2. SMALL THEOLOGICAL WORKS
AND LETTERS OF
EMANUELSWEDENBORG

4. SMALL THEOLOGICAL WORKS
AND LETTERS OF
EMANUELSWEDENBORG
THE SWEDENBORG SOCIETY
1975

5. Published by the Swedenborg Society
20/21 Bloomsbury Way, London, WCrA 2TH
© The Swedenborg Society r975
Printed in Great Britain
at the University Printing House, Cambridge
(Euan Phillips, University Printer)

6. CONTENTS
Preface
Abbreviations
De Domino
De Justificatione
Index ad Formulam Concordiae
De Praeceptis Decalogi
Summaria in Explicatione Apocalypseos
De Conjugio
~inque Memorabilia
Colloquia cum Angelis
Historia Ecclesiastica Novae Ecclesiae
Responsum ad Ernesti
Epistola ad Boncle
Epistola ad Mennander
Epistolae ad Beyer
Responsum ad Ekebom
Epistola ad von H6pken
Epistola ad Wenngren
Epistola ad Alstr6mer
Epistola ad Mennander
Epistolae ad Oetinger
Epistolae ad Landgravium
Epistolae ad Hartley
Index of Scripture References
Index of References to 'the Writings'
Genera! Index
page vu
IX
I
17
57
75
8S
99
159
181
191
197
201
207
213
257
265
269
273
277
281
297
309
333
335
337

8. PREFACE
The prime purpose of this volume of SMALL THEOLOGICAL WORKS
AND LETTERS is to make available all those relatively short 'theological'
documents that came from the pen ofEmanuel Swedenborg and tl1at are
not readily accessible in their original language or in English translations.
For this reason some small works or letters which seem merely to repeat
what Swedenborg said elsewhere and which would probably be excluded
from a volume of'selected documents' are included here; yet to prevent
it becoming over large certain small works such as CORONIS, INVIT A TIO
AD NOVAM ECCLESIAM, or DE CONJUGIO III (see below page 99),
for which English translations are still in print, have been omitted and
will appear instead in an edition of original texts that is to be published
in the future.
Not every small work or letter in this book is strictly speaking tl1eolo­
gical in its content, yet where else is one to place those that deal with such
matters as the nature of marriage, Swedenborg's intromission into the
spiritual world, or man's communicating with spirits?
Most of the points that would normally be made in a preface or
general introduction appear in this volume in the explanatory notes that
go with particular sections. The following must however be stated here:
1. The editor has endeavoured to provide a complete critical apparatus
to the Latin and Swedish original texts.
2. The Latin or Swedish spellings found in the original sources, but not
the punctuation, have been retained.
3. In Swedenborg's correspondence with persons of equal rank the
polite forms of address that are customary in Swedish, such as Herr
Doctor, Herr Handelsman, have been translated by the more normal
English you, your, etc., or not translated at all.
The editor expresses his gratitude to his consultant Dr John Chadwick,
F.B.A., ofDowning College, Cambridge, for help at every stage ofwhat
has been a complicated task; to the Reverend Dennis Duckworth, the
Reverend Donald Rose, the 1{everend Erik Sandstr6m, and Mrs D. H.
Harley, who, in addition to the consultant and the editor, have been
involved in establishing and translating individual texts; to Mr Lennart
Vll

9. PREFACE
Alfelt of the Swedenborgiana Library, Bryn Athyn, Pennsylvania, for
supplying copies of original sources and for his researches relating to
difficulties encountered with HISTORIA ECCLESIASTICA; and to the
Reverend Bjorn Boyesen for assistance with the Swedish letters.
The editor prays that this volume will deepen men's knowledge and
understanding of those matters that appear in all the theological writings
of Emanuel Swedenborg and which, New Churchmen believe, are
nothing less than a revelation ofDivine Truth from our Lord Jesus Christ,
the only God and Redeemer of mankind.
Westcliff-on-Sea JOHN E. ELLIOTT
VIll

10. LIST OF ABBREVIATIONS
HB James Hyde's A Bibliography oj the Works ojEmanllel Swedenborg 1906, supple­
ment 1967
LM Alfred Acton's The Letters and Memorials oj Emanl/el Swedenborg Vol 1 1948,
Vol II 1955
NCL New Church Life
TD R. L. Tafel's Documents concerning the Life and Character ofEmanllel Swedenborg
VOll 1875, Vol IT 1877
References to other works of Swedenborg
AC Arcana Coelestia
AE Apocalypsis Explicata
AR Apocalypsis Revelata
DP Divina Providentia
J. Post. De Ultimo Judicio (Posth.)
SD Diarium Spirituale
VCR Vera Christiana Religio
VUa Doctrina Vitae
Abbreviations in Critical Apparatus
A Autograph or original document in Swedenborg's own hand
Ac Correction in the autograph by another hand
AM Copy made by Swedenborg himself which he sent to H. Messiter
AP Preliminary Draft in Swedenborg's own hand
Ac Version edited by A. W. Acton
C Decrees and Canons of the Council of Trent
Chad Conjecture made by Dr John Chadwick
Clemm Version printed in H. W. Clemm's Vollstiindige Einleitl/ng in die Religion
lmd Gesamte Theologie
Cu Version entrusted by Swedenborg to J. c. Cuno
C Version in the printed minutes of the Goteborg Consistory
H Version published by Thomas Hartley
Hind Version published by Robert Hindmarsh
I First printed edition
J Manuscript copy of C. Johansen
JC Correction made by Johansen himself
K Version printed in A. Kahl's Nya Kyrkan ocll dess Inflytande pi! Theologiens
Stl/dil/lu i Swerige
IX

11. LIST OF ABBREVIATIONS
N Manuscript copy of A. Nordenskjold
Ne Correction made by Nordenskjold himself
P Manuscript copy of H. Peckitt
Sam Version printed in J. F. I. Tafel's Sammlung von Urktmdm Betreffend das Leben
und den Charakter Emanuel Swedenborgs
T Version edited by J. F. I. Tafel
U Manuscript copy now in Uppsala University. Scribe not known
W Version edited by S. Worcester
1840 Version printed in 1840
x

12. DE DOMINO
INTRODUCTION
The autograph of the fragmentary treatise of DE DOMINO, written in
London in 1759, has been lost. A copy made by Augustus Nordenskjold
and brought to England in 1788 came through the Reverend Manoah
Sibly into the possession ofthe Swedenborg Society. A further copy made
byH. Peckitt and published in 1840 along with DE ATHANASII SYMBOLO
is also in the library of the Swedenborg Society. The Reverend S. H.
Worcester edited the two works in New York in 1885, producing a
Latin-English edition in 1888. Besides the English translation made by
Worcester there had appeared one in 1848 by A. Maxwell, prefaced by a
dedication to the' Right Honourable the Lord Archbishop ofCanterbury',
along with a lengthy 'Translator's Apology'.
The manuscript consists of very brief doctrinal statements, obviously
intended for fuller treatment elsewhere. Indeed, that it was to be used in
the preparation OfDOCTRINA NOVAE HIEROSOLYMAE DE DOMINO
is noted by Swedenborg among the list of subjects enumerated to be
published later (see SUMMARIA EXPOSITIO SENSUS INTERNI LIBRO­
RUM PROPHETICORUM AC PSALMORUM, the note on treatises to be
published). The material of the Manuscript is also included in volume VI
of APOCALYPSIS EXPLICATA.
As in the case of the manuscript of DE ATHANASII SYMBOLO there
is evidence of many copyist's errors and of attempted emendations by
other hands, and these have increased rather than simplified difficulties
in the effort to establish a sound Latin text.
The terse style of the original is ofnecessity carried over to the English
translation, which reads as a series of dogmatic assertions.
It has been a privilege to have as consultant in this work Dr John
Chadwick, whose critical examination of the Latin text and the English
translation has been of immeasurable help, which is acknowledged with
gratitude.
DORIS H. HARLEY
I ssw

13. DE DOMINO
PRAEFATIO
I Q!od revelatum sit a Domino de coelo et inferno, de ultimo judicio
quod peractum, de spirituali sensu Verbi, ita revelata est via ad salutem,
et de statu hominis post mortem, et hoc plene et manifeste, ut quisque
qui intelligit linguam Latinam scire possit, et hoc nunc ante annuum
tempus, et communicatum; sed usque Ecdesia non id curat; miratur
quam maxime in coelo quod Ecclesia in tali statu sit ut illa quae sunt
ipsa essentialia ejus ne quidem spectentur, sed relinquantur sicut res -non
ID alicujus momenti, indicium quod coelestia nihil occupent mentes eorum,
nec videantur quando revelata.
2 Exscribantur omnes articuli in 4 tractatibus ordine.
3 Q!od Domino quoad Humanum fuerit a Se Ipso; ex Verba.
4 Q!od Dominus ab aeterno fuerit; ex Verba.
15 5 Q!od Dominus onmipotens; ex Verba.
6 Q!od Dominus invisibilis factus sit, tamen in corpore Humano fuit,
quod hoc non ex matre potuit esse; ex Verba.
7 Q!id hoc quod Divinum sit distinctum in tres personas; ubi hoc in
Verba.
20 8 Q!id hoc quod Dominus natus ab aeterno. Sed quod Divinum sit
unum seu una Persona, seu unus Homo, hoc intelligitur, tum quod
Divinum fuerit ab aeterno.
9 Sed ignoscendi qui non sciverunt aliquid de Verbi stylo, quod sensus
spiritualis insit cuilibet voci.
25 10 De matre etiam dixit quod illa non beata ideo, sed qui audiunt
Verbum et custodiunt, Luc. xi 27, 28; hoc dixit ne ei tribllerent aliquod
Divinum quia mater.
I I Q!od exiverit a Patre, et venerit in mundllm, et redeat ad Patrem.
jah. xvi 27, 28.
30 12 Q!od exiverit a Patre,jah. xiv 12, Cap. xvi 5, 10,16, 17, 30, Cap. xvii
8;jah. x 9; Esai. xxv 9.
13 Q!od descenderit e coelo; ex Verba.
6 atillUum: annum N P W 9 ne quidem spectentur W 1840; et (deletum) ne
quidem spectentur N; et ne quidem spectentur P 10 iudicium W 1840;judicium
N P 22 ab aeterno Ne P W 1840; aeterno N 25 matre etiam Ne P
W 1840; morte et N ideo: qd Ipsum portaverit interpolat supra lineam Ne audiunt
Ne W 1840; audit N P
2

14. I
CONCERNING THE LORD
PREFACE
Revelation has been given by the Lord concerning Heaven and Hell,
concerning the LastJudgment as having been accomplished, and concern-
ing the spiritual sense of the Word, thus the way to salvation has been
revealed, and concerning man's state after death. And tills has been done
fully and plainly so that everyone who understands the Latin language
may know about these matters. It is now a year since this was done, and
copies have been distributed. But still the Church pays no heed to it.
( It is very greatly wondered at in heaven that the Church is in such a
) s~e that those things which are its very essentials are not even con:-
) ~!deredlrut-Me left as matters ofno moment, a sign that heavenly things
( do not occupy their minds at all, neither are they seen when revealed.
2 Let all the articles in four treatisesl be set out in their order.
3 The Lord, as to the Human, had life from Himself; from the Word.
4 The Lord was from eternity; from the Word.
5 The Lord is omnipotent; from the Word.
6 The Lord became invisible, yet He was in a Human body, but this
could not have been from the mother; from the Word.
;-What is this that the Div~as distinguished into three Persons;
where is this in the Word?
8 What is this that the Lord was born from eternity? But that the
Divine is One or One Person, or One Man, this is intelligible; as well as
that the Divine existed from eternity.
9 But they are to be excused who do not know anything about the
style of the Word, that there is a spiritual sense within every single word.
10 Concerning the mother, He also said that she was not blessed for
that reason, but they areblessed who hear the Word and keep it, Luke xi
27, 28. This He said lest th~I.should attribute to her anythingJ?ivine
because she was the mother. - . -
Il He· C;U;:;e forth-fr~m the Father and came into the world, and He
returns to the Father, John xvi 27, 28.
12 He came forth from the Father, John xiv 12, xvi 5, 10, 16, 17, 30,
xvii 8;John x 9; Isa. xxv 9.
13 Be came down from heaven; from the Word.
lAger considers that the reference is to TD 313 regards the reference as being co
four of the treatises published in 1758 and the Four Doctrines published in 1763.
mentioned in n. 72 below.
1-2
3

