BE12.《协和信条》中关于因信称义无需律法行为的具体内容： （a）由于藉着信仰抓住基督的功德，信仰乃是出于公义而归算给人，并不需要行为（p.78，79，80，584，689）。 （b）義跟随那被称为公义的信仰而来，但正如天主教徒所宣称的，该信仰被称为公义并非因義而成就（p.81，89，94，117，688，691，附录p.169）。 （c）信之前的忏悔，信之后的更新与成圣，然后所完成的好行为，以上全都与因信称义没有任何关系（p.688，689）。 （d）梦想靠着十诫第二块石版的行为在上帝面前称义是个愚蠢的想法，因为靠那块石版，我们所能做的只是处理与人的关系，并不适合于上帝；称义的一切事必须与上帝有关，与缓和他的忿怒有关（p.102）。 （e）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，因为这是以自己为公义的不敬和自负之信（p.87，89）。 （f）好行为当完全排除在论及称义和永生的话题之外（p589）。 （g）好行为并非必需作为得救而值得称赞的原因，好行为并不参与称义的作用（p.589，590）。 （h）得救必须要有好行为这一立场要被拒绝，因为它消除了福音的安慰，带来了对上帝恩典的怀疑，并灌输了对自己公义的自负；还因为好行为被天主教徒接受来支持不良的动机（p.704）。 （i）这样的说法——好行为对行救是必要的——当被拒绝和谴责（p.591）。 （k）这些说法意味着好行为对得救是必要的，不应该教导和为此辩护，而应当作为错谬被教会推翻并拒绝（p.705）。 （l）并非出于真信仰的行为在上帝面前被视为罪恶，就是说，它们被罪恶所污，因为坏树不能结好果子（p.700）。 （m）信仰与救恩不用靠着好行为来保护和保持，因为这些是圣灵同在并住在我们里面的最好的证据（p.590，705，附录p.174）。 （n）拒绝《特兰托会议信纲》是理所应当的，因为它坚称好行为保守救恩，或者说，因信称义或者就连信心本身——无论是整体还是细节——都要靠我们的行为来保护和持守（p.707）。
12. Particulars from the Formula Concordiae concerning Justification by Faith without the Works of the Law.
(a) Faith is imputed for righteousness without works on account of Christ's merit, which is laid hold of by faith. Pages 78-80, 584, 689.
(b) Charity follows the faith that justifies, but faith does not justify to the extent that it has been formed by charity, as the Papists allege. Pages 81, 89, 94, 117, 688, 691. Appendix, page 169.
(c) Neither the contrition which precedes faith, nor the renewal and sanctification which follow it, nor the good works then performed, have anything to do with the righteousness of faith. Pages 688, 689.
(d) It is foolish to imagine that the works of the second table of the Decalogue justify before God, for by that table we regulate our relations with men, not properly with God; and in justification everything must be done in relation to God, and to appease His wrath. Page 102.
(e) If, therefore, anyone believes that remission of sins is obtained because he has charity, he brings a reproach on Christ, for this is an impious and vain confidence in his own righteousness. Pages 87, 89.
(f) Good works are to be utterly excluded in treating of justification and eternal life. Page 589.
(g) Good works are not necessary as a meritorious cause of salvation, and they do not enter into the act of justification. Pages 589, 590, 702, 704. Appendix, page 173.
(h) The position that good works are necessary for salvation is to be rejected, because it takes away the consolation of the Gospel, gives occasion for doubt concerning the grace of God, and instils a conceit of one's own righteousness; also because good works are accepted by the Papists in support of a bad cause. Page 704.
(i) The expression that good works are necessary for salvation is rejected and condemned. Page 591.
(k) Expressions concerning good works as being necessary for salvation ought not to be taught and defended; they should be derided and rejected by the churches as false. Page 705.
(l) Works which do not proceed from a true faith are in reality sins in the sight of God; that is, they are defiled with sin because a corrupt tree cannot bring forth good fruit. Page 700.
(m) Faith and salvation are neither preserved nor retained by good works, because they are only evidences that the Holy Spirit is present and dwells in us. Pages 590, 705. Appendix, page 174.
(n) The decree of the Council of Trent that good works preserve salvation, or that either the acquired righteousness of faith or faith itself is maintained or preserved, either in whole or at least in part, by our works, must rightly be rejected. Page 707
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).
12. DE JUSTIFICATIONE PER FIDEM ABSQUE OPERIBUS LEGIS, PARTICULARIA EX FORMULA CONCORDIAE.
(a) Quod fides imputetur ad justitiam sine operibus, propter Meritum Christi quod fides apprehendit, p. 78, 79, 80, 584, 689.
(b) Quod charitas Fidem, quae justificat, sequatur, sed quod Fides non justificet, quatenus a charitate, ut Pontificii loquuntur, formata est, p. 81, 89, 94, 117, 688, 691, App. 169.
(c) Quod non praecedens contritio, nec sequens renovatio et sanctificatio, neque bona opera tunc, ad negotium justitiae fidei pertineant, p. 688, 689.
(d) Quod stultum sit somniare, quod Opera Secundae Tabulae Decalogi coram Deo justificent, per illam enim agimus cum hominibus, non proprie cum Deo, et in justificatione agendum est cum Deo, et placanda ejus ira, p. 102.
(e) Si quis credit se ideo consequi remissionem peccatorum quia charitatem habet, afficit contumelia Christum, quia est fiducia propriae justitiae impia et inanis, p. 87, 89.
(f) Quod bona Opera prorsus excludenda sint, dum de justificatione et vita aeterna agitur, p. 589.
(g) Quod bona opera non sint necessaria ut causa meritoria salutis, et quod actum justificationis non ingrediantur, p. 589, 590, 702, 704. App. p. 173.
(h) Quod rejicienda sit positio, quod bona opera necessaria sint ad Salutem, quia hoc eripit consolationem Evangelii, occasionem praebet dubitationi de Dei gratia, affert opinionem de propria justitia, et quia acceptantur a Papistis ad malam causam fulciendam, p. 704.
(i) Rejicitur et damnatur phrasis, quod bona opera necessaria sint ad salutem, p. 591.
(k) Quod Phrases de bonis Operibus ad salutem necessariis non docendae et defendendae sint, sed potius ab Ecclesiis falsae explodendae et rejiciendae, p. 705.
(l) Quod Opera, quae non a vera fide proficiscuntur, revera coram Deo sint peccata, hoc est, peccatis contaminata, quoniam mala arbor non potest bonos fructus ferre. p. 700.
(m) Quod fides et salus non conserventur nec retineantur per bona opera, quia sunt modo testimonia, quod Spiritus Sanctus praesens sit, et in nobis habitet, p. 590, 705. App. 174.
(n) Quod merito rejiciendum sit Tridentinae Synodi decretum, quod bona opera salutem conservent, aut quod apprehensa fidei justitia, aut ipsa fides per nostra opera vel toto vel saltem in parte retineatur et conservetur, p. 707.