A Brief Exposition of the Doctrine of the New Church · §§ 1–20

1. Several works and tracts having been published by me, during some years past, concerning the New Jerusalem, by which is meant the New Church about to be established by the Lord; and the book of Revelation having been revealed, I have come to a determination to bring to light the entire doctrine of that church in its fullness. But, as this is a work of some years, I have thought it advisable to draw up some sketch thereof, in order that a general idea may first be formed of that church and its doctrine; because when general principles precede, each and every thing will afterwards appear extant in its breadth in light, for these enter into generals, as things homogenous into their receptacles. This compendium, however, is not designed for critical examination, but is only offered to the world by way of information, as its contents will be fully demonstrated in the work itself. But the doctrinals at present maintained concerning justification shall be prefixed, that the following contrast between the doctrines of the present church, and those of the New Church, may be clearly understood.

2. THE DOCTRINALS OF THE ROMAN CATHOLICS CONCERNING JUSTIFICATION, FROM THE COUNCIL OF TRENT.

In the bull of Pope Pius IV., dated 13th November, 1564, are the following words: “I embrace and receive each and everything which the most holy council of Trent hath determined and declared concerning Original Sin and Justification.”

3. From the Council of Trent, concerning Original Sin. (a) That Adam, by the offense of his transgression, experienced an entire change and depravation of nature, both in body and soul; and that the ill effects of Adam’s transgression were not confined to himself, but also extended to his posterity; and that it not only transmitted death and corporal sufferings upon all mankind, but likewise sin, which is the death of the soul (Sess. v. 1, 2). (b) That this sin of Adam, which originally was a single transgression, and has been transmitted by propagation, and not by imitation, is so implanted in the proprium of every man, and cannot be taken away by any other means than by the merit of the only Saviour our Lord Jesus Christ, who has reconciled us to God by His blood, being made unto us justice, sanctification, and redemption (Sess. v. 3). (c) That by the transgression of Adam, all men lost their innocence, and became unclean, and by nature the sons of wrath (Sess. vi. chap. 1).

4. Concerning Justification. (a) That our heavenly Father, the Father of mercies, sent Christ Jesus His Son to men, in the blessed fulness of time, as well to the Jews who were under the law, as to the Gentiles who followed not justice, that they might all lay hold of justice, and all receive the adoption of sons. Him God offered to be a propitiation through faith in His blood, not only for our sins, but likewise for the sins of the whole world (Sess. vi. chap. 3). (b) Nevertheless all do not receive the benefit of His death, but only they to whom the merit of His passion is communicated; so that unless they are born again in Christ, they can never be justified (Sess. vi. chap. 3). (c) That the beginning of justification is to be derived from the preventing grace of God through Christ Jesus, that is, from His call (Sess. vi. chap. 5). (c) That men are disposed to justice, when being stirred up by Divine grace, and conceiving faith from hearing, they are freely moved towards God, believing those things to be true which are Divinely revealed and promised; and especially this, that the ungodly are justified by God through His grace, through redemption, which is by Christ Jesus; and when, being convinced of sin from the fear of Divine justice, by which they are profitably disquieted, they are encouraged in hope, trusting that God, for Christ’s sake, will be propitious to them (Sess. vi. chap. 6). (d) That the consequence of this disposition and preparation is actual justification, which is not only a remission of sins, but likewise a sanctification and renovation of the interior man by the reception of Divine grace and gifts, whereby man from being unjust, becomes just, and from being an enemy becomes a friend, so as to be an heir according to the hope of eternal life (Sess. vi. chap. 7). (e) The final cause of justification is the glory of God and of Christ, and life eternal. The efficient cause is God, who freely cleanses and sanctifies. The meritorious cause is the Dearly-Beloved and Only-Begotten of God, our Lord Jesus Christ, who when we were enemies, through the great charity wherewith He loved us, by His most holy passion upon the wood of the cross, merited for us justification, and made satisfaction for us to God the Father.

