BE13.《协和信条》中关于信心结果子的具体内容： （a）当注意律法的行为与圣灵的行为之间的分别。重生之人以自由和乐意的灵所做的行为并非律法的行为，而是圣灵的行为，这些是因信所结的果子；因为重生之人不在律法之下，而在恩典之下（p.589，590，721，722）。 （b）好行为是悔改的果子（p.12）。 （c）重生者藉着信接受新的生命、新的倾向或喜好、新的行为，这些是悔改过程中从信而来（p.134）。 （d）在转换信仰并因信称义后，人开始在他的头脑中被更新，最终在认知上被更新，于是他的意愿在执行悔改的日常行为中就并非不起作用（p.582，673，700）。 （e）由于原罪、也因为现实所犯罪恶，我们应当悔改的（p.321，附录p.159）。 （f）对基督徒来说，悔改一直持续到死，因为只要还活着，他们就不得不与遗留在肉体之中的罪作斗争（p.327）。 （g）我们必须在十诫律法的操练中着手参与并逐渐提升完善（p.85，86）。 （h）重生者——尽管从律法的诅咒中得解脱——应当仍在神性的律法中操练自己（p.718）。 （i）重生者尽管不在律法之下，但并不在律法之外，因为他们遵照主的律法而活（p.722）。 （k）对重生者来说，律法应当是宗教信仰的规则（p.596，717，附录p.156）。 （l）重生者自愿并自由地行出好行为，不受制约，就像未收到任何命令，未听到任何威胁，不预期任何回报（p.596，701）。 （m）对他们来说，信总是付诸于行为，若未如此行出好行为的人就不是真信，因为哪里有信，哪里就应当有好行为（p.701）。 （n）爱与好果子紧随信和重生之后（p.121，122，171，188，692）。 （o）信心与行为默契相融且不可分离地连接在一起；但是唯独信心——并非和行为一起——拥有祝福，然而它并不是独自的；因此，是那没有行为的信心是死的（p.692，693）。（p）当人因信被称义之后，于是他这又真又活的信就因着爱而起作用，因为好行为总是紧随着称义之信，有称义之信，就一定能发现与之同在的好行为；这样，信心并不是独自的，信、望、爱总在一起（p.586）。 （q）我们承认，信心之后若没有好行为，这种情形下，它是虚假的信，不是真信（p.336）。 （r）正如不能将热与光从火分开，好行为不可能从信心分开（p.336）。 （s）由于老亚当一直固有地内在于我们的本性之中，重生者持续需要律法的劝告、教训、威吓、甚至惩罚；因为他们被圣灵通过律法来责备和改正（p.719，720，721）。 （t）重生者必须与老亚当作斗争，肉体必须借着劝诫、威吓、斥责而被制服，因为生命的更新只会在现实生活中开始（p.595，596，724）。 （u）对于被拣选和真正重生者，保持着肉与灵之间长期的斗争（p.675.679）。 （x）基督向好行为承诺罪得赦免，其原因在于好行为发生在和解之后，还因为好果子必须紧随其后，又因为它们是这个承诺的迹象（p.116，117）。 （y）得救之信不在没有爱的人里面，因为爱是紧随真信心之后肯定且必须结的果子（p.688）。 （z）因诸多理由，必须有好行为，但好行为不能作为寻求功德的理由（p.11，17，64，95，133，589，590，702，附录p.172）。 （aa）重生者务当藉着所领受的新能力和新恩赐以某种方式来与圣灵合作（p.582，583，674，675，附录p.144）。 （bb）低地国家*众教会的信仰告白中——被多特会议所接纳——我们读到以下内容：神圣之信在人里面不会不起作用，因为它是因着爱而行动的信心；从信心的好树根所生发的行为，在上帝面前是良善和被悦纳的行为，就像好树结好果子那样；我们有义务向上帝行出好行为，而非上帝欠我们什么，因为乃是上帝在我们里面行出好行为。附注：*荷兰、比利时、卢森堡等国家。
13. Particulars from the Formula Concordiae concerning the Fruits of Faith.
(a) A difference is to be observed between works of the Law and works of the Spirit. The works which a reborn person performs with a free and willing spirit are not works of the Law, but works of the Spirit which are the fruits of faith. This is because those who are reborn are not under the Law, but under Grace. Pages 589, 590, 721, 722.