15. DE DOMINO
CRED1TUR
14 Creditur in orbe Christiano quod angeli assumpserint corpora
humana, et sic apparuerint, sed non assumpserunt, verum aperti sunt
oculi spiritus hominis, et sic visi sunt. Sic angeli apparuerunt Abrahamo,
5 et reliquis; sic apparuerunt equi et currus ignei circa Elisseum, ubi dicitur,
Aperi oculos. QEod ita apparuerit Dominus, notum est; sed cum differen­
tia quod Dominus quoad corpus quod in mundo habuit; angeli autem
quoad corpora quae sunt spiritibus, quae in forma humana sunt, sed non
sicut Dominus.
IQ IS QEod ita visa sint]ohanni quae in Apocalypsi, dicit etiam quod-Cap.
i 10.
16 QEod homines per tentationes fiunt spirituales notum est, multo
magis Dominus, quia a conceptione Deus.
17 QEod homo per tentationes fiat spiritualis et conjungitur coelo,
15 spiritualis enim fieri est conjungi coelo, Dominus autem per tentationes
conjunxit Suum Humanum Ipsi Divino quod in Ipso, et sic quoad
Humanum Deus factus est.
18 QEod Anima, quae Ipsum Divinum non habitare possit in corpore
infinno, quale est ex sua natura, quisque potest videre; aliter corpus
20 hominum, qui nascuntur a patre in affectiones malas.
19 QEod omnes sortiuntur Ioca in coelis secundum ideam fidei de
Divino Humano Domini, et ideo secundum receptionem Domini per
vera et bona, afferantur gentes de quibus-
EX RATIONE
25 20 QEod per id Pontificii sibi vindicaverunt potestatem Divinam.
21 Ipsa affectio, quae amoris, est a patre, quae etiam est ipsa vita seu
anima hominis; induitio est a matte. lode patet qualis Dominus quoad
animam seu vitam, quod fuerit Divinus Amor, et hic non potest una esse
cum induitione a matre, quin id successive ejiceret; nam mater erat nata
30 in peccata sicut omnis homo. Hoc erat infirmum quod assumpsit, ut
3 sic apparuerunt: hominibus add. Ne 10 visa W 1840; visi N P IZ tenta­
tiones W 1840; tentationem N 16 conjunxit W; conjungit N P 21 sortiuntur
N P 1840; sortiantur W 22 ideo W (cj); idea N P 23 de quibus-hoc
confirmatur add. Ne 25 vindicaverunt N; vindicaverint W 26 etiam Ne P
1840 W; et N 27 induitio 1840 W; inductio N P; inductio autem Ne 29 in­
duitione 1840; illductiOnc N P; induto W quill Ne 1840 W; quia N P
4

16. THE LORD
IT IS BELIEVED
14 It is believed in the Christian world that angels have assumed human
bodies, and have thus appeared. Yet they did not assume them, but the
eyes of man's spirit were opened, and so they were seen. In this way did
angels appear to Abraham and others; in this way did the horses and
chariots of fire appear around Elisha, where it is said, 'Open his eyes'.1
It is well known that the Lord appeared thus; but with the difference
that the Lord appeared as to the body which He had in the world,
angels, however, as to the bodies which spirits have, which are in human
form, but not as the Lord was.
15 Thus did JOM see the things that are in Revelation. He says also that
he was in the spirit, i la.
16 It is well known that men become spiritual through temptations.
This was much more so with the Lord because He was God from
conception.
17 It is through temptations that man becomes spiritual and is conjoined
with heaven, for to become spiritual is to be conjoined with heaven.
But the Lord, through temptations, conjoined His Human to the Divine
Itself which was in Him, and so, as to the Human, became God.
18 Anyone can see that His Soul, which was the Divine Itself, could not
dwell in a body that is weak such as it is by its nature. It is different with
the bodies of men who from their fathers are born into evil affections.
19 To all are allotted places in the heavens in accordance with the
concept their faith gives them ofthe Lord's Divine Human, and therefore
in accordance with the reception of the Lord through truths and goods.
Let the Gentiles be instanced concerning whom-
FROM REASON
@ Through this2 the Papists have claimed for themselves Divine ower.
21 Affection itsel , w ich belongs to love, is from the father, and this
is also a man's very life or soul. Th,e covering, however, is from the
. mother. Hence it is clear what was thequalityof~Lordas t6--Iiis Soul
or Life, that He was the Divine Love. And this cannot exist together
with the_cg~ng from the mother without His casting it off by stages;
for the mother was born int~s, as is every human being. This was the
I 2 Kings v 17. 2 I.e. their false ideas about the Lord's
Human; ef AR 294. 11.
5

17. DE DOMINO
potuisset admittere in Se tentationes, et omnia in coeIis et in infernis
disponere in ordinem, quo ejecto univit Humanum Divino, seu Humanum
glorificavit-Notum esse potest quod qualis homo est quoad affectioncm
quae amoris, talis sit.-~is non alterum aestimat secundum illam?
5 22 ~od Dominus fecerit judicium cum in mundo fuit, constat
evidenter ex pluribus locis in Verbo, etiam ex omnibus illis ubi dicitur,
'Dies Jehovae', quod terribilis, quae vocatur 'Dies Zebaoth'.
23 Ex Athanasio, ibi legitur quod Divinum ad Se Humanum suscepit,
sed ex Domini verbis est, quod Divinum suscepit ad Se Humanum,
IQ etiam Humanum ad Se Divinum suscepit, nam dicit,
Credite Mihi quod Pater in Me et Ego in Patre;
quod de Humano Suo hoc dixerit, constat ex mox praecedentibus,
~i videt Me, videt Patrem, etc.
24 Asseverare et pro certo dicere possum quod qualis ide~i hominis
IS est de Divino, talis ei conjunctio in codo sit.
AB EXPERIENTIA
25 ~ia datum est mihi cum angelis consortium habere, cum illis
loqui, et videre quae in coelis, et quoque loqui cum illis qui obiverunt,
cum fere omnibus quos notos habui, velim aliquid narrare de hac re
20 quod audivi.
26 ~od plerique Christiani agnoscant tres deos et quaerant vel unum
vel alterum, et quod solum illi qui in affectione veri spiritualis sunt
agnoscant Dominum solum Deum.
27 ~od qui agnoscunt Patrem separatum et unicum Deum, naturam
25 colant, et­
28 ~od omnes angeli Divinum Humanum ex perceptione agnoscunt.
29 ~od omnes qui agnoscunt corde Divinum Domini in Humano
Ipsius recipiantur in coelum, et quod reIiqui non possint recipi; causae.
30 ~od gentes agnoscunt cum instruuntur et quod inde sit quod
30 rccipiuntur, secundum Domini verba,
Venient ab oriente et occidente.
I et omnia in coelis: et occurrere in coelis N; et vincere et omnia Ne P;
et vincere inferna et omnia Ne2 ~V (Fortasse !lie dust aliquid) 2 ordinem Ne W
1840; ordine N P quo Ne W 1840; et quo N P 6 Verbo Ne P W; verbis (?) N
et N P 1840; ut W 7 quae vocatur Ne P W 1840; quaeratur N IS de
Divino N P; de Domino W 1840 25 et- N P; etc. W 29 sit W 1840;
sintN
6

18. THE LORD
infirm [nature] which He assumed so that He might allow Himself to
be tempted, and set in order [everything] in the heavens and in the hells.
When this was cast off, He united th..!-Human to the---R.bi.ne, or glorified
the Human. It may be known that according to the quality of a man's
affection which belongs to love, such is the man. Everyone bases his
~ti;;;'ate danother on that. ­
22 That the Lord effected a judgment when He was in the world is
clearly established from many passages in the Word; also from all those
in which 'the day of]ehovah as being terrible' is mentioned, and which
is called 'the day of Zebaoth'.
23 From Athanasius; we read there that the Divine took to Himself the
Human. But it is among the Lord's words that the Divine took to Itself
the Human and that the Human took to Itself the Divine; for He says,
'Believe Me that the Father is in Me and I in the Father'.! That He said
this concerning His Human is clear from the words immediately preced­
ing, 'He that sees Me sees the Father', etc.2
24 I can assert and say for certain that the nature ofa man's conjunction
in heaven depends upon what concept about the Divine his faith has
given him.
FROM EXPERIENCE
25 Because it has been granted me to have fellowship with angels, to
speak with them and to see things that are in the heavens, and also to
speak with those who have died, with nearly all who were known to me,
I should like to relate something of what I have heard on this subject.
Q§) Christians, for the most part, acknowledge three gods, and seek for
one or other; indeed, only those who have an affection for sRiritual truth
~vdedge_the Lorcrafo~ as the(;nly God.
27 Those who acknowledge the Father as a separate and only God,
worshi Nature, and­
28 All angels acknowledge from perception the Divine Human.
29 All who from the heart acknowledge the Lord's Divine in the
Human are received into heaven; and the others cannot be received;
the reasons why.
30 The Gentiles so acknowledge when they are instructed, and this
is why they are received, according to the Lord's words,
They shall come from the east and the west.3
1 John xiv I I. 3 Matt. viii I I; Luk(xiii 29.
2 Jolm xiv 9.
7

19. DE DOMINO
3I ~od Maria agnoverit Ipsum pro suo Deo et pro suo Domino,
auditum viva voce.
32 ~od Pontificii se averterint et non potuerint respondere quicquam
cum dictum quod non alius pro Patre intelligatur quam Divinum Domini.
5 33 ~od omnes infantes in codo non aliud Divinum sciant.
34 ~od nullus in Novam Hierosolymam veniat nisi agnoscat ~
Humanum Domini.
35 ~od hoc intelligatur per adventum Domini in gloria.
36 Lege Deut. xxxiii 8, 9, et Sachar. xiv 9; Esai. xl 3-12, Esai. xxv 9.
10 Plura adducantur ex collectis quae conveniunt.
EX VERBO
37 Ex Verbo quod Deus unus seu 'non praeter Me Deus'.
38 ~od Dominus conceptus sit ex Ipso Divino, quod Jehovah et
Pater nominatur, adducatur Matth. i 18-25, et Luc. i 31-35.
IS 39 ~od Ipse Deus venit in mundum, ac induit Humanum, et hoc
Divinum fecit, Joh. i 1,3, 14, nempe
Deus erat Verbum, et Verbum caro factum est,
ita Deus factus est caro, hoc est, Homo; et quod fuerit Creator, est quia
dicitur, 'Mundus per Ipsum factus est'.
20 Turn Esai. ix 5, Cap. vii 14; Jerem. xxiii 5, 6, Cap. xxxiii 15, 16; Esai.
xlii 8; Malach. iii I; Esai. xxv 9, turn quod ab aetemo fuerit, ex Evan­
gdistis.
40 ~od Ipsius Divinum fuit quod assumsit Humanum, et quod id
Divinum fuit quod vocavit Patrem, et non aliud Divinum, quod ideo
25 dicat,
~i videt Patrem, videt Me,
et
Ipse in Patre, et Pater in Ipso, et quod unum sint, Joh. xiv 7-11, Cap. x
30 , 38.
30 41 ~od gIorificaverit Humanum Suum ex Divino in Ipso, vide
glorificare.
42 ~od matrem non ampIius agnoverit, nee Davidem, adducantur
loca; et sic quod non filius ipsius esset.
43 ~are Divinum Humanum adeundum sit et colendum ex fide et
35 amore; adducantur loca ex DOCTRINA NOVAE HIEROSOLYMAE­
I Ipsum add Ne W 1840 2 auditum W 1840; auditu N P 6 veniat in rasllra N
IS venit N P 1840; venerit W induit N P 1840; induerit W 23 fuit N P
1840; fuerit W 28 Pater W; Patre N P 1840 35 Doetr. N
8

20. THE LORD
31 Mary acknowledged Him for her God and her Lord; this was heard
from her own lips.l
@ The Papists turned away and could not make any reply when it was
said that no other is understood for ~han the Lord's Divine. «J
33 All little children in heaven know no other Div~-
34 Nobody comes into tile New Jerusalem unless he acknowledges the
Lord's Divinc Human.
@ This is meant by the coming of me Lord in glory.
36 Read Deut. xxxiii 8, 9;2 also Zech. xiv 9; Isa. xl 3-12, xxv 9. Othcr
suitable passages to be adduced from collected extracts.
FROM THE WORD
37 That God is one or 'beside Me there is no God',3 from the Word.
38 The Lord was conceived from the Divine Itself which is called
Jehovah and Father; let Matt. i 18-25, and Luke i 31-35 be quoted.
39 God Himself came into the world and put on the Human, and this
He made Divine, John i 1, 3, 14; that is
The Word was God and the Word became flesh.
Thus God became flesh, that is, Man. He was also the Creator, for it is
said 'the world was made by Him'.
Also Isa. ix 6,4 vii 14; Jer. xxiii 5, 6, xxxiii 15, 16; Isa. xlii 8; Mal. iii I;
Isa. xxv 9; also He was from eternity; from the Gospels.
40 It was His Own Divine which assumed the Human, and this was me
Divine which He called the Father, and not another Divine. Therefore
He says' he that sees Me sees the Father', and that He is in the Father and
the Father in Him, and that they are one, John xiv 7-I!, x 30,38.
41 He glorified His HU1!!?n from me Divine in Himself; see' to glorify'.6
42 He no longer acknowledged the mother, nor David; let passages be
quoted; and thus He was no longcrher~.
43 Wherefore the Divine Human is to be approached and worshipped
from faith and love; let passages be quoted from the DOCTRINE OF THE
NEW JERUSALEM-.
1 See SD 5834. • The verse numbered 6 appears in the
• The relevance of this passage is not Latin as 5 in accordance with the Schmidius
immediately obvious; perhaps an incorrect Bible used by Swedenborg.
reference. Verse 7 may be intended in view • The reference is to Swedenborg's Index
ofthe meaning ofJudah in the internal sense; to SD (vol 3) where the entry is headed,
ef AC 3862. 3. •Glory, Glorification'.
• Isa. xliv 6.
9

