Augsburg Confession奥格斯堡自白

General Information一般资料

The Augsburg Confession is a Lutheran Confession of Faith that was issued (1530) during the Reformation at the Diet of Augsburg.奥格斯堡供认是信仰的宗教改革期间发出(1530)在奥格斯堡饮食路德自白。In 1530, Emperor Charles V convoked the diet as part of his effort to bring religious peace to Europe.在1530年,皇帝查理五世召集了他的努力的一部分,作为饮食,使宗教和平的欧洲。He failed in his efforts, however, because he underestimated the fervor with which the followers of Martin Luther had already formulated a distinctive position.他没有在他的努力,但是,因为他低估了与之马丁路德的追随者已经制定了一个独特的位置热情。Philipp Melanchthon, one of the authors of the Confession, designed it to be relatively open to the Roman Catholic church on the right and to other reformed but non-Lutheran parties on the left.菲利普梅兰希顿,对供认的作者之一,设计它是相对开放的罗马天主教教会的权利和其他改革,但非路德的左翼政党。It affirmed inherited classic Christian doctrines.它继承了传统的基督教教义的肯定。Its particular stress on Grace, as Luther had interpreted it in the writings of St. Paul, and its rejection of any righteousness based on human works and merits made it unacceptable to many other Western Christians.它特别强调的恩典,因为路德曾解释圣保罗它的著作,其作品对人类正义和案情的任何拒绝了它不能接受的其他许多西方的基督徒。 The Confession remains the primary statement of faith among Lutherans, who to this day expect their ministers at ordination to express fidelity to the way it interprets the biblical teachings.供认仍是主要报表中的信仰路德教,谁想到在这一天统筹部长们表示忠诚的方式解释圣经的教导。

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Bibliography 参考书目
Grane, Leif, ed., The Augsburg Confession: A Commentary, trans. Grane,雷夫,教育署,奥格斯堡自白:评注,译。by John H. Rasmussen (1987).由John H.拉斯穆森(1987)。


Augsburg Confession奥格斯堡自白

General Information一般资料

The Augsburg Confession (1530) is the most widely accepted specifically Lutheran confession, or statement of faith.奥格斯堡自白(1530)是最被广泛接受的具体路德供认,或信仰的声明。It was prepared by the German religious reformer Melanchthon, with Martin Luther's approval, as a summary document for the German nobility, who were called to a diet at Augsburg on June 25, 1530, by the Holy Roman emperor Charles V to present their "Lutheran" views.这是编写的德国宗教改革梅兰希顿,与马丁路德的批准,作为德国贵族,谁被称为一个在奥格斯堡饮食对1530年6月25日由神圣罗马帝国皇帝查理五世,提出自己的“信义总结文件“意见。

Rejected there, and later amended, the confession - together with the Nicene, Apostles', and Athanasian creeds and Luther's Small Catechism and Large Catechism - constitutes the creedal basis for almost 80 million Lutheran Christians. The Augsburg Confession has been translated into most major languages and many dialects and in its original form is part of the constitution of most Lutheran churches. 被拒绝的有,后来修改后,供认-与尼西亚在一起,使徒“,并阿他那修信条和路德的小问答和大问答-构成了近8000万信义基督徒creedal基础的奥格斯堡供认已成为最重要的语言翻译和许多方言,并在其原来的形式是最路德教会宪法的一部分。 Lutheran clergy are frequently required to subscribe to it prior to ordination.路德会神职人员经常需要订阅它之前协调。

In its modern form the Augsburg Confession consists of 28 articles.在其现代形式的奥格斯堡自白包括28条。The first 21 summarize Lutheran doctrine with special emphasis on justification.第21总结与理由特别强调路德的学说。 The second part of the Augsburg Confession reviews the "abuses" for which remedy was demanded, such as withholding the cup from the laity in Holy Communion and forbidding priests to marry.该奥格斯堡供认第二部分回顾了“滥用”,如不向俗人在圣餐杯和禁止教士结婚的补救办法的要求。

Because of its conciliatory tone and brevity, the Augsburg Confession affected the entire Reformation movement, especially in such manifestations as the Anglican Thirty-nine Articles and the theology of the French religious reformer John Calvin, who signed a later version in 1540.由于其温和色调和简洁,在奥格斯堡供认影响了整个宗教改革运动,特别是在英国圣公会三十九条和法国宗教改革家约翰卡尔文,谁签署于1540年以后的版本神学等表现。 In more recent times it has been the basis of fruitful ecumenical dialogue between Roman Catholics and Lutherans.在最近时期它一直是卓有成效的罗马天主教和信义宗之间的合一对话的基础。

George Wolfgang Forell乔治沃尔夫冈Forell


Augsburg Confession奥格斯堡自白

Advanced Information先进的信息

(1530) (1530)

The Augsburg Confession is the basic Lutheran confession of faith or statement of what is believed in loyalty to Christ and his Word.奥格斯堡供认是基本路德的信仰或忠诚,什么是基督和他的话相信声明表白。It was presented at the Diet of Augsburg in 1530.这是发表在1530年的奥格斯堡饮食。Philip Melanchthon was its author, but its teachings are clearly those of Martin Luther.菲利普梅兰希顿是它的作者,但其教义都清楚地马丁路德的。

Charles V called a diet, or convention, of the rulers of the Holy Roman Empire to meet in Augsburg in 1530.查理五世所谓的神圣罗马帝国的统治者的饮食,或公约,于1530年在奥格斯堡满足。The emperor was staunchly Roman Catholic and wanted the empire to be loyal to Romanism.皇帝是坚决罗马天主教和希望帝国忠于Romanism。He directed those rulers supporting different teachings to present statements of what they believed.他执导的统治者支持不同的教法,目前他们所认为的发言。Charles wanted religious unity so that the empire could present a united front against foreign enemies, especially the Turks.查尔斯希望宗教团结,现在可以说,帝国御外敌,特别是土耳其人的统一战线。

Lutheran theologians drafted various preliminary documents, including the Marburg, Schwabach, and Torgau Articles.路德神学家起草的各项初步包括马尔堡,施瓦巴赫和托尔高文章文件。 Luther had a hand in their preparation, but he could not attend the diet.路德在他们准备了手,但他不能出席的饮食。He had been outlawed by the Edict of Worms (1521), and the Elector of Saxony could not protect him at Augsburg.他被禁止由蠕虫(1521)上谕,以及萨克森州选民在奥格斯堡不能保护他。Since he had been declared a heretic, his presence would have shifted the focus away from doctrinal issues.自从他被宣布为异端,他的存在会转移注意力从理论问题。His martyrdom would have served no purpose.他的牺牲将毫无意义。Luther remained at the Coburg but was in constant correspondence with those in Augsburg.路德保持在科堡,但与那些在奥格斯堡不断信件了。

Luther's co-worker, Philip Melanchthon, produced the final draft of the Augsburg Confession.路德的同事,菲利普梅兰希顿,生产出的奥格斯堡认罪的最后草案。At that time he was in doctrinal agreement with Luther, who approved of the confession wholeheartedly.当时他在理论与路德,谁批准的表白全心全意协议。Luther did note that it might have dealt with a few more errors and abuses, and that he would not have used such a mild tone.路德没注意,可能有一些更多的错误和弊端处理,他就不会用了这样一个温和的语气。The doctrine of the confession is clearly that of the Reformer himself.该学说的表白显然是改革者自己的。