The instrumental cause is the sacrament of baptism which is a sacrament of faith, without which no one can ever reach justification. The formal cause is the sole justice of God; not that whereby He is just Himself, but that whereby He makes us just, with which being gifted by Him, we are renewed in the spirit of our mind; and are not only reputed just, but are truly called and are just, each according to his own measure, which the Holy Spirit imparts to everyone as it pleases Him (Sess. vi. chap. 7, 2). (f) That justification is a translation from that state, wherein man is born a son of the first Adam, into a state of grace and adoption of the sons of God by the second Adam, our Saviour Jesus Christ (Sess. vi. chap. 4).

5. Concerning Faith, Charity, Good Works and Merits. (a) When the apostle says, that man is justified by faith and freely, these words are to be understood in the sense wherein the Catholic church has uniformly held and expressed them; namely, that we are said to be justified by faith, because faith is the commencement of man’s salvation, the foundation and root of all justification, without which it is impossible to please God, and attain to the fellowship of His sons. But we are said to be justified freely, because none of those things which precede justification, whether faith or works, merit the actual grace of justification; for if it be grace, it is not from works, otherwise grace would not be grace (Sess. vi. chap. 8). (b) Although no one can be just, but they to whom the merits of the passion of our Lord Jesus Christ are communicated, nevertheless that is effected in justification, when by the merit of the same most holy passion, the charity of God is infused by the Holy Spirit into the hearts of those who are justified, and abides in them. Hence in the act of justification, man receives, together with the remission of his sins, all these things infused into him at once by Jesus Christ, in whom he is ingrafted by faith, hope, and charity. For faith, unless charity be added to it, neither unites perfectly with Christ, nor constitutes a living member of His body (Sess. vi. chap. 7, 3). (c) That Christ is not only the Redeemer in whom they have faith, but also a Lawgiver, whom they obey (Sess. vi. chap. 16, Can. 21). (d) That faith without works is dead and vain, because in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but faith which worketh through charity. For faith without hope and charity cannot avail unto eternal life; wherefore also they hearken to the word of Christ, “If thou wilt enter into life, keep the commandments.” Thus they who are born again, receiving true Christian justice, are commanded to keep it white and unspotted, as their first robe, given them by Jesus Christ, instead of that which Adam lost both for himself and us by his disobedience, that they may present it before the tribunal of our Lord Jesus Christ, and obtain eternal life (Sess. vi. chap. 7). (e) That there is a continual influx of power from Jesus Christ Himself into those who are justified, as from a head into the members, and from a vine into the branches; which power always precedes, accompanies, and follows their good works, and without which they could not by any means be acceptable and meritorious in the sight of God; wherefore we are to believe, that nothing more is wanting to those who are justified, but they may be fully assured, that by those works which have been wrought in God, they have merited eternal life, which will be bestowed upon them in due time (Sess. vi. chap. 16). (f) We do not mean our own justice, as though it were our own from ourselves; for that which is termed our justice, is the justice of God, because it is infused into us by God through the merit of Christ. Far be it, therefore, from any Christian man either to trust or glory in himself, and not in the Lord, whose goodness towards us men is so great, that He vouchsafes to regard those things as our merits, which are His own gifts (Sess. vi. chap. 16). (g) For of ourselves, as of ourselves, we can do nothing; but by His cooperation, who strengthens us, we can do all things. Thus man has not whereof to glory, but all our glory is in Christ, in whom we live, in whom we merit, in whom we make satisfaction, bringing forth fruits worthy of repentance, which have their efficacy from Him, are offered unto the Father by Him, and are accepted by the Father through Him (Sess. xiv. chap. 8). (h) Whosoever shall say that man may be justified in the sight of God, by his own works, which are done either through the powers of human nature, or through the teaching of the law, without Divine grace through Christ Jesus, let him be accursed (Sess. vi. can. 1). (i) Whosoever shall say that man may believe, hope, and love (that is, have faith, hope, and charity), as is necessary in order that the grace of justification may be conferred upon him, without the preventing inspiration of the Holy Spirit, and its assistance, let him be accursed (Sess. vi. Can. 2). (k) Whosoever shall say that man is justified without the justice of Christ, whereby He has merited for us, let him be accursed (Sess. vi. Can. 10). Not to mention many more passages, principally relating to the conjunction of faith with charity or good works, and the condemnation of their separation.