21. DE DOMINO
44 ~od viderint Dominum in Humana forma, et vocatur Jehovah,
ab Abrahamo; adducatur etiam-id confirmatum a Domino, quod Ipse
prius fuerit quam Abraham.
45 ~od etiam visus discipulis, et quod homo fuerit coram oculis,
et quoque Homo cum invisibilis factus-. Unde hoc.
46 ~od omnipraesens sit omnibus diebus, ex Matthaeo, et omnipraesens
in Sancta Coena quoad Humanum, et omnipraesentia est Divina.
47 ~od Ipsi sit omnis potestas in coelis et in terris, et quoad Humanum.
48 ~od Ipse judicaturus omnes, quod datum sit Ipsi judicium etiam
IQ in ultimo die.
49 ~od unitus sit Suo Divino successive, ob causas de quibus infra;
et quod unitus sit per tentationes et victorias; et quod plena unitio facta
sit per passionem crucis; ex locis in Verbo.
50 ~antum unitus, tantum locutus est cum Se, et quantum nondum
15 unitus, tantum locutus est sicut cum alio; ilIud erat status humiliationis
Ipsius; hoc autem status glorificationis.
51 ~od Semet inteIlexerit cum nominavit Patrem, constat a locis
supra alIatis.
52 ~od ob sensum internum nominavit Patrem Divinum Bonum et
20 Divinum Verum Christum, constat ex Matth. xxiii 9,10, quod adducatur,
et ex permultis aliis locis.
53 ~od cognoscere et agnoscere suum Deum sit primum et primarium
EccIesiae, quia absque eo nulIa salus, ut constare potest ex Judaeis, quod
quando non coluerunt Jehovah, tametsi in ritibus caeteris permanebant,
25 devoti sint; loca ex Verbo; tum quod Dominus toties dixit, '~ia credis',
ideo iIIis factum; hoc enim primum tunc erat credere in Dominum, et
quod Ipsi fuerit omnis potestas; et ob eorum fidem priorem dixit Patrem
coram ilIis, sed intelIexit Semet, ut constat a locis; adducantur loca.­
~od cognitio et agnitio ilIa conjungat, et absque ilIa, nuIIa conjunctio ita
30 nec salvatio.
54 Forte adducantur omnia loca ubi dicitur, Pater meus, Pater vester,
Pater qui est ill coelis, et quid significant brevirer.
6 omnibus diebus W; omnibus dictus N P 1840 7 quoad Humanum Ne W
1840; quod Humanum N 8 et quoad N P; etiam quoad Ne W 1840 9 datum
WI840;dataNP;datuNe etiamNc W1840;etNP 14 etNP;atNeWI840
19 nominavit Ne 1840; nominaverit NW 23 absque eo Ne W 1840; ab eo N P
quod om omn 24 permanebant W; permaneant N P 1840 25 credis
N P; credunt Ne W 27 omnis potestas: omni potestas N P; onmipotestas W 1840
28 a locis: pluribus add Ne
10

22. THE LORD
44 They saw the Lord in a Human form, and He was called Jehovah
by Abraham; let-also be quoted. It was confirmed by the Lord that He
was before Abraham.1
45 He was also seen by the disciples, and was a Man before their eyes,
and He was also a Man when He became invisible-; whence this was.2
46 He is omnipresent always; from Matthew,3 and He is omnipresent
in the Holy Supper as to the Human; and omnipresence is Divine.
47 He has all power in heaven and on earth, also as to the Human.
48 He is to judge all; to Him has been given judgment, also in the
last day.
49 He was united to His Divine by successive stages, for reasons that
will be given below; and He was united by means of temptations and
victories; and a full uniting was effected by the passion of the cross; from
passages in the Word.
50 So far as He was united, to that extent He spoke with Himself;
but so far as He was not united, He spoke as with another. The latter was
His state of humiliation, but the former the state of glorification.
51 That He meant Himself when He named the Father is evident from
the passages quoted a~
52 That on account of the internal sense He named Divine Good the
Father, and Divine Truth the Christ, is evident from Matthew xxiii 9, 10,
which may be quoted, and from very many other passages.
53 To know and acknowledge her God is the first and foremost thing
of the C urch, because wit out t lat t ere IS no sa vatlon, as can be
~blished~from the Jews, that when they did not worship Jehovah,
although steadfast in other rites, they were accursed; the passages from
[he Word. Also the Lord so often said, 'Because you believe' therefore
it was done to them. For this then was the first thing, to believe in the
Lord, and to believe that He had all power; and because of their former
faith He said in their resence' the Father' but meant Himse , as is
established from the passages; the passages are to e quoted.-This
knowledge and acknowledgment conjoin; and without that there is no
conjunction and thus no salvation.
54 All the passages may perhaps be quoted in which it is said' My
Father', 'your Father', 'the Father Who is in the heavens', and briefly
what they mean.
) JollI/ viii 58. 3 Malt. xxviii 20.
! Jolm xx, xxi.
II

23. DE DOMINO
EX RATIONE
55 ~od unus Deus sit, et quod hoc agnoscatur in universo orbe.
56 ~od anima inducat similitudinem corpori, et quod corpus non
sit nisi quam forma externa quae animae.
57 ~od Ipsum Divinum fuerit Anima Ipsius, ac Divinus Amor, quod
non aliter possit quam ut corpus simile sit-.
58 ~od omnes affectiones patris maneant in liberis, ab experientia.
59 ~od in orbe Christiano aegre habeant ideam Divini in Humano,
sed quod usque ubivis, recenseantur gentes, et ubivis.
10 60 ~od cum agnoscuntur tres personae Divinitatis, nequaquam possit
agnosci unus Deus-.
6r ~od agnitio trium personarum abduxerit Mahumedanos, Judaeos,
aliosque, a receptione Christianismi.
62 ~od quisque debet scire suum Deum, ut conjungi possit Ipsi et
15 salvari, et quod videri possit Dominus fide et cognosci amore, non autem
Pater. ~od Patremnemo viderit, adducantur loca in DOCTRINA NOVAE
HIEROSOLYMAE n. 283.
DE SPIRITU SANCTO
ULTIMO
20 63 Ex iBis quae in EXPLICATIONE SUPER APOCALYPSIN n. r83.
64 ~id hoc quod Sanctus Spiritus procedat ex Domino; seu quid quod
Sanctum procedat, quod vocatur Spiritus Sanctus.
65 ~od peccatum contra Spiritum Sanctum sit negare Divinum
Domini, Matth. xii 28, 32; Marc. iii 28, 29; Luc. xi 20, seq. Hoc patet a
25 praecedentibus; dixerunt quod per principem daemoniorum faceret,
et dixit quod per Spiritum Dei, ita per Divinum Suum. IlIa negatio corde
non remittitur, non enim possunt intrare coelum; ut omnes Sociniani;
de illis aliqua, ab experientia.
66 Etiam qui intra Ecclesiam negant Divinum Domini, et solum
30 agnoscunt Patrem, non salvari possunt. Et quod plerique ex illis agnoscant
12 abduxerit W 1840; abduxerint N P 14 debet N P 1840; debeat W
20 p. 175 et seq. 11 Vol add Ne 21 sed N W 1840; seu (c) Chad. Q!id hoc
NW 1840; Q!od hoc Ne P
12

24. THE LORD
FROM REASON
55 There is one God, this is acknowledged in the whole world.
56 The soul induces a likeness in the body, and the body is nothing
else than the external form of its own soul.
57 His soul was the Divine Itself, and Divine Love. It was inevitable
that the body should be similar.
58 All the affections ofthe father remain in the children; from experience.
59 In the Christian world they hold with difficulty an idea of the Divine
in the Human, but still everywhere (the heathen to be enumerated), and
everywhere.1
(@ n three ersons of the.l2iYin.it.y are-E-cknowledged, one God can
b no means b owledged-.
1 An acknowledgment pf three persons has led Mohammedans, Jews,
and others awJ"y from the recepti~n of C~tianity. -­
62 Everyone ought to how his God so as to-be conjoined with Him
and be saved. The Lord can be seen by faith and known by love, but not
the Father. Nobody has seen the Father. Let passages be quoted from the
DOCTRINE OF THE NEW JERUSALEM n. 283.
CONCERNING THE HOLY SPIRIT
LASTLY
63 From those things that are in APOCALYPSE EXPLAINED n. 183.
64 What is meant by this, that the Holy Spirit proceeds from the Lord,
that is, what is meant by the Holy that proceeds, which is termed the
Holy Spirit.
65 Sin against the Holy Spirit is de~ing the Lord's Divine, Matt. xii
28,32; Mark iii 28,29; Luke xi 20 f. This is obvious from what precedes.
They said that he acted through the prince of demons, but He said that
He did so through the Spirit of God, thus through His Divine. Such
denial in the heart remains unforgiven, for they are unable to enter
heaven, as is the case with all Socinians. Some details concerning them
from experience.
66 Nor can those people within the Church be saved who deny the
~rd's Divine and acknowledge only the Father. Very many of them
1 The sense here is incomplete, presum­
ably this idea is to be found everywhere
among the heathen; cf AC 5256.
13

25. DE DOMINO
naturam, quare illi de Divino non aliam ideam habent quam ut de natura
in minimis. QEod non possint verti ad Dominum, causae; sed ad amores
mundanos, haec ultimo.
67 QEod per Spiritum Dei intelligatur Divinum, etiam patet apud
5 Lucam, ubi dicitur per' digitum Dei', et ' digitum Dei' significat potentiam
Divinam, Luc. xi 20.
68 QEod per Divinum Domini intelligatur Pater, et quod Dominus
dicat, Matth. xii 27, quod filii eorum ejecerint daemonia per Ipsum; tum
Luc. xi 19; Jesus dedit discipulis potestatem super omnia daemonia,
10 Luc. ix I, X Il, 20; Marc. xvi 17, 18; quod in nomine Domini ejecerint
daemonia, Luc. ix 49, 50; Marc. ix 38.
(') QEod Humanum distinctum sit a Divino et fuit mere humanum,)
imprimis fuit propter Papam qui non se dicere ~s vicarium pei.
70 QEod omnis homo nascitur ignorans veri, et tupiens malum, quia
IS anima ejus ex patre est affectio mala, at Dominus solus natus est appetens
bonum et desiderans verum, quia Anima ex Patre erat Ipsum Divinum,
ita affectio Divini Amoris, seu Divinus Amor, a quo domavit externum
quod ex matre.
71 Per Filium Hominis intelligitur Verum ex Divino; quid hoc non
20 intelligitur.
ULTIMO
72 Ultimo adducatur de Domino ex DOCTRINA NOVAE HIERO­
SOLYMAE,- et ex ARCANIS COELESTIBUS.
Demum ex opere DE COELO ET INFERNO, ex opusculo DE ULTIMO
25 JUDICIO,- et ex TELLURIBUS IN UNIVERSO, modo citationes ubi de
Domino.
1 quare Ne W 1840; quarum N P 2 causae W 1840; causa N P 7 pater
Ne 1840; patet N P W 8 dicat W 1840; dicet N P 12 ~od Humanum
N; ~od inter Christianos humanum Ne W 1840 fuit P N (?); fecerunt Ne 1840;
factum W 18 ex matre Ne; a matre P W 1840 19 quid hoc non intelligitur
(ej) Chad; quia hoc non intelligitur N; quia hoc non intelligitur explicandum est
1840; 01/1 W
14

26. THE LORD
acknowledge nature, and therefore they have no other idea but that of
nature in least things. They are unable to be turned towards the Lord - the
reasons why. Instead they are turned towards worldly loves. These things
lastly.
67 That the Divine is understood by the Spirit of God is obvious also in
Luke where it says, By the finger of God, the finger of God meaning
Divine power, Luke xi 20.
68 The Father is understood by the Lord's Divine. The Lord says in
Matt. xii 27 that their sons cast out demons through Him, and again in
Luke xi 19. It also says thatJesus gave the disciples power over all demons,
Luke ix I, x n, 20; l'vfark xvi 17, 18, and that in the name ofthe Lord they
cast out demons, Luke ix 49, 50; Mark ix 38.
@ The Human was set apart from the Divine and considered to be
.1 purely human chiefly on account of the Po e who did not dare to call
11 himself~c~r_of God.
70 Every human being is born into ignorance of the truth and lusting
after evil, for his soul, which is derived from his father, is evil affection.
1l1e Lord alone was born hungering for good and desirous of truth, for
His Soul, which was derived from the Father, was the Divine Itself, thus
[ the affection belonging to Divine Love, or Divine Love from which He
[
~rpQweredthe external that was from the mother.
71 By the Son of Man is understood Truth from the Divine. What this
is is not understood.
LASTLY
72 Lastly quote passages concerning the Lord from the DOCTRINE OF
THE NEW JERUSALEM, - and from ARCANA COELESTlA.
Then from the work HEAVEN AND HELL, from the small work on
THE LASt JUDGMENT,~and from EARTHS IN THE UNIVERSE, but
only quotations where it deals with the Lord.
15