(b) Good works are the fruits of repentance. Page 12.
(c) The reborn receive by faith a new life, new affections and new works; these are from faith in the course of repentance. Page 134.
(d) After conversion and justification, man begins to be renewed in his mind, and at length in his understanding; then his will is not idle in the daily exercise of repentance. Pages 582, 673, 700.
(e) We ought to repent on account of original sin as well as on account of actual sins. Page 321. Appendix, page 159.
(f) With Christians repentance continues until death, because they have to wrestle with sin remaining in the flesh as long as they live. Page 327.
(g) We must enter upon, and advance more and more in, the practice of the law of the Decalogue. Pages 85-86.
(h) Although the reborn are delivered from the curse of the Law, they ought still to continue observing the Divine Law. Page 718.
(i) The reborn are not outside the Law, though not under the Law, for they live according to the law of the Lord. Page 722.
(k) To the reborn the Law ought to be a rule of religion. Pages 596, 717. Appendix, page 156.
(l) The reborn do good works of their own accord and freely, not by constraint, as though they had received no command, had heard of no threatenings, and expected no reward. Pages 596, 701.
(m) With them, faith is always employed in deeds, and he who does not thus perform good works is destitute of true faith; for where there is faith there will also be good works. Page 701.
(n) Charity and good fruits follow upon faith and regeneration. Pages 121-122, 171, 188, 692.
(o) Faith and works agree well together and are inseparably connected; but faith alone lays hold of the blessing without works, and yet it is not alone; hence it is that faith without works is dead. Pages 692, 693.
(p) After man is justified by faith, his faith, being true and living, becomes effective through charity; for good works always follow the faith that justifies, and are most certainly found with it. Thus, faith is never alone, but is always accompanied by hope and charity. Page 586.
(q) We grant that where good works do not follow faith, it is a false and not a true faith. Page 336.
(r) It is as impossible to separate good works from faith as it is to separate heat and light from fire. Page 701.
(s) Because the old Adam is always inherent in our very nature, the reborn have continual need of the admonition, doctrine, threatenings, and even the chastisements of the Law; for they are reproved and corrected by the Holy Spirit through the Law. Pages 719, 720, 721.
(t) The reborn must wrestle with the old Adam, and the flesh must be subdued by exhortations, threatenings and stripes, because renewal of life by faith is begun only in the present life. Pages 595, 596, 724.
(u) With the elect and truly reborn there remains a perpetual wrestling between the flesh and the spirit. Pages 675, 679.
(x) The reason Christ promises remission of sins for good works is because they follow reconciliation, and also because good fruits must necessarily follow, and because they are the signs of promise. Pages 116-117.
(y) Saving faith is not in those who have no charity, for charity is the fruit which inevitably and necessarily follows true faith. Page 688.
(z) Good works are necessary for many reasons, but not as a cause of merit. Pages 11, 17, 64, 95, 133, 589, 590, 702. Appendix, page 172.
(aa) The reborn ought to co-operate with the Holy Spirit by the new gifts and powers which they have received, but in the right way. Pages 582, 583, 674, 675. Appendix, page 114.
(bb) In the Confession of the Churches in the Low Countries, which was received in the Synod of Dort, 1we read as follows: "Holy faith cannot be inactive in man, for it is a faith working through charity, and works which proceed from a good root of faith are good and acceptable before God, like the fruits of a good tree for we are under obligation to God to do good works. But God is no debtor unto us, inasmuch as it is God Who does them in us."
Footnotes:
1. An Assembly of the Reformed Dutch Church held at Dort (present name Dordrecht) in Holland, in the years 1618 and 1619, to refute the tenets of the Armenians.
13. Particulars from Formula Concordiae, Concerning the fruits of faith.
(a) That a difference is to be observed between the works of the Law, and the works of the Spirit, and that the works which a regenerate person performs with a free and willing mind are not works of the Law, but works of the Spirit, which are the fruits of faith; because they who are born again are not under the Law, but under grace (pp. 589, 590, 721, 722).