6. Concerning Free-will. (a) That free-will is by no means destroyed by Adam’s sin, although it is debilitated and warped thereby (Sess. vi. chap. 1). (b) Whosoever shall say that the free-will of man, when moved and stirred up by God, cannot at all cooperate by concurring with God, who stirs it up and calls it, whereby man may dispose and prepare himself to receive the grace of justification; or that he cannot dissent if he will, but that, like a thing inanimate, he can do nothing at all, and is merely passive, let him be accursed (Sess. vi. Can. 4).

7. The Doctrinals of the Roman Catholics concerning Justification, collected from the Decrees of the Council of Trent may be summed up and arranged in a series thus. That the sin of Adam was transfused into the whole human race, whereby his state, and likewise the state of all men, became perverted, and alienated from God, and thus they were made enemies and sons of wrath; that therefore God the Father graciously sent His Son to reconcile, expiate, atone, satisfy, and thus redeem, and this by His being made justice. That Christ accomplished and fulfilled all this, by offering up Himself a sacrifice to God the Father upon the wood of the cross, thus by His passion and blood. That Christ alone has merited, and that this His merit is graciously imputed, attributed, applied, and transferred to the man who is recipient thereof, by God the Father through the Holy Spirit; and that thus the sin of Adam is removed from man; lust, however, still remaining in him as an incentive to sin. That justification is the remission of sins, and that from thence a renovation of the interior man takes place, whereby man from an enemy becomes a friend, and from being a son of wrath, a son of grace; and that thus union with Christ is effected, and being reborn he becomes a living member in His body.

8. That faith comes by hearing, when a man believes those things to be true which are Divinely revealed, and believes in the promises of God. That faith is the beginning of man’s salvation, the foundation and root of all justification, without which it is impossible to please God, and enter into the fellowship of His children. That justification is effected by faith, hope, and charity; and that unless faith be accompanied by hope and charity, it is not living but dead, which cannot unite with Christ. That man ought to cooperate; that he has the power to approach and recede, otherwise nothing could be given unto him, for he would be like an inanimate body. That inasmuch as the reception of justification renews man, and as this is effected by the application of the merit of Christ, during man’s cooperation, it follows that works are meritorious; but inasmuch as they are done from grace, and by the Holy Spirit, and as Christ alone has merited, therefore God considers His own gifts in man as meritorious; whence it follows, that no one ought to attribute anything of merit to himself.

9. THE DOCTRINALS OF THE PROTESTANTS CONCERNING JUSTIFICATION, FROM THE FORMULA CONCORDIAE.

The book from which the following extracts are collected, is called the Formula Concordiae, and was composed by men attached to the Augsburg Confession; and as the pages will be cited where the quotations are to be met with, it is proper to observe, that I have made use of the edition printed at Leipzig in the year 1756.

10. From the Formula Concordiae, concerning original sin. (a) That since the fall of Adam, all men naturally descended from him are born with sin, which condemns, and brings eternal death upon those who are not born again, and that the merit of Christ is the only means whereby they are regenerated, consequently the only remedy whereby they are healed (pp. 9, 10, 52, 53, 55, 317, 641, 644, and Appendix, pp. 138, 139). (b) That original sin is such a total corruption of nature, that there is no spiritual soundness in the powers of man either as to his soul or body (p. 574). (c) That it is the source of all actual sins (pp. 317, 577, 639, 640, 942; Appendix, p. 139). (d) That it is a total absence or privation of the image of God (p. 640). (e) That we ought to distinguish between our nature, such as God created it, and original sin which dwells in our nature (p. 645). (f) Moreover, original sin is there called the work of the devil, spiritual poison, the root of all evils, an accident and a quality; whereas our nature is there called the work and creature of God, the personality of man, a substance, and an essence; and that the difference between them is the same as the difference between a man infected with a disease and the disease itself.