28. DE JUSTIFICATIONE
INTRODUCTION
The history of this remarkable little work (mainly a collection of notes
an4jottings at the hand of Emanuel Swedenborg) is given fully and
thoroughly by the Rev. Alfred Acton in New Church Life 1902, pp. 327-36.
In the same periodical, in following issues, Dr Acton gives his translation
into English of what was originally styled Annotata de Calvino (Notes on
Calvin), and which later became known as A Treatise on Justification and
Good Works. This latter composite title occurs at the head of the auto­
graph, but it should be borne in mind that the work ~SLwhole is.a_.!!!2st
diffyse and disconnected one, whose parts may be fairly regarded as
J.distinct and separate from one another.
Codex 48 of the Swedenborg manuscripts in the Library of the Royal
Academy ofSciences at Stockholm consists of279 pages, long and narrow,
of which only eighteen contain any writing at all. The penmanship is
rough and uneven, and in parts approaches indecipherability. Both
I2rs J.s.LTafel and Alfred Acton, the publishers of the first Lajin and
first English editions respectively, have confessed to the aifficulties of
reading the autograph. This, together with the evidence of the text itself,
makes it obvious that what we now call DE JUSTIFICATIONE was
originally a copy-book used for the collection of extracts and r~p().E!s
( (memorabilia), and for the compilation of notes and theme-headings. For
exampre;-'the quotations from The Canons and Decrees of the Council of
Trent are by no means strictly verbal, and have the appearance ofjottings
made by Swedenborg for his own use. As therefore DE JUSTIFICATIONE
is a work published posthumously, it should be assumed that if Sweden­
borg had intended to publish such extracts he would first have verified
them carefully.
The notes contain much preparatory material for the small treatise
published in 1769 under the title SUMMARIA EXPOSITIO DOCTRINAE
NOVAE ECCLESIAE, and may therefore be dated about 1768.
The Contents are as follows:
CD Notes and Extracts onJustification, from the Canons and Decrees of
the Council of Trent.
€) Conversations with Calvin and his followers.
17

29. DE JUSTIFICATIONE
[Prael11issa]
De Justificatione et de bonis operibus apud Catholico-Romanos, ex
Concilio Tridentino, in summario p. 3, et colIecta, pag. 3,4, 5,6.
~od Fides hodie regnans apud Reformatos, desumpta sit ex Romano­
Catholicis, pag. 201.
Dc Persona Christi ex Symbolo Athanasii cum Calvino, et 50 cJus
asseclis, pag. 7.
De Trinitate Personarum ex Symbolo Athanasii cum Calvino et eJus
asseclis, pag. 8.
-aliquid de Calvino ibi, pag. 8 fin.
10 Cum sacerdotibus ex Reformatis de justificatione, pag. 8.
De remissione peccatorum, Canon. pag. 101.
Haec nota invenitur in media pagina praecedente.
DE JUSTIFICA TIONE ET BONIS OPERIBUS APUD
CATHOLICO-ROMANOS EX CONCILIO TRIDENTINO
15 I ~od peccatum Adami transfusum sit in omne gcnus humanum, ex
quo status ejus et ab ilIo omnium hominum perversus (,ctus et abalienatus
a Deo, et sic facti sint inimici et filii irae. ~od ideo Deus Pater ex gratia
l11iserit Filiul11 Suum, ut reconciliaret, expiaret, propitiaret, satisfaceret,
et sic redimeret, et haec per quod fieret justitia. ~od Christus hoc
20 fecerit, per quod obtulerit Se Deo Patri sacrificium super ligno crucis,
ita per Suam passioncm et Suum sanguincl11.
7 et ejus asseclis A; et aliquibus ejus asseclis T 9 aliquid de Calvino ibi A;
Aliquid ibi de persona Calvini, qualis, T
18

30. I
JUSTIFICATION
cDGod the Saviour Jesus Christ.
The Reformed Faith (crossed out).
(5) A Specimen and Sketch of the Doctrines of the New Church.
-+-Four lines on Predestination (crossed out).
Nos. I and 5 provide material for the published SUMMARIA EXPOSITIO
DOCTRINAE; nos. 2 and 3 are unique; nos. 4 and 6 are not transcribed.
DENNIS DUCKWORTH
Preliminary Notes
Most of these preliminary notes became the titles of sections in the material
that follows.
Justification and good works with the Roman Catholics-summarised
on p. 3 of Canons and Decrees of the Council of Trent, and dealt
with more fully in matters set out on pp. 3-6.
The faith that prevails nowadays ~mong the %formed was acquired
from the Roman Ca~s, p. 201.
The Person of Christ with Calvin and his adherents was taken from the
Athanasian Creed, p. 7.
The Trinity of Persons with Calvin and his adherents was taken from the
Athanasian Creed, p. 8,
-something about Calvin, p. 8e.
The clergy of the Reformed Church on justification, p. 8.
The forgiveness of sins, Canon p. 101.
This fIrst short section would seem to consist of Swedenborg's general summary
of the teaching concerning JustifIcation and Good Works as contained in the
Canons and Decrees of the Council of Trent.
~ JUSTIFICATION AND GOOD WORKS WITH THE
ROMAN CATHOLICS, FROM THE COUNCIL OF
TRENT
Adam's sin was transmitted to the entire human race, by which his
state, and the consequent state ofall men, became perverse and estranged
from God, and so men became enemies and children ofwrath. Therefore
God the Father graciously sent His Son that He shouid reconcile, expiate,
atone, make satisfaction, and thus redeem; and He did these things by
becoming justice. Christ accomplished this by offering Himself to God
the Father as a sacrifice upon the tree of the cross, thus by His passion and
His blood.

31. DE JUSTIFICA TIONE
2 Q!od Dominus J[esus] C[hristus] solus meruerit. Q!od hoc Ipsius
meritum, a Deo Patre per Spiritum Sanctum homini imputetur, tribuatur,
applicetur, et in ilIum transferatur, et quod ab homine sic rel110veatur
peccatum Adami, remanente usque concupiscentia, ut fomite ad peccan­
5 dum; quod hoc fiat primum per baptismum, et dein per sacramentum
poenitentiae.
3 Q!od justificatio fiat per fidem, spem, et charitatem. Q!od fiat
tunc innovatio interioris hominis, unde homo ab inimico fit amicus, et
a filio irae filius Dei. Q!od fiat a Deo Patre per meritum Filii Ipsius
10 operante Spiritu Sancta, ex gratia, et quod sit unio cum Christo, quia fit
membrum vivum corporis Ipsius, et sicut palmes in vite.
4 Q!ae quia flUnt ex gratia, et dantur gratis, et sic quod sint dona, et quia
Solus C[hristus] J[esus] meruit, nemo possit aliquid meriti sibi attribuere.
5 Q!od quia receptio justificationis innovat hominem, et hoc fit per
15 translationem l11eriti Christi in ilIum, sequatur quod opera sint merita,
et quod justificatus et sanctificatus non reputetur justus et sanctus, sed
quod fiat justus et sanctus.
6 Q!od fides sit ex auditu, dum credit vera esse quae Divinitus reveIata
sunt, quod sit exordium justificationis, sed quod operetur per charitatel11,
20 quia fides absque operibus est mortua.
7 Q!od liberum arbitrium non al11issum sit, et quod homo cooperari
debeat; et quod accedere et recedere possit, alioquin nihil ei potest
donari; et foret sicut inanimatum corpus.
8 Q!od homo per poenas satisfactorias sibi a ministro il11positas
25 satisfaciat, et quod hoc nihil deroget satisfactioni Christi, quol1lam
debemus compati.
9 Aliquid de Praedestinatione.
CONFIRMATlO ILLORUM EX CONCILIO TRIDENTlNO
30 Q!od totus Adam, per suae praevaricationis offensam, secundum corpus
et animal11 in deterills COml1111tatus fuerit. Q!od Adae praevaricatio non
ilIi soli nocuerit, sed etiam ejus propagini; quod non modo mortem et
10 et quod sit ... in vite in margine A 20 est A; sit T 32 non modo T; om A
20

32. JUSTIFICAnON
2 The LordJesus Christ alone had merit. This merit of His is imputed,
attributed, and applied to man, and transferred to him, by God the
Father through the Holy Spirit; and so Adam's sin is taken away from
man, though lust remains as the incitement for sin. This is effected first
by baptism, and afterwards by the Sacrament of Penance.
3 Justification is effected by faith, hope, and charity. Then comes a
renewal ofthe inner man, by which he ceases to be an enemy and becomes
a friend, and ceases to be a child of wrath and becomes a child of God.
It is done by God the Father through His Son's merit by the action of the
Holy Spirit, from grace; and it is a union with Christ, because the man
becomes a living member ofHis body, and, as it were, a branch in the vine.
4 Since these things are done from grace, are freely given, and are
thus gifts, and since Christ Jesus alone had merit, no one can attribute
any merit to himsel£
5 Because the reception ofjustification renews man, and this is done
by a transference of Christ's merit to him, it follows that his works are
merits; and that one who isjustified and sanctified is not simply just and
holy by repute, but becomes just and holy.
6 Faith comes from what man gives heed to when he believes that
things Divinely revealed are true. This is the commencement of justi­
fication; but it operates by charity, because faith without works is dead.
7 Free-will is not destroyed, and man ought to co-operate [with God].
He has the ability to approach and retire; ifit were not so, nothing could
be given to him and he would be like a lifeless body.
8 Man makes satisfaction by penances ofsatisfaction imposed upon him
by a minister, and this takes nothing away from the satisfaction made by
Christ, since we ought to suffer with Him.
9 Something on Predestination.
This section is a confirmation of the summary teaching by quotations from the
Canons and Decrees of the Council of Trent (1546-7). The quotations however
are not always verbal; words and clauses are omitted, and occasionally there is
paraphrase. Swedenborg was apparently extracting the material for his own use.
A CONFIRMATION OF THE ABOVE POINTS FROM [THE
CANONS AND DECREES OF] THE COUNCIL OF TRENT
Through the fault of his transgression Adam underwent a complete
change for the worse both in body and soul. Adam's transgression was
harmful not merely to himself but also to his descendants, transmitting
21

33. DE JUSTIFICATIONE
poenas corporis in omne genus humanum, sed etiam peccatum, quod est
mors animae, transfuderit, Sess. V. 1546, 17 Jun.
Si quis hoc Adae peccatum, quod origine unum est, et propagatione
non imitatione transfusum inest unicuique proprium, quod non per
aliud meritum potest tolli quam per meritum unius Mediatoris D [omini]
N[ostri] J[esu] C[hristi], qui nos Deo reconciliavit in sanguine Suo,
factus nobis justitia, sanctificatio, redemtio, Sess. V. 1546,17 Jun. pag. 3.
Unusquisque agnoscet et fatebitur quod omnes homines in praevari­
catione Adae facti sint immundi, filii irae, sub potestate diaboli et mortis,
IQ Sess. VI. 1547, 13 Jan.
Q!!od coelestis Pater, Pater rnisericordiarum et Deus totius con­
solationis, C[hristum] J[esum] Filium Suum, cum venit beata plenitudo
temporis, ad homines miserit, ut et Judaeos sub lege redimeret, ac gentes
quae non sectabantur justitiam, justitiam apprehenderent, atque omnes
15 adoptionem filiorum reciperent. Hunc proposuit Deus propitiatorem per
fidem in sanguine Ipsius pro peccatis nostris, non solum pro nostris, sed
etiam pro totius mundi, Sess. VI. 13 Jan. Cap. 2.
Q!!od Deus et Dominus noster Semet Ipsum in ara crucis, morte
intercedente, Deo Patri obtulerit, ut aeternam illic redemptionem
20 operaretur: quod sacrificium Missae esset id propitiatorium pro vivis et
pro defunctis, Sessio XXII. 17 Sep. 1562, Cap. I et H, de institutione
Missae, pag. 146 et 148.
II
QUOD NON AB HOMINE MERITUM
25 Q!!od Adae peccatum, quod unicuique inest proprium, non per humanae
naturae vires, nec per aliud remcdiumtollatur, quam per meritum unius
Mediatoris D[omini] N[ostri]J[esu] C[hristi], Sess. V. 1546, 17Jun. p. 3.
Causa meritoria justificationis est dilectissimus Unigenitus Dei, qui
cum essemus inimici, propter nimiam charitatem, qua dilexit nos, Sua
30 sanctissima passione in ligno crucis, nobis justificationem meruit, et pro
nobis Deo Patri satisfecit, Sessio VI. 1547, 13 Jan. Cap. 7 §2.
Gratis justificatur homo, quia nihil eorum quae justificationem praece­
dunt, sive fides sive opera, ipsam justificationis gratiam promeretur, si
enim gratia, jam non ex opcribus, alioquin gratia non foret gratia, ibid.
35 Cap. 8.
11 consololationis A 20 esset T; esse A 31 satisfecit T; satis satisfecit A
32 justificatur T; justicatur A 33 promeretur: promerentur A T
22

