BE11.关于因信称义；标题如下： （a）藉着圣经和圣事，圣灵被赐予，无论何时且无论何处圣灵出现，总在听福音之人的里面产生信。 （b）忏悔、因信称义、革新、好行为，依次流入；它们要被适当地加以区分；忏悔和好行为无助于拯救，唯独信。 （c）唯独因信称义——就是罪得赦免，从责罚中解脱出来，与父和好，被接受为众子——乃是藉着基督的功德或正义的归算。 （d）因为信就是那正义本身，我们因着信在上帝面前被算为正义，这是对恩典的信靠与信心。 （e）接下来的革新就是苏醒、重生、成圣。 （f）接下来的好行为——作为信的果子——其本身乃是圣灵的作工。 （g）严重的罪恶会导致信的丧失。关于律法和福音的一些基本原则： （h）我们当小心区分律法与福音、律法的行为和圣灵的作工，这些是信仰的真理。 （i）律法乃是让人知罪的教训，所以律法在诅咒和上帝的忿怒之中，令人恐怖；福音则是教人赎罪，靠着基督责罚中被解脱出来，因而令人安慰。 （k）律法有三个功用：让恶人受约束；带人承认他们的罪；教导更新之人生活的规则。 （l）重生之人在律法之中，但不在律法之下，因为他们在恩典之下。 （m）在律法中操练自己，这是重生之人的义务，因为活在世上，他们被肉身驱向罪恶；不过，他们在死后将变得纯洁和完全。 （n）重生之人也会受圣灵的责备，承受各样的痛苦；尽管如此，他们乐意遵行律法；因此，作为上帝的孩子，他们活在律法之中。 （o）对那些未重生之人而言，摩西的帕子仍保留在他们眼前，老亚当仍旧掌权；但对重生之人来说，摩西的帕子被拿开，老亚当已死去。
11. Concerning Justification by Faith. The general heads are these:-
(a) By the Word and the Sacraments the Holy Spirit is given, Who produces faith whenever and wherever it appears, in those who hear the gospel.
(b) Contrition, Justification by faith, Renewal and Good Works, follow in order; they are to be carefully distinguished from each other. Contrition and good works contribute nothing towards salvation; faith alone avails.
(c) Justification by faith alone is remission of sins, deliverance from damnation, reconciliation on the part of the Father, and adoption as sons. It is effected by the imputation of Christ's merit or righteousness.
(d) Hence faith is that very righteousness whereby we are accounted righteous before God, and it is trust in grace and reliance on it.
(e) Renewal, which follows, is vivification, regeneration and sanctification.
(f) This renewal is followed by good works which are the fruits of faith, being in themselves works of the Spirit.
(g) This faith may be lost by grievous sins.
THE GENERAL HEADS CONCERNING THE LAW AND THE GOSPELS ARE THESE
(h) We must carefully distinguish between the Law and the Gospel, and between works of the Law and works of the Spirit, which are the fruits of faith.
(i) The Law is doctrine which shows that man is in sin, and therefore in damnation, and in the wrath of God; thus exciting terror. But the Gospel is doctrine concerning atonement for sin through Christ, and deliverance from damnation; it is thus a doctrine of consolation.
(k) There are three uses of the Law: to restrain the wicked, to bring to men an acknowledgment of their sins, and to teach the reborn the rules of life.
(l) The reborn are in the Law, yet not under the Law, but under Grace.
(m) It is the duty of the reborn to exercise themselves in the Law because, while they live in the world, they are prompted to sin by the flesh, but they become pure and perfect after death.
(n) The reborn are also reproved by the Holy Spirit, and undergo various struggles; nevertheless, they keep the Law willingly; thus, being the children of God, they live in the Law.
(o) With those who are not reborn, the veil of Moses still remains before their eyes, and the old Adam bears rule; but with the reborn the veil of
Moses is taken away, and the old Adam is mortified.
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.
11. DE JUSTIFICATIONE PER FIDEM. COMMUNIA sunt haec:
(a) Quod per Verbum et Sacramenta donetur Spiritus Sanctus, qui fidem efficit ubi et quando visum est, in iis qui Evangelium audiunt.
(b) Quod consequantur ordine, Contritio, Justificatio per fidem, Innovatio, et bona Opera; quod illa probe distinguenda sint; et quod contritio et bona opera nihil ad salutem conferant, sed sola fides.
(c) Quod Justificatio per solam fidem sit remissio peccatorum, absolutio a damnatione, reconciliatio Patris, adoptio in filios, et quod hoc fiat per imputationem meriti seu justitiae Christi.
(d) Quod inde fides sit ipsa illa justitia, qua coram Deo justi reputamur, et quod sit fiducia in gratiam et confidentiam.
(e) Quod Renovatio quae sequitur, sit vivificatio, regeneratio et sanctificatio.
(f) Quod Renovationem illam sequantur bona opera, quae sunt fructus fidei, in se opera Spiritus.
(g) Quod fides illa per gravia mala amittatur. COMMUNIA DE LEGE ET EVANGELIO sunt haec.
(h) Quod probe distinguendum sit inter Legem et Evangelium, ac inter opera Legis et opera Spiritus, quae sunt Fructus fidei.
(i) Quod Lex sit doctrina, quae ostendit, quod homo in peccatis sit, et sic in damnatione, et in ira Dei, quae inde perterrefacit, et quod Evangelium sit doctrina de Expiatione peccatorum et damnationis per Christum, et sic consolationis.
(k) Quod tres usus Legis sint, impios coercere, homines ad agnitionem peccatorum adducere, ac docere renatos vitae regulas.
(l) Quod Renati in lege sint, non autem sub lege, sed sub gratia.
(m) Quod Renati se in Lege exercere debeant, quia quamdiu in Mundo vivunt, a carne irritantur ad peccandum, at quod post mortem puri et perfecti fiant.
(n) Quod Renati etiam arguantur a Spiritu Sancto, et quod luctentur vario modo, sed tamen quod faciant Legem sponte, et quod sic filii Dei in Lege vivant.
(o) Quod apud non renatos velamen Mosis adhuc ante oculos maneat, et quod vetus Adam dominetur, sed quod apud Renatos velamen Mosis ablatum sit, et quod vetus Adam mortificatus.