506.记事四：
灵界出现两群羊，一群山羊，一群绵羊。我在想他们是谁，因为我知道，灵界所看到的动物并非动物，而是那里的人之情感及其衍生思维的对应。于是我向羊群走去，当靠近时，动物的外形消失了，取而代之的，是一群人；并且逐渐显明：组成山羊群的那些人，就是如坚信唯信称义者；组成绵羊群的那些人，则是认为仁与信为一，如同善与真为一者。
然后我与那些看似山羊者对话，我说：“你们为何聚在这里？”他们大多数位居神职，以学识渊博为荣，因为他们知道唯信称义的奥秘。他们说，他们集合起来是要召开一次会议，因为他们听说有人声称保罗的话，即人称义是因着信，不在乎遵守律法（罗马书3:28），被误解了，保罗在此所说的信不是指当今教会之信，即不是信永恒的三个神性位格，而是信主神，救主耶稣基督；并且，保罗所说的“律法行为”不是指十诫的律法，而是指为犹太人制定的摩西律法。结果，由于对这几句话的错误理解，酿成两个弥天大谎：一个是，保罗所指的信是当今教会之信；另一个是，他所指的律法是十诫。
这些人声称，从保罗对彼得（他指责彼得随犹太人行事，既知道人称义不是因行律法，乃是因信耶稣基督，加拉太书2:14－16）所说的话明显可知，保罗指的是为犹太人制定的摩西律法，不是指十诫。“信耶稣基督”表信祂，并通过祂有信（对此，可参看338节）。因为保罗所说的“律法行为”是指摩西律法，所以他对信的律法与行为的律法、以及犹太人与外邦人、“受割礼的”与“未受割礼的”作了区分，凡“受割礼的”都表犹太人。此外，保罗还用这些话作结尾：
这样，我们因信废了律法吗？断乎不是!更是坚固律法（这种说法与前文一致）。（罗马书3:27－31）
在前章同样有：
原来在神面前，不是听律法的为义，乃是行律法的称义。（罗马书2:13）
神必照各人的行为报应各人。（罗马书2:6）
又：
因为我们众人必要在基督台前显露出来，叫各人按着本身所行的，或善或恶受报。（哥林多后书5:10）
他的书中还有其它类似经文。所有这些经文清楚表明，保罗拒绝无行为之信，就象雅各书所言（雅各书2:17－26）。
保罗指的是为犹太人制定的摩西律法，以下事实对此更有说服力：针对犹太人的所有典章律例都被称为“律法”，因而是“律法行为”，这一点从以下经文可以看出来：
素祭的条例乃是这样。（利未记6:14，18）
这就是燔祭、素祭、赎罪祭、赎愆祭、并承接圣职的礼。（利未记7:37）
这是走兽和飞鸟的条例。（利未记11:46）
这条例是为生育的妇人，无论是生男生女。（利未记12:7）
这就是大麻风灾病的条例。（利未记13:59；14:2，54，57）
这是患漏症和梦遗的条例。（利未记15:32）
这是关于疑忌的条例。（民数记5:29，30）
这是拿细耳人的条例。（民数记6:13，21）
这是洁净的条例。（民数记19:14）
这是关于红母牛的条例。（民数记19:2）
为王定的条例。（申命记17:15－19）
实际上，整本摩西书被称为“律法书”（申命记31:9，11，12，26；路加福音2:22；24:44；约翰福音1:45；7:22，23；8:5）。
对此，他们还补充说，他们在保罗书信中看到，人当照十诫生活，义就完全了律法（罗马书13:8－11）。还看到：
如今常存的有信，有望，有义；其中最大的是义，而不是信。（哥林多前书13:13）
因此，很明显，他未将信置于首位。他们说，他们集合起来就是为了讨论这些主题。但我走开了，以免打扰他们。然后从远处看，他们又象山羊了，时而躺卧，时而站起，但他们背离绵羊群。当他们正在商讨时，看上去就象躺下；当得出结论时，则看似站起。
当我定睛于他们的角时，惊奇地发现，他们前额的角一度看上去向前朝上，一度又看似弯向后背，最后完全卷向后背。就在那时，他们突然转向绵羊群，但仍是山羊的外形。于是，我再次走近他们，问道：“怎么了？”他们说，他们坚决认为，唯有信产生义的好行为，正如树结果子那样。这时，头顶上一阵电闪雷鸣，一位天人立即出现在两羊群之间，他对着绵羊群大声说：“不要听他们的。他们仍未放弃原先的信，也就是唯信而称义、得救，义的践行不起任何作用。信并非树，人才是那树。但要悔改并注目于主，你就会有信。在此之前，那信是其中没有任何生命的信。”之后，其角卷向后背的山羊想要靠近绵羊。但站在他们中间的天人将绵羊一分为二，他对左边的绵羊说：“加入山羊群吧，只是我警告你们，豺狼就要来掳走他们，而你们也难以幸免。”
但当绵羊群被分开，并且左边的绵羊听到天人的警告后，都面面相觑，说：“我们和先前的同伴聊聊吧。”于是，左边的羊群对右边的说：“你们为何离弃我们的牧人？信与义不是为一，正如树与果为一吗？树经由枝子延伸到果实。倘若折断枝子，那果子，连同其中生殖的种子不都将枯萎吗？问问我们的牧师是不是这样。”于是他们询问牧师，牧师环视其他人，并向他们使眼色，要其赞同他们的说法。然后牧师们回答说：“你们说的不错，不过至于信向善行的延续，正如树向果实的延续，我们知道很多奥秘，只是在此不便公开。在信与仁的链条或线索上有很多结节，只有我们牧师才能解得开。”
此时，位于右边绵羊之列的其中一个牧师起身说：“他们跟你们说是，但跟自己却说不是，因为他们心口不一。”于是他们又问：“那他们是怎么想的？难道他们不是按着他们所教导的那样思考吗？”他回答说：“不，他们认为，人为了得救和永生所做的、被称为善行的仁爱之善，根本不是善，正是因为人想要通过自己的行为拯救自己，才将独一救主的功与义据为己有。他们声称，凡人出于自己的意愿所感觉到的一切善行都是如此。所以他们认定，信和仁没有任何关系，那信甚至无需通过善行来保存与维护。”
但左边的绵羊群说：“关于他们，你说谎了。他们不是公开向我们传讲义和他们称为信之行为的仁爱行为吗？”他回答说：“你们不明白他们的讲道；只有在场的牧师才能领会和理解。他们只是指道德之仁，及其社会与政治善行。他们称这些为信的行为，尽管它们根本不是，因为无神论者同样能做出这些善行，并且表面上一模一样。所以，他们异口同声说，无人能靠行为得救，唯有通过信。举个例子：一棵苹果树结出苹果；但如果一个人为了得救而行善，就好比树通过延伸结出那些苹果，那么这种苹果就会从内腐烂，生满虫子。他们还说葡萄树能结葡萄；但如果人真得做出属灵的好行为，就像葡萄树结出葡萄那样，那么他只会产出野葡萄。”他们又问：“他们的仁爱或行为的良善，也就是信的果子，其性质是什么？”他回答说：“或许他们视其为某种难以察觉的东西，就在信附近的某个地方，不过并未与信结合，就象人面朝太阳时、跟在他后面的影子，除非转身，否则就注意不到它。或可以这样说，它们就像马的尾巴，如今在很多国家，马尾都被剪掉了，因为人们说：‘它们有什么用呢？它们一点好处也没有，留着很快就脏了。’”听到这番话，左边绵羊群中的一个气愤地说：“肯定有某种关系，要不然，它们怎会被称为信的行为呢？或许，仁爱的良善是由神通过某种流入而巧妙引入人的自愿行为，比如通过某种情感、强烈愿望、灵感、激励、或通过藉着思想默契和由此的劝诫振奋意愿、通过悔罪、进而良心及其敦促、通过遵守十诫和圣言，诸如由小孩子或智者所提供的此类方法，以及其它类似手段。否则，它们怎能被称为信的果子呢？”对此，那位牧师回答说：“并非如此；就算他们声称能通过这类方法做些什么，其布道也会充斥大量证明这类行为不是来自信之类的话。甚至有人会这样教导，此类行为是信的迹象，而不是将信与仁结合起来的纽带。还有人通过圣言设想出一种结合。”这时有人说：“结合不是这样实现的吗？”但他回答说：“他们并非此意，他们认为只需聆听圣言就能产生结合。他们坚称，人在信方面的一切理性与意志，因着功德感而不纯洁，受到污染，因为人在属灵事物上和木头一样，不能觉知、意愿、运作或配合。”
但当他们中的一员听到，他们认为人在信与得救的一切事上是这样子时，便说：“我曾听一个人说：‘我种了个葡萄园。如今可以畅饮，一醉方休。’但另一人问他：‘你用自己的右手端起自己的酒杯来喝吗？’他回答说：‘不。我要用看不到的手举起看不到的酒杯来喝。’另一人则回应：‘那你肯定醉不了。’”这人接着说：“请听我说。我建议你们通过理解圣言饮用葡萄酒。难道你们不知道主就是圣言吗？难道圣言不是出自主吗？因此难道主不在其中吗？所以，出于圣言行善，不就是出于主、出于祂的口和意而行善吗？并且，若这时你注目于主，祂会亲自引领和教导你，你也会从主出于自己行那善。照着王的话和指示、按其授意而行事之人，难道会说：‘我正在照着自己的话或指示、按我自己的意愿行事吗？’”
然后，他转向那些牧师说：“你们这些神的仆人啊，不要将羊群引入歧途。”听到这些话，左边绵羊群中的大部分退出来，加入右边的绵羊群。之后，一些牧师说：“这些话我们闻所未闻；我们是牧人；我们不会离弃这些绵羊。”他们也退出来，并说：“此人所言极是。人若出于圣言、因而出于主、按着祂的口和意行事，又怎会说：‘我是出于自己这样做的呢？’照着王的话和意行事之人，谁会说：‘我是出于自己这样做的呢？’现在我们明白了，为何一直未找到教会信众所承认的信与善行的结合，这是出于天意。它不可能被找到，因为它无法存在；由于没有对主的信，而主是圣言，所以也没有出于圣言的信。”但那些属山羊群的其他牧师则离开了，边挥帽子边喊：“唯有信！唯信万岁！”