34. JUSTIFICATION
not only death and bodily suffering to the entire human race but also sin,
which is the death of the soul, Session V, 17th June 1546.
should anyone claim that this sin of Adam-which was a single thing
in its origin and was transmitted by propagation, and not by imitation,
so as to be in every man's proprium-can be removed by any other
means than the merit of the only mediator, our Lord Jesus Christ, who
with His own blood reconciled us to God and for us became justice,
sanctification, and redemption; [or should anyone claim that it can be
removed by the power of human nature or any other means; let him be
anathema], Session V, 17thJune 1546, p. 3.
Everyone will acknowledge and own that by Adam's transgression all
men became impure, sons of wrath, under the power of the devil and of
death, Session VI, 13th January 1547.
The heavenly Father, Father of mercies and God of all consolation, I
sent Jesus Christ His Son to men in the blessed fullness of time both that
He might redeem the Jews under the Law, and also that the gentiles 1
who did not seek justice might learn justice, and that all might be adopted I
as sons. God offered Him as a Pro itiator through faith in His blood for
our sins, and not only ours but the sins of the whole world, Session VI,
13thJanuary, Chapter 2.
Our Lord and God offered Himself to God the Father on the altar of
the cross and experienced death, that in this He might work an eternal
redemption. The sacrifICe of the Mass was that propitiatory for the living
and the dead, Session XXII, 17th September 1562, Chapters I and 2.
On the institution of the Mass, pp. 146, 148.
11
MERIT IS NOT OF MAN
Adam's sin, which belongs to every man, is not taken away by the power
of human nature, or by any other remedy than the merit of the only
mediator, our Lord Jesus Christ, Session V, 17th June 1546, p. 3.
The meritorious cause of justification is the dearly beloved only­
begotten of God, who, when we were yet enemies, because of the
abounding charity with which He loved us, merited justification for us
by His most holy passion on the tree ofthe cross, and made satisf.Ktion for
us to God the Father, Session VI, 13thJanuary 1547, Chapter 7, para. 2.
Man is justified freely, because none of those things which precede
justification, whether faith or works, deserves the grace ofjustification;
for ifthere is a grace, it is not ofworks, or the grace would not be a grace,
Ibid. Chapter 8.
23

35. DE JUSTIFICATIONE
Cum Ipse J[esus] C[hristus] tanquam caput in membra, et tanquam
vitis in palmites jugiter virtutem infundat, quae virtus eorum opera
semper antecedit, et comitatur et subsequitur, et sine qua nullo pacto
grata et meritoria esse possunt, quae justitia nostra, ilIa eadem Dei est,
quia a Deo infunditur per Christi meritum. Absit tamen, ut Christianus
homo in seipso vel confidat vel glorietur, et non in Domino, cujus tanta
erga homines bonitas, ut eorum velit esse merita, quae sunt Ipsius dona,
ibid. Cap. 16.
Si quis dixerit hominem suis operibus, quae vel per humanae naturae
10 vires, vel per legis doctrinam fiunt, absque Divina perJ [esum] C [hristum]
gratia possejustificari coram Deo, anath[ema] sit, Can. I de Justificatione.
Si quis dixerit sine praeveniente Spir[itus] S[ancti] inspiratione, atque
ejus adjutorio, hominem credere, sperare, diligere posse, sicut oportet, ut ei
justificationis gratia conferatur, anath[ema] sit, Canon 3 de Justificatione.
15 Si quis dixerit homines sine Christi justitia, per quam nobis meruit,
justificari, anath[ema] sit, Can. 10 de Justificatione.
~ia ex nobis, tanquam ex nobis nihil possumus, eo cooperante qui
confortat, onmia possumus, inde non habet homo unde glorietur, sed
omnis gloria nostra in Christo est, in quo vivimus, in quo meremur, in
20 quo satisfacimus, facientes fructus dignos poenitentia, qui ex IlIo vim ha­
bent, ab ilIo offeruntur Patri, et per Illum acceptantur a Patre, Sess.
XIV. Cap. 8, de Contritione p. 125.
QUOD ILLA FIANT PER SACRAMENTUM BAPTISMI ET
SACRAMENTUM POENITENTIAE
25 ~od Ch[risti] J[esu} meritum per baptismi sacramentum rite collatum
tarn adultis quam parvulis applicetur; quia non aliud nomen sub coelo
datum est hominibus, in quo oporteat nos salvos fieri, unde ilia vox, Ecce
Agnus Dei qui tollit peccata mundi, et ilIa, ~icunque baptizati estis,
Christum induistis, Sess. V. 1546, 17 Jun. p. 5.
30 Si quis per J[esu] C[hristi] D[omini] N[ostri] gratiam, quae in bap­
tismate confertur, reatum originalis peccati remitti negat, aut asserit
non tolli totum id, quod veram et propriam rationem peccati habet, sed
2 infundat: infiuat A T 10 fiunt A; fiant C T 21 Sess. XIV T; om A
22 de Contritione A; de satisfactione C T 25 collatum C; collocatum A T
24

36. JUSTIFICATION
Since Jesus Christ Himself continually imparts strength, as the head
does to the members of the body, and as the vine does to its branches-a
strength which always precedes, accompanies, and follows their works,
and without which these cannot in any way be welcome and merito­
rious-thatjustice ofours is the same as God'sjustice, because it is imparted
by God through Christ's merit. However, far be it from a Christian to
trust or boast in himself and not in the Lord, whose goodness towards
men is so great that He wills that the things which are His gifts should be
their merits, Ibid. Chapter 16.
If anyone says that man can be justified before God by his own works,
which are done either in the strength of human nature, or through the
teaching of the law apart from Divine grace through Jesus Christ, let
him be anathema, Canon I, concerning Justification.
If anyone says that, without the prevenient inspiration of the Holy
Spirit and its help, man can believe, hope, love, or repent, as he ought, in
order that the grace ofjustification may be bestowed upon him, let him
be anathema, Canon Ill, concerning Justification.
If anyone says that men are justified without Christ's justice, by which
He achieved merit for us, let him be anathema, Canon X, concerning
Justification.
Since we can do nothing of ourselves, but can do everything with the
co-operation of Him who strengthens us, man has no cause to boast of
this, but all our boasting is in Christ, in Whom we live, in Whom we have
merit, and in Whom we make satisfaction; bringing forth fruits worthy of
repentance, which from Him have their effectiveness, by Him are offered
to the Father, and through Him are received by the Father, Session XIV,
Chapter 8, concerning Contrition, p. 125.
THESE THINGS TAKE PLACE THROUGH THE SACRAMENT
OF BAPTISM AND THE SACRAMENT OF PENANCE
The merit of Christ Jesus is applied both to adults and children through
the due administration of the Sacrament of Baptism, since there is no
other title under heaven given to men under which we ought to be saved.
Whence this declaration, Behold the Lamb of God, which takes away
the sins of the world; and this other, As many as have been baptised have
put on Christ, Session V, I7thJune 1546, p. 5.
If anyone denies that by the grace of our Lord Jesus Christ which is
conferred in baptism, the guilt of original sin is remitted, or asserts that
the whole ofthat which has the true and proper nature ofsin is not taken
25

37. DE JUSTIFICATIONE
illud dicit tantum radi, aut non imputari, anath[ema] sit. Sed quod in
baptizatis maneat concupiscentia vel fomes, Synodus fatetur et sentit,
et quod illa concupiscentia non sit peccatum, sed quod sit a peccato, et
ad peccatum inclinet, Sess. V. 1546, 17 Jun. pag. 5.
~od ex merito Christijustificentur per poenitentiam, dum proponunt
suscipere baptismum, inchoare novam vitam, et servare Divina mandata,
ibid. [Sess. VI] Cap. 6.
~od per poenitentiae sacramentum, ex merito Ch[risti] amissa gratia
recuperari possit, ib. Cap. 14.
10 III
Etsi Christus pro omnibus mortuus est, non onmes tamen mortis Ipsius
beneficium recipiunt, sed ii duntaxat, quibus meritum passionis Ipsius
communicatur; ita nisi in Christo renascantur, nusquam justificantur,
cum ea renascentia per meritum passionis Ipsius, gratia, qua justi fiunt,
IS illis tribuatur, Sess. VI. 1547, 13 Jan. Cap. 3.
~od justificatio impii sit translatio ab eo statu in quo homo nascitur
filius primi Adae, in statum gratiae et adoptionem filiorum Dei per
secundum Adam J[esum] C[hristum] Salvatorem nostrum, quod trans­
latio illa fiat per lavacrum regenerationis seu baptisma, et ejus votum,
20 ib. Cap. 4·
~od justificatio non sit sola peccatorum remissio, sed etiam sanctifi­
catio et renovatio interioris hominis per voluntariam susceptionem
gratiae et donorum, unde homo ex injusto fitjustus, et ex inimico amicus,
et haeres secundum spem vitae aetemae, ibid. Cap. 7.
~anquam nemo potest esse justus nisi cui meritum passionis Ch[risti]
J [esu] communicatur, id tamen in hac impii justificatione fit cum ejusdem
sanctissimae passionis merito per Sp [iritum] S[anctum] charitas Dei
diffunditur in cordibus eorum qui justificantur, et ipsis inhaeret; unde
in ipsa justificatione cum remissione peccatorum haec omnia simul infusa
30 accipit homo per J[esum] C[hristum], cui inseritur per fidem, spem, et
charitatem. Nam fides, nisi ad cam spes accedat et charitas, neque unit
perfecte cum Christo, neque corporis Ejus vivum membrum efficit,
ibid. Cap. 7 § 3.
~a ratione dicitur fidem sine operibus mortuam et otiosam esse, fides
35 per charitatem operatur; unde et statim Verbum Christi audiunt, Si vis
ad vitam ingredi, serva mandata; ita veram et Christianam justitiam
25
8 sacramentum: sacrificium A T 31 spes C T; spem A 35 et C T; ut A
26

38. JUSTIFICATION
away, but says it is only erased, or not imputed; let him be anathema.
Yet the Synod admits that there remains in those baptised concupiscence
or an incitement, and is of the opinion that this concupiscence is not sin,
but is from sin, and inclines to sin, Session V, 17thJune 1546, p. 5.
Of Christ's merit, men are justified through penance, when proposing
to wldergo baptism, begin a new life, and keep the Divine command­
ments, Ibid. [Session VI,] Chapter 6.
Of Christ's merit, by the Sacrament of Penance, lost grace can be
recovered, Ibid. Chapter 14.
III
Though Christ died for all, it is not all that receive the benefits of His
death; but only those to whom the merit ofHis passion is communicated.
So, if they are not reborn in Christ, they are never justified; since, in
that rebirth through the merit of His passion, the grace by which they
are made just is bestowed upon them, Session VI, 13th January 1547,
Chapter 3.
The justification of a wicked man is a transference from the state in
which the man is born a child of the first Adam to a state of grace, and to
adoption among the children of God through the second Adam, Jesus
Christ our Saviour. This transference is effected by means of the laver of
regeneration, that is, baptism and its promise, Ibid. Chapter 4.
Justification is not only the remission of sins, it is also sanctification
and the renewal of the inner man by his voluntary reception of grace and
[Divine] gifts. So that man, from being unjust, becomes just; from being
an enemy, becomes a friend; and becomes an heir in hope of eternal life,
Ibid. Chapter 7.
Though no one can be just, except him to whom the merit of Christ
Jesus's passion is communicated, yet this is done, in this justification of
the wicked, when-by the merit of that same most hoIy passion-God's
charity is diffused by His Holy Spirit in the hearts of those who are being
justified, and adheres therein. It is from this that in the very act ofjusti­
fication accompanied by the remission of sins a man receives all these
gifts imparted together through Jesus Christ, in Whom he is implanted
by faith, hope, and charity. For faith, unless hope and charity are added
to it, neither unites man perfectIy with Christ nor makes him a living
member of His body, Ibid. Chapter 7, para. 3.
For which reason it is said that faith without works is dead and profit­
less; faith works by charity. For the same reason [they who are being
justified] immediately heed Christ's saying, If yOll would enter into life,
27