11. Concerning justification by faith. The general principles are these. (a) That by the Word and the sacraments the Holy Spirit is given, who effects faith when and where He pleases, in those who hear the Gospel. (b) That contrition, justification by faith, renovation, and good works, follow in order; that they are to be properly distinguished; and that contrition and good works contribute nothing to salvation, but faith alone. (c) That justification by faith alone, is remission of sins, deliverance from damnation, reconciliation with the Father, adoption as sons, and is effected by the imputation of the merit or justice of Christ. (d) That hence faith is that justice itself, whereby we are accounted just before God, and that it is a trust and confidence in grace. (e) That renovation, which follows, is vivification, regeneration, and sanctification. (f) That good works, which are the fruits of faith, being in themselves works of the Spirit, follow that renovation. (g) That this faith may be lost by grievous evils. The general principles concerning the Law and the Gospel are these. (h) That we must carefully distinguish between the Law and the Gospel, and between the works of the Law and the works of the Spirit, which are the truths of faith. (i) That the Law is doctrine which shows that man is in sins, and therefore in condemnation and the wrath of God, thus exciting terror; but that the Gospel is doctrine which teaches atonement for sins, and the deliverance from damnation by Christ, and thus of consolation. (k) That there are three uses of the Law, namely, to keep the wicked within bounds, to bring men to acknowledgment of their sins, and to teach the regenerate a rule of life. (l) That the regenerate are in the Law, but not under the Law, for they are under grace. (m) That it is the duty of the regenerate to exercise themselves in the Law, because, during their life in the world, they are prompted to sin by the flesh; but that they become pure and perfect after death. (n) That the regenerate are also reproved by the Holy Spirit, and endure various afflictions, but that nevertheless they do the Law spontaneously, and thus being the sons of God, they live in the Law. (o) That with those who are not regenerated, the veil of Moses still remains before their eyes, and the old Adam bears rule; but that with the regenerate the veil of Moses is taken away, and the old Adam is put to death.

12. Particulars from the Formula Concordiae, concerning justification by faith without the works of the Law. (a) That faith is imputed for justice without works, on account of the merit of Christ which is laid hold of by faith (pp. 78, 79, 80, 584, 689). (b) That charity follows justifying faith, but that faith does not justify as being formed by charity, as the Papists say (pp. 81, 89, 94, 117, 688, 691; Appendix, p. 169). (c) That neither the contrition which precedes faith, nor the renovation and sanctification which follow after it, nor the good works then performed, have anything to do with justification by faith (pp. 688, 689). (d) That it is folly to dream that the works of the second table of the Decalogue justify before God, for with that table we act with men, and not properly with God; and in justification we act with God and appease His wrath (p. 102). (e) If any one, therefore, believes he can obtain the remission of his sins, because he has charity, he brings a reproach on Christ; because he has an impious and vain confidence in his own justice (pp. 87, 89). (f) That good works are utterly to be excluded, in treating of justification and eternal life (p. 589). (g) That good works are not necessary as a meritorious cause of salvation, and that they do not enter into the act of justification (pp. 589, 590, 702, 704; Appendix, p. 173). (h) That the position, that good works are necessary to salvation, is to be rejected, because it takes away the consolation of the gospel, gives occasion to doubt of the grace of God, instills an opinion of one’s own justice, and because they are accepted by the Papists to support a bad cause (p. 704). (i) The expression that good works are necessary to salvation, is rejected and condemned (p. 591). (k) That expressions implying that works are necessary unto salvation, ought not to be taught and defended, but rather exploded and rejected by the churches as false (p. 705). (l) That works which do not proceed from a true faith, are regarded as sins before God, that is, they are defiled with sin, because an evil tree cannot bring forth good fruit (p. 700). (m) That faith and salvation are neither preserved nor retained by good works, because these are only evidences that the Holy Spirit is present, and dwells in us (pp. 590, 705; Appendix, p. 174). (n) That the decree of the Council of Trent is deservedly to be rejected, which affirms that good works preserve salvation, or that justification by faith, or even faith itself, is maintained and preserved, either in the whole, or in the least part, by our works (p. 707).