506. 记事四:
灵界出现两群羊, 一群山羊, 一群绵羊。 我在想他们是谁, 因为我知道, 灵界所看到的动物并非动物, 而是那里的人之情感及其衍生思维的对应。 于是我向羊群走去, 当靠近时, 动物的外形消失了, 取而代之的, 是一群人; 并且逐渐显明: 组成山羊群的那些人, 就是如坚信唯信称义者; 组成绵羊群的那些人, 则是认为仁与信为一, 如同善与真为一者。
然后我与那些看似山羊者对话, 我说: “你们为何聚在这里? ”他们大多数位居神职, 以学识渊博为荣, 因为他们知道唯信称义的奥秘。 他们说, 他们集合起来是要召开一次会议, 因为他们听说有人声称保罗的话, 即人称义是因着信, 不在乎遵守律法 (罗马书3:28), 被误解了, 保罗在此所说的信不是指当今教会之信, 即不是信永恒的三个神性身位, 而是信主神, 救主耶稣基督; 并且, 保罗所说的“律法行为”不是指十诫的律法, 而是指为犹太人制定的摩西律法。 结果, 由于对这几句话的错误理解, 酿成两个弥天大谎: 一个是, 保罗所指的信是当今教会之信; 另一个是, 他所指的律法是十诫。
这些人声称, 从保罗对彼得 (他指责彼得随犹太人行事, 既知道人称义不是因行律法, 乃是因信耶稣基督, 加拉太书2:14-16) 所说的话明显可知, 保罗指的是为犹太人制定的摩西律法, 不是指十诫。 “信耶稣基督”表信祂, 并通过祂有信 (对此, 可参看338节)。 因为保罗所说的“律法行为”是指摩西律法, 所以他对信的律法与行为的律法, 以及犹太人与外邦人, “受割礼的”与“未受割礼的”作了区分, 凡“受割礼的”都表犹太人。 此外, 保罗还用这些话作结尾:
这样, 我们因信废了律法吗? 断乎不是!更是坚固律法 (这种说法与前文一致)。 (罗马书3:27-31)
在前章同样有:
原来在神面前, 不是听律法的为义, 乃是行律法的称义。 (罗马书2:13)
神必照各人的行为报应各人。 (罗马书2:6)
又:
因为我们众人必要在基督台前显露出来, 叫各人按着本身所行的, 或善或恶受报。 (哥林多后书5:10)
他的书中还有其它类似经文。 所有这些经文清楚表明, 保罗拒绝无行为之信, 就象雅各书所言 (雅各书2:17-26)。
保罗指的是为犹太人制定的摩西律法, 以下事实对此更有说服力: 针对犹太人的所有典章律例都被称为“律法”, 因而是“律法行为”, 这一点从以下经文可以看出来:
这就是燔祭, 素祭, 赎罪祭, 赎愆祭, 并承接圣职的礼。 (利未记7:37)
这是走兽和飞鸟的条例。 (利未记11:46)
这条例是为生育的妇人, 无论是生男生女。 (利未记12:7)
这就是大麻风灾病的条例。 (利未记13:59; 14:2, 54, 57)
这是患漏症和梦遗的条例。 (利未记15:32)
这是关于疑忌的条例。 (民数记5:29-30)
这是洁净的条例。 (民数记19:14)
这是关于红母牛的条例。 (民数记19:2)
为王定的条例。 (申命记17:15-19)
实际上, 整本摩西书被称为“律法书” (申命记31:9, 11-12, 26; 路加福音2:22; 24:44; 约翰福音1:45; 7:22-23; 8:5)。
对此, 他们还补充说, 他们在保罗书信中看到, 人当照十诫生活, 义就完全了律法 (罗马书13:8-11)。 还看到:
如今常存的有信, 有望, 有义; 其中最大的是义, 而不是信。 (哥林多前书13:13)
因此, 很明显, 他未将信置于首位。 他们说, 他们集合起来就是为了讨论这些主题。 但我走开了, 以免打扰他们。 然后从远处看, 他们又象山羊了, 时而躺卧, 时而站起, 但他们背离绵羊群。 当他们正在商讨时, 看上去就象躺下; 当得出结论时, 则看似站起。
当我定睛于他们的角时, 惊奇地发现, 他们前额的角一度看上去向前朝上, 一度又看似弯向后背, 最后完全转向后背。 就在那时, 他们突然转向绵羊群, 但仍是山羊的外形。 于是, 我再次走近他们, 问道: “怎么了? ”他们说, 他们坚决认为, 唯有信产生义的好行为, 正如树结果子那样。 这时, 头顶上一阵电闪雷鸣, 一位天人立即出现在两羊群之间, 他对着绵羊群大声说:“不要听他们的。 他们仍未放弃原先的信, 也就是唯信而称义, 得救, 义的践行不起任何作用。 信并非树, 人才是那树。 但要悔改并注目于主, 你就会有信。 在此之前, 那信是其中没有任何生命的信。 ”之后, 其角转向后背的山羊想要靠近绵羊。 但站在他们中间的天人将绵羊一分为二, 他对左边的绵羊说:“加入山羊群吧, 只是我警告你们, 豺狼就要来掳走他们, 而你们也难以幸免。 ”
但当绵羊群被分开, 并且左边的绵羊听到天人的警告后, 都面面相觑, 说: “我们和先前的同伴聊聊吧。 ”于是, 左边的羊群对右边的说: “你们为何离弃我们的牧人? 信与义不是为一, 正如树与果为一吗? 树经由枝子延伸到果实。 倘若折断枝子, 那果子, 连同其中生殖的种子不都将枯萎吗? 问问我们的牧师是不是这样。 ”于是他们询问环视其他人的牧师, 这些人向牧师使眼色, 要其赞同他们的说法。 然后牧师们回答说: “你们说的不错, 不过至于信向善行的延续, 正如树向果实的延续, 我们知道很多奥秘, 只是在此不便公开。 在信与仁的链条或线索上有很多结节, 只有我们牧师才能解得开。 ”
此时, 位于右边绵羊之列的其中一个牧师起身说: “他们跟你们说是, 但跟自己却说不是, 因为他们心口不一。 ”于是他们又问: “那他们是怎么想的? 难道他们不是按着他们所教导的那样思考吗? ”他回答说: “不, 他们认为, 人为了得救和永生所做的, 被称为善行的仁爱之善, 根本不是善, 正是因为人想要通过自己的行为拯救自己, 才将独一救主的功与义据为己有。 他们声称, 凡人出于自己的意愿所感觉到的一切善行都是如此。 所以他们认定, 信和仁没有任何关系, 那信甚至无需通过善行来保存与维护。 ”
但左边的绵羊群说:“关于他们, 你说谎了。 他们不是公开向我们传讲义和他们称为信之行为的仁爱行为吗? ”他回答说: “你们不明白他们的讲道; 只有在场的神职人员才能领会和理解。 他们只是指道德之仁, 及其社会与政治善行。 他们称这些为信的行为, 尽管它们根本不是, 因为无神论者同样能做出这些善行, 并且表面上一模一样。 所以, 他们异口同声说, 无人能靠行为得救, 唯有通过信。 举个例子: 一棵苹果树结出苹果; 但如果一个人为了得救而行善, 就好比树通过延伸结出那些苹果, 那么这种苹果就会从内腐烂, 生满虫子。 他们还说葡萄树能结葡萄; 但如果人真得做出属灵的好行为, 就像葡萄树结出葡萄那样, 那么他只会产出野葡萄。 ”他们又问: “他们的仁爱或行为的良善, 也就是信的果子, 其性质是什么? ”他回答说: “或许他们视其为某种难以察觉的东西, 就在信附近的某个地方, 不过并未与信结合, 就象人面朝太阳时, 跟在他后面的影子, 除非转身, 否则就注意不到它。 或可以这样说, 它们就像马的尾巴, 如今在很多国家, 马尾都被剪掉了, 因为人们说: ‘它们有什么用呢? 它们一点好处也没有, 留着很快就脏了。 ’”听到这番话, 左边绵羊群中的一个气愤地说:“肯定有某种关系, 要不然, 它们怎会被称为信的行为呢? 或许, 仁爱的良善是由神通过某种流入而巧妙引入人的自愿行为, 比如通过某种情感, 强烈愿望, 灵感, 激励, 或通过藉着思想默契和由此的劝诫振奋意愿, 通过悔罪, 进而良心及其敦促, 通过遵守十诫和圣言, 诸如由小孩子或智者所提供的此类方法, 以及其它类似手段。 否则, 它们怎能被称为信的果子呢? ”对此, 那位牧师回答说: “并非如此; 就算他们声称能通过这类方法做些什么, 其布道也会充斥大量证明这类行为不是来自信之类的话。 甚至有人会这样教导, 此类行为是信的迹象, 而不是将信与仁结合起来的纽带。 还有人通过圣言设想出一种结合。 ”这时有人说:“结合不是这样实现的吗? ”但他回答说: “他们并非此意, 他们认为只需聆听圣言就能产生结合。 他们坚称, 人在信方面的一切理性与意志, 因着功德感而不纯洁, 受到污染, 因为人在属灵事物上和木头一样, 不能觉知, 意愿, 运作或配合。 ”
但当他们中的一员听到, 他们认为人在信与得救的一切事上是这样子时, 便说:“我曾听一个人说: ‘我种了个葡萄园。 如今可以畅饮, 一醉方休。 ’但另一人问他: ‘你用自己的右手端起自己的酒杯来喝吗? ’他回答说: ‘不。 我要用看不到的手举起看不到的酒杯来喝。 ’另一人则回应: ‘那你肯定醉不了。 ’”这人接着说:“请听我说。 我建议你们通过理解圣言饮用葡萄酒。 难道你们不知道主就是圣言吗? 难道圣言不是出自主吗? 因此难道主不在其中吗? 所以, 出于圣言行善, 不就是出于主, 出于祂的口和意而行善吗? 并且, 若这时你注目于主, 祂会亲自引领和教导你, 你也会从主出于自己行那善。 照着王的话和指示, 按其授意而行事之人, 难道会说: ‘我正在照着自己的话或指示, 按我自己的意愿行事吗?’”
