BE46.简要分析：拥有宗教和理智健全的哪一族哪一民不晓得并相信：上帝是独一的，作恶乃是与他相背，行善乃是与他一致；并且，尽管众善从上帝流入，但是人还是必须尽心、尽性和尽力行善；因而，宗教就在于此呢？因此，有谁看不出来，承认神性的三个位格，并声称好行为根本无助于拯救，这其实使宗教脱离教会呢？因为有人宣称，在善行中并无救恩，换句话说：信使人称义，无需好行为（n.12a，b）；行为对于得救并不必要，因为得救与信并不靠好行为得保守和保持（12g，h，m，n）；因此，信与好行为之间并非紧密相联。后来的确说过，好行为仍要自发地紧随着信，正如果子要从树上结出来（n.13i，n）。可是，当人知道并相信好行为根本无助于得救，并且没有人有能力为了自己的得救而做出任何好行为，有谁去行善，谁去思考这些好行为，或者说会被引领自发地被去做出好行为呢？如果有人说，他们还是会将信心与好行为结合在一起的；若仔细检验，就可看出并非结合，不过是附加而已；仅仅是多余的附属物，无非作为一张画像中的深色背景，让画像看地来更生动一些罢了。由于宗教是生活的宗教，在于遵照信仰之理而活出好行为，所以很明显，宗教是这画像本身，而不只是个附属物；对很多人来说，它就像一匹马的尾巴，不当一回事，可随意切除。照着它们明显的含义来看以下陈述，有谁能得出其它的结论呢？请看：靠着十诫第二块石版的行为在上帝面前称义是痴人发梦（n.12d）；因此，如果有人以为罪得赦免乃是因为他的義，那他就是给基督带来羞辱（n.12e）；好行为当完全排除在论及称义和永生的话题之外（n.12f）；还有同样意图的更多内容。因此，当人往后读到：好行为必定跟随信，如果信了却没有好行为，那是假信，不是真信（n.13p，q，v），以及类似的表达，他真会关注这些说法吗？或者说，如果他想致力于这些事，真能理解吗？毫无理解的情形下从他行出的善，就像从雕像而出，当中毫无生命。不过，如果我们深入探究该教义的起源，就能看出改教领袖们显然把唯信立作原则，旨在与天主教断绝（n.21，22，23）；后来他们附加上義的行为，以致看起来貌似不与圣经相抵触，起码具备宗教的外表，因而自觉完好。
46. BRIEF ANALYSIS
What nation is there upon the earth, possessed of religion and sound reason, that does not know and believe that there is one God; that to do evil is contrary to Him, and that to do good is to be in accord with Him; also that man must do good from his soul, his heart, and his strength, although good inflows from God; and that religion consists in this? Who, therefore, does not see that to confess three Persons in the Divine, and to assert that in good works there is nothing of salvation, is to separate religion from the Church? For it is declared that in those works there is nothing of salvation, as in these statements "Faith justifies without good works,"12(a, b). "Works are not necessary for salvation, nor for faith, because salvation and faith are neither preserved nor retained by good works,"12(g, h, m, n). Consequently, there is no bond of conjunction of faith with good works. If it is afterwards said that good works nevertheless follow faith spontaneously, as fruit from a tree,13(l, n), who then does them; nay, who thinks of them, or who is spontaneously led to them, while he knows and believes that they contribute nothing to salvation, and, further, that no one can do any good of salvation from himself? and so on.
It may be said that, nevertheless, they have conjoined faith with good works. We reply that this conjunction, when closely inspected, is not conjunction, but mere adjunction; and this only like a superfluous appendage that neither coheres nor adheres in any other manner than as a dark background to a portrait which serves to give it more of the appearance of life. Moreover, because religion belongs to life, and this consists in good works according to the truths of faith, it is clear that religion itself is the portrait and not an appendage. Indeed, with many, religion is as a horse's tail which, because it is of little value, may be cut off at pleasure. Who can rationally conclude otherwise while he understands such expressions as the following according to their obvious meaning? "It is folly to imagine that the works of the second table of the Decalogue justify in the sight of God,"12(d). "If anyone believes he will necessarily obtain salvation because he has charity, he brings a reproach upon Christ,"12(e). "Good works are to be utterly excluded in treating of justification and eternal life,"12(f): besides many other statements there. Who, therefore, when he reads afterwards that good works necessarily follow faith, and that, if they do not follow, the faith is false and not true,13(p, q, v), with more to the same effect, attends to these sayings or, if he attends to them, does so with any perception? Yet the good which proceeds from man without perception has no more life in it than if it came from a statue.
But, if we enquire more deeply into the grounds of this doctrine, it will appear that the leaders of the Church first laid down faith alone as their ruling principle, in order that they might be severed from the Roman Catholics, as mentioned above, nos. 21-23, and afterwards adjoined works of charity lest their principle should be contrary to Sacred Scripture, and so that it might appear to be religious and sound.