The Augsburg Confession was read publicly at the diet in German on the afternoon of June 25, 1530, by Chancellor Christian Beyer of Electoral Saxony.奥格斯堡供认是在德国读在饮食上公开了1530年6月25日,由校长基督教拜尔萨克森州的选举下午。Both the German and the Latin copies were handed in as official.无论是德语和拉丁语份递交的官员。Melanchton altered later editions, partly to render it ambiguous on points such as the real presence of Christ's body and blood in the Lord's Supper. Melanchton修改以后的版本中,部分是为了使其在诸如基督的身体和血液在主的晚餐真实存在点不明确。He was inclined to compromise on doctrinal issues.他倾向于妥协的理论问题。That is why Gnesio-Lutherans have often referred to the Unaltered Augsburg Confession.这就是为什么Gnesio - 路德会经常提到不变奥格斯堡供认。The Augsburg Confession was included in the Book of Concord (1580) as the basic Lutheran confession.奥格斯堡供认被列入协和为基本路德自白(1580)图书。

The Augsburg Confession was signed by seven princes and representatives of two independent cities.奥格斯堡供认签署了七阿哥和两个独立的城市的代表。They believed that the doctrine it taught was biblical and true.他们认为,它的教义是圣经的教导和真实的。They were the ones to sign it because the diet was precisely a convention of the rulers of the empire.他们是那些签署,因为饮食,正是一个帝国的统治者会议。But the confession was not intended to present the teachings of some governmental authority.但坦白的目的不是为了目前一些政府权力的教诲。It stated what was being taught in the churches in those parts of Germany.它说什么被在德国的部分教会的教导。The first article begins: "The churches among us teach with great consensus."(Latin text).第一篇文章开头:“我们之间的共识"(伟大的教堂与拉丁文字教)。

In addition to a preface and a brief conclusion the Augsburg Confession has twenty-eight articles.除了序言和一个简短的结论奥格斯堡供认有28篇。The first twenty-one present the Lutheran teaching and reject contrary doctrines.第21目前路德教学和拒绝相反的教义。 The last seven reject abuses in Christian life.最后七个拒绝基督徒的生活滥用。The confession is too brief fully to present the biblical proof or the testimony of previous theologians.简短的表白太充分证明目前的圣经神学家或以前的证词。In response to a Roman Catholic answer, the Confutation, Melanchthon published in 1531 the Apology of the Augsburg Confession, which deals with the controverted issues at greater length.在回答一位罗马天主教的答案,Confutation,梅兰希顿发表于1531年的奥格斯堡供述,这与在更大的长度controverted问题交易道歉。

To discuss the teachings of the Augsburg Confession at length would constitute a theology textbook.要讨论的详细奥格斯堡供认的教诲将构成神学教科书。We can at best give some idea of what it says.我们可以在最好的给一些说话是算数的想法。It teaches the Trinity; original sin as true sin that would condemn if not forgiven; the deity and humanity of Jesus; his sacrifice for all human sin; justification by grace through faith without our works; the gospel, baptism, and the Lord's Supper as actual tools of the Holy Spirit to create and sustain faith; good works as a result, not a cause, of salvation, motivated by the good news that salvation has been earned for us by Christ.它教导三位一体,原罪作为真正的罪过,将谴责,如果不原谅;的神和耶稣人性,他的所有人类罪恶的牺牲;理由,通过信仰的恩典而我们的作品;福音,洗礼和圣餐为实际工具,圣灵创造和维持信心,这样一来好作品,而不是拯救事业,以良好的消息,拯救已经为我们赢得了由基督动机。 Much more could be said, but this indicates that the Augsburg Confession simply teaches the position which Lutherans consider biblical.更可以说,但是这表明,奥格斯堡供述只是教导路德认为圣经的立场。

The abuses corrected include various false ideas and practices in the Lord's Supper; clerical celibacy; the misuse of confession and absolution; the dietary laws of medieval Romanism; and the idea of a hierarchy in visible Christendom having divine authority in matters of conscience.该侵权行为纠正各种错误思想包括在主的晚餐和做法;文书独身;的忏悔和赦免滥用;中世纪Romanism的饮食规律,以及在可见的有良知的神圣权力事项基督教层次的想法。

JM DrickamerJM Drickamer
(Elwell Evangelical Dictionary) (Elwell宣布了福音字典)

Bibliography 参考书目
F. Bente, Historical Introduction to the Symbolical Books of the Evangelical Lutheran Church; H. Fagerberg, A New Look at the Lutheran Confessions 1529-1537; CP Krauth, The Conservative Reformation and Its Theology; JM Reu, The Augsburg Confession.F.本特,历史介绍的福音路德教会的象征性书籍; H.,在路德自白1529年至1537年新面貌Fagerberg; CP Krauth,保守的改革及其神学; JM许瑞,奥格斯堡供认。The text is available in English in Concordia Triglotta, ed.该文本是英文版本在协和Triglotta,编辑。F. Bente, and The Book of Concord, ed.F.本特,以及协和,编书。TG Tappert.TG Tappert。


Augsburg Confession奥格斯堡自白
Outline大纲

The Confession of Faith: Which Was Submitted to His Imperial Majesty Charles V At the Diet of Augsburg in the Year 1530 by Philip Melancthon信仰的自白:已提交陛下查理五世在1530年在奥格斯堡饮食由菲利普Melancthon

Article 1 - Of God 第1 -神
Article 2 - Of Original Sin第2条 -原罪
Article 3 - Of the Son of God第三条 -神的儿子
Article 4 - Of Justification第4条 -的理由
Article 5 - Of the Ministry第5条 -该部
Article 6 - Of New Obedience第六条 -新顺服
Article 7 - Of the Church第七条 -教会
Article 8 - What the Church Is第8条 -教会是什么
Article 9 - Of Baptism第9条 -的洗礼
Article 10 - Of the Lord's Supper第10条 -主的晚餐
Article 11 - Of Confession第11条 -供认
Article 12 - Of Repentance第12条 -忏悔
Article 13 - Of the Use of the Sacraments第13条 -对使用圣事
Article 14 - Of Ecclesiastical Order第14条 -教会订购
Article 15 - Of Ecclesiastical Usages第15条 -的教会用法
Article 16 - Of Civil Affairs第16条 -民政厅
Article 17 - Of Christ's Return to Judgment第17条 -基督的回归判决
Article 18 - Of Free Will第18条 -自由意志
Article 19 - Of the Cause of Sin第19条 -罪的原因
Article 20 - Of Good Works第20条 -的优秀作品
Article 21 - Of the Worship of the Saints第21条 -对圣徒崇拜
Article 22 - Of Both Kinds in the Sacrament第22条 -这两种在圣
Article 23 - Of the Marriage of Priests第23条 -对牧师结婚
Article 24 - Of the Mass第24条 -大众
Article 25 - Of Confession第25条 -自白
Article 26 - Of the Distinction of Meats第26条 -对肉类的区别
Article 27 - Of Monastic Vows第27条 -寺院的誓言
Article 28 - Of Ecclesiastical Power第28条 -教会的权力
Article 29 - Conclusion第29 -结论



The Confession of Faith信仰的自白

Advanced Information - Full Text先进的信息-全文

Which Was Submitted to His Imperial Majesty Charles V该报告已提交给查尔斯五世陛下
At the Diet of Augsburg in the Year 1530在奥格斯堡,在1530年国会
by Philip Melanchthon, 1497-1560由菲利普梅兰希顿,1497年至1560年