13. Particulars from Formula Concordiae, Concerning the fruits of faith.

(a) That a difference is to be observed between the works of the Law, and the works of the Spirit, and that the works which a regenerate person performs with a free and willing mind are not works of the Law, but works of the Spirit, which are the fruits of faith; because they who are born again are not under the Law, but under grace (pp. 589, 590, 721, 722). (b) That good works are the fruits of repentance (p. 12). (c) That the regenerate receive by faith a new life, new affections, and new works, and that these are from faith in repentance (p. 134). (d) That man after conversion and justification begins to be renewed in his mind, and at length in his understanding, and that then his will is not inactive in performing daily exercises of repentance (pp. 582, 673, 700). (e) That we ought to repent as well on account of original sin, as on account of actual sins (p. 321; Appendix, p. 159). (f) That repentance with Christians continues until death, because they have to wrestle with the remains of sin in the flesh throughout life (p. 327). (g) That we must enter upon, and advance more and more in the practice of the Law of the Decalogue (pp. 85, 86). (h) That the regenerate, although delivered from the curse of the Law, ought nevertheless still to exercise themselves in the Divine Law (p. 718). (i) That the regenerate are not without the Law, though not under the Law, for they live according to the Law of the Lord (p. 722). (k) That the Law ought to be considered by the regenerate as a rule of religion (pp. 596, 717; Appendix, p. 156). (l) That the regenerate do good works; not by compulsion, but spontaneously and freely, as though they had received no command, had heard of no threats, and expected no reward (pp. 596, 701). (m) That with them faith is always occupied in some good work, and he who does not thus perform good works, is destitute of true faith, for where there is faith, there are good works (p. 701). (n) That charity and good fruits follow faith and regeneration (pp. 121, 122, 171, 188, 692). (o) Faith and works agree well together, and are inseparably connected; but faith alone lays hold of the blessing without works, and yet it is not alone; hence it is that faith without works is dead (pp. 692, 693). (p) That after man is justified by faith, his faith being then true and alive is operative by charity, for good works always follow justifying faith, and are most certainly discovered with it; thus faith is never alone, but is always accompanied by hope and charity (p. 586). (q) We confess that where good works do not follow faith, in such case it is a false and not a true faith (p. 336). (r) That it is as impossible to separate good works from faith, as heat and light from fire (p. 701). (s) That as the old Adam is always inherent in our very nature, the regenerate have continual need of admonition, doctrine, threatenings, and even of chastisements of the Law, for they are reproved and corrected by the Holy Spirit through the Law (pp. 719, 720, 721). (t) That the regenerate must wrestle with the old Adam, and that the flesh must be kept under by exhortations, threatenings, and stripes, because renovation of life by faith is only begun in the present life (pp. 595, 596, 724). (u) That there remains a perpetual wrestling between the flesh and the spirit, in the elect and truly regenerate (pp. 675, 679). (x) That the reason why Christ promises remission of sins to good works, is, because they follow reconciliation, and also because good fruits must necessarily follow, and because they are the signs of the promise(pp. 116, 117). (y) That saving faith is not in those who have not charity, for charity is the fruit which certainly and necessarily follows true faith (p. 688). (z) That good works are necessary on many accounts, but not as a meritorious cause (pp. 11, 17, 64, 95, 133, 589, 590, 702; Appendix, p. 172). (aa) That a regenerate person ought to cooperate with the Holy Spirit, by the new powers and gifts which he has received, but in a certain way (pp. 582, 583, 674, 675; Appendix, p. 144). (bb) In the Confession of the Churches in the Low Countries, which was received in the Synod of Dort, we read as follows: “Holy faith cannot be inactive in man, for it is a faith working by charity; and works, which proceed from a good root of faith, are good and acceptable before God, like fruits of a good tree; for we are bound by God to good works, but not God to us, inasmuch as it is God that doeth them in us.”

