258、⑤当看到有些自称基督徒的人将救恩置于他们当思想和谈论的一些话语，却轻视他们当做的善事时，纯属世人或严格的唯物主义者就确认反对圣治。我在《新耶路撒冷教义之信篇》已经说明，那些认为唯独信，而不是仁之生活使人得救的人，尤其那些把信与仁分离的人就是这个样子。我在那里（44-68节）还说明，在圣言中，“非利士人”、“龙”和“山羊”就表示这些人。
按照圣治，这样的教义也是允许的，以免主的神性和圣言的神圣遭到亵渎。当救赎被置于这些话，即：“父神为了那承受十字架的苦难，为我们作赎价的圣子而施怜悯”时，主的神性不会遭到亵渎；因为以这种方式靠近的不是主的神性，而是祂那没有被承认为神性的人身。圣言也不会遭到亵渎，因为他们不关心提及爱、仁、行为和作为的经文。他们说，这些都包含在他们信的声明中。那些拥护这种信仰的人会对自己说：“既然律法不定我的罪，那么邪恶也不定我的罪；良善并不拯救我，因为凡我自己所行的良善都不是良善。”因此，他们和那些没有从圣言获得任何真理的知识，从而无法亵渎它的人一样。然而，真正拥护这种信仰的，只是那些由于自我之爱而以自己的聪明为骄傲的人。他们心里甚至不是基督徒，只是想表现得像基督徒。我现在需要解释一下主的圣治如何不断作工，以拯救那些把与仁分离的信当成宗教原则的人。
按照主的圣治，尽管这种信已经成为宗教信条，然而，每个人仍都知道，这种信并不拯救人，拯救人的，是与信行如一体的仁之生活。凡接受这种宗教的教会都教导，除非人检查自己，看见自己的罪，承认它们，悔改，止住罪并开始一种新生活，否则没有救恩。这些话当着所有领受主的圣餐之人的面以极大的热情被宣读出来；还补充说，他们若不这样做，就会将神圣之物与亵渎之物混在一起，从而把自己置于永恒的诅咒之中。在英国，他们甚至说，他们若不这样做，魔鬼就会进入他们，就像进入犹大那样，并且连灵魂带身体一起摧毁他们。由此清楚可知，在接受唯信教义的教会，每个人仍然都被教导：必须避恶如罪。
此外，凡生为基督徒的人也都知道必须避恶如罪，因为每个男孩女孩都手捧十诫，被父母和教师教导它们。牧师们也会把十诫单独拿来查问所有国民，尤其普通百姓，叫他们背诵，并警告他们要做十诫所吩咐的事。在这种时候，宗教领袖或权威们从来没有说他们不在这律法的束缚之下，或他们不能服从它，因为他们凭自己不能行任何善事。再者，亚他那修信经被整个基督教界接受，人们相信它在末尾所说的话，即：主要降临审判活人死人，那时行善者必入永生，作恶者必入永火。
在瑞典，凡接受唯信宗教的地方，也都明确教导，与仁或善行分离的信是不可能的。我们可以在名为《不悔改的障碍或绊脚石》（Hindrances or Stumbling-blocks of the Impenitent）一书的所有诗篇中所插入的补充提醒的一个附录中找到这一条。其中有这些话：“那些富有善行的人由此说明他们也富有信，因为当信是拯救之信时，它通过仁作工。称义的信从来不单独存在，也从来不与善行分离，就像不结好查子的好树不存在，没有光和热的太阳，或没有水分的水不存在一样。”
提及这些事是为了说明，唯信的宗教可能会被接受，但仁之良善，也就是善行，仍处处被教导。这一切都是在主的圣治之下发生的，好叫普通百姓不受这信迷惑。我在灵界与路德有过几次交谈，听见他咒骂唯信，声称当他确立唯信时，曾被主的一位天使警告不要这么做，但他的想法是，若不抛弃善行，就无法实现与天主教的分离。于是，他不顾警告，还是确立了这信。
258. (5) That the merely natural person confirms himself against Divine providence for the reason that among people who profess the Christian religion there are some who place salvation in certain phrases they are to think and say, and not at all in the good works they are to do: These are the sort of people who make faith alone saving, and not a life of charity, thus who divorce faith from charity, as we showed in The Doctrine of the New Jerusalem Regarding Faith, and who, as we also showed there, are meant in the Word by Philistines, and by the dragon and by goats.
[2] That such a doctrine has also been permitted is of Divine providence, to keep the Lord's Divinity and the holiness of the Word from being profaned. The Lord's Divinity is not profaned when salvation is placed in uttering this phrase, "May God the Father be merciful for the sake of the Son who suffered the cross and made satisfaction for us." For in so doing they have recourse not to the Lord's Divinity but to His humanity, which they do not acknowledge as Divine. Nor is the Word profaned, because they do not pay any attention to those places where love, charity, doing, and works are mentioned. These they say are all included in the faith expressed in the aforesaid phrase. Moreover, those who maintain this say to themselves, "The law does not condemn me, and so neither does evil; and good does not save, because any good I do is not good." Consequently they are similar in character to people who do not know any truth from the Word, and who therefore cannot profane it.
The faith expressed in the formula above, however, is defended only by people who from a love of self are caught up in a conceit in their own intelligence. These are not Christians at heart, but only wish to be seen as such.
[3] We shall now say how the Lord's Divine providence continually operates to save those people in whom faith divorced from charity has been made an article of religion.
It is of the Lord's Divine providence that even though that faith has been made an article of religion, still everyone knows that it is not that faith that saves, but a life of charity with which faith is united. For in all churches where that religion has been adopted, they teach that there is no salvation unless a person examines himself, sees his sins, acknowledges them, repents of them, desists from them, and embarks on a new life. This is read out with great zeal before all those approaching the Holy Supper, with the added admonition that unless they do this, they commingle the sacred with the profane and propel themselves into eternal damnation. In England, indeed, it is added that unless they do this, the devil will enter into them as it did into Judas, and will destroy them in soul and body.
It is apparent from this that in the churches in which faith alone has been adopted, everyone is still taught that evils are to be shunned as sins.
[4] Furthermore, everyone who is born a Christian also knows that evils are to be shunned as sins, because every boy and every girl has the Decalogue placed in his or her hands and they are taught it by parents and teachers. Moreover the citizens of the kingdom, in particular the common people, are all examined by a priest to see what they know of the Christian religion, by asking them simply to recite the Decalogue from memory, and he also admonishes them to keep the commandments found there. They are never told by any cleric then that they are not under the yoke of that law, or that they can not keep the commandments because they cannot do any good of themselves.
The Athanasian Creed 1has been adopted, too, throughout the Christian world, and what is said there at the end is also acknowledged, that the Lord will come to judge the living and the dead, and that at that time those who have done good works will enter into eternal life, and those who have done evil works into eternal fire.
[5] In Sweden, where the religion of faith alone has been adopted, it is also plainly taught that a faith divorced from charity or without good works is not possible - this in a certain cautionary appendix inserted into all books of the Psalms, called Obotfardigas Forhinder, "Hindrances or Obstacles to the Impenitent," 2which contains these words:
Those who are rich in good works demonstrate by this that they are rich in faith, since it is faith, when it is a saving faith, that accomplishes these through charity. For a justifying faith never exists alone and apart from good works, as a good tree does not apart from good fruits, as the sun does not apart from light and warmth, and as water does not apart from wetness.
[6] We have presented these few observations to make it known that even though a religion of faith alone has been adopted, still goods of charity, namely good works, are everywhere taught, and this owing to the Lord's Divine providence, to keep the masses from being led astray by that faith.
I have spoken several times with Luther in the spiritual world, and I have heard him renounce faith alone and say that when he established it, he was warned by an angel of the Lord not to do it. But he thought to himself, he said, that if he did not reject good works, a separation from the Catholic religion would not be achieved. Therefore despite the warning he maintained that faith.
Footnotes:
1. A profession of faith beginning with the words "Quicunque vult" and widely used in western Christianity. Attributed in earlier centuries to Athanasius (see note 1, number 46), it became known also as the Athanasian Creed; but modern scholarship no longer ascribes it to him but to some other, unknown, western writer.
2. A cautionary appendix inserted in all Swedish Lutheran psalmbooks prior to 1819, from which the writer took the following in The Apocalypes Explained 885[5], “The holy will of God and His manifest command is for those who believe to perform good works. When these are done for just reasons and aim at a true end, which look especially to the glory of God and service of the neighbor, then they are acceptable to God for Christ’s sake. Indeed, out of pure mercy He rewards them, even so that man has recompense for every good that he does. For God bestows praise and honor, and eternal blessing, on those who patiently pursue eternal life through works. Therefore God also regards as closely the works of men as He showed in His declaration to the seven churches in Asia [Revelation 2, 3], and to all men where the Last Judgment is spoken of. So, too, the Apostle Paul, to exhort his listeners to good works, employed these admonitions, saying, 'Let us not weary to do good, for in due time we shall reap it without ceasing' [Galatians 6:8-9, cf. 2 Thessalonians 3:13]. Consequently those who are rich in good works manifest by this that they are rich in faith, since it is faith, when it is a living faith, that accomplishes these through charity. Indeed, faith, which alone justifies, never exists alone and apart, but carries with it good works, as a good tree does good fruits, as the sun does light, as fire does heat, and as water does wetness."
258. 5. Strict materialists justify their rejection of divine providence when they see that there are some professing Christians who place salvation in particular words that they think about and say, and attach no value to the good things that they do. I have explained in Teachings for the New Jerusalem on Faith that this is what people are like who make nothing but faith the basis of salvation, not a caring life, and especially who separate faith from charity. I also noted there [Teachings for the New Jerusalem on Faith 44-68] that these people are meant in the Word by the Philistines, the dragon, and goats.
[2] The reason a teaching like this is permitted under divine providence is to prevent the profanation of the divine nature of the Lord and the holy nature of the Word. The Lord's divine nature is not profaned when salvation is thought to consist of saying, "May God the Father have mercy for the sake of his Son who suffered the cross and made satisfaction for us," because this is addressing not the divine nature of the Lord but his human nature, without believing that it is divine. There is no profanation of the Word, either, because no attention is paid to the passages that speak of love, caring, doing, and works. They say that all of these are included in their statement of faith. People who advocate this belief say to themselves, "Since the law does not condemn me, neither does evil; and since any good that I myself do is not good, that does not save me." So they are like people who do not know anything true from the Word, which means that they cannot profane it.
However, the only people who really advocate this belief are the ones who are caught up in pride in their own intellect because of their self-love. At heart, they are not even Christians, though they want to appear to be.
I need now to explain that the Lord's divine providence is constantly at work to save people for whom faith separated from charity has become a theological principle.
[3] Under the Lord's divine providence, even though this kind of faith has become a theological tenet, everyone knows that this kind of faith does not bring salvation. Salvation requires a caring life in which faith participates. All the churches where this theology is accepted teach that there is no salvation unless we examine ourselves, see our sins, admit them, repent, and refrain from the sins and begin a new life. This is the urgent preface read to all who come to the Holy Supper, together with the statement that unless they do so, they mingle the sacred and the profane and consign themselves to eternal damnation. In England they even say that unless they do so the devil will enter into them as he did into Judas and destroy them, soul and body alike. We can see from this that everyone in churches where faith alone is accepted is still taught that we should abstain from evils as sins.
[4] Not only that, everyone who is born Christian knows that we are to abstain from evils as sins, because the Ten Commandments are placed in the hand of every boy and every girl and taught them by their parents and teachers. Further, all the citizens of the realm, especially commoners, are questioned by priests as to their knowledge of Christian theology solely on the basis of their recitation of the Ten Commandments from memory and warned that they should do what the Commandments say. At such times, the religious authority never tells them that they are not under the yoke of this law or that they cannot obey it because they cannot do anything good on their own.
The Athanasian Creed is accepted throughout Christendom, and people believe what it says at the end, that the Lord is going to come to judge the living and the dead and that then those who have done what is good will enter into eternal life and those who have done what is evil will enter into eternal fire.
[5] In Sweden, where a theology of faith alone is accepted, it is clearly taught that there is no such thing as faith separated from charity or from good actions. We find this in an "Added Reminder" inserted in all Psalters under the title "Obotfertigas foerhinder," or "Obstacles or Obstructions to the Impenitent." It says there, "People who are rich in good actions thereby show that they are rich in faith, because when faith is a saving faith, it works through charity. There is no faith that justifies us by itself, apart from good actions, just as there is no good tree without good fruit, no sun without light and warmth, no water without moisture."
[6] I include these few things to show that even though a theology of faith alone may be accepted, the good effects of our caring are taught everywhere--that is, good actions. This happens under the Lord's divine providence so that the common people will not be led astray by this faith.
I have heard Luther (having talked with him several times in the spiritual world) totally disclaiming faith alone. He has said that when he decreed faith alone, an angel of the Lord warned him not to. However, he thought to himself that if he did not reject works, there could be no separation from Catholic theology, so in spite of the warning he insisted on it.
258. 5. The merely natural man confirms himself against the Divine Providence from the fact that among those who profess the Christian religion there are some who place salvation in certain phrases which they must think and say and not at all in good works which they must do. That such persons make faith alone saving and not the life of charity, thereby separating faith from charity, is shown in THE DOCTRINE OF THE NEW JERUSALEM CONCERNING FAITH, where it is also shown that such are meant in the Word by Philistines, by the dragon, and by goats.
[2] It is of the Divine Providence also that such a doctrine has been permitted lest the Divinity (Divinum) of the Lord and the holiness of the Word should be profaned. The Divinity of the Lord is not profaned when salvation is placed in these words:
That God the Father may be merciful for the sake of His Son, who endured the cross and made satisfaction for us;
for in this form of words such persons do not approach the Divinity of the Lord but the Human which they do not acknowledge as Divine. Nor is the Word profaned, for they pay no attention to those passages where love, charity, doing and works are mentioned. All these, they say, are included in the faith expressed in the words quoted; and those who confirm this say to themselves, "The law does not condemn me, thus neither does evil; and good does not save me, because the good done by me is not good." They are therefore like those who have no knowledge of any truth from the Word, and on that account cannot profane it. But only those confirm the faith expressed in those words who from the love of self are in the pride of their own intelligence. They are not Christians at heart, but only desire to seem so.
[3] It will now be shown that the Divine Providence of the Lord is nevertheless continually operating for the salvation of those with whom faith separate from charity has become a matter of religion. It is of the Divine Providence of the Lord that, although that faith has become a matter of their religion, still everyone knows it is not that faith that saves but a life of charity with which faith acts as one. For in all Churches where that religion is received it is taught that there is no salvation unless a man examines himself sees his sins, acknowledges them, repents, desists from them, and enters on a new life. This is read with much zeal in the presence of all those who approach the Holy Supper; and it is added that unless they do this they mingle what is holy with what is profane, and cast themselves into eternal condemnation. In England, indeed, it is taught that unless they do this the devil will enter into them as he did into Judas and will destroy them soul and body. From this it is clear that in Churches where faith alone is received everyone is nevertheless taught that evils are to be shunned as sins.
[4] Moreover, everyone who is born a Christian also knows that evils are to be shunned as sins, because the Decalogue is placed in the hands of every boy and girl, and is taught by parents and teachers. Moreover, all citizens of the kingdom, especially the common people, are examined by a priest on the Decalogue alone, repeated from memory, as to what they know of the Christian religion and they are also admonished to do the things that are commanded there. At such times they are not told by the priest that they are not under the yoke of that law, or that they cannot do the things commanded because they cannot do anything good from themselves. Further, the Athanasian Creed has been received throughout the whole Christian world, and what is said at the end is also acknowledged, namely, that the Lord will come to judge the quick and the dead, when those who "have done good" will enter into life eternal, and those who "have done evil" into everlasting fire.
[5] In Sweden where the religion of faith alone has been received, it is also plainly taught that faith separate from charity or without good works is impossible. This is indicated in a certain Appendix 1of things to be remembered, inserted in all their Psalm books, entitled IMPEDIMENTS OR STUMBLING-BLOCKS TO THE IMPENITENT (OBOTFERDIGAS FOERHINDER). In it there are these words:
Those who are rich in good works thereby show that they are rich in faith, because when faith is saving it operates through charity. For justifying faith never exists alone and separate from good works, as there is no good tree without fruit, no sun without light and heat, and no water without moisture.
[6] These few things have been set forth to make known that although a religious system of faith alone has been received, nevertheless the goods of charity, which are good works, are everywhere taught; and that this is of the Divine Providence of the Lord lest the common people should be led astray by it. I have heard Luther, with whom I have sometimes spoken in the spiritual world, execrating faith alone and saying that when he established it he was warned by an angel of the Lord not to do it; but that he thought to himself that if he did not reject good works, separation from the Catholic form of religion would not be effected. Therefore, contrary to the warning, he established that faith.
Footnotes:
1. This Appendix was omitted in the revision of the Psalm Book made in 1819.
258. (5) The merely natural man confirms himself against the Divine providence by the fact that among those who profess the Christian religion there are some who place salvation in certain phrases which they should think and talk about, making no account of the good works they should do. That such are those who make faith alone saving, and not a life of charity, and therefore those who separate faith from charity, is shown in the Doctrine of the New Jerusalem concerning Faith; and there it is also shown that such are meant in the Word by "Philistines," by the "dragon," and by "goats."
[2] Such doctrine also has been permitted under the Divine providence in order that the Divine of the Lord and the holiness of the Word might not be profaned. The Divine of the Lord is not profaned when salvation is placed in the words, "That God the Father may be merciful for the sake of His Son, who endured the cross and made satisfaction for us;" for in this way the Divine of the Lord is not approached, but the Human, which is not acknowledged as Divine. Nor is the Word profaned, for they pay no attention to the passages where love, charity, doing, and works are mentioned. They claim that these are all included in a belief in the formula just quoted; and those who confirm this say to themselves, "The law does not condemn me, so neither does evil; and good does not save me, because the good from me is not good." These, therefore, are like those who have no knowledge of truth from the Word, and thus cannot profane it. But belief in the above statement is confirmed by those only who from the love of self are in the pride of their own intelligence. Such are not Christians at heart, but only wish to seem so. It shall now be explained how the Lord's Divine providence is, nevertheless, unceasingly working for the salvation of those in whom faith separate from charity has become a matter of religion.
[3] It is of the Lord's Divine providence that, although that faith has come to be a matter of religion, yet every one knows that it is not that faith that saves, but a life of charity with which faith acts as one; for in all churches where that religion is accepted it is taught that there is no salvation unless man examines himself, sees his sins, acknowledges them, repents, refrains from them, and enters on a new life. This is proclaimed with great zeal in the presence of all who are coming to the Lord's Supper; and to this is added, that unless they do this they mix what is holy with what is profane, and hurl themselves into eternal damnation; and in England it is taught even that unless they do this the devil will enter into them as he entered into Judas, and will destroy them both soul and body. From all this it is clear that even in the churches where the doctrine of faith alone has been adopted every one is still taught that evils must be shunned as sins.
[4] Furthermore, every one who is born a Christian knows also that evils must be shunned as sins, because the Decalogue is placed in the hands of every boy and every girl, and is taught them by parents and teachers; also all citizens of the kingdom, especially the common people, are examined by a priest from the Decalogue alone, recited from memory, as to their knowledge of the Christian religion; and are counseled to do the things there commanded. It is then never said by any leader that they are under the yoke of law, or that they cannot do the things commanded because they can do no good from themselves. Moreover, the Athanasian Creed has been accepted throughout the Christian world, and what is said in it at the end is acknowledged, namely, that the Lord shall come to judge the living and the dead, and then those that have done good shall enter into life eternal, and those that have done evil into everlasting fire.
[5] In Sweden, where the religion of faith alone has been adopted, it is also plainly taught that a faith separate from charity or without good works is impossible. This is found in a certain appendix concerning things to be kept in remembrance, attached to all their psalm books, 1called "Hindrances or Stumbling-blocks of the Impenitent (Obotfardigas forhinder)." In it are these words: "They that are rich in good works thereby show that they are rich in faith, since when faith is saving it operates these through charity; for justifying faith never exists alone and separate from good works, just as there can be no good tree without fruit, or a sun without light and heat, or water without moisture."
[6] These few statements are made to show that although a religion of faith alone has been adopted, goods of charity, which are good works, are nevertheless everywhere taught; and that this is of the Lord's Divine providence, that the common people may not be led astray by it. I have heard Luther, with whom I have sometimes talked in the spiritual world, execrating faith alone, and saying that when he established it he was warned by an angel of the Lord not to do it; but that his thought was that unless works were rejected no separation from the Catholic religion could be effected; and therefore, contrary to the warning, he established that faith.
Footnotes:
1. This appendix was omitted in the revision of the psalm book made in 1819.
258. V. Quod mere naturalis homo contra Divinam Providentiam se confirmet ex eo, quod inter illos qui Religionem Christianam profitentur, sint qui salvationem ponunt in quibusdam vocibus quas cogitent et loquantur, et non aliquid in bonis quae faciant: quod illi tales sint, qui solam fidem faciunt salvificam, et non vitam charitatis, proinde qui fidem a charitate separant, in DOCTRINA NOVAE HIEROSOLYMAE DE FIDE, ostensum est, et quoque ibi, quod illi per Philistaeos, perque draconem, et per hircos, in Verbo intelligantur.
