514．接下来的问题是，既然悔罪不是悔改，那么它有意义吗？据说它促成信，因为在先的一切带来随后的一切，但它仍未进入信，也未通过与之混合而将自己联结于它。但紧随其后的信是什么呢？不过是要父神转嫁祂儿子的公义，然后在人尚未意识到罪的时候，就声称他是公义、被更新和圣洁的，因而给他穿上用羔羊的血洗过并漂白的礼服。当人身穿这礼服行走时，其生命的罪恶不就象那扔进深海的硫磺吗？而亚当之罪不就是被基督功德的报应所遮盖、挪移或带走的某物吗？当人由于那信而行走于神、救主的公义与清白中时，除非那悔罪使他确信他在亚伯拉罕的怀里，因此视那些尚未经历先于信的悔悟之人为悲惨地狱或死人（因为他们说，缺乏悔罪之人没有生活信仰），否则悔罪又有何用呢？因此可以断定，当这样的悔罪者已陷入或即将陷入可憎的罪恶时，与滚在烂水沟里的猪感觉不到恶臭一样，他们意识不到自己的罪恶，也不再对它们有感觉。因此，显而易见，由于这种悔罪不是悔改，所以没有任何意义。
514. 接下来的问题是, 既然悔罪不是悔改, 那么它有意义吗? 据说它促成信, 因为在先的一切带来随后的一切, 但它仍未进入信, 也未通过与之混合而将自己联结于它。 但紧随其后的信是什么呢? 不过是要父神转嫁祂儿子的公义, 然后在人尚未意识到罪的时候, 就声称他是公义, 被更新和圣洁的, 因而给他穿上用羔羊的血洗过并漂白的礼服。 当人身穿这礼服行走时, 其生命的罪恶不就象那扔进深海的硫磺吗? 而亚当之罪不就是被基督功德的归算所遮盖, 挪移或带走的某物吗? 当人由于那信而行走于神, 救主的公义与清白中时, 除非那悔罪使他确信他在亚伯拉罕的怀里, 因此视那些尚未经历先于信的悔悟之人为悲惨地狱或死人 (因为他们说, 缺乏悔罪之人没有生活信仰), 否则悔罪又有何用呢? 因此可以断定, 当这样的悔罪者已陷入或即将陷入可憎的罪恶时, 与滚在烂水沟里的猪感觉不到恶臭一样, 他们意识不到自己的罪恶, 也不再对它们有感觉。 因此, 显而易见, 由于这种悔罪不是悔改, 所以没有任何意义。
514. The next step in these considerations is as follows. Since this contrition is not the same as repentance, Is it of any value? We are told that it contributes to our faith as a prerequisite to what follows, although it does not mix together with, join, or become part of that faith. But the faith that follows it is the belief that God the Father assigns us the justice acquired by his Son, and then (even though we are not actually aware that we have any sin) he declares us just, new, and holy, and puts a robe on us that has been washed and made white by the blood of the Lamb [Revelation 7:14]. When we walk in that robe, what are the evils that are in our lives but sulfurous stones thrown into the depths of the sea? What then is Adam's sin but something that has been covered over, removed, or taken away by the assignment to us of Christ's justice? When we walk along holding our belief in the justice and also the innocence of God the Savior, what then is that feeling of contrition good for if not for giving us confidence that we are safe in Abraham's embrace [Luke 16:22] and can therefore regard those who do not yet feel contrition or have faith as wretched inhabitants of hell or as dead people? They say that there is no living faith in those who lack contrition. To that one could add that if they immersed themselves now and then in damnable evils, they would not feel them or pay them attention any more than piglets lying in a filthy gutter notice the stench. From these points it is clear that this contrition, as long as it is not repentance, is not actually anything.
514. The second question is whether, since that sort of contrition is not repentance, it is of any importance. It is said to contribute to faith, as what precedes does to what follows, but still not to enter into faith and be linked to it by being mixed with it. But what is this following faith but a belief that God the Father imputes the righteousness of His Son, and then declares a person who is unaware of any sin to be righteous, new and holy, thus clothing him in a robe washed and made white by the blood of the Lamb? When he goes out clad in that robe, what are the evils he has committed in his life but like brimstone cast into the depths of the sea? What then is Adam's sin, but like something covered over or removed to a distance or taken away by Christ's imputed merit? When a person by that faith walks in the righteousness and at the same time in the innocence of God the Saviour, what use is contrition to him, except to make him feel sure he is in Abraham's bosom, from where he may look upon those who have not yet been contrite before acquiring faith as the wretched in hell, or as dead? For they say that there is no living faith in those who lack contrition. It can therefore be said that if they have plunged themselves in damnable evils, or if they now do so, they pay no more attention to them or are no more aware of them than piglets lying in the filth of a street's gutters are aware of the foul stench. From this it is plain that when this contrition is not repentance it is nothing.