14. Concerning merits, from the Formula Concordiae. (a) That it is false that our works merit remission of sins; false, that men are accounted just by the justice of reason; and false, that reason of its own strength can love God above all things, and do the law of God (p. 64). (b) That faith does not justify because it is in itself so good a work, and so excellent a virtue, but because it lays hold of the merit of Christ in the promise of the gospel (pp. 76, 684). (c) That the promise of remission of sins, and justification for Christ’s sake, does not involve any condition of merit, because it is freely offered (p. 67). (d) That a sinner is justified before God, or absolved from his sins, and from the most just sentence of damnation, and adopted into the number of the sons of God, without any merit of his own, and without any works of his own, whether past, present, or future, of mere grace, and only on account of the sole merit of Christ, which is imputed to him for justice (p. 684). (e) That good works follow faith, remission of sins, and regeneration; and whatever of pollution or imperfection is in them, is not accounted sinful or defective, and that for Christ’s sake; and thus that the whole man, both as to his person and his works, is rendered and pronounced just and holy, out of mere grace and mercy in Christ, shed abroad, displayed, and magnified towards us; wherefore we cannot glory on account of merit (pp. 74, 92, 93, 336). (f) He who trusts in works, thinking he can merit anything thereby, despises the merit and grace of Christ, and seeks a way to heaven without Christ, by human strength (pp. 16, 17, 18, 19). (g) Whosoever desires to ascribe something to good works in the article of justification, and to merit the grace of God thereby, to such a man works are not only useless, but even pernicious (p. 708). (h) The works of the Decalogue are enumerated, and other necessary works, which God vouchsafes to reward (pp. 176, 198). (i) We teach that good works are meritorious, not indeed of remission of sins, grace, and justification, but of other temporal rewards, and even spiritual rewards in this life, and after this life, because Paul says, “Every one shall receive a reward according to his labor”; and Christ says, “Great will be your reward in the heavens”; and it is often said, that “it shall be rendered unto every one according to his works”; wherefore we acknowledge eternal life to be a reward, because it is our due according to promise, and because God crowns His own gifts, but not on account of our merits (pp. 96, 133, 134, 135, 136, 137, 138). (k) That the good works of believers, when they are performed on account of true causes, and directed to right ends, such as God requires from the regenerate, are signs of eternal salvation; and that God the Father accounts them acceptable and pleasing for Christ’s sake, and promises to them excellent rewards of the present life, and of that which is to come (p. 708). (That although good works merit rewards, yet neither from their worthiness nor fitness do they merit the remission of sins, or the glory of eternal life (pp. 96, 135, 139, seq.; Appendix, p. 174). (m) That Christ at the Last Judgment will pass sentence on good and evil works, as the proper effects and evidences of men’s faith (p. 134; Appendix, p. 187). (n) That God rewards good works, but that it is of grace that He crowns His own gifts, is asserted in the Confession of the Churches in the Low Countries.