Translated by F. Bente and WHT Dau翻译由F.奔特和西隧DAU


Preface to the Emperor Charles V.前言皇帝查理五世

Most Invincible Emperor, Caesar Augustus, Most Clement Lord: Inasmuch as Your Imperial Majesty has summoned a Diet of the Empire here at Augsburg to deliberate concerning measures against the Turk, that most atrocious, hereditary, and ancient enemy of the Christian name and religion, in what way, namely, effectually to withstand his furor and assaults by strong and lasting military provision; and then also concerning dissensions in the matter of our holy religion and Christian Faith, that in this matter of religion the opinions and judgments of the parties might be heard in each other's presence; and considered and weighed among ourselves in mutual charity, leniency, and kindness, in order that, after the removal and correction of such things as have been treated and understood in a different manner in the writings on either side, these matters may be settled and brought back to one simple truth and Christian concord, that for the future one pure and true religion may be embraced and maintained by us, that as we all are under one Christ and do battle under Him, so we may be able also to live in unity and concord in the one Christian Church.最无敌的皇帝,奥古斯都凯撒,大多数克莱门特主:生死时刻为您的陛下召见在奥格斯堡的帝国国会在这里对土耳其进行审议,这是基督教的名称和宗教的最残暴,遗传性,和古老的敌人有关措施,以什么方式,即有效果抵御强大和持久的军事提供了愤怒和攻击,然后还就在我们神圣的宗教和基​​督教的信仰,在这个宗教问题的意见和当事人的判断可能事纠纷听到对方的存在,并认为,彼此权衡相互慈善,宽容,与人为善,为了使后拆除和这样的事情更正为经治疗后已在一个的著作不同的方式了解任何一方,这些问题可能​​得到解决,并带回一个简单的真理,基督教和谐,这对未来的一个纯和真正的宗教可以接受和我们保持着,那我们都在一个基督和他做下的战斗,所以我们也可能是能够在团结,和谐生活在一个基督教教堂。

And inasmuch as we, the undersigned Elector and Princes, with others joined with us, have been called to the aforesaid Diet the same as the other Electors, Princes, and Estates, in obedient compliance with the Imperial mandate, we have promptly come to Augsburg, and -- what we do not mean to say as boasting -- we were among the first to be here.而生死时刻,因为我们的签字选举人和王子与我们加入了其他​​人,都被要求上述饮食与其他选民,王子,和遗产在听话遵守,与帝国的任务一样,我们及时来到奥格斯堡,和 - 我们做什么并不是说作为拥有 - 我们是第一批来到这里。

Accordingly, since even here at Augsburg at the very beginning of the Diet, Your Imperial Majesty caused to be proposed to the Electors, Princes, and other Estates of the Empire, amongst other things, that the several Estates of the Empire, on the strength of the Imperial edict, should set forth and submit their opinions and judgments in the German and the Latin language, and since on the ensuing Wednesday, answer was given to Your Imperial Majesty, after due deliberation, that we would submit the Articles of our Confession for our side on next Wednesday, therefore, in obedience to Your Imperial Majesty's wishes, we offer, in this matter of religion, the Confession of our preachers and of ourselves, showing what manner of doctrine from the Holy Scriptures and the pure Word of God has been up to this time set forth in our lands, dukedoms, dominions, and cities, and taught in our churches.因此,因为即使在此间举行的国会开始在奥格斯堡,你的陛下造成拟建议的选民,王子和帝国其他屋除其他事项外,该帝国的几个庄园,论实力该圣旨,应该提出自己的意见,并提交在德国和拉丁语的判断,因为在随后的周三,答案是给你的陛下适当审议后,我们将向我们的忏悔的文章我们在下星期三的一面,因此,在服从你的皇帝陛下的意愿,我们的报价,在这个宗教问题,我们传教士和我们自己忏悔,表现出何种方式从圣经的教义和神的纯字一直到这个时候提出在我们的土地,dukedoms,领地,城市,和我们的教会教导。

And if the other Electors, Princes, and Estates.而如果其他选民,王子,和遗产。of the Empire will, according to the said Imperial proposition, present similar writings, to wit, in Latin and German, giving their opinions in this matter of religion, we, with the Princes and friends aforesaid, here before Your Imperial Majesty, our most clement Lord are prepared to confer amicably concerning all possible ways and means, in order that we may come together, as far as this may be honorably done, and, the matter between us on both sides being peacefully discussed without offensive strife, the dissension, by God's help, may be done away and brought back to one true accordant religion; for as we all are under one Christ and do battle under Him, we ought to confess the one Christ, after the tenor of Your Imperial Majesty's edict, and everything ought to be conducted according to the truth of God; and this it is what, with most fervent prayers, we entreat of God.帝国将根据上述帝国的命题,目前类似的著作,以机智在拉美和德国,使在这个宗教问题的意见,我们与上述王子和朋友,在这里你的皇帝陛下,我们最克莱门特主准备关于授予友好,以便我们可以走到一起,就因为这可能是光荣做的,一切可能的途径和手段,我们之间的问题上,双方正在讨论和平没有进攻争斗,纠纷,上帝的帮助下,可以免掉,并带回一个真正一致的宗教,作为我们一切都在一个基督并根据他的战斗,我们应该承认后,你的皇帝陛下的圣旨男高音的一个基督,和一切应该进行按上帝的真理,这是什么,用最热切的祈祷,我们的上帝恳求。

However, as regards the rest of the Electors, Princes, and Estates, who constitute the other part, if no progress should be made, nor some result be attained by this treatment of the cause of religion after the manner in which Your Imperial Majesty has wisely held that it should be dealt with and treated namely, by such mutual presentation of writings and calm conferring together among ourselves, we at least leave with you a clear testimony, that we here in no wise are holding back from anything that could bring about Christian concord, -- such as could be effected with God and a good conscience, -- as also Your Imperial Majesty and, next, the other Electors and Estates of the Empire, and all who are moved by sincere love and zeal for religion, and who will give an impartial hearing to this matter, will graciously deign to take notice and to understand this from this Confession of ours and of our associates.不过,至于选民,王子,和遗产,谁构成另一部分休息,如果没有进展应,也有些结果被这种宗教的病因治疗后取得的方式,你的陛下已明智地认为它应该是处理和治疗,即通过这样的文字介绍和相互之间的平静赋予我们在一起,我们至少留下您清楚地证明,我们在这里没有明智的持有从任何可能带来回基督教和睦, - 如能与神和好良心影响, - 般也和你的陛下,接下来,其他选民及屋苑的帝国,所有谁是真诚的爱和对宗教的热情感动,谁还会给一个公正的听证会,这件事情,会殷勤地屈尊采取通知和理解,从我们这个和我们的员工供认这一点。

Your Imperial Majesty also, not only once but often, graciously signified to the Electors Princes, and Estates of the Empire, and at the Diet of Spires held AD 1526, according to the form of Your Imperial instruction and commission given and prescribed, caused it to be stated and publicly proclaimed that Your Majesty, in dealing with this matter of religion, for certain reasons which were alleged in Your Majesty's name, was not willing to decide and could not determine anything, but that Your Majesty would diligently use Your Majesty's office with the Roman Pontiff for the convening of a General Council.你的皇帝陛下也不仅一次,而是经常,殷勤地向选民标志着王子和帝国遗产,并于公元1526年举行的尖塔饮食,根据您的指令和委托给帝国和规定的格式,导致它要声明,并公开宣称陛下,在处理这一宗教问题对其中在国王陛下的名义声称某些原因,不愿来决定,不能决定什么,但陛下将努力使用陛下的办公室同为一个总理事会召开的罗马教皇。 The same matter was thus publicly set forth at greater length a year ago at the last Diet which met at Spires.同样的事情就这样公开提出更详细地在最后一尖塔饮食,即在满足一年前。There Your Imperial Majesty, through His Highness Ferdinand, King of Bohemia and Hungary, our friend and clement Lord, as well as through the Orator and Imperial Commissioners caused this, among other things, to be submitted: that Your Imperial Majesty had taken notice of; and pondered, the resolution of Your Majesty's Representative in the Empire, and of the President and Imperial Counselors, and the Legates from other Estates convened at Ratisbon, concerning the calling of a Council, and that your Imperial Majesty also judged it to be expedient to convene a Council; and that Your Imperial Majesty did not doubt the Roman Pontiff could be induced to hold a General Council, because the matters to be adjusted between Your Imperial Majesty and the Roman Pontiff were nearing agreement and Christian reconciliation; therefore Your Imperial Majesty himself signified that he would endeavor to secure the said Chief Pontiff's consent for convening, together with your Imperial Majesty such General Council, to be published as soon as possible by letters that were to be sent out.有你的皇帝陛下,殿下通过费迪南德,波希米亚和匈牙利国王,我们的朋友和克莱门特主,以及通过的演说家和帝国专员导致此,除其他外,应提交:您陛下已经采取通知和思考,在国王陛下的在帝国代表的决议,主席和帝国辅导员,并从其他屋的使节召开拉蒂斯邦,有关的安理会要求,你的皇帝陛下也判断它是权宜之计召开一次会议,并认为你的皇帝陛下没有疑问,罗马教皇可诱导举行总理事会,因为事情是在您的帝国与罗马教皇陛下是基督教的和解协议,并已接近调整,因此你的陛下本人标志着他将努力争取上述行政教宗的召开,与陛下总理事会等共同同意,将尽快公布字母要被发送出去。

