BE27.将两种立场一比较，乍看之下他们似乎完全相符。不过，以免真的如此，改教者们将两种行为区分开来——起因于人的意志和目的之“律法的行为”，起因于自由和自发之“圣灵的行为”。后一种好行为被他们称为“因信所结的果子”，可参阅前文n.11（h，l），n.13（a，i，l），n.15（l）。因此，通过深入的检验和比较，在行为本身上看不出分别，只不过是它们的性质有别：后者的行为出于人、如同出于被动的对象，前者的行为出于人、如同出于主动的对象；于是，后者的行为是自发的，乃是由于它们出于人的知性，并非同时出于他的意志。之所以这样说，是由于人在做这些行为时，他无法不知道，因为他正在做这些事时，知性上就能知道。尽管如此，更正教还宣扬悔改的操练，以及与肉体的较量，请参阅n.13(d，p，f，f，h，k）；若不出于人的意愿和目的，也就是好像凭自己这么做，这些事就无法达成；于是得知，实际上仍是一致的。
27. Comparing the one position with the other, it appears at first sight as though they were in entire agreement. Lest, however, this should be so, the Reformers distinguished between works of the Law proceeding from man's purpose and will, and works of the Spirit proceeding from faith as from a free and spontaneous disposition. The latter good works they called the fruits of faith, as may be seen above, n. 11(h, l) and n. 13(a, i, l) and n. 15(l). From this penetrating examination and comparison there does not appear to be any difference in the works themselves, but only in their quality; thus, in that the latter sort proceed from man as a passive subject, but the former as from an active subject. Consequently, the latter are spontaneous since they proceed from man's understanding and not at the same time from his will. This is said because man cannot be unaware when he is doing them, because he is doing them, and awareness is from the understanding. Nevertheless, as the Reformed also preach the exercises of repentance and wrestlings with the flesh, n. 13(d, e, f, g, h, k), and these cannot be done by man except from his purpose and will, and thus by him as from himself, it follows that there is still an actual agreement.
27. From comparing the one and the other, it appears at the first view, as though there was an entire conformity between them; but lest this should be the case, the reformers distinguished between the works of the law proceeding from man's purpose and will, and works of the spirit proceeding from faith as from a free and spontaneous source, which latter they called the fruits of faith, as may be seen above [n. 11. (h) (l)], and [n. 13 (a) (i) (l)], and [n. 15 (k)]. Hence, on an accurate examination and comparison, there does not appear to be any difference in the works themselves, but only in the quality of them, namely, that the latter sort proceed from man as from a passive subject, but the former as from an active subject; consequently they are spontaneous when they proceed from man's understanding, and not at the same time from his will. This is said, because man, while he does good works, cannot but be conscious that he is doing them, and consciousness is from the understanding. Nevertheless, as the Reformed likewise preach the exercise of repentance, and wrestlings with the flesh [n. 13 (d) (p) (f) (g) (h) (k)], and these cannot be done by man but from his purpose and will, and thus by him as from himself, it follows, that there is still an actual conformity.
27. Ex his et illis coram primo visu apparet sicut sit plena conformitas, sed ne sit, Reformatores distinxerunt inter opera legis profluentia ex proposito et voluntate, et inter opera spiritus profluentia ex fide ut a vena libera et spontanea, et haec bona vocaverunt fructus fidei, videatur supra n. 11. (h) (l), et n. 13. (a) (i) (l), et n. 15. (k). Ex his penitus inspectis et collatis non apparet discrimen ipsorum operum, sed modo qualitatis illorum, videlicet quod haec proficiscantur ex homine sicut ex subjecto passivo, illa autem sicut ex subjecto activo; proinde spontanea illa sicut ex hominis intellectu, et non simul ex ejus voluntate; hoc dicitur, quoniam homo non potest non conscius esse dum fiunt, quia illa facit, et conscius fieri est ex intellectu. Attamen quia Reformati etiam paenitentiae exercitia, et luctas cum carne, praedicant, n. 13. (d) (c) (f) (g) (h) (k), et haec non fieri possint ab homine nisi ex ejus proposito et voluntate, et sic ab illo sicut ab ipso, consequitur, quod usque actualiter sit conformitas.