15. Concerning free-will, from the Formula Concordiae. (a) That man has plenary impotence in spiritual things (pp. 15, 18, 219, 318, 579, 656, seq.; Appendix, p. 141). (b) That man by the fall of his first parents is become so totally corrupt, that he is by nature blind with respect to spiritual things which relate to conversion and salvation, and judges the Word of God to be a foolish thing; and that he is and continues to be an enemy to God, until by the power of the Holy Spirit, through preaching and hearing of the Word, he is of mere grace, without any the least cooperation on his part, converted, gifted with faith, regenerated and renewed (pp. 656, 657). (c) That man is altogether corrupt and dead to what is good, so that in the nature of man, since the fall, and before regeneration, there is not so much as a spark of spiritual strength subsisting or remaining, whereby he can prepare himself for the grace of God, or apprehend it when offered, or of and by himself be capable of receiving it, or understand, believe, embrace, think, will, begin, perfect, act, operate, cooperate in spiritual things, or apply or accommodate himself to grace, or contribute anything towards his conversion, either in the whole, the half, or the least part (pp. 656, 658). (d) That man in spiritual and Divine things, which regard salvation, is like the statue of salt into which Lot’s wife was turned, and like a stock or a stone without life, which have neither the use of eyes, mouth, nor any of the senses (pp. 661, 662). (e) That still man has a locomotive power, by virtue whereof he can govern his outward members, attend public assemblies, and hear the Word and the Gospel; but that in his private thoughts he despises it as a foolish thing; and in this respect is worse than a stock, unless the Holy Spirit is efficacious in him (pp. 662, 671, 672, 673). (f) That still it is not with man in his conversion, as in the forming of a stone into a statue, or the stamping of an impression upon wax, which have neither knowledge, sense, nor will (pp. 662, 681). (g) That man in his conversion is a merely passive subject, and not an active one (pp. 662, 681). (h) That man in his conversion does not at all cooperate with the Holy Spirit (pp. 219, 579, 583, 672, 676; Appendix, pp. 143, 144). (i) That man since the fall retains and possesses the faculty of knowing natural things, as also free-will in some measure to choose natural and civil good (pp. 14, 218, 641, 664; Appendix, p. 142). (j) That the assertions of certain fathers, and modern doctors, that God draws man, but draws him in a manner consistent with his will, are not consonant with Holy Scripture (pp. 582-583). (k) That man, when he is born again by the power of the Holy Spirit, cooperates, though in much weakness, from the new powers and gifts, which the Holy Spirit has begun to operate in him at his conversion, not indeed forcibly, but spontaneously (pp. 582, seq., 673-675); Appendix, p. 144). (l) That in the regenerate, not only the gifts of God, but likewise Christ Himself dwells by faith, as in His temples (pp. 695, 697, 698; Appendix, p. 130). (m) There is an immense difference between baptized and not baptized men; for it is the doctrine of Paul, that all who have been baptized, have put on Christ, and are truly regenerate, having thereby acquired a freedom of will, that is to say, being again made free, as Christ testifies, whence they not only hear the Word of God, but are likewise enabled, though in much weakness, to assent to it and embrace it by faith (p. 675).

It is proper to observe, that the foregoing extracts are taken from a book called Formula Concordiae, which was composed by men attached to the Augsburg Confession; but that nevertheless the like doctrines concerning justification by faith alone are maintained and taught by the Reformed in England and Holland; wherefore the following treatise is intended for all; see below (n. 17, 18).

16. A SKETCH OF THE DOCTRINALS OF THE NEW CHURCH.

There now follows a brief Exposition of the Doctrine of the New Church, which is meant by the New Jerusalem in Revelation (chaps. 21 and 22). This doctrine, which is not only a doctrine of faith, but also of life, will be divided in the work itself into three parts.

THE FIRST PART will treat:

I. Of the Lord God the Saviour, and of the Divine Trinity in Him.

II. Of the Sacred Scripture, and its Two Senses, the Natural and the Spiritual, and of its Holiness thence derived.

III. Of Love to God, and Love towards our Neighbor, and of their Agreement.

IV. Of Faith, and its Conjunction with those Two Loves.

V. The Doctrine of Life from the Commandments of the Decalogue.

VI. Of Reformation and Regeneration.

VII. Of Free-Will, and Man’s Co-operation with the Lord thereby.

VIII. Of Baptism.

IX. Of the Holy Supper.

X. Of Heaven and Hell.

XI. Of Man’s Conjunction therewith, and of the State of Man’s Life after Death according to that Conjunction.

XII. Of Eternal Life.

THE SECOND PART will treat:

