Second HelveticConfession第二海尔维自白 - 文本

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Chapter 1 - Of the Holy Scripture Being the True Word of God第1章 - 圣灵的神真正的话语圣经

Canonical Scripture. We believe and confess the canonical Scriptures of the holy prophets and apostles of both Testaments to be the true Word of God, and to have sufficient authority of themselves, not of men. 典型的经文,我们相信和承认都圣经的神圣先知和使徒的规范圣经是真正的上帝的话语,并以自己有足够的权威,而不是男性。For God himself spoke to the fathers, prophets, apostles, and still speaks to us through the Holy Scriptures.对于神自己说话的父亲,先知,使徒,仍然透过圣经对我们说话。

And in this Holy Scripture, the universal Church of Christ has the most complete exposition of all that pertains to a saving faith, and also to the framing of a life acceptable to God; and in this respect it is expressly commanded by God that nothing either be added to or taken from the same.本圣经,基督普世教会最完整的论述,涉及到一个得救的信心,也接受神的生命的框架;并在这方面是明确神吩咐,没有任添加或相同。

Scripture Teaches Fully All Goodness. We judge, therefore, that from these Scriptures are to be derived true wisdom and godliness, the reformation and government of churches; as also instruction in all duties of piety; and, to be short, the confirmation of doctrines, and the rejection of all errors, moreover, all exhortations according to that word of the apostle, "All Scripture is inspired by God and profitable for teaching, for reproof," etc. (2 Tim. 3:16-17). 圣经教导完全所有的善意 ,我们的判断,因此,从这些经文都得到真正的智慧和虔敬,宗教改革和政府的教堂 ,虔诚的所有职务,也指令,要短,确认的学说,并拒绝所有的错误,此外,所有的嘱托,使徒的话,“圣经的启发,责备,神和盈利教学”等(提摩太后书3:16-17)。 Again, "I am writing these instructions to you," says the apostle to Timothy, "so that you may know how one ought to behave in the household of God," etc. (1 Tim. 3:14-15).再次,“我给您写这些指令,说:”提摩太使徒“,让你可以知道如何应该表现在神的家庭,”等(提前3:14-15)。

Scripture is the Word of God. Again, the selfsame apostle to the Thessalonians: "When," says he, "you received the Word of God which you heard from us, you accepted it, not as the word of men but as what it really is, the Word of God," etc. (1 Thess. 2:13.) For the Lord himself has said in the Gospel, "It is not you who speak, but the Spirit of my Father speaking through you"; therefore "he who hears you hears me, and he who rejects me rejects him who sent me" (Matt. 10:20; Luke 10:16; John 13:20).圣经是神的话语 ,正当那使徒帖撒罗尼迦:“当,”他说,“你收到你从我们听到神的话语,你接受它,而不是作为男性的话,但什么样的真的是神的话语,“等主自己在福音中说(帖前2:13)。”这是不是你谁说话,但我父亲的精神,通过你讲“,因此“他,谁知道你听到我,他拒绝我的人,拒绝他送我”(马太福音10:20,路加福音10:16;约翰福音13:20)。

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The Preaching of the Word of God Is the Word of God. Wherefore when this Word of God is now preached in the church by preachers lawfully called, we believe the very Word of God is proclaimed, and received by the faithful; and that neither any other Word of God is to be invented nor is to be expected from heaven: and that now the Word itself which is preached is to be regarded, not the minister that preaches; for even if he be evil and a sinner, nevertheless the Word of God remains still true and good. 宣讲神的话语是神的话语哪,当这神的话语是在鼓吹所谓的教会传教士合法,我们相信神的话语是宣布,忠实收到;,既没有其他Word是上帝发明的,也不是从天上预计:和现在这个词本身是宣扬的,不是部长,身体力行;即使他是邪恶的,是一个罪人,但在Word神仍然保持真实和良好的。

Neither do we think that therefore the outward preaching is to be thought as fruitless because the instruction in true religion depends on the inward illumination of the Spirit, or because it is written "And no longer shall each man teach his neighbor . . ., for they shall all know me" (Jer. 31:34), and "Neither he who plants nor he who waters is anything, but only God who gives the growth" (1 Cor. 3:7).我们也不认为,因此向外的说教,被认为是徒劳无功的,因为真正的宗教指示的精神依赖外来照明,或因为它是书面“每个人不再教他的邻居。。,他们应都知道我“(耶31:34),而”无论他谁也不是他的植物水域是什么,但只有上帝给人的增长“(1肺心病。3:7)。 For although "no one can come to Christ unless he be drawn by the Father" (John 6:4), and unless the Holy Spirit inwardly illumines him, yet we know that it is surely the will of God that his Word should be preached outwardly also.对于虽然“没有人能来到基督之父”(约翰福音6:4),除非他得出除非圣灵内心照亮他,但我们知道,这肯定是神的旨意,他的字应该鼓吹外表也。 God could indeed, by his Holy Spirit, or by the ministry of an angel, without the ministry of St. Peter, have taught Cornelius in the Acts; but, nevertheless, he refers him to Peter, of whom the angel speaking says, "He shall tell you what you ought to do."神,他的圣灵,或部的天使,没有圣彼得部,确实可以,有教的行为哥尼流,但是,尽管如此,他是指他对彼得,其中的天使来说说,“他会告诉你,你应该做的。“

Inward Illumination Does Not Eliminate External Preaching. For he that illuminates inwardly by giving men the Holy Spirit, the same one, by way of commandment, said unto his disciples, "Go into all the world, and preach the Gospel to the whole creation" (Mark 16:15). 外来照明不省去了外部的说教,他给男人的圣灵,同一个诫,照亮内心,对他的弟子说,“进入世界上所有的,传福音给整个创作“ (马可福音16:15)。And so in Philippi, Paul preached the Word outwardly to Lydia, a seller of purple goods; but the Lord inwardly opened the woman's heart (Acts 16:14).因此,在腓立比,保罗鼓吹词外表沈殿霞,紫色的货物卖方,但主的内心打开女人的心脏(徒16:14)。And the same Paul, after a beautiful development of his thought, in Rom.而同样的保罗,一个美丽的发展他的思想后,在ROM。10:17 at length comes to the conclusion, "So faith comes from hearing, and hearing from the Word of God by the preaching of Christ."长度10点17分的结论,“所以,信仰来自听觉,听到来自上帝的宣讲基督的话语。”

At the same time we recognize that God can illuminate whom and when he will, even without the external ministry, for that is in his power; but we speak of the usual way of instructing men, delivered unto us from God, both by commandment and examples.同时,我们认识到,即使没有外部部,神可以照亮谁时,他会,因为这是他的权力,但我们讲的都来自上帝,通常的方式提供给我们的指示男子诫命,例子。

Heresies. We therefore detest all the heresies of Artemon, the Manichaeans, the Valentinians, of Cerdon, and the Marcionites, who denied that the Scriptures proceeded from the Holy Spirit; or did not accept some parts of them, or interpolated and corrupted them.。异端邪说 ,因此,我们讨厌Artemon所有的异端邪说,摩尼教,Valentinians,Cerdon和Marcionites,否认圣经圣灵进行或不接受其中的某些部分,或插和损坏。

Apocrypha. And yet we do not conceal the fact that certain books of the Old Testament were by the ancient authors called Apocryphal, and by others Ecclesiastical; inasmuch as some would have them read in the churches, but not advanced as an authority from which the faith is to be established.伪经但我们不隐瞒事实,所谓未经证实的古代作者的某些书籍的旧约 ,和其他教会,有些人会因为他们在教会里读,但不能作为一个权威的先进从中信仰是要建立。As Augustine also, in his De Civitate Dei, book 18, ch.正如奥古斯丁,在他的德Civitate之书18,CH 。 38, remarks that "in the books of the Kings, the names and books of certain prophets are cited"; but he adds that "they are not in the canon"; and that "those books which we have suffice unto godliness." 38,“国王的书籍,某些先知的名字和书籍引”的言论,但他补充说:“他们不是在佳能”,“那些书我们已所不欲,敬虔足够”

Chapter 2 - Of Interpreting the Holy Scriptures; and of Fathers, Councils, and Traditions第2章 - 解释圣经和神父,议会和传统

The True Interpretation of Scripture. The apostle Peter has said that the Holy Scriptures are not of private interpretation (II Peter 1:20), and thus we do not allow all possible interpretations. 真正的圣经释义。使徒彼得说,圣经是不是私人的解释(二彼得前书1:20),因此我们没有让所有可能的解释。Nor consequently do we acknowledge as the true or genuine interpretation of the Scriptures what is called the conception of the Roman Church, that is, what the defenders of the Roman Church plainly maintain should be thrust upon all for acceptance.也因此,我们承认这是真实的或真正的诠释了什么是所谓的罗马教会的概念圣经,那就是,罗马教会的捍卫者明明白白保持应吁请所有推力验收的。 But we hold that interpretation of the Scripture to be orthodox and genuine which is gleaned from the Scriptures themselves (from the nature of the language in which they were written, likewise according to the circumstances in which they were set down, and expounded in the light of like and unlike passages and of many and clearer passages) and which agree with the rule of faith and love, and contributes much to the glory of God and man's salvation.但我们认为圣经的解释,这是从圣经本身(在他们的书面语言的性质,同样根据他们下来,并阐述了在光的情况下收集的正统和真正的像不像通道和许多和清晰的通道),并同意与信仰和爱的规则,并有助于多的神和人的救恩的荣耀。

Interpretations of the Holy Fathers. Wherefore we do not despise the interpretations of the holy Greek and Latin fathers, nor reject their disputations and treatises concerning sacred matters as far as they agree with the Scriptures; but we modestly dissent from them when they are found to set down things differing from, or altogether contrary to, the Scriptures. 神父解释为何我们不会轻视神圣的希腊文和拉丁文的父亲的解释,也没有拒绝他们的disputations和论文,据有关神圣的事情,因为他们同意与圣经,但我们谦虚地不同意他们时,他们发现定下的事情不同的,或者完全相反,“圣经”。 Neither do we think that we do them any wrong in this matter; seeing that they all, with one consent, will not have their writings equated with the canonical Scriptures, but command us to prove how far they agree or disagree with them, and to accept what is in agreement and to reject what is in disagreement.我们也不认为我们做任何在这个问题上的错误;看到,他们都同意书,不会有他们的著作等同于规范的圣经,但我们的命令,以证明它们在多大程度上同意或不同意他们,并接受协议和拒绝的分歧是什么。

Councils. And in the same order also we place the decrees and canons of councils. 议会,而在相同的顺序,也是我们地方的法令和大炮的议会。

Wherefore we do not permit ourselves, in controversies about religion or matters of faith, to urge our case with only the opinions of the fathers or decrees of councils; much less by received customs, or by the large number who share the same opinion, or by the prescription of a long time.为何我们不容许自己,在有关宗教或信仰方面的争议,敦促我们的意见的父亲或议会法令的情况下,收到海关的要少得多,或通过大量有同感,或很长一段时间的处方。

Who is the judge? Therefore, we do not admit any other judge than God himself, who proclaims by the Holy Scriptures what is true, what is false, what is to be followed, or what to be avoided. 谁是法官?因此,我们不承认比上帝,圣经宣称什么是真正的任何其他法官,什么是假的,什么是应遵循的,还是要避免。So we do assent to the judgments of spiritual men which are drawn from the Word of God.因此,我们不同意这是从神的话语中得出的精神男性的判断。Certainly Jeremiah and other prophets vehemently condemned the assemblies of priests which were set up against the law of God; and diligently admonished us that we should not listen to the fathers, or tread in their path who, walking in their own inventions, swerved from the law of God.当然,耶利米和其他先知强烈谴责这是对法神的祭司的集会;,认真告诫过我们,我们不应该听父亲,或踏在他们的道路,走自己的发明,从急转上帝的律法。

Traditions of Men. Likewise we reject human traditions, even if they be adorned with high-sounding titles, as though they were divine and apostolical, delivered to the Church by the living voice of the apostles, and, as it were, through the hands of apostolical men to succeeding bishops which, when compared with the Scriptures, disagree with them; and by their disagreement show that they are not apostolic at all. 传统的男子,同样,我们拒绝人类的传统,即使他们与冠冕堂皇的职称装饰,仿佛他们是神圣和使徒的,由使徒的教会生活的声音,并且,因为它是通过手使徒男人成功,这与“圣经”相比时,不同意他们的主教和他们的分歧表明他们不是使徒所有。 For as the apostles did not contradict themselves in doctrine, so the apostolic men did not set forth things contrary to the apostles.对于像使徒们并不矛盾学说本身,所以使徒男人没有载东西相反的使徒。On the contrary, it would be wicked to assert that the apostles by a living voice delivered anything contrary to their writings.相反,这将是邪恶的主张,由生活的声音使徒发表任何违背他们的著作。Paul affirms expressly that he taught the same things in all churches (1 Cor. 4:17).保罗明确申明,他教过同样的事情在所有的教会(林前4:17)。And, again, "For we write you nothing but what you can read and understand."并再次,“我们给你写什么,但你可以阅读和理解。” (2 Cor. 1:13).(林后1:13)。 Also, in another place, he testifies that he and his disciples--that is, apostolic men--walked in the same way, and jointly by the same Spirit did all things (2 Cor. 12:18).此外,在另一个地方,他作证说,他和他的弟子 - 那就是,使徒的男人 - 以同样的方式走,由同样的精神,所有的事情(林后12:18)。Moreover, the Jews in former times had the traditions of their elders; but these traditions were severely rejected by the Lord, indicating that the keeping of them hinders God's law, and that God is worshipped in vain by such traditions (Matt. 15:1ff.; Mark 7:1 ff.).此外,昔日的犹太人有他们的长辈的传统,但这些传统都被严厉拒绝了主,说明他们保持阻碍上帝的律法,上帝是徒劳的崇拜等传统(太15:1 FF ;马克7:1 FF)。

Chapter 3 - Of God, His Unity and Trinity第3章 - 神,他的统一和三位一体

God Is One. We believe and teach that God is one in essence or nature, subsisting in himself, all sufficient in himself, invisible, incorporeal, immense, eternal, Creator of all things both visible and invisible, the greatest good, living, quickening and preserving all things, omnipotent and supremely wise, kind and merciful, just and true. 上帝是一个我们相信和教导,神在本质或性质之一,存续在自己身上,都在自己有足够的,无形的,无形的,巨大的,永恒的,有形和无形的万物的创造者,最大的善,生活,加快保留所有的事情,无所不能,超级聪明,善良和仁慈,公正和真实的。 Truly we detest many gods because it is expressly written: "The Lord your God is one Lord" (Deut. 6:4).诚然,我们讨厌多神,因为它是明确写道:“耶和华你的神是独一的主”(申命记6:4)。"I am the Lord your God. You shall have no other gods before me" (Ex. 20:2-3). “我耶和华你的神,你应在我之前没有其他的神”(出埃及记20:2-3)。"I am the Lord, and there is no other god besides me. Am I not the Lord, and there is no other God beside me? A righteous God and a Savior; there is none besides me" (Isa. 45:5, 21). “我的主,除了我没有其他的神,我不是主,我旁边没有其他的神一个公义的神和救主;?除了我是有没有”(以赛亚书45:5, 21)。"The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness" (Ex. 34:6).“耶和华,耶和华,上帝仁慈和风度,不轻易发怒,并充满坚定的爱和忠诚”(出埃及记34:6)。

God Is Three. Notwithstanding we believe and teach that the same immense, one and indivisible God is in person inseparably and without confusion distinguished as Father, Son and Holy Spirit so, as the Father has begotten the Son from eternity, the Son is begotten by an ineffable generation, and the Holy Spirit truly proceeds from them both, and the same from eternity and is to be worshipped with both.神是三 ,尽管我们相信和教导,同样巨大的,一个不可分割的神是人密不可分,而杰出的混乱圣父,圣子和圣灵,父独生子,从永恒的儿子,儿子是独生子由从他们两个,一个不可言喻的一代,和圣灵真正的收益和相同的永恒,是既崇拜。

Thus there are not three gods, but three persons, consubstantial, coeternal, and coequal; distinct with respect to hypostases, and with respect to order, the one preceding the other yet without any inequality.因此,有没有三神,但三人,同质,coeternal,和同等;到本质的不同,订购,一个前面没有任何不平等的其他尚未。 For according to the nature or essence they are so joined together that they are one God, and the divine nature is common to the Father, Son and Holy Spirit.根据的性质或本质,他们一起参加,他们是一个神,神的本质是共同的圣父,圣子和圣灵。

For Scripture has delivered to us a manifest distinction of persons, the angel saying, among other things, to the Blessed Virgin, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy, the Son of God" (Luke 1:35).对于圣经已交付给我们的人的清单区别,天使说,除其他外,圣母,“圣灵降临你,至高者的能力要荫庇你,因此孩子出生将被称为圣洁,神的儿子“(路加福音1:35)。 And also in the baptism of Christ a voice is heard from heaven concerning Christ, saying, "This is my beloved Son" (Matt. 3:17).此外,在基督的洗礼语音听到有关基督的天堂,说:“这是我心爱的儿子”(太3:17)。The Holy Spirit also appeared in the form of a dove (John 1:32).圣灵也出现在鸽子的形式(约翰福音1:32)。And when the Lord himself commanded the apostles to baptize, he commanded them to baptize "in the name of the Father, and the Son, and the Holy Spirit" (Matt. 28:19).当主自己吩咐的门徒施洗,他吩咐他们施洗“在父亲的姓名,和儿子,和圣灵”(马太福音28:19)。Elsewhere in the Gospel he said: "When the Counselor comes, whom I shall send to you from the Father, even the Spirit of truth, who proceeds from the Father, he will bear witness to me," etc. (John 15:26).在福音中的其他地方,他说:“当辅导员,我从父亲发送给您,甚至真理的精神,谁收益从父,他将见证我,”等(约翰15时26分)。 In short, we receive the Apostles' Creed because it delivers to us the true faith.总之,我们收到使徒们的信条,因为它给我们带来真正的信仰。

Heresies. Therefore we condemn the Jews and Mohammedans, and all those who blaspheme that sacred and adorable Trinity. 异端邪说。因此,我们谴责犹太人和穆斯林,以及所有那些亵渎,神圣和可爱的三位一体。We also condemn all heresies and heretics who teach that the Son and Holy Spirit are God in name only, and also that there is something created and subservient, or subordinate to another in the Trinity, and that there is something unequal in it, a greater or a less, something corporeal or corporeally conceived, something different with respect to character or will, something mixed or solitary, as if the Son and Holy Spirit were the affections and properties of one God the Father, as the Monarchians, Novatians, Praxeas, Patripassians, Sabellius, Paul of Samosata, Aetius, Macedonius, Antropomorphites, Arius, and such like, have thought.我们也谴责所有的异端邪说和异端教导,圣子和圣灵是上帝只是名义上的,也有一些创建和屈从,或下属在三位一体,并有东西在它是不平等的,更大的或较少,有形的或物质上构思的东西,一些不同的字符或混合或单独的东西,仿佛圣子和圣灵是一个父神Monarchians,Novatians,Praxeas的情感和属性, Patripassians,撒伯流,保罗萨莫萨塔Aetius,Macedonius,Antropomorphites,阿里乌斯,如喜欢,有思想。

Chapter 4 - Of Idols or Images of God, Christ and The Saints第4章 - 上帝,基督和圣徒的画像或偶像

Images of God. Since God as Spirit is in essence invisible and immense, he cannot really be expressed by any art or image.因为神神图像。精神在本质上是无形的和巨大的,他不能真正表达任何艺术或图像。For this reason we have no fear pronouncing with Scripture that images of God are mere lies.出于这个原因,我们没有恐惧,圣经宣告神的图像仅仅是谎言。Therefore we reject not only the idols of the Gentiles, but also the images of Christians.因此,我们不仅拒绝外邦人的偶像,也是基督徒的形象。

Images of Christ. Although Christ assumed human nature, yet he did not on that account assume it in order to provide a model for carvers and painters. 基督图像虽然基督假定人的本性,但他没有该帐户不承担,以提供一个雕刻师和画家模型。He denied that he had come "to abolish the law and the prophets" (Matt. 5:17).他否认,他是来要废掉律法和先知“(太5:17)。 But images are forbidden by the law and the prophets (Deut. 4:15; Isa. 44:9).不过,形象是被禁止的律法和先知(申命记4:15;伊萨44:9)。He denied that his bodily presence would be profitable for the Church, and promised that he would be near us by his Spirit forever (John 16:7).他否认他的身体的存在将是教会的盈利,并承诺说,他将在我们附近的他的精神永远(约翰福音16:7)。Who, therefore, would believe that a shadow or likeness of his body would contribute any benefit to the pious?是谁,因此,相信将有助于他的身体的阴影或肖像的任何虔诚的利益?(2 Cor. 5:5).(林后5:5)。 Since he abides in us by his Spirit, we are therefore the temple of God (2 Cor. 3:16).由于他在我们遵守他的精神,因此,我们寺庙的神(林后3:16)。But "what agreement has the temple of God with idols?"但是,“什么样的协议,神与偶像的寺庙吗?”(2 Cor. 6:16).(林后6:16)。

Images of Saints. And since the blessed spirits and saints in heaven, while they lived here on earth, rejected all worship of themselves (Acts 3:12f.; 14:11ff.; Rev. 14:7; 22:9) and condemned images, shall anyone find it likely that the heavenly saints and angels are pleased with their own images before which men kneel, uncover their heads, and bestow other honors? 。圣徒图片和有福的精神和在天上的圣人,而他们住在地球上,因为拒绝了所有自己的崇拜(徒3:12 F.,14点11 FF;启示录14:7; 22:9),并谴责图像,应有人发现它可能是天上的圣人和天使高兴自己的图像前的男子跪,揭示他们的头,并赠送等荣誉吗?

But in fact in order to instruct men in religion and to remind them of divine things and of their salvation, the Lord commanded the preaching of the Gospel (Mark 16:15)--not to paint and to teach the laity by means of pictures.但事实上,以指示在宗教的男子,并提醒他们神圣的东西和他们的得救,主指挥传播福音(马可福音16:15) - 不画和图片的方式教俗人。Moreover, he instituted sacraments, but nowhere did he set up images.此外,他提起圣礼,但无处他成立的图像。

The Scriptures of the Laity. Furthermore, wherever we turn our eyes, we see the living and true creatures of God which, if they be observed, as is proper, make a much more vivid impression on the beholders than all the images or vain, motionless, feeble and dead pictures made by men, of which the prophet truly said: "They have eyes, but do not see" (Ps. 115:5). 圣经的俗人。此外,无论我们打开我们的眼睛,我们看到的生活和真正的上帝的生物,如果他们观察到,这是正确的,使一个更加生动的印象,比所有的图像或徒劳的旁观者, “他们的眼睛,却看不到”(诗篇115:5):一动不动,软弱和死亡的男子,其中真正的先知说的图片。

Lactantius. Therefore we approved the judgment of Lactantius, an ancient writer, who says: "Undoubtedly no religion exists where there is an image." 。拉克唐修因此,我们批准了拉克唐修的判断,一个古老的作家,说:“毫无疑问,没有宗教存在,那里是一个图像“

Epiphanius and Jerome. We also assert that the blessed bishop Epiphanius did right when, finding on the doors of a church a veil on which was painted a picture supposedly of Christ or some saint, he ripped it down and took it away, because to see a picture of a man hanging in the Church of Christ was contrary to the authority of Scripture. 埃皮法尼乌斯和杰罗姆,我们也断言,祝福主教埃皮法尼乌斯做对的时候,就发现一个教堂的门这是画基督或一些圣人的图片据说面纱,他撕开了,并把它拿走,因为看到一名男子挂在基督的教会的图片是违反圣经的权威。 Wherefore he charged that from henceforth no such veils, which were contrary to our religion, should be hung in the Church of Christ, and that rather such questionable things, unworthy of the Church of Christ and the faithful people, should be removed.人哪,他指控,从今后没​​有这样的面纱,这是违背我们的宗教,应挂在基督的教会,和,而这样的疑问的事情,愧对的基督和忠实的人民教会,应该删除。 Moreover, we approve of this opinion of St. Augustine concerning true religion: "Let not the worship of the works of men be a religion for us. For the artists themselves who make such things are better; yet we ought not to worship them" (De Vera Religione, cap. 55).此外,我们赞成这个真正的宗教圣奥古斯丁的意见:“让我们不崇拜的人的作品是对我们的宗教,对于艺术家本身做出这样的事情是更好的,但我们不应该崇拜他们。” (德维拉Religione,第55章)

Chapter 5 - Of the Adoration, Worship and Invocation of God Through the Only Mediator Jesus Christ第5章 - 崇拜,唯一中保耶稣基督的神的崇拜和通过调用

God Alone Is To Be Adored and Worshipped. We teach that the true God alone is to be adored and worshipped.只有上帝是要崇拜和Worshipped,我们教导说,真正的上帝,单是被崇拜和崇拜。This honor we impart to none other, according to the commandment of the Lord, "You shall worship the Lord your God and him only shall you serve" (Matt. 4:10).这一荣誉,我们传授给让利,根据耶和华的命令,“你要拜主你的神,他只应您服务”(太4:10)。Indeed, all the prophets severely inveighed against the people of Israel whenever they adored and worshipped strange gods, and not the only true God.事实上,所有针对以色列人民的严重猛烈抨击的先知时,他们喜爱和崇拜奇怪的神灵,而不是唯一的真神。But we teach that God is to be adored and worshipped as he himself has taught us to worship, namely, "in spirit and in truth" (John 4:23 f.), not with any superstition, but with sincerity, according to his Word; lest at any time he should say to us: "Who has required these things from your hands?"但是,我们教神崇拜和崇拜,他自己也教导我们要崇拜,即,“在精神和真理”(约翰4:23 F.),不与任何迷信,但与诚意,据他字,以免在任何时候,他应该对我们说:“谁需要这些东西,从你的手中?”(Isa. 1:12; Jer. 6:20). (以赛亚书1:12;耶6:20)。For Paul also says: "God is not served by human hands, as though he needed anything," etc. (Acts 17:25).保罗也说:“上帝是没有送达人的手,仿佛他需要什么,”等(徒17:25)。

God Alone Is To Be Invoked Through the Mediation of Christ Alone. In all crises and trials of our life we call upon him alone, and that by the mediation of our only mediator and intercessor, Jesus Christ. 只有上帝是要通过调解唯独基督调用。在所有的危机和我们的生活,我们呼吁他,我们唯一的调停者和说情者,耶稣基督的调解,审判。For we have been explicitly commanded: "Call upon me in the day of trouble; I will deliver you, and you shall glorify me" (Ps. 1:15).因为我们已经明确地吩咐:“我叫在患难之日,我将提供你,和你荣耀我”(诗1:15)。Moreover, we have a most generous promise from the Lord Who said: "If you ask anything of the Father, he will give it to you" (John 16:23), and: "Come to me, all who labor and are heavy laden and I will give you rest" (Matt. 11:28).此外,我们从主最慷慨的许诺,他说:“如果你问他的父亲的话,将会给你”(约翰福音16:23),并:“到​​我这里来,所有的劳动和重拉登,我会给你们得安息“(马太福音11:28)。 And since it is written: "How are men to call upon him in whom they have not believed?"因为它是写:“他们不相信男人呼吁他是如何?”(Rom. 10:14), and since we do believe in God alone, we assuredly call upon him alone, and we do so through Christ.(罗马书10:14),因为我们只相信上帝,我们稳妥地请他单独和我们通过基督。For as the apostle says, "There is one God and there is one mediator between God and men, the man Christ Jesus" (1 Tim. 2:5), and, "If any one does sin, we have an advocate with the Father, Jesus Christ the righteous" etc. (1 John 2:1).作为使徒说,“有一位神,神和人之间有一个调停,为人的基督耶稣”(提前2:5),而且,“如果任何一个没有罪,我们有一个与主张圣父,耶稣基督的正义“等(约翰一书2:1)。

The Saints Are Not To Be Adored, Worshipped or Invoked. For this reason we do not adore, worship, or pray to the saints in heaven, or to other gods, and we do not acknowledge them as our intercessors or mediators before the Father in heaven. 圣人崇拜,Worshipped或调用。出于这个原因,我们不崇拜,崇拜,或在天上,或其他神圣人祈祷,和我们不承认他们在父面前为我们的代祷或调解员天堂。 For God and Christ the Mediator are sufficient for us; neither do we give to others the honor that is due to God alone and to his Son, because he has expressly said: "My glory I give to no other" (Isa. 42:8), and because Peter has said: "There is no other name under heaven given among men by which we must be saved," except the name of Christ (Acts 4:12).为上帝和基督的调解员,我们有足够的的,我们也不给别人的荣誉,是因为只有上帝和他的儿子,因为他已经明确表示:“我的荣耀,我给没有其他”(以赛亚书42: 8),因为彼得说:“我们必须保存的男人之间的,天上下没有其他的名称为”基督的名(徒4:12)除外。In him, those who give their assent by faith do not seek anything outside Christ.在他身上,那些放弃信仰他们的同意不寻求任何外基督。

The Due Honor To Be Rendered to the Saints. At the same time we do not despise the saints or think basely of them.要呈现应有的荣誉圣徒 。与此同时,我们不鄙视圣人,或认为他们basely。For we acknowledge them to be living members of Christ and friends of God who have gloriously overcome the flesh and the world.因为我们承认他们的生活基督和天主的朋友,有光荣克服肉体和世界的成员。Hence we love them as brothers, and also honor them; yet not with any kind of worship but by an honorable opinion of them and just praises of them.因此,我们爱他们如兄弟,也孝敬他们,但任何一种崇拜的,但不是由他们的光荣意见,只是他们的赞扬。We also imitate them.我们也模仿他们。For with ardent longings and supplications we earnestly desire to be imitators of their faith and virtues, to share eternal salvation with them, to dwell eternally with them in the presence of God, and to rejoice with them in Christ.对于我们真诚希望他们的信仰和美德的模仿者,与他们分享永恒的救恩,永恒的神的存在与他们同住,并与他们在基督里的喜乐与殷切的渴望和恳求。 And in this respect we approve of the opinion of St. Augustine in De Vera Religione: "Let not our religion be the cult of men who have died. For if they have lived holy lives, they are not to be thought of as seeking such honors; on the contrary, they want us to worship him by whose illumination they rejoice that we are fellow-servants of his merits. They are therefore to be honored by way of imitation, but not to be adored in a religious manner," etc.在这方面,我们批准的圣奥古斯丁在维拉Religione认为:“不要让我们的宗教是谁已经死亡的男子的邪教组织,如果他们有生活在圣洁的生活,他们没有被看作是寻求这种。荣誉,相反,他们希望我们崇拜他的照明他们欢欣鼓舞,我们是老乡见老乡,他的优点公务员,因此,他们以模仿的方式兑现,而不是在一个宗教的方式崇拜“等。

Relics of the Saints. Much less do we believe that the relics of the saints are to be adored and reverenced.圣徒的遗物,我们更相信圣人的遗物将被崇拜和reverenced。 Those ancient saints seemed to have sufficiently honored their dead when they decently committed their remains to the earth after the spirit had ascended on high.这些古代圣人似乎有充分履行其死亡时,他们体面地致力于他们的遗体到地球后,精神已经升上高。And they thought that the most noble relics of their ancestors were their virtues, their doctrine, and their faith.他们认为,他们的祖先最崇高的文物是他们的美德,他们的教义,和他们的信仰。Moreover, as they commend these "relics" when praising the dead, so they strive to copy them during their life on earth.此外,他们赞扬这些“文物”,称赞死时,使他们努力复制他们在他们地球上的生命。

Swearing by God's Name Alone. These ancient men did not swear except by the name of the only God, Yahweh, as prescribed by the divine law.除了 ​​唯一的真神,耶和华神圣的法律规定,名,神的名。宣誓这些古老的男人没有发誓。Therefore, as it is forbidden to swear by the names of strange gods (Ex. 23:13; Deut. 10:20), so we do not perform oaths to the saints that are demanded of us.因此,由奇怪的神(出埃及记23点13。申命记10:20)的名字起誓,因为它是禁止,所以我们不履行誓言的圣人,是对我们的要求。 We therefore reject in all these matters a doctrine that ascribes much too much to the saints in heaven.因此,我们反对在所有这些问题,归结太多在天上的圣人的学说。

Chapter 6 - Of the Providence of God第6章 - 神普罗维登斯

All Things Are Governed by the Providence of God. We believe that all things in heaven and on earth, and in all creatures, are preserved and governed by the providence of this wise, eternal and almighty God.所有的东西都是受上帝的普罗维登斯 ,我们相信,在天堂和地球上的一切事物,并在所有的生物,被保留,这个明智的,永恒的,全能的上帝的普罗维登斯管辖。For David testifies and says: "The Lord is high above all nations, and his glory above the heavens! Who is like the Lord our God, who is seated on high, who looks far down upon the heavens and the earth?"大卫作证说:“耶和华是上述所有国家都高,他的上述天上的荣耀,谁像耶和华我们的神,谁是高层次的,他站得高,看得远,看不起的天地!” (Ps. 113:4 ff.).“(诗篇113:4 FF。)。Again: "Thou searchest out . . . all my ways. Even before a word is on my tongue, lo, O Lord, Thou knowest it altogether" (Ps. 139:3 f.).还是那句话:“。。祢searchest我所有的方式,即使前一个字我的舌头,看哪,耶和华阿,祢knowest完全”(诗篇139:3 F.)。Paul also testifies and declares: "In him we live and move and have our being" (Acts 17:28), and "from him and through him and to him are all things" (Rom. 11:36).保罗也证明,并声明:“在他身上,我们生活,动作,有我们的存在”(使徒行传17:28),“从他并通过他和他所有的东西”(罗11:36)。 Therefore Augustine most truly and according to Scripture declared in his book De Agone Christi, cap.因此奥古斯丁最真实,并根据圣经宣布Agone斯蒂 ,第在他的书。8, "The Lord said, 'Are not two sparrows sold for a penny? And not one of them will fall to the ground without your Father's will'" (Matt. 10:29). 8,“耶和华说,”是一分钱不出售两个麻雀,他们没有一个人会摔在地上,没有你的父亲会'“(马太福音10:29)。By speaking thus, he wanted to show that what men regard as of least value is governed by God's omnipotence.因此,通过讲,他想表明,男性至少价值方面是上帝的全能管辖。For he who is the truth says that the birds of the air are fed by him and the lilies of the field are clothed by him; he also says that the hairs of our head are numbered (Mat. 6:26 ff.).对于他,就是这个道理说,空中的鸟是美联储由他和野地里的百合花都被他穿,他也说,我们头上的头发也都被编号(马太福音6:26 FF)。。

The Epicureans. We therefore condemn the Epicureans who deny the providence of God, and all those who blasphemously say that God is busy with the heavens and neither sees nor cares about us and our affairs. 伊壁鸠鲁。因此,我们谴责伊壁鸠鲁否认上帝的普罗维登斯,和所有那些亵渎说,上帝是与天的忙碌,既没有看到也没有关于我们和我们的的事务的关心。 David, the royal prophet, also condemned this when he said: "O Lord, how long shall the wicked exult? They say, 'The Lord does not see; the God of Jacob does not perceive.' ,皇家先知,大卫还谴责了这一点时,他说:“主没有看到,雅各的神不认为”主啊,多久应恶人欢欣鼓舞,他们说,Understand, O dullest of the people! Fools, when will you be wise? He who planted the ear, does he not hear? He who formed the eye, does he not see?"记者了解到,Ø乏味的人!傻瓜,你何时会是明智的,他种植的耳朵,他不听,他形成了眼睛,他看不到吗?“(Ps. 94:3,7-9). (诗篇94:3,7-9)。

Means Not To Be Despised. Nevertheless, we do not spurn as useless the means by which divine providence works, but we teach that we are to adapt ourselves to them in so far as they are recommended to us in the Word of God.指不被人鄙视 ,不过,我们不摒弃无用的手段,使神圣的普罗维登斯工程,但我们教,我们适应到目前为止,因为它们是在神的话语给我们建议。Wherefore we disapprove of the rash statements of those who say that if all things are managed by the providence of God, then our efforts and endeavours are in vain.为何我们不赞成那些说,如果所有的东西都是由上帝的普罗维登斯,管理,那么我们的努力,并努力都是徒劳的的皮疹报表。It will be sufficient if we leave everything to the governance of divine providence, and we will not have to worry about anything or do anything.这将是足够的,如果我们放弃一切神圣的普罗维登斯治理,我们就不必担心什么,或做任何事情。For although Paul understood that he sailed under the providence of God who had said to him: "You must bear witness also at Rome" (Acts 23:11), and in addition had given him the promise, "There will be no loss of life among you . . . and not a hair is to perish from the head of any of you" (Acts 27:22, 34), yet when the sailors were nevertheless thinking about abandoning ship the same Paul said to the centurion and the soldiers: "Unless these men stay in the ship, you cannot be saved" (Acts 27:31).虽然保罗明白他航行在神普罗维登斯曾经说过对他说:“你还必须承担在罗马的见证”(徒23:11),并在另外给了他的承诺,“将不会有损失,而不是生活在你们中间。头发是灭亡从任何你的“(徒27:22,34)头,但是当水手,但考虑放弃船舶相同的保说,百夫长和士兵:“除非这些人留在船上,你不能得救”(徒27:31)。 For God, who has appointed to everything its end, has ordained the beginning and the means by which it reaches its goal.对于神,人已委任一切结束,已受戒的开始和它达到其目标的手段。The heathen ascribe things to blind fortune and uncertain chance.异教徒赋予的东西盲目财富和不确定的机会。But St. James does not want us to say: "Today or tomorrow we will go into such and such a town and trade," but adds: "Instead you ought to say, 'If the Lord wills, we shall live and we shall do this or that'" (James 4:13,15).但圣雅各福群不希望我们说:“今天或明天,我们将进入某某镇和贸易”,但补充说:“相反,你应该说,”如果上帝的意志,我们将生活,我们会做这样或那样的'“(雅各书4:13,15)。 And Augustine says: "Everything which to vain men seems to happen in nature by accident, occurs only by his Word, because it happens only at his command" (Enarrationes in Psalmos 148). Thus it seemed to happen by mere chance when Saul, while seeking his father's asses, unexpectedly fell in with the prophet Samuel.和奥古斯丁说:“一切徒劳的男子似乎在自然界中发生意外,只有通过他的话语出现,因为它只会发生在他的命令”(148 Psalmos Enarrationes)因此,它似乎只是出于偶然,当扫罗发生同时寻求父亲的驴,竟然爱上了先知撒母耳。But previously the Lord had said to the prophet: "Tomorrow I will send to you a man from the land of Benjamin" (1 Sam. 9:16).但以前耶和华的先知说:“明天我将发送给你一个人从本雅明的土地”(1山姆9:16)。

Chapter 7 - Of the Creation of All Things: Of Angels, the Devil, and Man第7章 - 万物的创造:天使,魔鬼,和曼

God Created All Things. This good and almighty God created all things, both visible and invisible, by his coeternal Word, and preserves them by his co-eternal Spirit, as David testified when he said: "By the word of the Lord the heavens were made, and all their host by the breath of his mouth" (Ps. 33:6).这种良好的和全能的上帝,上帝创造万物创造的所有的东西,有形和无形的,他coeternal字,并保留他合作的永恒的精神,为大卫作证时,他说:耶和华天上的字。“发了言,和他们所有的主机由他口中的“(诗篇33:6)气息。 And, as Scripture says, everything that God had made was very good, and was made fo the profit and use of man.而且,正如圣经说,神所造的一切是非常好的,而且是人的利润和使用。Now we assert that all those things proceed from one beginning.现在,我们断言,所有这些事情从一开始着手。

Manichaeans and Marcionites. Therefore, we condemn the Manichaeans and Marcionites who impiously imagined two substances and natures, one good, the other evil; also two beginnings and two gods contrary to each other, a good one and an evil one.摩尼教和Marcionites因此,我们谴责的摩尼教和Marcionites impiously想象的两种物质的性质,一个很好的,其他邪恶的,还有两个起点和两个神彼此相反,一个好的和一个邪恶的。

Of Angels and the Devil. Among all creatures, angels and men are most excellent. 天使和魔鬼。在所有的生物中,天使和男人是最优秀的的。Concerning angels, Holy Scripture declares: "Who makest the winds thy messengers, fire and flame thy ministers" (Ps. 104:4).关于天使,圣经宣称:“谁makest风你的使者,火和火焰你的部长”(诗篇104:4)。Also it says: "Are they not all ministering spirits sent forth to serve, for the sake of those who are to obtain salvation?"也说:“他们是不是所有的服事精神就差服务,为了那些获得救赎?”(Heb. 1:14).(希伯来书1:14)。 Concerning the devil, the Lord Jesus himself testifies "He was a murderer from the beginning, and has nothing to do with the truth, because there is no truth in him. When he lies he speaks according to his own nature, for he is a liar and the father of lies" (John 8:44).关于魔鬼,主耶稣自己作证“他从起初是杀人的,并已与真理无关,这是因为他心里没有真理,当他说谎,他根据自己的性质讲,他是一个骗子和谎言之父“(约翰福音8:44)。 Consequently we teach that some angels persisted in obedience and were appointed for faithful service to God and men, but others fell of their own free will and were cast into destruction, becoming enemies of all good and of the faithful, etc.因此,我们教一些天使,坚持服从和被任命为神和人的诚信服务,但别人对自己的自由意志下降,铸造成的破坏,成为所有良好和忠实,等敌人

Of Man. Now concerning man, Scripture says that in the beginning he was made good according to the image and likeness of God; that God placed him in Paradise and made all things subject to him (Gen., ch. 2). 人的有关的人,圣经说,他是在开始取得了良好的按照神的形象和肖像;神放置在天堂,他和他的所有事情(将军,CH 2 )。This is what David magnificently sets forth in Psalm 8.这是大卫辉煌载列在诗篇8。Moreover, God gave him a wife and blessed them.此外,上帝给他的妻子和他们祝福。We also affirm that man consists of two different substances in one person: an immortal soul which, when separated from the body, neither sleeps nor dies, and a mortal body which will nevertheless be raised up from the dead at the last judgment in order that then the whole man, either in life or in death, abide forever.我们还申明,男子在一个人的两个不同的物质组成:一个不朽的灵魂,从人体中分离出来时,既不睡觉也不死亡,然而一个致命的机构,它将在最后的判决提出的从死里复活,以便然后整个人,无论是在生活或死亡,永远遵守。

The Sects. We condemn all who ridicule or by subtle arguments cast doubt upon the immortality of souls, or who say that the soul sleeps or is a part of God.其门下 ,我们谴责所有那些嘲笑或微妙的论点投不朽的灵魂后的疑问,或者说灵魂睡觉,或者是上帝的一部分。 In short, we condemn all opinions of all men, however many, that depart from what has been delivered unto us by the Holy Scriptures in the apostolic Church of Christ concerning creation, angels, and demons, and man.总之,我们谴责所有所有的人的意见,然而,许多,从已交付给我们的关于创建在基督使徒教会的圣经,天使,和恶魔,和男子离开。

Chapter 8 - Of Man's Fall, Sin and the Cause of Sin第8章 - 人的秋季,仙和仙的原因

The Fall of Man. In the beginning, man was made according to the image of God, in righteousness and true holiness, good and upright.的开始。秋季 ,人是按上帝的形象,在正义和真正的圣洁,良好的和正直的。But when at the instigation of the serpent and by his own fault he abandoned goodness and righteousness, he became subject to sin, death and various calamities.但是,在蛇的唆使和自己的过错时,他抛弃了善良和正义,他就成了罪恶,死亡和各种灾害。And what he became by the fall, that is, subject to sin, death and various calamities, so are all those who have descended from him.和他成为秋季,就是罪,死亡和各种灾害,等等都是那些已经从他的后裔。

Sin. By sin we understand that innate corruption of man which has been derived or propagated in us all from our first parents, by which we, immersed in perverse desires and averse to all good are inclined to all evil. 罪。罪,据我们了解,已衍生或从我们的第一个父母,在我们所有人的传播,使我们沉浸在不正当的欲望和厌恶都好倾向于一切邪恶的人与生俱来的腐败。 Full of all wickedness, distrust, contempt and hatred of God, we are unable to do or even to think anything good of ourselves.所有的邪恶,不信任,蔑视和仇恨神的全部,我们不能做,甚至认为什么对自己好。Moreover, even as we grow older, so by wicked thoughts, words and deeds committed against God's law, we bring forth corrupt fruit worthy of an evil tree (Matt. 12:33 ff.).此外,甚至随着年龄的增长,因此对上帝的法律犯下的邪恶思想,言论和事迹,我们带来来回腐败值得一个邪恶树(马太12时33分几段)。的水果。 For this reason by our own deserts, being subject to the wrath of God, we are liable to just punishment, so that all of us would have been cast away by God if Christ, the Deliverer, had not brought us back.对于这个由我们自己的沙漠的原因,我们受到神的忿怒,一经定罪,公正的惩罚,使我们所有已经投神的路程,如果基督者信息,没有给我们带来了。

Death. By death we understand not only bodily death, which all of us must once suffer on account of sins, but also eternal punishment due to our sins and corruption. 死亡。死亡,我们了解不仅身体的死亡,我们所有人都必须曾经遭受的罪孽帐户,而且由于我们的罪和贪污,永恒的惩罚。For the apostle says: "We were dead through trespasses and sins . . . and were by nature children of wrath, like the rest of mankind. But God, who is rich in mercy . . . even when we were dead through our trespasses, made us alive together with Christ" (Eph. 2:1 ff.).对于使徒说:。。。“我们通过过犯罪恶死和性质儿童的愤怒,就像人类的其余部分,但上帝,谁是丰富的怜悯,甚至当我们通过我们的过犯死亡,我们的生命与基督“(弗2:1 FF)。一起。Also: "As sin came into the world through one man and death through sin, and so death spread to all men because all men sinned" (Rom. 5:12).又道:“如罪是通过一名男子和死亡是从罪,于是死就蔓延到所有的人走向世界,因为所有的男人犯了罪”(罗马书5:12)。

Original Sin. We therefore acknowledge that there is original sin in all men. 原罪。因此,我们承认,在所有男人的原罪。

Actual Sins. We acknowledge that all other sins which arise from it are called and truly are sins, no matter by what name they may be called, whether mortal, venial or that which is said to be the sin against the Holy Spirit which is never forgiven (Mark 3:29; 1 John 5:16). 实际的罪孽,我们承认,从它产生的所有其他罪被称为真正的罪过,无论通过什么样的名字,他们可能被称为,无论是凡人,venial,这被认为是对圣灵的罪,这是从来没有原谅(马可福音3:29;约翰一书5:1​​6)。 We also confess that sins are not equal; although they arise from the same fountain of corruption and unbelief, some are more serious than others.我们也承认,罪孽是不相等的,虽然他们出现的腐败和不信的喷泉,一些比其他人更严重。As the Lord said, it will be more tolerable for Sodom than for the city that rejects the word of the Gospel (Matt. 10:14 f.; 11:20 ff.).正如耶和华说,它将会比拒绝的福音(马太10时14 F.字;城市所多玛的容忍。11:20 FF)。

The Sects. We therefore condemn all who have taught contrary to this, especially Pelagius and all the Pelagians, together with the Jovinians who, with the Stoics, regard all sins as equal. 其门下。因此,我们谴责一切教与此相反,特别是伯拉纠和所有Pelagians,Jovinians,与斯多葛,把所有的罪孽,作为平等。 In this whole matter we agree with St. Augustine who derived and defended his view from Holy Scriptures.在这整件事情,我们同意与派生和捍卫他认为圣经的圣奥古斯丁。Moreover, we condemn Florinus and Blastus, against whom Irenaeus wrote, and all who make God the author of sin.此外,我们谴责Florinus和Blastus,对人爱任纽写道,和所有神罪的作者。

God Is Not the Author of Sin, and How Far He Is Said to Harden. It is expressly written: "Thou art not a God who delights in wickedness. Thou hatest all evildoers. Thou destroyest those who speak lies" (Ps. 5:4 ff.). 上帝不是罪的作者,据说,他是硬化明确写着:“你是不是在邪恶美食的神祢hatest所有坏人祢destroyest那些发言谎言。”(诗篇5 : 4 FF)。And again: "When the devil lies, he speaks according to his own nature, for he is a liar and the father of lies" (John 8:44).的话:“当魔鬼在于,他根据自己的性质讲,他是个骗子和谎言之父”(约翰福音8:44)。Moreover, there is enough sinfulness and corruption in us that it is not necessary for God to infuse into us a new or still greater perversity.此外,有足够的在我们的罪恶和腐败,这是没有必要为上帝到我们注入了一个新的或更大的反常。When, therefore, it is said in Scripture that God hardens, blinds and delivers up to a reprobate mind, it is to be understood that God does it by a just judgment as a just Judge and Avenger.因此,当它在圣经说,上帝变硬,百叶窗,并提供一个堕落的心灵,这是可以理解的神,由它只是作为一个公正的法官和复仇者的判决。 Finally, as often as God in Scripture is said or seems to do something evil, it is not thereby said that man does not do evil, but that God permits it and does not prevent it, according to his just judgment, who could prevent it if he wished, or because he turns man's evil into good, as he did in the case of Joseph's brethren, or because he governs sins lest they break out and rage more than is appropriate.最后,经常在圣经中的上帝是说似乎做一些邪恶,这是不能因此而说,人没有做坏事,但上帝允许的话,并不妨碍它,根据他的公正判决,可以防止如果他想,还是因为他变成好男人的邪恶,因为他在约瑟的弟兄们,还是因为他执政的罪孽,以免他们爆发和愤怒更比是适当的。 St. Augustine writes in his Enchiridion: "What happens contrary to his will occurs, in a wonderful and ineffable way, not apart from his will. For it would not happen if he did not allow it. And yet he does not allow it unwillingly but willingly. But he who is good would not permit evil to be done, unless, being omnipotent, he could bring good out of evil."圣奥古斯丁在他便览写道:“会发生什么事发生违背他的意志,在一个美好的和不可言喻的的方式,而不是从他的意志,除了因为它不会发生这种情况,如果他没有答应,但他不允许它不情愿。但心甘情愿,但他谁好,不会允许邪恶做,除非被万能,他可能带来的善恶了。“ Thus wrote Augustine.因此写了奥古斯丁。

Curious Questions. Other questions, such as whether God willed Adam to fall, or why he did not prevent the fall, and similar questions, we reckon among curious questions (unless perchance the wickedness of heretics or of other churlish men compels us also to explain them out of the Word of God, as the godly teachers of the Church have frequently done), knowing that the Lord forbade man to eat of the forbidden fruit and punished his transgression.我们好奇的问题。其他的问题,如神的意志亚当是否下降,或他为什么不防止摔倒,和类似的问题,我们认为好奇的问题之间(除非或许邪恶异端或其他粗野的男人强迫,也解释他们神的话语,作为教会的虔诚教师经常这样做),知道,上帝禁止人吃了禁果,惩罚他的海侵。 We also know that what things are done are not evil with respect to the providence, will, and power of God, but in respect of Satan and our will opposing the will of God.我们也知道,做什么样的东西是不尊重普罗维登斯邪恶,意志,上帝的力量,但在尊重撒旦,我们将反对神的旨意。

Chapter 9 - Of Free Will, and Thus of Human Powers第9章 - 自由意志,并因此人类力量

In this matter, which has always produced many conflicts in the Church, we teach that a threefold condition or state of man is to be considered.在这个问题上,一直在教会的许多冲突,我们教了三倍,条件或状态的男子是要考虑的。

What Man Was Before the Fall. There is the state in which man was in the beginning before the fall, namely, upright and free, so that he could both continue in goodness and decline to evil. 什么人是在秋季之前是在这名男子是在开始之前,秋季,即正直和自由,使他能够继续向恶的善良和下降的状态。However, he declined to evil, and has involved himself and the whole human race in sin and death, as has been said already.不过,他拒绝邪恶,并参与自己和整个人类的罪恶和死亡,因为已经说过。

What Man Was After the Fall. Then we are to consider what man was after the fall. 什么人后回落,然后我们要考虑什么人后回落。To be sure, his reason was not taken from him, nor was he deprived of will, and he was not entirely changed into a stone or a tree.可以肯定的是,他的理由是不采取从他身上,也不是他将被剥夺,他并没有完全改变成石头或树。But they were so altered and weakened that they no longer can do what they could before the fall.但他们是如此的改变和削弱,他们不再可以做什么前下降。For the understanding is darkened, and the will which was free has become an enslaved will.的理解是黑暗的,将免费已经成为一个被奴役的意志。Now it serves sin, not unwillingly but willingly.现在供应罪,不情愿,但心甘情愿。And indeed, it is called a will, not an unwill(ing).而事实上,它被称为一个会,而不是一个unwill(ING)。

Man Does Evil by His Own Free Will. Therefore, in regard to evil or sin, man is not forced by God or by the devil but does evil by his own free will, and in this respect he has a most free will. 人不能由他自己的自由意志的邪恶,因此,罪恶或罪方面,男人是不是强迫上帝或魔鬼,但邪由他自己的自由意志,在这方面,他有一个最自由意志。 But when we frequently see that the worst crimes and designs of men are prevented by God from reaching their purpose, this does not take away man's freedom in doing evil, but God by his own power prevents what man freely planned otherwise.但是,当我们经常看到的最严重罪行和男性设计无法达到他们的目的是上帝,这不带走人的作恶的自由,但自己的力量防止什么人自由地计划,否则神。 Thus Joseph's brothers freely determined to get rid of him, but they were unable to do it because something else seemed good to the counsel of God.因此,约瑟的哥哥自由地决定除掉他,但他们无法做到这一点,因为别的东西似乎好神律师。

Man Is Not Capable of Good Per se. In regard to goodness and virtue man's reason does not judge rightly of itself concerning divine things.男人是不是好 本身 能力 。关于善良和美德的人的原因不法官本身对神圣的东西,正确的。For the evangelical and apostolic Scripture requires regeneration of whoever among us wishes to be saved.对于福音和使徒圣经需要的人在我们的愿望,要保存再生。Hence our first birth from Adam contributes nothing to our salvation.因此,我们从亚当的第一个诞生的,有助于我们的得救无关。 Paul says: "The unspiritual man does not receive the gifts of the Spirit of God," etc. (1 Cor. 2:14).保罗说:“非精神的人不接受上帝的精神,送礼”等(林前2:14)。And in another place he denies that we of ourselves are capable of thinking anything good (2 Cor. 3:5).而在另一个地方,他否认自己,我们能够思考什么都好(林后3:5)。Now it is known that the mind or intellect is the guide of the will, and when the guide is blind, it is obvious how far the will reaches.现在它是已知的头脑或智力是意志的指导,引导时是盲目的,很明显将达到多远。 Wherefore, man not yet regenerate has no free will for good, no strength to perform what is good.因此,男人不还再生,没有良好的自由意志,没有力气去执行什么是好的。The Lord says in the Gospel: "Truly, truly, I say to you, everyone who commits sin is a slave to sin" (John 8:34).主在福音中说:“真正,真正,我对你说,每个人犯罪是一个罪的奴仆”(约翰福音8:34)。And the apostle says: "The mind that is set on the flesh is hostile to God; it does not submit to God's law, indeed it cannot" (Rom. 8:7).和使徒说:“这是在肉体上设置的头脑是敌对神,它不服从上帝的法律,确实不能”(罗马书8:7)。 Yet in regard to earthly things, fallen man is not entirely lacking in understanding.然而,在地上的事,堕落的人是不完全缺乏了解。

Understanding of the Arts. For God in his mercy has permitted the powers of the intellect to remain, though differing greatly from what was in man before the fall. 了解艺术。神在他的怜悯已批准智力的权力,保持,虽然大大不同于在秋天前的男子是什么。God commands us to cultivate our natural talents, and meanwhile adds both gifts and success.神命令我们要培养我们的天赋,同时增加了礼品和成功。And it is obvious that we make no progress in all the arts without God's blessing.很明显,我们在所有的艺术没有上帝的祝福没有取得任何进展。In any case, Scripture refers all the arts to God; and, indeed, the heathen trace the origin of the arts to the gods who invented them.在任何情况下,圣经是指对上帝的所有艺术;,事实上,异教徒的追寻艺术的起源,他们是谁发明的神。

Of What Kind Are the Powers of the Regenerate, and in What Way Their Wills Are Free. Finally, we must see whether the regenerate have free wills, and to what extent. 什么样的再生的权力,以及以何种方式他们的意志是自由的。,最后,我们必须看到的再生是否有免费的遗嘱,以及在何种程度。In regeneration the understanding is illumined by the Holy Spirit in order that it may understand both the mysteries and the will of God.在再生的理解是照亮,以便它可以理解的奥秘和神的旨意,圣灵。And the will itself is not only changed by the Spirit, but it is also equipped with faculties so that it wills and is able to do the good of its own accord (Rom. 8:1 ff.).和本身不仅改变的精神,但它也与各系配备,这样的意志和能够做的好自己的协议“(罗马书8:1 FF)。。Unless we grant this, we will deny Christian liberty and introduce a legal bondage.除非我们承认这一点,我们将拒绝基督教的自由,并引入了法律的束缚。But the prophet has God saying: "I will put my law within them, and I will write it upon their hearts" (Jer. 31:33; Ezek. 36:26 f.).但先知神说:“我会把我在他们的法律,我会写在他们的心中”(耶31:33;以西结书36:26 F.。)。The Lord also says in the Gospel: "If the Son makes you free, you will be free indeed" (John 8:36).主在福音中说:“如果儿子让你自由,你自由了”(约翰福音8:36)。Paul also writes to the Philippians: "It has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake" (Phil. 1:29).保罗也写信给腓立:“它已被授予给你,为基督的缘故,你应该不仅相信他,但也为他着想遭受”(腓1:29)。Again: "I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ" (v. 6).又说:“我相信,他开始在一个良好的工作把它完成耶稣基督的日子”(6节)。Also: "God is at work in you, both to will and to work for his good pleasure" (ch. 2:13).另外:“上帝是在你的工作,都将和他的美意”(章2:13)。

The Regenerate Work Not Only Passively but Actively. However, in this connection we teach that there are two things to be observed: First, that the regenerate, in choosing and doing good, work not only passively but actively. 重生的工作不仅被动而是主动然而,在这方面,我们教,有两件事情必须遵守: 首先 ,再生,在选择和做好工作不仅被动,而是积极。For they are moved by God that they may do themselves what they do.因为他们是上帝感动,他们做什么,他们可以做自己。For Augustine rightly adduces the saying that "God is said to be our helper. But no one can be helped unless he does something."奥古斯丁正确地举出说,“上帝是说是我们的帮手。,但没有人可以帮助,除非他做一些事情。”The Manichaeans robbed man of all activity and made him like a stone or block of wood.摩尼教被抢人的所有活动和他就像一块石头或木块。

The Free Will Is Weak in the Regenerate. Secondly, in the regenerate a weakness remains.自由意志薄弱的再生。其次,在再生一个弱点依然存在。For since sin dwells in us, and in the regenerate the flesh struggles against the Spirit till the end of our lives, they do not easily accomplish in all things what they had planned.自罪住我们,并在再生肉体的打击,直到结束我们的生活的精神斗争,他们并不轻松地完成他们计划在所有的事情。These things are confirmed by the apostle in Rom., ch.这些东西都证实,ROM中的使徒。,CH。7, and Gal., ch.7,加,CH。 5.5。Therefore that free will is weak in us on account of the remnants of the old Adam and of innate human corruption remaining in us until the end of our lives.因此,自由意志是我们的薄弱岁的亚当和人类与生俱来的腐败,在我们剩下的,直到我们的生活结束的残余。Meanwhile, since the power of the flesh and the remnants of the old man are not so efficacious that they wholly extinguish the work of the Spirit, for that reason the faithful are said to be free, yet so that they acknowledge their inffrmity and do not glory at all in their free will.同时,由于肉体的权力和老头的残余不那么灵验,他们完全熄灭圣灵的工作,因此,信徒们说是免费的,但让他们承认他们的inffrmity不他们的自由意志在所有的荣耀。 For believers ought always to keep in mind what St. Augustine so many times inculcated according to the apostle: "What have you that you did not receive? If then you received, why do you boast as if it were not a gift?"对于信徒应该始终牢记圣奥古斯丁根据使徒灌输的多次:“你有什么,你没有收到如果那么你收到,你为何自夸,仿佛它是不是一个礼物?” To this he adds that what we have planned does not immediately come to pass.对此,他补充说,我们计划不会立即来通过。 For the issue of things lies in the hand of God.对事物的问题在于上帝之手。This is the reason Paul prayed to the Lord to prosper his journey (Rom. 1:10).这就是为什么保罗祷告耶和华繁荣他的旅程(罗马书1:10)。And this also is the reason the free will is weak.这也是自由意志薄弱的原因。

In External Things There Is Liberty. Moreover, no one denies that in external things both the regenerate and the unregenerate enjoy free will. 外在的东西,那里就得以自由 。此外,没有人会否认,在外界事物的再生和unregenerate享有的自由意志。For man has in common with other living creatures (to which he is not inferior) this nature to will some things and not to will others.对于人与其他生物(他并不逊色),这自然的共同的一些东西,而不是将他人。Thus he is able to speak or to keep silent, to go out of his house or to remain at home, etc. However, even here God's power is always to be observed, for it was the cause that Balaam could not go as far as he wanted (Num., ch. 24), and Zacharias upon returning from the temple could not speak as he wanted (Luke, ch. 1).因此,他能说话或保持沉默,走出去他家,或留在家中,等等。然而,即使在上帝的力量总是待观察,因为它是巴兰不能去尽可能的事业他想(民数记24章),并从寺庙回国后撒迦利亚说不出话来,他想(路加,CH 1)。

Heresies. In this matter we condemn the Manichaeans who deny that the beginning of evil was for man [created] good, from his free will.异端 ,在这个问题上,我们谴责否认邪恶开始为男子的摩尼教[创建]很好,从他的自由意志。We also condemn the Pelagians who assert that an evil man has sufficient free will to do the good that is commanded.我们还谴责Pelagians断言,一个邪恶的人有足够的自由意志做了良好的指挥。Both are refuted by Holy Scripture which says to the former, "God made man upright" and to the latter, "If the Son makes you free, you will be free indeed" (John 8:36).都反驳说前者的圣经“,上帝造人直立”,后者,“如果儿子让你自由,你将自由了”(约翰福音8:36)。

Chapter 10 - Of the Predestination of God and the Election of the Saints第10章 - 神的宿命和选举圣徒

God Has Elected Us Out of Grace. From eternity God has freely, and of his mere grace, without any respect to men, predestinated or elected the saints whom he wills to save in Christ, according to the saying of the apostle, "God chose us in him before the foundation of the world" (Eph. 1:4).神选出我们的恩典 ,从永恒的神的自由,和他的单纯的恩典,没有任何男人的尊重,predestinated或当选为圣人保存在基督里他的遗嘱,根据使徒说, “上帝的选择我们在他之前,世界基金会“(弗1:4)。And again: "Who saved us and called us with a holy calling, not in virtue of our works but in virtue of his own purpose and the grace which he gave us in Christ Jesus ages ago, and now has manifested through the appearing of our Savior Christ Jesus" (2 Tim. 1:9 f.).又道:“谁救了我们,并呼吁以一种神圣的呼吁,我们不是凭借我们的作品,但凭借自己的目的,他给我们在基督耶稣里年龄前的宽限期,现在已经出现通过我们的表现救主基督耶稣“(2添。1:9 F.)。

We Are Elected or Predestinated in Christ. Therefore, although not on account of any merit of ours, God has elected us, not directly, but in Christ, and on account of Christ, in order that those who are now ingrafted into Christ by faith might also be elected. 我们是民选或在基督Predestinated的,因此,虽然没有任何值得我们的帐户中,上帝已经当选我们,而不是直接在基督里,基督,但,为了使那些现在因信基督ingrafted也可能当选。 But those who were outside Christ were rejected, according to the word of the apostle, "Examine yourselves, to see whether you are holding to your faith. Test yourselves. Do you not realize that Jesus Christ is in you?--unless indeed you fail to meet the test!"但那些以外基督的人被拒绝,根据使徒的话“,检查自己,看你是否持有你的信心测试自己你不认识耶稣基督,你是 - ?除非你确实不符合测试!“(2 Cor. 13:5).(林后13:5)。

We Are Elected for a Definite Purpose. Finally, the saints are chosen by God for a definite purpose, which the apostle himself explains when he says, "He chose us in him for adoption that we should be holy and blameless before him in love. He destined us for adoption to be his sons through Jesus Christ that they should be to the praise of the glory of his grace" (Eph. 1:4 ff.). 我们当选为一定的目的 ,最后,圣人是上帝选择了一个明确的目的,使徒自己解释时,他说,“他选择了通过我们在他身上,我们应该在他之前在爱情的神圣和无可指责的。通过他注定我们必须通过他的儿子耶稣基督,他们应该到对他的恩典“(弗1:4 FF)。的荣耀称赞。

We Are to Have a Good Hope for All. And although God knows who are his, and here and there mention is made of the small number of elect, yet we must hope well of all, and not rashly judge any man to be a reprobate. 我们要为所有的好望角,虽然上帝知道谁是他的,在这里和那里提的是少数的选举,但我们必须以及所有希望,而不是贸然判断,任何人是一个恶棍。 For Paul says to the Philippians, "I thank my God for you all" (now he speaks of the whole Church in Philippi), "because of your fellowship in the Gospel, being persuaded that he who began a good work in you will bring it to completion at the day of Jesus Christ. It is also right that I have this opinion of you all" (Phil. 1:3 ff.).对于保罗说腓,“我感谢大家,我的上帝”(现在他在腓整个教会说话),“因为你在福音团契,被说服,他开始了一个良好的工作,你会带来完成耶稣基督的日子。这也是正确的,我有这个大家的意见“(腓1:3 FF)。。

Whether Few Are Elect. And when the Lord was asked whether there were few that should be saved, he does not answer and tell them that few or many should be saved or damned, but rather he exhorts every man to "strive to enter by the narrow door" (Luke 13:24): as if he should say, It is not for you curiously to inquire about these matters, but rather to endeavor that you may enter into heaven by the straight way. 无论很少当选。而当主询问是否有一些应该被保存,他并没有回答,并告诉他们,应保存或该死的是多是少,而是他劝告每个人以“力争进入由窄门“(路加福音13:24):如果他说,这是不适合你好奇地打听这些事情,而是要努力,您可能会进入到天堂直。

What in This Matter Is To Be Condemned. Therefore we do not approve of the impious speeches of some who say, "Few are chosen, and since I do not know whether I am among the number of the few, I will enjoy myself." 在这个问题上是应该受到谴责,因此我们不赞成一些人说,“很少有选择,因为我不知道我是否是很少数的数目,我会享受自己的不虔诚发言。 “Others say, "If I am predestinated and elected by God, nothing can hinder me from salvation, which is already certainly appointed for me, no matter what I do. But if I am in the number of the reprobate, no faith or repentance will help me, since the decree of God cannot be changed. Therefore all doctrines and admonitions are useless."也有人说,“如果我predestinated和神所选出的,没有任何东西可以阻碍我从救恩,这已经是肯定的任命对我来说,无论我做什么,但如果我在我的恶棍,没有信心或悔改帮助我,因为上帝的法令不能改变,因此所有的教义和训诫是无用的。“ Now the saying of the apostle contradicts these men: "The Lord's servant must be ready to teach, instructing those who oppose him, so that if God should grant that they repent to know the truth, they may recover from the snare of the devil, after being held captive by him to do his will" (2 Tim. 2:23 ff.).使徒说违背这些人:“主的仆人必须准备教,指导那些反对他的人,所以,如果神应授予,他们悔改知道事情的真相,他们可能恢复了魔鬼的圈套,后他被关押的俘虏做他会“(2添。2:23 FF)。。

Admonitions Are Not in Vain Because Salvation Proceeds from Election. Augustine also shows that both the grace of free election and predestination, and also salutary admonitions and doctrines, are to be preached (Lib. de Dono Perseverantiae, cap. 14 ff.).告诫是不是徒劳的,因为从选举救国得益 。奥古斯丁也表明,宽限期的自由选举和宿命,也是有益的忠告和学说, 宣扬(Lib. Dono Perseverantiae,第14 FF) 。

Whether We Are Elected. We therefore find fault with those who outside of Christ ask whether they are elected.我们是否当选。因此,我们与基督以外的问他们是否当选故障。 And what has God decreed concerning them before all eternity?神颁布了关于他们之前所有永恒?For the preaching of the Gospel is to be heard, and it is to be believed; and it is to be held as beyond doubt that if you believe and are in Christ, you are elected.对于传播福音,听到的是,它是可以相信,它是被视为毫无疑问,如果你相信,在基督里,您当选后举行的。For the Father has revealed unto us in Christ the eternal purpose of his predestination, as I have just now shown from the apostle in 2 Tim.对于父亲曾透露,在基督赐给我们永恒的宗旨,他的宿命,正如我刚才从使徒2添所示。1:9-10.1:9-10。This is therefore above all to be taught and considered, what great love of the Father toward us is revealed to us in Christ.因此,这是首先要讲授和考虑,什么样的的父亲伟大的爱向我们透露,我们在基督里。We must hear what the Lord himself daily preaches to us in the Gospel, how he calls and says: "Come to me all who labor and are heavy-laden, and I will give you rest" (Matt. 11:28).我们必须听到主自己每天宣扬福音给我们,他是如何调用,并说:“来吧,我凡劳苦和重型载货,而我将给你们得安息”(马太福音11:28)。 "God so loved the world, that he gave his only Son, that whoever believes in him should not perish, but have eternal life" (John 3:16).“神爱世人,他给了他唯一的儿子,谁信他的不至灭亡,但有永恒的生命”(约翰福音3:16)。 Also, "It is not the will of my Father that one of these little ones should perish" (Matt. 18:14).此外,“这不是我的父亲的意愿,这些小家伙们应该灭亡”(马太18时14)。

Let Christ, therefore be the looking glass, in whom we may contemplate our predestination.让基督,因此,镜子,在其中,我们可能要考虑我们的宿命。We shall have a sufficiently clear and sure testimony that we are inscribed in the Book of Life if we have fellowship with Christ, and he is ours and we are his in true faith.如果我们与基督相交,他是我们的,我们是他真正的信仰,我们将有足够明确和肯定的证词,我们的生命之书题写。

Temptation in Regard to Predestination. In the temptation in regard to predestination, than which there is scarcely any other more dangerous, we are confronted by the fact that God's promises apply to all the faithful, for he says: "Ask, and everyone who seeks, shall receive" (Luke 11:9 f.).诱以宿命 ,比哪个有是几乎任何其他更危险的,我们,上帝的承诺适用于所有的信徒,对他说,面对:在以宿命诱惑。“问问,和大家谁搞应接受“(路加福音11:9 F.)。This finally we pray, with the whole Church of God, "Our Father who art in heaven" (Matt. 6:9), both because by baptism we are ingrafted into the body of Christ, and we are often fed in his Church with his flesh and blood unto life eternal.最后,我们祈祷与整个教会的神,“我们的父亲谁的艺术天堂”(太6:9),都因为我们的洗礼是ingrafted进入基督的​​身体,和我们经常在他的教会美联储他的肉和血献给永恒的生命。 Thereby, being strengthened, we are commanded to work out our salvation with fear and trembling, according to the precept of Paul.从而,正在加强,我们吩咐工作,我们的救赎与恐惧和颤抖,根据保罗的信条。

Chapter 11 - Of Jesus Christ, True God and Man, the Only Savior of the World第11章 - 真神,人,世界上唯一的救主耶稣基督,

Christ Is True God. We further believe and teach that the Son of God, our Lord Jesus Christ, was predestinated or foreordained from eternity by the Father to be the Savior of the world. 基督是真神,我们进一步相信和教导,我们的主耶稣基督,上帝的儿子,是predestinated或注定的父亲从永恒到世界的救主。 And we believe that he was born, not only when he assumed flesh of the Virgin Mary, and not only before the foundation of the world was laid, but by the Father before all eternity in an inexpressible manner.我们相信,他出生的​​,不仅在他担任圣母玛利亚的肉身,不仅之前的世界奠定了基础,但由之前所有在不可言传的方式的永恒之​​父。 For Isaiah said: "Who can tell his generation? (Ch. 53:8). And Micah says: "His origin is from of old, from ancient days" (Micah 4:2). And John said in the Gospel" "In the beginning was the Word, and the Word was with God, and the Word was God," etc. (Ch. 1:1).因为以赛亚说:“谁能告诉他这一代(章53:8)米迦说:”“(弥4:2)和约翰福音说”他的起源是从旧从远古时代,“在开始的话语,道与神同在,道就是上帝“,等等(章1:1)。 Therefore, with respect to his divinity the Son is coequal and consubstantial with the Father; true God (Phil 2:11), not only in name or by adoption or by any merit, but in substance and nature, as the apostle John has often said: "This is the true God and eternal life" (1 John 5:20).因此,他的神子与父同等和同质的真神(腓2:11),不仅在名称或收养或由任何好处,但在内容和性质,正如使徒约翰经常说:“这是真正的上帝和永生”(约翰一书5:20)。 Paul also says: "He appointed the Son the heir of all things, through whom also he created the world. He reflects the glory of God and bears the very stamp of his nature, upholding all things by his word of power" (Heb. 1:2 f.).保罗也说:“他任命了儿子的一切事物的继承人,他经手也创造了世界,他体现了神的荣耀,并承担他的天性非常邮票所有的东西,坚持他的真言。”(希伯来书1:2 F.)。For in the Gospel the Lord himself said: "Father, glorify Thou me in Thy own presence with the glory which I had with Thee before the world was made" (John 17:5).对于在福音中,主自己说:“天父,祢荣耀在你自己的存在与荣耀,我与你同在世人面前,我”(约翰福音17:5)。And in another place in the Gospel it is written: "The Jews sought all the more to kill him because he . . . called God his Father making himself equal with God" (John 5:18).而在另一个地方它是书面的福音:“犹太人寻求更要杀死他,因为他称为神,他的父亲,使自己与神同等。。”(约翰一书5:1​​8)。

The Sects. We therefore abhor the impious doctrine of Arius and the Arians against the Son of God, and especially the blasphemies of the Spaniard, Michael Servetus, and all his followers, which Satan through them has, as it were, dragged up out of hell and has most audaciously and impiously spread abroad in the world. 门下。因此,我们痛恨不虔诚阿里乌斯主义和对神的儿子,尤其是西班牙人的亵渎,迈克尔塞尔维特,和所有他的追随者,这撒旦是通过他们的arians,因为它是,拖出地狱,最大胆和impiously在国外的世界传播。

Christ Is True Man, Having Real Flesh. We also believe and teach that the eternal Son of the eternal God was made the Son of man, from the seed of Abraham and David, not from the coitus of a man, as the Ebionites said, but was most chastely conceived by the Holy Spirit and born of the ever virgin Mary, as the evangelical history carefully explains to us (Matt., ch. 1). 基督是真正的人,真正的骨肉。我们也相信并教导永恒的上帝的永恒的儿子,是儿子的男子,从亚伯拉罕和大卫的后裔,而不是从一个男人性交,以便尼派说,但最纯洁构思的圣灵,并不断童女马利亚所生,作为福音的历史仔细向我们解释(马太福音,CH 1)。And Paul says: "He took not on him the nature of angels, but of the seed of Abraham."保罗说:“他不上了他的天使的性质,但亚伯拉罕的后裔。”Also the apostle John says that whoever does not believe that Jesus Christ has come in the flesh, is not of God.使徒约翰说,谁不相信耶稣基督在肉体,是不是神。Therefore, the flesh of Christ was neither imaginary nor brought from heaven, As Valentinus and Marcion wrongly imagined.因此,基督的肉,既不是虚构的,也不是从天上带来的,作为Valentinus和马吉安错误可想而知。

A Rational Soul in Christ. Moreover, our Lord Jesus Christ did not have a soul bereft of sense and reason, as Apollinaris thought, nor flesh without a soul, as Eunomius taught, but a soul with its reason, and flesh with its senses, by which in the time of his passion he sustained real bodily pain, as he himself testified when he said: "My soul is very sorrowful, even to death" (Matt. 26:38).在基督里的理性的灵魂 。此外,我们的主耶稣基督并没有剥夺感和理性的灵魂,其感官Apollinaris思想,没有灵魂,也没有肉,作为Eunomius教,但其原因与灵魂,和肉,在他的激情的时候,他真正的身体持续疼痛,正如他自己作证时,他说:“我的灵魂,是很悲哀的,甚至死亡”(马太福音26:38)。 And, "Now is my soul troubled" (John 12:27).而且,“现在是我的灵魂不安”(约翰福音12:27)。

Two Natures in Christ. We therefore acknowledge two natures or substances, the divine and the human, in one and the same Jesus Christ our Lord (Heb., ch. 2).因此,我们在基督里的两个性质 。承认两个性质或物质,神圣的一个人,和相同的耶稣基督我们的主(希伯来文,CH 2) 。And we way that these are bound and united with one another in such a way that they are not absorbed, or confused, or mixed, but are united or joined together in one person--the properties of the natures being unimpaired and permanent.而我们的方式,这些都是约束,并有一个这样的,他们是不会被吸收,或困惑,或混合的方式互相团结,但美国,或一个人一起加入 - 性质受到损害和永久性的属性。

Not Two but One Christ. Thus we worship not two but one Christ the Lord. 而不是两个,而是一个基督,因此我们崇拜而不是两个,而是一个主基督。We repeat: one true God and man.我们再次重申:一个真正的神和人。With respect to his divine nature he is consubstantial with the Father, and with respect to the human nature he is consubstantial with us men, and like us in all things, sin excepted (Heb. 4:15).尊重他的神圣性,他是与父同质,尊重人性,他是与我们人类同质,和我们一样,在所有的事情,罪除外(希伯来书4:15)。

The Sects. And indeed we detest the dogma of the Nestorians who make two of the one Christ and dissolve the unity of the Person. 其门下。事实上,我们厌恶教条景教一个基督和溶解人的团结。Likewise we thoroughly execrate the madness of Eutyches and the Monothelites or Monophysites who destroy the property of the human nature.同样,我们彻底诅咒Eutyches和Monothelites或基督一人摧毁人性化的物业疯狂。

The Divine Nature of Christ Is Not Passible, and the Human Nature Is Not Everywhere. Therefore, we do not in any way teach that the divine nature in Christ has suffered or that Christ according to his human nature is still in the world and thus everywhere.基督神性是不Passible,人的本性是不是处处 ,因此,我们不教任何方式,在基督的神圣性已遭受或基督根据他的人性在世界上依然是,因此随处可见。For neither do we think or teach that the body of Christ ceased to be a true body after his glorification, or was deified, and deified in such a way that it laid aside its properties as regards body and soul, and changed entirely into a divine nature and began to be merely one substance.对于我们也不认为或教导,基督的身体,不再是一个真实的身体后,他颂扬,或者被神化,在这样一种方式,它搁置至于身体和灵魂的属性,完全变成了一个神圣的神化性质和开始仅仅是一种物质。

The Sects. Hence we by no means approve or accept the strained, confused and obscure subtleties of Schwenkfeldt and of similar sophists with their self-contradictory arguments; neither are we Schwenkfeldians.。门下 ,因此,我们绝不批准或接受Schwenkfeldt和类似的诡辩紧张,混乱和模糊的细微之处与他们的自我矛盾的论点,也不是我们Schwenkfeldians。

Our Lord Truly Suffered. We believe, moreover, that our Lord Jesus Christ truly suffered and died for us in the flesh, as Peter says (1 Peter 4:1). 我们的主真正受到影响。此外,我们相信,我们的主耶稣基督真正深受其害,为我们死在肉体中,彼得说:彼得前书4:1)( 1。We abhor the most impious madness of the Jacobites and all the Turks who execrate the suffering of the Lord.我们痛恨Jacobites和所有的诅咒主的痛苦的土耳其人最不虔诚的疯狂。At the same time we do not deny that the Lord of glory was crucified for us, according to Paul's words (1 Cor. 2:8).与此同时,我们不否认,荣耀的主为我们被钉在十字架上,根据保罗的话(1肺心病。2:8)。

Impartation of Properties. We piously and reverently accept and use the impartation of properties which is derived from Scripture and which has been used by all antiquity in explaining and reconciling apparently contradictory passages.物业传授 ,我们虔诚地,虔诚地接受和使用的传授,这是来自圣经,并已全部采用古代的解释和协调显然是矛盾的段落的属性。

Christ Is Truly Risen from the Dead. We believe and teach that the same Jesus Christ our Lord, in his true flesh in which he was crucified and died, rose again from the dead, and that not another flesh was raised other than the one buried, or that a spirit was taken up instead of the flesh, but that he retained his true body.基督是真正的从死里复活 ,我们相信并教导相同耶稣基督我们的主,在他真正的肉中,他被钉在十字架上而死亡,再次上升,从死里复活,并提出不另肉比埋,或精神,而不是肉体,但他保留了他的真身。 Therefore, while his disciples thought they saw the spirit of the Lord, he showed them them his hands and feet which were marked by the prints of the nails and wounds, and added: "See my hands and my feet, that it is I myself; handle me, and see, for a spirit has not flesh and bones as you see that I have" (Luke 24:39).因此,而他的弟子以为他们看见主的精神,他展示了他们他的手和脚,指甲和伤口的打印标记,并补充说:“看我的手,我的脚,这是我自己处理我,看看,精神不是你看到我的肉和骨头“(路加福音24:39)。

Christ Is Truly Ascended Into Heaven. We believe that our Lord Jesus Christ, in his same flesh, ascended above all visible heavens into the highest heaven, that is, the dwelling-place of God and the blessed ones, at the right hand of God the Father. 基督是真正的升天,我们相信,我们的主耶稣基督,在他同样的肉,跻身以上到最高的天上所有可见的天堂,这是居住的地方,神的祝福的,在神的右边,父。 Although it signifies an equal participation in glory and majesty, it is also taken to be a certain place about which the Lord, speaking in the Gospel, says: "I go to prepare a place for you" (John 14:2).虽然它象征着荣耀和威严的平等参与,它也是采取了某一个地方,哪些主,在福音的发言,说:“我去为你们预备地方”(约翰福音14:2)。 The apostle Peter also says: "Heaven must receive Christ until the time of restoring all things" (Acts 3:21).使徒彼得也说:“天无绝人接收,直到恢复所有的事情的时候,基督”(徒3:21)。And from heaven the same Christ will return in judgment, when wickedness will then be at its greatest in the world and when the Antichrist, having corrupted true religion, will fill up all things with superstition and impiety and will cruelly lay waste the Church with bloodshed and flames (Dan., ch. 11).相同的基督从天上将返回的判断,当邪恶就会在世界上最伟大和敌基督的时候,损坏了真正的宗教,将填补所有的事情,与迷信和不虔诚,将残酷的流血奠定浪费教会火焰(但以理书11章)。 But Christ will come again to claim his own, and by his coming to destroy the Antichrist, and to judge the living and the dead (Acts 17:31).但基督会再来要求自己,并且由他来摧毁敌基督,和法官的生活和死亡(使徒17时31)。 For the dead will rise again (1 Thess. 4:14 ff.), and those who on that day (which is unknown to all creatures [Mark 13:32]) will be alive will be changed "in the twinkling of an eye," and all the faithful will be caught up to meet Christ in the air, so that then they may enter with him into the blessed dwelling-places to live forever (1 Cor. 15:51 f.).为死者将再次上升(帖撒罗尼迦前书4时14 FF),和那一天(这是未知的一切生灵[马克13时32分])将活着将在转瞬之间改变“ “和所有的信徒将赶上,以满足空气中的基督,所以,那么他们可能会进入他的祝福居住的地方永远活着(1肺心病。15点51分F.)。But the unbelievers and ungodly will descend with the devils into hell to burn forever and never to be redeemed from torments (Matt. 25:46).但不信的和不敬虔将陷入地狱燃烧,永不与魔鬼折磨(马太福音25:46)赎回。

The Sects. We therefore condemn all who deny a real resurrection of the flesh (2 Tim. 2:18), or who with John of Jerusalem, against whom Jerome wrote, do not have a correct view of the glorification of bodies. 其门下。因此,我们谴责一切否认一个真正的肉(2添。2时18分),或与约翰耶路撒冷,对他们杰罗姆写,没有一个正确看待机构颂扬复活。 We also condemn those who thought that the devil and all the ungodly would at some time be saved, and that there would be and end to punishments.我们也谴责那些认为魔鬼和所有不敬虔的将在一段时间内被保存,将有和最终处罚。 For the Lord has plainly declared: "Their fire is not quenched, and their worm does not die" (Mark 9:44).因为耶和华已经清楚地宣布:“他们的火是不灭的,和他们的蠕虫病毒不会死”(马可福音9:44)。We further condemn Jewish dreams that there will be a golden age on earth before the Day of Judgment, and that the pious, having subdued all their godless enemies, will possess all the kingdoms of the earth.我们进一步谴责犹太人的梦想将会有审判日之前的地球上的一个黄金时代,并虔诚的,制服他们不信神的敌人,将拥有所有的地球王国。 For evangelical truth in Matt., chs.马特,CHS的福音真理。24 and 25, and Luke, ch. 24和25,和卢克,CH。18, and apostolic teaching in 2 Thess., ch.18,和使徒的教诲在帖后,CH。2, and 2 Tim., chs. 2,和2添,CHS。3 and 4, present something quite different.3和4,现在却完全不同。

The Fruit of Christ's Death and Resurrection. Further by his passion and death and everything which he did and endured for our sake by his coming in the flesh, our Lord reconciled all the faithful to the heavenly Father, made expiation for our sins, disarmed death, overcame damnation and hell, and by his resurrection from the dead brought again and restored life and immortality. 在基督的死亡和复活的果实 。进一步由他的激情和死亡和其中他没有和为我们着想忍受他在肉体未来的一切,我们的主不甘心所有的忠实天父,作了赎罪,为我们的罪,解除武装的死亡,克服了诅咒和地狱,又带来了他从死里复活,恢复生命和不朽。 For he is our righteousness, life and resurrection, in a word, the fulness and perfection of all the faithful, salvation and all sufficiency.因为他是我们的义,生命和复活,在一个字,所有的信徒,拯救所有自给自足的丰满和完善。For the apostle says: "In him all the fulness of God was pleased to dwell," and, "You have come to fulness of life in him" (Col., chs. 1 and 2).对于使徒说:“很高兴在他身上所有的神丰满纠缠”,“你来在他的生活充满”(上校,通道1和2。)。

Jesus Christ Is the Only Savior of the World, and the True Awaited Messiah. For we teach and believe that Jesus Christ our Lord is the unique and eternal Savior of the human race, and thus of the whole world, in whom by faith are saved all who before the law, under the law, and under the Gospel were saved, and however many will be saved at the end of the world. 耶稣基督是世界上唯一的救主,真期待已久的弥赛亚的,对于我们的教导和相信,我主耶稣基督是独特而永恒的人类的救主,从而对整个世界的,在人的信念是保存所有在法律面前,根据法律规定,并根据福音得救,然而,许多将被保存在世界的尽头。 For the Lord himself says in the Gospel: "He who does not enter the sheepfold by the door but climbs in by another way, that man is a thief and a robber . . . . I am the door of the sheep" (John 10:1 and 7).主自己在福音中说:“他不进羊圈门的,但爬上另一种方式,那人是贼,就是强盗,​​我就是羊的门。。”(约翰福音10 :1和7)。 And also in another place in the same Gospel he says: "Abraham saw my day and was glad" (ch. 8:56).在另一个在同一个福音地方,他说:“亚伯拉罕看到了我的天,很高兴”(章8:56)The apostle Peter also says: "There is salvation in no one else, for there is no other name under heaven given among men by which we must be saved."使徒彼得也说:“有没有人得救,因为没有其他名称下,我们必须保存的男子之间给予的天堂。”We therefore believe that we will be saved through the grace of our Lord Jesus Christ, as our fathers were (Acts 4:12; 10:43; 15:11).因此,我们相信,我们将通过我们的主耶稣基督的恩典得救,我们的父辈(徒4:12; 10时43分; 15:11)。For Paul also says: "All our fathers ate the same spiritual food and all drank the same spiritual drink. For they drank from the spiritual Rock which followed them, and the Rock was Christ" )1 Cor.对于保罗也说:“我们所有的父亲吃同样的精神食粮和所有喝了同样的精神饮料喝跟着他们的精神岩石,岩石是基督。”)1肺心病。 10:3 f.).10时03楼)。And thus we read that John says: "Christ was the Lamb which was slain from the foundation of the world" (Rev. 13:8), and John the Baptist testified that Christ is that "Lamb of God, who takes away the sin of the world" (John 1:29).我们读到,约翰说:“基督是这是从世界的基础被杀的羔羊”(启示录13:8),和施洗约翰作证说,基督是“上帝的羔羊,带走了罪恶世界“(约翰福音1:29)。 Wherefore, we quite openly profess and preach that Jesus Christ is the sole Redeemer and Savior of the world, the King and High Priest, the true and awaited Messiah, that holy and blessed one whom all the types of the law and predictions of the prophets prefigured and promised; and that God appointed him beforehand and sent him to us, so that we are not now to look for any other.因此,我们很公开信奉和宣扬耶稣基督是世界唯一的救赎和救主,国王和大祭司,真实的和期待已久的的弥赛亚,神圣和祝福一个人的所有类型的法律和先知的预测预示和承诺;神任命他事先并送他到我们,使我们现在还没有寻找任何其他。 Now there only remains for all of us to give all glory to Christ, believe in him, rest in him alone, despising and rejecting all other aids in life.现在只保留对我们所有人来说,一切荣耀基督,相信他,在他独自休息,生活中的所有其他艾滋病蔑视和拒绝。For however many seek salvation in any other than in Christ alone, have fallen from the grace of God and have rendered Christ null and void for themselves (Gal. 5:4).对于然而,许多寻求在任何其他比仅在基督的救赎,从上帝的恩典下降,并呈现基督空和无效(加拉太书5:4)。

The Creeds of Four Councils Received. And, to say many things with a few words, with a sincere heart we believe, and freely confess with open mouth, whatever things are defined from the Holy Scriptures concerning the mystery of the incarnation of our Lord Jesus Christ, and are summed up in the Creeds and decrees of the first four most excellent synods convened at Nicaea, Constantinople, Ephesus and Chalcedon--together with the creed of blessed Athanasius, and all similar symbols; and we condemn anything contrary to these. 收到的四个委员会的信条,说了几句话很多事情,用真诚的心,我们相信,自由承认张开嘴,力所能及的事情是从圣经的定义,关于我们的主耶稣基督的化身之谜基督,并总结出的信条和法令的第4个最优秀的主教在尼西亚,君士坦丁堡,以弗所和迦克墩 - 召集一起祝福亚他那修,以及所有类似的符号的信条;我们谴责任何违反这些。

The Sects. And in this way we retain the Christian, orthodox and catholic faith whole and unimpaired; knowing that nothing is contained in the aforesaid symbols which is not agreeable to the Word of God, and does not altogether make for a sincere exposition of the faith.。门下 ,并在这种方式中,我们保留了基督教,东正教和天主教信仰的整体,受到损害的,知道什么是包含在上述符号,这是神的话语不同意,不完全作出了真诚的论述信心。

Chapter 12 - Of the Law of God第12章 - 神“

The Will of God Is Explained for Us in the Law of God. We teach that the will of God is explained for us in the law of God, what he wills or does not will us to do, what is good and just, or what is evil and unjust.在神法神的旨意为我们解释 ,我们教导神的旨意为我们在上帝的法律解释,他遗嘱或不将我们做的,什么是善良和正义的,或者什么是邪恶的,不公正的。Therefore, we confess that the law is good and holy.因此,我们承认,法律是良好的和神圣的的。

The Law of Nature. And this law was at one time written in the hearts of men by the finger of God (Rom. 2:15), and is called the law of nature (the law of Moses is in two tables), and at another it was inscribed by his finger on the two Tables of Moses, and eloquently expounded in the books of Moses (Ex. 20:1 ff.; Deut. 5:6 ff.).大自然的规律 ,这部法律是写在人们的心中的神(罗马书2:15)手指一次,被称为大自然的规律(摩西的律法是在两个表),和另一个被列入他的手指上摩西的两个表,雄辩地阐述了在摩西(出20:1 FF。。;申命记5:6 FF)的书籍。For the sake of clarity we distinguish the moral law which is contained in the Decalogue or two Tables and expounded in the books of Moses, the ceremonial law which determines the ceremonies and worship of God, and the judicial law which is concerned with political and domestic matters.为了清楚起见,我们区分道德律,这是包含在十诫或两个表,并阐述了在摩西的,这就决定了仪式和神的崇拜礼仪法律的书籍,和司法的法律关注的是政治和国内事项。

The Law Is Complete and Perfect. We believe that the whole will of God and all necessary precepts for every sphere of life are taught in this law. 法律是健全和完善,我们相信,在这部法律中教导神的和一切必要的戒律生活的每一个领域的整体意志。For otherwise the Lord would not have forbidden us to add or to take away anything from this law; neither would he have commanded us to walk in a straight path before this law, and not to turn aside from it by turning to the right or to the left (Deut. 4:2; 12:32).主,否则不会有禁止添加或带走任何从这个法律,既没有将他所吩咐我们走在一条直线路径,在此之前法律,而不是把它放在一边,转向右侧或左(申命记4:2; 12:32)。

Why the Law Was Given. We teach that this law was not given to men that they might be justified by keeping it, but that rather from what it teaches we may know (our) weakness, sin and condemnation, and, despairing of our strength, might be converted to Christ in faith. 为什么法律给我们教,这项法律没有给予他们可能是通过保持合理的男子,但是,而从它教导我们可以知道()的弱点,罪恶和谴责,而且,我们的力量绝望,可能会被转换为基督的信仰。 For the apostle openly declares: "The law brings wrath," and, "Through the law comes knowledge of sin" (Rom. 4:15; 3:20), and, "If a law had been given which could justify or make alive, then righteousness would indeed be by the law. But the Scripture (that is, the law) has concluded all under sin, that the promise which was of the faith of Jesus might be given to those who believe . . . Therefore, the law was our schoolmaster unto Christ, that we might be justified by faith" (Gal. 3:21 ff.).对于使徒公开宣称:“法律带来的愤怒”,“通过法律来叫人知罪”(罗马书4:15; 3:20),而且,“如果被赋予了一项法律,都无法自圆其说或使活着,然后义确实会受到法律的,但圣经(即法律)已完成在罪恶之下,对耶稣的信仰,承诺可能给那些谁相信。。因此,法律是我们的校长归向基督,我们可能会因信称义“(加拉太书3:21 FF)。

The Flesh Does Not Fulfill the Law. For no flesh could or can satisfy the law of God and fulfill it, because of the weakness in our flesh which adheres and remains in us until our last breath.肉身不履行法律 ,对于无肉或能满足上帝的法律,并履行它,因为在我们的血肉的弱点,坚持,直到我们最后一口气,我们仍然。For the apostle says again: "God has done what the law, weakened by the flesh, could not do: sending his own Son in the likeness of sinful flesh and for sin" (Rom. 8:3).再次对使徒说:“上帝做了什么法律,肉减弱,不能做:发送自己的儿子在罪身的形状,并为罪”(罗马书8:3)。Therefore, Christ is the perfecting of the law and our fulfillment of it (Rom. 10:4), who, in order to take away the curse of the law, was made a curse for us (Gal. 3:13).因此,基督是完善的法律和履行它的(罗马书10:4),的人,为了拿走法律的诅咒,诅咒我们(加拉太书3:13)。Thus he imparts to us through faith his fulfillment of the law, and his righteousness and obedience are imputed to us.因此,他赋予我们通过信仰他履行的法律,和他的正气和服从归咎于我们。

How Far the Law Is Abrogated. The law of God is therefore abrogated to the extent that it no longer condemns us, nor works wrath in us. 多远“废止。上帝的法律,因此废止的程度,它不再谴责我们,也不在我们的愤怒。For we are under grace and not under the law.因为我们是在恩典之下,而不是根据法律。Moreover, Christ has fulfilled all the figures of the law.此外,基督已经履行了法律的所有数字。Hence, with the coming of the body, the shadows ceased, so that in Christ we now have the truth and all fulness.因此,与身体的到来,阴影停止,所以,在基督里,我们现在有真理,所有的丰满。But yet we do not on that account contemptuously reject the law.然而,我们不要在该帐户上,轻蔑地拒绝法律。For we remember the words of the Lord when he said: "I have not come to abolish the law and the prophets but to fulfill them" (Matt. 5:17).对于我们记得主的话时,他说:“我来不是要废掉律法和先知,而是要成全”(太5:17)。We know that in the law is delivered to us the patterns of virtues and vices.我们知道,在法律上被交付给我们的美德和罪恶的图案。 We know that the written law when explained by the Gospel is useful to the Church, and that therefore its reading is not to be banished from the Church.我们知道,书面法律解释福音教会是有用的,而且因此它的读数是不从教会放逐。For although Moses' face was covered with a veil, yet the apostle says that the veil has been taken away and abolished by Christ.虽然摩西的脸覆盖面纱,但使徒说的面纱已被带走和基督取消。

The Sects. We condemn everything that heretics old and new have taught against the law.其门下。我们谴责一切异端新老有违法教。

Chapter 13 - Of the Gospel of Jesus Christ, of the Promises, and of the Spirit and Letter第13章 - 耶稣基督的福音,承诺,和的精神和文字

The Ancients Had Evangelical Promises. The Gospel, is indeed, opposed to the law. 古人有福音的承诺。福音,的确是,反对的法律。For the law works wrath and announces a curse, whereas the Gospel preaches grace and blessing.对于法律工作的愤怒,并宣布了诅咒,而福音宣扬的恩典和祝福。John says: "For the law was given through Moses; grace and truth came through Jesus Christ" (John 1:17).约翰说:“对于法律是借着摩西传的;恩典和真理都是通过耶稣基督”(约翰福音1:17)。Yet not withstanding it is most certain that those who were before the law and under the law, were not altogether destitute of the Gospel.然而,尽管它是最有把握的,那些在法律面前,并根据法律,不是完全的福音特困的。 For they had extraordinary evangelical promises such as these are: "The seed of the woman shall bruise the serpent's head" (Gen. 3:15).他们非凡,如福音承诺,它们是:“女人的后裔要伤蛇的头”(创3:15)。"In thy seed shall all the nations of the earth be blessed" (Gen. 22:18).“在你的种子应当地球的所有国家的祝福”(创22:18)。 "The scepter shall not depart from Judah . . . until he comes" (Gen. 49:10). “权杖不得偏离犹大。。直到他来了”(创49:10)。"The Lord will raise up a prophet from among his own brethren" (Deut. 18:15; Acts 3:22), etc. “耶和华将提高从自己的兄弟之间的先知”(申命记18:15;徒3:22),等等。

The Promises Twofold. And we acknowledge that two kinds of promises were revealed to the fathers, as also to us.承诺两个方面。我们承认两种承诺的父亲一样,也向我们透露。For some were of present or earthly things, such as the promises of the Land of Canaan and of victories, and as the promise today still of daily bread.对于一些目前或地上的事,如土地的迦南的胜利承诺,和今天的承诺,仍然是每天的面包。Others were then and are still now of heavenly and eternal things, namely, divine grace, remission of sins, and eternal life through faith in Jesus Christ.其他人,现在仍然是天堂和永恒的东西,即神的恩典,赦罪,并通过信仰耶稣基督永恒的生命。

The Fathers Also Had Not Only Carnal but Spiritual Promises. Moreover, the ancients had not only external and earthly but also spiritual and heavenly promises in Christ.父亲也不仅奸淫幼女,但精神的承诺。此外,古人曾在基督不仅是外部的和世俗的,也有精神和天上的承诺。 Peter says: "The prophets who prophesied of the grace that was to be yours searched and inquired about this salvation" (I Peter 1:10).彼得说:“先知们预言的恩典,是要你的搜查,并询问这救恩”(彼前1:10)。 Wherefore the apostle Paul also said: "The Gospel of God was promised beforehand through his prophets in the holy scriptures" (Rom. 1:2).所以使徒保罗也说:“事先承诺通过他的先知在圣经中神的福音”(罗1:2)。Thereby it is clear that the ancients were not entirely destitute of the whole Gospel.从而很显然,古人并不完全特困整个福音。

What Is the Gospel Properly Speaking? And although our fathers had the Gospel in this way in the writings of the prophets by which they attained salvation in Christ through faith, yet the Gospel is properly called glad and joyous news, in which, first by John the Baptist, then by Christ the Lord himself, and afterwards by the apostles and their successors, is preached to us in the world that God has now performed what he promised from the beginning of the world, and has sent, nay more, has given us his only Son and in him reconciliation with the Father, the remission of sins, all fulness and everlasting life. 什么是福音严格说来,虽然这种方式在我们的父辈,他们获得通过信仰得救,但福音是正确呼吁,首先由约翰高兴和欢乐的新闻,先知的著作福音浸,然后由基督,主自己,事后由宗徒和他们的继承人,是教我们在神现在,他从开始的世界的承诺的世界,并已派出,反对票多,给了他唯一的儿子和他的和解与父亲,赦罪,所有丰满和永恒的生命。 Therefore, the history delineated by the four Evangelists and explaining how these things were done or fulfilled by Christ, what things Christ taught and did, and that those who believe in him have all fulness, is rightly called the Gospel.因此,历史划定的四个福音,并解释这些东西怎么做,或由基督,什么事情基督教,和那些相信他的人完成所有的丰满,是正确的福音。 The preaching and writings of the apostles, in which the apostles explain for us how the Son was given to us by the Father, and in him everything that has to do with life and salvation, is also rightly called evangelical doctrine, so that not even today, if sincerely preached, does it lose its illustrious title.使徒,其中使徒为我们讲解如何,儿子给我们的父亲,他的一切生命和救恩,也是正确地称为“福音派教义,所以,甚至没有说教和著作今天,如果真诚地鼓吹,它失去其显赫的头衔。

Of the Spirit and the Letter. That same preaching of the Gospel is also called by the apostle "the spirit" and "the ministry of the spirit" because by faith it becomes effectual and living in the ears, nay more, in the hearts of believers through the illumination of the Holy Spirit (II Cor. 3:6).福音的精神和文字。相同的说教也被称为使徒“的精神”和“省”的精神,因为它的信仰成为行之有效和生活在耳,反对更在心中通过圣灵的光照(二肺心病。3:6)的信徒。 For the letter, which is opposed to the Spirit, signifies everything external, but especially the doctrine of the law which, without the Spirit and faith, works wrath and provokes sin in the minds of those who do not have a living faith.为信,这是反对的精神,表示一切外在的,而是特别是法律学说,没有精神和信仰,愤怒和挑衅罪在那些没有生活的信念的头脑。 For this reason the apostle calls it "the ministry of death."由于这个原因,使徒把它称为“死亡的部。”In this connection the saying of the apostle is pertinent: "The letter kills, but the Spirit gives life."使徒说,在这方面是相关的:“信中死亡,但精神赋予生命。”And false apostles preached a corrupted Gospel, having combined it with the law, as if Christ could not save without the law.假使徒宣扬的损坏的福音,与法律相结合,犹如基督也救不了无规律。

The Sects. Such were the Ebionites said to be, who were descended from Ebion the heretic, and the Nazarites who were formerly called Mineans. 其门下。这样的以便尼派说,谁是从Ebion邪教,和以前所谓的Mineans Nazarites后裔。All these we condemn, while preaching the pure Gospel and teaching that believers are justified by the Spirit alone, and not by the law.所有这些,我们谴责,同时鼓吹纯福音和信徒被圣灵单独合理的教学,而不是通过法律。A more detailed exposition of this matter will follow presently under the heading of justification.一个比较详细的论述,这件事情会按照目前的标题下的理由。

The Teaching of the Gospel Is Not New, but Most Ancient Doctrine. And although the teaching of the Gospel, compared with the teaching of the Pharisees concerning the law, seemed to be a new doctrine when first preached by Christ (which Jeremiah also prophesied concerning the New Testament), yet actually it not only was and still is an old doctrine (even if today it is called new by the Papists when compared with the teaching now received among them), but is the most ancient of all in the world. 福音的教学是不是新的,但最古老的学说。福音的教学,与教学有关法律法利赛相比,虽然似乎是一个新的学说时,首先由基督宣讲(耶利米也预言有关新约),但实际上它不仅是现在仍然是一个古老的学说(即使今天它被称为新的Papists现在其中的教学相比),而且是世界上所有最古老的。 For God predestinated from eternity to save the world through Christ, and he has disclosed to the world through the Gospel this his predestination and eternal counsel (II Tim. 2:9 f.).对于神predestinated从永恒到拯救世界,他已经通过基督福音这是他的宿命和永恒的律师(二添2:9 F.)通过披露世界。Hence it is evident that the religion and teaching of the Gospel among all who ever were, are and will be, is the most ancient of all.由此可见,宗教和教学,在所有的人的福音,并将于,是最古老的。Wherefore we assert that all who say that the religion and teaching of the Gospel is a faith which has recently arisen, being scarcely thirty years old, err disgracefully and speak shamefully of the eternal counsel of God.为何我们断言,所有的人说,福音的宗教和教学是一个最近出现的信仰,被几乎30岁,ERR可耻的和可耻的上帝的永恒律师发言。 To them applies the saying of Isaiah the prophet: "Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter!"它们适用于先知以赛亚说:“那些所谓的善恶和善恶,谁把光,光黑暗黑暗,谁把苦为苦甜甜蜜祸!”(Isa. 5:20).(以赛亚书5:20)。

Chapter 14 - Of Repentance and the Conversion of Man第14章 - 悔过书与人的转换

The doctrine of repentance is joined with the Gospel.悔改的教义是加入了福音。For so has the Lord said in the Gospel: "Repentance and forgiveness of sins should be preached in my name to all nations" (Luke 24:27).对于如此的主在福音中说:“悔改和赦罪的应以本人名义鼓吹所有国家”(路加福音24:27)。

What Is Repentance? By repentance we understand (1) the recovery of a right mind in sinful man awakened by the Word of the Gospel and the Holy Spirit, and received by true faith, by which the sinner immediately acknowledges his innate corruption and all his sins accused by the Word of God; and (2) grieves for them from his heart, and not only bewails and frankly confesses them before God with a feeling of shame, but also (3) with indignation abominates them; and (4) now zealously considers the amendment of his ways and constantly strives for innocence and virtue in which conscientiously to exercise himself all the rest of his life. 什么是悔改?悔改,我们明白(1)恢复权利的头脑中惊醒的福音和圣灵的话语,和真正的信仰收到的罪人,罪人,立即承认他天生的腐败和他神的话语的罪指控;(2)为他们悲伤,从他的心脏,不仅bewails坦承神前一种耻辱的感觉,而且(3)与愤慨abominates;(4)现在热忱认为他的方法的修订,并不断努力为无罪,并凭借在认真行使自己的余生。

True Repentance Is Conversion to God. And this is true repentance, namely, a sincere turning to God and all good, and earnest turning away from the devil and all evil.确有悔改转换为上帝 ,而这是真正的悔改,即,上帝和魔鬼和一切邪恶的都好,认真的转折点,从一个真诚的转折点。1.1。REPENTANCE IS A GIFT OF GOD.悔改是神的恩赐。Now we expressly say that this repentance is a sheer gift of God and not a work of our strength.现在,我们明确地说,这悔改是一个纯粹的礼物上帝,而不是我们的力量的工作。For the apostle commands a faithful minister diligently to instruct those who oppose the truth, if "God may perhaps grant that they will repent and come to know the truth" (II Tim. 2:25).对于使徒命令的忠实部长努力,以指导那些反对真理,如果“上帝也许授予他们悔改,来知道事情的真相”(二添。2:25)。 2.2。LAMENTS SINS COMMITTED.感叹捷联惯导系统COMMITTED。Now that sinful woman who washed the feet of the Lord with her tears, and Peter who wept bitterly and bewailed his denial of the Lord (Luke 7:38; 22:62) show clearly how the mind of a penitent man ought to be seriously lamenting the sins he has committed.现在,有罪的妇人,主脚洗净,用她的眼泪,和彼得痛哭,哀叹他拒绝的主(路加福音7时38分; 22:62)清楚地表明一个忏悔的人的头脑应该如何受到严重感叹他所犯的罪。3.3。CONFESSES SINS TO GOD.承认上帝捷联惯导系统。Moreover, the prodigal son and the publican in the Gospel, when compared with the Pharisee, present us with the most suitable pattern of how our sins are to be confessed to God.此外,在福音的浪子和税吏与法利赛时相比,目前我们与我们的罪是如何承认上帝的最合适的模式。The former said: "'Father, I have sinned against heaven and before you; I am no longer worthy to be called your son; treat me as one of your hired servants'" (Luke 15:8 ff.).前者说:“的父亲,我得罪天堂之前,我不配称为你的儿子;聘请公务员对待我'”(路加福音15时08分几段)。And the latter, not daring to raise his eyes to heaven, beat his breast, saying, "God be merciful to me a sinner" (ch. 18:13).后者,不敢提出他的眼睛上天堂,击败他的胸膛,说:“神啊,开恩可怜我是一个罪人”(章18点13分)。And we do not doubt that they were accepted by God into grace.同时,我们也不会怀疑,他们被神接纳进入宽限期。For the apostle John says: "If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness. If we say we have not sinned, we make him a liar, and his word is not in us" (I John 1:9 f.).对于使徒约翰说:“如果我们承认我们的罪,他是信实的,并会饶恕我们的罪,洗净我们一切的不义,如果我们说我们没有犯过罪,我们让他是个骗子,和他的字是不在我们“(约翰一书1:9 F.)。

Sacerdotal Confession and Absolution. But we believe that this sincere confession which is made to God alone, either privately between God and the sinner, or publicly in the Church where the general confession of sins is said, is sufficient, and that in order to obtain forgiveness of sins it is not necessary for anyone to confess his sins to a priest, murmuring them in his ears, that in turn he might receive absolution from the priest with his laying on of hands, because there is neither a commandment nor an example of this in Holy Scriptures. Sacerdotal忏悔和赦免 ,但我们相信,这是只有上帝或私下与上帝的罪人,或公开教会罪的供词是说,这种真诚的表白是足够的,并以获得赦罪的,它是没有必要对任何人承认他的罪孽,一个牧师,口中念念有词,在他的耳朵,反过来,他可能会收到来自牧师与他的手礼,的赦免他们,因为既不是一个诫命,也不是一个例子在本圣经。 David testifies and says: "I acknowledged my sin to thee, and did not hide my iniquity; I said, 'I will confess my transgressions to the Lord'; then thou didst forgive the guilt of my sin" (Ps. 32:5).大卫作证说:“我向你承认我的罪,不隐瞒我的罪孽;我说,'我会承认我的过犯主”,然后你复活,原谅我的罪有罪“(诗篇32:5 )。And the Lord who taught us to pray and at the same time to confess our sins said: "Pray then like this: Our Father, who art in heaven, . . . forgive us our debts, as we also forgive our debtors" (Matt. 6:12).谁教我们祈祷的同时,承认我们的罪和主说:“这样的祈祷,然后:。。我们的父亲,在天上的,请原谅我们的债,如同我们也饶恕我们的债务人”(马特6:12)。 Therefore it is necessary that we confess our sins to God our Father, and be reconciled with our neighbor if we have offended him.因此,有必要,我们承认我们的罪,神我们的父,如果我们得罪了他与我们的邻国和解。Concerning this kind of confession, the Apostle James says: "Confess your sins to one another" (James 5:16).关于这种供认,使徒雅各说:“,承认你的罪,以一个又一个”(雅各书5:16)。If, however, anyone is overwhelmed by the burden of his sins and by perplexing temptations, and will seek counsel, instruction and comfort privately, either from a minister of the Church, or from any other brother who is instructed in God's law, we do not disapprove; just as we also fully approve of that general and public confession of sins which is usually said in Church and in meetings for worship, as we noted above, inasmuch as it is agreeable to Scripture.但是,如果人是不堪重负由他的罪过的负担和令人费解的诱惑,并会寻求律师,指令和舒适的私人,从一个教会的部长,或从任何其他兄弟谁是上帝的法律指示要么,我们做并非不赞成,正如我们也完全赞同,这就是通常所说的在教会和用于祭祀的会议,正如我们上面提到的罪孽和公共供认,因为它是同意圣经。

Of the Keys of the Kingdom of Heaven. Concerning the keys of the Kingdom of Heaven which the Lord gave to the apostles, many babble many astonishing things, and out of them forge swords, spears, scepters and crowns, and complete power over the greatest kingdoms, indeed, over souls and bodies. 天国的钥匙关于天国的主给的使徒,许多乱哄哄的许多惊人的东西,出了他们伪造剑,矛,一同熬煮,并冠,并在最大的完整的电源键。王国,事实上,在灵魂和身体。 Judging simply according to the Word of the Lord, we say that all properly called ministers possess and exercise the keys or the use of them when they proclaim the Gospel; that is, when they teach, exhort, comfort, rebuke, and keep in discipline the people committed to their trust.来看只是根据耶和华的话,我们说,所有部长们呼吁拥有和行使他们的键或使用时,他们宣讲福音;的是,当他们教,叮咛,舒适,训斥,并保持纪律人民犯下的信任。

Opening and Shutting (the Kingdom). For in this way they open the Kingdom of Heaven to the obedient and shut it to the disobedient. (王国)打开和关闭,以这种方式,他们打开天国的听话,并关闭它不听话。The Lord promised these keys to the apostles in Matt., ch.主答应这些键在马特的使徒,CH。16, and gave them in John, ch. 16日,并给他们,CH约翰。20, Mark, ch.20日,马克,CH。16, and Luke, ch. 16,和卢克,CH。24, when he sent out his disciples and commanded them to preach the Gospel in all the world, and to remit sins.24日,当他发出了他的门徒,并吩咐他们在世界上所有的宣讲福音,和职权范围的罪孽。

The Ministry of Reconciliation. In the letter to the Corinthians the apostle says that the Lord gave the ministry of reconciliation to his ministers (II Cor. 5:18 ff.).和解部在给哥林多教会的信的使徒说,主给他的部长(二肺心病。5:18 FF)。和解部。And what this is he then explains, saying that it is the preaching or teaching of reconciliation.这是什么,他接着解释​​,说这是和解的说教或教学。And explaining his words still more clearly he adds that Christ's ministers discharge the office of an ambassador in Christ's name, as if God himself through ministers exhorted the people to be reconciled to God, doubtless by faithful obedience.并解释他的话更清楚,他补充说,基督的部长履行一个在基督的名字大使的办公室,仿佛是上帝自己通过的部长告诫人们要与神无疑忠实服从,。 Therefore, they exercise the keys when they persuade [men] to believe and repent.因此,他们行使的钥匙时,他们说服[男性]相信和悔改。Thus they reconcile men to God.因此,他们调和上帝的男子。

Ministers Remit Sins. Thus they remit sins. 部长的职权范围的罪过。因此他们的职权范围的罪孽。Thus they open the Kingdom of Heaven, and bring believers into it: very different from those of whom the Lord said in the Gospel, "Woe to you lawyers! for you have taken away the key of knowledge; you did not enter yourselves, and you hindered those who were entering."因此,他们打开天国,并把它的信徒:其中主的福音说的非常不同,“祸你的律师为您带走了知识的钥匙,你没有进入自己,和!你阻碍那些进入。“

How Ministers Absolve. Ministers, therefore, rightly and effectually absolve when they preach the Gospel of Christ and thereby the remission of sins, which is promised to each one who believes, just as each one is baptized, and when they testify that it pertains to each one peculiarly. 如何部长开脱。部长,因此,正确而有效的免除,当他们宣讲基督的福音,从而缓解的罪孽,这是谁相信每一个承诺,就像每一个受洗的,而当他们作证说,它涉及到每个人独有的。 Neither do we think that this absolution becomes more effectual by being murmured in the ear of someone or by being murmured singly over someone's head.我们也不认为这个赦免变得更加行之有效的,在别人的耳朵喃喃地说或正在喃喃比一个人的头部单独。We are nevertheless of the opinion that the remission of sins in the blood of Christ is to be diligently proclaimed, and that each one is to be admonished that the forgiveness of sins pertains to him.然而,我们认为,在基督的血的罪孽缓解是要勤奋宣布,每一个是要告诫,宽恕他的罪孽涉及。

Diligence in the Renewal of Life. But the examples in the Gospel teach us how vigilant and diligent the penitent ought to be in striving for newness of life and in mortifying the old man and quickening the new. 在生命的重建。勤,但在福音的例子教我们如何警惕和勤奋的忏悔应该是在争取新生命mortifying岁男子,并加快新。For the Lord said to the man he healed of palsy: "See, you are well! Sin no more, that nothing worse befall you" (John 5:14).对于主的人,他的麻痹愈合说:“看,你是好仙没有更多的,没有什么更糟糕降临你”(约翰福音5:14)。Likewise to the adulteress whom he set free he said: "Go, and sin no more" (ch. 8:11).同样淫妇他自由设置,他说:“去吧,和罪恶没有更多的”(章8:11)。To be sure, by these words he did not mean that any man, as long as he lived in the flesh, could not sin; he simply recommends diligence and a careful devotion, so that we should strive by all means, and beseech God in prayers lest we fall back into sins from which, as it were, we have been resurrected, and lest we be overcome by the flesh, the world and the devil.可以肯定的是,这些话,他不意味着任何人,只要他住在肉体,不能罪,他只是建议勤勉和仔细奉献,所以,我们应该努力通过各种手段,并恳求上帝在祈祷,以免我们落入罪孽,因为它是,我们已经复活了,免得我们的血肉,世界和魔鬼克服。 Zacchaeus the publican, whom the Lord had received back into favor, exclaims in the Gospel: "Behold, Lord, the half of my goods I give to the poor; and if I have defrauded any one of anything, I restore it fourfold" (Luke 19:8).撒税吏,其中主收到的宠爱,感叹地说,在福音:“看哪,耶和华,我的货我给穷人的一半;如果我有被骗的任何一个什么,我恢复它四倍”(路加福音19:8)。 Therefore, in the same way we preach that restitution and compassion, and even almsgiving, are necessary for those who truly repent, and we exhort all men everywhere in the words of the apostle: "Let not sin therefore reign in your mortal bodies, to make you obey their passions. Do not yield your members to sin as instruments of wickedness, but yield yourselves to God as men who have been brought from death to life, and your members to God as instruments of righteousness" (Rom. 6:12 f.).因此,我们以同样的方式宣讲,恢复原状和同情,甚至施舍,那些真正悔改的必要,在使徒的话,我们劝所有的人随处可见:“让我们没有罪,因此在你们必死的身体的统治,让你服从他们的激情。不要产生你的会员的邪恶文书罪,但产量你们男子已死亡带来生命的神,和您的成员,作为正义的工具神“(罗马书6:12 F.)。

Errors. Wherefore we condemn all impious utterances of some who wrongly use the preaching of the Gospel and say that it is easy to return to God. 错误。哪,我们谴责所有不虔诚的话语有些人错误地使用传播福音,并说,这是很容易回神。Christ has atoned for all sins.赎基督已经为所有的罪孽。Forgiveness of sins is easy.赦罪的是很容易的。Therefore, what harm is there in sinning?因此,有什么样的危害是在犯罪吗?Nor need we be greatly concerned about repentance, etc. Notwithstanding we always teach that an access to God is open to all sinners, and that he forgives all sinners of all sins except the one sin against the Holy Spirit (Mark 3:29).也不需要我们非常关注有关悔改,等,尽管我们总是教导说,上帝是开放给所有的罪人,和他赦免所有的罪都是罪人对圣灵的罪(马可福音3:29)除外。

The Sects. Wherefore we condemn both old and new Novatians and Catharists. 门下。为何我们谴责新旧Novatians和Catharists。

Papal Indulgences. We especially condemn the lucrative doctrine of the Pope concerning penance, and against his simony and his simoniacal indulgences we avail ourselves of Peter's judgment concerning Simon: "Your silver perish with you, because you thought you could obtain the gift of God with money! You have neither part nor lot in this matter, for your heart is not right before God" (Acts 8:20 f.).。教皇的宽容 ,特别是谴责的了教皇关于苦修有利可图的学说,彼得的关于西蒙的判断对他的买卖圣职和他simoniacal的宽容,我们利用自己:“跟你你的银灭亡,因为你认为你能获得上帝的恩赐与钱!你必须在这个问题上没有的一部分,也很多,你的心脏是不正确上帝面前“(徒8:20 F.)。

Satisfactions. We also disapprove of those who think that by their own satisfactions they make amends for sins committed.满意。我们也不赞成这些人认为,自己满意,他们犯了罪的修订。For we teach that Christ alone by his death or passion is the satisfaction, propitiation or expiation of all sins (Isa., ch. 53; I Cor. 1:30).对于我们教基督仅由他的死亡或激情的满意度,挽回祭或所有的罪孽赎罪(以赛亚书,CH 53;我肺心病1:30)。Yet as we have already said, we do not cease to urge the mortification of the flesh.然而,正如我们已经说过,我们不停止敦促肉体的屈辱。We add, however, that this mortification is not to be proudly obtruded upon God as a satisfaction for sins, but is to be performed humbly, in keeping with the nature of the children of God, as a new obedience out of gratitude for the deliverance and full satisfaction obtained by the death and satisfaction of the Son of God.我们增加了,但是,这种屈辱是不是可以自豪地对上帝obtruded捷联惯导系统的满意度作为,但要执行的虚心,在与神的儿女的性质,作为一个新的服从感激的解脱,神的儿子的死亡和满意度获得完全满意。

Chapter 15 - Of the True Justification of the Faithful第15章 - 的忠实的真正理由

What Is Justification? According to the apostle in his treatment of justification, to justify means to remit sins, to absolve from guilt and punishment, to receive into favor, and to pronounce a man just. 什么是理由吗?根据使徒在他治疗的理由,不择手段职权范围的罪孽,开脱罪责和惩罚,接收到的青睐,和一个男人发音。For in his epistle to the Romans the apostle says: "It is God who justifies; who is to condemn?"因为在他的书信向罗马使徒说:“这是上帝,谁证明;谴责是谁?”(Rom. 8:33).(罗马书8:33)。 To justify and to condemn are opposed.为了证明,并谴责反对。And in The Acts of the Apostles the apostle states: "Through Christ forgiveness of sins is proclaimed to you, and by him everyone that believes is freed from everything from which you could not be freed by the law of Moses" (Acts 13:38 f.).而在使徒行传使徒指出:“通过基督赦罪的宣告,你和大家,相信他是从摩西的律法,您不能被释放的一切中解放出来”(使徒13时38分F.)。 For in the Law and also in the Prophets we read: "If there is a dispute between men, and they come into court . . . the judges decide between them, acquitting the innocent and condemning the guilty" (Deut. 25:1).于法律,并在先知,我们读到:“如果有一个男人之间的纠纷,和他们进入法庭的法官决定它们之间的,无罪无辜,谴责犯罪。。”(申命记25:1) 。And in Isa., ch.赛,CH。5: "Woe to those . . . who acquit the guilty for a bribe."5:“ 。祸那些谁贿赂有罪无罪”

We Are Justified on Account of Christ. Now it is most certain that all of us are by nature sinners and godless, and before God's judgment-seat are convicted of godlessness and are guilty of death, but that, solely by the grace of Christ and not from any merit of ours or consideration for us, we are justified, that is, absolved from sin and death by God the Judge.我们是合理的基督的帐户上 。现在它是最一定,我们所有的性质罪人和无神的是,和上帝的判决,座位前被定罪的godlessness死亡罪,但认为完全由基督的恩典,和而不是从我们或我们考虑任何的好处,我们是有道理的,那就是,从罪恶和死亡神法官免除的。 For what is clearer than what Paul said: "Since all have sinned and fall short of the glory of God, they are justified by his grace as a gift, through the redemption which is in Christ Jesus" (Rom. 3:23 f.).对于什么是比保罗说的更清楚:“既然都犯了罪,属于神的荣耀,他们的理由,他的恩典作为礼物,通过在基督耶稣里的赎回”(罗马书3:23 F. )。

Imputed Righteousness. For Christ took upon himself and bore the sins of the world, and satisfied divine justice.估算义对于基督上台后,他和孔世界 ​​的罪孽,和满意的神圣的正义。Therefore, solely on account of Christ's sufferings and resurrection God is propitious with respect to our sins and does not impute them to us, but imputes Christ's righteousness to us as our own (II Cor. 5:19 ff.; Rom. 4:25), so that now we are not only cleansed and purged from sins or are holy, but also, granted the righteousness of Christ, and so absolved from sin, death and condemnation, are at last righteous and heirs of eternal life.因此,单靠基督的苦难和复活,神是有利于我们的罪,不推诿给我们,但我们自己(二肺心病5:19 FF责难基督的义给我们。罗马书4:25。 ),所以现在我们不仅清洗和从罪孽清除或者是神圣的,但也授予了基督的义,所以从免除罪恶,死亡和谴责,在最后的正义和永生的继承人。Properly speaking, therefore, God alone justifies us, and justifies only on account of Christ, not imputing sins to us but imputing his righteousness to us.因此,严格说来,只有上帝证明我们并证明,只有在基督的帐户,不能归咎于罪孽,但归咎于他的义。

We Are Justified by Faith Alone. But because we receive this justification, not through any works, but through faith in the mercy of God and in Christ, we therefore teach and believe with the apostle that sinful man is justified by faith alone in Christ, not by the law or any works.我们有理由唯独信心 ,但是因为我们收到这样做的理由,不通过任何工程,但通过在神的怜悯和对基督的信心,因此,我们教导和相信,罪孽深重的人是有道理的信仰独自在基督的使徒,而不是由法律或任何工程。 For the apostle says: "We hold that a man is justified by faith apart from works of law" (Rom. 3:28).对于使徒说:“我们认为,一个人是因信称义,除了作品的法律”(罗马书3:28)。Also: "If Abraham was justified by works, he has something to boast about, but not before God. For what does the scripture say? Abraham believed God, and it was reckoned to him as righteousness. . . . And to one who does not work but believes in him who justified the ungodly, his faith is reckoned as righteousness" (Rom. 4:2 ff.; Gen. 15:6). :。。“如果亚伯拉罕是因行为称义,他吹嘘的东西,但在神面前并无什么圣经说,亚伯拉罕信神,这是为他的义估计,到一个谁做没有工作,但他认为合理的敬虔,他的信念是算作义“(罗马书4:2 FF;创15:6)。And again: "By grace you have been saved through faith; and this is not your own doing, it is the gift of God--not because of works, lest any man should boast," etc. (Eph. 2:8 f.).:“宽限期,你已经得救信心;这是不是你自己做的,它是上帝的恩赐 - 不是因为作品,免得有人自夸”,等等(弗2:8 f 。)Therefore, because faith receives Christ our righteousness and attributes everything to the grace of God in Christ, on that account justification is attributed to faith, chiefly because of Christ and not therefore because it is our work.因此,因为信仰收到基督我们的义和属性一切以神在基督里的恩典,该帐户的理由是信仰,主要是因为基督,因此不能因为它是我们的工作。 For it is the gift of God.它是上帝的恩赐。

We Receive Christ By Faith. Moreover, the Lord abundantly shows that we receive Christ by faith, in John, ch.我们凭信心接受基督。此外,主丰富表明,我们凭信心接受基督在约翰,CH。 6, where he puts eating for believing, and believing for eating.6,在那里他将吃相信,相信进食。For as we receive food by eating, so we participate in Christ by believing.因为我们收到所吃的食物,所以我们参与基督相信。JUSTIFICATION IS NOT ATTRIBUTED PARTLY TO CHRIST OR TO FAITH, PARTLY TO US.理由是不归咎于部分基督或信仰,部分原因是美国。Therefore, we do not share in the benefit of justification partly because of the grace of God or Christ, and partly because of ourselves, our love, works or merit, but we attribute it wholly to the grace of God in Christ through faith.因此,我们不分享的部分原因是神或基督的恩典的理由受益,部分原因是自己,我们的爱,工程或优点,但我们的属性,它完全通过信仰的神在基督里的恩典。 For our love and our works could not please God if performed by unrighteous men.对于我们的爱和我们的工作不能请神,如果不义的男子执行。Therefore, it is necessary for us to be righteous before we may love and do good works.因此,它是必要的,我们是正义的之前,我们爱行善。We are made truly righteous, as we have said, by faith in Christ purely by the grace of God, who does not impute to us our sins, but the righteousness of Christ, or rather, he imputes faith in Christ to us for righteousness.我们是真正的正义,我们已经说过,由信基督恩典的神,不推诿,以我们的罪,纯粹是,但基督的义,或者更确切地说,,他责难信基督的义给我们。 Moreover, the apostle very clearly derives love from faith when he says: "The aim of our command is love that issues from a pure heart, a good conscience, and a sincere faith" (I Tim. 1:5).此外,使徒很清楚源于信仰的爱时,他说:“我们的命令的目的是爱,从一个纯粹的心脏,良好的良知,和真诚的信仰问题”(提前1:5)。

James Compared with Paul. Wherefore, in this matter we are not speaking of a fictitious, empty, lazy and dead faith, but of a living, quickening faith. 詹姆斯与保罗相比,因此,在这个问题上,我们不是讲一个虚构的,空,懒的和死的信念,而是一个活生生的,加快的信心。It is and is called a living faith because it apprehends Christ who is life and makes alive, and shows that it is alive by living works.这是被称为生活的信心,因为它逮捕基督是谁的生活,使活着,并表明,它是活着的生活的作品。 And so James does not contradict anything in this doctrine of ours.所以詹姆斯并不矛盾,任何在我们这个学说。For he speaks of an empty, dead faith of which some boasted but who did not have Christ living in them by faith (James 2:14 ff.).对于他讲了一个空的,死的信念,其中一些吹嘘,但谁没有因信基督生活在他们(詹姆斯2:14 FF)。。James said that works justify, yet without contradicting the apostle (otherwise he would have to be rejected) but showing that Abraham proved his living and justifying faith by works.詹姆斯说,工程证明,没有矛盾的使徒(否则他将被拒绝),但尚未显示,亚伯拉罕通过作品证明他的生活和理由的信仰。This all the pious do, but they trust in Christ alone and not in their own works.这一切的虔诚,但他们相信在基督独自在自己的作品,而不是。For again the apostle said: "It is no longer I who live, but Christ who lives in me; and the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. I do not reject the grace of God; for if justification were through the law, then Christ died to no purpose," etc. (Gal. 2:20 f.).再次使徒说:“它不再是我生活,而是基督在我里面活着的人;的生活,我现在住在我住在神的儿子,谁爱我,为我舍己信仰的肉。我不拒绝神的恩典,如果通过法律的理由,那么基督死没有任何意义,“(加拉太书2:20 F.)。

Chapter 16 - Of Faith and Good Works, and of Their Reward, and of Man's Merit第16章 - 信仰和好的作品,他们的报酬,和人的优点

What Is Faith? Christian faith is not an opinion or human conviction, but a most firm trust and a clear and steadfast assent of the mind, and then a most certain apprehension of the truth of God presented in the Scriptures and in the Apostles' Creed, and thus also of God himself, the greatest good, and especially of God's promise and of Christ who is the fulfilment of all promises. 什么是信仰基督教的信仰是不是一种见解,或人类的信念,但最坚定的信任和清晰的头脑和坚定的同意,然后一个最一定的忧虑,神在圣经中的真理,在使徒信经上帝自己,,从而也使最大的好处,特别是基督和上帝的承诺,并履行所有承诺。

Faith Is the Gift of God. But this faith is a pure gift of God which God alone of his grace gives to his elect according to his measure when, to whom and to the degree he wills. 信仰是上帝的恩赐。,但这种信念是一个纯神的礼物,上帝对他的恩典单独给他的选民,根据他的措施时,给谁,他的遗嘱程度。And he does this by the Holy Spirit by means of the preaching of the Gospel and steadfast prayer.而他却通过宣讲福音和坚定的祈祷圣灵。THE INCREASE OF FAITH.信仰的增加。This faith also has its increase, and unless it were given by God, the apostles would not have said: "Lord, increase our faith" (Luke 17:5).这种信念也有增加,除非它是神所赋予的,不会有使徒说:“主啊,增加我们的信心”(路加福音17:5)。And all these things which up to this point we have said concerning faith, the apostles have taught before us.而所有这些事情到这点,我们所说的关于信仰,使徒摆在我们面前的教导。For Paul said: "For faith is the [HYPOSTASIS] or sure subsistence, of things hoped for, and the [ELEGXOS], that is, the clear and certain apprehension" (Heb. 11:1).对于保罗说:“对信仰的[原质]或确保生活,望之事,和[ELEGXOS],就是明确和一定的忧虑”(希伯来书11:1)。 And again he says that all the promises of God are Yes through Christ and through Christ are Amen (II Cor. 1:20).他再次表示,所有神的承诺是通过基督,借着基督是阿们(二肺心病。1:20)。And to the Philippians he said that it has been given to them to believe in Christ (Phil. 1:29).腓他说,这已经给他们相信基督(腓1:29)。Again, God assigned to each the measure of faith (Rom. 12:3).同样,上帝分配给每一个信仰的措施(罗马书12:3)。Again: "Not all have faith" and, "Not all obey the Gospel" (II Thess. 3:2; Rom. 10:16).还是那句话:“并不是所有有信心”,“不是所有的服从福音”(二帖前3:2;罗10:16。)。But Luke also bears witness, saying: "As many as were ordained to life believed" (Acts 13:48).但卢克也见证说:“多达晋相信生活”(使徒13时48)。Wherefore Paul also calls faith "the faith of God's elect" (Titus 1:1), and again: "Faith comes from hearing, and hearing comes by the Word of God" (Rom. 10:17).为何保罗还呼吁信仰(提多书1:1),和“神的选民的信心”:“信道是从听证会,听证会由神的话语”(罗10:17)。 Elsewhere he often commands men to pray for faith.其他地方,他经常命令男性为信仰祈祷。

Faith Efficacious and Active. The same apostle calls faith efficacious and active through love (Gal. 5:6).同样的使徒信仰有效和积极的 。呼吁信仰通过有效和积极的爱(加拉太书5:6)。It also quiets the conscience and opens a free access to God, so that we may draw near to him with confidence and may obtain from him what is useful and necessary.这也减小了良心和神,打开一个免费的访问,让我们可以亲近他有信心,并可能从他那里获得什么是有益和必要的的。 The same [faith] keeps us in the service we owe to God and our neighbor, strengthens our patience in adversity, fashions and makes a true confession, and in a word, brings forth good fruit of all kinds, and good works.相同[信仰]在服务中不断给我们,我们欠上帝和我们的邻居,在逆境中加强我们的耐心,时装,使一个真正的忏悔,并在一个字,带来了良好的各种水果,好作品。

Concerning Good Works. For we teach that truly good works grow out of a living faith by the Holy Spirit and are done by the faithful according to the will or rule of God's Word.关于好作品。对于我们教,真正的好作品长大的一个由圣灵的生活信念,忠实的 ​​意志或神的话语规则。Now the apostle Peter says: "Make every effort to supplement your faith with virtue, and virtue with knowledge, and knowledge with self- control," etc. (II Peter 1:5 ff.).使徒彼得说:“请尽一切努力来补充自己的信仰与美德,美德与知识,知识与自我控制”等(彼得1:5 FF)。But we have said above that the law of God, which is his will, prescribes for us the pattern of good works.但是,我们上面所说的,上帝的法律,这是他的意志,为我们规定的优秀作品的格局。And the apostle says: "This is the will of God, your sanctification, that you abstain from immorality . . . that no man transgress, and wrong his brother in business" (I Thess. 4:3 ff.).和使徒说:“。。这是神的旨意,你的圣洁,你放弃从不道德的,没有人逾越,和错误的哥哥业务”(帖前4:3 FF)。

Works of Human Choice. And indeed works and worship which we choose arbitrarily are not pleasing to God.人类选择的作品,并且的确工程和崇拜我们任意选择不是神所喜悦的。These Paul calls [THLEEOTHRASKEIAS] (Col. 2:23--"self- devised worship").这些保罗称[THLEEOTHRASKEIAS](歌罗西书2:23 - “自我设计的崇拜”)。Of such the Lord says in the Gospel: "In vain do they worship me, teaching as doctrines the precepts of men" (Matt. 15:9).主在福音中说:“徒劳的,他们崇拜我,作为教义教学戒律的男人”(太15:9)。Therefore, we disapprove of such works, and approve and urge those that are of God's will and commission.因此,我们不赞成这样的作品,并批准,并敦促那些上帝的意志和佣金。

The End of Good Works. These same works ought not to be done in order that we may earn eternal life by them, for, as the apostle says, eternal life is the gift of God. 的优秀作品的终结,同样是这些作品不应该是为了做,我们可能会获得永恒的生命,他们为使徒说,永恒的生命是上帝的恩赐。Nor are they to be done for ostentation which the Lord rejects in Matt., ch.它们也不是排场主拒绝在马特,CH。6, nor for gain which he also rejects in Matt., ch.6,也不是为了获得他还拒绝在马特,CH。23, but for the glory of God, to adorn our calling, to show gratitude to God, and for the profit of the neighbor.23,但神的荣耀,来装饰我们的呼吁,以示感谢上帝,和邻居的利润。For our Lord says again in the Gospel: "Let your light so shine before men, that they may see your good works and give glory to your Father who is in heaven" (Matt. 5:16).我们的主说的福音:“你们的光也当这样照在人前,他们可能会看到你的好作品,给你的父亲是谁在天堂”(太5:16)的荣耀。 And the apostle Paul says: "Lead a life worthy of the calling to which you have been called (Eph. 4:1). Also: "And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God and to the Father through him" (Col. 3:17), and, "Let each of you look not to his own interests, but to the interests of others" (Phil. 2:4), and, "Let our people learn to apply themselves to good deeds, so as to help cases of urgent need, and not to be unfruitful" (Titus 3:14).使徒保罗说:“领导一个值得生活的,您有被称为调用(弗4:1):”不管你做什么,在言行,做一切在主耶稣的名,感谢上帝通过他的父亲“(西3:17),”让你们每个人看不他自己的利益,而是为了别人“(腓2:4)的利益,并,“让我们的人民学会运用自己的善行,以帮助迫切需要的情况下,并不会是徒劳的”(提多书3:14)。

Good Works Not Rejected. Therefore, although we teach with the apostle that a man is justified by grace through faith in Christ and not through any good works, yet we do not think that good works are of little value and condemn them. 好作品不会拒绝,因此,虽然我们与使徒的教导,一个人是有道理的宽限期通过信仰基督,不通过任何好的作品,但我们不认为好的作品是没有什么价值,并谴责他们。 We know that man was not created or regenerated through faith in order to be idle, but rather that without ceasing he should do those things which are good and useful.我们知道人是不会创建或通过信仰再生以被闲置,而是没有停止,他应该做的那些东西是好的,有用的。For in the Gospel the Lord says that a good tree brings forth good fruit (Matt. 12:33), and that he who abides in me bears much fruit (John 15:5).对于福音主说,带来了一个好树结好果子(马太12时33分),和他在我遵守的人结出许多果实(约翰福音15:5)。The apostle says: "For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them" (Eph. 2:10), and again: "Who gave himself for us to redeem us from all iniquity and to purify for himself a people of his own who are zealous for good deeds" (Titus 2:14).使徒说:“因为我们是他的做工,在基督耶稣里造成的优秀作品,上帝事先准备好的,我们应该走在他们”(弗2:10),并再次:“是谁给了自己,为我们赎回我们所有的罪孽,并为自己净化自己一个人热心善行“(提多书2:14)。 We therefore condemn all who despise good works and who babble that they are useless and that we do not need to pay attention to them.因此,我们谴责所有轻视的优秀作品和潺潺,他们是无用的,我们不需要他们注意。

We Are Not Saved by Good Works. Nevertheless, as was said above, we do not think that we are saved by good works, and that they are so necessary for salvation that no one was ever saved without them. 我们保存好的作品,然而,正如上面所说的,我们不认为我们是优秀作品的保存,以及它们是必要的救赎,没有人是没有他们的情况下保存。 For we are saved by grace and the favor of Christ alone.对于我们得救的恩典,唯独基督的青睐。Works necessarily proceed from faith.工程一定要从信仰。And salvation is improperly attributed to them, but is most properly ascribed to grace.和救赎是不正确归因于他们,但最正确归因恩典。The apostle's sentence is well known: "If it is by grace, then it is no longer of works; otherwise grace would no longer be grace. But if it is of works, then it is no longer grace, because otherwise work is no longer work" (Rom. 11:6).使徒的判决是众所周知的:“的靠恩典的,那么它是不再作品;否则宽限期将不再是恩典的作品的,那么它不再宽限期,因为另有工作是不再。工作“(罗马书11:6)。

Good Works Please God. Now the works which we do by faith are pleasing to God and are approved by him.好的作品请神 ,现在我们所信仰的作品是神所喜悦的,都是由他批准。Because of faith in Christ, those who do good works which, moreover, are done from God's grace through the Holy Spirit, are pleasing to God.那些优秀作品,此外,从上帝通过圣灵的恩典,因为信仰基督,是神​​所喜悦的。 For St. Peter said: "In every nation any one who fears God and does what is right is acceptable to him" (Acts 10:35).对于圣彼得说:“每一个国家的任何一个恐惧上帝,没有什么是他是可以接受的”(徒10:35)。And Paul said: "We have not ceased to pray for you . . . that you may walk worthily of the Lord, fully pleasing to him, bearing fruit in every good work" (Col. 1:9 f.).保罗说:“我们没有停止为你祈祷,你可以走不愧主,完全取悦他,轴承在每一个良好的工作成果。”(西1:9 F.)。

We Teach True, Not False and Philosophical Virtues. And so we diligently teach true, not false and philosophical virtues, truly good works, and the genuine service of a Christian. 我们教真的,不是假的和哲学的美德,所以我们努力教导真的,不是假的和哲学的美德,真正的好作品,和真诚的服务是一个基督教。And as much as we can we diligently and zealously press them upon all men, while censuring the sloth and hypocrisy of all those who praise and profess the Gospel with their lips and dishonor it by their disgraceful lives.并不亚于我们可以我们的努力和热忱按他们呼吁所有的男子,同时谴责所有这些赞誉和信奉福音,他们的嘴唇和耻辱,他们可耻的生命的懒惰和虚伪。 In this matter we place before them God's terrible threats and then his rich promises and generous rewards-- exhorting, consoling and rebuking.在这个问题上,我们把神在他们面前的可怕的威胁,然后他丰富的承诺,并重赏 - 劝勉,安慰和驳斥。

God Gives a Reward for Good Works. For we teach that God gives a rich reward to those who do good works, according to that saying of the prophet: "Keep your voice from weeping, . . . for your work shall be rewarded" (Jer. 31:16; Isa., ch. 4). 上帝给了一个好的作品的报酬,因为我们教,上帝给了那些优秀作品,丰富的奖励,先知说:“。。。远离你的声音,哭泣,为您的工作应当给予奖励“(耶31:16; ISA,CH 4)。The Lord also said in the Gospel: "Rejoice and be glad, for your reward is great in heaven" (Matt. 5:12), and, "Whoever gives to one of these my little ones a cup of cold water, truly, I say to you, he shall not lose his reward" (ch. 10:42).主在福音中说:“飘柔,并很高兴,你的奖励是伟大的在天上”(太5:12),“谁给我的这些小的一杯冷水,真正,我说给你,他会不会失去他的报酬“(章10:42)。 However, we do not ascribe this reward, which the Lord gives, to the merit of the man who receives it, but to the goodness, generosity and truthfulness of God who promises and gives it, and who, although he owes nothing to anyone, nevertheless promises that he will give a reward to his faithful worshippers; meanwhile he also gives them that they may honor him.但是,我们不归于此奖励,其中主给接收它的人的优点,但承诺,并赋予了它,谁,虽然他欠无关任何人的神的善良,宽厚和真实性,不过承诺,他将给予奖励他的忠实崇拜者,同时他也给了他们,他们可能会尊敬他。 Moreover, in the works even of the saints there is much that is unworthy of God and very much that is imperfect.此外,即使圣人的作品有很多是愧对神,很是不完善的。But because God receives into favor and embraces those who do works for Christ's sake, he grants to them the promised reward.但由于神接收到的青睐和拥抱那些不为基督的缘故作品,他授予他们所承诺的奖励。For in other respects our righteousnesses are compared to a filthy wrap (Isa. 64:6).我们在其他方面的righteousnesses比较肮脏包装(以赛亚书64:6)。And the Lord says in the Gospel: "When you have done all that is commanded you, say, 'We are unworthy servants; we have only done what was our duty'" (Luke 17:10).耶和华在福音中说:“当你所做的一切就是吩咐你们的,说,”我们是不配的仆人,我们只是做什么是我们的责任“(路加福音17:10)。

There Are No Merits of Men. Therefore, although we teach that God rewards our good deeds, yet at the same time we teach, with Augustine, that God does not crown in us our merits but his gifts. 有男人没有优点,因此,虽然我们教神我们的善行回报,但同时我们教,奥古斯丁,神不冠在我们的优点,但他的礼物。Accordingly we say that whatever reward we receive is also grace, and is more grace than reward, because the good we do, we do more through God than through ourselves, and because Paul says: "What have you that you did not receive? If then you received it, why do you boast as if you had not received it?"因此我们说,我们收到任何报酬也是恩典,并超过奖励宽限期,因为我们做的好,我们通过上帝不是通过自己的,并因为保罗说:“你有什么,你没有收到,如果然后你收到它,你为什么吹嘘,如果您有没有收到?“ (I Cor. 4:7).(我肺心病。4:7)。 And this is what the blessed martyr Cyprian concluded from this verse: We are not to glory in anything in us, since nothing is our own.这是祝福的烈士塞浦路斯从这段经文的结论是:我们不是在任何荣耀,我们因为没有我们自己。 We therefore condemn those who defend the merits of men in such a way that they invalidate the grace of God.因此,我们谴责那些捍卫男人的优点,在这样一种方式,他们神的恩典无效。

Chapter 17 - Of the Catholic and Holy Church of God, and of The One Only Head of The Church第17章 - 神的天主教和圣教会,并在一个教会唯一的元首

The Church Has Always Existed and It Will Always Exist. But because God from the beginning would have men to be saved, and to come to the knowledge of the truth (I Tim. 2:4), it is altogether necessary that there always should have been, and should be now, and to the end of the world, a Church.教会一直存在,它会永远存在。神从一开始就因为有男人要保存,来对真理的认识(我添。2:4),这是完全必要的,总是应该有,现在应该是,和世界,教会年底。

What Is the Church? The Church is an assembly of the faithful called or gathered out of the world; a communion, I say, of all saints, namely, of those who truly know and rightly worship and serve the true God in Christ the Savior, by the Word and Holy Spirit, and who by faith are partakers of all benefits which are freely offered through Christ.什么是教会 ,教会是一个所谓的聚集了世界的忠实的 ​​大会;一个共融的,我说,所有的圣人,即这些人真正了解和正确的崇拜和服务的真神在基督救主,的话语和圣灵,和谁信念是有分是通过基督的自由提供的所有好处。

Citizens of One Commonwealth. They are all citizens of the one city, living under the same Lord, under the same laws, and in the same fellowship of all good things.一个联邦的公民,他们是在相同的法律,一个城市的所有公民,生活在相同的主,并在一切美好的事物一样奖学金。 For the apostle calls them "fellow citizens with the saints and members of the household of God" (Eph. 2:19), calling the faithful on earth saints (I Cor. 4:1), who are sanctified by the blood of the Son of God.对于使徒称他们为“圣人和神的家庭成员的同胞”(弗2:19),调用忠实地球上的圣人(我肺心病。4时01分),谁是圣洁的血液上帝的儿子。 The article of the Creed, "I believe in the holy catholic Church, the communion of saints," is to be understood wholly as concerning these saints.文章的信条,“我相信在神圣的天主教教会,圣徒相通”,是完全了解有关这些圣人。

Only One Church for All Times. And since there is always but one God, and there is one mediator between God and men, Jesus the Messiah, and one Shepherd of the whole flock, one Head of this body, and, to conclude, one Spirit, one salvation, one faith, one Testament or covenant, it necessarily follows that there is only one Church. 只有一个教会所有的时间。以来始终存在,但只有一位神,有一个调解员之间的神和人,耶稣的弥赛亚,和一个牧人整个羊群,这个机构负责人之一,并得出结论,精神,一种救赎,一种信仰,一个约或公约,它一定有只有一个教会。

The Catholic Church. We, therefore, call this Church catholic because it is universal, scattered through all parts of the world, and extended unto all times, and is not limited to any times or places. 天主教会。因此,我们调用这个天主教教会,因为它是普遍的,通过世界各地分散,你们所有的时间延长,并不仅限于任何时间或地点。Therefore, we condemn the Donatists who confined the Church to I know not what corners of Africa.因此,我们谴责谁局限于教会我不知道什么角落非洲的多纳徒。Nor do we approve of the Roman clergy who have recently passed off only the Roman Church as catholic.我们也不批准罗马最近通过了天主教罗马教会神职人员。

Parts of Forms of the Church. The Church is divided into different parts or forms; not because it is divided or rent asunder in itself, but rather because it is distinguished by the diversity of the numbers that are in it. 教会的形式部分 ,教会是分为不同的部分或形式,不是因为它是分割或租金本身四分五裂,而是因为它是杰出的数字,在它的多样性。MILITANT AND TRIUMPHANT.好战的胜利。For the one is called the Church Militant, the other the Church Triumphant.对于一个被称为教会好战,其他教会的凯旋。 The former still wages war on earth, and fights against the flesh, the world, and the prince of this world, the devil; against sin and death.前仍工资地球上的战争,以及对肉体,世界,这个世界的王子,恶魔的战斗;对罪恶和死亡。But the latter, having been now discharged, triumphs in heaven immediately after having overcome all those things and rejoices before the Lord.但后者,现在已出院,在天上的胜利后,立即在克服了所有这些事情和前主高兴。Notwithstanding both have fellowship and union one with another.尽管有奖学金和工会与另一个。

The Particular Church. Moreover, the Church Militant upon the earth has always had many particular churches.特定的教会。此外,激进的教会在地上一直有许多特殊的教堂。Yet all these are to be referred to the unity of the catholic Church.然而,所有这些都是被称为天主教教会的统一。This [Militant] Church was set up differently before the Law among the patriarchs; otherwise under Moses by the Law; and differently by Christ through the Gospel. [好战]教会不同之间的始祖法前成立;由法律另有规定摩西和基督不同的方式通过了福音。

The Two Peoples. Generally two peoples are usually counted, namely, the Israelites and Gentiles, or those who have been gathered from among Jews and Gentiles into the Church. 两国人民。一般来说,两国人民的通常计算,即以色列人和外邦人,或那些已经聚集在犹太人和外邦人进入教会。There are also two Testaments, the Old and the New.也有两个旧约,新和旧。THE SAME CHURCH FOR THE OLD AND THE NEW PEOPLE.为老教堂和新人们。Yet from all these people there was and is one fellowship, one salvation in the one Messiah; in whom, as members of one body under one Head, all united together in the same faith, partaking also of the same spiritual food and drink.然而,所有这些人,是一个奖学金,在弥赛亚的救赎;在谁,一个头下作为一个机构的成员,都在相同的信念,团结起来,单打独斗也同样的精神食品和饮料。 Yet here we acknowledge a diversity of times, and a diversity in the signs of the promised and delivered Christ; and that now the ceremonies being abolished, the light shines unto us more clearly, and blessings are given to us more abundantly, and a fuller liberty.然而,我们在这里承认一个时代的多样性,并在基督的承诺和交付的迹象的多样性;和现在的仪式被废除,光线照射赐给我们更清楚,并祝福给我们更丰富,更全面自由。

The Church the Temple of the Living God. This holy Church of God is called the temple of the living God, built of living and spiritual stones and founded upon a firm rock, upon a foundation which no other can lay, and therefore it is called "the pillar and bulwark of the truth" (I Tim. 3:15).被称为教会永生神的殿 ,神的圣教会 。永生神的殿,建生活和灵性的宝石,并成立后,坚定的岩石,没有其他可以打下一个基础后,因此它被称为“真理的支柱和堡垒”(我添。3:15)。 THE CHURCH DOES NOT ERR.教会非圣贤,孰能无。It does not err as long as it rests upon the rock Christ, and upon the foundation of the prophets and apostles.非圣贤,孰能无只要休息后,岩石的基督,并呼吁的先知和使徒的根基上。And it is no wonder if it errs, as often as it deserts him who alone is the truth.而这也难怪,如果经常出错,沙漠他仅是真理的。THE CHURCH AS BRIDE AND VIRGIN.作为教会和维珍新娘。This Church is also called a virgin and the Bride of Christ, and even the only Beloved.这座教堂也称为圣母和基督的新妇,和甚至是唯一的宠儿。For the apostle says: "I betrothed you to Christ to present you as a pure bride to Christ" (II Cor. 11:2).对于使徒说:“我许配基督提出基督作为一个纯粹的新娘”(二肺心病11:2)。THE CHURCH AS A FLOCK OF SHEEP.教会的羊群。The Church is called a flock of sheep under the one shepherd, Christ, according to Ezek., ch.教会被称为下一个牧羊人,基督的羊群,根据以西结书,CH。34, and John, ch. 34,和约翰,CH。10. 10。THE CHURCH AS THE BODY.随着身体的教会。It is also called the body of Christ because the faithful are living members of Christ under Christ the Head.它也被称为基督的身体,因为信徒们生活在基督的头基督的成员。

Christ the Sole Head of the Church. It is the head which has the preeminence in the body, and from it the whole body receives life; by its spirit the body is governed in all things; from it, also, the body receives increase, that it may grow up.基督的教会唯一的头上 ,是在体内具有卓越的头,并从它的整个身体接收生活;其精神身体是一切事物管辖;,同时,从身体收到的增加,它可能成长起来。Also, there is one head of the body, and it is suited to the body.此外,还有一个身体的头,很适合身体。Therefore the Church cannot have any other head besides Christ.因此,教会不能有任何基督以外的其他负责人。For as the Church is a spiritual body, so it must also have a spiritual head in harmony with itself.对于教会是灵性的身体,所以它也必须有与自身和谐的精神头。Neither can it be governed by any other spirit than by the Spirit of Christ.也不能由任何其他精神比基督的灵。Wherefore Paul says: "He is the head of the body, the church; he is the beginning, the firstborn from the dead, that in everything he might be preeminent" (Col. 1:18).为何保罗说:“他的身体,教会的头;他是开始,从死者的长子,一切,他可能是最杰出的”(西1:18)。And in another place: "Christ is the head of the church, his body, and is himself its Savior" (Eph. 5:23).而在另一个地方:“基督是教会的头,他的身体,和自己的救主”(弗5:23)。And again: he is "the head over all things for the church, which is his body, the fulness of him who fills all in all" (Eph. 1:22 f.).再次:他是“为教会的头,超过所有的东西,这是他的身体,他充满万有者所充满所有”(弗1:22 F.)。Also: "We are to grow up in every way into him who is the head, into Christ, from whom the whole body, joined and knit together, makes bodily growth" (Eph. 4:15 f.).又道:“我们长大了,他以各种方式,谁是头,到基督,从人的整个身体,加入编织在一起,使身体发育”(弗4:15 F.)。 And therefore we do not approve of the doctrine of the Roman clergy, who make their Pope at Rome the universal shepherd and supreme head of the Church Militant here on earth, and so the very vicar of Jesus Christ, who has (as they say) all fulness of power and sovereign authority in the Church.因此,我们不批准罗马的神职人员,使他们的教皇在罗马普世牧人和教会好战的地球上最高负责人的学说,并因此耶稣基督,谁拥有非常副主教(他们说)所有在教会权力和主权权力的丰满。 CHRIST THE ONLY PASTOR OF THE CHURCH.基督的唯一的教会牧师。For we teach that Christ the Lord is, and remains the only universal pastor, the highest Pontiff before God the Father; and that in the Church he himself performs all the duties of a bishop or pastor, even to the world's end; {Vicar} and therefore does not need a substitute for one who is absent.对于我们教主基督,仍然的唯一普遍的牧师,在父神之前最高教宗;和,在教会他自己执行一个主教或牧师所有的职责,甚至世界的结束; {教区牧师}因此并不需要一个人缺席的替代品。For Christ is present with his Church, and is its life-giving Head.基督与他的教会,是其生命的头。NO PRIMACY IN THE CHURCH.没有教会的首要地位。He has strictly forbidden his apostles and their successors to have any primacy and dominion in the Church.他严禁他的使徒和他们的后继者有任何的首要地位和在教会的统治。Who does not see, therefore, that whoever contradicts and opposes this plain truth is rather to be counted among the number of those of whom Christ's apostles prophesied: Peter in II Peter, ch.谁不看,因此,无论是谁违背和反对这个明显的事实是,而能够跻身其中基督的使徒预言计算:CH彼得,彼得。2, and Paul in Acts 20:2; II Cor.2,保罗在使徒行传20:2;二肺心病。11:2; II Thess., ch. 11:2;二帖后,CH。2, and also in other places?2,在其他地方?

No Disorder in the Church. However, by doing away with a Roman head we do not bring any confusion or disorder into the Church, since we teach that the government of the Church which the apostles handed down is sufficient to keep the Church in proper order.在教会的任何障碍 。然而,与罗马的头离我们不会带来任何混乱或无序到教会,因为我们教教会的使徒传世政府是足以保持在正确的顺序教会。In the beginning when the Church was without any such Roman head as is now said to keep it in order, the Church was not disordered or in confusion.当堂没有任何这样的罗马头,现在说,为了保持它在一开始,教会不是无序或混乱。The Roman head does indeed preserve his tyranny and the corruption that has been brought into the Church, and meanwhile he hinders, resists, and with all the strength he can muster cuts off the proper reformation of the Church.罗马头确实保留他的暴政和腐败已进入教会带来,与此同时,他阻碍,抗拒,并与所有的力量,他可以鼓起教会关闭适当的改革削减。

Dissensions and Strife in the Church. We are reproached because there have been manifold dissensions and strife in our churches since they separated themselves from the Church of Rome, and therefore cannot be true churches.我们在教会的纠纷和冲突 。责备,因为有多方面的纠纷和争斗,在我们的教会脱离罗马教会,因为他们自己,因此不能算是真正的教堂。As though there were never in the Church of Rome any sects, nor contentions and quarrels concerning religion, and indeed, carried on not so much in the schools as from pulpits in the midst of the people.虽然从未在罗马任何教派的教会,也没有关于宗教的争论和争吵,事实上,进行在学校就没有这么多,从人民中间的讲坛。 We know, to be sure, that the apostle said: "God is not a God of confusion but of peace" (I Cor. 14:33), and, "While there is jealousy and strife among you, are you not of the flesh?"我们知道,可以肯定,使徒说:“上帝是不是一片混乱,但和平之神”(我肺心病14:33),“虽然你们中间有嫉妒和纷争,你是不是肉吗?“ Yet we cannot deny that God was in the apostolic Church and that it was a true Church, even though there were wranglings and dissensions in it.然而,我们不能否认,上帝在使徒教会,这是一个真正的教会,即使是在它的纠缠和纠纷。The apostle Paul reprehended Peter, an apostle (Gal. 2:11 ff.), and Barnabas dissented from Paul. reprehended彼得使徒保罗,使徒(加拉太书2:11 FF),和巴拿巴保罗不同意。Great contention arose in the Church of Antioch between them that preached the one Christ, as Luke records in The Acts of the Apostles, ch.大争出现在它们之间的安提阿教会鼓吹一个基督的使徒,CH的行为卢克记录。15.15。And there have at all times been great contentions in the Church, and the most excellent teachers of the Church have differed among themselves about important matters without meanwhile the Church ceasing to be the Church because of these contentions.也有在任何时候,在教会很大的争论,和教会的最优秀的教师有不同彼此之间没有有关的重要事项的同时,教会不再是教会,因为这些论点。 For thus it pleases God to use the dissensions that arise in the Church to the glory of his name, to illustrate the truth, and in order that those who are in the right might be manifest (I Cor. 11:19).因此,取悦上帝使用产生的纠纷,在教会中,以他的名字的荣耀,说明真相,和那些在右,以便可能清单(我肺心病。11:19)。

Of the Notes or Signs of the True Church. Moreover, as we acknowledge no other head of the Church than Christ, so we do not acknowledge every church to be the true Church which vaunts herself to be such; but we teach that the true Church is that in which the signs or marks of the true Church are to be found, especially the lawful and sincere preaching of the Word of God as it was delivered to us in the books of the prophets and the apostles, which all lead us unto Christ, who said in the Gospel: "My sheep hear my voice, and I know them, and they follow me; and I give unto them eternal life. A stranger they do not follow, but they flee from him, for they do not know the voice of strangers" (John 10:5, 27, 28). 票据或真正的教会的迹象,况且,我们承认没有比基督的教会的另一头,所以我们不承认每一个教会vaunts自己是这样的真教会 ;,但我们教,真正的教会是真教会的标志或标志是,在其中被发现,尤其是神的话语合法和真诚的说教,因为它是交付给我们的先知书和使徒,这一切导致我们归向基督,在福音中说:“我的羊听我的声音,我知道他们,他们也跟着我,我赐给他们永生,他们不遵守一个陌生人,但他们逃离他,因为他们不知道。陌生人的声音“(约翰福音10:5,27,28)。

And those who are such in the Church have one faith and one spirit; and therefore they worship but one God, and him alone they worship in spirit and in truth, loving him alone with all their hearts and with all their strength, praying unto him alone through Jesus Christ, the only Mediator and Intercessor; and they do not seek righteousness and life outside Christ and faith in him.而那些在教会有一个信念和一种精神;因此他们崇拜而是一个神,他独自他们崇拜的精神和真理,热爱他们的心和自己的实力,他独自对他祈祷仅通过基督耶稣,唯一的调停者和说情者,他们不寻求他以外基督的公义和生活和信仰。 Because they acknowledge Christ the only head and foundation of the Church, and, resting on him, daily renew themselves by repentance, and patiently bear the cross laid upon them.因为他们承认基督的教会只有头部和基础,他休息,每天更新自己的悔过书,并耐心地承担对他们奠定了交叉。Moreover, joined together with all the members of Christ by an unfeigned love, they show that they are Christ's disciples by persevering in the bond of peace and holy unity.此外,加入了一个不虚伪的爱,基督的所有成员一起,他们表明,他们是基督的门徒,坚持和平与圣洁的统一的债券。At the same time they participate in the sacraments instituted by Christ, and delivered unto us by his apostles, using them in no other way than as they received them from the Lord.与此同时,他们参加了由基督所建立的圣礼,并交付赐给我们他的使徒,在没有比他们收到他们从主的其他方式使用它们。That saying of the apostle Paul is well known to all: "I received from the Lord what I also delivered to you" (I Cor. 11:23 ff.).这是众所周知的使徒保罗说:“我什么我也向您提供从主收到”(我肺心病11时23 FF)。Accordingly, we condemn all such churches as strangers from the true Church of Christ, which are not such as we have heard they ought to be, no matter how much they brag of a succession of bishops, of unity, and of antiquity.因此,我们谴责所有这些教会作为基督的真教会的陌生人,这是不正如我们所听到的应该是,不管多少,他们的主教继承团结,吹牛,和古代。 Moreover, we have a charge from the apostles of Christ "to shun the worship of idols" (I Cor. 10:14; I John 5:21), and "to come out of Babylon," and to have no fellowship with her, unless we want to be partakers with her of all God's plagues (Rev. 18:4; II Cor. 6:17).此外,我们从基督的使徒费“顺崇拜的偶像”(我肺心病10点14;约翰一书5:21),和“巴比伦”,并没有与她的奖学金,除非我们想成为她的所有上帝的瘟疫(启示录18:4;二肺心病6:17)有分。

Outside the Church of God There Is No Salvation. But we esteem fellowship with the true Church of Christ so highly that we deny that those can live before God who do not stand in fellowship with the true Church of God, but separate themselves from it. 外神的教会有没有得救。,但我们与基督的真教会的自尊心奖学金这么高,我们拒绝那些能活在上帝面前谁不站在真正的教会与神相交,但单独从它自己。 For as there was no salvation outside Noah's ark when the world perished in the flood; so we believe that there is no certain salvation outside Christ, who offers himself to be enjoyed by the elect in the Church; and hence we teach that those who wish to live ought not to be separated from the true Church of Christ.作为有被诺亚方舟外就没有真正的救恩当世界在洪水中丧生;因此,我们相信没有谁提供自己到是在教会的选民享有 - 基督以外一定的救恩;和,因此,我们教的那些谁希望生活不应该从基督的真教会分离。

The Church Is Not Bound to Its Signs. Nevertheless, by the signs [of the true Church] mentioned above, we do not so narrowly restrict the Church as to teach that all those are outside the Church who either do not participate in the sacraments, at least not willingly and through contempt, but rather, being forced by necessity, unwillingly abstain from them or are deprived of them; or in whom faith sometimes fails, though it is not entirely extinguished and does not wholly cease; or in whom imperfections and errors due to weakness are found. 教会是不受其标志,但真正的教会]上述迹象,我们不要如此狭隘地限制教会的教导,所有这些教会之外,他们要么不参加圣礼,至少不会心甘情愿地通过蔑视,而是被迫必须,不情愿地从他们投弃权票或剥夺他们或在人的信仰,有时会失败,虽然它并不完全熄灭,并不完全停止,或在其中的不完善之处,并由于无力的错误被发现。 For we know that God had some friends in the world outside the commonwealth of Israel.因为我们知道,上帝在以色列联合体以外的世界的一些朋友。We know what befell the people of God in the captivity of Babylon, where they were deprived of their sacrifices for seventy years.我们知道什么降临上帝的子民在巴比伦囚禁,他们被剥夺他们的牺牲七十年。We know what happened to St. Peter, who denied his Master, and what is wont to happen daily to God's elect and faithful people who go astray and are weak.我们知道发生了什么事,圣彼得大教堂,否认他的主人,习惯什么是神的选举权和忠实的人,那些误入歧途和薄弱,每天发生。 We know, moreover, what kind of churches the churches in Galatia and Corinth were in the apostles' time, in which the apostle found fault with many serious offenses; yet he calls them holy churches of Christ (I Cor. 1:2; Gal. 1:2).此外,我们知道,什么样的教会在加拉太和科林斯教会使徒的时间,其中使徒发现有许多严重的罪行故障,但他呼吁他们圣洁的教会基督(林前1:2;加尔1:2)。

The Church Appears at Times To Be Extinct. Yes, and it sometimes happens that God in his just judgment allows the truth of his Word, and the catholic faith, and the proper worship of God to be so obscured and overthrown that the Church seems almost extinct, and no more to exist, as we see to have happened in the days of Elijah (I Kings 19:10, 14), and at other times. 出现在时代的教会要灭绝了。是,它有时会发生在他的公正判决,上帝允许他的话的真理,信仰天主教,和正确的崇拜神,如此模糊和推翻,教会似乎差不多灭绝了,没有更多的存在,因为我们看到在以利亚(列王记上19:10,14),天,并在其他时间发生的。 Meanwhile God has in this world and in this darkness his true worshippers, and those not a few, but even seven thousand and more (I Kings 19:18; Rev. 7:3 ff.).与此同时,神已经在这个世界上,他的真正的信徒,在这黑暗的没有几个,但甚至七万多(我国王19时18分; 7:3 FF牧师)。 For the apostle exclaims: "God's firm foundation stands, bearing this seal, 'The Lord knows those who are his,'" etc. (II Tim. 2:19).对于使徒感叹地说:“上帝的坚实基础站,轴承这个印章,”主知道谁是他的,“等(II添2:19)。 Whence the Church of God may be termed invisible; not because the men from whom the Church is gathered are invisible, but because, being hidden from our eyes and known only to God, it often secretly escapes human judgment.从何而来神的教会可称为无形的,不是因为从他们的教会是聚集的人是看不见的,但因为从我们的眼睛被隐藏的,只有上帝知道,经常偷偷逃出人类的判断。

Not All Who Are in the Church Are of the Church. Again, not all that are reckoned in the number of the Church are saints, and living and true members of the Church.并非所有的教会的教会。同样,并非所有的教会的人数估计是圣人,生活和真正的教会成员。For there are many hypocrites, who outwardly hear the Word of God, and publicly receive the sacraments, and seem to pray to God through Christ alone, to confess Christ to be their only righteousness, and to worship God, and to exercise the duties of charity, and for a time to endure with patience in misfortune.对于有很多伪君子,外表听到神的话语,并公开接受圣礼,似乎向上帝祈祷,仅通过基督,承认基督是他们唯一的义,和拜上帝会,并行使职责慈善机构,并在一段时间内忍受不幸的耐心。 And yet they are inwardly destitute of true illumination of the Spirit, of faith and sincerity of heart, and of perseverance to the end.但他们内心的真实光照的精神信仰和心脏的诚意,穷困潦倒,和毅力的结束。But eventually the character of these men, for the most part, will be disclosed.但最终这些人的性格,大部分,将予以披露。 For the apostle John says; "They went out from us, but they were not of us; for if they had been of us, they would indeed have continued with us" (I John 2:19).对于使徒约翰说,“他们从我们这里出去,但他们不是我们,如果他们有我们,他们的确会继续与我们”(约翰一书2:19)。 And although while they simulate piety they are not of the Church, yet they are considered to be in the Church, just as traitors in a state are numbered among its citizens before they are discovered; and as the tares or darnel and chaff are found among the wheat, and as swellings and tumors are found in a sound body, when they are rather diseases and deformities than true members of the body.而虽然他们同时模拟的虔诚,他们不是教会的,但它们被认为是在教会,就像在一个国家的叛徒才发现在其公民的编号;和稗子或darnel和箔条发现其中小麦,肿胀和肿瘤被发现在一个健全的身体,当他们比身体的真实成员,而疾病和畸形。 And therefore the Church of God is rightly compared to a net which catches fish of all kinds, and to a field, in which both wheat and tares are found (Matt. 13:24 ff., 47 ff.).因此在神的教会是正确净捕获各种鱼,和一个领域,发现其中小麦和稗子(太13时24 FF FF 47。)相比。

We Must Not Judge Rashly of Prematurely. Hence we must be very careful not to judge before the time, nor undertake to exclude, reject or cut off those whom the Lord does not want to have excluded or rejected, and those whom we cannot eliminate without loss to the Church. 我们必须不法官贸然过早。因此,我们必须非常谨慎不向法官之前的时间,也不承诺,以排除,拒绝或削减了那些其中主并没有要到有排斥或拒绝,和那些人,我们可以不消除无教会的损失。 On the other hand, we must be vigilant lest while the pious snore the wicked gain ground and do harm to the Church.另一方面,我们必须保持警惕,以免而虔诚的打鼾邪恶的抬头,损害教会。

The Unity of the Church Is Not in External Rites. Furthermore, we diligently teach that care is to be taken wherein the truth and unity of the Church chiefly lies, lest we rashly provoke and foster schisms in the Church. 教会的合一不是在外部礼记。此外,我们努力教,护理应采取的主要在于其中的真理和教会的合一,以免贸然挑起和促进在教会的分裂。Unity consists not in outward rites and ceremonies, but rather in the truth and unity of the catholic faith.统一不包括出境的仪式和礼节,而是在真理和信仰天主教的统一,。The catholic faith is not given to us by human laws, but by Holy Scriptures, of which the Apostles' Creed is a compendium.天主教的信仰是不给我们人类的法律,但圣经,使徒们的信条是简。And, therefore, we read in the ancient writers that there was a manifold diversity of rites, but that they were free, and no one ever thought that the unity of the Church was thereby dissolved.,因此,我们读古代作家中,有一个仪式多方面的多样性,但他们是免费的,而且从来没有人认为教会的合一,从而溶解。 So we teach that the true harmony of the Church consists in doctrines and in the true and harmonious preaching of the Gospel of Christ, and in rites that have been expressly delivered by the Lord.因此,我们教,真正的和谐的教会的教义和在基督福音的真实,和谐的说教,在已明确主交付仪式。And here we especially urge that saying of the apostle: "Let those of us who are perfect have this mind; and if in any thing you are otherwise minded, God will reveal that also to you. Nevertheless let us walk by the same rule according to what we have attained, and let us be of the same mind" (Phil. 3:15 f.).在这里,我们特别呼吁,使徒说:“让我们这些人是完美的,有这种心理;如果你任何事情,否则头脑,神就会发现,你不过让我们走相同的规则。我们已经达到,并让我们有同样的心“(腓3:15 F.)。

Chapter 18 - Of the Ministers of the Church, Their Institution and Duties章18 - 教会的部长,他们的机构与职责

God Uses Ministers in the Building of the Church. God has always used ministers for the gathering or establishing of a Church for himself, and for the governing and preservation of the same; and still he does, and always will, use them so long as the Church remains on earth. 神使用教会建筑部长上帝一直用于收集或建立一个为自己的教会,并为相同的管治及保存部长;,他仍然不,始终将使用它们,只要教会仍然在地球上。 Therefore, the first beginning, institution, and office of ministers is a most ancient arrangement of God himself, and not a new one of men.因此,第一个开始,机构,和部长办公室,是一个最古老的神亲自安排,而不是一个新的男人之一。INSTITUTION AND ORIGIN OF MINISTERS.机构和部长的原产地。It is true that God can, by his power, without any means join to himself a Church from among men; but he preferred to deal with men by the ministry of men.它是真正的神,他的权力,没有任何手段加入到自己是一个男性的教会,但他宁愿处理部男子与男子。Therefore ministers are to be regarded, not as ministers by themselves alone, but as the ministers of God, inasmuch as God effects the salvation of men through them.因此,部长们认为,没有自己单独部长,但作为上帝的部长,因为神通过他们影响男性的救赎。

The Ministry Is Not To Be Despised. Hence we warn men to beware lest we attribute what has to do with our conversion and instruction to the secret power of the Holy Spirit in such a way that we make void the ecclesiastical ministry. 该部是不被人鄙视,所以我们警告男人要提防,以免我们的属性与我们的转换和指令的秘密力量,在这样一种方式,我们不作无效教会部圣灵。 For it is fitting that we always have in mind the words of the apostle: "How are they to believe in him of whom they have not heard? And how are they to hear without a preacher? So faith comes from hearing, and hearing comes by the word of God" (Rom. 10:14, 17).它是恰当的,我们始终牢记使徒的话吗?“他们如何相信他,他们没有听说,他们如何听到没有传道,所以信仰来自听觉,听道而来上帝的话“(罗马书10时14,17)。 And also what the Lord said in the Gospel: "Truly, truly, I say to you, he who receives any one whom I send receives me; and he who receives me receives him who sent me" (John 13:20).以及主在福音中说:“实实在在的,我对你说,他收到我发送接收我的任何一个,他收到我收到他送我”(约翰福音13:20)。 Likewise a man of Macedonia, who appeared to Paul in a vision while he was in Asia, secretly admonished him, saying: "Come over to Macedonia and help us" (Acts 16:9).同样一个人出现在视野保罗,而他在亚洲,马其顿,暗暗告诫他,说:“过来马其顿,并帮助我们”(徒16:9)。And in another place the same apostle said: "We are fellow workmen of God; you are God's tillage, God's building" (I Cor. 3:9).在另一个地方,同样的使徒说:“我们都是上帝的同胞工人,你是上帝的耕作,上帝的建设”(我林前3:9)。

Yet, on the other hand, we must beware that we do not attribute too much to ministers and the ministry; remembering here also the words of the Lord in the Gospel: "No one can come to me unless my Father draws him" (John 6:44), and the words of the apostle: "What then is Paul? What is Apollos? Servants through whom you believed, as the Lord assigned to each. I planted, Apollos watered, but only God gives the growth" (I Cor. 3:5 ff.).然而,另一方面,我们必须注意的是,我们不属性太多部长和部;记住这里也福音主的话:“没有人可以来找我,除非我的父亲提请他”(约翰6:44),使徒的话:“什么,然后是保什么是亚波罗的公务员,经手你认为分配给每个主,我栽种了,亚波​​罗浇灌了,但只有上帝赋予的增长吗?”(我肺心病。3:5 FF)。GOD MOVES THE HEARTS OF MEN.神将男人的心。Therefore, let us believe that God teaches us by his word, outwardly through his ministers, and inwardly moves the hearts of his elect to faith by the Holy Spirit; and that therefore we ought to render all glory unto God for this whole favor.因此,让我们相信神教导他的话,我们通过他的部长,外表和内心动作圣灵他的选民的心,信仰,因此我们应该使一切荣耀献给神,这整个青睐。 But this matter has been dealt with in the first chapter of this Exposition.但此事已在本次博览会的第一章处理。

Who the Ministers Are and of What Sort God Has Given the World. And even from the beginning of the world God has used the most excellent men in the whole world (even if many of them were simple in worldly wisdom or philosophy, but were outstanding in true theology), namely, the patriarchs, with whom he frequently spoke by angels.世卫组织部长们,什么样上帝给了世界 。甚至从世界的神开始在全世界最优秀的男子(即使他们中许多人在世俗的智慧或哲学是简单,但优秀的在真正的神学),即始祖,与他经常谈到由天使。 For the patriarchs were the prophets or teachers of their age whom God for this reason wanted to live for several centuries, in order that they might be, as it were, fathers and lights of the world.对于始祖先知或教师,他们的年龄在为了这个原因,神要住几百年,他们可能会,因为它是世界的,父亲和灯。They were followed by Moses and the prophets renowned throughout all the world.其次是摩西和先知在整个世界上所有的著名。

Christ the Teacher. After these the heavenly Father even sent his only-begotten Son, the most perfect teacher of the world; in whom is hidden the wisdom of God, and which has come to us through the most holy, simple, and most perfect doctrine of all.通过基督的老师后这些天父甚至派他的独生子,世界上最完美的老师;在其中隐藏着神的智慧,并到我们这里来,最神圣,最简单,最完美的学说所有。 For he chose disciples for himself whom he made apostles.他选择了为自己的弟子,他作出使徒。These went out into the whole world, and everywhere gathered together churches by the preaching of the Gospel, and then throughout all the churches in the world they appointed pastors or teachers according to Christ's command; through their successors he has taught and governed the Church unto this day.这些去到全世界,并处处聚集在一起宣讲福音的教会,和然后整个所有的世界教会他们任命的牧师或教师根据基督的命令,通过他们的后继者,他教导和管辖的教会所不欲,这一天。 Therefore, as God gave unto his ancient people the patriarchs, together with Moses and the prophets, so also to his people of the New Testament he sent his only- begotten Son, and, with him, the apostles and teachers of the Church.因此,作为上帝赐给他的古代人的始祖,与摩西和先知一起,也使他的人的新约,他派他的独生子,和他教会的使徒和教师。

Ministers of the New Testament. Furthermore, the ministers of the new people are called by various names.部长的新约。此外,新人们的部长们呼吁通过各种名称。For they are called apostles, prophets, evangelists, bishops, elders, pastors, and teachers (I Cor. 12:28; Eph. 4:11).对于他们被称为使徒,先知,传福音,主教,长老,牧师,教师(我肺心病12时28分;。弗4:11)。THE APOSTLES.使徒。The apostles did not stay in any particular place, but throughout the world gathered together different churches.使徒没有什么特别的地方留在,但在世界各地聚集不同的教会。When they were once established, there ceased to be apostles, and pastors took their place, each in his church.当他们一旦确立,不再是使徒,和牧师了自己的位置,在他的教会。PROPHETS.先知。In former times the prophets were seers, knowing the future; but they also interpreted the Scriptures.前时代的先知,先见,知道未来,但他们也解释圣经。Such men are also found still today.还发现这样的男人今天依然。EVANGELISTS.传道者。The writers of the history of the Gospel were called Evangelists; but they also were heralds of the Gospel of Christ; as Paul also commended Timothy: "Do the work of an evangelist" (II Tim. 4:5).被称为福音的历史作家的福音,但他们也预示着基督的福音,保罗也称赞提摩太:“做一个传道者的工作”(II添4:5)。 BISHOPS.主教。Bishops are the overseers and watchmen of the Church, who administer the food and needs of the life of the Church.主教是监督员和看守员的教会,谁管理的食品和教会生活的需要。PRESBYTERS.长老。The presbyters are the elders and, as it were, senators and fathers of the Church, governing it with wholesome counsel.长老是长老,因为它是,参议员和教会的父亲,执政有益健康的律师。PASTORS.牧师。The pastors both keep the Lord's sheepfold, and also provide for its needs.牧师都保持主的羊圈,还提供其需要。TEACHERS.教师。The teachers instruct and teach the true faith and godliness.在教师的指导和传授真正的信仰和敬虔。Therefore, the ministers of the churches may now be called bishops, elders, pastors, and teachers.因此,教会的部长们现在可能所谓的主教,长老,牧师和教师。

Papal Orders. Then in subsequent times many more names of ministers in the Church were introduced into the Church of God.罗马教皇的订单 ,然后在随后的时间多在教会部长的名字被引入神的教会。For some were appointed patriarchs, others archbishops, others suffragans; also, metropolitans, archdeacons, deacons, subdeacons, acolytes, exorcists, cantors, porters, and I know not what others, as cardinals, provosts, and priors; greater and lesser fathers, greater and lesser orders.对于一些被任命始祖,大主教,其他suffragans;也大都市,archdeacons,执事,修士,徒弟,驱魔,领唱者,搬运工,而我不知道别人,为枢机主教,学院院长,并先验;大,小的父亲,大,小订单。 But we are not troubled about all these about how they once were and are now.不过,我们不会对所有这些困扰他们如何曾经和现在。 For us the apostolic doctrine concerning ministers is sufficient.对于我们的使徒教义有关部长就足够了。

Concerning Monks. Since we assuredly know that monks, and the orders or sects of monks, are instituted neither by Christ nor by the apostles, we teach that they are of no use to the Church of God, nay rather, are pernicious. 关于僧侣。稳妥由于我们知道,僧侣,和僧侣的订单或教派,既不是基督,也不由使徒提起,我们教他们没有用神的教会,不仅如此,而是恶性。 For, although in former times they were tolerable (when they were hermits, earning their living with their own hands, and were not a burden to anyone, but like the laity were everywhere obedient to the pastors of the churches), yet now the whole world sees and knows what they are like.因为,尽管前的时间,他们接受(当他们隐士,用自己的双手赚取他们的生活,并没有对任何人的负担,但像俗人到处都是听话的教堂的牧师),但现在整个世界看到了,知道他们喜欢什么。 They formulate I know not what vows; but they lead a life quite contrary to their vows, so that the best of them deserves to be numbered among those of whom the apostle said: "We hear that some of you are living an irregular life, mere busybodies, not doing any work" etc. (II Thess. 3:11).我不知道什么誓言,他们制定,但他们导致的生活完全相反,他们的誓言,让他们最好的值得编号在这些人的使者说:“我们听到你们有些人生活不规律生活,仅仅是好事者,没有做任何工作“等(二帖前3:11)。 Therefore, we neither have such in our churches, nor do we teach that they should be in the churches of Christ.因此,我们也没有在我们的教会,我们也不教,他们应该是在基督的教会。

Ministers Are To Be Called and Elected. Furthermore, no man ought to usurp the honor of the ecclesiastical ministry; that is, to seize it for himself by bribery or any deceits, or by his own free choice. 部长们被称为当选此外,没有人应该篡夺教会部的荣誉 ;就是要抓住它通过贿赂或任何的欺骗伎俩,为自己或由他自己的自由选择。 But let the ministers of the Church be called and chosen by lawful and ecclesiastical election; that is to say, let them be carefully chosen by the Church or by those delegated from the Church for that purpose in a proper order without any uproar, dissension and rivalry.但是,让教会的部长被调用,并通过合法和教会的选举选择;这就是说,让他们仔细选择由教会或从教会委派,目的在正确的顺序没有任何轩然大波,纷争的和竞争。 Not any one may be elected, but capable men distinguished by sufficient consecrated learning, pious eloquence, simple wisdom, lastly, by moderation and an honorable reputation, according to that apostolic rule which is compiled by the apostle in I Tim., ch.没有任何一个可能会当选,但分辨能力的男性奉献足够的学习,虔诚的口才,简单的智慧,最后,通过适度和光荣的声誉,根据编译使徒,使徒的规则,这是我添,CH。 3, and Titus, ch. 3,和提图斯,CH。1. 1。

Ordination. And those who are elected are to be ordained by the elders with public prayer and laying on of hands.协调。当选要由长老任命与公开祈祷和手礼。Here we condemn all those who go off of their own accord, being neither chose, sent, nor ordained (Jer., ch. 23).在这里,我们谴责所有那些自行熄灭,既不选择,发送,也祝(耶利米书23章)。We condemn unfit ministers and those not furnished with the necessary gifts of a pastor.我们谴责不适宜的部长和那些没有一个牧师必要的礼物提供。

In the meantime we acknowledge that the harmless simplicity of some pastors in the primitive Church sometimes profited the Church more than the many- sided, refined and fastidious, but a little too esoteric learning of others.与此同时,我们承认,无害的简单一些原始教会牧师,教会有时获利超过多方面的,精致和讲究,但有点太深奥了他人的学习。 For this reason we do not reject even today the honest, yet by no means ignorant, simplicity of some.出于这个原因,我们不拒绝,甚至今天的诚实,但并不意味着无知,一些简单。

Priesthood of All Believers. To be sure, Christ's apostles call all who believe in Christ "priests," but not on account of an office, but because, all the faithful having been made kings and priests, we are able to offer up spiritual sacrifices to God through Christ (Ex. 19:6; I Peter 2:9; Rev. 1:6). 所有信徒的圣职。为了被肯定,基督的使徒呼吁所有谁相信在基督“祭司,”但不是因一间办公室,但因为,所有的信徒有被制成国王和祭司,我们都能够以提供高达灵祭上帝通过基督(出埃及记19:6;我彼得前书2:9;启示录1:6)。 Therefore, the priesthood and the ministry are very different from one another.因此,神职人员和部是从一个非常不同。 For the priesthood, as we have just said, is common to all Christians; not so is the ministry.为教士,正如我们刚才说的,是共同所有的基督徒,而不是使部。Nor have we abolished the ministry of the Church because we have repudiated the papal priesthood from the Church of Christ.我们也没有取消教会部,是因为我们有否定基督的教会从罗马教皇的祭司。

Priests and Priesthood. Surely in the new covenant of Christ there is no longer any such priesthood as was under the ancient people; which had an external anointing, holy garments, and very many ceremonies which were types of Christ, who abolished them all by his coming and fulfilling them.当然,在基督的新约。牧师和祭司是不再有任何这样的神职人员根据古代人了一个外部的恩膏,圣洁的服装,很多仪式,这是基督的类型,取消他的所有未来和履行他们。 But he himself remains the only priest forever, and lest we derogate anything from him, we do not impart the name of priest to any minister.但他自己仍然是唯一的牧师永远,以免减损他,我们不传授任何部长的牧师的名字。For the Lord himself did not appoint any priests in the Church of the New Testament who, having received authority from the suffragan, may daily offer up the sacrifice, that is, the very flesh and blood of the Lord, for the living and the dead, but ministers who may teach and administer the sacraments.对于主自己没有任命任何祭司在新约的人,收到的Suffraganee管理局教会,可能每天提供生活的牺牲,就是很肉和主血,与死者,但部长们谁可以教和管理圣礼。

The Nature of the Ministers of the New Testament. Paul explains simply and briefly what we are to think of the ministers of the New Testament or of the Christian Church, and what we are to attribute to them.在新约中的部长的性质 。保罗简单,并简要解释我们的新约圣经的基督教教堂部长认为,我们的属性。"This is how one should regard us, as servants of Christ and stewards of the mysteries of God" (I Cor. 4:1). “这是应该如何把我们作为神的奥秘和管家基督的仆人”(我肺心病。4:1)。Therefore, the apostle wants us to think of ministers as ministers.因此,使徒希望我们想为部长部长。Now the apostle calls them, [HUPERETAS], rowers, who have their eyes fixed on the coxswain, and so men who do not live for themselves or according to their own will, but for others--namely, their masters, upon whose command they altogether depend.现在称他们为使徒,[HUPERETAS],赛艇,有自己的眼睛固定船长,让男人谁不为自己或根据自己的意愿生活,但对于其他人 - 即它们的主人,经其命令他们完全依赖。For in all his duties every minister of the Church is commanded to carry out only what he has received in commandment from his Lord, and not to indulge his own free choice.所有职务的每一个教会的部长指挥开展他已收到诫的从他的主,而不是放纵自己的自由选择。And in this case it is expressly declared who is the Lord, namely, Christ; to whom the ministers are subject in all the affairs of the ministry.在这种情况下,它明确宣布谁是主,即基督;部长在该部的所有事务的主题。

Ministers as Stewards of the Mysteries of God. Moreover, to the end that he might expound the ministry more fully, the apostle adds that ministers of the Church are administrators and stewards of the mysteries of God.部长作为神的奥秘的管家 。此外,到年底,他可能会更充分地阐述部,使徒补充说,教会部长管理员和神的奥秘的管家。Now in many passages, especially in Eph., ch.现在在许多段落,尤其是在弗,CH。3, Paul called the mysteries of God the Gospel of Christ.3,保罗被称为神的奥秘基督的福音。And the sacraments of Christ are also called mysteries by the ancient writers.和基督圣礼,也被称为古代作家的奥秘。Therefore for this purpose are the ministers of the Church called--namely, to preach the Gospel of Christ to the faithful, and to administer the sacraments.因此教会的部长们呼吁 - 即用于此目的,宣讲基督的福音的忠实,和管理的圣礼。We read, also, in another place in the Gospel, of "the faithful and wise steward," whom "his master will set over his household, to give them their portion of food at the proper time" (Luke 12:42).此外,我们读到,在另一个地方的福音,“忠实的和明智的管家”,其中“他的主人将设置超过他的家庭,部分食品,在适当的时间给他们”(路加福音12:42)。 Again, elsewhere in the Gospel a man takes a journey in a foreign country and, leaving his house, gives his substance and authority over it to his servants, and to each his work.同样,在一个人在国外的旅程,留下他的房子的福音其他地方,给他的物质,在它和权力,他的仆人,和每一个他的工作。

The Power of Ministers of the Church. Now, therefore, it is fitting that we also say something about the power and duty of the ministers of the Church.现在教会部长电源 ,因此,它是恰当的,我们也说教会部长的权力和责任的东西。Concerning this power some have argued industriously, and to it have subjected everything on earth, even the greatest things, and they have done so contrary to the commandment of the Lord who has prohibited dominion for his disciples and has highly commended humility (Luke 22:24 ff.; Matt. 18:3 f.; 20:25 ff.).关于权力,有些人认为勤奋,和它受到地球上的一切,即使是最伟大的事情,他们这样做违背主的诫命禁止统治他的弟子和高度赞扬谦卑(路加福音22: 24 FF。马特18:3楼; 20时25 FF)。There is, indeed, another power that is pure and absolute, which is called the power of right.确实是有另一种力量,是纯粹的和绝对的,这就是所谓的权利的权力。According to this power all things in the whole world are subject to Christ, who is Lord of all, as he himself has testified when he said: "All authority in heaven and on earth has been given to me" (Matt. 28:18), and again, "I am the first and the last, and behold I am alive for evermore, and I have the keys of Hades and Death" (Rev. 1:18); also, "He has the key of David, which opens and no one shall shut, who shuts and no one opens" (Rev. 3:7).根据这项权力,在全世界所有的东西都是基督,是所有的主,正如他自己作证时,他说:“所有在天堂和地球上的权威已经给我”(马太福音28:18 ),并再次,“我的第一个和最后一个,谁知我直到永远活着,我有阴间和死亡的钥匙”(启1:18);也说:“他有大卫的关键,打开和关闭,任何人不得,谁关闭,没有人打开“(启示录3:7)。

The Lord Reserves True Power for Himself. This power the Lord reserves to himself, and does not transfer it to any other, so that he might stand idly by as a spectator while his ministers work. 主保留自己真正的力量。,这股力量的主储备,自己并没有转让给任何其他,让他作为一个旁观者可能会袖手旁观,而他的部长们的工作。 For Isaiah says, "I will place on his shoulder the key of the house of David" (Isa. 22:22), and again, "The government will be upon his shoulders" (Isa. 9:6).对于以赛亚说,“我会放在他的肩膀大卫家的钥匙”(以赛亚书22:22),并再次,“政府将在他的肩膀上”(以赛亚书9:6)。 For he does not lay the government on other men's shoulders, but still keeps and uses his own power, governing all things.因为他不躺在政府的其他男人的肩膀上,但仍保留和使用自己的权力,规管所有的事情。

The Power of the Office and of the Minister. Then there is another power of an office or of ministry limited by him who has full and absolute power. 办公室和部长。电源 ,然后是另一部有限的办公室或由他的权力,谁拥有完全和绝对的权力。And this is more like a service than a dominion.这更像是一个比一个自治领服务。THE KEYS.键。For a lord gives up his power to the steward in his house, and for that cause gives him the keys, that he may admit into or exclude from the house those whom his lord will have admitted or excluded.对于主给他的权力,在他家的管家,并导致给他的钥匙,他可能会承认或排除从房子的那些人都承认他的主或排除的。 In virtue of this power the minister, because of his office, does that which the Lord has commanded him to do; and the Lord confirms what he does, and wills that what his servant has done will be so regarded and acknowledged, as if he himself had done it.凭借这种权力的部长,因为他的办公室,主,这已吩咐他做;和主证实他做什么,做他的仆人将被视为并承认遗嘱,如果他自己做了。 Undoubtedly, it is to this that these evangelical sentences refer: "I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven" (Matt. 16:19).毫无疑问,这是本福音,这些句子是指:“我会给你天国的钥匙,无论你在地上所捆绑的,应当在天上也要捆绑,凡你们在地上松散的,应在天上松动”(马特16:19)。 Again, "If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained" (John 20:23).同样,“如果你能原谅任何罪,他们被赦免了,如果你保留任何罪,他们将保留”(约翰20时23分)。But if the minister does not carry out everything as the Lord has commanded him, but transgresses the bounds of faith, then the Lord certainly makes void what he has done.但是,如果部长不进行一切耶和华吩咐他,但transgresses信仰的界限,那么主无疑使无效什么他做了。Wherefore the ecclesiastical power of the ministers of the Church is that function whereby they indeed govern the Church of God, but yet so do all things in the Church as the Lord has prescribed in his Word.为何教会部长教会的权力是功能,他们确实治理神的教会,但但这样做在教会主在他的话语中规定的所有的东西。 When those things are done, the faithful esteem them as done by the Lord himself.当这些事情完成后,他们的忠实推崇主自己。But mention has already been made of the keys above.但提到已经由上面的按键。

The Power of Ministers Is One and the Same, and Equal. Now the one and an equal power or function is given to all ministers in the Church. 部长的权力是一个相同的,平等,现在是考虑到在教会中的所有部长的一个平等的权力或职能。Certainly, in the beginning, the bishops or presbyters governed the Church in common; no man lifted up himself above another, none usurped greater power or authority over his fellow-bishops.当然,在开始时,主教或长老共同管辖的教会;没有解除上述另一个人了自己,没有篡夺了他的同胞主教更大的权力或授权。 For remembering the words of the Lord: "Let the leader among you become as one who serves" (Luke 22:26), they kept themselves in humility, and by mutual services they helped one another in the governing and preserving of the Church.记住主的话:“让你们当中的领导者成为一个人服务”(路加福音22时26),他们保持自己谦卑,并通过相互服务,他们互相帮助,在教会的管治及维护。

Order To Be Preserved. Nevertheless, for the sake of preserving order some one of the ministers called the assembly together, proposed matters to be laid before it, gathered the opinions of the others, in short, to the best of man's ability took precaution lest any confusion should arise. 为了保存然而为了维护秩序部长有人称为大会一起提出之前,省览的事宜,聚集在短期别人的意见,,人的能力,采取预防措施,以免应该出现任何混乱。 Thus did St. Peter, as we read in The Acts of the Apostles, who nevertheless was not on that account preferred to the others, nor endowed with greater authority than the rest.因此,圣彼得,我们读到使徒,不过是对别人的首选,帐户不传,也不大于其余的权力赋予。Rightly then does Cyprian the Martyr say, in his De Simplicitate Clericorum: "The other apostles were assuredly what Peter was, endowed with a like fellowship of honor and power; but {his} primacy proceeds from unity in order that the Church may be shown to be one."塞浦路斯烈士正确的,然后不说,在他的德Simplicitate Clericorum:“其他使徒稳妥彼得,拥有像奖学金的荣誉和权力,但{他}从团结的首要地位,以所得,教会可能会显示是一个。“

When and How One Was Placed Before the Others. St.何时以及如何先于其他圣Jerome also in his commentary upon The Epistle of Paul to Titus, says something not unlike this: "Before attachment to persons in religion was begun at the instigation of the devil, the churches were governed by the common consultation of the elders; but after every one thought that those whom he had baptized were his own, and not Christ's, it was decreed that one of the elders should be chosen, and set over the rest, upon whom should fall the care of the whole Church, and all schismatic seeds should be removed."杰罗姆也是在他的评论后,保罗的书信提图斯,说没有什么不同的东西:“附件宗教的人是魔鬼的怂恿下开始之前,教会长老的共同协商管理,但以后每之一认为,那些人,他已受洗的是自己的,并没有基督的,它是颁布的长老之一,应选择,和对其余设置,后,人应落在整个教会的照顾,和所有分裂的种子被删除。​​“ Yet St. Jerome does not recommend this decree as divine; for he immediately adds: "As the elders knew from the custom of the Church that they were subject to him who was set over them, so the bishops knew that they were above the elders, more from custom than from the truth of an arrangement by the Lord, and that they ought to rule the Church in common with them."然而,圣杰罗姆不建议这个神圣的法令;他立即补充说:“由于长老教会的习俗知道他们是受他对他们,所以主教们知道,他们以上的长者,更比从主真理的安排,并认为他们应该与他们共同规则教会从自定义“。 Thus far St. Jerome.到目前为止圣杰罗姆。Hence no one can rightly forbid a return to the ancient constitution of the Church of God, and to have recourse to it before human custom.因此,没有人能正确地禁止返回到古神的教会宪法,并求助于它在人类的习俗。

The Duties of Ministers. The duties of ministers are various; yet for the most part they are restricted to two, in which all the rest are comprehended: to the teaching of the Gospel of Christ, and to the proper administration of the sacraments. 部长的职责,部长的职责是不同的;但大部分限于两个,其中所有的休息理解:基督福音的教学,并妥善管理的圣礼。For it is the duty of the ministers to gather together an assembly for worship in which to expound God's Word and to apply the whole doctrine to the care and use of the Church, so that what is taught may benefit the hearers and edify the faithful.对于它是部长的职责崇拜中,以阐述神的话语和到适用于整个学说的关怀和使用的教会聚集的程序集,所以,什么就教可能受益的听众和造就忠实。 It falls to ministers, I say, to teach the ignorant, and to exhort; and to urge the idlers and lingerers to make progress in the way of the Lord.它属于部长,我说,教无知,劝诫;并敦促闲人和lingerers在主的道路上取得进展。Moreover, they are to comfort and to strengthen the fainthearted, and to arm them against the manifold temptations of Satan; to rebuke offenders; to recall the erring into the way; to raise the fallen; to convince the gainsayers to drive the wolf away from the sheepfold of the Lord; to rebuke wickedness and wicked men wisely and severely; not to wink at nor to pass over great wickedness.此外,他们安慰和加强缩头缩脑,武装他们对撒旦的多方面的诱惑;训斥罪犯;召回的方式犯错误;提高倒下;说服gainsayers驱动狼远离主的羊圈;斥责邪恶和恶人明智和严重,不纵容,也不越过大恶。 And, besides, they are to administer the sacraments, and to commend the right use of them, and to prepare all men by wholesome doctrine to receive them; to preserve the faithful in a holy unity; and to check schisms; to catechize the unlearned, to commend the needs of the poor to the Church, to visit, instruct, and keep in the way of life the sick and those afflicted with various temptations.此外,他们管理的圣礼,并赞扬他们的使用权,并准备有益健康的学说所有的人接受他们保存在一个神圣的统一的忠实;和检查的分裂; catechize的胸无点墨赞扬穷人的需要,教会,参观,指导,并保持生命的病人和那些患有各种诱惑的方式。In addition, they are to attend to public prayers or supplications in times of need, together with common fasting, that is, a holy abstinence; and as diligently as possible to see to everything that pertains to the tranquility, peace and welfare of the churches.此外,他们出席公开祷告或恳求,在需要的时候,共同禁食,就是一个神圣的禁欲和努力,我们可以看到一切,属于教会的安宁,和平与福利。

But in order that the minister may perform all these things better and more easily, it is especially required of him that he fear God, be constant in prayer, attend to spiritual reading, and in all things and at all times be watchful, and by a purity of life to let his light to shine before all men.但为了部长可以执行所有这些东西更好,更容易,这是特别需要他,他害怕上帝,不断在祈祷中,出席的精神阅读,并在所有的事情,在任何时候都的警惕,并通过纯洁的生活,让他的光闪耀之前,所有的人。

Discipline. And since discipline is an absolute necessity in the Church and excommunication was once used in the time of the early fathers, and there were ecclesiastical judgments among the people of God, wherein this discipline was exercised by wise and godly men, it also falls to ministers to regulate this discipline for edification, according to the circumstances of the time, public state, and necessity. 纪律。以来的纪律是一个绝对必要的,在教会和被逐出教会是曾经使用在早期教父的时间,并有教会的判断上帝的子民之间,其中本学科的智慧和敬虔的人行使,它也属于向部长规范熏陶这门学科的时候,国家公共和必要性的情况下,根据。 At all times and in all places the rule is to be observed that everything is to be done for edification, decently and honorably, without oppression and strife.在任何时候,在所有地方的规则是要遵守的,一切都做的熏陶,没有压迫和纷争体面的光荣,的。For the apostle testifies that authority in the Church was given to him by the Lord for building up and not for destroying (II Cor. 10:8).对于使徒证明,在教会的权威是由主,他为建立和销毁(二肺心病。10:8)。 And the Lord himself forbade the weeds to be plucked up in the Lord's field, because there would be danger lest the wheat also be plucked up with it (Matt. 13:29 f.).主自己禁止的杂草就被人拔光主的领域,因为将有危险,以免小麦也被人拔光(马太13时29 F.)。

Even Evil Ministers Are To Be Heard. Moreover, we strongly detest the error of the Donatists who esteem the doctrine and administration of the sacraments to be either effectual or not effectual, according to the good or evil life of the ministers. 即使是邪恶的部长们进行聆讯。此外,我们强烈反感多纳徒自尊的学说和圣礼的管理是行之有效的或没有行之有效的错误,根据部长的好或邪恶的生活。 For we know that the voice of Christ is to be heard, though it be out of the mouths of evil ministers; because the Lord himself said: "Practice and observe whatever they tell you, but not what they do" (Matt. 23:3).因为我们知道基督的声音,听到的,虽然它是邪恶的部长的口中,因为主自己说:“实践与观察不管他们告诉你,但不是他们做了什么”(马太福音23: 3)。We know that the sacraments are sanctified by the institution and the word of Christ, and that they are effectual to the godly, although they be administered by unworthy ministers.我们知道,圣洁的圣礼是由该机构和基督的话,它们是行之有效的敬虔,虽然他们不配部长管理。Concerning this matter, Augustine, the blessed servant of God, many times argued from the Scriptures against the Donatists.关于这个问题,奥古斯丁,上帝保佑仆人,多次主张对多纳徒圣经。

Synods. Nevertheless, there ought to be proper discipline among ministers. 主教,不过,应该有适当的纪律部长之间。In synods the doctrine and life of ministers is to be carefully examined.在主教的教义和生活部长是要仔细检查。Offenders who can be cured are to be rebuked by the elders and restored to the right way, and if they are incurable, they are to be deposed, and like wolves driven away from the flock of the Lord by the true shepherds.谁是可以治愈的罪犯是被责骂的长者,并恢复到正确的方式,如果他们是不治之症,他们是被废黜,驱动主的羊群走真正的牧羊人的狼一样。 For, if they be false teachers, they are not to be tolerated at all.,如果他们是假的教师,他们要不惜一切不容忍。Neither do we disapprove of ecumenical councils, if they are convened according to the example of the apostles, for the welfare of the Church and not for its destruction.我们也不反对合一议会,如果他们是根据使徒的榜样,教会和其销毁的福利,召开。

The Worker Is Worthy of His Reward. All faithful ministers, as good workmen, are also worthy of their reward, and do not sin when they receive a stipend, and all things that be necessary for themselves and their family. 工人是值得他奖励。忠实部长,好工人,也值得他们的报酬,并没有罪,当他们获得了生活津贴,并为自己和家人所必需的所有事情。For the apostle shows in I Cor., ch.对于使徒显示,我肺心病。,CH。9, and in I Tim., ch. 9,我添,CH。5, and elsewhere that these things may rightly be given by the Church and received by ministers.5,和其他地方,这些东西可说是由教会和部长们收到。The Anabaptists, who condemn and defame ministers who live from their ministry are also refuted by the apostolic teaching.再洗礼派,谴责和诋毁谁从他们的部的部长也驳斥了使徒的教诲。

Chapter 19 - Of the Sacraments of the Church of Christ第19章 - 基督的教会的圣礼

The Sacraments [Are] Added to the Word and What They Are. From the beginning, God added to the preaching of his Word in his Church sacraments or sacramental signs. 圣礼[]添加到Word和它们是什么,从一开始,神宣扬 ​​他在他的教会圣礼或圣事的迹象的话。For thus does all Holy Scripture clearly testify.对于因此,所有圣经清楚地证明。Sacraments are mystical symbols, or holy rites, or sacred actions, instituted by God himself, consisting of his Word, of signs and of things signified, whereby in the Church he keeps in mind and from time to time recalls the great benefits he has shown to men; whereby also he seals his promises, and outwardly represents, and, as it were, offers unto our sight those things which inwardly he performs for us, and so strengthens and increases our faith through the working of God's Spirit in our hearts.圣礼的神秘符号,或神圣的仪式,神圣的行动,由上帝本人提起,他的话语和体征的事情,标志着,据此,他一直记在教会和不时回忆带来极大的好处,他表现出男性;据此还他密封了他的诺言,表面上表示,和,因为它是,所不欲,我们的视线提供这些东西这内心他执行对我们来说,并因此加强和增加我们的信心通过的神的精神在我们心中工作。 Lastly, he thereby distinguishes us from all other people and religions, and consecrates and binds us wholly to himself, and signifies what he requires of us.最后,他从而区别于所有其他人,宗教,和供奉我们和全结合我们自己,而且标志着我们需要他。

Some Are Sacraments of the Old, Others of the New, Testaments. Some sacraments are of the old, others of the new, people.一些旧,新,旧约的其他圣礼 。旧,新,人的其他一些圣礼。The sacraments of the ancient people were circumcision, and the Paschal Lamb, which was offered up; for that reason it is referred to the sacrifices which were practiced from the beginning of the world.古代人的圣礼割礼,逾越节的羔羊,这是提供的,因此它被称为从世界开始实行的牺牲。

The Number of Sacraments of the New People. The sacraments of the new people are Baptism and the Lord's Supper.新人们的圣礼的新人们的圣礼洗礼和主的晚餐。There are some who count seven sacraments of the new people.有一些计数7圣礼的新人们。Of these we acknowledge that repentance, the ordination of ministers (not indeed the papal but apostolic ordination), and matrimony are profitable ordinances of God, but not sacraments.这些我们承认悔改,统筹部长(不确实的教皇,但使徒的协调),以及婚姻是上帝的盈利条例,但不是圣礼。Confirmation and extreme unction are human inventions which the Church can dispense with without any loss, and indeed, we do not have them in our churches.确认和临终是人类的发明可以免除教会没有任何损失,事实上,我们并没有在我们的教会。For they contain some things of which we can by no means approve.因为它们包含一些事情,我们决不可以批准。Above all we detest all the trafficking in which the Papists engage in dispensing the sacraments.首先我们讨厌所有的贩卖,其中Papists从事配药圣礼。

The Author of the Sacraments. The author of all sacraments is not any man, but God alone.作者的圣礼。作者所有圣礼是不是任何人,但只有上帝。Men cannot institute sacraments.男人不能研究所圣礼。For they pertain to the worship of God, and it is not for man to appoint and prescribe a worship of God, but to accept and preserve the one he has received from God.因为他们与神的崇拜,它是对人类任命,并订明的神的崇拜,而是接受和保留一个,他已收到来自上帝。Besides, the symbols have God's promises annexed to them, which require faith.此外,符号所附神的应许给他们,这就需要信仰。Now faith rests only upon the Word of God; and the Word of God is like papers or letters, and the sacraments are like seals which only God appends to the letters.现在的信仰只在于神的话语时,神的话语,如文件或信件是,和圣礼一样只有​​上帝附加的信件密封。

Christ Still Works in Sacraments. And as God is the author of the sacraments, so he continually works in the Church in which they are rightly carried out; so that the faithful, when they receive them from the ministers, know that God works in his own ordinance, and therefore they receive them as from the hand of God; and the minister's faults (even if they be very great) cannot affect them, since they acknowledge the integrity of the sacraments to depend upon the institution of the Lord.基督仍然工作在圣礼 ,作为上帝的圣礼的作者,所以他不断地在教会中,他们正确地开展工作;使信徒,当他们收到他们从部长,知道上帝在他的作品自己的条例,因此,他们收到他们从上帝之手;部长的故障(即使他们是非常巨大的)可以在不影响他们,因为他们承认的圣礼的完整性取决于机构主。

The Author and the Ministers of the Sacraments To Be Distinguished. Hence in the administration of the sacraments they also clearly distinguish between the Lord himself and the ministers of the Lord, confessing that the substance of the sacraments is given them by the Lord, and the outward signs by the ministers of the Lord.圣礼的作者和部长来加以区分 ,因此在他们的圣礼的管理也明确区分主自己和主的部长,忏悔的圣礼的物质是由主,和主部长向外的迹象。

The Substance or Chief Thing in the Sacraments. But the principle thing which God promises in all sacraments and to which all the godly in all ages direct their attention (some call it the substance and matter of the sacraments) is Christ the Savior--that only sacrifice, and the Lamb of God slain from the foundation of the world; that rock, also, from which all our fathers drank, by whom all the elect are circumcised without hands through the Holy Spirit, and are washed from all their sins, and are nourished with the very body and blood of Christ unto eternal life. 物质或在圣礼行政的事情,但上帝承诺在所有的圣礼,并在所有年龄段的所有虔诚的直接他们的注意力(有人称之为它的实质和圣礼的事)的原则的事是基督救主-只有牺牲,上帝的羔羊被杀,从世界的基础;岩石,此外,从我们所有的父亲喝了,所有的选举,由何人是割礼没有通过圣灵的手中,并从他们的罪孽洗,非常身体和基督的血,直到永生,滋养。

The Similarity and Difference in the Sacraments of Old and New Peoples. Now, in respect of that which is the principal thing and the matter itself in the sacraments, the sacraments of both peoples are equal.现在, 在旧的和新人民圣礼的相似性和差异 。尊重,这是主要的的事情,在圣礼的事本身,两国人民的圣礼是平等的。For Christ, the only Mediator and Savior of the faithful, is the chief thing and very substance of the sacraments in both; for the one God is the author of them both.基督,唯一的调停者和忠实的救主,是最主要和两个非常圣礼的物质;一个神,是他们两人的作者。They were given to both peoples as signs and seals of the grace and promises of God, which should call to mind and renew the memory of God's great benefits, and should distinguish the faithful from all the religions in the world; lastly, which should be received spiritually by faith, and should bind the receivers to the Church, and admonish them of their duty.标志和的宽限期,并承诺上帝,这应该调用介意和更新记忆神的伟大的好处密封给了他们,给两国人民,并应区分所有的世界宗教的信徒;最后,这应该是收到精神上的信仰,应该绑定接收机教会,并告诫他们的责任。 In these and similar respects, I say, the sacraments of both people are not dissimilar, although in the outward signs they are different.在这些和其他类似的方面,我说,两个人的圣礼是没有什么不同,但在离港的迹象,它们是不同的。 And, indeed, with respect to the signs we make a great difference.事实上,有关的标志,我们有很大的区别。For ours are more firm and lasting, inasmuch as they will never be changed to the end of the world.对于我们更加坚定和持久的,因为他们将永远不会改变世界的尽头。Moreover, ours testify that both the substance and the promise have been fulfilled or perfected in Christ; the former signified what was to be fulfilled.此外,我们作证,无论是物质和承诺已完成或在基督完善;前者标志着什么是必须履行的。Ours are also more simple and less laborious, less sumptuous and involved with ceremonies.我们也更简单,不太费力,少丰盛的仪式涉及。Moreover, they belong to a more numerous people, one that is dispersed throughout the whole earth.此外,他们属于一个越来越多的人,一个是分散在整个地球。And since they are more excellent, and by the Holy Spirit kindle greater faith, a greater abundance of the Spirit also ensues.因为他们更优秀,和圣灵点燃更大的信心,更大的精神丰度也随之而来。

Our Sacraments Succeed the Old Which Are Abrogated. But now since Christ the true Messiah is exhibited unto us, and the abundance of grace is poured forth upon the people of The New Testament, the sacraments of the old people are surely abrogated and have ceased; and in their stead the symbols of the New Testament are placed--Baptism in the place of circumcision, the Lord's Supper in place of the Paschal Lamb and sacrifices. 我们的圣礼成功哪些是废除旧的,但现在因为基督赐给我们展示真实的弥赛亚,和丰富的恩典是浇后的新约圣经的人提出,老人们的圣礼肯定废止并已停止。在新约中的符号,代之而起的是放置 - 割礼,主的晚餐在逾越节的羔羊和牺牲的地方举行的洗礼。

In What the Sacraments Consist. And as formerly the sacraments consisted of the word, the sign, and the thing signified; so even now they are composed, as it were, of the same parts. 在什么圣礼包括原圣礼字,标志,事情标志着组成;所以即使现在他们组成的,因为它是相同的零件,。For the Word of God makes them sacraments, which before they were not.对于神的话语使他们圣礼,这之前,他们不。THE CONSECRATION OF THE SACRAMENTS.奉献的圣礼。For they are consecrated by the Word, and shown to be sanctified by him who instituted them.因为他们的话语是神圣的,并显示出他是谁提起他们成圣。To sanctify or consecrate anything to God is to dedicate it to holy uses; that is, to take it from the common and ordinary use, and to appoint it to a holy use.圣或供奉什么神是它献给神圣的用途,也就是说,从常见和普通的使用它,并任命一个圣洁的使用。For the signs in the sacraments are drawn from common use, things external and visible.在圣礼的迹象都来自共同使用,事物的外在和可见的。For in baptism the sign is the element of water, and that visible washing which is done by the minister; but the thing signified is regeneration and the cleansing from sins.对于洗礼的标志是水的元素,而这是由部长做,可见清洗,但所指的东西是再生和从罪得洁净。Likewise, in the Lord's Supper, the outward sign is bread and wine, taken from things commonly used for meat and drink; but the thing signified is the body of Christ which was given, and his blood which was shed for us, or the communion of the body and blood of the Lord.同样,在主的晚餐,在向外签署是面包和酒,从肉类和饮料常用的东西,但在基督的身体这是给定的事情,标志着,和他的血这是为我们流下,或共融主的身体和血液。 Wherefore, the water, bread, and wine, according to their nature and apart from the divine institution and sacred use, are only that which they are called and we experience.因此,水,面包和酒,根据其性质,除了神圣的机构和神圣的使用,只是,他们被称为我们的经验。But when the Word of God is added to them, together with invocation of the divine name, and the renewing of their first institution and sanctification, then these signs are consecrated, and shown to be sanctified by Christ.但是,当神的话语是他们,连同神圣的名字调用,和他们的第一个机构和成圣更新,那么这些迹象都奉献,并证明是由基督圣洁。 For Christ's first institution and consecration of the sacraments remains always effectual in the Church of God, so that those who do not celebrate the sacraments in any other way than the Lord himself instituted from the beginning still today enjoy that first and all-surpassing consecration.对于基督的第一个机构和圣礼的奉献仍然始终在神的教会行之有效的,使那些谁做的不是庆祝比的主自己从一开始就实行圣礼以其他任何方式仍然今天享受,第一次和所有的超越奉献。 And hence in the celebration of the sacraments the very words of Christ are repeated.在庆祝的圣礼,因此对基督的话是重复的。

Signs Take Name of Things Signified. And as we learn out of the Word of God that these signs were instituted for another purpose than the usual use, therefore we teach that they now, in their holy use, take upon them the names of things signified, and are no longer called mere water, bread or wine, but also regeneration or the washing of water, and the body and blood of the Lord or symbols and sacraments of the Lord's body and blood.标志名称的标志的东西 。,作为我们学习神的话语,比通常使用的另一个目的提起这些迹象,因此,我们的教,他们现在,在他们圣洁的使用后,他们采取标志着事物的名称,而不再是单纯的水,面包或葡萄酒,但也再生或水冲洗,并主或符号和主的身体和血的圣礼的身体和血液。 Not that the symbols are changed into the things signified, or cease to be what they are in their own nature.不就是变成了符号所指的事物,或不再是他们在自己的本性。For otherwise they would not be sacraments.否则他们不会圣礼​​。If they were only the thing signified, they would not be signs.如果他们唯一的事情,标志着,他们不会迹象。

The Sacramental Union. Therefore the signs acquire the names of things because they are mystical signs of sacred things, and because the signs and the things signified are sacramentally joined together; joined together, I say, or united by a mystical signification, and by the purpose or will of him who instituted the sacraments.因此,欧洲联盟的圣事的迹象掌握事物的名称,因为它们是神秘的神圣的东西的迹象,并因为标志和标志的东西sacramentally一起加入;联手,我说,或由一个神秘的意义,由他的目的或将实行圣礼。 For the water, bread, and wine are not common, but holy signs.为水,面包和酒是不常见,但神圣的迹象。And he that instituted water in baptism did not institute it with the will and intention that the faithful should only be sprinkled by the water of baptism; and he who commanded the bread to be eaten and the wine to be drunk in the supper did not want the faithful to receive only bread and wine without any mystery as they eat bread in their homes; but that they should spiritually partake of the things signified, and by faith be truly cleansed from their sins, and partake of Christ.他在实行水的洗礼没有学会与忠实应该只洒了水的洗礼的意志和意图;和他指挥的被吃掉的面包和酒醉在晚饭不想忠实于收到没有任何神秘感,因为他们在自己家中吃面包,只有面包和酒,但精神上,他们应该分享的事情,标志着,信仰是真正从他们的罪孽清洗,并分享基督。

The Sects. And, therefore, we do not at all approve of those who attribute the sanctification of the sacraments to I know not what properties and formula or to the power of words pronounced by one who is consecrated and who has the intention of consecrating, and to other accidental things which neither Christ or the apostles delivered to us by word or example.其门下 ,因此,我们没有在所有批准的那些属性我不知道哪些属性和公式或以文字的力量,谁是神圣的,神圣的意图明显,成圣的圣礼以及其他偶然的东西,既不是基督或使徒交付给我们的单词或例如。 Neither do we approve of the doctrine of those who speak of the sacraments just as common signs, not sanctified and effectual.我们也不赞同这些发言的圣礼,就像常见的迹象,而不是圣洁和作用的学说。Nor do we approve of those who despise the visible aspect of the sacraments because of the invisible, and so believe the signs to be superfluous because they think they already enjoy the thing themselves, as the Messalians are said to have held.我们也不那些鄙视可见的,因为无形的圣礼方面的批准,并因此相信的迹象是多余的,因为他们认为他们已经自己享受的东西,Messalians是说已举行。

The Thing Signified Is Neither Included in or Bound to the Sacraments. We do not approve of the doctrine of those who teach that grace and the things signified are so bound to and included in the signs that whoever participate outwardly in the signs, no matter what sort of persons they be, also inwardly participate in the grace and things signified.的事情,标志着既不或绑定到圣礼 ,我们不批准的教义教,宽限期那些东西的迹象,谁参与的迹象外表标志着约束,其中包括,不管是什么他们是人,内心也参加宽限期,标志着事情。

However, as we do not estimate the value of the sacraments by the worthiness or unworthiness of the ministers, so we do not estimate it by the condition of those who receive them.但是,部长的老有所为或无价值的圣礼的价值,因为我们没有估计,所以我们没有估计那些接受他们的条件。For we know that the value of the sacraments depends upon faith and upon the truthfulness and pure goodness of God.因为我们知道,取决于经后的真实,纯洁善良的神的信仰和圣礼的价值。For as the Word of God remains the true Word of God, in which, when it is preached, not only bare words are repeated, but at the same time the things signified or announced in words are offered by God, even if the ungodly and unbelievers hear and understand the words yet do not enjoy the things signified, because they do not receive them by true faith; so the sacraments, which by the Word consist of signs and the things signified, remain true and inviolate sacraments, signifying not only sacred things, but, by God offering, the things signified, even if unbelievers do not receive the things offered.作为神的话语仍然是真正的上帝的话语,在其中,当它被宣扬,不仅裸字重复,但在同一时间的事情,标志着或在口头上宣布神提供,即使不敬虔非信徒听到和理解的话,但不享受的事情,标志着,因为他们没有得到真正的信仰,所以圣礼,字标志和标志的东西组成,保持真正的和不可侵犯的圣礼,标志着不仅神圣的事情,但是,神所提供的东西标志,即使不信者不接受所提供的东西。 This is not the fault of God who gives and offers them, but the fault of men who receive them without faith and illegitimately; but whose unbelief does not invalidate the faithfulness of God (Rom. 3:3 f.)这是不是上帝的过错,谁给他们提供,但男子接受他们没有信仰的和非法的故障;,但其不信不否定神的信实(罗马书3:3 F.)

The Purpose for Which Sacraments Were Instituted. Since the purpose for which sacraments were instituted was also explained in passing when right at the beginning of our exposition it was shown what sacraments are, there is no need to be tedious by repeating what once has been said. 圣礼的目的。由于圣礼的目的也是在传递时,在我们的论述开始,它被证明圣礼是什么解释,也没有必要由繁琐重复以前一直说。Logically, therefore, we now speak severally of the sacraments of the new people.因此,从逻辑上讲,我们现在讲个别的新人们的圣礼。

Chapter 20 - Of Holy Baptism第20章 - 圣洁的洗礼

The Institution of Baptism. Baptism was instituted and consecrated by God. 机构设立的洗礼。洗礼和上帝的奉献。First John baptized, who dipped Christ in the water in Jordan.首先约翰洗礼,在约旦的水蘸基督。From him it came to the apostles, who also baptized with water.它从他来的使徒,谁也与水的洗礼。The Lord expressly commanded them to preach the Gospel and to baptize "in the name of the Father and of the Son and of the Holy Spirit" (Matt. 28:19).主明确吩咐他们传福音和洗礼“的父亲和儿子的名字和圣灵”(马太福音28:19)。And in The Acts, Peter said to the Jews who inquired what they ought to do: "Be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit" (Acts 2:37 f.).在行为,彼得说谁询问他们应该做的:“在耶稣基督的名字,你的罪赦的洗礼,你们每一个人的犹太人,并应接受圣灵的恩赐”(徒2:37 F.)。Hence by some baptism is called a sign of initiation for God's people, since by it the elect of God are consecrated to God.因此一些洗礼,被称为上帝的子民开始的标志,因为它的上帝的选民都奉献给上帝。

One Baptism. There is but one baptism in the Church of God; and it is sufficient to be once baptized or consecrated unto God.。一个洗礼 ,但在神的教会的洗礼,一次洗礼,或对神奉献,这是足够的。For baptism once received continues for all of life, and is a perpetual sealing of our adoption.对于一旦收到洗礼继续为所有生活,而且是通过我们的永久密封。

What it Means To Be Baptized. Now to be baptized in the name of Christ is to be enrolled, entered, and received into the covenant and family, and so into the inheritance of the sons of God; yes, and in this life to be called after the name of God; that is to say, to be called a son of God; to be cleansed also from the filthiness of sins, and to be granted the manifold grace of God, in order to lead a new and innocent life.意味着什么受洗 ,现在要在基督的名受洗登记,输入和接收到公约和家庭,等等到神的儿子继承;是,这辈子要所谓神的名字后,也就是说,被称为神的儿子,要清洗也从污秽的罪,并给予多方面的神的恩典,以导致一个新的和无辜的生命。 Baptism, therefore, calls to mind and renews the great favor God has shown to the race of mortal men.因此,洗礼,令人想起并重申上帝表明凡人种族的大忙。For we are all born in the pollution of sin and are the children of wrath.因为我们都出生在罪的污染和愤怒的孩子。But God, who is rich in mercy, freely cleanses us from our sins by the blood of his Son, and in him adopts us to be his sons, and by a holy covenant joins us to himself, and enriches us with various gifts, that we might live a new life.但神是丰富的怜悯,自由由他的儿子的血洗净我们的罪我们,他采用了我们他的儿子,和一个神圣的盟约加入我们自己,以及丰富的各种礼品,我们我们可能会生活的新生活。 All these things are assured by baptism.所有这些东西都是放心的洗礼。For inwardly we are regenerated, purified, and renewed by God through the Holy Spirit; and outwardly we receive the assurance of the greatest gifts in the water, by which also those great benefits are represented, and, as it were, set before our eyes to be beheld.对于内心的再生,纯化,并重新神借着圣灵;和外表,我们保证收到的水,这也极大的好处表示,最大的礼物,因为它是,在我们眼前被看见。

We Are Baptized with Water. And therefore we are baptized, that is, washed or sprinkled with visible water.我们与水的洗礼,因此我们受洗,清洗或可见的水洒。 For the water washes dirt away, and cools and refreshes hot and tired bodies.对于水清洗污垢,并冷却,并刷新炎热和疲惫的机构。 And the grace of God performs these things for souls, and does so invisibly or spiritually.上帝的恩典执行这些灵魂的东西,和不使不可见的或精神上的。

The Obligation of Baptism. Moreover, God also separates us from all strange religions and peoples by the symbol of baptism, and consecrates us to himself as his property.的洗礼。义务此外,上帝也会把我们从所有奇怪的宗教和人民的洗礼的象征,作为他的财产和供奉我们自己。 We, therefore, confess our faith when we are baptized, and obligate ourselves to God for obedience, mortification of the flesh, and newness of life.因此,我们承认我们的信仰,当我们受洗,并有义务服从,屈辱的肉体,和新生命自己上帝。Hence, we are enlisted in the holy military service of Christ that all our life long we should fight against the world, Satan, and our own flesh.因此,我们是基督在圣兵役登记,我们所有的生命长,我们应该争取对世界,撒旦,和我们自己的肉体。Moreover, we are baptized into one body of the Church, that with all members of the Church we might beautifully concur in the one religion and in mutual services.此外,我们受洗归入教会的身体,教会所有成员,漂亮,我们可能会同意在一个宗教和相互服务。

The Form of Baptism. We believe that the most perfect form of baptism is that by which Christ was baptized, and by which the apostles baptized. 洗礼的形式,我们相信的洗礼,最完美的形式是基督受洗,其中使徒洗礼。Those things, therefore, which by man's device were added afterwards and used in the Church we do not consider necessary to the perfection of baptism.因此,那些东西,人的设备,加入之后,在教会我们不认为有必要完善的洗礼。 Of this kind is exorcism, the use of burning lights, oil, salt, spittle, and such other things as that baptism is to be celebrated twice every year with a multitude of ceremonies.这种驱鬼,使用燃烧的灯,油,盐,吐沫,和其他事情洗礼是与众多的仪式庆祝每年两次。For we believe that one baptism of the Church has been sanctified in God's first institution, and that it is consecrated by the Word and is also effectual today in virtue of God's first blessing.因为我们相信,一个教会的洗礼已圣洁的神的第一学府,是奉献的Word,也是行之有效的凭借上帝的第一个祝福今天。

The Minister of Baptism. We teach that baptism should not be administered in the Church by women or midwives.部长的洗礼,我们教的洗礼,不应该在教会管理的妇女或助产士。For Paul deprived women of ecclesiastical duties, and baptism has to do with these.保罗剥夺教会职务的妇女,和洗礼,如何处理这些。

Anabaptists. We condemn the Anabaptists, who deny that newborn infants of the faithful are to be baptized.再洗礼派教徒,我们谴责的再洗礼派教徒,谁否认的忠实新生儿受洗。For according to evangelical teaching, of such is the Kingdom of God, and they are in the covenant of God.根据福音教学,这样的上帝的王国,他们是在神的盟约。Why, then, should the sign of God's covenant not be given to them?那么,为什么上帝的盟约的标志应该不会给他们呢?Why should those who belong to God and are in his Church not be initiated by holy baptism?为什么那些不属于上帝和他的教会发起的神圣洗礼?We condemn also the Anabaptists in the rest of their peculiar doctrines which they hold contrary to the Word of God.我们还谴责在其特有的教义,他们持相反,以神的话语其余的再洗礼派。We therefore are not Anabaptists and have nothing in common with them.因此,我们不能再洗礼派,并与他们毫无共同之处。

Chapter 21 - Of the Holy Supper of the Lord第21章 - 耶和华的圣晚餐

The Supper of the Lord. The Supper of the Lord (which is called the Lord's Table, and the Eucharist, that is, a Thanksgiving), is, therefore, usually called a supper, because it was instituted by Christ at his last supper, and still represents it, and because in it the faithful are spiritually fed and given drink. “主的晚餐。”耶和华(即上帝的表,和圣体圣事,就是一个感恩节),晚餐是,因此,通常称为晚饭,因为它是由基督提起他最后的晚餐, ,仍然代表着它,因为它忠实精神上美联储和饮料。

The Author and Consecrator of the Supper. For the author of the Supper of the Lord is not an angel or any man, but the Son of God himself, our Lord Jesus Christ, who first consecrated it to his Church.作者和为主的晚餐“ 的作者的晚餐。Consecrator是不是天使或任何人,而是神自己的儿子,我们的主耶稣基督,谁第一个奉献给他的教会。And the same consecration or blessing still remains along all those who celebrate no other but that very Supper which the Lord instituted, and at which they repeat the words of the Lord's Supper, and in all things look to the one Christ by a true faith, from whose hands they receive, as it were, what they receive through the ministry of the ministers of the Church.在相同的奉献或祝福依然沿着所有这些谁庆祝没有其他但是,非常的晚餐其中主提起,在哪个他们重复主的晚餐的话,和在所有的事情看一个真正的信仰的之一基督,从他的手中,他们接受,因为它是,他们通过教会部部长收到。

A memorial of God's Benefits. By this sacred rite the Lord wishes to keep in fresh remembrance that greatest benefit which he showed to mortal men, namely, that by having given his body and shed his blood he has pardoned all our sins, and redeemed us from eternal death and the power of the devil, and now feeds us with his flesh, and give us his blood to drink, which, being received spiritually by true faith, nourish us to eternal life.神的好处的纪念 。通过这一神圣的仪式主希望继续在新鲜纪念的最大受益其中,他表现出致命的男性,即,,有给予他的身体和流下他的血,他已经赦免我们所有的罪,和赎回我们从永恒的死亡和魔鬼的力量,现在饲料用他的肉,给我们喝他的血,收到真正的信仰灵性,滋养我们永恒的生命。 And this so great a benefit is renewed as often as the Lord's Supper is celebrated.这如此巨大的好处是重新经常为庆祝主的晚餐。 For the Lord said: "Do this in remembrance of me."因为耶和华说:“做的是记念我。”This holy Supper also seals to us that the very body of Christ was truly given for us, and his blood shed for the remission of our sins, lest our faith should in any way waver.这个神圣的晚餐也海豹基督的身体,是真正对我们来说,我们的罪的赦免,他的血液流下,以免我们的信仰,应该以任何方式动摇。

The Sign and Thing Signified. And this is visibly represented by this sacrament outwardly through the ministers, and, as it were, presented to our eyes to be seen, which is invisibly wrought by the Holy Spirit inwardly in the soul. 的符号和事物,标志着这是明显这圣餐表面上通过的部长代表,和,因为它是,提交给我们的眼睛可以看出,圣灵内心的灵魂是无形造成的。 Bread is outwardly offered by the minister, and the words of the Lord are heard: "Take, eat; this is my body"; and, "Take and divide among you. Drink of it, all of you; this is my blood."面包是由部长向外提供,并听到主的话:“你们拿着吃,这是我的身体”,“以瓜分你喝,你所有,这是我的血。 “Therefore the faithful receive what is given by the ministers of the Lord, and they eat the bread of the Lord and drink of the Lord's cup.因此,忠实收到什么是主的部长,和他们吃面包和喝主的杯主。At the same time by the work of Christ through the Holy Spirit they also inwardly receive the flesh and blood of the Lord, and are thereby nourished unto life eternal.在基督通过圣灵的工作的同时,他们也内心接受主的血肉,和你们永恒的生命,从而滋养。For the flesh and blood of Christ is the true food and drink unto life eternal; and Christ himself, since he was given for us and is our Savior, is the principal thing in the Supper, and we do not permit anything else to be substituted in his place.对于基督的肉和血液是真正的食物和饮料给永恒的生命;和基督本人,因为他给我们,是我们的救主,是在晚餐的主要事情,我们不允许其他任何取代在他的地方。

But in order to understand better and more clearly how the flesh and blood of Christ are the food and drink of the faithful, and are received by the faithful unto eternal life, we would add these few things.但为了更好地了解和更清楚如何肉身和基督的血是食品和饮料的忠实,忠实,直到永生收到,我们会增加这几件事情。There is more than one kind of eating.有一个以上的那种吃。There is corporeal eating whereby food is taken into the mouth, is chewed with the teeth, and swallowed into the stomach.是有形的饮食,使食物放入口中,咀嚼是与牙齿,进入胃吞噬。In times past the Capernaites thought that the flesh of the Lord should be eaten in this way, but they are refuted by him in John, ch.在过去的Capernaites时,认为应该以这种方式吃主的肉,但他们都是由他驳斥了约翰,CH。 6.6。For as the flesh of Christ cannot be eaten corporeally without infamy and savagery, so it is not food for the stomach.作为基督的肉不能食用物质上没有的骂名和野蛮,所以它不是对胃的食物。All men are forced to admit this.所有的人都不得不承认这一点。We therefore disapprove of that canon in the Pope's decrees, Ego Berengarius (De Consecrat., Dist. 2).因此,我们反对教皇的法令,在佳能,自我Berengarius(德Consecrat,区)。For neither did godly antiquity believe, nor do we believe, that the body of Christ is to be eaten corporeally and essentially with a bodily mouth.对于也没有虔诚的古代,我们也不相信,相信基督的身体是物质上和本质上与身体口被吃掉。

Spiritual Eating of the Lord. There is also a spiritual eating of Christ's body; not such that we think that thereby the food itself is to be changed into spirit, but whereby the body and blood of the Lord, while remaining in their own essence and property, are spiritually communicated to us, certainly not in a corporeal but in a spiritual way, by the Holy Spirit, who applies and bestows upon us these things which have been prepared for us by the sacrifice of the Lord's body and blood for us, namely, the remission of sins, deliverance, and eternal life; so that Christ lives in us and we live in him, and he causes us to receive him by true faith to this end that he may become for us such spiritual food and drink, that is, our life. 。耶和华的精神饮食有是也一个基督的身体精神吃;不是这样的,我们觉得,从而食物本身是进入精神改变,但据此的身体和主的血,同时在他们自己的本质和财产,精神上传达给我们,肯定不会在一个有形的,但精神的方式,的神圣精神,谁适用于和我们赋予这其中有已经准备主的身体和血的牺牲为我们为我们的事情,即缓解的罪孽,拯救,和永恒的生命;使基督住在我们和我们住在他和他使我们获得真正的信仰他,为此,他可能会成为我们这种精神的食品和饮料,也就是说,我们的生活。

Christ as Our Food Sustains Us in Life. For even as bodily food and drink not only refresh and strengthen our bodies, but also keeps them alive, so the flesh of Christ delivered for us, and his blood shed for us, not only refresh and strengthen our souls, but also preserve them alive, not in so far as they are corporeally eaten and drunken, but in so far as they are communicated unto us spiritually by the Spirit of God, as the Lord said: "The bread which I shall give for the life of the world is my flesh" (John 6:51), and "the flesh" (namely what is eaten bodily) "is of no avail; it is the spirit that gives life" (v. 63). 基督作为我们的食物维持生命 ,我们甚至身体的食品和饮料,不仅刷新,并加强我们的身体, 让他们活着。,所以对于我们来说,和他的血液送到基督的肉棚对我们来说,不仅刷新和加强我们的灵魂,而是维护他们还活着,而不是在到目前为止,因为他们是物质上吃过的和醉酒,但在目前为止,因为它们是传达由上帝的灵赐给我们灵性,主说:“我会的面包给世界的生活是我的肉体“(约翰福音6:51),和”肉“(即什么是吃了身体)”是无济于事的,它是精神,让生活“(63节)。 And: "The words that I have spoken to you are spirit and life."和:“,我讲给你们的话,精神和生活。”

Christ Received by Faith. And as we must by eating receive food into our bodies in order that it may work in us, and prove its efficacy in us--since it profits us nothing when it remains outside us--so it is necessary that we receive Christ by faith, that he may become ours, and he may live in us and we in him. 基督收到的信 ,为了接收我们必须吃的食物进入我们体内,它可能对我们的工作,并证明其疗效在我们-因为它的利润我们什么时,它不属于我们仍然-因此,有必要我们凭信心接受基督,他可能会成为我们,他可能住在我们和我们在他身上。 For he says: "I am the bread of life; he who comes to me shall not hunger, and he who believes in me shall never thirst" (John 6:35); and also, "He who eats me will live because of me . . . he abides in me, I in him" (vs. 57, 56).因为他说:“我就是生命的粮,他到我这里来的,不得饥饿,他相信在我的人就永远不渴”(约翰福音6:35);和也,“他吃我的人将居住,因为我 他恪守在我身上,对他我“(与57,56)。

Spiritual Food. From all this it is clear that by spiritual food we do not mean some imaginary food I know not what, but the very body of the Lord given to us, which nevertheless is received by the faithful not corporeally, but spiritually by faith.这一切的精神食粮 。很清楚的精神食粮,我们不意味着我不知道什么一些虚的食物,但主的身体给我们,这不过是忠实的 ​​不是物质上收到,但精神上所信仰。In this matter we follow the teaching of the Savior himself, Christ the Lord, according to John, ch.在这个问题上,我们遵循的救世主,主基督的教学中,根据约翰,CH。6.6。

Eating Necessary for Salvation. And this eating of the flesh and drinking of the blood of the Lord is so necessary for salvation that without it no man can be saved.吃必要的救赎,而这吃的肉和喝主的血是为救赎,没有它,没有人可以被保存,以便必要。But this spiritual eating and drinking also occurs apart from the Supper of the Lord, and as often and wherever a man believes in Christ.但这种精神的进食和饮水也发生除了从主的晚餐,经常和任何一个人相信基督。To which that sentence of St. Augustine's perhaps applies: "Why do you provide for your teeth and your stomach? Believe, and you have eaten."其中,圣奥古斯丁的一句话也许适用于:“你为什么要为你的牙齿和你的胃相信,你有吃过吗?”

Sacramental Eating of the Lord. Besides the higher spiritual eating there is also a sacramental eating of the body of the Lord by which not only spiritually and internally the believer truly participates in the true body and blood of the Lord, but also, by coming to the Table of the Lord, outwardly receives the visible sacrament of the body and blood of the Lord.主圣礼吃 ,除了更高的精神吃了身体,这不仅精神上和国内真正的信徒在主的真身和血液参与主的圣事吃,但也来主表,外表接收可见圣餐主的身体和血液。To be sure, when the believer believed, he first received the life-giving food, and still enjoys it.可以肯定的是,当信徒相信,他第一次获得了生命的食物,并仍然享有它。But therefore, when he now receives the sacrament, he does not receive nothing.因此,现在,当他收到的圣礼,他没有收到什么。 For he progresses in continuing to communicate in the body and blood of the Lord, and so his faith is kindled and grows more and more, and is refreshed by spiritual food.对于他的进步在继续沟通,在主的身体和血液,使他的信念是点燃的增长越来越多,并刷新的精神食粮。For while we live, faith is continually increased.而我们的生活,信心不断增强。And he who outwardly receives the sacrament by true faith, not only receives the sign, but also, as we said, enjoys the thing itself.和他谁表面上所得到的真正的信仰的圣事,不仅收到的迹象,而且,正如我们所说的,喜欢的东西本身。Moreover, he obeys the Lord's institution and commandment, and with a joyful mind gives thanks for his redemption and that of all mankind, and makes a faithful memorial to the Lord's death, and gives a witness before the Church, of whose body he is a member.此外,他服从主的机构和诫,一个快乐的心态让他赎回和全人类的感谢和使一个忠实纪念主的死,并给教会前证人的身体,他,一个成员。 Assurance is also given to those who receive the sacrament that the body of the Lord was given and his blood shed, not only for men in general, but particularly for every faithful communicant, to whom it is food and drink unto eternal life.保证也给那些接受主的身体和他的血棚,不仅对一般的男人,但特别是对每一个忠实communicant的,谁是食品和饮料,直到永生圣餐。

Unbelievers Take the Sacrament to Their Judgment. But he who comes to this sacred Table of the Lord without faith, communicates only in the sacrament and does not receive the substance of the sacrament whence comes life and salvation; and such men unworthily eat of the Lord's Table.不信圣事以他们的判决 ,但这个没有信仰的主神圣的表来,通信只在圣餐和并没有收到的圣礼何处的实质涉及生命和救恩 ;。和这样的人混迹主的吃表。Whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord, and eats and drinks judgment upon himself (I Cor. 11:26-29).谁吃的面包或饮料杯主在一个不值得的方式将主的身体和血液的犯罪,吃,劝酒自己的判断(我肺心病。11:26-29)。 For when they do not approach with true faith, they dishonor the death of Christ, and therefore eat and drink condemnation to themselves.当他们没有办法真正的信仰,他们的耻辱,基督的死,并因此吃的喝的谴责自己。

The Presence of Christ in the Supper. We do not, therefore, so join the body of the Lord and his blood with the bread and wine as to say that the bread itself is the body of Christ except in a sacramental way; or that the body of Christ is hidden corporeally under the bread, so that it ought to be worshipped under the form of bread; or yet that whoever receives the sign, receives also the thing itself.我们没有。基督在晚餐 ,因此,使加入的主,他的面包和酒的血的身体说,面包本身是基督的身体除了在圣事的方式,或该基督的身体是物质上的面包下隐藏的,所以,它应该是面包的形式下崇拜;或尚未谁接收符号,也收到事物本身。 The body of Christ is in heaven at the right hand of the Father; and therefore our hearts are to be lifted up on high, and not to be fixed on the bread, neither is the Lord to be worshipped in the bread.基督的身体在天上的父亲右手,因此我们的心是要高举起来,并没有面包固定,既不是要在面包崇拜主。Yet the Lord is not absent from his Church when she celebrates the Supper.然而主不缺席时,她从他的教会庆祝的晚餐。The sun, which is absent from us in the heavens, is notwithstanding effectually present among us.太阳,这是从我们在天上缺席,尽管我们当中有效果。How much more is the Sun of Righteousness, Christ, although in his body he is absent from us in heaven, present with us, nor corporeally, but spiritually, by his vivifying operation, and as he himself explained at his Last Supper that he would be present with us (John, chs. 14; 15; and 16).如何更是义,基督的太阳,虽然在他的身上,他不在我们在天上的,与我们目前的,也不是物质上,但精神上,他的生机的运作,并为他自己解释说在他最后的晚餐“,他将与我们(约翰CHS 14; 15;和16)。Whence it follows that we do not have the Supper without Christ, and yet at the same time have an unbloody and mystical Supper, as it was universally called by antiquity.从何而来,它遵循,我们并不没有基督的晚餐,但在同一时间有一个unbloody和神秘的晚餐,因为它是由古代的普遍称为。

Other Purposes of the Lord's Supper. Moreover, we are admonished in the celebration of the Supper of the Lord to be mindful of whose body we have become members, and that, therefore, we may be of one mind with all the brethren, live a holy life, and not pollute ourselves with wickedness and strange religions; but, persevering in the true faith to the end of our life, strive to excel in holiness of life.主的晚餐的其他用途 。此外,我们告诫庆祝的主的晚餐注意,我们已成为成员,并说,因此,我们可能一心将与所有的弟兄们,活一个生命的圣洁,圣洁的生活,不污染自己的邪恶和奇怪的宗教,但坚持在真正的信仰,我们的生活结束,奋发向上。

Preparation for the Supper. It is therefore fitting that when we would come to the Supper, we first examine ourselves according to the commandment of the apostle, especially as to the kind of faith we have, whether we believe that Christ has come to save sinners and to call them to repentance, and whether each man believes that he is in the number of those who have been delivered by Christ and saved; and whether he is determined to change his wicked life, to lead a holy life, and with the Lord's help to persevere in the true religion and in harmony with the brethren, and to give due thanks to God for his deliverance. 准备晚餐 ,因此,装修时,我们会来的晚餐,我们先审视自己根据使徒的命令,尤其是当我们有一种信仰,我们是否相信基督来拯救罪人并呼吁他们悔改,和是否每个人都认为,他在那些谁已被交付由基督和保存的数量是;及是否他是确定的,以改变他的邪恶生命,引领一个圣洁的生活,并与主的要持之以恒,真正的宗教和谐与弟兄们的帮助,并给予应有的感谢上帝为他解脱。

The Observance of the Supper with Both Bread and Wine. We think that rite, manner, or form of the Supper to be the most simple and excellent which comes nearest to the first institution of the Lord and to the apostles' doctrine. 晚餐的面包和酒都遵守我们认为仪式,方式,或晚餐的形式,以最简单和优秀谈到最近的主机构和使徒“学说。It consists in proclaiming the Word of God, in godly prayers, in the action of the Lord himself, and its repetition, in the eating of the Lord's body and drinking of his blood; in a fitting remembrance of the Lord's death, and a faithful thanksgiving; and in a holy fellowship in the union of the body of the Church.它包括在宣告神的话语,虔诚祈祷的主自己,和其重复的行动,在吃主的身体和喝他的血;一个主的死,装修纪念,并忠实感恩节,以及在一个圣洁的教会机构的联盟奖学金。

We therefore disapprove of those who have taken from the faithful one species of the sacrament, namely, the Lord's cup.因此,我们不赞成采取那些忠实的圣餐,即主的杯物种。For these seriously offend against the institution of the Lord who says: "Drink ye all of this"; which he did not so expressly say of the bread.对于这些严重违反机构的主,他说:“喝你们所有这一切”;他没有明确说的面包。

We are not now discussing what kind of mass once existed among the fathers, whether it is to be tolerated or not.我们现在不讨论什么样的质量一度存在的父亲之间,无论是被容忍或不的。But this we say freely that the mass which is now used throughout the Roman Church has been abolished in our churches for many and very good reasons which, for brevity's sake, we do not now enumerate in detail.但我们说自由在我们的教会,这是现在整个罗马教会的质量已经取消了许多很好的理由,为了简洁起见,我们不现在详细列举。 We certainly could not approve of making a wholesome action into a vain spectacle and a means of gaining merit, and of celebrating it for a price.我们当然不能批准成徒劳的奇观和有功的手段使一个健康的行动,和庆祝的价格。Nor could we approve of saying that in it the priest is said to effect the very body of the Lord, and really to offer it for the remission of the sins of the living and the dead, and in addition, for the honor, veneration and remembrance of the saints in heaven, etc. ,我们也可以批准说,在它的牧师,据说效果非常身体的主,并真正提供活人与死人的罪过的赦免,此外,为荣誉,崇拜和纪念圣徒在天上的,等等。

Chapter 22 - Of Religious and Ecclesiastical Meetings第22章 - 宗教和教会会议

What Ought To Be Done in Meetings for Worship. Although it is permitted all men to read the Holy Scriptures privately at home, and by instruction to edify one another in the true religion, yet in order that the Word of God may be properly preached to the people, and prayers and supplication publicly made, also that the sacraments may be rightly administered, and that collections may be made for the poor and to pay the cost of all the Church's expenses, and in order to maintain social intercourse, it is most necessary that religious or Church gatherings be held. 什么应该为崇拜的会议,虽然它允许所有的人阅读圣经私下在家中,并通过指令来陶冶一个真正的宗教,但为了神的话语,可以适当传给公开的人,和祈祷和恳求,也,圣礼可能是正确的管理,和,馆藏可为穷人和支付所有教会的费用成本,保持社会交往,它是最必要时,举行宗教或教会聚会。 For it is certain that in the apostolic and primitive Church, there were such assemblies frequented by all the godly.可以肯定的是,在使徒和原始教会,有所有敬虔的经常光顾这类集会。

Meetings for Worship Not To Be Neglected. As many as spurn such meetings and stay away from them, despise true religion, and are to be urged by the pastors and godly magistrates to abstain from stubbornly absenting themselves from sacred assemblies.用于祭祀的会议不容忽视 。多达唾弃这样的会议,并远离它们,轻视真正的宗教,是由牧师和虔诚的裁判放弃顽固缺席自己神圣的集会呼吁。

Meetings Are Public. But Church meetings are not to be secret and hidden, but public and well attended, unless persecution by the enemies of Christ and the Church does not permit them to be public. 会议是公开的,但教会聚会的秘密和隐藏的,但公众和踊跃参加,除非基督和教会的敌人迫害不允许他们是公共的。For we know how under the tyranny of the Roman emperors the meetings of the primitive Church were held in secret places.因为我们知道如何罗马皇帝的暴政下的原始教会的会议是在秘密的地方举行。

Decent Meeting Places. Moreover, the places where the faithful meet are to be decent, and in all respects fit for God's Church. 体面的聚会场所。此外,忠实满足的地方要得体,并在各方面都符合上帝的教会。Therefore, spacious buildings or temples are to be chosen, but they are to be purged of everything that is not fitting for a church.因此,要选择宽敞的建筑物或庙宇,但他们要清除一切不是为教会装修。And everything is to be arranged for decorum, necessity, and godly decency, lest anything be lacking that is required for worship and the necessary works of the Church. ,一切都安排撕破脸,必要性和敬虔得体,以免任何缺乏的是教会的崇拜和必要的工程需要。

Modesty and Humility To Be Observed in Meetings. And as we believe that God does not dwell in temples made with hands, so we know that on account of God's Word and sacred use places dedicated to God and his worship are not profane, but holy, and that those who are present in them are to conduct themselves reverently and modestly, seeing that they are in a sacred place, in the presence of God and his holy angels. 在会议上的谦抑性和谦卑观察而作为我们相信,上帝并没有停留在人手所造的寺庙,所以,因神的字和神圣的使用献给上帝和他的崇拜的地方是不能亵渎的,但神圣的,那些在他们目前正在开展自己的虔诚和虚心,看到他们在一个神圣的地方,在上帝和他的圣天使的存在,。

The True Ornamentation of Sanctuaries. Therefore, all luxurious attire, all pride, and everything unbecoming to Christian humility, discipline and modesty, are to be banished from the sanctuaries and places of prayers of Christians. 栖息地的真实装饰 。因此,所有豪华的装束,所有的骄傲,和基督教的谦卑,纪律和谦虚的一切不得体,从保护区和基督徒祈祷的地方放逐。 For the true ornamentation of churches does not consist in ivory, gold, and precious stones, but in the frugality, piety, and virtues of those who are in the Church.对于真正的教堂装饰,并没有包括象牙,黄金和宝石,,但在节俭,孝,和那些在教会的美德。Let all things be done decently and in order in the church, and finally, let all things be done for edification.让所有的事情体面,为了在教堂做,最后,让所有的事情做熏陶。

Worship in the Common Language. Therefore, let all strange tongues keep silence in gatherings for worship, and let all things be set forth in a common language which is understood by the people gathered in that place. 崇拜共同的语言。,因此,让我们奇怪的舌头保持沉默,在崇拜聚会,让所有的东西都被设置在一个共同的语言,这是由聚集在那个地方的人了解提出。

Chapter 23 - Of the Prayers of the Church, of Singing, and of Canonical Hours第23章 - 教会的祈祷,唱歌,和典型小时

Common Language. It is true that a man is permitted to pray privately in any language that he understands, but public prayers in meetings for worship are to be made in the common language known to all. 共同的语言。诚然,一名男子被允许在任何语言,他明白私人祈祷,但在公共祈祷崇拜会议是在众所周知的共同语言。PRAYER.祈祷。Let all the prayers of the faithful be poured forth to God alone, through the mediation of Christ only, out of faith and love.喷涌而出只有上帝,通过调解只有基督信仰和爱,让所有的忠实祈祷。The priesthood of Christ the Lord and true religion forbid the invocation of saints in heaven or to use them as intercessors.主基督和真正的宗教神职人员,禁止在天上的圣人调用或使用他们代祷。Prayer is to be made for magistracy, for kings, and all that are placed in authority, for ministers of the Church, and for all needs of churches.祈祷是为裁判法院提堂,为国王,和所有被放置在教会的部长,机关,和教堂的所有需求。In calamities, especially of the Church, unceasing prayer is to be made both privately and publicly.在自然灾害,尤其是教会的,不断的祈祷是要在私下和公开。

Free Prayer. Moreover, prayer is to be made voluntarily, without constraint or for any reward.免费祈祷。此外,祈祷是没有约束或为任何报酬,自愿。Nor is it proper for prayer to be superstitiously restricted to one place, as if it were not permitted to pray anywhere except in a sanctuary.它也不是正确的祈祷迷信限制到一个地方,就好像它是不允许祈祷除了在圣域的任何地方。Neither is it necessary for public prayers to be the same in all churches with respect to form and time.也不是必要的公共祈祷所有教堂的形式和时间方面同。Each Church is to exercise its own freedom.每个教会是行使自己的自由。Socrates, in his history, says, "In all regions of the world you will not find two churches which wholly agree in prayer" (Hist. ecclesiast. V.22, 57). ,在他的历史,苏格拉底说,“在世界所有地区,你不会找到两个教堂,完全同意在祈祷”(Hist. ecclesiast V.22,57)。The authors of this difference, I think, were those who were in charge of the Churches at particular times.我认为,这种差异的作者,是那些在特定的时间在教会负责。Yet if they agree, it is to be highly commended and imitated by others.然而,如果他们同意,这是值得高度赞扬,被别人模仿。

The Method To Be Employed in Public Prayers. As in everything, so also in public prayers there is to be a standard lest they be excessively long and irksome. 受聘在公开祷告的方法。一切,所以也公开祷告是有一个标准,以免他们被过长,令人侧目。The greatest part of meetings for worship is therefore to be given to evangelical teaching, and care is to be taken lest the congregation is wearied by too lengthy prayers and when they are to hear the preaching of the Gospel they either leave the meeting or, having been exhausted, want to do away with it altogether.崇拜的会议最大的一部分,因此得到福音教学,护理是采取以免众厌倦过于冗长的祈祷,当他们听到福音的宣讲,他们要么离开会议,或有已经用尽,想用它做取消。 To such people the sermon seems to be overlong, which otherwise is brief enough.这样的人的说教似乎过长,否则是短暂的。 And therefore it is appropriate for preachers to keep to a standard.因此它是适当的传道,以保持一个标准。

Singing. Likewise moderation is to be exercised where singing is used in a meeting for worship.唱歌。同样放缓唱的是一个礼拜的会议,是行使。That song which they call the Gregorian Chant has many foolish things in it; hence it is rightly rejected by many of our churches.这首歌,他们称之为诵唱中有许多愚蠢的事情,因此它理所当然地拒绝了我们的许多教堂。If there are churches which have a true and proper sermon but no singing, they ought not to be condemned.如果有教会,有一个真正的和适当的说教,但没有歌声,他们不应该受到谴责。For all churches do not have the advantage of singing.对于所有的教会没有歌唱的优势。And it is well known from testimonies of antiquity that the custom of singing is very old in the Eastern Churches whereas it was late when it was at length accepted in the West.而这是众所周知的,从古代的证词的,歌唱的习俗是在很老的东方教会,而天色已晚,当它在西方接受的长度。

Canonical Hours. Antiquity knew nothing of canonical hours, that is, prayers arranged for certain hours of the day, and sung or recited by the Papists, as can be proved from their breviaries and by many arguments. 典型小时。古代知道什么规范小时,也就是说,为一天中的某些时间安排的祈祷和唱歌或背诵的Papists,可以从他们breviaries很多争论证明。 But they also have not a few absurdities, of which I say nothing else; accordingly they are rightly omitted by churches which substitute in their place things that are beneficial for the whole Church of God.但他们也没有几个荒谬,我说没有别的,因此他们是理所当然的省略,替代他们的位置的事情是有利于整个教会的神的教堂。

Chapter 24 - Of Holy Days, Fasts and the Choice of Foods第24章 - 圣日,斋戒和对食品的选择

The Time Necessary for Worship. Although religion is not bound to time, yet it cannot be cultivated and exercised without a proper distribution and arrangement of time.崇拜时间必要的。虽然宗教是不绑定时间,但不能培养,并没有一个适当的分配和时间安排行使。Every Church, therefore, chooses for itself a certain time for public prayers, and for the preaching of the Gospel, and for the celebration of the sacraments; and no one is permitted to overthrow this appointment of the Church at his own pleasure.因此,每一个教会,为自己选择一个公共祈祷的一定时间,为传播福音,并为庆祝圣礼;没有人被允许在自己的乐趣推翻这个教会的任命。 For unless some due time and leisure is given for the outward exercise of religion, without doubt men would be drawn away from it by their own affairs.因为除非一些由于时间和休闲是宗教的向外运动,毫无疑问的男子,将绘制远离它自己的事务。