然后, 他转向那些神职人员说: “你们这些神的仆人啊, 不要将羊群引入歧途。 ”听到这些话, 左边绵羊群中的大部分退出来, 加入右边的绵羊群。 之后, 一些神职人员说: “这些话我们闻所未闻; 我们是牧人; 我们不会离弃这些绵羊。 ”他们也退出来, 并说:“此人所言极是。 人若出于圣言, 因而出于主, 按着祂的口和意行事, 又怎会说: ‘我是出于自己这样做的呢? ’照着王的话和意行事之人, 谁会说: ‘我是出于自己这样做的呢? ’现在我们明白了, 为何一直未找到教会信众所承认的信与善行的结合, 这是出于天意。 它不可能被找到, 因为它无法存在; 由于没有对主的信, 而主是圣言, 所以也没有出于圣言的信。 ”但那些属山羊群的其他牧师则离开了, 边挥帽子边喊: “唯有信! 唯信万岁! ”
506. The fourth memorable occurrence. In the spiritual world I once saw two groups of animals: a herd of goats and a flock of sheep. I wondered who they were, because I knew that animals that are seen in the spiritual world are not animals but forms that correspond to the feelings and thoughts of people who are in that area. Therefore I went toward them. As I approached, the images of animals disappeared and in their place I saw people. It became obvious that the people who constituted the herd of goats were those who were adamantly devoted to the teaching that we are justified by faith alone. The people who constituted the flock of sheep were those who believed that goodwill and faith are one, just as goodness and truth are one.
[2] I then spoke with the people who had appeared to be goats. I said, "Why are you meeting together?"
Most of the people in that group were clergy, who boasted of their reputation for being highly educated because they knew the secrets of justification by faith alone. They said that they were gathered to sit in council because they had heard the following.
The statement of Paul that "we are justified by faith apart from the works of the law" (Romans 3:28) has not been understood correctly, in that "faith" here does not mean the faith of the church today, which is a belief in three divine persons from eternity, but instead means faith in the Lord God the Savior Jesus Christ; and "the works of the law" here does not mean the works of the law of the Ten Commandments but the works of the Mosaic law given for Jews.
Therefore through a wrong interpretation of this mere handful of words you have come to two hugely false conclusions - that the phrase concerns (1) the faith of the church of today and (2) the works of the law of the Ten Commandments.
That Paul did not mean those works but the works of the Mosaic Law, which were given for Jews to follow, is very clear from Paul's words to Peter, chiding him for making others follow Jewish religious practices, even though Peter himself should have known that "No one is justified by the works of the law, but by the faith of Jesus Christ" (Galatians 2:14-16). [On the point that "the faith of Jesus Christ" means faith in him and from him, see 338. ] And because "the works of the law" mean "the works of the Mosaic law," therefore Paul distinguishes between the law of faith and the law of works, and between Jews and non-Jews, and between the circumcised and the uncircumcised (by the "circumcised" there he means Judaism, as he does throughout). Paul closes that section with the following words: "Therefore are we doing away with the law through faith? By no means! We are establishing the law. " Paul says all these things in a single series (). Paul also says in the preceding chapter, "Hearers of the law are not going to be justified by God, but doers of the law will be justified" (Romans 2:13). Also, "God renders to all according to their works" (Romans 2:6). Again, "It is right that all of us should appear before the tribunal of Christ, so that each of us will report what we did through our body, whether good or evil" (2 Corinthians 5:10). Paul makes many other such statements as well. From this it is clear that Paul rejected faith without good works every bit as much as James did (James 2:17-26).
[3] We have further established that Paul meant the works of the Mosaic Law intended for Jews from the fact that all the statutes for Jews that were given through Moses are called "the Law," and therefore are works of the law, as we see in the following passages: "This is the law of the trespass offering" (Leviticus 7:1). ["This is the law of the peace offering"] (Leviticus 7:11 and following). "This is the law of the burnt offering, the grain offering, the sacrifices for sin and guilt, and the consecrations" (Leviticus 7:37). "This is the law of the animals and the birds" (Leviticus 11:46 and following). "This is the law for a woman who has given birth to a son or a daughter" (Leviticus 12:7). "This is the law of leprosy" (Leviticus 13:59; 14:2, 32, 54, 57). "This is the law for someone who has a discharge" (Leviticus 15:32). "This is the law of jealousy" (Numbers 5:29-30). "This is the law of the Nazarite" (Numbers 6:13, 21). "This is the law of cleansing" (Numbers 19:14). "This is the law of the red heifer" (Numbers 19:2). "[This is] the law for a king" (Deuteronomy 17:15-19). In fact, the entire Book of Moses is called the Book of the Law (Deuteronomy 31:9, 11-12, 26; see also Luke 2:22; 24:44; John 1:45; 7:22-23; 8:5).
To these points [the writers of this piece] added that they see in Paul that we must live by the law of the Ten Commandments and that those commandments are fulfilled by goodwill (). And [the writers] further observed that Paul said, "There are three things: faith, hope, and goodwill. The greatest of these is goodwill" (1 Corinthians 13:13); therefore the greatest of the three is not faith.
[4] So this, the clergy said, was why they had convened. I left so as not to disturb them; and again from far away they looked like goats. They looked sometimes like they were lying down, and at other times like they were standing, but in either case they kept away from the flock of sheep. When they were debating they looked like they were lying down, and when they had come to a conclusion they looked like they were standing up. I fixed my gaze on their horns and was amazed to see that they seemed at one moment as if they extended forward and upward from their foreheads, and at another as if they were curving toward their backs; eventually they seemed to be bent completely backward. Then suddenly [the priests] turned in the direction of the flock of sheep, although they themselves still looked like goats.
So I went toward them again and asked what was going on now. They said they had concluded that faith alone produces acts of goodwill the way a tree produces fruit. But at that point thunder occurred and lightning flashed overhead. Soon an angel appeared, standing between the herd and the flock.
He called out to the flock of sheep, "Don't listen to them. They have not left their former belief, which is that faith alone justifies and saves. They have absolutely no actual goodwill. For another thing, a tree does not represent faith; it represents a human being. Instead, go through the process of repentance and look to the Lord and you'll have faith. Faith before that is a faith without life. "
Then the goats with the bent-back horns tried to come at the sheep, but the angel standing between them divided the sheep into two flocks. He said to the flock of sheep on the left, "Go ahead and join the goats, but I'm telling you, a wolf is coming that is going to snatch them away, and you along with them. "
[5] Once the sheep had been divided into two flocks and the sheep on the left had heard the angel's warning, they looked at each other and said, "Let's have a discussion with our former colleagues. "
The flock of sheep on the left then said to the flock of sheep on the right, "Why have you left our pastors? Surely faith and goodwill are one, just as a tree and its fruit are one. A tree is extended through its branches into its fruit. Break off part of the branch through which the tree has a connection with the fruit, and the fruit is going to perish, and along with the fruit, all the seed of the new tree that has yet to come about. Ask our priests whether this is the case. "
So the sheep on the right posed the question. They looked over at the sheep on the left, who were winking at the priests in the hope that they would endorse what they had said.
"What you said is indeed right, as far as it goes," the priests answered, "but the parallel between the extension of faith into good works and the extension of a tree into its fruit is something about which we know many further secrets, although this is not the place to reveal them to the public. In the thread that links faith and goodwill there are many little knots that only we priests are able to untie. "
[6] Then a priest who was one of the sheep on the right stood up and said to the sheep on the left, "To you those priests replied that what you said is right; but among themselves they say it is not right, because in fact they have a different opinion. "
So the sheep on the right asked the angel, "What are the priests thinking now? Does their thinking align with their teaching?"
"No," the angel said. "Their thinking is that every act of goodwill (called a good work) that people do for the sake of their salvation and eternal life is not in the least bit good, because human beings want to save themselves through their own effort, acquiring the justice and merit of the one Savior for themselves; this is how it is with every good work that people feel is of their own will. Therefore those priests believe that there is absolutely no connection between faith and goodwill. They would not even say that faith is retained or preserved through good works. "
[7] "The accusations you are making against the priests are false," said the sheep on the left. "Don't they openly preach to us goodwill and its actions, which they call the works of faith?"
"You are not understanding what they are preaching," the angel replied. "The clergyman among you [sheep] is the only one who is paying attention and understands. Those priests are thinking of a goodwill that is only moral and of good works that are only civic and political. These they call works of faith, but they are not works of faith at all, because an atheist would be capable of doing them the same way and in the same form. Therefore the [goat] priests are in complete agreement with each other that no one is saved by any works that she or he performs, but by faith alone.
"I can illustrate their position by comparisons they make. An apple tree produces apples, but if we do good things for the sake of our salvation through an extension of ourselves the way an apple tree produces apples through an extension of itself, the apples we make are inwardly rotten and full of worms. They also say that a vine produces grapes, but if we were to aim to do good spiritual actions the way a vine produces grapes, the fruit we would make would be wild grapes. "
[8] The sheep on the left asked [the priest among the sheep on the right], "Then what do the priests mean by acts of goodwill or works that are the fruit of faith?"