39. DE JUSTIFICATIONE
accipientes, eam, ceu primam stolam, pro ilIa quam Adam sua inobedien­
tia sibi et nobis perdidit, per J[esum] C[hristum] ilIis donatam, candidam
et immaculatam jubentur statim renati conservare, ut eam praeferant
ante tribunal D[omini] N[ostri] J[esu] C[hristi] et habeant vitam aeter­
5 nam, ibid. Cap 7 § 4.
Q!!od ex operibus justificetur homo, non ex fide tantum, ib. Cap. 10.
Q!!od per J[esum] C[hristum] accessum habeant ad gratiam, ibid.
Cap. I!.
Si quis dixeritjustos non debere pro bonis operibus quae in Deo fuerint
10 facta, exspectare et sperare aeternam retributionem a Deo per Ejus
misericordiam et JIesu] C [hristi). meritum, si bene agendo et Divina
mandata servando usque in finem perseveraverint, anath[ema] sit, ibid.
Can. 26.
Si quis dixerit, per ipsa novae legis sacramenta ex opere operato non
15 conferri gratiam, sed solam fidem Divinae promissionis ad gratiam
consequendam sufficere, anath[ema] sit, [Sess. VII] Can. VIII, de Sacra­
mentis.
IV
Haec confirmata sunt ab omnibus quae praecedunt, imprimis in primo et
20 quoque haec.
Q!!od exordium justificationis in adultis sit a Dei per J[esum]
C[hristum] praeveniente gratia, hoc est, ab ejus vocatione, ad converten­
dum se ad suam ipsorumjustificationem eidem gratiae libere assentiendo
et cooperando, disponantur, quod homo possit abjicere gratiam, neque
25 tamen sine gratia Dei se movere, etc., unde dicitur, Convertimini ad
me, et Ego convertar ad vos, libertatis nostrae admonemur, Sess. VI. 1547,
13 Jan. Cap. 5.
V
Q!!ia justificatio est renovatio spiritus mentis, et quia Christus habitat
30 injustificatis, seujustificati, ut palmites in vite, ut ex prius adductis legitur,
ideo sequitur hoc.
Q!!od non modo reputamur, sed vere justi nominamur et sumus,
justitiam in nobis recipientes, unusquisque secundum mensuram quam
1 inobedientia C T; obedientia A 6 Cap. 10 T; Cap. 9 A 1'2 sit om A T
13 Can. 26 T; Cap. 26 A 16 sit om A T21 Dei C T; Dco A 23 ipsorum
C T; ipsam A 26 convertar C T; convertam A 32 reputamur C T;
reputemur A
28

40. JUSTIFICATION
keep the commandments. Thus receiving true and Christian justice, they
are bidden immediately on being born again to preserve it pure and spot-
less, as the first robe given them throughJesus Christ in lieu of that which
Adam, by his disobedience, lost for himself and for us; that they might
bear it before the judgment seat ofour LordJesus Christ, and have eternal
life, Ibid. Chapter 7, para. 4.
Man is justified by works, and not by faith only, Ibid. Chapter 10.
Through Jesus Christ men have access to grace, Ibid. Chapter 11.
Ifanyone says that thejust ought not, for their good works done in God,
to expect and hope for an eternal recompense from God, through His
mercy and the merit ofJesus Christ, if they persevere in well doing and
keeping the Divine commandments to the very end, let him be anathema,
Ibid. Canons 26.
If anyone says that through the very sacraments of the new law grace
is not conferred from the act performed, but that faith alone in the
Divine promise is sufficient for obtaining grace, let him be anathema,
Session VII. Canons 8; concerning the Sacraments.
IV
These things have been confirmed by all the preceding statements,
particularly in I, and also the following:
Justification in adults begins from the prevenient grace ofGod through
Jesus Christ, that is, by God's summons men are inclined to turn to their
own justification by freely assenting to and co-operating with that same
grace. Man can reject grace, but cannot bestir himself without God's
grace, etc. Wherefore in the words, Turn to Me and I will turn to you,
we are told ofour freedom, Session VI, 13th January 1547, Chapter 5.
V
Because justification is the renewal of the spirit of the mind, and because
Christ dwells in those who are justified, or the justified [in Christ] like
branches in the vine, as stated in the previous quotation, this conclusion
follows:
That we are not only just by repute, but are truly called and really are
just, receiving justice within us each according to his own measure, which
29

41. DE JUSTIFICATIONE
Sp[iritus] S[anctus] partitur singulis sicut vult, et secundum propriam
cujusque dispositionem et cooperationem, Sess. VI. 1547, 13 Jan. Cap. 7
§ 2.
Si quis dixerit hominis justificati bona opera ita esse dona Dei, ut non
sint etiam bona ipsius justificati merita, aut ipsum justificatum bonis
operibus quae ab eo per Dei gratiam etJesu Christi meritum, CltiUS vivum
membrum est, fiunt, non vere mcreri, anath[ema] sit, Can. 32, p. 76.
VI
Disponuntur per justitiam, dum excitati Divina gratia, et adjuti, fidem
10 ex auditu recipientes libere moventur in Deum, credentes vera esse
quae divinitus revelata et promissa sunt, atque illud imprimis, justificari
impium per gratiam, per redemptionem quae est in C[hristo] J[esu],
Sess. VI. 13 Jan. Cap. 6.
~od justificetur homo per fidem gratis, est quia per fidem justificari
15 dicimur, quia fides est humanae salutis initium, fundamentum et radix
omnis justificationis, sine qua impossibile est placere Deo, et ad filiorum
ejus consortium pervenire. Gratis justificari dicimur, quia nihil eorum
quae justificationem praecedunt, sive fides sive opera, ipsam justificationis
gratiam promerentur; si enim gratia, jam non ex operibus, alioquin
20 gratia non foret gratia, ibid. Cap. 8.
Meritum Christi inseritur per fidem, spem, et charitatem; nam fides,
nisi ad eam spes accedat et charitas, neque unit cum Christo, ncque corporis
ejus vivum membrum efficit, ibid. Cap. 7 § 3.
~a ratione dicitur fidem sine operibus mortuam et otiosam esse,
25 fides per charitatem operatur, unde ut statim Verbum Domini audiunt,
si vis ad vitam ingredi, serva mandata, ibid. Cap. 7 § 4.
~od ex operibus justificetur homo, non ex fide tantum, ibid. Cap. 10.
~od per J[esum] C[hristum] accessum habeant, ibid. Cap. 11.
Si quis dixerit, sola fide impium justificari, ita ut intelligat nihil aliud
requiri, quod ad justificationis gratiam cooperetur, et nulla ex parte
30 necesse esse, eum suae voluntatis motu praeparari atque disponi, anath[ema]
sit, Can. 9.
Si quis dixerit homines justificari vel sola imputatione justitiae Christi,
vel sola peccatorum remissione, exclusa gratia et charitate, quae in
7 sit 0111 A T 17 dicimur T; dicamur C; dicimus A quia nihil T; quae nihil A
25 unde ut: unde et C T 27 Cap. IQ C T; Cap. 9 A 29 requiri C T;
justificari A 31 sit 0/11 A T
30

42. JUSTIFICATION
the Holy Spirit distributes to everyone as it wills, and according to each
one's own disposition and co-operation, Session VI, 13th January 1547,
Chapter 7, para. 2.
If anyone says that the good works of a justified person are in such a
way God's gifts that they are not also the good merits of the justifted onc
himself, or that the justified one himself does not truly acquire merit by
the good works which are done by him through God's grace and the
merit of Jesus Christ, of Whom he is a living member, let him be
anathema, Canons 32, p. 76.
VI
Men are inclined to justice so long as, stirred and aided by Divine grace,
they accept faith upon hearing it preached and freely respond to God,
believing those things which have been Divinely revealed and promised
to be true; and especially that a wicked man is justified by grace, by the
redemption which is in ChristJesus, Session VI, I3thJanuary, Chapter 6.
Man is justified by faith freely, since we are said to be 'justified by
faith'. For faith is the commencement of human salvation, the ground­
work and root ofall justification, without which it is impossible to please
God and to enter into the fellowship of His children. Wc are said to be
justified freely, because none of those things which precede justification,
whether of faith or works, merits the grace ofjustification; for ifthere is
grace, it is not ofworks, or the grace would not be grace, Ibid. Chapter 8.
Christ's merit is introduced by faith, hope, and charity; for faith, unless
hope and charity are added to it, neither unites man with Christ nor makes
him a living member of His body, Ibid. Chapter 7, para. 3.
For which reason it is said that faith without works is dead and profit­
less; faith works by charity. For the same reason [they who arc being
justified] immediately heed the Lord's saying, If you will enter into life,
keep the commandments, Ibid. Chapter 7, para. 4.
Man is justified by works, and not by faith only, Ibid. Chapter 10.
Through Jesus Christ men have access [to grace], Ibid. Chapter I!.
If anyone says that a wicked person is justified by faith alone, so as to
understand that he needs nothing that would co-operate towards [the
possession of] the grace ofjustification; or that there is no necessity at all
for him to be prepared and influenced by the inclination of his own will,
let him be anathema, Canons 9.
Ifanyone says that men arejustified solely by the imputation ofChrist's
justice or solely by the remission of sins, to the exclusion of grace and
31

43. 5
10
15
20
25
30
DE JUSTIFICATIONE
cordibus eorum per Spiritum Sanctum diffunditur, atque illis inhaeret,
vel dicit gratiam tantum esse favorem Dei, anath[ema] sit, Can. II.
Si quis dixerit, fidem justificantem nihil aliud esse quam fiduciam
Divinae Misericordiae peccatum remittentis per J [esum] C [hristum] vel
eam fiduciam [solam] esse, quajustiflcamur, Can. 12, et plura Can. 13, 14,
19, 20, 21, 24, 29.
VII
Si quis dixerit liberum arbitrium a Deo 1110tUl11 et excitatum nihil
cooperari assentiendo Deo excitanti atque vocanti, quo ad obtinendum
justificationis gratiam se disponat et praeparet, nec posse dissentire si
velit, sed velut inanil11e quoddam, nihil ol11nino agere, l11ereque passive
se habere, anath[ema] sit, Can. 4.
Si quis dicit sola fide il11piul11 justificari, ita ut intelligat nihil aliud
requiri, quod ad justificationis gratiam consequendul11 cooperetur, et
nulla ex parte [necesse esse] cum suae voluntatis motu praeparari atque
disponi, anath[ema] sit, Can. 9.
Si quis dixerit justificatum peccare, dum intuitu aetemae mercedis
bene operatur, anathema sit, Can. 31.
QEod per Adae peccatum liberum arbitrium minime exstinctum sit,
viribus licet attenuatum, et inclinatum, Sess. VI 1547, 13 Jan. Cap. 1.
QEod homo ex libera voluntate convertere se possit, gratiae libere
assentiendo et cooperando, ibid. Cap. 5.
VIII
De satisfactione, quod homo satisfaciat per poenas satisfactionis sibi a
sacerdote impositas, et quod hoc nihil deroget satisfactioni Christi,
Sess. XIV. Cap. 9, pag. 134, n. 32, 33·
IX
QEod nemo nisi ex speciali revelatione scire possit quos Deus sibi elegit,
Sess. VI. 1547, 13 Jan. Cap. 12; et plura de Praedestinatione, Canones
15, 16, 17·
Z sit om A
esse C T; o
omA
T
m A
5 fiduciam solam
16 sit om A T
C; om A
18 anat
T
hem
IZ sit
a sit T; o
om A
m A
T
26
15
Sess.
necesse
XIV T;

44. JUSTIFICATION
charity which is diffused in their hearts by the Holy Spirit and adheres
therein, or says that grace is but God's good pleasure, let him beanathema,
Canons 11.
Ifanyone says that ajustifying faith is nothing but confidence in Divine
mercy remitting sin through Jesus Christ, or that this confidence is that
by which we are justified, [let him be anathema,] Canons 12, and further
in Canons 13, 14, 19-21,24, 29.
VII
If anyone says that free-will, stirred and roused by God, by giving its
assent to God in His rousing and calling, in no way co-operates towards
influencing and preparing itself to obtain the grace ofjustification, that
it cannot refuse its consent ifit would, but like a lifeless thing does nothing
at all and is completely passive, let him be anathema, Canons 4.
If anyone says that a wicked person is justified by faith alone, so as to
understand that he needs nothing that would co-operate towards the
possession of the grace ofjustification, or that there is no necessity at all
for him to be prepared and influenced by the inclination ofhis own will,
let him be anathema, Canons 9.
Ifanyone says that ajustified person sins when he does good works with
a view to eternal reward, [let him be anathema,] Canons 3I.
By Adam's sin, free-will, although weakened and upset, was certainly
not extinguished, Session VI, 13th January 1547. Chapter I.
Man can turn of his own free-will by freely giving his assent to grace
and co-operating with it. Ibid. Chapter 5.
VIII
Concerning satisfaction: Man makes satisfaction by the penalties of
satisfaction laid upon him by the priest, but this does not take anything
away from the satisfaction made by Christ, [Session XIV.] Chapter 9.
p. 134. nos. 32, 33·
IX
No one can know. except by special revelation. whom God elects for
Himself, Session VI, 13th January 1547, Chapter 12; and further con­
cerning Predestination, Canons 15-17.
ssw2 33

45. DE JUSTIFICATIONE
DE ATHANASII SYMBOLO
PAG. 2, 3,4 FORM[ULA CONCORDIAE]
DE PERSONA CHRISTI
Legi Athanasii Symbolum coram Calvino, et cum his ibi.
Est fides recta, ut credamus et confIteamur quod Dominus noster
Jesus Christus, Dei Filius, Deus et Homo est, Deus ex substantia Patris,
ante saecula genitus, et homo ex substantiis in saecula natus.
~i licet Deus et Homo, non duo tamen, sed unus est Christus. Unus
autem non conversione Divinitatis in carnem, sed assumtione humanitatis
10 in Deum. Unus omnino, non confusione substantiae, sed unitate personae;
nam sicut anima rationalis et caro unus est homo, ita Deus et Homo unus
est Christus.
MEMORABILE QUAESTIONIS DE PERSONA CHRISTI CUM
CALVINO, EX LECTIS VERBIS ILLIS EX ATHANASII SYMBOLO
15 Postquam haec legi coram Calvino, et simul coram quinquaginta
sacerdotibus ejus asseclis, quaesivi Calvinum numne recesserit ab his
in Symbolo, quod tamen a toto orbe Christiano agnitum et receptum est.
Dixit Calvinus, I ~od videat se plane recessisse. 2 ~aesivi cur ita;
respondit quod non attenderit ad illa verba, et quod nunc cum attendit,
20 videat se recessisse, et scripsisse secundum suam cogitationem. 3 ~aesivi
I Symbolo T; symbolum A 4 his A; haec T 7 ex substantiis A; ex sub­
stantia [Matris] T 8 Qgi licet Deus et Homo A; Qgi licet Deus [sit] et Homo
T 9 sed assumtione T; sed cOIlversione A
34