If the outcome, therefore, should be such that the differences between us and the other parties in the matter of religion should not be amicably and in charity settled, then here, before Your Imperial Majesty we make the offer in all obedience, in addition to what we have already done, that we will all appear and defend our cause in such a general, free Christian Council, for the convening of which there has always been accordant action and agreement of votes in all the Imperial Diets held during Your Majesty's reign, on the part of the Electors, Princes, and other Estates of the Empire.如果的结果,因此,应该是这样,在宗教问题我们与其他各方的分歧不应该友好和慈善定居,那么在这里,在你的皇帝陛下,我们使所有服从提供除,我们已经做了,我们都将出现,并捍卫这种一般性,免费基督教协进会我们的事业,为召开这其中有一直是在国王陛下的统治举行的所有帝国饮食一致的行动和对投票的协议,对选民,王子,和其他的帝国遗产的一部分。 To the assembly of this General Council, and at the same time to Your Imperial Majesty, we have, even before this, in due manner and form of law, addressed ourselves and made appeal in this matter, by far the greatest and gravest.为了这个总理事会大会,并在同一时间,你的皇帝陛下,我们有,甚至在此之前,在适当的方式和法律的形式,解决自己在这个问题并提出上诉,目前为止最大,最严重的。 To this appeal, both to Your Imperial Majesty and to a Council, we still adhere; neither do we intend nor would it be possible for us, to relinquish it by this or any other document, unless the matter between us and the other side, according to the tenor of the latest Imperial citation should be amicably and charitably settled, allayed, and brought to Christian concord; and regarding this we even here solemnly and publicly testify.这一呼吁,既你的皇帝陛下和一局,我们仍然坚持,我们也不打算也不会为我们可能要放弃这个或任何其他文件,除非我们与对方的事,根据最新的帝国引用男高音应该友好和charitably解决,平息,并带来了基督教和谐,以及关于这一点,我们甚至在这里隆重和公开作证。


Article I: Of God.第一条:神。

Our Churches, with common consent, do teach that the decree of the Council of Nicaea concerning the Unity of the Divine Essence and concerning the Three Persons, is true and to be believed without any doubting; that is to say, there is one Divine Essence which is called and which is God: eternal, without body, without parts, of infinite power, wisdom, and goodness, the Maker and Preserver of all things, visible and invisible; and yet there are three Persons, of the same essence and power, who also are coeternal, the Father the Son, and the Holy Ghost.我们的教会与共识,做教授,该法令的尼西亚会议关于统一的神圣本质和有关三个人,是真的,要相信没有任何怀疑,也就是说,有一个神圣的本质这就是所谓的,哪些是神永恒的,没有身体,没有零件,无穷的力量,智慧,善良,在制作和保管者的一切事物,有形和无形的,竟然有三个人,在相同的本质和动力,谁也都coeternal,父亲的儿子,和圣灵。 And the term "person" they use as the Fathers have used it, to signify, not a part or quality in another, but that which subsists of itself.而“人”,他们的父亲用使用它,来表示,而不是部分或其他的质量,但它本身的存续。

They condemn all heresies which have sprung up against this article, as the Manichaeans, who assumed two principles, one Good and the other Evil- also the Valentinians, Arians, Eunomians, Mohammedans, and all such.他们谴责所有已涌现出对这篇文章的摩尼教,谁承担两个原则,一个很好的和其他邪恶也Valentinians,亚利安,Eunomians,伊斯兰教,而所有这些,异端邪说。 They condemn also the Samosatenes, old and new, who, contending that there is but one Person, sophistically and impiously argue that the Word and the Holy Ghost are not distinct Persons, but that "Word" signifies a spoken word, and "Spirit" signifies motion created in things.他们还谴责了Samosatenes,新与旧,谁,认为只有一个人,sophistically和impiously认为,Word和圣灵不分明的人,但“字”标志着一个口语词,和“精神”标志着东西创造的议案。


Article II: Of Original Sin.第二条:原罪。

Also they teach that since the fall of Adam all men begotten in the natural way are born with sin, that is, without the fear of God, without trust in God, and with concupiscence; and that this disease, or vice of origin, is truly sin, even now condemning and bringing eternal death upon those not born again through Baptism and the Holy Ghost.此外,他们教,自亚当的堕落所有的人在自然的方式与独生子出生罪,也就是说,没有对上帝的敬畏,没有对上帝的信任,并与色欲,并认为这种疾病,或原产地副,是真正的罪恶,即使现在不是谴责和使出生后通过洗礼和圣灵再次那些永恒的死亡。

They Condemn the Pelagians and others who deny that original depravity is sin, and who, to obscure the glory of Christ's merit and benefits, argue that man can be justified before God by his own strength and reason.他们谴责Pelagians和其他人谁否认,原来堕落的罪,谁,掩盖了基督的优点和好处的荣耀,认为男人可以在神面前证明自己的实力和他的原因。


Article III: Of the Son of God.第三条:上帝的儿子。

Also they teach that the Word, that is, the Son of God, did assume the human nature in the womb of the blessed Virgin Mary, so that there are two natures, the divine and the human, inseparably enjoined in one Person, one Christ, true God and true man, who was born of the Virgin Mary, truly suffered, was crucified, dead, and buried, that He might reconcile the Father unto us, and be a sacrifice, not only for original guilt, but also for all actual sins of men.此外,他们教的字,也就是神的儿子,并承担在圣母玛利亚腹中的人性,所以有两个性质,神和人,在一个人责成不可分割,一个基督,真正的上帝和真正的人,谁是出生的圣母玛利亚,真正受苦,被钉在十字架,死了,埋葬,他可能调和祂对我们的父亲,是一种牺牲,不仅对原有的内疚,也为所有男性实际的罪。

He also descended into hell, and truly rose again the third day; afterward He ascended into heaven that He might sit on the right hand of the Father, and forever reign and have dominion over all creatures, and sanctify them that believe in Him, by sending the Holy Ghost into their hearts, to rule, comfort, and quicken them, and to defend them against the devil and the power of sin.他还下降了入地狱,真正复活第三天,后来他升天,他可能坐在天父的右边,永远统治,并在所有的生物统治,和圣他们,他相信,通过发送到他们心中的圣灵,来统治,舒适性,加快他们,并抵御魔鬼和罪恶的权力的。

The same Christ shall openly come again to judge the quick and the dead, etc., according to the Apostles' Creed.同样的基督应公开再来判断快速和死亡等,根据使徒信经。


Article IV: Of Justification.第四条:的理由。

Also they teach that men cannot be justified before God by their own strength, merits, or works, but are freely justified for Christ's sake, through faith, when they believe that they are received into favor, and that their sins are forgiven for Christ's sake, who, by His death, has made satisfaction for our sins.此外,他们教导说,男人不能在上帝的理由是自己的实力,优劣,或工程,但可以自由合理为基督的缘故,通过信仰,当他们相信他们是为青睐,他们的罪过是为基督的缘故赦免,谁,通过他的死,取得了满意为我们的罪。 This faith God imputes for righteousness in His sight.这种信念在他的视线责难上帝为义。Rom.罗。3 and 4.3和4。