The Lord's Day. Hence we see that in the ancient churches there were not only certain set hours in the week appointed for meetings, but that also the Lord's Day itself, ever since the apostles' time, was set aside for them and for a holy rest, a practice now rightly preserved by our Churches for the sake of worship and love. 主日。因此,我们说的古教堂有被不为会议任命一周只有某些设置小时,但,耶和华的节本身,自从使徒的时间,是一套为他们预留和圣洁的休息,现在保存为了崇拜和爱我们的教会正确的做法。

Superstition. In this connection we do not yield to the Jewish observance and to superstitions. 迷信在这方面,我们不屈服于犹太遵守和迷信。For we do not believe that one day is any holier than another, or think that rest in itself is acceptable to God.因为我们不相信有一天,是任何比另一种圣洁,或想休息,这本身是可以接受的神。Moreover, we celebrate the Lord's Day and not the Sabbath as a free observance.此外,我们庆祝主日,而不是在安息日作为一个自由遵守。

The Festivals of Christ and the Saints. Moreover, if in Christian liberty the churches religiously celebrate the memory of the Lord's nativity, circumcision, passion, resurrection, and of his ascension into heaven, and the sending of the Holy Spirit upon his disciples, we approve of it highly. 在基督的节日和圣徒。此外,如果在基督教自由教会的宗教庆祝的主的降生,割礼,激情,复活,和升天进入天堂的内存,并在圣灵根据他的弟子发送,我们对批准给予高度评价。 But we do not approve of feasts instituted for men and for saints.但是,我们不赞成,男性为圣人制定节日。Holy days have to do with the first Table of the Law and belong to God alone.圣天与法“的第一个表中,属于只有上帝。Finally, holy days which have been instituted for the saints and which we have abolished, have much that is absurd and useless, and are not to be tolerated.最后,神圣的圣人和我们都取消已实行的天,有很多是荒谬的和无用的,并且是不被容忍。In the meantime, we confess that the remembrance of saints, at a suitable time and place, is to be profitably commended to the people in sermons, and the holy examples of the saints set forth to be imitated by all.在此期间,我们承认,纪念的圣人,在合适的时间和地点,是有利可图赞扬在布道的人,和神圣的例子阐述所有模仿的圣人。

Fasting. Now, the more seriously the Church of Christ condemns surfeiting, drunkenness, and all kinds of lust and intemperance, so much the more strongly does it commend to us Christian fasting. 禁食。现在,更为严重的基督的教会谴责surfeiting,酗酒,和各种欲望和放纵,与其说它更强烈地向我们推荐基督教禁食。For fasting is nothing else than the abstinence and moderation of the godly, and a discipline, care and chastisement of our flesh undertaken as a necessity for the time being, whereby we are humbled before God, and we deprive the flesh of its fuel so that it may the more willingly and easily obey the Spirit.空腹是没有别的比禁欲和敬虔的放缓,作为暂时的必要性,让我们谦卑在神面前进行的一门学科,护理和我们的肉体的惩罚,我们剥夺其燃料的肉,使它可能会更心甘情愿地,轻松地服从精神。 Therefore, those who pay no attention to such things do not fast, but imagine that they fast if they stuff their stomachs once a day, and at a certain or prescribed time abstain from certain foods, thinking that by having done this work they please God and do something good.因此,那些不注意这样的事情并不快,但是想象一下,他们快,如果他们的东西充饥,每天一次,并在一定的或规定的时间投弃权票,从某些食物,思考,做这项工作,他们请神做一件好事。 Fasting is an aid to the prayers of the saints and for all virtues.禁食祈祷的圣人和所有美德的援助。But as is seen in the books of the prophets, the fast of the Jews who fasted from food but not from wickedness did not please God.但作为先知的书,快速犹太人禁食的食物,但没有从邪恶的,没有请神。

Public and Private Fasting. Now there is a public and a private fasting. 公共及私人禁食。现在有一个公共和私人空腹。In olden times they celebrated public fasts in calamitous times and in the affliction of the Church.在古代,他们迎来了灾难性的时代,在教会的苦恼公共斋戒。They abstained altogether from food till the evening, and spent all that time in holy prayers, the worship of God, and repentance.他们一共投了弃权票,从食品,直到晚上,和所有的时间花费在圣洁的祷告,神的崇拜和忏悔。These differed little from mourning, and there is frequent mention of them in the Prophets and especially by Joel in Ch.这些不同于哀悼一点,是他们经常提到的先知和通道,特别是由Joel。2.2。Such a fast should be kept at this day, when the Church is in distress.这么快,应保持在这一天,当堂遇险。Private fasts are undertaken by each one of us, as he feels himself withdrawn from the Spirit.私人进行斋戒是我们每个人,因为他觉得自己从精神撤回。For in this manner he withdraws the flesh from its fuel.他以这种方式退出的血肉从它的燃料。

Characteristics of Fasting. All fasts ought to proceed from a free and willing spirit, and from genuine humility, and not feigned to gain the applause or favor of men, much less that a man should wish to merit righteousness by them.所有斋戒禁食的特点应该着手从一个免费的,并愿意精神,并从真正的谦卑,而不是假装获得的掌声或赞成的男性要少得多,一个人应该值得他们的正义。 But let every one fast to this end, that he may deprive the flesh of its fuel in order that he may the more zealously serve God.但是,让每一个快速为此,他可能剥夺其燃料的肉秩序,他可能会更热心事奉神。

Lent. The fast of Lent is attested by antiquity but not at all in the writings of the apostles.四旬期四旬期快但不是在所有的证明,由古代的使徒的著作。Therefore it ought not, and cannot, be imposed on the faithful.因此,它不应该,不能,忠实征收。It is certain that formerly there were various forms and customs of fasting.这是肯定的,以前有各种形式和空腹海关。Hence, Irenaeus, a most ancient writer, says: "Some think that a fast should be observed one day only, others two days, but others more, and some forty days. This diversity in keeping this fast did not first begin in our times, but long before us by those, as I suppose, who did not simply keep to what had been delivered to them from the beginning, but afterwards fell into another custom either through negligence or ignorance" (Fragm. 3, ed. Stieren, I. 824 f.).因此,爱任纽,最古老的作家,说:“有些人认为,一个快速,应注意观察一天只,其他两天,但别人多,一些四十天这种保持这种快速的多样性没有首先在我们这个时代的开始。 ,但长期摆在我们面前的这些,我想,我并没有简单地保持已经交付给他们从一开始,但随后陷入另一个自定义,无论是由于疏忽或无知“(3 Fragm.。Stieren, 824楼)。Moreover, Socrates, the historian says: "Because no ancient text is found concerning this matter, I think the apostles left this to every man's own judgment, that every one might do what is good without fear or constraint" (Hist. ecclesiast. V.22, 40).此外,苏格拉底,历史学家说:“因为没有发现关于此事的古文字,我认为使徒离开了这个每个人自己的判断,每个人都可以做什么是毫不畏惧或约束”(Hist. ecclesiast V。 0.22,40)。

Choice of Food. Now concerning the choice of foods, we think that in fasting all things should be denied to the flesh whereby the flesh is made more insolent, and by which it is greatly pleased, and by which it is inflamed with desire whether by fish or meat or spices or delicacies and excellent wines. 食物选择,现在有关食品的选择,我们认为,在空腹的所有事情应该拒绝使肉更张狂,它是非常高兴的肉,它是激起欲望,无论是由鱼或肉或香料或佳肴和一流的葡萄酒。 Moreover, we know that all the creatures of God were made for the use of service of men.此外,我们知道,上帝的所有生物为男性服务的使用。All things which God made are good, and without distinction are to be used in the fear of God and with proper moderation (Gen. 2:15 f.).所有的事情,上帝造好,不加区分,是在对上帝的敬畏和适当节制(创2:15 F.)。For the apostle says: "To the pure all things are pure" (Titus 1:15), and also: "Eat whatever is sold in the meat market without raising any question on the ground of conscience" (I Cor. 10:25).使徒说:“纯正的所有的东西都是纯粹的”(提多书1:15),也“吃,无论是在肉类市场出售,没有良心的地面上提高任何问题”(我肺心病10:25。 )。The same apostle calls the doctrine of those who teach to abstain from meats "the doctrine of demons"; for "God created foods to be received with thanksgiving by those who believe and know this truth that everything created by God is good, and nothing is to be rejected if it is received with thanksgiving" (I Tim. 4:1 ff.).同样的使徒调用那些教弃权肉“的恶魔主义”的学说,为“上帝创造与感恩节收到那些相信并懂得这个道理,神创造了一切良好的食品,并没有什么被拒绝的,如果是收到感恩节“(我添。4:1 FF)。The same apostle, in the epistle to the Colossians, reproves those who want to acquire a reputation for holiness by excessive abstinence (Col. 2:18 ff.).同样的使徒,在书信向歌罗西书,谴责那些希望获得过度禁欲“(西2:18 FF)。一个圣洁的声誉。

Sects. Therefore we entirely disapprove of the Tatians and the Encratites, and all the disciples of Eustathius, against whom the Gangrian Synod was called. 门下。因此,我们完全不赞成的Tatians的Encratites,和所有欧斯塔修斯的门徒,针对的人被称为Gangrian主教。

Chapter 25 - Of Catechizing and Comforting and Visiting the Sick第25章 - Catechizing和安慰和访问患病

Youth To Be Instructed in Godliness. The Lord enjoined his ancient people to exercise the greatest care that young people, even from infancy, be properly instructed. 青年要在敬虔指示。耶和华嘱咐他的古代人行使最大的照顾,青少年,甚至从婴儿期,适当指示。Moreover, he expressly commanded in his law that they should teach them, and that the mysteries of the sacraments should be explained.此外,他明确地吩咐在他的律师,他们应该教给他们,并应解释圣礼的奥秘。Now since it is well known from the writings of the Evangelists and apostles that God has no less concern for the youth of his new people, when he openly testifies and says: "Let the children come to me; for to such belongs the kingdom of heaven" (Mark 10:14), the pastors of the churches act most wisely when they early and carefully catechize the youth, laying the first grounds of faith, and faithfully teaching the rudiments of our religion by expounding the Ten Commandments, the Apostles' Creed, the Lord's Prayer, and the doctrine of the sacraments, with other such principles and chief heads of our religion.现在,因为它是从上帝没有为他的新人们青年的关注,当他公开作证说的福音和使徒的著作:“让孩子到我这里来,这种属于王国天堂“(马可福音10:14),教堂的牧师的行为时,他们最明智的早,仔细catechize青年,铺设信仰的第一个理由,并阐述了十诫,使徒”忠实地教我们宗教的雏形信条,主祷文,并与其他类似的原则和我们的宗教行政首长的教义的圣礼,。 Here let the Church show her faith and diligence in bringing the children to be catechized, desirous and glad to have her children well instructed.下面让教会出现在她的信念和勤奋,使儿童catechized,希望和很高兴有她的孩子,以及指示。

The Visitation of the Sick. Since men are never exposed to more grievous temptations than when they are harassed by infirmities, are sick and are weakened by diseases of both soul and body, surely it is never more fitting for pastors of churches to watch more carefully for the welfare of their flocks than in such diseases and infirmities.由于男性从来没有暴露比时,他们受到骚扰的软弱,生病的灵魂和身体都的疾病削弱的更严重的诱惑,肯定是从来没有教堂的牧师更贴合更仔细地观察探视病人。为他们的羊群,比在此类疾病和软弱福利。 Therefore let them visit the sick soon, and let them be called in good time by the sick, if the circumstance itself would have required it.因此,让他们访问的病很快,并让他们在呼吁患病的好时机,如果情况本身将需要它。 Let them comfort and confirm them in the true faith, and then arm them against the dangerous suggestions of Satan.让我们安慰他们,并确认他们在真正的信仰,然后武装对抗撒旦的危险建议。They should also hold prayer for the sick in the home and, if need be, prayers should also be made for the sick in the public meeting; and they should see that they happily depart this life.它们还应当持有病在家里祈祷,祈祷,如果需要的话,也应该是病在公众集会;他们应该看到,他们愉快地离开这个生活。We said above that we do not approve of the Popish visitation of the sick with extreme unction because it is absurd and is not approved by canonical Scriptures.我们上面所说的,我们不Popish探视病临终批准,因为它是荒谬的,不规范圣经批准。

Chapter 26 - Of the Burial of the Faithful, and of the Care To Be Shown for the Dead; of Purgatory, and the Appearing of Spirits第26章 - 埋葬的忠诚,并要为死者的护理;炼狱,和出现的烈酒

The Burial of Bodies. As the bodies of the faithful are the temples of the Holy Spirit which we truly believe will rise again at the Last Day, Scriptures command that they be honorably and without superstition committed to the earth, and also that honorable mention be made of those saints who have fallen asleep in the Lord, and that all duties of familial piety be shown to those left behind, their widows and orphans. 尸体埋葬。忠实的 ​​尸体是我们真正相信,他们会再次上升的最后一天,圣经命令光荣和迷信没有致力于地球的圣灵的寺庙,也是各位提那些在主睡着了下降的圣人,和留下来的人,他们的遗孀和孤儿显示家族虔诚的所有职责。 We do not teach that any other care be taken for the dead.我们不教,为死者采取任何其他的护理。Therefore, we greatly disapprove of the Cynics, who neglected the bodies of the dead or most carelessly and disdainfully cast them into the earth, never saying a good word about the deceased, or caring a bit about those whom they left behind them.因此,我们非常不赞成冷眼旁观,谁忽视死或最不小心和轻蔑的机构投他们到地球,从来不说,有关死者的好话,或那些人,他们留下了他们的关心有点。

The Care of the Dead. On the other hand, we do not approve of those who are overly and absurdly attentive to the deceased; who, like the heathen, bewail their dead (although we do not blame that moderate mourning which the apostle permits in I Thess. 4:13, judging it to be inhuman not to grieve at all); and who sacrifice for the dead, and mumble certain prayers for pay, in order by such ceremonies to deliver their loved ones from the torments in which they are immersed by death, and then think they are able to liberate them by such incantations. 死海护理 ,另一方面,我们不批准那些过于荒谬周到死者的人,喜欢的异教徒,哀叹他们的死者(虽然我们不怪使徒允许适度哀悼帖前4:13,判断它是不人道而不是在所有的悲伤);和为死者的牺牲,并为支付喃喃一定的祈祷,以这样的仪式,以实现从亲人的折磨中,他们是死刑的浸泡,然后认为他们能够以这样的咒语中解放出来。

The State of the Soul Departed from the Body. For we believe that the faithful, after bodily death, go directly to Christ, and, therefore, do not need the eulogies and prayers of the living for the dead and their services. 国家的灵魂离开身体。对于我们相信,忠实,身体死亡后,直接进入基督,和,因此,不需要生活的颂词和祈祷,为死者和他们的服务。Likewise we believe that unbelievers are immediately cast into hell from which no exit is opened for the wicked by any services of the living.同样,我们相信,不信的是立即投入地狱,从没有退出邪恶的生活服务打开。

Purgatory. But what some teach concerning the fire of purgatory is opposed to the Christian faith, namely, "I believe in the forgiveness of sins, and the life everlasting," and to the perfect purgation through Christ, and to these words of Christ our Lord: "Truly, truly, I say to you, he who hears my word and believes him who sent me, has eternal life; he shall not come into judgment, but has passed from death to life" (John 5:24). 炼狱。但一些有关的炼狱之火,是反对基督教信仰的教导,即,“我相信宽恕的罪孽,和永生”,并通过基督完美的下法,而基督我们的这些话主:“诚然,真正的,我对你说,他听到我的话,并认为他是谁送我,有永生;他不得生效的判决,但已通过从死亡的生命”(约翰福音5:24)。 Again: "He who has bathed does not need to wash, except for his feet, but he is clean all over, and you are clean" (John 13:10).还是那句话:“他已经沐浴并不需要洗,除了他的脚,但他是干净的,各地,和你是干净的”(约翰福音13:10)。

The Apparition of Spirits. Now what is related of the spirits or souls of the dead sometimes appearing to those who are alive, and begging certain duties of them whereby they may be set free, we count those apparitions among the laughingstocks, crafts, and deceptions of the devil, who, as he can transform himself into an angel of light, so he strikes either to overthrow the true faith or to call it into doubt. 亡魂的灵,现在什么是相关的精神或灵魂的死,有时会出现那些活着,并乞求他们的某些职责,使他们可自由,我们指望那些laughingstocks,工艺品,和欺骗之间的幻影魔鬼,谁,因为他可以改变自己成为一个光明的天使,所以他罢工推翻真正的信仰,或致电怀疑。 In the Old Testament the Lord forbade the seeking of the truth from the dead, and any sort of commerce with spirits (Deut. 18:11).在旧约的耶和华禁止从死的真相的寻求,和任何商业精神(申命记18:11)排序。Indeed, as evangelical truth declares, the glutton, being in torment, is denied a return to his brethren, as the divine oracle declares in the words: "They have Moses and the prophets; let them hear them. If they hear not Moses and the prophets, neither will they be convinced if some one should rise from the dead" (Luke 16:29 ff.).事实上,作为福音真理声明,馋嘴,在煎熬中,被拒绝回到他的弟兄们,作为神圣的甲骨文宣布的话:“他们有摩西和先知;让他们听到他们的声音,如果他们不听摩西和先知,也不会被说服,如果有些人应该从死“(路加福音16时29分几段)。上升。

Chapter 27 - Of Rites, Ceremonies and Things Indifferent第27章 - 礼仪,庆典和东西无所谓

Ceremonies and Rites. Unto the ancient people were given at one time certain ceremonies, as a kind of instruction for those who were kept under the law, as under a schoolmaster or tutor. 典礼和仪式所不欲,古代人给予一次性一定的仪式,作为一种指令下的校长或导师,根据法律保持。But when Christ, the Deliverer, came and the law was abolished, we who believe are no more under the law (Rom. 6:14), and the ceremonies have disappeared; hence the apostles did not want to retain or to restore them in Christ's Church to such a degree that they openly testified that they did not wish to impose any burden upon the Church.但是,当基督者信息,来到法律被废除,我们相信没有根据法律(罗马书6:14),和仪式已经消失了,因此使徒们不想保留或恢复他们在基督的教会到这种程度,他们公开作证说,他们不希望任何负担强加给教会。 Therefore, we would seem to be bringing in and restoring Judaism if we were to increase ceremonies and rites in Christ's Church according to the custom in the ancient Church.因此,我们似乎要引进和恢复犹太教,如果我们要增加在基督的教会的仪式和仪式,根据古代教会的习俗。Hence, we by no means approve of the opinion of those who think that the Church of Christ must be held in check by many different rites, as if by some kind of training.因此,我们绝不批准对那些认为基督的教会必须检查由很多不同的仪式举行的意见,因为如果某种培训。For if the apostles did not want to impose upon Christian people ceremonies or rites which were appointed by God, who, I pray, in his right mind would obtrude upon them the inventions devised by man?因为如果使徒不想强加于基督教仪式或礼仪的人是由神任命谁,我祈祷,在他的头脑清醒后,他们会obtrude由人制定的发明? The more the mass of rites is increased in the Church, the more is detracted not only from Christian liberty, but also from Christ, and from faith in him, as long as the people seek those things in ceremonies which they should seek in the only Son of God, Jesus Christ, through faith.仪式的群众更是在教会的增加,更多的是不仅有损从基督教的自由,但也从基督,并在他的信仰,只要人们追求这些东西,他们应寻求唯一在仪式上帝的儿子,耶稣基督,通过信仰。 Wherefore a few moderate and simple rites, that are not contrary to the Word of God, are sufficient for the godly.哪几个温和,简单的仪式,不违背神的话语,是足够的敬虔。

Diversity of Rites. If different rites are found in churches, no one should think for this reason the churches disagree. 礼记的多样性,如果不同的仪式是在教堂中发现,任何人都不应认为教会不同意这个原因。Socrates says: "It would be impossible to put together in writing all the rites of churches throughout cities and countries. No religion observes the same rites, even though it embraces the same doctrine concerning them. For those who are of the same faith disagree among themselves about rites" (Hist. ecclesiast. V.22, 30, 62).苏格拉底说:“这将是不可能把整个城市和国家的教会仪式书面共同努力任何宗教遵守同样的仪式,即使它包含了相同的学说,关于他们的不同意对于那些同样的信念之间。自己约的仪式“(Hist. ecclesiast。V.22,30,62)。This much says Socrates.这一点说,苏格拉底。And we, today, having in our churches different rites in the celebration of the Lord's Supper and in some other things, nevertheless do not disagree in doctrine and faith; nor is the unity and fellowship of our churches thereby rent asunder.我们,今天,在我们的教会在庆祝主的晚餐和一些其他的事情不同的仪式,但不同意在教义和信仰;也不是我们的教会的团结和奖学金,从而租金四分五裂。 For the churches have always used their liberty in such rites, as being things indifferent.对于教会在这样的仪式一直使用他们的自由,为的事情漠不关心。We also do the same thing today.我们也做同样的事情。

Things Indifferent. But at the same time we admonish men to be on guard lest they reckon among things indifferent what are in fact not indifferent, as some are wont to regard the mass and the use of images in places of worship as things indifferent. 东西无所谓,但在同一时间,我们告诫男子警惕,以免他们估计之间的事情漠不关心其实并非无动于衷,一些习惯于把在宗教活动场所的事情漠不关心的图像质量和使用。 "Indifferent," wrote Jerome to Augustine, "is that which is neither good nor bad, so that, whether you do it or not, you are neither just nor unjust." “无所谓,杰罗姆写道:”奥古斯丁,“是,这是既不好也不坏,所以,无论你做不做,你既不公正也不不公正的。”Therefore, when things indifferent are wrested to the confession of faith, they cease to be free; as Paul shows that it is lawful for a man to eat flesh if someone does not remind him that it was offered to idols, for then it is unlawful, because he who eats it seems to approve idolatry by eating it (I Cor. 8:9 ff.; 10:25 ff.).因此,当事情漠不关心夺取的信条,他们不再是免费的,保罗表明,它是一个人吃的肉,如果有人不提醒他,这是提供给偶像,为合法的,那么它是非法的,因为他似乎吃了(林前8:9 FF。。10:25 FF)批准的偶像崇拜,谁吃。

Chapter 28 - Of the Possessions of the Church第28章 - 教会的财产

The Possessions of the Church and Their Proper Use. The Church of Christ possesses riches through the munificence of princes and the liberality of the faithful who have given their means to the Church.通过诸侯慷慨大方,谁给了他们的手段教会的教友们的慷慨教会的财产和其正确使用。基督的教会拥有的财富。 For the Church has need of such resources and from ancient time has had resources for the maintenance of things necessary for the Church.对于教会这种资源的需要,古时候有资源,维护教会的必要的东西。Now the true use of the Church's wealth was, and is now, to maintain teaching in schools and in religious meetings, along with all the worship, rites, and buildings of the Church; finally, to maintain teachers, scholars, and ministers, with other necessary things, and especially for the succor and relief of the poor.现在的教会的财富真正的使用,现在,以保持在学校和宗教集会教学连同所有的崇拜仪式和教会的建筑物,;最后,保持教师,学者,和部长,与其他必要的事情,尤其是对穷人的救助和救济。 MANAGEMENT.管理。Moreover, God-fearing and wise men, noted for the management of domestic affairs, should be chosen to administer properly the Church's possessions.此外,敬畏上帝和智者,指出国内事务的管理,应选择适当的管理教会的财产。

The Misuse of the Church's Possessions. But if through misfortune or through the audacity, ignorance or avarice of some persons the Church's wealth is abused, it is to be restored to a sacred use by godly and wise men. 滥用教会的财产,但如果通过的不幸或通过一些教会的财富被滥用者的勇气,无知或贪婪的,它是恢复到一个敬虔和智者的神圣使用。For neither is an abuse, which is the greatest sacrilege, to be winked at.对于既不是滥用,这是最大的亵渎,是眨巴着眼睛。Therefore, we teach that schools and institutions which have been corrupted in doctrine, worship and morals must be reformed, and that the relief of the poor must be arranged dutifully, wisely, and in good faith.因此,我们教学校和已损坏的教义,崇拜和道德的机构必须进行改革,穷人的救济,必须安排在刀刃上,尽职尽责,真诚。

Chapter 29 - Of Celibacy, Marriage and the Management of Domestic Affairs第29章 - 独身,婚姻和国内事务的管理

Single People. Those who have the gift of celibacy from heaven, so that from the heart or with their whole soul are pure and continent and are not aflame with passion, let them serve the Lord in that calling, as long as they feel endued with that divine gift; and let them not lift up themselves above others, but let them serve the Lord continuously in simplicity and humility (I Cor. 7:7 ff.).单身的人 ,那些独身来自天堂的礼物,使心脏或与他们的整个灵魂是纯洁和大陆,并与激情不火熊熊,让他们服务,调用主,只要他们觉得endued神的礼物,让他们抬不自己置于他人之上,但让他们为在简单和谦逊(我肺心病7:7 FF)。的主不断。For such are more apt to attend to divine things than those who are distracted with the private affairs of a family.对于这样更容易参加神圣的东西比那些与一个家庭的私事分心。But if, again, the gift be taken away, and they feel a continual burning, let them call to mind the words of the apostle: "It is better to marry than to be aflame" (I Cor. 7:9).但是,如果再次礼物带走,他们觉得一个持续的燃烧,让他们想起使徒的话:“这是好不如嫁,而不是被火熊熊”(林前7:9)。

Marriage. For marriage (which is the medicine of incontinency, and continency itself) was instituted by the Lord God himself, who blessed it most bountifully, and willed man and woman to cleave one to the other inseparably, and to live together in complete love and concord (Matt. 19:4 ff).提起结婚的婚姻(这是incontinency医药,continency本身)由主神自己,祝福最bountifully,和其他男人和女人切割之一不可分割的意志,并共同生活在完整的爱与和谐(太19:4 FF)。Whereupon we know that the apostle said: "Let marriage be held in honor among all, and let the marriage bed be undefiled" (Heb. 13:4).于是我们知道,使徒说:“让婚姻在荣誉间举行,并让婚床是玷污”(希伯来书13:4)。And again: "If a girl marries, she does not sin" (I Cor. 7:28).又说:“如果一个女孩结婚,她没有罪”(哥林多前书7:28。)

The Sects. We therefore condemn polygamy, and those who condemn second marriages. 其门下。因此,我们谴责了一夫多妻制,和那些谴责第二次婚姻。

How Marriages Are To Be Contracted. We teach that marriages are to be lawfully contracted in the fear of the Lord, and not against the laws which forbid certain degrees of consanguinity, lest the marriages should be incestuous.婚姻是如何承包 ,我们教的婚姻是合法承包敬畏耶和华,不违反法律禁止一定程度的血缘关系,以免婚姻应乱伦。Let marriages be made with consent of the parents, or of those who take the place of parents, and above all for that purpose for which the Lord instituted marriages.让婚姻与家长的同意,或那些家长,主提起婚姻,目的高于一切。Moreover, let them be kept holy with the utmost faithfulness, piety, love and purity of those joined together.此外,让他们保持与联手的最忠诚,孝,爱和纯度的神圣。Therefore let them guard against quarrels, dissensions, lust and adultery.因此,让他们警惕的争吵,纠纷,情欲和通奸。

Matrimonial Forum. Let lawful courts be established in the Church, and holy judges who may care for marriages, and may repress all unchastity and shamefulness, and before whom matrimonial disputes may be settled. 婚姻论坛,让合法的法庭成立于教会,和神圣的法官可能照顾婚姻,可能所有不贞洁和无耻,并可能得到解决之前,其中婚姻纠纷。

The Rearing of Children. Children are to be brought up by the parents in the fear of the Lord; and parents are to provide for their children, remembering the saying of the apostle: "If anyone does not provide for his relatives, he has disowned the faith and is worse than an unbeliever" (I Tim. 5:8). 养育子女的儿童由家长带来敬畏耶和华;和家长都为自己的孩子,记住使徒说:“如果有谁不为他的亲戚,他六亲不认的信心,是比一个异教徒更糟“(我添。5:8)。 But especially they should teach their children honest trades or professions by which they may support themselves.但是,尤其是他们应该教他们的孩子诚实的,他们可能支持自己的行业或专业。They should keep them from idleness and in all these things instill in them true faith in God, lest through a lack of confidence or too much security or filthy greed they become dissolute and achieve no success.他们应该让他们从闲置和灌输在所有这些事情,在他们真正的信仰神,以免通过信心不足或过多的安全或肮脏的贪婪,他们成为放荡,实现没有成功。

And it is most certain that those works which are done by parents in true faith by way of domestic duties and the management of their households are in God's sight holy and truly good works.而且它是最有把握的家务工作方式和管理自己的家庭的那些真正的信仰,由父母的作品,在神眼中是圣洁的,真正的好作品。 They are no less pleasing to God than prayers, fasting and almsgiving.他们没少神所喜悦的,比祈祷,禁食和施舍。For thus the apostle has taught in his epistles, especially in those to Timothy and Titus.使徒教授在他的书信,尤其是在那些提摩太和提多。And with the same apostle we account the doctrine of those who forbid marriage or openly castigate or indirectly discredit it, as if it were not holy and pure, among the doctrine of demons.我们具有相同的使徒帐户禁止结婚或公开鞭挞或间接诋毁它,就好像它是不圣洁和纯净的恶魔的教义之中,这些学说。

We also detest an impure single life, the secret and open lusts and fornications of hypocrites pretending to be continent when they are the most incontinent of all.我们也讨厌一个不纯的单身生活,秘密和公开的私欲和冒充大陆时,他们是所有最失禁伪君子fornications。All these God will judge.所有这些神将判断。We do not disapprove of riches or rich men, if they be godly and use their riches well.我们不反对财富或富人,如果他们是虔诚的,并使用他们的财富。But we reject the sect of the Apostolicals, etc.但我们拒绝的Apostolicals节等

Chapter 30 - Of the Magistracy第30章 - 裁判法院

The Magistracy Is from God. Magistracy of every kind is instituted by God himself for the peace and tranquillity of the human race, and thus it should have the chief place in the world.裁判法院是从神。各种裁判法院提起神亲自为人类的和平与安宁,因此,它应该有在世界上的主要场所。If the magistrate is opposed to the Church, he can hinder and disturb it very much; but if he is a friend and even a member of the Church, he is a most useful and excellent member of it, who is able to benefit it greatly, and to assist it best of all.如果裁判官是教会的反对,他可以阻碍和干扰非常,但如果他是朋友,甚至是教会的成员,他是它的一个最有用和最优秀会员,是谁能够大大受益,并协助所有最好。

The Duty of the Magistrate. The chief duty of the magistrate is to secure and preserve peace and public tranquillity.裁判官的职务 。裁判官的行政责任,安全和维护和平和公共安宁。Doubtless he will never do this more successfully than when he is truly God-fearing and religious; that is to say, when, according to the example of the most holy kings and princes of the people of the Lord, he promotes the preaching of the truth and sincere faith, roots out lies and all superstition, together with all impiety and idolatry, and defends the Church of God.毫无疑问,他将永远不会做到这一点比时,他是真正的敬畏上帝和宗教的更成功,也就是说,根据主的人的最神圣的国王和诸侯的例子,他提倡的说教出根源在于真理和真诚的信仰,与一切迷信,连同所有的不虔诚和偶像崇拜,并捍卫神的教会。 We certainly teach that the care of religion belongs especially to the holy magistrate.当然,我们教宗教的照顾,尤其是属于神圣的裁判官。

Let him, therefore, hold the Word of God in his hands, and take care lest anything contrary to it is taught.让,因此,他持有的神在他手中的话语,和照顾,以免任何相反的教导。Likewise let him govern the people entrusted to him by God with good laws made according to the Word of God, and let him keep them in discipline, duty and obedience.同样让他执政托付给他的上帝的子民,具有良好的法律根据神的话语,并让他留在他们的纪律,责任和服从。Let him exercise judgment by judging uprightly.让他行使判断正直的判断。Let him not respect any man's person or accept bribes.让他不尊重任何人的人或接受贿赂。Let him protect widows, orphans and the afflicted.让他保护寡妇,孤儿和受灾。Let him punish and even banish criminals, impostors and barbarians.让他的惩罚,甚至放逐罪犯,冒名顶替者和野蛮人。For he does not bear the sword in vain (Rom. 13:4).因为他不承担剑徒劳(罗马书13:4)。

Therefore, let him draw this sword of God against all malefactors, seditious persons, thieves, murderers, oppressors, blasphemers, perjured persons, and all those whom God has commanded him to punish and even to execute.因此,让他这一刀神战平所有居心不良,煽动性的人,小偷,杀人犯,压迫者,blasphemers,伪证的人,以及所有那些人神吩咐他的惩罚,甚至执行。 Let him suppress stubborn heretics (who are truly heretics), who do not cease to blaspheme the majesty of God and to trouble, and even to destroy the Church of God.让他抑制顽固异端(谁是真正的异端),谁不停止,亵渎神的威严和麻烦,甚至破坏神的教会。

War. And if it is necessary to preserve the safety of the people by war, let him wage war in the name of God; provided he has first sought peace by all means possible, and cannot save his people in any other way except by war. 战争和是否需要保护受战争人民的安全,让他的工资在上帝的名义战争;。提供他已先寻求一切可能的手段和平,并可以不保存除因战争而以其他任何方式他的人。 And when the magistrate does these things in faith, he serves God by those very works which are truly good, and receives a blessing from the Lord.裁判官不信仰这些东西时,他是非常工程,这是真正的好神,并接收来自主的祝福。

We condemn the Anabaptists, who, when they deny that a Christian may hold the office of a magistrate, deny also that a man may be justly put to death by the magistrate, or that the magistrate may wage war, or that oaths are to be rendered to a magistrate, and such like things.我们谴责的再洗礼派教徒,谁,他们否认一个基督徒可能持有裁判官办公室时,也否认可能会理直气壮地把一名男子死亡的裁判官,或裁判官可发动战争,或宣誓要呈现向裁判官,和喜欢的东西。

The Duty of Subjects. For as God wants to effect the safety of his people by the magistrate, whom he has given to the world to be, as it were, a father, so all subjects are commanded to acknowledge this favor of God in the magistrate. 职务的科目为上帝想要的效果由裁判官,他已给世界,因为它是一个父亲,指挥使所有的科目都承认在这个上帝的青睐,他的人民的安全裁判官。 Therefore let them honor and reverence the magistrate as the minister of God; let them love him, favor him, and pray for him as their father; and let them obey all his just and fair commands.因此,让他们作为神的部长的荣誉和尊敬的裁判官,让他们爱他,他赞成,并作为他们的父亲为他祈祷;并让他们服从他的公正和公平的命令。 Finally, let them pay all customs and taxes, and all other such dues faithfully and willingly.最后,让他们支付所有的海关和税收,以及所有其他的如会费忠实心甘情愿。And if the public safety of the country and justice require it, and the magistrate of necessity wages war, let them even lay down their life and pour out their blood for the public safety and that of the magistrate.而且,如果国家和正义的公众安全的需要,和战争的必要性工资的裁判官,让他们放下他们的生活和倾诉的公共安全和裁判官的血液。 And let them do this in the name of God willingly, bravely and cheerfully.让他们在上帝的名义做,心甘情愿地,勇敢地和愉快。For he who opposes the magistrate provokes the severe wrath of God against himself.对于他反对裁判官挑起对自己严重的神的愤怒。

Sects and Seditions. We, therefore, condemn all who are contemptuous of the magistrate--rebels, enemies of the state, seditious villains, finally, all who openly or craftily refuse to perform whatever duties they owe. 教派和Seditions因此,我们谴责所有那些藐视裁判官-叛军,国家的敌人,煽动恶棍,最后,所有公开或巧妙地拒绝执行任何职务,他们欠下的。

We beseech God, our most merciful Father in heaven, that he will bless the rulers of the people, and us, and his whole people, through Jesus Christ, our only Lord and Savior; to whom be praise and glory and thanksgiving, for all ages.我们恳求上帝,我们最仁慈的天父,他会保佑人民的统治者,而我们,和我们唯一的主与救主耶稣基督,他整个人通过,他的赞美和荣耀和感恩,为所有年龄。 Amen.阿门。


Notes:注:

Reprinted from Reformed Confessions of the 16th Century by Arthur C. Cochrane.16世纪的改革自白由Arthur C.科克伦重印。© Copyright 1966 WL Jenkins. ©版权所有1966年WL詹金斯。The Westminster Press.威斯敏斯特出版社。

The so-called Athanasian Creed was not written by Athanasius but dates from the ninth century.从第九世纪由亚他那修,但日期不写所谓的阿他那修信条It is so called the "Quicunque" from the opening word of the Latin text.这就是所谓的“Quicunque”一词的拉丁文字开幕。

The Apostolicals were followers of a religious fanatic, Gherardo Segarelli, of Parma, who in the thirteenth century wanted to restore the poverty of the apostolic life. Apostolicals是一个宗教狂热的追随者,Gherardo Segarelli,帕尔马,谁想要恢复在13世纪的使徒生活贫困。



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