46. BRIEF ANALYSIS.
What nation is there in the whole world, which has religion and sound reason, that does not know and believe, that there is one God, and that to do evils is contrary to Him, and that to do goods is with Him, and that man must do this from his soul, from his heart, and from his strength, although they inflow from God, and that herein religion consists? Who therefore does not see, that to confess three Persons in the Divinity, and to declare that in good works there is nothing of salvation, is to separate religion from the church? For it is declared that in good works there is not salvation, in these words: That faith justifies without good works [n. 12 (a) (b)]; that works are not necessary to salvation, nor to faith, because salvation and faith are neither preserved nor retained by good works [n. 12 (g) (h) (m) (n)]; consequently, that there is no bond of conjunction between faith and good works. It is indeed said afterwards, that good works nevertheless spontaneously follow faith, as fruit is produced from a tree [n. 13 (i) (n)]. But then who does them, yea, who thinks of them, or who is spontaneously led to perform them, while he knows and believes that they contribute nothing to salvation, and also, that no one can do any good thing towards salvation of himself, and so on? If it is said, that still they have conjoined faith with good works; we reply, this conjunction when closely inspected, is not conjunction, but it is mere adjunction, and this only like a superfluous appendage, that neither coheres nor adheres in any other manner than as a dark background to a picture, from which the picture appears more living. And because religion is of the life, and this consists in good works according to the truths of faith, it is evident that religion is the picture itself, and not the mere appendage; yea, with many it is like the tail of a horse, which because it avails nothing, may be cut off at pleasure. Who can rationally conclude otherwise, while he perceives such expressions as these according to their obvious meaning: That it is a folly to dream that the works of the second table of the Decalogue justify before God [n. 12 (d)]; and these: That if any one believes he shall therefore obtain salvation, because he hath charity, he brings reproach upon Christ [n. 12 (e)]; as also these: That good works are utterly to be excluded, in treating of justification and eternal life [n. 12 (f)]; with more to the same purpose? Who, therefore, when he reads afterwards, that good works necessarily follow faith, and that if they do not follow, the faith is a false and not a true faith [n. 13 (p) (q) (y)], with more to the same purpose, attends to it? or if he attends to it, understands whether such good works are attended with any perception? Yet good flowing forth from man without perception is inanimate as if from a statue. But if we inquire more deeply into the rise of this doctrine, it will appear as though the leading reformers first laid down faith alone as their rule, in order that they might be severed from the Roman Catholics, as mentioned above (n. 21-22, 23); and that afterwards they adjoined thereto the works of charity, that it might not appear to contradict the Sacred Scripture, but have the semblance of religion, and thus be healed.
46. BREVIS ANALYSIS.
Quae Gens in universo terrarum Orbe, cui est religio et sana ratio; datur, quae non scit et credit, quod unus Deus sit, et quod facere mala sit contra Ipsum, ac facere bona sit cum Ipso, et quod homo haec et illa facturus sit ex sua anima, ex suo corde, et ex suis viribus, tametsi influunt a Deo, et quod haec sint Religio; quis itaque non videt, quod confiteri tres Personas in Divinitate, et quod declarare bonis operibus nihil salutis inesse, sit separare Religionem ab Ecclesia: declaratur enim quod illis operibus non insit, per haec, Quod fides absque bonis operibus justificet, n. 12. (a) (b); Quod Opera non necessaria sint ad salutem, nec ad fidem, quia salus et fides per bona opera non conservantur, nec retinentur, n. 12. (g) (h) (m), (n), proinde quod non sit vinculum conjunctionis fidei cum bonis operibus: si postliminio dicitur, quod bona opera usque sponte sequantur fidem, sicut fructus ex arbore, n. 13. (l) (n), tune quis facit illa, imo quis cogitat de illis, et quis sponte fertur ad illa, dum scit et credit, quod nihil ad salutem conferant, et adhuc, quod nemo possit aliquod bonum salutis facere ex se, et sic porro. Si dicitur, quod usque conjunxerint fidem cum bonis operibus sed haec conjunctio penitus inspecta non est conjunctio, sed est adjunctio, et haec sicut appendix adjecta, quae non cohaeret nec adhaeret aliter quam sicut umbra adposita picturae, ex qua pictura apparet plus ad vivum; et quia Religio est vitae, et haec consistit in bonis operibus secundum vera fidei, patet quod ipsa Religio sit illa, et non talis appendix; imo, quod apud plures sit sicut Cauda equina, quae, quia non valet, ex placito amputatur. Quis aliter ex ratione concludit, dum haec, sicut sonant, percipit; Quod stultum sit somniare, quod Opera secundae Tabulae Decalogi coram Deo justificent, n. 12. (d): tum haec, Quod si quis credit se ideo consequi salutem, quia habet charitatem, afficiat contumelia Christum, n. 12. (e): ut et haec, Quod bona Opera prorsus excludenda sint, dum de Justificatione et de Vita aeterna agitur, n. 12. (f), praeter plura ibi; quis itaque, dum postea legit, quod bona Opera necessario sequantur fidem, et quod si non sequuntur, fides falsa sit, et non vera, n. 13. (p) (q) (y), praeter plura, attendit ad illa, et si attendit, num hoc fit cum perceptione, ac bonum effluens ex homine absque perceptione, est inanime sicut ex statua. At si profundius inquiritur in causam istius Doctrinae, apparet sicut Antesignani primum pro norma assumserint solam Fidem, ut divellerentur a Romano Catholicis; ut supra n. 21, 22, 23. dictum est, et quod postea adjunxerint charitatis opera, ne sit contra Scripturam Sacram, ac ut appareat sicut sit Religio, et sic sanetur.