46. JUSTIFICATION
This intercsting and uuiquc section consists mainly of a record (memorabile) of
a convcrsation ill the spiritual world with Calvin and his followers on the sub­
ject of Justification. It leads on to the notes on God the Saviour esus 'st
possibly intended for paragraph themes or aragra 1 headings. This latter presents
many lieu ties III e autograp 1.
<!) THE ATHANASIAN CREED
THE FORMULA CONCORDIAE, LEIPZIG 1756
pp. 2, 3,4
ON THE PERSON OF CHRIST
I read the Athanasian Creed in Calvin's presence and with those who were
there:
The right faith is that we believe and confess: that our LordJesus Christ,
the Son of God, is God and Man,
God, of the substance o(tk Father, begotten before the worlds; and
Man of the sub~ance [of the mother], b~l!..jnto the world ...
Who, although He be God and Man, yet He is not two, but one
Christ;
One, not by conversion of the Godhead into flesh, but by taki~~
of the Manhood into God; ­
One altogether,E~(Fy confusion of sub~e,but b unit of erson. /
For as the reasonable soul and the flesh is one man, so God and Man is I(
one Christ.
A NOTE OF AN INQUIRY WITH CALVIN INTO 'CHRIST'S
PERSON', FROM THOSE WORDS READ OUT OF THE
ATHANASIAN CREED
After I had read out these words to Calvin as well as to fifty clerics of
his sect, I asked Calvin whether he had not departed from these statements
in the Creed-a Creed acknowledged and accepted by the entire Christian
world.
Calvin said (I) he saw that he had plainly departed from them.
(2) I asked why he had done so. He replied that he had paid no heed
to those words, but now when he did take notice of them he saw that
he had departed from them and had followed his own thoug"ht in
writing.
2-2
35

47. DE JUSTIFICATIONE
quid nunc; respondit, si Symbolum verum est, et si agnoscitur universil1l
ut vera doctrina de Trinitate et de Divinitate Christi, se plane erravisse.
4 ~aesivi numne velit agnoscere quod Divinum et Humanum, seu
Deus et Homo in Christo sit una Persona, sicut anima et caro sunt unus
homo, secundum verba in Symbolo; respondit quod velit, sed quod
non possit, quia aliter se con£Irmavit. 5 ~aesivi num credit Christum
unam esse Personam, vel duas; respondit unam, si unio hypostatica faciat
unam, sed quod crediderit Filium Dei esse alium et apud Patrem, et
Jesum Christum separatum ab ilIo, quia in coelo. 6 ~aesivi num sic
10 Christus sint duo; respondit quod ita, et quod in hoc aSYl1lbolo recesserit.
7 ~aesivi de unione hypostatica, a quo; respondit quod a Deo Patre,
quod hanc ideam habuerit. 8 ~aesivi de anima Christi, quid ilia,
numne Ipsum Divinum, quia legitur apud Lucam, ex Spiritu Sancto et
virtute Altissimi; respondit quod viderit hoc apud Lucam, sed quod
IS tacite apud se crediderit ex Josepho. 9 ~aesivi numne Christus quoad
Humanum sit Filius Dei, ut aperte dicitur Luc. i 35, turn quando bapti­
zatus est Matth., ut et a Johanne, turn quando transformatus, ac multis
locis alibi, respondit quod cum nominavit et sensit Filius Dei, non intel­
lexerit Ch[ristum] Jes[um] quoad Humanum; cum dixi quod ita intel­
20 ligere sit contra Scripturam, respondit quod videat quod ita sit, sed quod
non cogitaverit esse contra ilIam; volui quod renuntiaret, sed consciit
suam cogitationem in mundo, et dixit quod propterea non possit.
10 Tandem fassus est quod cogitaverit Christum fuisse £Ilium Josephi,
sed quod hoc non ausus sit scribere.
25 Sacerdotes ejus asseclae usque ad 50 aderant, et audiebant Calvinum
ilia respondentem ad quaestiones, et quaesivi ilIos numne videant quod
plane recesserint a Symbolo Athanasii quoad Personam Christi, respon­
derunt quod Symbolum ilIud saepius legerint, sed quod ad ilia verba ibi
non attenderint, ac mirati sunt quod nunc primum ilia ex attentione
7 hypostatica T; hypostica A 11 hypostatica T; hypostica A 28 ibi [non]
attenderint T; ibi attenderint A

48. JUSTIFICATION
(3) I asked him what he thought now. He answered that ifthe Creed
was true, and if it was acknowledged on every side a~he true doctrine
on the Trinity and on Christ's Di.ri.t!ity, plainly he had erred.
(4) I asked, Did he not want to acknowledge that the Divine and the
Human, or God and Man, in Christ were one person, as soul and flesh
were one man, according to the words of the Creed? He said he would
like to, but could not because he had made up his mind dIfferently.-­
(5) I asked whether he belIeve mst to e one person or two. He
replied, One, if hypostatic union made one, but he held the view that
the Son of God was not the same [as Christ] and was with the Father,
and that Jesus Christ was separate from the Son because the Son was in
heaven.
(6) I asked, Was Christ then two? He replied... Yes; and in this he had
departed from the Creed.
(7) I asked about hy ostatic union, who was it from? He replied,
From God the Father; that was the idea he had had.
(8) I asked about Christ's soul, what was it? Might it not be the Divine
Itself, since it was said in Luke that it was from the Holy Spirit and the
Power of the Most High? He answered that he had observed this in Luke,
but had believed tacitly within himself that the soul was from Iosel?h.
(9) I put the question, Was not Christ as to His Human the Son of
God, as is openly said in Luke i 3S? And in Matthew [iii 17], when Jesus
was baptised; also in John [i 34]; and when He was transfigured [in
Matthew xvii 5; Mark ix 7; Luke ix 35]; and in many other passages?
He answered that when he mentioned or thought about the words
'the Son of God', he did not mean Christ Jesus as to His Human.
When I said that to comprehend it in that way was contrary to Scrip­
ture, he answered_ that he saw it to be so, but had not thought it to have
been so. I wanted him to renounce the idea, but he was conscious of his
~ while in the world and said that on that account he could not.
(IO At engt e admitted that he had thoug t Christ was Iosep ~s
son, but had not dared to write it.
There were as many as fifty present of the clergy who followed him,
and they heard Calvin give these answers to the questions; so I asked them
whether they did not see that they had plainly departed from the Atha­
nasian Creed on the question of Christ's person.
They answered that they had read that Creed very often, but had paid
[nc:8. attention to these particular words in)t, and they were astonished
t~t they were then for the first time looking at those words attent~ely.
They also admitted that there was an open disagreement, and confessed
37

49. DE JUSTIFICATIONE
videant; et fassi quod apertus dissensus sit, et fassi sunt quod quoties
nominaverunt aut audiverunt nominari Christum, non intellexerint
Filium Dei, sed purum hominem, qui Justitia pro genere humano factus
est, et quod cum nominaverunt Deum solum, inteIIexerint Deum
Patrem.
DE TRINITATE PERSONARUM EX SYMBOLO ATHANASII
CORAM CALVINO
Legi coram Calvino et coram aliquibus sacerdotibus ejus asseclis ex
Athanasii Symbolo haec, Alia est Persona Patris, alia Filii, et alia Spiritus
10 Sancti; turn haec, Sicut singillatim unamquamque Personam Deum et
Dominum confiteri, Christiana veritate compeIIimur; ita tres Deos aut
tres Dominos dicere, cathoIica religione prohibemur.
I ~aesivi Calvinum num ex illis verbis confessus sit, seu cogitaverit
trcs Deos, tametsi ore dixerit et dicat unum Deum; respondit quod
IS cogitaverit tres Deos unanimos. 2 ~aesivi quomodo potest conciliare
et facere ut cogitatio et sermo unum sint, cum licet confiteri quod
unaquaevis persona sit Deus per se; respondit quod non possit. 3 ~aesivi
quomodo possunt tres unum esse, num per unanimum consensum, vel
num aliter; respondit, Per influxum. 4 ~aesivi quomodo potest una
20 persona continue cogitare idem cum altera, numne una aliquid cogitet
per se; respondit quod de hoc non prius cogitaverit, et quod nunc cum
de eo cogitat, percipiat quod unaquaevis persona etiam cogitet aliquid
per se. 5 ~aesivi quomodo tunc sunt una et individua essentia, fitnc sic
dividua; respondit quod quandoque sic dividua, sed quod se accom­
25 modent tandem. 6 Num dividua est, cum Filius ut Mediator et Intercessor
loquitur ad Patrem; respondit, Est tunc dividua, sed solum illo momento.
7 ~aesivi numne sic tres creatores universi fuerint; respondit quod tres,
sed quod unus per Alterum, Pater per Filium, et Filius per Spiritum
Sanctum. 8 ~aesivi quam ideam habuit de nativitate Domini ab aeter­
30 no; respondit quod vagam.

50. JUSTIFICA TION
that as often as they had used Christ's name, or had heard Him mentioned,
they had not understood 'the Son of God', but a perfect man who was
made Righteousness for the human race; and when they had used the
word 'God' on its own, they had understood 'God the Father'.
ON A TRINITY OF PERSONS
FROM THE A THAN ASIAN CREED READ TO CALVIN
I read before Calvin and several of the clergy that followed him these
words from the Athanasian Creed:
There is one person of the Father, another of the Son, and another of
the Holy Spirit.
And also these words:
As we are compelled by the Christian verity to acknowledge every
person by himself to be God and Lord, so are we forbidden by the
catholic religion to say, There be three Gods or three Lords.
(I) I asked Calvin whether, on the basis ofthese words, he had admitted
or thought of three Gods, although he had talked and was still talking
about one God.Be replied that he had thought ofthree like-minded Gods.
(2) I asked how he could reconcile what he thought and said, and
make them one, when it was permissible to confess each person as God
in himself. He answered that he could not.
(3) I put the question, How can three be one? by unanimous consent,
or in some other fashion? He replied, By influx.
(4) I asked how one person all the time could think the same thoughts
as another. Did the one not think anything for himself? He answered that
he had not thought of this before, but on thinking it over he saw that
each one person would think for himself.
J)) I asked, Then how are they one indivisible essence? Does not that
essence get divided? He said that sometimes it was so divided, but
eventually the parts fitted together again.
(6) Was that essence divided when the Son as a mediator and inter-
cessor was speaking to the Father? He replied that then it was, but only at
that moment.
Jj) I asked, Then have there not been three creators of the universe?
He answered, Yes; but one has acted through another-the Father
through the Son, and the Son through the Holy Spirit.
(8) I asked him what idea he had about the Lord's birth from eternity.
He replied, A va ne idea.
39

51. 5
10
15
20
25
DE JUSTIFICATIONE
Postea quaesivi Calvinum quomodo potuit cum idea trium deorum
ascendere in coelum, et cum idea de Domino quod sit duo; respondit
quod in quandam societatem inferiorem coeli introl11issus sit, et quod ibi
inter postremos habitaverit, qui non ita explorantur, sed quod quando
exploratus est, descenderit, quia non potuit ibi subsistere, et quod se
contulerit ad Lutherum in mundo spirituul11, et quod cum ilIo nunc
quodal11 tempore habitaverit; ex causa quia Lutherus agnovit Humanum
Domini esse Divinum, et quod non alibi se viderit tutum. Dicebant
sacerdotes de Calvino quod esset vir probus sed simplex, et quod scrip­
serit secundum suam simplicem cogitationem, non pensitando num con­
cordet vel non concordet cum Scriptura Sacra, sicut nec num cum
Symbolo Athanasii.
CUM SACERDOTIBUS EX REFORMATIS DE JUSTIFICATIONE
Postquam cum ilIis loquutus sum de articulo justificationis per solal11
fidem. I Q!!aesiti sunt quid per bona opera intelligunt, num solum talia
quae Romano-Catholici injunxerunt, vel etiam opera secundae tabulae
Decalogi; responderunt quod utraque. 2 Q!!aesiti num opera Decalogi
illius tabulae quicquam faciant ad salutem; responderunt quod non
quicquam, sed quod usque facienda sint, quia mandata. 3 Q!!aesiti nUl11
placet Deo si homo facit ilia; responderunt, Si non meritum in illis
ponunt. 4 Q!!aesiti quomodo inteIligunt ilia in Verbo, quod qui facit
praecepta amet Deum, et ametur a Deo, tUl11 quae de fructibus bonis, et
de operibus secundum quaejudicabitur, et plura alia; responderunt quod
sequantur ex fide. 5 Q!!aesiti quomodo sequuntur ex fide, num sic
homo facturus sit iIla, vel num credendum quod Deus ilia faciat per
hominem; responderunt quod homo facturus sit iIla ex suis viribus, quia
sunt opera civilia, et quod Deus nuIlam partem in ilIis habeat. 6 Q!!aesiti,
Sunt ilIa bona opera quae sequuntur fidem? responderunt quod sint.
4°