"Perhaps they are invisible," [the priest] replied, "and somewhere near faith, although they are not joined to it. They are like the shadow that follows along behind us when we are facing the sun - a shadow we don't notice unless we turn around. In fact, I would venture that they are like horses' tails, which in many areas today are cut off, because people say, 'What do I need with this? It serves no purpose as long as it is still attached to the horse, and it easily gets dirty there. '"
At this, someone from the flock of sheep on the left became upset and said, "There has to be some connection between good works and our faith. Otherwise how could those works be called the works of faith? Perhaps good actions that come from goodwill are subtly introduced by God into the things we do willingly, through the agency of some inflow or other - through some feeling, for example, or influence, or inspiration, some stimulation or stirring of the will, some wordless awareness in thought - and then an urging, a penitence, a movement of conscience that results in an impulse to obey the Ten Commandments and the Word, whether felt in childhood or old age; or by some other means like these. How else could they be called the fruits of faith?"
To this the priest replied, "No, that's not it. If those priests do say it happens by some such method, they are just stringing words together for a sermon. The sum of their words, though, is that good works have no relationship to faith. Now, some priests do say good works are related to faith, but as the signs of faith rather than as bonds that join faith and goodwill. And some priests have come up with the idea that faith and goodwill are connected by the Word. "
[The person among the sheep on the left] said, "But that is how the two are connected, isn't it?"
"Not the way those priests think of it," replied [the priest]. "They are thinking that the union takes place through our merely hearing the Word. They assert that in matters of faith, every part of our reason and every part of our will is impure and focused on earning merit, since in spiritual matters we are unable to understand, will, work, or cooperate any more than a piece of dead wood. "
[9] When one of the sheep on the right heard that human beings are believed to be this way in all matters related to faith and salvation, he said, "I heard someone say, 'I have planted a vineyard. Now I will drink wine until I am drunk. ' But someone else asked, 'Are you planning to drink this wine from your own drinking cup using your own right hand?' 'No,' the first one said. 'I'm planning to drink from an invisible cup using an invisible hand. ' 'In that case,' the other person said, 'you will definitely not become intoxicated!'"
In a moment the same man said to the sheep on the left, "Please listen to me. I am telling you, drink wine from the Word with understanding. Don't you know that the Lord is the Word? Isn't the Word from the Lord? Isn't he therefore in it? If you do what is good because of the Word, then, you are following the Lord in doing what is good - following his edict, his will. If you look to the Lord, he himself will lead you and teach you, and you will do what is good under your own initiative on the Lord's behalf. When someone does something on behalf of his or her monarch, obeying a royal edict or command, is that person entitled to say, 'In doing this I am obeying my own edict or command, my own will'?"
At that point he turned toward the clergy and said, "Ministers of God, do not lead your flock astray. "
[10] Most of the flock of sheep on the left then withdrew and rejoined the flock on the right.
Some of the clergy began saying, "We have heard things we never heard before. We are shepherds; we must not leave our sheep. " And they too withdrew with them.
These clergy kept saying, "The word that that man spoke is true. If someone does something from the Word, and is therefore following the Lord's edict and will, is that person entitled to say, 'I am doing this on my own'? If someone does something by royal command, is that person entitled to say, 'I am doing this on my own'? We now see divine providence, and why we have been unable to identify the connection between that faith and good works, even though the church community holds that such a connection exists. It could not have been found because it could not exist. That faith was not a faith in the Lord, who is the Word; it was not based on the Word. "
The rest of the priests in the herd of goats, however, went away, waving their hats back and forth and crying out, "Faith alone! Faith alone! It shall live on!"
506. The fourth experience. 1
I saw in the spiritual world two flocks, one of goats, the other of sheep. I wondered who they were, since I knew that when animals are seen in the spiritual world, they are not animals, but correspondences of the affections and from these the thoughts of those who are there. So I went nearer, and as I approached, the likenesses of animals disappeared, and I saw human beings in their place. It became clear that those who made up the flock of goats were those who had convinced themselves of the doctrine of justification by faith alone, and those who made up the flock of sheep were those who believed that charity and faith are one, just as good and truth are one.
[2] Then I spoke with those who had appeared like goats and said: 'Why have you met together?' Most were clergy who had prided themselves on their reputation for learning, because they knew the secrets of justification by faith alone.
They said that they had met together to hold a council, because they had heard that Paul's statement that man is justified by faith without the deeds prescribed by the law (Romans 3:28) had not been properly understood. For by faith there Paul did not mean the faith of the present-day church, in three Divine persons from eternity, but faith in the Lord God, the Saviour Jesus Christ. By the deeds prescribed by the law he did not mean the deeds prescribed by the law of the Ten Commandments, but those prescribed for the Jews by the law of Moses. Thus from those few words people had come to two monstrously false conclusions by incorrect interpretation: that faith meant the faith of the present-day church, and the deeds meant those prescribed by the Ten Commandments. 'Paul did not mean these,' they said, 'but those prescribed by the law of Moses which were intended for the Jews; and this is clearly established from his saying to Peter, whom he criticised for following Jewish practices, although he knew that no one is justified by the deeds prescribed by the law, but by the faith of Jesus Christ (Galatians 2:14-16).' The faith of Jesus Christ is faith in Him and from Him, see above 338. Because by the deeds prescribed by the law Paul understood the deeds prescribed by the law of Moses, he made a distinction between the law of faith and the law of deeds, and between Jews and gentiles, or between circumcision and lack of circumcision. Circumcision means the Jews, as everywhere else. And he ends with these words:
Are we then abolishing the law by faith? By no means, we are reinforcing the law, Romans 3:27-31.
(He says all this in a single passage.) He also says in the preceding chapter:
It is not those who hear the law who will be justified by God, but those who keep it, Romans 2:13.
He says elsewhere that God will repay each according to his deeds (Romans 2:6), and:
We must all be put on show before the tribunal of Christ, so that each may be rewarded for his bodily acts, whether good or ill. 2 Corinthians 5:10.
There are many more passages showing that Paul rejected faith without good deeds, just as much as James did (James 2:17-26).
[3] Further evidence that Paul meant the deeds prescribed by the law of Moses for the Jews can be drawn from the fact that all the statutes for the Jews are called in the writings of Moses the law, and so these are the deeds prescribed by the law; e.g.:
This is the law of the grain offering, Leviticus 6:14, 18ff.
This is the law of the burnt-offering, the grain-offering, the sin-sacrifice, the guilt-sacrifice and the consecration, Leviticus 7:37, This is the law of beast and bird, Leviticus 11:46ff.
This is the law for one who bears a child, a son or a daughter, Leviticus 12:7.
This is the law for a leprous disease, Leviticus 13:59; 14:2, 32, 54, 57 This is the law of the person with a discharge, Leviticus 15:32.
This is the law in cases of jealousy, Numbers 5:29-30.
This is the law for the Nazirite, Numbers 6:13, 21.
This is the law of cleansing, Numbers 19:14.
This is the law concerning the red cow, Numbers 19:2.
The law for the king, Deuteronomy 17:15-19.
In fact, the whole book of Moses is called 'the Book of the Law' (Deuteronomy 31:9, 11-12, 26; also Luke 2:22; 24:44; John 1:45; 7:22-23; 8:5). They went on to say that they had seen in the writings of Paul that the Law of the Ten Commandments was to be observed in living and to be fulfilled by charity (Romans 13:8-11). He also says that there are three things, faith, hope and charity, and that the greatest of these is charity (1 Corinthians 13:13). So it is clear he did not put faith first. They said that these subjects were what they had been summoned to debate.
[4] However, not to disturb them, I went away; and then again they looked at a distance like goats, sometimes lying down and sometimes standing. But they turned their backs on the flock of sheep. When they were debating, they seemed to be lying down, but standing up when they reached a conclusion. But I kept my gaze fixed on their horns, and was surprised to notice that at one time the horns on their foreheads appeared to point forwards and upwards, at another time curving away towards their backs and eventually pointing completely the other way. Then they suddenly turned to face the flock of sheep, but they still looked like goats. So I went up to them again and asked: 'What are you doing now?' They replied that they had reached the conclusion that faith alone produces the good deeds of charity, as a tree produces fruit.
Then a clap of thunder was heard, and a flash of lightning was seen coming from above. Following this an angel appeared, standing between the two flocks, who shouted to the flock of sheep: 'Do not listen to them. They have not abandoned their former faith, which is that faith alone brings justification and salvation, and the practice of charity plays no part. Neither is faith a tree; it is man who is the tree. Repent and look to the Lord, and you will have faith; before doing that, the faith you have is not a faith with any life in it.'
Then the goats whose horns were curved backwards wanted to join the sheep. But the angel who stood between them divided the sheep into two flocks. He told those on the left: 'Go and join the goats; but I warn you, the wolf will come and seize them, and you with them.'
[5] After the two flocks of sheep had been separated, and those on the left had heard the angel's threatening words, they looked at one another and said: 'Let us talk with our former companions.' Then the left-hand flock spoke to the right-hand one and said: 'Why have you abandoned our shepherds 2 ? Are not faith and charity one, as a tree and its fruit are one? The tree extends through its branches into the fruit; if you break a piece off a branch which forms the connection between the tree and its fruit, the fruit will be lost, won't it, and together with the fruit all the seed which might grow into a new tree? Ask our priests if that isn't so.'
So they asked the priests, and they looked around at the rest, who were winking at them to get them to say that they had made a good point. After this they replied: 'You have made a good point, but as regards the extension of faith into good deeds, like that of a tree into its fruit, we know many secrets, but this is not the occasion to divulge them. The chain or thread which links faith and charity has many knots on it, and only we, the priests, are able to undo them.'
[6] Then one of the priests, who belonged to the right-hand flock of sheep, got up and said: 'Their answer to you was Yes, but to their own party No, for they do not think as they speak.' 'How then do they think?' the others asked; 'Don't they think as they teach?'
