L65.在启示录，经上说：（我看见）一个新天新地；然后说：看哪，我将一切都更新了。这些话无非表示在如今主要重新建立的教会中，教义将是全新的。该教义并不存在于前教会中，原因在于，前教会若真的有这教义，也不会接受，因为那时最后的审判尚未实施；在最后审判之前，地狱的势力胜过了天堂的势力。因此，在此之前，该教义若真的被赐下，甚至由主亲口赐下，也不会存留在任何人身上；如今也是如此，除了那些唯独靠近主，承认祂为天地之神的人以外（参看61节）。事实上，这个教义已经在圣言中被赐下了；但由于教会在重建后不久，就沦为巴比伦，后来在其他人那里论为非利士，故这个教义无法从圣言中被看到；因为教会仅根据它自己的宗教形式的原则和属于该宗教的教义来看待圣言。
包含在本书中的新真理总体上如下：
包含在本书册中的全新教义，总体而言，列举如下：
⑴神在位格和本质上都为一，这神就是主。
⑵整部圣经唯独论述主。
⑶祂降世是为了征服地狱，荣耀祂的人身；祂通过允许加在祂自己身上的试探实现这两件事，并通过最后的试探，就是十字架受难完全实现它们。祂通过这种方式成为救赎主和救主；功德和公义由此唯独属于祂。
⑷祂应验了律法的一切，意思是祂成全了圣言的一切。
⑸祂并未通过十字架受难除去罪，只是作为一个先知担当了它们；也就是说，祂受难是为了以祂自己来代表粗暴对待圣言方面的教会。
⑹转稼祂的功德毫无意义，什么都不是，除非将它理解为悔改之后的罪得赦免。
这些就是包含在这本小册中的真理。接下来的几本书将论述圣经，生活的教义，信之教义，神性之爱和神性智慧，我们将看到更多新的真理。（全书完）
65. It says in the Book of Revelation, a new heaven and a new earth [Revelation 21:1], and after that, Behold, I am making all things new [Revelation 21:5]. This means simply that in the church that is now about to be established by the Lord, there will be a new body of teaching that did not exist in the former church. The reason it did not exist is that if it had existed it would not have been accepted. The Last Judgment had not yet been carried out, and until that happened the power of hell was stronger than the power of heaven. Consequently, if the Lord had given the new body of teaching too early, it would not have lasted with us; and even today it does not last except with people who turn to the Lord alone and acknowledge him as the God of heaven and earth (see above 61).
This same teaching had in fact already been given in the Word, but since the church changed into Babylon not long after its establishment-and then, among some, into Philistia -this teaching could not be seen in the Word. This is because a church sees the Word only through the lens of its own religious principles and teachings.
The new principles that are in this booklet are, in general terms, the following:
1. God is one in person and in essence, and is the Lord.
2. The whole Sacred Scripture is about him alone.
3. He came into the world to subdue the hells and to glorify his human nature. He accomplished these two goals by allowing himself to undergo trials; he accomplished them fully by the last of these trials, which was the suffering on the cross. By this means he became Redeemer and Savior, and by this means he alone has merit and justice.
4. He fulfilled all of the law, meaning that he fulfilled all of the Word.
5. He did not take away our sins by his suffering on the cross, but he did carry them like a prophet-that is, he suffered in order to be a representation of how the church had abused the Word.
6. The imputation of merit is nothing unless we understand it to be the forgiveness of sins after repentance.
These principles have been presented in this booklet. In forthcoming works-on Sacred Scripture, on teachings about life, on faith, and on divine love and wisdom-there will be more that is new.
65. In the book of Revelation we read of a new heaven and a new earth, and we are afterwards told, “Behold, I make all things new.” These verses have no other meaning than this, that in the church to be established now, there will be a new doctrine, which did not exist in the previous church. It did not exist because if it had, it would not have been accepted. For the Last Judgment had not yet been accomplished, and prior to that the power of hell prevailed over the power of heaven. Consequently, if the doctrine had been given before, out of the Lord’s own mouth, it would not have remained among the people. Nor does it remain at this day, other than with a few who turn to the Lord alone and acknowledge Him to be the God of heaven and earth (see no. 61 above).
This same doctrine was indeed given previously in the Word. But because not long after its inception the church was turned into Babylon, and later, among some, into Philistia, therefore the doctrine could not be seen in the Word. For the church sees the Word only in accord with the principal tenet of its religion and its doctrine.
The new tenets found in this short book are in general the following:
1. God is one in person and essence, and that God is the Lord.
2. The Holy Scripture throughout has Him alone as its subject.
3. The Lord came into the world to conquer the hells and glorify His humanity. And He accomplished both by undergoing temptations or trials, and did so completely by the last of these, which was His suffering of the cross. By this He became our Redeemer and Savior, and in consequence of it, the merit and righteousness are His alone.
4. His fulfilling all things of the Law means that He fulfilled all things of the Word.
5. By His suffering of the cross He did not take away sins, but bore them as a prophet, which is to say that He suffered it so as to represent in His person the church and how it had abused the Word.
6. An imputation of merit is without reality unless one takes it to mean a forgiveness of sins following repentance.
These tenets are contained in the present short work. Still more new ones will be found in the works to follow, works entitled The Sacred Scripture, The Doctrine of Life, Faith, and Divine Love and Wisdom.