(b) That good works are the fruits of repentance (p. 12).
(c) That the regenerate receive by faith a new life, new affections, and new works, and that these are from faith in repentance (p. 134).
(d) That man after conversion and justification begins to be renewed in his mind, and at length in his understanding, and that then his will is not inactive in performing daily exercises of repentance (pp. 582, 673, 700).
(e) That we ought to repent as well on account of original sin, as on account of actual sins (p. 321; Appendix, p. 159).
(f) That repentance with Christians continues until death, because they have to wrestle with the remains of sin in the flesh throughout life (p. 327).
(g) That we must enter upon, and advance more and more in the practice of the Law of the Decalogue (pp. 85, 86).
(h) That the regenerate, although delivered from the curse of the Law, ought nevertheless still to exercise themselves in the Divine Law (p. 718).
(i) That the regenerate are not without the Law, though not under the Law, for they live according to the Law of the Lord (p. 722).
(k) That the Law ought to be considered by the regenerate as a rule of religion (pp. 596, 717; Appendix, p. 156).
(l) That the regenerate do good works; not by compulsion, but spontaneously and freely, as though they had received no command, had heard of no threats, and expected no reward (pp. 596, 701).
(m) That with them faith is always occupied in some good work, and he who does not thus perform good works, is destitute of true faith, for where there is faith, there are good works (p. 701).
(n) That charity and good fruits follow faith and regeneration (pp. 121, 122, 171, 188, 692).
(o) Faith and works agree well together, and are inseparably connected; but faith alone lays hold of the blessing without works, and yet it is not alone; hence it is that faith without works is dead (pp. 692, 693).
(p) That after man is justified by faith, his faith being then true and alive is operative by charity, for good works always follow justifying faith, and are most certainly discovered with it; thus faith is never alone, but is always accompanied by hope and charity (p. 586).
(q) We confess that where good works do not follow faith, in such case it is a false and not a true faith (p. 336).
(r) That it is as impossible to separate good works from faith, as heat and light from fire (p. 701).
(s) That as the old Adam is always inherent in our very nature, the regenerate have continual need of admonition, doctrine, threatenings, and even of chastisements of the Law, for they are reproved and corrected by the Holy Spirit through the Law (pp. 719, 720, 721).
(t) That the regenerate must wrestle with the old Adam, and that the flesh must be kept under by exhortations, threatenings, and stripes, because renovation of life by faith is only begun in the present life (pp. 595, 596, 724).
(u) That there remains a perpetual wrestling between the flesh and the spirit, in the elect and truly regenerate (pp. 675, 679).
(x) That the reason why Christ promises remission of sins to good works, is, because they follow reconciliation, and also because good fruits must necessarily follow, and because they are the signs of the promise(pp. 116, 117).
(y) That saving faith is not in those who have not charity, for charity is the fruit which certainly and necessarily follows true faith (p. 688).
(z) That good works are necessary on many accounts, but not as a meritorious cause (pp. 11, 17, 64, 95, 133, 589, 590, 702; Appendix, p. 172).
(aa) That a regenerate person ought to cooperate with the Holy Spirit, by the new powers and gifts which he has received, but in a certain way (pp. 582, 583, 674, 675; Appendix, p. 144).
(bb) In the Confession of the Churches in the Low Countries, which was received in the Synod of Dort, we read as follows: "Holy faith cannot be inactive in man, for it is a faith working by charity; and works, which proceed from a good root of faith, are good and acceptable before God, like fruits of a good tree; for we are bound by God to good works, but not God to us, inasmuch as it is God that doeth them in us."
13. DE FRUCTIBUS FIDEI, PARTICULARIA EX FORMULA CONCORDIAE.
(a) Quod discrimen inter Opera Legis, et inter Opera Spiritus, observandum sit; et quod Opera, quae Renatus libero et prompto Spiritu agit, non sint opera Legis, sed opera Spiritus, qui sunt fructus fidei; quia Renati non sub lege sunt, sed sub gratia, p. 589, 590, 721, 722.
(b) Quod bona opera sint fructus paenitentiae, p. 12.
(c) Quod Renati per fidem accipiant novam vitam, novos affectus, et nova Opera, et quod haec sint ex fide in paenitentia, p. 134.
(d) Quod homo post conversionem et justificationem incipiat renovari mente, et demum intellectu, et quod tunc ejus voluntas in quotidianis paenitentiae exercitiis non sit otiosa, p. 582, 673, 700.
(e) Quod tam ob peccatum originale, quam ob peccata actualia paenitentia agenda sit, p 321. App. p. 159.
(f) Quod paenitentia in Christianis duret usque ad mortem, quia luctantur cum peccato residuo in carne per totam vitam, p. 327.
(g) Quod oporteat Legem decalogi in nobis inchoari, ac magis et magis fieri, p. 85, 86.
(h) Quod Renati tametsi a maledictione legis liberati sunt, usque tamen in Lege Divina se exercere debeant, p. 718.
(i) Quod Renati non sine lege sint, et tamen non sub lege, nam secundum legem Domini vivunt, p. 722.
(k) Quod Lex renatis debeat esse norma religionis, p. 596; 717. App. p. 156.
(l) Quod Renati faciant bona opera non coacte sed sponte et libere, quasi nullum praeceptum accepissent, nullas minas audivissent, et nullam remunerationem exspectavissent, p. 596, 701.
(m) Quod apud hos fides in agendo semper occupata sit, et qui ita bona non operatur, vera fide careat, nam ubi fides ibi bona opera, p. 701.
(n) Quod charitas et boni fructus sequantur fidem et regenerationem, p. 121, 122, 171, 188, 692.
(o) Bene conveniunt et sunt connexa inseparabiliter fides et opera, sed sola fides apprehendit benedictionem sine operibus, et tamen non est sola; inde est quod fides sine operibus sit mortua, p. 692, 693.
(p) Quod postquam homo per fidem est justificatus, vera illa et viva fides per charitatem sit efficax, nam bona opera fidem justificantem semper sequuntur, et una cum illa. certissime deprehenduntur; fides enim nunquam sola est, quin charitatem et spem secum habeat, p. 556.
(q) Fatemur, quod ubi non sequuntur bona opera, ibi fides falsa et non vera sit, p. 336.
(r) Quod impossibile sit bona opera a fide separare, sicut non calorem et lucem ab igne, p. 701.
(s) Quod quia vetus Adam in ipsa natura semper inhaeret, Renati assidua legis admonitione, doctrina, comminationibus, et quoque castigationibus opus habeant, arguuntur enim et corripiuntur per legem a Spiritu Sancto, p. 719, 720, 721.
(t) Quod Renati cum vetere Adamo luctaturi sint, et quod pars carnis ab exhortationibus, minis et plagis coercenda sit,
quoniam renovatio vitae per fidem in hac vita modo inchoatur, p. 595, 596, 724.
(u) Quod maneat perpetua lucta inter carnem et spiritum in electis et vere renatis, p. 675, 679.
(x) Quod Christus annuntiet remissionem peccatorum bonis operibus, est quia sequuntur reconciliationem, tum quia fructus boni necessario sequi debent, et quia sunt signa promissionis, p. 116, 117.
(y) Quod fides salvans in illis non sit in quibus non charitas, nam charitas fructus est, qui veram fidem certissime et necessario sequitur, p. 688.
(z) Quod bona opera sint necessaria multis modis, sed non ut causa meritoria, p. 11, 17, 64, 95, 133, 589, 590, 702. App. p. 172.
(aa) Quod Renatus cum Spiritu Sancto cooperari debeat, ex novis viribus et donis, quae accepit, sed certo modo, p. 582, 583, 674, 665. App. p. 144.
(bb) In CONFESSIONE ECCLESIARUM BELGICARUM, quae recepta est in SYNODO DODRACENA, leguntur haec; "Non potest sancta fides in homine otiosa esse, est enim fides per charitatem efficax; ac opera, quae a bona fidei radice proficiscuntur, coram Deo bona et accepta sunt, sicut fructus arboris bonae; nam ad bona opera obstricti sumus Deo, non autem Deus nobis, siquidem Deus efficit illa apud nos."