BE61.简要分析：谁不知道上帝是慈悲和宽容本身，因为他是爱本身，是善本身，而这些是他的存有或本质？慈悲本身或善本身能向一个人发怒，成为他的敌人，转身远离他，还决意使他受咒诅，还保持着同样的神性本质或者仍然是上帝，谁看不出这是自相矛盾的说法呢？这类行为几乎不能归于一个正直的人，只能归于恶人；不能归于天上的使者，只能归给地狱的使者；因此将它们归于上帝是极其恶毒的。然而，从早期直至今时，诸多教父、信经和教会的宣告都证明这类行为被归于上帝。还有，从已确定的原则推至派生的事物，或者说从原因到结果，就好像从一个头延伸身体各部分，一些必然的推论接踵而来；例如，他希望得到和解，并因着对儿子的爱和他儿子的中保来和解；需要通过看到儿子的受难而得安慰，从而重归于怜悯；他将他儿子的公义归算给不义之人，这些人仅凭信就可以得到；他因此使他们从敌人变成朋友，从愤怒之子变成恩典之子；这些也不过是世人的观念而已，在本书最后的分析中将可以看到。
61. BRIEF ANALYSIS
Who does not know that God is Mercy itself and Clemency, because He is Love itself and Good itself, and that these are His Being (Esse) or Essence? And who does not see from this that it is a contradiction to say that Mercy itself, or Good itself, can view man from anger, become His enemy, turn Himself away from him and determine his damnation, and still remain the same Divine Being (Esse) or God. Such acts can scarcely be attributed to an upright man, but only to a wicked person; nor to an angel of heaven, but only to an angel of hell; wherefore it is abominable to ascribe them to God. That they have been ascribed to Him is evident from the declaration of many of the Fathers, Councils, and thereafter the assemblies of the Christian Church, from the first period to the present day. It is evident also from the inferences which followed of necessity from the first principle into the derivatives, or from the cause into the effects, as from the head into the other parts of the body; such as, that He required to be reconciled; that He is reconciled through His love to the Son, and by intercession or mediation that He required to be appeased by the sight of the extreme misery of His Son, and so to be brought back and, as it were, constrained to mercy, in order that from being an enemy He might become a friend, and adopt the sons of wrath as sons of grace. To impute the justice and merit of His Son to an unjust man, who supplicated it from faith alone, is also a merely human notion, as will be seen in the last analysis in this little work.
61. BRIEF ANALYSIS.
Who does not know that God is mercy and clemency itself, because He is love itself, and good itself, and that these are His esse or essence? And who does not thence see, that it is a contradiction to say, that mercy itself, or good itself, can look at man from anger, become his enemy, turn Himself away from him, and determine on his damnation, and still continue to be the same Divine esse or God? Such things can scarcely be attributed to an upright man, but only to a wicked man, nor to an angel of heaven, but only to an angel of hell; wherefore it is heinous to ascribe them to God. That they have been ascribed to Him, appears evident from the declarations of many fathers, councils, and churches, from the first ages to the present day; and also from the inferences which have necessarily followed from first principles into their derivatives, or from causes into their effects, as from a head into the members; such as, that He wishes to be reconciled; that He is reconciled through love to the Son, and through His intercession and mediation; that He wishes to be appeased by the view of the extreme sufferings of His Son, and so to be brought back and as it were compelled to mercy, and thus from an enemy to be made a friend, and to adopt those who were the sons of wrath as the sons of grace. That to impute the justice and merits of His Son to an unjust man, who supplicates it from faith alone, is also merely human, will be seen in the last analysis of this little work.
61. BREVIS ANALYSIS.
Quis non scit, quod Deus sit ipsa Misericordia et Clementia, quia est ipse Amor et ipsum Bonum, et quod illa sint Ipsius Esse seu Essentia; et quis inde non videt, quod contradictio sit dicere, quod ipsa Misericordia seu ipsum Bonum possit aspicere hominem ex ira, inimicus ejus fieri, ac avertere se ab illo, et damnationem ejus concludere, et usque manere suum Divinum Esse seu Deus: talia vix cadunt in hominem probum, sed in improbum, nec in Angelum Caeli, sed in Angelum inferni; quare infandum est illa addicare Deo. Quod addicaverint, in evidentia patet ex effatis plurium Patrum, Conciliorum, et inde Ecclesiarum, a primis saeculis ad hodiernum; et quoque ex inductionibus, quae a principio in principiata, seu a causa in causata, sicut a capite in membra, necessario insequutae sunt; ut quod velit reconciliari, quod reconcilietur per amorem in Filium, et per intercessionem seu mediationem, quod velit propitiari per extremam miseriam visam in Illo, et sic reduci et quasi cogi in Misericordiam, ut ab inimico fiat amicus, ac adoptet filios irae in filios gratiae. Quod imputare justitiam et merita Filii sui injusto supplicanti ex sola fide, etiam sit mere humanum, videbitur in Analysi ultima hujus opusculi.