I. Of the Consummation of the Age, or End of the present Church.

II. Of the Coming of the Lord.

III. Of the Last Judgment.

IV. Of the New Church, which is the New Jerusalem.

THE THIRD PART will point out the Disagreements between the dogmas of the present church, and those of the New Church. But we will dwell a little upon these now, because it is believed both by the clergy and laity, that the present church is in the light itself of the Gospel and in its truths, which cannot possibly be disproved, overturned, or controverted, not even by an angel if one should descend from heaven: neither does the present church see any otherwise, because it has withdrawn the understanding from faith, and yet has confirmed its dogmas by a kind of sight beneath the understanding, for falsities may there be confirmed even so as to appear like truths; and falsities there confirmed acquire a fallacious light, before which the light of truth appears as thick darkness. For this reason we shall here dwell a little upon this subject, mentioning the disagreements, and illustrating them by brief remarks, that such as have not their understanding closed by a blind faith, may see them as at first in twilight, and afterwards as in morning light, and at length, in the work itself, as in the light of day. The disagreements in general are as follows.

17. I.

The churches which by the Reformation separated themselves from the Roman Catholic Church, differ in various things; but they all agree in the articles concerning a Trinity of Persons in the Divinity, original sin from Adam, imputation of the merit of Christ, and justification by faith alone.

18. BRIEF ANALYSIS.

The churches which by the Reformation separated themselves from the Roman Catholic Church, are from those who call themselves Evangelical and Reformed, likewise Protestants, or from the names of their leaders, Lutherans and Calvinists, among which the church of England holds the middle place. We shall say nothing here of the Greek church, which long ago separated from the Roman Catholic church. That the Protestant churches differ in various things, particularly concerning the Holy Supper, Baptism, election, and the Person of Christ, is known to many; but that they all agree in the articles of a Trinity of Persons in the Divinity, original sin, imputation of the merit of Christ, and justification by faith alone, is not universally known. The reason of this is, because few study into the differences of dogmas among the churches, and consequently the agreements. It is only the clergy that study the dogmas of their church, while the laity rarely enter deeply into them, and consequently into their differences. That nevertheless they agree in the four articles above mentioned, both in their general principles, and in most of the particulars, will appear evident to anyone if he will consult their books, or attend to their sermons. This, however, is premised and brought to the attention, on account of what follows.

19. II.

The Roman Catholics, before the Reformation, taught exactly the same things as the Reformed did after it, concerning the four articles above mentioned, namely, a Trinity of Persons in the Divinity, original sin, the imputation of the merit of Christ, and justification by faith therein, only with this difference, that they conjoined that faith with charity or good works.

20. BRIEF ANALYSIS.

That there is such a conformity between the Roman Catholics and the Protestants in these four articles, so that there is scarcely any important difference, except that the former conjoin faith and charity, while the latter divide between them, is scarcely known to anyone, and indeed is so unknown, that the learned themselves will wonder at the assertion. The reason of this ignorance is, because the Roman Catholics rarely approach God our Saviour, but instead of Him, the Pope as His vicar, and likewise the saints; hence they have deeply buried in oblivion their dogmas concerning the imputation of the merit of Christ, and justification by faith. Nevertheless that these dogmas are received and acknowledged by them, evidently appears from the decrees of the Council of Trent, quoted above (n. 3-8) and confirmed by Pope Pius IV. (n. 2). If these be compared with the dogmas extracted from the Augsburg Confession, and from the Formula Concordiae thence derived (n. 9-12), the difference between them will be found to be more verbal than real. The doctors of the church, by reading and comparing the above passages together, may indeed see some conformity between them, but still rather obscurely; that these, therefore, as well as those who are less learned, and also the laity, may see this, the subject shall be more clearly illustrated in what follows.