'No,' he replied, 'they think that every good of charity, what is called a good deed, which a person does for the sake of salvation and everlasting life, is not in the least good, because by doing the deed himself the person wants to save himself, claiming for himself the righteousness and merit of the one Saviour. They think that this is true of every good deed in which a person is aware of his volition. They hold therefore that there is no link at all between faith and charity, not even that faith is retained and preserved by good deeds.'
[7] But those who belonged to the left-hand flock said: 'You are telling lies to accuse them. Don't they preach charity and its deeds, what they call the deeds of faith, openly in our hearing?'
'You do not understand their sermons,' he replied; only a clergyman who is present can grasp and understand them. What they have in mind is merely moral charity, and its social and political good deeds.
They call these the good deeds of faith, but they are certainly not. For an atheist can do them just as well and in the same guise. They say therefore with one voice that no one is saved by any deeds, but by faith alone. Let us take a comparison to illustrate this. They say that an apple-tree produces apples, but that if a person does good for the sake of salvation, just as the tree by a continuous extension of itself produces apples, then the apples are rotten inside and full of maggots. They say too that a vine produces grapes, but if a person were to do spiritual good deeds as a vine makes grapes, he would make bitter grapes.'
[8] Then they asked: 'What for them are the good deeds of charity, those that are the fruits of faith?'
He replied that perhaps they lurk out of sight somewhere near faith, but are not attached to it. 'They are,' he said, 'like a person's shadow, which follows behind him when he is looking towards the sun, and which he cannot see unless he turns around. Or rather I might say that they are like horses' tails, which in many places are docked nowadays, because people say: "What use are they? They serve no purpose, and if they remain attached to the horse, they easily get dirty."'
On hearing this someone in the left-hand flock of sheep became indignant and said: 'There certainly must be some link, else how could they be called the deeds of faith? Possibly the good deeds of charity are introduced by God into what a person does of his own will by some influence; let us say, by some affection, some afflatus, inspiration, urging and excitation of the will, some silent perception in thought, leading to exhortation, contrition and so to conscience, and thus leading to compulsion, obedience to the Ten Commandments and the Word, either like a child or like a wise man, or by some other means resembling these. How else could they call them the fruits of faith?'
To this the priest replied that they could not. 'And,' he said, 'if they do say that something like this happens, they still stuff their sermons full of words which prove that it is not from faith. There are still others who teach that such things occur but only as signs of faith, not as bonds linking it with charity. There are some, however, who have devised a theory of linking by means of the Word.'
Then they said, 'Isn't this how a link is made?' But he answered, 'That is not what they think, but they imagine it happens just by listening to the Word. For they claim that man's whole rational and voluntary faculty is in matters to do with faith impure and merit-seeking, since in spiritual matters a person cannot understand or will anything, work or co-operate, any more than a stick.'
[9] However one, on hearing that man was believed to be like this in all matters to do with faith and salvation, said: 'I heard someone saying: "I have planted a vineyard. Now I shall drink wine until I am drunk." But another man asked: "Surely you will drink wine out of your goblet by the use of your right hand?" "No," he said, "I shall drink out of an invisible goblet by means of an invisible hand." "Then," said the other man, "you certainly won't get drunk."'
A little later the same man said: 'Please listen to me. I tell you, drink the wine which comes from understanding the Word. Don't you know that the Lord is the Word? Is not the Word from the Lord? Is He not thus in it? If therefore you do good from the Word, are you not doing it from the Lord, in accordance with His words and His will? If you then look to the Lord, He will also guide and teach you, and you will do it of yourselves from the Lord. Can anyone who does something at a king's behest, in accordance with his words and his instructions, say: "I am doing this in accordance with my own words or instructions, and of my own will."'
[10] After this he turned to the clergy and said: 'You ministers of God, do not lead the flock astray.' On hearing this the majority of the left-hand flock went away and joined the right-hand flock.
Then some of the clergy began saying: 'We have heard things we never heard before. But we are shepherds, and we shall not abandon the sheep.' So they went away with them, saying: 'This man has uttered a true saying. How can anyone say "I do this of myself" when he does it in accordance with the Word, so at the Lord's behest, in accordance with His words and His will? Can anyone who does something at a king's behest, in accordance with his words and his will, say: "I am doing this of myself"? We now see it was by Divine providence that the link between faith and good deeds, which is recognised by the members of the church, was not discovered. It could not be, because it could not exist; for there was no faith in the Lord, who is the Word, and so there was not either any faith coming from the Word.'
But the rest of the priests, who belonged to the flock of goats, went off waving their hats and shouting: 'Faith alone, faith alone, long live faith alone.'
Footnotes:
1. This passage is repeated with modifications from Apocalypse Revealed 417.
2. The Latin word means both shepherd and pastor.
506. "Fourth Memorable Relation:
There appeared in the spiritual world two flocks, one of goats and the other of sheep. I wondered who they were, as I knew that the animals seen in the spiritual world were not animals, but correspondences of the affections, and the thoughts therefrom, of those who are there. I therefore drew nearer, and as I approached, the animal forms vanished, and in place of them men were seen; and it became manifest that those who formed the flock of goats were such as had confirmed themselves in the doctrine of justification by faith alone, while those who made up the flock of sheep were those who believed that charity and faith are one, as good and truth are one.
[2] I then spoke with those who appeared as goats, and said, "Why are you thus gathered together?" Most of them were of the clerical order, who gloried in their reputation for learning, because they knew the mysteries of justification by faith alone.
They said that they had assembled to hold a council, because they had heard [that some were claiming] that Paul's saying,
That a man is justified by faith without the deeds of the law (Romans 3:28),
was not rightly understood, for by faith here [it was claimed] Paul did not mean the faith of the present church, which is a faith in three Divine persons from eternity, but faith in the Lord God the Savior Jesus Christ; also that by "the deeds of the law," he did not mean the deeds of the law of the Decalogue, but the deeds of the Mosaic law, which were for the Jews; thus that by a wrong interpretation of those few words, two enormous falsities had been established, one, that Paul here meant the faith of the present church, and the other, that he meant the deeds of the law of the Decalogue. It is clearly evident [these claimed] that Paul meant the works of the Mosaic law, which were for the Jews, and not the works of the Decalogue, from what he said to Peter, whom he accused of Judaizing, although he knew
That no one is justified by the works of the law, but by the faith of Jesus Christ (Galatians 2:14-16);
"the faith of Jesus Christ" meaning faith in Him and from Him (as may be seen above, n. 338). And because by "the deeds of the law" Paul meant the deeds of the Mosaic law, he distinguished between the law of faith and the law of works, and between the Jews and the Gentiles, or "circumcision" and "uncircumcision," "circumcision" signifying Judaism here as everywhere else. Moreover, Paul closes with these words:
Do we then make the law of none effect through faith? God forbid; but we establish the law (saying this in connection with the foregoing), (Romans 3:27-31).
Likewise in the preceding chapter:
Not the hearers of a law shall be justified before God, but the doers of a law shall be justified (Romans 2:13);
again:
God will render to every man according to his deeds (Romans 2:6);
and again:
For we must all be made manifest before the judgement-seat of Christ, that everyone may receive the things done through the body, whether it be good or bad (2 Corinthians 5:10); besides other passages in his writings. From all this it is clear that Paul rejected faith without works, just as James did (James 2:17-26).
[3] That Paul meant the deeds of the Mosaic law, which were for the Jews, these were still further convinced from the fact that all the statutes written for the Jews in uses are called "the law," thus, "the deeds of the law," as can be seen from the following:
This is the law of the meal offering (Leviticus 6:14, Leviticus 6:18 seq.).
This is the law for the burnt offering, for the meal offering, and for the sin offering, and for the guilt offering, and for the consecrations (Leviticus 7:37).
This is the law of the beast and of the fowl (Leviticus 11:46 seq.).
This is the law for her that beareth a son or a daughter (Leviticus 12:7).
This is the law of leprosy (Leviticus 13:59; 14:2, 14:32, 14:54, 14:57).
This is the law of him that hath an issue (Lev.15:32).
This is the law of jealousy (Num.5:29-30).
This is the law of the Nazarite (Num.6:13, 6:21).
This is the law of cleansing (Num.19:14).
This is the law respecting the red heifer (Num.19:2).
The law for the king (Deut.17:15-19).
Indeed, the whole book of Moses is called "the book of the law," Deut.31:9, 31:11-12, 31:26; also in Luke 2:22; 24:44; John 1:45; 7:22-23; 8:5.
[4] To this they have also added, that they saw in Paul that men should live according to the law of the Decalogue, and that the law is fulfilled by charity (Romans 13:8-11); and that he also says:
That these are three, faith, hope, charity, and that the greatest of these is charity (1 Corinthians 13:13),
not faith therefore. For these reasons they said that they had been assembled.
But lest I should disturb them I withdrew; and again they appeared at a distance like goats, and sometimes as if lying down, sometimes as if standing, but they turned away from the flock of sheep. They seemed to be lying down when they were deliberating, and to be standing when they had formed their conclusions.
But I kept my sight fixed on their horns; and I wondered that those in their foreheads seemed at one time to reach forward and upward, at another to bend backward towards their backs, and finally to turn entirely back. Just then they turned towards the flock of sheep, but still retained the appearance of goats. I therefore approached them again and asked, "what now?"
They said they had decided that faith alone produces the goods of charity, as a tree produces fruit.
Then thunder was heard, and lightning was seen overhead; and immediately an angel appeared standing between the two flocks; and he cried out to the flock of sheep, "Do not listen to them; they have not receded from their former faith, which is, that faith alone justifies and saves, and actual charity contributes nothing whatever thereto. Faith is not the tree, but man is the tree. But repent, and look to the Lord, and you will have faith. Before that, faith is not a faith that has anything living in it."
Then the goats, with their horns turned back, wished to approach the sheep. But the angel standing between them separated the sheep into two flocks; and he said to those on the left, "Join the goats; but I tell you that a wolf is coming, that will carry them off, and you along with them. "
[5] But when the two flocks of sheep had been separated, and those on the left had heard the threatening words of the angel, they looked at one another and said, "Let us speak to our former companions."