Article V: Of the Ministry.第五条:该部。

That we may obtain this faith, the Ministry of Teaching the Gospel and administering the Sacraments was instituted.我们可以得到这个信念,教学和管理的福音圣礼部正在制定。For through the Word and Sacraments, as through instruments, the Holy Ghost is given, who works faith; where and when it pleases God, in them that hear the Gospel, to wit, that God, not for our own merits, but for Christ's sake, justifies those who believe that they are received into grace for Christ's sake.对于通过Word和圣礼如通过仪器,圣灵是给定的,谁的作品信心;在何时何地取悦于他们的上帝,听到福音,机智​​,上帝,而不是为我们自己的优点,但对于基督的起见,证明那些谁相信他们是把收到的宽限期为基督的缘故。

They condemn the Anabaptists and others who think that the Holy Ghost comes to men without the external Word, through their own preparations and works.他们谴责再洗礼派教徒和其他人谁认为圣灵来到无需外部字男人通过自己的准备和作品。


Article VI: Of New Obedience.第六条:新服从。

Also they teach that this faith is bound to bring forth good fruits, and that it is necessary to do good works commanded by God, because of God's will, but that we should not rely on those works to merit justification before God.此外,他们教导说,这个信念,必将带来良好的成果,有必要做神吩咐好的作品,因为神的旨意,但我们不应该靠这些作品,值得在神面前的理由。 For remission of sins and justification is apprehended by faith, as also the voice of Christ attests: When ye shall have done all these things, say: We are unprofitable servants.对于罪,被逮捕的理由缓解因信一样,也证明了基督的声音:当你们应当做这些事,说:我们是无利可图的仆人。Luke 17, 10.卢克17,10。 The same is also taught by the Fathers.同样也教授的父亲。For Ambrose says: It is ordained of God that he who believes in Christ is saved, freely receiving remission of sins, without works, by faith alone.对于刘汉铨说:这是祝圣的神,他相信基督是谁在保存,可自由接收赦罪,无作品的信仰,孤独。


Article VII: Of the Church.第七条:教会的。

Also they teach that one holy Church is to continue forever.此外,他们教,一个圣洁的教会是继续下去。The Church is the congregation of saints, in which the Gospel is rightly taught and the Sacraments are rightly administered.教会是圣人,其中福音是正确的教和圣事是正确的管理众。

And to the true unity of the Church it is enough to agree concerning the doctrine of the Gospel and the administration of the Sacraments.而到了教会的真正团结是不够同意有关的福音和圣事的管理学说。Nor is it necessary that human traditions, that is, rites or ceremonies, instituted by men, should be everywhere alike.也不是必要的,人类的传统,那就是,仪式或典礼,由男子提起,应该是无处不在的一致好评。As Paul says: One faith, one Baptism, one God and Father of all, etc. Eph.正如保罗说:一信,一洗,一神和所有的父亲,弗等。4, 5.4,5。6.6。


Article VIII: What the Church Is.第八条:教会是什么。

Although the Church properly is the congregation of saints and true believers, nevertheless, since in this life many hypocrites and evil persons are mingled therewith, it is lawful to use Sacraments administered by evil men, according to the saying of Christ: The Scribes and the Pharisees sit in Moses' seat, etc. Matt.虽然教会是正确的圣人和真信徒会众,然而,因为在这种生活中许多人是伪善和邪恶混到此相关,它是合法的使用恶人管理圣礼,根据基督说:文士和法利赛人坐在摩西的座位等马特。 23, 2.23,2。Both the Sacraments and Word are effectual by reason of the institution and commandment of Christ, notwithstanding they be administered by evil men.无论是圣礼和Word是由该机构和基督的诫命理由行之有效的,尽管他们被邪恶的人管理。

They condemn the Donatists, and such like, who denied it to be lawful to use the ministry of evil men in the Church, and who thought the ministry of evil men to be unprofitable and of none effect.他们谴责多纳徒,之类的,谁否认它是合法的使用邪恶的人在教会事工,谁想到了恶人部无利可图和无效果。


Article IX: Of Baptism.第九条:洗礼。

Of Baptism they teach that it is necessary to salvation, and that through Baptism is offered the grace of God, and that children are to be baptized who, being offered to God through Baptism are received into God's grace.他们教的洗礼,这是必要的救赎,并通过提供的洗礼,是上帝的恩典,那孩子是谁接受洗礼,洗礼被提供通过向上帝是进入神的恩典收到。

They condemn the Anabaptists, who reject the baptism of children, and say that children are saved without Baptism.他们谴责再洗礼派教徒,谁反对对儿童的洗礼,说孩子是没有洗礼保存。


Article X: Of the Lord's Supper.第十条:主的晚餐。

Of the Supper of the Lord they teach that the Body and Blood of Christ are truly present, and are distributed to those who eat the Supper of the Lord; and they reject those that teach otherwise.在主的教导说,他们的身体和基督的血是真正存在,并分发给那些谁吃主的晚餐晚餐,而他们拒绝那些教导并非如此。


Article XI: Of Confession.第十一条:供认。

Of Confession they teach that Private Absolution ought to be retained in the churches, although in confession an enumeration of all sins is not necessary.供认他们教导私人赦免应该留在教堂,虽然供认了所有的罪孽枚举是没有必要的。For it is impossible according to the Psalm: Who can understand his errors?它是不可能根据诗篇:谁能理解他的错误?Ps.聚苯乙烯。19, 12.19,12。


Article XII: Of Repentance.第十二条:忏悔。

Of Repentance they teach that for those who have fallen after Baptism there is remission of sins whenever they are convertedand that the Church ought to impart absolution to those thus returning to repentance.他们教的忏悔,对那些谁洗礼后有下降的有赦罪每当他们convertedand,教会应该传授赦免那些从而返回悔改。 Now, repentance consists properly of these two parts: One is contrition, that is, terrors smiting the conscience through the knowledge of sin; the other is faith, which is born of the Gospel, or of absolution, and believes that for Christ's sake, sins are forgiven, comforts the conscience, and delivers it from terrors.现在,忏悔包括正确的这两个部分:一是悔悟,那就是恐怖smiting通过罪恶的知识良心,二是信心,这是福音出生,或赦免,并认为为基督的缘故,罪被赦免,舒适的良知,并提供从恐怖了。 Then good works are bound to follow, which are the fruits of repentance.再优秀的作品必然要遵循,这是悔改的果实。

They condemn the Anabaptists, who deny that those once justified can lose the Holy Ghost.他们谴责再洗礼派教徒,谁否认,一旦失去了合理的人可以圣灵。Also those who contend that some may attain to such perfection in this life that they cannot sin.还有那些谁主张,有的可能达到这辈子,他们也不能犯罪,例如完善。

The Novatians also are condemned, who would not absolve such as had fallen after Baptism, though they returned to repentance.该Novatians也都谴责,谁也不会免除洗礼后,如已下降,但他们回到悔改。

They also are rejected who do not teach that remission of sins comes through faith but command us to merit grace through satisfactions of our own.他们还拒绝谁不教,使罪得赦通过信仰来指挥我们的优点,但通过我们自己满意的宽限期。


Article XIII: Of the Use of the Sacraments.第十三条:对使用圣事。

Of the Use of the Sacraments they teach that the Sacraments were ordained, not only to be marks of profession among men, but rather to be signs and testimonies of the will of God toward us, instituted to awaken and confirm faith in those who use them.在他们教的圣礼圣礼被祝圣的使用,不仅是专业的标志男性,而是将标志和神向我们将见证,实行唤醒,并确认在那些谁使用他们的信仰。 Wherefore we must so use the Sacraments that faith be added to believe the promises which are offered and set forth through the Sacraments.哪,我们必须这样使用的信仰被添加到相信这是通过提供和承诺规定的圣礼圣礼。

