BE50.義不能与当今教会之信相合，因而好行为不能从任何婚姻中被产生的原因：归算供应一切——赦免罪恶，让人称义，重生，成圣，赋予天上的生命并因此得救，所有这些白白得来，人什么都不用做；那么，应当与信相合的義，无非是个多余和徒劳的东西，仅仅是对归算和称义的附属和补充，对归算和称义却毫无用处，这样的義又算什么呢？此外，如上所示（n.39，40），建立在三位上帝之上帝观这个基础上的信是错误的；在自身为義的这个義也无法与错误的信相联合。还有两个原因可让人相信当今教会之信与義之间并无联合的纽带：其一，因为他们视自己的信为属灵，视義为属世的道德，认为属灵与属世不能相联；另一个原因是，唯恐有来自人的东西，因而人以为值得回报的功德流入他们的信，他们唯独以信为得救之法。此外，義与那个信之间没有联结，但与全新的信却可以相联（关于此信，请参阅n.116，117）。
50. The reason why charity cannot be united with the faith of the present Church, and why no good works can be born from any such marriage, is because imputation supplies everything, remits sins, justifies, regenerates, sanctifies, and imparts the life of heaven, thus salvation; and all this freely, without any works of man. In such a case, what is charity, whose union should be with faith, but something superfluous and vain, an accessory and token of imputation and justification, which, however, avails nothing? Besides, a faith founded on the idea of three Gods is erroneous, as has been shown above, nos. 39-40; and with an erroneous faith charity that in itself is charity cannot be united.
It is believed that there is no bond of union between the above-mentioned faith and charity for two reasons; one, because the leaders of the Church make this faith spiritual, but charity they make natural-moral, imagining that there can be no union between what is spiritual and what is natural. The other reason is, lest anything from man, and so anything of merit, should flow into their faith, which alone they regard as saving. Moreover, no bond of charity is possible with that faith; but there is a bond with the new faith, as may be seen below, nos. 116-117.
50. The reason why charity cannot be conjoined with the faith of the present church, and consequently why good works cannot be born from any marriage, is because imputation supplies everything, remits guilt, justifies, regenerates, sanctifies, imparts the life of heaven and thus salvation, and all this freely, without any works of man; what then is charity, which ought to be united with faith, but something superfluous and vain, and a mere addition and supplement to imputation and justification, to which nevertheless it is of no avail? Besides, a faith founded on the idea of three Gods is erroneous, as has been shown above (n. 39, 40); and with an erroneous faith, charity, that in itself is charity, cannot be conjoined. There are two reasons given for believing that there is no bond of union between that faith and charity; the one is, because they make their faith spiritual, but charity natural moral, thinking that there is not given any conjunction of the spiritual with the natural; the other reason is, lest anything of man, and so anything of merit, should inflow into their faith alone, as saving. Furthermore, between charity and that faith there is no bond, but there is with the new faith, which may be seen below (n. 116-117).
50. Quod cum hodiernae Ecclesiae fide non possit charitas conjungi, et inde non ex aliquo conjugio nasci bonum opus, est causa, quia Imputatio complet omnia, remittit delicta, justificat, regenerat, sanctificat, dat vitam caeli et sic salutem, ac illa gratis absque ulla opera hominis quid tunc charitas, cujus conjugium foret cum fide, nisi superflua et vana, et nisi accessorium et auctoramentum imputationis et justificationis, quod tamen ad nihil valet. Praeterea fides fundata super idea trium Deorum est erronea, ut supra n. 39, 40. ostensum est; et cum fide erronea non potest charitas, quae in se est charitas, copulari. Creditur quod non vinculum fidei istius cum charitate sit, propter binas causas; Unam, quia Fidem suam faciunt spiritualem, at Charitatem naturalem moralem, putantes quod non detur aliqua conjunctio spiritualis cum naturali. Alteram, ne in Fidem unice salvificam illorum aliquid ex homine, et inde aliquid meriti influat. Praeterea, nec datur vinculum charitatis cum illa Fide, sed datur cum Fide nova, quam videas infra, n. 116, 117.