The left-hand flock then spoke to the right, saying, "Why did you desert our shepherds? Are not faith and charity one, as a tree and its fruit are one? For the tree through its branches is continued into the fruit. Tear from the branch that through which the tree by continuity flows into the fruit, will not the fruit perish, and with it all the seed of any tree to be reproduced from it? Ask our priests if it is not so."
They asked the priests, who looked round upon the rest, and these were winking at them to have them say that they had spoken rightly. And the priests then answered, "You have well said; but as to the continuation of faith into good works, like that of a tree into the fruit, we know many mysteries which must not be made known here. In the chain or thread of faith and charity there are many knots, which we priests only are able to untie. "
[6] Then one of the priests from among the sheep on the right arose and said, "They have told you that this is so, but they tell their own that it is not so, because they think differently."
Therefore they asked, "How then do they think? Do they not think as they teach?"
He answered, "No, they think that any good of charity, which is called a good work, that is done by man for the sake of salvation and eternal life, is not good in the least degree, for the reason that it is the man's wish to save himself by work that he does of himself, appropriating to himself the merit and righteousness of the one Savior; and they claim that it is so with every good work in which man is sensible of his own will. Therefore they assert that there is no conjunction whatever between faith and charity; and that faith is not even retained and preserved by good works."
[7] But those of the left flock said, "You tell lies about them. Do they not openly preach to us charity and the works of charity, which they call works of faith?"
He replied, "You do not understand their preaching; only a clergyman who may be present attends to it and understands it. They mean moral charity only, and its civil and political good works, those they call the works of faith, although they are nothing of the kind, for an atheist may do them in the same manner and under the same form. Therefore with one accord they declare that no one is saved by any works, but by faith only. But let this be illustrated by comparisons: An apple tree produces apples; but if a man does good for the sake of salvation, as the tree produces those apples by continuity, then such apples are inwardly rotten and full of worms. They also say that a vine produces grapes; but that if a man were to do spiritual good works as the vine produces grapes, he would produce wild grapes."
[8] Then they asked, "What is the nature of their goods of charity or works, which are the fruits of faith?"
He replied, "They regard them, perhaps, as something imperceptible, located somewhere near faith, but having no connection with it, being like the shadow that follows a man when he faces the sun, which shadow he does not notice unless he turns around; or I may say, they are like horses' tails, which are now cut off in many countries; for the people say, 'What is the use of them? They are good for nothing; if they remain on, they are quickly befouled."
Hearing this, one from the left flock said, indignantly, "There is certainly some conjunction; otherwise, how can they be called the works of faith? Perhaps the goods of charity are insinuated by God into man's voluntary works by some influx, as by some affection, aspiration, inspiration, incitement, or excitement of the will by tacit perception in thought and exhortation therefrom, by contrition and thus conscience, and the urging thereof, by obedience to the Decalogue and the Word, such as is rendered by a child or a wise man, or by some other similar means. Otherwise, how can they be called the fruits of faith?"
To this the priest replied, "Not so; and if they claim that anything is done by such means, they still in their sermons overload it with words which make out that such works are not from faith. Nevertheless, some teach such works, although as signs of faith, and not as the bonds connecting it with charity. And some have divined a conjunction by means of the Word."
Some then said, "Is not conjunction so effected?"
But he replied, "They do not think that; but only that it is effected by the hearing of the Word; for they maintain that everything of man's rationality and volition in matters of faith is impure and tainted with a sense of merit, since man in spiritual things is no more able to understand, will, operate, or co-operate, than a stock."
[9] But when one of them heard that man is believed to be such in all things pertaining to faith and salvation, he said, "I heard a man say, 'I have planted a vineyard; now I will drink wine until I am drunk.' But another asked him, 'Will you drink the wine from your own cup by your own right hand?' He answered, 'No; but from an unseen cup by an unseen hand.' And the other replied, 'You will certainly not get drunk.'"
Presently the same man said, "I pray you, listen to me; I advise you to drink wine from the Word understood. Do you not know that the Lord is the Word? Is not the Word from the Lord? Is He not in it therefore? Consequently, if you do good from the Word, are you not doing it from the Lord, from His lips and will? And if you then look to the Lord, He Himself will lead and teach you, and you will do that good of yourselves from the Lord. Who that does something at the word and mandate of a king, can say, 'This I do from my own word or mandate, and from my own will?'"
[10] He then turned toward the clergy, and said "Ministers of God, do not mislead the flock."
Hearing these remarks, the greater part of the flock on the left withdrew, and united with the flock on the right.
Then some of the clergy said, "We have heard what we never heard before; we are the shepherds; we will not leave the sheep." And they withdrew also; and they said, "This man spoke a true word. Who that acts from the Word, thus from the Lord, from his lips and will, can say, 'This I do from myself?' Who that acts from the word and will of a king can say, 'This I do from myself?' Now we behold the Divine Providence, why it is that a conjunction of faith and good works, acknowledged by an ecclesiastical society, has not been found. It could not he found, because it could not exist, for there has been no faith in the Lord, who is the Word, and therefore there has been no faith from the Word."
But the other priests, who belonged to the flock of goats, went away, waving their caps and shouting, "Faith alone! Long live faith alone!"
506. The fourth experience. I saw in the spiritual world two flocks, one of goats and the other of sheep. I wondered who they were, for I knew that the animals seen in the spiritual world are not animals, but correspondences of the affections and thoughts therefrom of those who live there. So I went nearer, and as I approached the animal forms disappeared, and in place of them I saw men; and it was made known to me that those who formed the flock of goats were those who had confirmed their belief in the doctrine of justification by faith alone, and those who formed the flock of sheep were those who believed that charity and faith are one, even as good and truth are one.
[2] I then spoke with those who had appeared as goats, and said: "Why are you thus assembled?" Most of them were clergymen who prided themselves in their reputation for learning, because they knew the mysteries of justification by faith alone. They replied that they had met to hold a council, because they had heard that a false interpretation was being put upon the statement by Paul in Romans 3:28,
..". a man is justified by faith without the deeds of the law."
It was being asserted that by faith in that passage he did not mean the faith of the present day Church, which is a faith in three Divine Persons from eternity, but a faith in the Lord God the Savior Jesus Christ; and that by the deeds of the law he did not mean those of the law of the Decalogue, but those of the Mosaic law which were intended for the Jews. Thus from these few words, by a false interpretation, two monstrous falsities have arisen, namely, that the passage refers to the faith of the present day Church, and to the deeds of the law of the Decalogue. That Paul did not mean the deeds of the law of the Decalogue but the deeds of the Mosaic law intended for the Jews, is abundantly clear from his words to Peter, whom he rebuked for Judaizing, although he knew:
"That a man is not justified by the works of the law, but by the faith of Jesus Christ" Galatians 2:16.
By the faith of Jesus Christ is meant faith in Him and from Him, as may be seen above in 338. Further, because Paul meant by the deeds of the law the deeds of the Mosaic law he therefore distinguished between the law of faith and the law of works, and between Jews and Gentiles, or circumcision and uncircumcision; and circumcision means Judaism, as in all other passages. Moreover, he sums the matter up with these words:
"Do we then make void the law through faith? God forbid: yea, we establish the law."
All these things he says in the series of statements, Romans 3:27-31. In the preceding chapter he says:
"Not the hearers of the law are just before God, but the doers of the law shall be justified" Romans 2:13;
also,
"God (A.V., who) will render to every man according to his deeds" Romans 2:6;
and also,
"For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad" 2 Corinthians 5:10;
besides many other passages in his writings. From all this it is evident that Paul rejected faith without good works, as James does in his Epistle, James 2:17-26.
[3] That Paul meant the deeds of the Mosaic law which were intended for the Jews is still further evident from this fact that all the statutes intended for the Jews are in the Book of Moses called the law, thus the deeds of the law. This is clear from the following passages:
"This is the law of the meat offering" Leviticus 6:14-23.
"This is the law of the burnt offering, of the meat offering, of the sin offering and of the trespass offering, and of the consecrations" Leviticus 7:37.
"This is the law of the beasts, and of the fowl" Leviticus 11:46.
"This is the law for her that hath born a male or a female" Leviticus 12:7.
"This is the law of the plague of leprosy" Leviticus 13:59; 14:2, 32, 54, 57.
"This is the law of him that hath an issue" Leviticus 15:32.
"This is the law of jealousy" Numbers 5:29-30.
"This is the law of the Nazirite" Numbers 6:13, 21.
"This is the law of cleansing" Numbers 19:14.
"This is the law of the red heifer" Numbers 19:2.
"This is the law for a king" Deuteronomy 17:15-19.
Indeed, the whole Book of Moses is called "the Book of the law" in Deuteronomy 31:9, 11-12, 26; and also in Luke 2:22; 24:44; and in John 1:45; 7:22-23; 8:5.
[4] To these passages it is added that it might be seen in Paul that a man must live according to the law of the Decalogue, and that it is fulfilled by charity, Romans 13:8-11; and also that he says:
"Now abideth faith, hope, charity, these three; but the greatest of these is charity" 1 Corinthians 13:13,
thus not faith. Such was the teaching they said they had assembled to discuss.