They therefore condemn those who teach that the Sacraments justify by the outward act, and who do not teach that, in the use of the Sacraments, faith which believes that sins are forgiven, is required.因此,他们谴责那些谁教的圣礼辩护,向外行为,谁不教的是,在圣礼,信仰认为,罪被赦免的使用,是必需的。


Article XIV: Of Ecclesiastical Order.第十四条:在教会订购。

Of Ecclesiastical Order they teach that no one should publicly teach in the Church or administer the Sacraments unless he be regularly called.令他们教导的教会,没有人应公开任教或管理教会圣礼,除非他定期调用。


Article XV: Of Ecclesiastical Usages.第十五条:在教会用法。

Of Usages in the Church they teach that those ought to be observed which may be observed without sin, and which are profitable unto tranquillity and good order in the Church, as particular holy-days, festivals, and the like.在教会的用法他们教那些待观察应可观察到没有罪的,哪些是盈利所不欲,安宁和良好秩序的教会,特别是圣洁的天,节日,等等。

Nevertheless, concerning such things men are admonished that consciences are not to be burdened, as though such observance was necessary to salvation.然而,这样的事情是关于男人的告诫是不被良心的负担,因为尽管这种遵守是必要的救赎。

They are admonished also that human traditions instituted to propitiate God, to merit grace, and to make satisfaction for sins, are opposed to the Gospel and the doctrine of faith.他们还告诫,人类的传统制度,以和解上帝,择优的宽限期,并为罪满意,反对福音,是信仰的教义。 Wherefore vows and traditions concerning meats and days, etc., instituted to merit grace and to make satisfaction for sins, are useless and contrary to the Gospel.哪,誓言和传统有关肉类和天等,实行以优异的宽限期,并为罪的满意度,是无用的,违反了福音。


Article XVI: Of Civil Affairs.第十六条:民事事务。

Of Civil Affairs they teach that lawful civil ordinances are good works of God, and that it is right for Christians to bear civil office, to sit as judges, to judge matters by the Imperial and other existing laws, to award just punishments, to engage in just wars, to serve as soldiers, to make legal contracts, to hold property, to make oath when required by the magistrates, to marry a wife, to be given in marriage.民政部他们教导合法民事条例,都是神的优秀作品,而且它适合基督徒承担民事办公室,出任法官,法官由皇家和其他现行法律事务,只奖励惩罚,是从事在正义的战争,作为军人,使法律合同,持有财产,宣誓时由裁判要求,娶媳妇,要出嫁。

They condemn the Anabaptists who forbid these civil offices to Christians.他们谴责再洗礼派谁禁止这些民间办事处基督徒。

They condemn also those who do not place evangelical perfection in the fear of God and in faith, but in forsaking civil offices, for the Gospel teaches an eternal righteousness of the heart.他们还谴责那些谁不放置在对上帝的敬畏和信仰福音完美,但在放弃民事办公室,福音教的心永恒的正义。Meanwhile, it does not destroy the State or the family, but very much requires that they be preserved as ordinances of God, and that charity be practiced in such ordinances.同时,不破坏国家或家庭,但很需要他们作为神的条例保留,并在这种慈善条例实行。Therefore, Christians are necessarily bound to obey their own magistrates and laws save only when commanded to sin; for then they ought to obey God rather than men.因此,基督徒一定必然服从自己的法官和法律保存只有当命令罪,因为那时他们应该服从上帝而不是男人。Acts 5, 29.行为5,29。


Article XVII: Of Christ's Return to Judgment.第十七条:基督的回归判决。

Also they teach that at the Consummation of the World Christ will appear for judgment and will raise up all the dead; He will give to the godly and elect eternal life and everlasting joys, but ungodly men and the devils He will condemn to be tormented without end.此外,他们教导说,在世界基督圆满会出现判断和会提高了所有的死,他将给人以虔诚和选举永恒的生命和永恒的快乐,但不敬虔的男人和谴责的魔鬼,他将不被折磨结束。

They condemn the Anabaptists, who think that there will be an end to the punishments of condemned men and devils.他们谴责再洗礼派教徒,谁认为会有一个人的谴责和魔鬼的惩罚结束。

They condemn also others who are now spreading certain Jewish opinions, that before the resurrection of the dead the godly shall take possession of the kingdom of the world, the ungodly being everywhere suppressed.他们还谴责别人谁是现在传播某些犹太的意见,即前,死人复活的敬虔应考虑世界的王国占有,恶人被处处打压。


Article XVIII: Of Free Will.第十八条:自由意志。

Of Free Will they teach that man's will has some liberty to choose civil righteousness, and to work things subject to reason.他们教的自由意志,人的意志有一定的自由选择民间正义,并努力的事情受到的原因。But it has no power, without the Holy Ghost, to work the righteousness of God, that is, spiritual righteousness; since the natural man receiveth not the things of the Spirit of God, 1 Cor.但它没有力量,没有圣灵,以工作的神的义,就是正义精神;自血气的人不是上帝的精神,林前的事情。2,14; but this righteousness is wrought in the heart when the Holy Ghost is received through the Word. 2,14,但这义是在锻造时,圣灵是通过收词心。These things are said in as many words by Augustine in his Hypognosticon, Book III: We grant that all men have a free will, free, inasmuch as it has the judgment of reason; not that it is thereby capable, without God, either to begin, or, at least, to complete aught in things pertaining to God, but only in works of this life, whether good or evil.这些东西说了很多话奥古斯丁在他的Hypognosticon,第三部:我们给予所有的人有自由意志,自由,因为它有理性的判断,不在于它是从而有能力,没有上帝,要么开始,或至少完成有关神的事情任何事物,但只有在这种生活的作品,无论是善或恶。 "Good" I call those works which spring from the good in nature, such as, willing to labor in the field, to eat and drink, to have a friend, to clothe oneself, to build a house, to marry a wife, to raise cattle, to learn divers useful arts, or whatsoever good pertains to this life. “好”我呼吁那些工程,春季从性质良好,如愿意在外地劳动,吃,喝,有一​​个朋友,自己的衣服,盖房子,娶媳妇,到养牛,学习潜水有用的艺术,或任何好涉及到这样的生活。 For all of these things are not without dependence on the providence of God; yea, of Him and through Him they are and have their being.对于这些事情都没有对上帝的普罗维登斯的依赖没有;是啊,他和他,他们是通过,并得到他们之中。 "Evil" I call such works as willing to worship an idol, to commit murder, etc.“邪恶”我愿意称其为一个偶像崇拜等作品,杀人等

They condemn the Pelagians and others, who teach that without the Holy Ghost, by the power of nature alone, we are able to love God above all things; also to do the commandments of God as touching "the substance of the act."他们谴责Pelagians等人,谁教无圣灵,到大自然独自的力量,我们能够爱上帝高于一切的东西;也做触摸上帝的诫命“的行为的实质。” For, although nature is able in a manner to do the outward work, (for it is able to keep the hands from theft and murder,) yet it cannot produce the inward motions, such as the fear of God, trust in God, chastity, patience, etc.因为,虽然自然是可以的方式做向外工作,(因为它能够防止盗窃和谋杀,双手),但它不能产生向内运动,如对上帝的敬畏,对上帝的信任,贞节, ,耐心等


Article XIX: Of the Cause of Sin.第十九条:在罪恶的原因。

Of the Cause of Sin they teach that, although God does create and preserve nature, yet the cause of sin is the will of the wicked, that is, of the devil and ungodly men; which will, unaided of God, turns itself from God, as Christ says John 8, 44: When he speaketh a lie, he speaketh of his own.对仙的原因,他们教导说,虽然神没有创造和保存的性质,但其犯罪的原因是邪恶意志的魔鬼和罪人的男人,那就是,哪会,神外援,从神变成自己作为基督约翰说8,44:当他speaketh谎言,他speaketh自己。


Article XX: Of Good Works.第二十条:好的作品。

Our teachers are falsely accused of forbidding good Works.我们的教师是诬陷禁止的优秀作品。For their published writings on the Ten Commandments, and others of like import, bear witness that they have taught to good purpose concerning all estates and duties of life, as to what estates of life and what works in every calling be pleasing to God.对于他们出版了十诫,和其他人的著作,如进口,见证他们教好所有屋的目的有关的职责和生活,以什么样的生活屋,什么工作是在每一个调用神所喜悦的。 Concerning these things preachers heretofore taught but little, and urged only childish and needless works, as particular holy-days, particular fasts, brotherhoods, pilgrimages, services in honor of saints, the use of rosaries, monasticism, and such like.关于这些事情,但很少教传道迄今,并敦促只有幼稚的和不必要的工作,特别是圣洁的天,特别是斋戒,兄弟会,朝圣,在圣人的荣誉服务的念珠,修道,之类的用途。 Since our adversaries have been admonished of these things, they are now unlearning them, and do not preach these unprofitable works as heretofore.由于我们的对手已经告诫这些东西,他们现在忘却他们,不宣扬这些无利可图的工程,迄今。Besides, they begin to mention faith, of which there was heretofore marvelous silence.此外,他们开始提信心,其中有迄今为止奇妙的沉默。They teach that we are justified not by works only, but they conjoin faith and works, and say that we are justified by faith and works.他们教我们有理由不工作而已,但它们坤锦信仰和工作,并说我们是信仰和行为称义。This doctrine is more tolerable than the former one, and can afford more consolation than their old doctrine.这一学说是较前一容忍,并能承受超过自己的旧学说的安慰。

Forasmuch, therefore, as the doctrine concerning faith, which ought to be the chief one in the Church, has lain so long unknown, as all must needs grant that there was the deepest silence in their sermons concerning the righteousness of faith, while only the doctrine of works was treated in the churches, our teachers have instructed the churches concerning faith as follows: -- Forasmuch,因此,关于信仰的主义,这应该是在教会的首席之一,还处在这么久不明,因为所有必须给予有需要的是在他们的布道最深的沉默有关信仰的正义,而只有工程学说是在教会对待,我们的教师已指示有关教会的信仰如下: -

First, that our works cannot reconcile God or merit forgiveness of sins, grace, and justification, but that we obtain this only by faith when we believe that we are received into favor for Christs sake, who alone has been set forth the Mediator and Propitiation, 1 Tim.第一,我们的工作不能调和神或值得宽恕的罪,恩典,和理由,但我们取得的信念这只有当我们相信我们将有利于获得基督的缘故,谁就有被提出的调解员和挽回祭1蒂姆。 2, 6, in order that the Father may be reconciled through Him.2,6,为了使父亲可能是通过他不甘心。Whoever, therefore, trusts that by works he merits grace, despises the merit and grace of Christ, and seeks a way to God without Christ, by human strength, although Christ has said of Himself: I am the Way, the Truth, and the Life.无论是谁,因此,相信通过他的作品优劣的宽限期,蔑视的优点和基督的恩典,并寻求没有基督对上帝的方式,由人的实力,虽然基督他自己说:我就是道路,真理,和生活。 John 14, 6.约翰14,6。

This doctrine concerning faith is everywhere treated by Paul, Eph.有关这一学说的信仰是无处不在对待保罗,弗。2, 8: By grace are ye saved through faith; and that not of yourselves; it is the gift of God, not of works, etc.2,8:通过你们的恩典是得救的信心,并认为自己没有的,它是上帝的恩赐,而不是工程等。

And lest any one should craftily say that a new interpretation of Paul has been devised by us, this entire matter is supported by the testimonies of the Fathers.而且,以免任何人都不应巧妙地说,一个新的解释保罗已经由我们设计,这整个事情是支持的父亲的证词。For Augustine, in many volumes, defends grace and the righteousness of faith, over against the merits of works.对于奥古斯丁,在许多卷,优雅和捍卫正义的信念,在对作品的优劣。And Ambrose, in his De Vocatione Gentium, and elsewhere, teaches to like effect.而刘汉铨,在他的德Vocatione Gentium,和其他地方,教喜欢的效果。For in his De Vocatione Gentium he says as follows: Redemption by the blood of Christ would become of little value, neither would the preeminence of man's works be superseded by the mercy of God, if justification, which is wrought through grace, were due to the merits going before, so as to be, not the free gift of a donor, but the reward due to the laborer.在他的德Vocatione Gentium他说如下:由基督的血赎回将成为价值不大,也不会以人的作品卓越是由上帝的怜悯所取代,如果理由,这是通过恩典锻造,是由于去之前的优点,这样才能,而不是捐助者免费赠送,但由于劳动者报酬。

But, although this doctrine is despised by the inexperienced, nevertheless God-fearing and anxious consciences find by experience that it brings the greatest consolation, because consciences cannot be set at rest through any works, but only by faith, when they take the sure ground that for Christ's sake they have a reconciled God.但是,尽管这一学说是由缺乏经验,但敬畏上帝和焦虑的良心所不齿找到的经验,它带来最大的安慰,因为良心不能设置在其余通过任何工程,但只有信心,当他们采取肯定地这为基督的缘故,他们有一个和解的神。 As Paul teaches Rom.正如保罗教导光盘。5, 1: Being justified by faith, we have peace with God.5,1:由信称义,我们与神的和平。This whole doctrine is to be referred to that conflict of the terrified conscience, neither can it be understood apart from that conflict.这整个学说是被称为是害怕良心的冲突,也不可能理解从冲突分开。Therefore inexperienced and profane men judge ill concerning this matter, who dream that Christian righteousness is nothing but civil and philosophical righteousness.因此,经验和判断患病男子亵渎关于这个问题,谁的梦想,基督教义不过是民间的和哲学的义。

Heretofore consciences were plagued with the doctrine of works, they did not hear the consolation from the Gospel.迄今为止良心都与工程的理论困扰,他们没有听到福音的安慰。Some persons were driven by conscience into the desert, into monasteries hoping there to merit grace by a monastic life.有些人被驱赶到沙漠的良知,希望能到那里值得一寺院僧侣生活的宽限期。Some also devised other works whereby to merit grace and make satisfaction for sins.有的还设计了其他工程,即以优异的宽限期,并为罪满意。Hence there was very great need to treat of, and renew, this doctrine of faith in Christ, to the end that anxious consciences should not be without consolation but that they might know that grace and forgiveness of sins and justification are apprehended by faith in Christ.因此有很大的需要治疗,更新,这在基督信仰的教义,到年底,不应该急于良心没有安慰,但他们可能知道,恩典和饶恕的罪,理由是因信基督被捕。

Men are also admonished that here the term "faith" does not signify merely the knowledge of the history, such as is in the ungodly and in the devil, but signifies a faith which believes, not merely the history, but also the effect of the history -- namely, this Article: the forgiveness of sins, to wit, that we have grace, righteousness, and forgiveness of sins through Christ.男人们也告诫,这里的所谓“信仰”并不意味着仅仅是历史知识,如在不敬虔和魔鬼,但标志着一个信仰认为,不仅是历史,也是效果历史 - 即,这篇文章:罪的赦免,也就是说,我们的恩典,公义,借着基督的赦罪。