65. It is said in Revelation, [I saw] a new heaven and a new earth; and afterwards, Behold, I make all things new. By this nothing else is meant than that, in the Church now to be established by the Lord, there will be new doctrine which was not in the former Church. This doctrine was not granted to that Church because, if it had been, it would not have been received; for the Last Judgment was not yet accomplished, and prior to this the power of hell prevailed over the power of heaven. Therefore, if it had been given prior to this, even from the mouth of the Lord, it would not have remained with man: nor does it remain with any to-day, unless with those who approach the Lord alone, and acknowledge Him as the God of heaven and earth. See above, 61. This same doctrine was indeed given before in the Word; but as the Church, not long after its establishment, was turned into Babylon, 1and afterwards with others into Philistia, 2that doctrine could not be seen from the Word; for the Church views the Word only from the principles of its own form of religion and doctrine pertaining to that religion.
[2] The new truths contained in this treatise are, in general, the following:
1. God is One in Person and in Essence; and the Lord is that God.
2. The whole Sacred Scripture treats of Him alone.
3. He came into the world to subjugate the hells, and to glorify His Human; and He accomplished both by temptations admitted into Himself, and fully by the last of them, which was the Passion of the Cross. By this means He became the Redeemer and Saviour; and thereby merit and righteousness belong to Him alone.
4. That He fulfilled all things of the Law, means that He fulfilled all things of the Word.
5. By the Passion of the Cross He did not take away sins, but He bore them, as a Prophet: that is, He suffered in order that in Himself the Church should be represented as to the manner in which it had done violence to the Word.
6. The imputation of merit means nothing, unless by it is understood the remission of sins following repentance.
Such are the truths contained in this treatise. In subsequent works, which will treat of the Sacred Scripture, the Doctrine of Life, the Doctrine of Faith, the Divine Love and the Divine Wisdom, still more new truths will be seen.
Footnotes:
1. Babylon signifies the Church corrupted by self-love and the love of the world; and,
2. Philistia, the Church corrupted by the doctrine of faith separated from charity.
65. In the Revelation occur the words, A NEW HEAVEN AND A NEW EARTH; and afterwards, BEHOLD I MAKE ALL THINGS NEW, which mean nothing else than that in the church now to be set up anew by the Lord THE DOCTRINE WILL BE NEW. This doctrine did not exist in the former church, the reason of which is that if it had, it would not have been received, because the Last Judgment had not then been executed, and previous to that Judgment the power of hell prevailed over the power of heaven, so that if the doctrine had been given before, even from the Lord's mouth, it would not have remained with men; nor does it at this day remain except with those who approach the Lord alone, and acknowledge Him as the God of heaven and earth. (See above, at 61.) This same doctrine had indeed been given in the Word; but as not long after its setting up anew the church was turned into Babylon, and afterwards, with others, into Philistia, that doctrine could not be seen from the Word, for the church sees the Word from the principles of its religion and from its doctrine, and in no other way.
The new things contained in the present little work are, in general, as follows:
i. God is one in Person and Essence, and this God is the Lord.
ii. All Holy Scripture treats of Him alone.
iii. He came into the world to subdue the hells, and to glorify His Human; and He accomplished both by admitting temptations into Himself, and did so fully by the last of them which was the passion of the cross. Thereby He became the Redeemer and Savior; and thereby merit and righteousness are His alone.
iv. The statement that He "fulfilled all things of the law" means that He fulfilled all things of the Word.
v. By the passion of the cross He did not take away sins, but bore them as the Prophet, that is to say, He suffered that there should be represented, in Himself, the church in respect to its maltreatment of the Word.
vi. The imputation of His merit is not anything at all unless thereby is meant the forgiveness of sins after repentance.
These things are contained in this little work. In those which follow it, which are to be Concerning the Holy Scripture, Concerning the Doctrine of Life, Concerning Faith, and Concerning the Divine Love and the Divine Wisdom, still other new things will be seen.
65. Dicitur in Apocalypsi, "Novum caelum et nova terra;" et postea, "Ecce nova omnia facio;" per quae non aliud intelligitur, quam quod in ecclesia nunc a Domino instauranda, Nova Doctrina erit, quae in priore ecclesia non fuit. Quod non fuerit, est causa, quia si fuisset, non recepta fuisset; nondum enim Ultimum Judicium peractum fuit, et ante illud potentia inferni praevaluit potentiae caeli; quare si prius ex ore Domini data fuisset, apud hominem non mansisset; nec hodie manet, nisi quam apud illos qui Dominum solum adeunt, et Ipsum Deum caeli et terrae agnoscunt (videatur supra 61). Eadem haec doctrina prius quidem data est in Verbo; sed quia ecclesia non ita diu post instaurationem ejus versa est in Babyloniam, et apud alios postea in Philisthaeam, ideo illa non potuit ex Verbo videri; nam ecclesia non aliter videt Verbum, quam ex principio religionis suae et ejus doctrina.
[2] Nova, quae in hoc opusculo sunt, in genere haec sunt:-
(i.) Quod Deus sit unus Persona et Essentia, et quod Ille sit Dominus.
(ii.) Quod tota Scriptura Sacra Ipso Solo agat.
(iii.) Quod in mundum venerit, ut subjugaret inferna, ac ut glorificaret Humanum suum; et quod utrumque fecerit per tentationes in Se admissas; et plene per ultimam illarum, quae fuit passio crucis: et quod per id Redemptor et Salvator factus sit; et quod per id Ipsi soli meritum et justitia.
(iv.) Quod impleverit omnia Legis, sit quod impleverit omnia Verbi.
(v.) Quod per passionem crucis non abstulerit peccata, sed quod illa portaverit sicut Propheta; quod est, quod passus sit ut in Se repraesentaretur ecclesia, quomodo illa malefecerat Verbo.
(vi.) Quod imputatio meriti non sit aliquid nisi per illam intelligatur remissio peccatorum post paenitentiam.
Haec in hoc opusculo. In sequentibus, quae erunt De Scriptura Sacra, De 1Doctrina Vitae, De Fide, et De Divino Amore et Divina Sapientia, nova adhuc videbuntur.
Footnotes:
1. De pro "in."