That I might not disturb them I withdrew; and then again afar off they appeared like goats, sometimes lying down and sometimes standing up, but they turned away from the flock of sheep. They appeared lying down when deliberating, and standing up when forming a conclusion. But their horns particularly held my attention; and I was surprised to observe that at one time they appeared to stretch forwards, with tips pointing upwards, and at another time to be curving backwards with tips pointing down towards their back, till they were finally completely thrown back. Then they suddenly turned in the direction of the flock of sheep, but still maintaining their appearance as goats; so I approached them again, and asked what opinion they had now reached. They replied that they had come to the conclusion that faith alone produces the goods of charity as a tree produces fruits. At that moment the sound of thunder was heard and a flash of lightning was seen overhead; and presently an angel appeared standing between the two flocks. He called out to the flock of sheep: "Do not listen to them; they have not departed from their former belief that faith alone justifies and saves, and practical charity availeth nothing. Moreover, faith is not a tree, while man is. But do the work of repentance and look to the Lord, and you shall have faith; for faith before repentance has nothing living in it." Then the goats whose horns were bent backwards made to approach the sheep; but the angel standing between them divided the sheep into two flocks, and said to those on the left: "You may join the goats; but I tell you that a wolf is coming that will carry them off and you along with them."
[5] After the two flocks of sheep had separated, and those on the left had heard the threatening words of the angel, they looked at one another, and said, "Let us converse with our former companions." Then those on the left spoke to those on the right, saying, "Why have you departed from our pastors? Are not faith and charity one, like a tree and its fruit? For a tree by its branches is continued into its fruit. If you break off part of a branch by which the tree makes its continuous flow into the fruit, the fruit will die, and with it all the seed that should serve for a future growth. Ask our priests whether it is not so." They then asked the priests, and these looked around to the rest who with a wink encouraged them to say that they had spoken well. Thereupon they replied: "You have spoken aright; but as to the continuation of faith into good works, as a tree is continued into its fruit, we are acquainted with many abstruse truths. This, however, is not the place to make them public; for in the bond or thread connecting faith and charity there are many knots, which we priests are alone able to untie."
[6] Then one of the priests who was among the sheep on the right, arose and said: "To you they have answered that the matter is so; but they have told their companions that it is not so, for this is what they really think." The first questioners then asked, "How then do they think? Do they not think as they teach?" He said, "No: for they think that every good of charity, which is called a good work, done by a man with a view to salvation and eternal life, is not in the least degree good. For through work done by himself he wishes to save himself, by claiming to himself the righteousness and merit of the only Savior; and they think that this is the case with every good work in which a man is sensible of his own will. Therefore they assert that there is no conjunction whatever of faith and charity, and that faith is not even retained and preserved by good works.
[7] But some of those on the left said: "What you have asserted of them is not true; for they openly preach charity and its works, which they call the works of faith." He replied: "You do not understand their preaching; only the clergy who are present give it their attention and understand. They only think of moral charity, and its civil and political good works. These they say, are the works of faith, but they are not so at all; for an atheist can do works that are precisely the same and similar in appearance. Therefore, they maintain unanimously that man is not saved by any works, but by faith alone. An apple tree produces apples; but if a man does good works for the sake of salvation as that tree produces apples by continuous flow, then his 'apples' are inwardly rotten and full of worms. They say also that a vine produces grapes; but if a man should do spiritual good, as a vine produces grapes, he would produce 'wild grapes.'"
[8] But then they asked, "What is the nature of their goods of charity, that is, good works, which are the fruits of faith?" He answered: "Perhaps they are not conspicuous, being somewhat near to faith, with which however, they have connection, as they are like a man's shadow, which follows when he faces the sun, but is unnoticed unless he turns round. I may indeed say they are like horses' tails, which to-day are docked in many districts; for it is said that they serve no useful purpose but if left uncut easily become dirty." When he heard this, one of the flock of sheep on the left hand said indignantly, "There certainly is some sort of conjunction, for how else can they be called the works of faith? Perhaps the good of charity is infused by God into man's voluntary works by some kind of influx, as by some affection, aspiration, inspiration, incitement, and excitation of the will, by some tacit perception in the thought, and thence by exhortation, contrition and thus by conscience, with a consequent impulse to action and obedience to the Decalogue and the Word, as into an infant or one endowed with wisdom, or by some other means like these; for otherwise, how could good works be called fruits of faith?"
To this, the priest answered: "No, it is not the case; and if they do say that good works are produced by such means, they so word their discourses as to convey the impression that they do not proceed from faith. Some of them indeed do teach such things, but maintaining that the works are only signs of faith, and not bonds connecting faith with charity. Others, however, have imagined a conjunction by means of the Word. The priest was then asked, "Is there such a conjunction?" But he replied: "They do not think this, but only imagine something resulting from the hearing of the Word. For they assert that every rational as well as voluntary principle of man in matters of faith is impure and merit-seeking, because in spiritual things he can no more understand, will, work and co-operate than a stock."
[9] When one of them heard that man is believed to be like this in all matters relating to faith and salvation, he said: "I once heard a man say, 'I have planted a vineyard; now I will drink wine even to intoxication.' But another asked him, 'Will you drink wine out of your own cup, held in your own right hand?' He replied, 'No, but out of an invisible cup in an invisible hand." 'Then,' declared the other, 'you certainly will not be intoxicated.'" And presently the speaker continued: "Hear me, I pray; I say to you, First understand the Word and then drink the wine from it. Do you not know that the Lord is the Word? Is it not from the Lord, and is He not in it? If, therefore, you do good from the Word, you do it from the Lord, from His own mouth and will. And if you then look to the Lord, He will also lead and teach you, and you will do it of yourselves from Him. When anyone executes a commission on the authority of a king, from his word and command, can he say, 'I do this from my own word or command, and from my own will?'"
[10] Thereupon he turned to the clergy and said, "Ye ministers of God, do not lead the flock astray."
On hearing this, the greater part of the flock on the left withdrew, and joined the flock on the right. Then some of the clergy said, "We have heard what we did not know before; we are shepherds; we will not forsake the sheep;" and they retired along with them. Then they said: "This man has spoken the truth. Who that does anything from the Word, and thus from the Lord, from His command and will, can say, 'I do this of myself?' And no one who acts from the command and will of a king says, 'I do this of myself.' Now we perceive the Divine Providence, in that a conjunction of faith and good works acknowledged by the ecclesiastical body has not been found. It could not be found, because it could not exist, for there was no faith in the Lord, who is the Word, and consequently there was no faith from the Word." The rest of the priests, however, who were of the flock of goats, went away, waving their hats, and crying, "Faith alone, faith alone shall live still."
506. QUARTUM MEMORABILE.
Visi sunt in Mundo Spirituali duo Greges, unus erat ex HIRCIS, et alter ex OVIBUS: miratus sum, quinam essent, quippe novi, quod Animalia visa in Mundo spirituali, non sint Animalia, sed quod sint Correspondentiae affectionum et inde cogitationum ex illis qui ibi sunt; quare accessi propius, et sicut accessi, disparatae sunt similitudines animalium, et loco illorum visi sunt Homines; et manifestatum est, quod qui faciebant Gregem hircorum, essent qui se confirmaverunt in Doctrina Justificationis per Solam Fidem, et qui faciebant Gregem Ovium essent, qui crediderunt, quod Charitas et Fides, unum sint, sicut Bonum et Verum unum sunt.
[2] Et tunc loquutus sum cum illis, qui visi sunt sicut Hirci, et dixi, cur ita congregati estis; erant plerique ex Clero, qui gloriati sunt ex fama eruditionis, quia noverunt Arcana justificationis per solam fidem; dixerunt, quod congregati sint, ut sedeant Concilium, quia audiverunt, quod Dictum Pauli Romanos 3:28, Quod homo Fide justificetur sine Operibus legis, non rite intellectum sit, quoniam per Fidem ibi non intellexit Fidem hodiernae Ecclesiae, quae est in Tres Personas Divinas ab aeterno, sed Fidem in Dominum Deum Salvatorem Jesum Christum; et per Opera Legis non intellexit Opera Legis Decalogi, sed Opera Legis Mosaicae quae pro Judaeis, et quod sic ex paucis illis vocibus binas falsitates enormes per sinistram interpretationem concluserint, quae sunt, quod intellexerint Fidem hodiernae Ecclesiae, et quod Opera Legis Decalogi; quod Paulus haec non intellexerit, sed Opera Legis Mosaicae, quae erant pro Judaeis, constat clare ex Ipsius verbis ad Petrum, quem increpavit quod Judaizaret, cum tamen sciret, quod nemo per Opera Legis justificetur, sed per fidem Jesu Christi, Galatas 2:14-16; 1 per fidem Jesu Christi, est per fidem in Ipsum et ab Ipso, videatur supra 338; 2 et quia per Opera legis intellexit opera Legis Mosaicae, ideo distinxit inter Legem fidei et Legem operum, ac inter Judaeos et Gentes, seu Circumcisionem et Praeputium, et per Circumcisionem significatur Judaismus, ut ubivis alibi, et quoque claudit illa per haec verba, Ergone Legem abrogamus per Fidem, absit, sed Legem stabilimus; haec omnia in una serie dicit, Romanos 3:27-31; et quoque dicit in Capite quod praecedit; Non auditores Legis justificabuntur, a Deo, sed factores Legis justificabuntur, Romanos 2:13 tum, Quod Deus reddet unicuique secundum Opera ejus, Romanos 2:6 et adhuc, Omnes nos manifestari oportet coram Tribunali Christi, ut reportet quilibet ea, quae per Corpus fecit, sive bonum sive malum, 2 Corinthios 5:10 praeter plura apud Illum; ex quibus patet, quod Paulus rejecerit Fidem absque bonis Operibus, aeque ac Jacobus 2:17-26.
[3] Quod a Paulo intellecta sint Opera Legis Mosaicae, quae pro Judaeis, insuper confirmati sumus ex eo, quod omnia Statuta pro Judaeis apud Mosen dicantur Lex, ita Opera legis, quod vidimus ex his, Haec lex Minchae, Leviticus 6:7-11 3 seq. Haec Lex pro Holocausto, pro Mincha, pro Sacrificio peccati et reatus, pro Impletionibus, 7:37. 4 Haec Lex Bestiae et Avis, 11:46. seq. Haec Lex parientis pro filio aut filia, 12:7. Haec Lex leprae, 13:59; 14:2, 32, 54, 57. Haec Lex fluxu affecti, Leviticus 15:32. 5 Haec Lex Zelotypiae, Numeri 5:29-30. Haec Lex Naziraei, 6:13, 21. Haec Lex mundationis, 19:14. Haec Lex de Vacca rufa, 19:2. Lex pro Rege, Deuteronomius 17:15-19; imo totus Liber Mosis vocatur Liber Legis, Deuteronomius 31:9, 11-12, 26, et quoque Luca 2:22; 24:44, 6 Johannes 1:46, 7 7:22-23; 8:5.
