BE112.3.相信基督的公义或功德的归算或应用是一个虚构的信仰，因为这是不可能的。上文说过，每个人所处之恶被归算给他自己，善也如此（n.110）。因此明显得知，如果将归算定义为将一个人的善应用于并从而转移给另一人，那么这样的归算就是个幻想。在世上，恩惠或功德或许可以说能够被人转让，也就是说，身为父母的缘故，可以将利益恩泽授予子女，或者出于偏爱之善意而授予朋友。可是，这些恩惠或功德的好处无法被刻写于他们的灵魂，只能从外部毗连。就人的属灵生活而言，这种转移是不可能发生的，因为如上所述，必须将其植入；如果不是通过遵照上述主之诫命的生活被植入其中，人就会留在他所生之恶中。在这之前，任何善都不可能对他起作用；或者说，如果的确作用于他，它会立即被排斥，从而使其反弹，就像弹在石头上的弹力球一样，要不然就像被扔进沼泽的钻石一样被吞噬。未被改造之人，就他的灵而言，就像黑豹或猫头鹰，或者可以比作荆棘或荨麻。但是重生（或更新）之人就像绵羊或鸽子，或者可以比作橄榄树或葡萄树。那么，如果你愿意的话，请你思量，如果归算表示转移的话，一个像豹子的人如何通过归算而转变成像绵羊的人，或者猫头鹰变成鸽子，荆棘变成橄榄树，荨麻变成葡萄树？为了实现转变，难道不应该首先去除豹和猫头鹰的凶猛本性以及荆棘和荨麻的有害特性，从而植入真正属于人的和无害的东西吗？主在约翰福音（15:1-7）中教导如何达成此事。
112. C. A faith in the imputation or application of Christ's righteousness or merit is an imaginary faith because it is impossible. It was shown above that to everyone is imputed the evil in which he is, and likewise the good, 110. Hence it is evident that imputation, if it means the application and thereby the transference of the good of one person to another, is an illusion. In the world, favours may be transferred, as it were, by man. Thus, benefits may be conferred upon children on account of their parents, or upon the friends of some client from good-will towards him. Yet the good of merit cannot be inscribed on their souls; it can only be adjoined from outside. No such transference can take place with men as to their spiritual life, for this, as was shown above, must be implanted; and if it is not implanted by a life according to the aforesaid precepts of the Lord, man remains in the evil in which he was born. Until this is done it is not possible for any good to affect him; or, if it does affect him it is instantly repelled, so that it rebounds like an elastic ball falling on a stone, or else it is absorbed like a diamond thrown into a swamp. The man who is not reformed is, as to his spirit, like a panther or an owl, and may be compared to a thorn or a nettle. But the man who is regenerated is like a sheep or a dove, and may be compared to an olive-tree or a vine. Consider, then, I entreat you, if you will, how can a man who is like a panther be converted into one who is like a sheep, or how can an owl be changed into a dove, or a thorn into an olive-tree, or a nettle into a vine, by any imputation, if by this is meant transference? In order that conversion may take place, must not the ferocious nature of the panther and the owl, and the noxious properties of the thorn and the nettle, be first removed, and thus what is truly human and inoffensive be implanted? How this is effected the Lord also teaches in John 15:1-7.
112. III. That the faith of imputation, or application of the justice or merit of Christ, inasmuch as such imputation or application is impossible, is an imaginary faith. That to everyone is imputed the evil in which he is, and in like manner the good, was demonstrated above (n. 110). Hence it is evident, that if by imputation is meant the application and thence the induction of the good of one into another, it is an imaginary thought. In the world, merits may be as it were transcribed by men, that is, benefits may be conferred on children for the sake of their parents, or on the friends of any adherent from favoritism; yet the good of merit cannot be inscribed on their souls, but only externally adjoined. The like cannot take place with men in respect to their spiritual life. This, as was shown above, must be implanted, and if not implanted by a life according to the above-mentioned precepts of the Lord, man remains in the evil in which he was born. Until this is done, no good can approach him, or if it does, it is instantly repelled, and rebounds like an elastic ball falling on a rock, or is absorbed like a diamond thrown into a swamp. An unreformed man is, as to his spirit, like a panther or an owl, and may be compared to a thorn or a nettle; but a regenerate man is like a sheep or a dove, and may be compared to an olive tree or a vine. Consider then, I pray, if thou art disposed, how can a man a panther be converted into a man a sheep, or an owl into a dove, or a thorn into an olive tree, or a nettle into a vine, by any imputation, if thereby is meant transcription? In order that conversion may take place, must not the ferocious nature of the panther and the owl, and the noxious properties of the thorn and the nettle, be first removed, and thus the truly human and inoffensive properties be implanted? How this is effected, the Lord also teaches in John 15:1-7.
112. III. QUOD FIDES IMPUTATIONIS SEU APPLICATIONIS JUSTITIAE SEU MERITI CHRISTI, QUIA IMPOSSIBILIS, SIT FIDES IMAGINARIA. Quod cuique imputetur malum in quo est, similiter bonum, supra n. 110, demonstratum est; inde constat, quod si per imputationem intelligitur applicatio et inde inductio unius boni in alterum, sit cogitatio imaginaria. In Mundo ab hominibus possunt Merita quasi transcribi, hoc est, benefieri liberis propter parentes, aut amicis alicujus clientis ex favore; at bonum meriti non potest inscribi animabus illorum, sed solum extrinsecus adjungi: simile non dabile est cum hominibus quoad vitam eorum spiritualem; haec, ut supra ostensum est, implantanda est, quae si non implantatur per vitam secundum praecepta Domini supra memorata, homo in malo, in quo natus est, manet; antequam hoc factum est, non potest aliquod bonum contingere illum, quod si tangit, illico repercutitur et resilit, sicut globulus elasticus cadens in petram, aut absorbetur sicut adamas injectus paludi. Homo non reformatus quoad spiritum est sicut panthera aut sicut bubo, et comparari potest senti et urticae, at homo regeneratus est sicut ovis aut sicut columba, et comparari potest oleae et viti; cogitate, quaeso, si lubet, quomodo potest homo panthera converti in hominem ovem, aut bubo in columbam, aut sentis in oleam, aut urtica in vitem, per aliquam imputationem, si per illam intelligitur transcriptio; numne, ut conversio fiat, ferinum 1pantherae et bubonis, aut noxium sentis et urticae, prius auferendum est, et sic vere humanum et innocuum implantandum est: quomodo hoc fit, etiam docet Dominus apud Johannem 15:1-7 Cap..
Footnotes:
1. ferinum pro ferimum.