[2] Quod talis Doctrina etiam permissa sit, est ex Divina Providentia, ne prophanaretur Divinum Domini, et Sanctum Verbi; Divinum Domini non prophanatur, cum salvatio ponitur in his vocibus, "Ut Deus Pater misereatur propter Filium, qui passus est crucem, et satisfecit pro nobis;" nam sic non adeunt Divinum Domini, sed Humanum, quod non agnoscunt pro Divino; nec prophanatur Verbum, quia non attendunt ad illa loca ubi nominatur amor, charitas, facere, opera; haec omnia dicunt esse in fide illarum vocum; et illi qui illud confirmant, dicunt secum, lex me non damnat, ita nec malum, et bonum non salvat, quia bonum a me non est bonum; quare sunt sicut illi qui non sciunt aliquod verum ex Verbo, et propterea id non prophanare 1possunt. Sed istarum vocum fidem non confirmant alii, quam qui ex amore sui in fastu propriae intelligentiae sunt; hi nec corde Christiani sunt, sed solum volunt videri. Quod usque Divina Domini Providentia continue operetur, ut salventur illi, apud quos fides separata a charitate facta est religionis, nunc dicetur:
[3] ex Divina Domini Providentia est, quod, tametsi illa fides facta est religionis, usque unusquisque sciat, quod non illa fides salvet, sed quod vita charitatis cum qua fides unum agit; in omnibus enim Ecclesiis, ubi Religio illa recepta est, docetur, quod nulla salvatio sit, nisi homo exploret se, videat sua peccata, agnoscat illa, poenitentiam agat, desistat ab illis, et novam vitam ineat; hoc cum multo zelo praelegitur coram omnibus illis, qui ad Sanctam Coenam accedunt; addendo, quod nisi hoc faciant, commisceant sancta prophanis, et se in damnationem aeternam conjiciant; imo in Anglia, quod nisi id faciant, diabolus in illos intraturus sit sicut in Judam, et destructurus illos quoad animam et corpus: ex his patet, quod unusquisque in Ecclesiis, ubi sola fides recepta est, usque doceatur quod mala ut peccata fugienda sint.
[4] Porro, unusquisque, qui natus est Christianus, etiam scit quod mala ut peccata fugienda sint, ex eo, quod Decalogus tradatur omni puero et omni puellae in manum, et a parentibus et a magistris doceatur; et quoque omnes cives Regni, in specie vulgus, ex solo Decalogo e memoria lecto explorantur a sacerdote quid ex Christiana Religione sciunt, et quoque monentur ut faciant illa quae ibi; nusquam tunc ab aliquo antistite dicitur, quod non sint sub jugo istius Legis, nec quod illa facere non possint quia non aliquod bonum a se. In toto Christiano Orbe etiam receptum est Symbolum Athanasianum, et quoque agnoscitur id quod ultimo ibi dicitur, quod Dominus venturus sit ad judicandum vivos et mortuos, et tunc illi qui BONA FECERUNT intrabunt in vitam aeternam, et qui MALA FECERUNT in ignem aeternum.
[5] In SUECIA, ubi Religio de sola fide recepta est, manifeste etiam docetur, quod non detur fides separata a charitate seu absque bonis operibus, hoc in quadam Appendice Memoriali omnibus Libris psalmorum inserta, quae vocatur Impedimenta seu offendicula impoenitentium, OBOTFARDIGAS 2FOERHINDER, 3ubi haec verba, "Illi qui in bonis operibus sunt divites, monstrant per id quod in fide sint divites, quoniam cum fides est salvifica, operatur illa per charitatem; fides enim justificans nusquam datur sola ac separata a bonis operibus, quemadmodum bona arbor non datur absque fructu, sol non absque luce et calore, et aqua non absque humore."
[6] Haec pauca allata sunt, ut sciatur, quod tametsi Religiosum de sola fide receptum est, usque bona charitatis, quae sunt bona opera, ubivis doceantur, et quod hoc sit ex Divina Domini Providentia, ne vulgus per illam seducatur. Audivi Lutherum, cum quo aliquoties in Mundo spirituali loquutus sum, devoventem solam fidem, et dicentem, quod cum illam stabilivit, monitus sit per Angelum Domini, ne id faceret; sed quod cogitaverit secum, quod si non opera rejiceret, non fieret separatio a Religioso Catholico, quare contra monitum fidem illam confirmavit. 4
Footnotes:
1 Prima editio: ptophanare
2 Prima editio: OBOTFERDIGAS
3 Obotf�rdigas f�rhinder, voces Suecanae, quae in sermone Latino hic ut "Impedimenta seu Offendicula Impoenitentium" traduntur, et in AE 995[5] ut "Obstacula Impoenitentium," nomen datum appendici memoriali, quae postea ab 1819 omissa est.
4 Prima editio: confirmavit,