[4] His quoque addiderunt, quod viderint apud Paulum, quod Lex Decalogi vivenda sit, et quod impleatur a Charitate, Romanos 13:8-11, tum quod dicat, quod sint tria, Fides, Spes et Charitas, et quod harum maxima sit Charitas, 1 Corinthios 13:13, ita non Fides. Dixerunt, quod propter haec convocati fuerint. Sed ne turbarem illos, recessi; et tunc iterum e longinquo visi sunt sicut Hirci, et quandoque sicut cubantes, et quandoque sicut stantes, sed avertebant se a Grege ovium; sicut Cubantes apparebant cum deliberabant, et sicut Stantes cum concludebant; at visum meum tenui in Cornibus illorum, et miratus sum, quod Cornua in frontibus illorum, nunc apparerent sicut porrecta antrorsum et sursum, nunc incurvata retrorsum versus tergum, et tandem prorsus reflexa; et tunc subito se convertebant ad Gregem Ovium, sed usque apparebant ut Hirci; quare iterum accessi, et interrogavi quid nunc; dixerunt quod concluserint, quod Sola Fides producat Bona Charitatis, sicut Arbor producit Fructus: at tunc auditum est tonitru, et visum est fulmen desuper; et mox apparuit Angelus, stans inter binos illos Greges, et clamavit ad Gregem ovium, ne auscultate; non recesserunt a Fide sua priore, quae est, quod Sola Fides justificet et salvet, et prorsus nihil actualis Charitas; nec Fides est Arbor, sed homo est Arbor; at poenitentiam agite, et spectate ad Dominum, et habebitis Fidem; Fides ante illud, non est Fides, in qua aliquod vivum est. Voluerunt tunc Hirci reflexe cornuti accedere ad Oves; sed Angelus stans inter illos, dividebat Oves in binos Greges; et dixit illis a sinistris, adjungite vos Hircis, sed dico vobis, quod venturus sit Lupus, qui rapiet illos, et vos cum illis.
[5] Sed postquam separati sunt bini Greges ovium, et illi a sinistris audiverunt minacia verba Angeli, inspexerunt se mutuo et dixerunt, colloquamur cum pristinis consociis nostris; et tunc sinister Grex loquebatur ad dextrum, dicens, cur recessistis a Pastoribus nostris; annon Fides et Charitas unum sunt, sicut Arbor et Fructus unum sunt, Arbor enim per ramos continuatur in fructus; divellite aliquid e ramo, per quod arbor per continuum influit in fructum, annon periturus est fructus, et una cum fructu omne semen denuo nasciturae alicujus Arboris; quaerite nostros Sacerdotes annon ita sit; et tunc quaesiverunt, et [Sacerdotes] 8 circumspexerunt ad reliquos, qui nictabant palpebris, ut dicerent, quod bene loquantur; et posthac responderunt, bene loquuti estis, at quod attinet continuationem fidei in bona opera, sicut arboris in fructus, multa arcana novimus, quae propalare non hujus loci est; in vinculo seu filo Fidei et Charitatis, sunt plures noduli, quos nos sacerdotes solum solvere possumus.
[6] Et tunc unus ex sacerdotibus, qui erat inter oves a dextris, surrexit et dixit, responderunt ad vos, quod ita sit, sed ad suos quod non ita sit, aliter enim cogitant: quare quaesiverunt, quomodo tunc cogitant; cogitantne sicut docent; dixit ille, non; cogitant quod omne bonum charitatis, quod vocatur bonum opus, quod fit ab homine propter salutem ac vitam aeternam, non in minima parte sit bonum, ex causa, quia homo per opus a se vult semet ipsum salvare, vindicando sibi justitiam et meritum unius Salvatoris, et quod ita sit cum omni bono Opere, in quo homo sentit suam voluntatem, quare asserunt quod prorsus nulla conjunctio fidei et charitatis sit, et ne quidem quod Fides per bona opera retineatur et conservetur.
[7] Sed dixerunt e Grege sinistro, loqueris mendacia contra illos; praedicantne Charitatem et ejus Opera, quae vocant Opera fidei, coram nobis manifeste; et ille respondit, non intelligitis Praedicationes illorum; solum Clericus, qui adest, attendit et intelligit; cogitant modo Charitatem moralem, et Bona ejus civilia et politica, quae vocant fidei, et prorsus non sunt, homo enim atheus potest illa similiter et sub eadem forma facere; quare unanimiter dicunt, quod nemo per aliqua opera salvetur, sed per solam fidem: verum illustretur hoc per comparationes; Quod Arbor pomifera producat poma, sed si homo facit bona propter salutem, sicut arbor illa poma per continuum, tunc poma illa intus putida sunt, et plena vermibus: dicunt etiam quod Vitis producat uvas, sed si homo facturus esset bona spiritualia, sicut vitis uvas, faceret labruscas.
[8] At tunc quaesiverunt, qualia illis sunt bona Charitatis seu opera quae sunt fructus fidei; respondit, quod forte sint inconspicua alicubi prope fidem, cui tamen non cohaerent; sunt sicut umbra, quae a tergo sequitur hominem, quando spectat ad solem, quam umbram non animadvertit, nisi se convertat; imo possum dicere, quod sint sicut caudae equinae, quae hodie pluribus in locis amputantur, dicentes, quid cum illis; ad nihil conducunt; si adhaerent equo, facile inquinantur; his auditis aliquis ex sinistro grege ovium indignatus dixit, omnino est aliqua conjunctio; quomodo alioquin possunt vocari opera fidei; forte bona charitatis a Deo insinuantur in opera voluntaria hominis per aliquem influxum, ut per aliquam affectionem, aspirationem, inspirationem, incitationem et excitationem voluntatis, tacitam perceptionem in cogitatione, et inde exhortationem, contritionem et sic conscientiam, et inde adactionem, obedientiam Decalogi et Verbi, sicut infans aut sicut sapiens, aut per aliud quoddam medians illis simile, quomodo alioquin possunt vocari fructus fidei; ad haec respondit Sacerdos, quod non, et si dicunt quod per tale quid fiat, usque confarciunt id in sermonibus cum vocibus, ex quibus resultat, quod non ex Fide; quidam usque tradunt talia, sed UT SIGNA FIDEI, NON AUTEM UT VINCULA EJUS CUM CHARITATE; Aliqui tamen excogitaverunt conjunctionem per Verbum; et tunc dixerunt, annon sic conjunctio[, quod homo voluntarie faciat secundum Verbum], 9 sed respondit, non hoc cogitant, sed modo per auditum Verbi, asserunt enim, quod omne rationale, et omne voluntarium hominis in rebus fidei sit impurum et meritorium, quoniam homo in spiritualibus non potest aliquod intelligere, velle, operari, cooperari, plus quam stipes.
[9] Sed unus cum audivit, quod credatur homo talis in omnibus quae fidei et salutis sunt, dixit, audivi quendam dicentem, plantavi vineam, nunc bibam vinum usque ad ebrietatem, sed quaesivit alter, num bibiturus es vinum ex tuo schypho per tuam dextram, et dixit, non, sed ex schypho inconspicuo per manum inconspicuam, et respondit alter, certe tunc non inebriaberis; mox idem vir dixit, sed me audite quaeso; ego dico vobis, bibite Vinum ex Verbo intellecto; nostisne quod Dominus sit Verbum; estne Verbum ex Doctrina de Domino 10; estne sic Ipse in illo; si ergo facitis bonum ex Verbo, facitisne id ex Domino, ex Ipsius ore et voluntate, et si tunc spectatis ad Dominum, etiam Ipse vos ducet et docebit, et vos facietis illud ex vobis a Domino; quis potest dicere, qui facit aliquid a Rege, illius ore et mandato, hoc facio ex meo ore seu mandato, et ex mea voluntate. Post haec convertit se ad Clerum, et dixit, Ministri Dei, ne seducite Gregem.
[10] His auditis, maxima pars Gregis sinistri recessit, et Gregi dextro se adunivit. Aliqui tunc ex Clero dicebant, audivimus quae non prius; sumus Pastores, non relinquemus Oves, et recesserunt una cum illis; et dicebant, hic Vir loquutus est Verbum verum; quis dicere potest, qui facit ex Verbo, ita ex Domino, Ipsius ore et voluntate, hoc facio ex me; quis dicit, qui facit ex Rege, illius ore et voluntate, hoc facio ex me. Nos videmus nunc Divinam Providentiam, cur non inventa fuit Fidei et bonorum Operum conjunctio, quae ab Ecclesiastica Societate agnita est; non potuit inveniri, quia non potuit dari, non enim fuit Fides in Dominum, qui est Verbum, et inde nec fuit Fides e Verbo. Sed reliqui Sacerdotes, qui erant ex Grege hircorum, abibant, et vibrabant pileos suos, et clamabant, Sola Fides, Sola Fides, vivet usque.
Footnotes:
1. Prima editio: 2:14, 15.
2. Prima editio: 238.
3. Sic Schmidt et Biblia Hebraica, sed 6:14-18 apud Biblia Anglica. Prima editio: 7:7, 11.
4. Prima editio: 38.
5. Prima editio: 31.
6. Prima editio: 24.
7. Sic Schmidt, sed 1:45 apud Novum Testamentum Graecum et Biblia Anglica.
8. Sic Apocalypsis Revelata 417[5].
9. Sic Apocalypsis Revelata 417[8].