52. JUSTIFICATION
After this I asked Calvin how he could rise to heaven with his notion
of three Gods and his notion that the Lord was two. He replied that he
had been sent into a certainly lowly society of heaven and had lived
there among the most remote who were not much tested. But when he
was tested he went down from there because he could not remain there,
and took himself off to Luther in the world ofspirits. He had been living
with Luther for some time, and this was the reason-that Luther acknow-
ledged the Lord's Human to be Divine, and Calvin saw that he was safe
nowhere else.
The clergy described Calvin as an upright man, but simple, and said
that he had written according to his own simple thought; not considering
whether this agreed with Sacred Scripture or did not agree, as he had not
considered either whether it agreed with the Athanasian Creed.
WITH THE CLERGY OF THE REFORMED CHURCH
ON JUSTIFICATION
After I had had a talk with these clergy on the topic ofjustification by
faith alone, they were asked,
(I) What did they understand by' good works'? Did they mean simply
the kind the Roman Catholics enjoined, or did they mean also the works of
the second table of the Decalogue? They answered that they meant both.
(2) They were asked if the works of that table of the Decalogue
contributed anything towards salvation. Their reply was, Nothing;
though those works had to be done because they were commandments.
(3) They were asked, Was it pleasing to God if a man did them?
They replied that it was, as long as men placed no merit in them.
(4) They were asked how they understood these passages in the
Word-He that keeps the commandments loves God and is loved by
God; passages about good fruit; about the works according to which man
is to bejudged; and many other passages? They answered that the works
followed from faith.
(5) How, they were asked, from faith? Was it in this way that man
would accomplish those works, or should it be believed that God
accomplished them through man? They replied that man in his own
strength would accomplish them because they were works of civil life,
and God had no part in them.
(6) Asked if these were the good works that followed faith, they
answered, Yes.
41

53. DE JUSTIFICATIONE
7 ~aesiti quomodo possunt sequi fidem cum in illis non est aliquid a
Deo, sed solum ab homine, et inde nec aliquid vinculum est inter fidem
et opera; responderunt, ~ia per fidei imputationem remissa sunt
homini peccata, et tunc quicquid homo facit, bonum in oculis Dei sit,
ita quoque illa opera. 8 ~aesiti num afiquis debeat poenitentiam agere,
quoniam per fidem omnia peccata remissa sunt, responderunt quod possint
si veIint, sed quod id nihil conferat ad vitam aeternam sed ad vitam
saecularem. 9 ~aesiti quomodo tunc bona opera sequuntur fidem;
responderunt sicut fructus ex arbore bona. 10 ~acsiti num fides simifiter
10 producit bona opera sicut arbor fructus; responderunt quod per fructus
ex bona arbore intelligant omnia quae homo post acceptam fidem facit,
quia in oculis Dei bona sunt. II ~aesiti num bona opera cum fide
cohaereant sicut fructus cum arbore; responderunt quod non similiter.
12 ~aesiti num sic aliquod vinculum sit bonorum operum cum fide;
15 responderunt quod nullum. Ex his conclusum factum est quod bona
opera sequantur fidem sicut fructus arborem, sit modo vox, et praeterea
nihil.
DE DEO SALVATORE JESU CHRISTO
~od unus Deus, non modo sit Creator, sed etiam Redemptor et
20 Regenerator.
~od Ipse quoad Divinum Verum desccnderit, et susceperit Humanum,
confirmatur apud Johannem Cap. i 13, 14, et quod ab aeterno fuerit, et ex
nativitate Ejus, Luc. i 32 , 34, 35.
Ex Scriptura Sacra quod sit Veritas et Lux, tum quod sit Verbum et
25 quod id omne impleverit.
~od per Ipsum omnia facta sint.
~od Divinum Verum in sensu spirituali dicatur Filius Dei.
~od Divinum Verum intelligatur per Messiam, Christum, Regem,
Unctum, et per Davidem.
30 ~od Divinum Verum intelligatur per angdum, et per Missum.
~od Divinum Verum intelligatur per gIoriam.
~od non aliter potueritomnia in coeIiset in infernis in ordinem redigere.
~od non aliter potuerit veterem Ecclesiam destruere, et novam
instaurare.
19 modo T; 0/11 A 22 13,14 T; 01/1 A 23 32,34,35 T; 0/11 A 33 non T; 011/ A
42

54. JUSTIFICATION
(7) They were asked, How can those works follow faith when there
is not a thing from God in them, but only from man, and consequently
no link exists between the faith and the works. Their answer was, that
man's sins are remitted through the imputation of faith, and then what­
ever man does is good in God's sight; so, those works are good.
(8) They were asked, Since all sins are remitted through faith, does any­
one need to repent? They replied that people could if they wished, but
it was of no consequence to eternal life, only to life in the world.
(9) Then, asked how good works followed faith, they answered, Like
the fruit of a good tree.
(10) They were asked, Does faith produce good works in a similar
manner to a tree bearing fruit? They said that by the fruit of a good tree,
they meant all the works men performed after they had received faith
because they were good in God's sight.
(II) They were asked whether good works adhered to faith as the fruit
adhered to the tree. They answered, Not like that.
(12) They were then asked if there was any link between good works
and faith, and they replied, None.
The outcome of this conversation was the conclusion that the expres­
sion 'Good works follow faith like the fruit on a tree' was only a saying,
and nothing morc.
CD GOD THE SAVIOUR JESUS CHRIST
The one God is not [only] the Creator, but is also the Redeemer and
Regenerator.
That He descende as to t e jQ
Himself is confirmed in Jo nC apter i [13, 14]; and that He was from
eternity is confirmed even by His birth, in Luke i [32, 34, 35].
Passages from Sacred Scriptures to show that He is truth and light,
and that He is the Word and has fulfilled the whole of it.
All things were made by Him.
Divine Truth, in the spiritual sense, is termed the Son~od.
Divine Truth is meant by Me~ah, Christ, King, Anointed, and David.
Divine Truth is meant by an angel and by one 'sent'.
JDivine Truth is meant by glory.
In [no] other way could Hebring all things in the heavens and the
hells~er.
In no other way could He break down the old church and build up 11
the new.
43

55. DE JUSTIFICAnONE
QEod non aliter potuerit tentationes in se admittere, et pati.
QEod nee aliter potuerit in statu exinanitionis esse, et sicut absens ad
Deum Patrem orare.
QEod non aliter potuerit redemptio etjustitia fieri, ex propria potentia.
5 Ita quod non aliter potuerit unire Humanum Divino, et vicissim, et sic
adjicere Humanum in tempore Divino ab aeterno.
QEod nee aliter potuerit unum esse et fieri cum Patre.
QEod in Humano omnia simul sint quae in Divino.
QEod Humanum Suum glorificaverit, sicut hominem facit spiritualem
10 seu ange!um. De duobus statibus regenerationis hominis.
QEod sic Humanum fecerit Divinum.
QEod sic factus sit Primus et Ultimus, ita omne in omnibus.
QEod operatio Divina sit a primis per ultima, et quia ultima defecerunt
in Ecclesia, quod Ipse Se ultimum fecerit.
15 QEod homo non possit cum Deo conjungi nisi medio Humano,
visibili et accessibili.
QEod omnis masculus ex Vero, ut semine, ex origine spirituali nascatur.
QEod hactenus id non perceperint, et quod tot opiniones de Humana
Christi natura cxstiterint, fuerit causa quia non intellexerunt distincte
20 Bonum et Verum, et conjugium illorum, nee voluntatem et intellectum,
nee animam et corpus.
8uod virgo etiam ex qua natus, significet Ecclesiam quoad affectionem
..-Ym..
uod 0 ortuerit nasci ex vir ine in con'u io le itimo cum ose ho.
25 QEo So us Christus sit Homo ab aeterno, et Homo naturalis in
tempore.
QEod in Ipso omne sit Divinum, ex Divino in Se.
QEod Ipse SoIus adeundus sit, ut sit salvatio.
~od immediate adeundus sit, et quod si mediate, intercipiatur
30 communicatio.
Afferantur ilia quae de afflictione magna et quae sequantur.
QEod colere tres deos sit colere nullum.
QEod nemo veniat ad Deum, nee conjungatur Ipsi, nisi adeatur
Humanum Ipsius, quod alioquin non accessibilis.
35 QEia Deus Pater est redemptor quoad Humanum.
QEod ut conjl1nctio sit, erit Deus visibilis et sic accessibilis et fixus,
hoc Christianis non ita apparet, sed omnibus aliis.
QEod Divinum Verum passum sit.
2 nee aliter A; non aliter T 18 pereeperint T; pereeperit A 34 Hutnanum
Ipsius A; Humanum T
44

56. JUSTIFICATION
In no other way could He admit temptations into Himself and suffer.
In no other way could He be in a state ofexinanition and, as ifseparate,
pray to God teat er. - - ­
In no other way could He become redemption and justice of His
own power.
So, in no other way could He unite the Human to the Divine and the ~
everse, and so add the 'human in time' to the 'Divine ram eternity'. ~
Nor in any other way could He become and be one with the Father.
All things that are i~the Divine are simultaneously in the Human.
He glorified His Human, just as !:le makes mal! s-Firitual or makes him
an an el. Concerning the two states of man's regeneration.
Thus He made His Human Divine.
Thus He became the First and the Last, and so the All-in-all.
~..............,~...t.a.lation is an operation from first things thr.oug~~t things; ~
and becaus_e the last things in the church failed, He made Himselfthe Last.
Man cannot be conjoined with God except by means of a visible and
approachable human.
E r m le is born, as to his spiritual origin, fr truth as a seed.
The reason why people have not perceived this before, and why so
many notions have existed about Christ's human nature, is that they have
not understood good and truth separately, and their marriage; nor the
will and the understanding, nor the soul and the body;...__-:­
The Virgm a so, 0 w om e was om, slgni les the church as 0 the
affection of truth.
He had to be born of the Vir in in lawful wedlock with Joseph.
0Christ alone is man rom eternity an natura man in time.
In Him everything is Divine from the Divine in itself.
He alone must be approached to achieve salvation.
He must be a roached directly; if He is approached indirectly
communication is cut off.
Passages to be given about 'the great affliction' and the things that
follow it.
To worship three Gods is to worship none.
No one comes to God or is conjoined to Him unless His Human is
approached; God is not otherwise approachable.
For God the Father is the Redeemer as to the Human.
In order that there might be conjunction there must be a visible God,
and so a God a roachable and fixed. This is not so apparent to Christians,
{ but it is to all others.
.It a cl D'-~lv~l:":':nC::e-""'r=u:-;t:-C:-:t:r:a~t-:s::ua':e:'re:':nU
45

57. DE JUSTIFICATIONE
Qgod Theologia in universo Christiano orbe fundata sit super cultum
trium Deorum.
Qgod Deus unus sit essentia et persona.
Qgod in Ipso Trinitas sit, et quod haec non distinguenda sit in personas.
Qgod attributa Divina constituant essentiam Ipsius.
Qgod haec sint plura, etiam succedentia.
Qgod attributa Divina succedeutia sint Creatio et Conservatio,
Redemptio et Salvatio, Reformatio et Regeneratio.
Qgod haec sint Divina, non autem quod sicut Deus per Se.
IQ Qgod unus ille Deus voluerit homo naturalis fieri, ita plcnus Homo,
propter plures causas, quarum primaria fuit redemtio angelorum et
h0 minum.
Dicta Scripturae quod sit uuus Deus.
Qgod Ipse sit Redemptor et Salvator.
15 Qgod Ipse in mundum venerit.
Qgod Ipse quoad Humanum Se nominaverit Jesum Christum.
Qgod Ipse Jehovah in mundum vcnerit, ac Salvator et Redemptor
factus sit.
SPECIMEN ET SCIAGRAPHIA
20 DOCTRINA NOVAE ECCLESIAE IN SUMMARIO
I Qgod EccIesiae per Reformationem separatae ab EccIesia Romano­
CathoIica in Germania, Huugaria, Polonia, Svecia, Dania, Anglia, et
HoIlandia, dissideant in variis; sed quod onmes in articulis de Trinitate
personarum in Divinitate, de origine peccati ex Adamo, de imputatione
25 meriti Christi, et de justificatione per solam fidem, conveniant.
2 Qgod Romano-Catholici ante Reformationcm prorslls similia de
quatuor articulis tradiderint, similia de Trinitate Personarum in Divinitate,
similia de origine peccati ab Adamo, similia de imputatione meriti
Christi, et similia de justificatione per fidem, cum sola differentia, quod
30 eandem fidem cum bonis operibus conjllnxerint.