514. The next point is, since that contrition is not repentance, is it of any consequence? It is said to contribute to faith as an antecedent to its consequent, although it does not enter into faith and conjoin itself with it by mingling therewith. But what is the faith that follows it, but that God the Father imputes the righteousness of His Son, and then declares man, while he is yet unconscious of any sin, to be righteous, renewed, and holy, and thus clothes him in a robe washed and made white in the blood of the Lamb? And when man walks in this robe, what are the evils of his life but like stones of sulfur thrown into the depths of the sea? And what is then the sin of Adam but something covered over, or set aside, or carried away by the imputed righteousness of Christ? When man, because of that faith, walks in the righteousness and at the same time in the innocence of God the Savior, what is the use of that contrition unless to give him the assurance that he is in Abraham's bosom, and may therefore regard those who have not experienced the contrition that precedes faith as miserable in hell, or as dead, since it is said that those who lack contrition have no living faith? Consequently it may be asserted that when those who have experienced such contrition have sunk or are sinking into damnable evils, they pay no more attention to them, and are no more sensible of them, than pigs lying in muddy gutters of the street are sensible of the stench. Evidently, therefore, such contrition, not being repentance, is of no consequence.
514. The second point to be considered is, since this contrition is not repentance, Whether it is of any importance. It is said to contribute to faith, as that which precedes does to that which follows; although it does not enter into conjunction with faith, by becoming an integral part of it. The faith which follows, however, is simply this: God the Father imputes the righteousness of His Son, and then declares a man, who is not conscious of any sin, to be righteous, new and holy; and thus clothes him with a robe washed and made white in the blood of the Lamb. When he walks in this robe, the evils of his life are like meteorites whose sulphurous flames are quenched in the depths of the sea. The sin of Adam is covered up or removed, or taken away by the imputed righteousness of Christ. When a man walks by virtue of this faith in the righteousness and also in the innocence of God the Savior, this contrition but strengthens his confidence that he is in Abraham's bosom, and now looks upon those who lack the contrition that leads to faith as either miserable in hell or dead. For it is taught that a living faith does not abide in those who have not experienced contrition. Therefore, it may be said that, if the contrite ones have practiced damnatory evils in the past, or even if they still continue to do so, they take no more heed and are no more sensible of them than are young pigs of the noisome smell from the mire of the gutters in which they wallow. From this, it is evident that this contrition, since it is not repentance, is of no importance.
514. Alternum momentum est; quoniam Contritio illa non est Poenitentia, NUM SIT ALICUJUS MOMENTI; dicitur quod illa conferat ad fidem, sicut praecedens ad sequens, sed quod usque non intret illam, et cum illa se conjungat, miscendo se; sed quid fides, quae sequitur, aliud quam quod Deus Pater imputet justitiam Filii sui, et tunc hominem non alicujus peccati conscium declaret justum, novum et sanctum, et sic induat stola per sanguinem Agni lavata et candida facta; in qua stola cum incedit, quid tunc mala vitae ejus, nisi sicut lapides sulphurei 1 projecti in fundum maris, et quid tunc peccatum Adami, nisi tale quod vel tectum, vel remotum, vel per imputatam Christi justitiam abductum; cum homo ex illa fide in justitia et tunc simul in innocentia Dei Salvatoris, ambulat, quid tunc Contritio illa inservit, nisi ad fiduciam quod sit in sinu Abrahami, et inde spectet non contritos ante fidem, ut miseros in inferno, aut ut mortuos; nam dicitur, quod fides viva non sit in illis, qui contritione carent; quare dici potest, quod illi si se immerserint, aut se immergant damnabilibus malis, non plus attendant ad illa, et sentiant 2 illa, quam catuli porci jacentes in coeno in fossis plateae graveolentiam. Ex his patet, quod Contritio illa, dum non est Poenitentia, non sit aliquid.
Footnotes: