Faith39.但为了叫人们更清楚地看到这信是何性质，我将按顺序阐述它所坚持的各种信条。当今信仰坚持以下信条：
⑴父神和子神是两位；两者来自永恒。
⑵子神按父的旨意降世，为人类作出补偿，否则人类必因神性公义而在永死中灭亡，他们还将神性公义称为复仇公义。
⑶子通过成全律法和十字架受难作出补偿。
⑷父被子的这些行为感动而施怜悯。
⑸子的功德被转稼给那些相信这功德的人。
⑹这种转稼瞬间发生；因此，即便以前没有发生，它也可能会在生命的最后一刻发生。
⑺（当它发生时）有某种试探出现，然后一种救恩通过这信而来。
⑻那些拥有这种经历的人尤其会获得信靠和信心。
⑼他们尤其得以称义，拥有父为子的缘故所赐的丰盛恩典，一切罪的赦免，并由此获得拯救。
⑽更有学问的人则断言，这些人里面有一种向善的努力，这种努力暗中作工，但不会公开指挥他们的意愿。其他人则断言，这种努力公开作工；而两者都肯定这是靠着圣灵。
⑾在那些确认以下观念：没有人能凭自己行真正为良善，且不寻求功德的良善，而且他们不在律法的约束之下的人当中，大多数人都忽略了行善，不思想生活的邪恶和良善；因为他们对自己说，善行并不拯救人，恶行也不定人的罪，因为唯独信成就一切。
⑿总的来说，他们断言理解力必须服从这信，并将无法理解的东西称为信的问题。
39. To make the nature of this faith clearer, I would like to add a list of things that it claims to be the case.
1. The present-day faith claims that God the Father and God the Son are two, both of whom have existed from eternity.
2. It claims that God the Son came into the world, as a result of the will of the Father, to pay for the sins of the human race, which otherwise would have perished in eternal death because of divine justice, which [those who hold to these beliefs] also call retributive justice.
3. It claims that the Son paid for our sins by his fulfillment of the law and by his suffering on the cross.
4. It claims that the Father gave mercy because the Son did these things.
5. It claims that the Son’s merit is credited to those who believe this.
6. It claims that this crediting of merit happens instantaneously and therefore, if it has not happened before, it can happen at the last hour of death.
7. It claims that [when it happens], some element of trial occurs, followed by a liberation by means of this faith.
8. It claims that those [who have this faith] gain a special assurance and confidence.
9. It claims that justification is granted especially to these individuals, with the full grace of the Father for the sake of the Son, as well as forgiveness of all their sins, and therefore salvation.
10. The more learned claim that there is a striving for goodness in these people that works very subtly but does not openly direct their will. Others claim that this works openly. In either case, the Holy Spirit is the agent.
11. Most people, though, who have convinced themselves that we are incapable of doing anything that is genuinely good on our own without claiming credit for it and that we are not under the yoke of the law, leave all this out and give no thought to whether the life they are living is good or evil. They say to themselves that doing good does not save and doing evil does not damn, because faith alone does everything.
12. For the most part, they claim that their understanding must be subordinated to this faith. For them, “faith” means anything they do not understand.
39. But to provide a clearer view of the nature of this faith, I wish to cite in order various tenets that it postulates:
1. Faith today postulates that God the Father and God the Son are two persons, each existing from eternity.
2. It postulates that God the Son came into the world by the will of the Father to make satisfaction for the human race, which would otherwise have perished in eternal death in accord with Divine justice, which some also call a retributive justice.
3. It postulates that the Son made satisfaction by His fulfillment of the law and by His suffering of the cross.
4. It postulates that the Father was moved to mercy by those acts of the Son.
5. It postulates that the merit of the Son is imputed to those who believe this.
6. It postulates that this is instantaneous, and is also possible therefore, if not before, in the last hour of life.
7. It postulates that some measure of temptation or trial takes place, and that people are delivered then through this faith.
8. It postulates especially that its adherents experience a trust and confidence.
9. It postulates especially that they are justified and receive the plenary grace of the Father for the sake of the Son, with forgiveness of all sins and thus salvation.
10. The more learned postulate the presence in them of an impulse to do good, which operates secretly and does not noticeably move the will. Others suppose it to be a noticeable process. In either case attributable to the Holy Spirit.
11. Most of those omit this point who confirm themselves in the idea that no one can possibly do good that is good of himself without its being merit-seeking, and that people are not under the yoke of the law. They also do not think about good and evil in the way they live. For they say to themselves that no good work is saving, and no evil damning, because faith alone accomplishes everything.
12. They postulate in general that the intellect must be held in obedience to faith, calling what it does not understand an article of faith.
39. But in order that it may be seen more clearly what the nature of this faith is, I will state in order the various tenets which it affirms. The faith of the present day affirms:
1. God the Father and God the Son are two, both from eternity.
2. God the Son came into the world by the will of the Father, to make satisfaction for mankind, who otherwise would have perished in eternal death in satisfaction of Divine justice, which is also called avenging justice.
3. The Son made satisfaction by fulfilling the law, and by the passion of the cross.
4. The Father was moved to mercy by these deeds of the Son.
5. The Son's merit is imputed to those who believe this.
6. This imputation is instantaneous; and therefore it may take place, if not before, even at the very hour of death.
7. There is some temptation, and then deliverance through that faith.
8. These especially have trust and confidence.
9. These especially have justification, the plenary grace of the Father for the sake of the Son, the remission of all sins, and thus salvation.
10. The more learned affirm that there is with such persons an effort towards good which operates secretly, and does not manifestly move the will; others affirm a manifest operation; while both affirm it is by the Holy Ghost.
11. Of those who confirm themselves in the idea that no one of himself can do good which is good and not merit-seeking, and that they are not under the yoke of the Law, the majority omit the practice of good and give no thought to evil and good of life. For they say within themselves that no good work saves, and no evil condemns, because faith alone does everything.
12. In general, they affirm that the understanding is under obedience to this faith, and call that which is not understood a matter of faith.
39. But in order that the character of this Faith may be seen more clearly, I will adduce in their order the various things which it maintains.
The Faith of the present day maintains that:
I. God the Father and God the Son are two; and both are from eternity.
Ii. God the Son came into the world by the will of the Father to make satisfaction for mankind, who otherwise would have perished in eternal death by the Divine justice, which they also call avenging justice.
Iii. The Son made satisfaction by fulfilling the law, and by the passion of the cross.
Iv. The Father was moved to compassion by these deeds of the Son.
V. The Son's merit is imputed to those who believe this.
Vi. This imputation takes place in an instant; and therefore it may take place, if not before, in life's last moments.
Vii. There is some measure of temptation, and deliverance thereupon through this belief.
Viii. Those possessing this experience, in especial have trust and confidence.
Ix. In especial they have justification, the Father's full grace for the sake of the Son, the remission of all their sins, and thereby salvation.
X. The more learned maintain that in such there is an endeavor [conatus] toward good, which works in secret, and does not manifestly move the will. Others maintain a manifest working. Both classes hold that it is by the Holy Spirit.
Xi. Of those who confirm themselves in the belief that no one can of himself do good that is really good and that is not tainted with self-merit, and that they are not under the yoke of the law, very many omit to do what is good, giving no thought to the evil and the good of life, saying to themselves that a good work does not save, and neither does an evil one condemn, because faith alone effects all things.
Xii. All maintain that the understanding must be kept in subjection to faith, calling that a matter of faith which is not understood.
39. Sed ut videatur clarius, qualis illa Fides est, velim adducere in ordine varia, quae ponit. Hodierna Fides
(i.) Ponit Deum Patrem et Deum Filium, ut duos, utrumque ab aeterno.
(ii.) Ponit Deum Filium in mundum venisse ex voluntate Patris, ut satisfaceret pro Humano Genere, quod alioquin ex Divina Justitia, quam etiam vindicativam vocant, morte aeterna periisset.
(iii.) Ponit satisfactionem a Filio per impletionem Legis, et per passionem crucis.
(iv.) Ponit misericordiam Patris propter illa Filii.
(v.) Ponit imputationem meriti Filii erga illos qui id credunt.
(vi.) Ponit hoc momentaneum; et ideo, si non prius, etiam circa ultimam mortis horam.
(vii.) Ponit aliquid tentationis, et tunc liberationem per fidem istam.
(viii.) Ponit apud hos imprimis fiduciam et confidentiam.
(ix.) Ponit apud hos imprimis justificationem, et plenariam gratiam Patris propter Filium, et remissionem omnium peccatorum et sic salvationem.
(x.) Doctiores ponunt apud hos conatum ad bonum, qui occulte operatur, et non manifeste movet voluntatem. Alii ponunt operationem manifestam: uterque per Spiritum Sanctum.
(xi.) Plerique, qui se confirmant in eo, quod nemo possit facere bonum a se, quod bonum est, et nisi sit meritorium, et quod non sint sub jugo Legis, illi omittunt, et non cogitant de malo et de bono vitae; dicunt enim in se, quod non bonum opus salvet, nec malum damnet, quia sola fides facit omnia.
(xii.) In genere ponunt intellectum sub obedientia hujus fidei, vocantes id fidei quod non intelligitur.