Now he that knows that he has a Father gracious to him through Christ, truly knows God; he knows also that God cares for him, and calls upon God; in a word, he is not without God, as the heathen.现在他虽然知道他有一个父亲对他亲切通过基督,真正认识神,他也知道,上帝对他关心,并呼吁上帝呼吁,在一个字,他也不是没有神的异教徒。 For devils and the ungodly are not able to believe this Article: the forgiveness of sins.对于魔鬼和罪人都无法相信这条:罪的赦免。Hence, they hate God as an enemy, call not upon Him, and expect no good from Him.因此,他们作为敌人恨上帝,请不要在他身上,并期望没有他好。Augustine also admonishes his readers concerning the word "faith," and teaches that the term "faith" is accepted in the Scriptures not for knowledge such as is in the ungodly but for confidence which consoles and encourages the terrified mind.奥古斯丁也告诫他的读者关于这个词的“信仰”,并教导我们,所谓“信心”是不是如在恶人是知识的信心,但控制台和鼓励吓坏了心中的圣经接受。

Furthermore, it is taught on our part that it is necessary to do good works, not that we should trust to merit grace by them, but because it is the will of God.此外,它教导我们的一部分,有必要做的好作品,不是我们应该值得他们信任的恩惠,而是因为它是上帝的意志。It is only by faith that forgiveness of sins is apprehended, and that, for nothing.这是罪的赦免被逮捕,并说明什么,只能由信仰。 And because through faith the Holy Ghost is received, hearts are renewed and endowed with new affections, so as to be able to bring forth good works.而由于通过信仰的圣灵接收,心中重新赋与新的感情,这样才能带出好的作品。For Ambrose says: Faith is the mother of a good will and right doing.对于刘汉铨说:信仰是一个善意的母亲和权利做什么。For man's powers without the Holy Ghost are full of ungodly affections, and are too weak to do works which are good in God's sight.对于没有圣灵的人的权力是不敬虔的情感饱满,和太弱做工程,是在神的视线良好。Besides, they are in the power of the devil who impels men to divers sins, to ungodly opinions, to open crimes.此外,他们是在谁的魔鬼促使男性潜水员罪权力,不敬虔的意见,开罪。This we may see in the philosophers, who, although they endeavored to live an honest life could not succeed, but were defiled with many open crimes.这一点我们可以看到,在哲学家,谁,尽管他们努力过着诚实的生活不能成功,但有许多开放的罪行玷污。Such is the feebleness of man when he is without faith and without the Holy Ghost, and governs himself only by human strength.这就是男人软弱的时候,他没有信仰,没有圣灵的,只有人类和支配自己的实力。

Hence it may be readily seen that this doctrine is not to be charged with prohibiting good works, but rather the more to be commended, because it shows how we are enabled to do good works.因此,它可能很容易地看出,这一学说是不被落案控以禁止的优秀作品,而是更值得赞扬,因为它表明我们如何才能做好工作。 For without faith human nature can in no wise do the works of the First or of the Second Commandment.对于没有信仰的人性可以在任何明智的第一或第二诫的作品。Without faith it does not call upon God, nor expect anything from God, nor bear the cross, but seeks, and trusts in, man's help.不信,不请神,也不指望什么上帝,也不承担交叉,但要求,并在,人的帮助下信托。And thus, when there is no faith and trust in God all manner of lusts and human devices rule in the heart.因而,在没有信仰和对上帝的信任所有的欲望和人的心脏设备规则的方式。Wherefore Christ said, John 16,6: Without Me ye can do nothing; and the Church sings:哪,基督说,约翰16,6:没有了我,你们可以做什么,以及教会唱道:

Lacking Thy divine favor,由于缺乏你的神圣的青睐,
There is nothing found in man,没有什么人发现,
Naught in him is harmless.在他前功尽弃是无害的。


Article XXI: Of the Worship of the Saints.第二十一条:对圣徒的崇拜。

Of the Worship of Saints they teach that the memory of saints may be set before us, that we may follow their faith and good works, according to our calling, as the Emperor may follow the example of David in making war to drive away the Turk from his country; For both are kings.对圣徒他们教的圣人内存可设置在我们面前,我们可以按照自己的信念和良好的工作,根据我们的要求,作为皇帝可以跟随在作出战争,赶走土耳其人大卫的例子崇拜从他的国家,是对于这两个国王。 But the Scripture teaches not the invocation of saints or to ask help of saints, since it sets before us the one Christ as the Mediator, Propitiation, High Priest, and Intercessor.但圣经教导不是圣人调用或问圣人的帮助,因为这台摆在我们面前的调解员,挽回祭,大祭司和代祷的一个基督。 He is to be prayed to, and has promised that He will hear our prayer; and this worship He approves above all, to wit, that in all afflictions He be called upon, 1 John 2, 1: If any man sin, we have an Advocate with the Father, etc.他要祷告,并许诺他会听到我们的祈祷和崇拜他批准这个上面,要机智,在所有的苦难时,他是,约翰一书2,1名为:如果任何人犯罪,我们有与父亲等倡导

This is about the Sum of our Doctrine, in which, as can be seen, there is nothing that varies from the Scriptures, or from the Church Catholic, or from the Church of Rome as known from its writers.这对我们的教义心的是,在其中,可以看出,没有什么,从经文,或从天主教教会,还是从罗马教会的作家,从已知的各不相同。 This being the case, they judge harshly who insist that our teachers be regarded as heretics.在这种情况下,他们坚持法官严厉谁,我们的教师被视为异端认为。There is, however, disagreement on certain Abuses, which have crept into the Church without rightful authority.有,然而,在某些弊端,已悄悄进入教会没有合法授权的分歧。And even in these, if there were some difference, there should be proper lenity on the part of bishops to bear with us by reason of the Confession which we have now reviewed; because even the Canons are not so severe as to demand the same rites everywhere, neither, at any time, have the rites of all churches been the same; although, among us, in large part, the ancient rites are diligently observed.即使在这些,如果有一定差异,应在主教与我们承担的,我们已检讨认罪的部分原因,妥善lenity,因为即使是大炮没有这么严重,以同样的礼仪要求无处不在,无论在任何时候,都得到了相同的所有教堂的仪式,虽然,在我们中间,在很大程度上,古代仪式认真观察。 For it is a false and malicious charge that all the ceremonies, all the things instituted of old, are abolished in our churches.因为这是虚假和恶意收费,所有的仪式,所有的老提起的事情,在我们的教会取消。But it has been a common complaint that some abuses were connected with the ordinary rites.但它一直是普遍的抱怨,有些人滥用与普通仪式相连。These, inasmuch as they could not be approved with a good conscience, have been to some extent corrected.这些,因为它们无法以良好的良知批准,已在一定程度上纠正。

ARTICLES IN WHICH ARE REVIEWED THE ABUSES WHICH HAVE BEEN CORRECTED.进行物品的审查的这已得到纠正滥用。

Inasmuch, then, as our churches dissent in no article of the faith from the Church Catholic, but only omit some abuses which are new, and which have been erroneously accepted by the corruption of the times, contrary to the intent of the Canons, we pray that Your Imperial Majesty would graciously hear both what has been changed, and what were the reasons why the people were not compelled to observe those abuses against their conscience.生死时刻,那么,我们的教会在没有异议的,从天主教教会的文章,但只省略了一些弊端是新的,并已经被错误的时代腐败,违背教规的意图,我们接受祈祷你的皇帝陛下会殷勤地听到了什么都变了,什么是为什么人不是被迫违背自己的良心去观察那些虐待的原因。 Nor should Your Imperial Majesty believe those who, in order to excite the hatred of men against our part, disseminate strange slanders among the people.也不应你的陛下相信那些谁,为了激发一部分人对我们的仇恨,在人民群众中传播奇怪诽谤。Having thus excited the minds of good men, they have first given occasion to this controversy, and now endeavor, by the same arts, to increase the discord.有这样的好男人兴奋的头脑中,他们首先给这个争论之际,现在的努力,由同一艺术,增加不和谐。For Your Imperial Majesty will undoubtedly find that the form of doctrine and of ceremonies with us is not so intolerable as these ungodly and malicious men represent.对于你的皇帝陛下,无疑将发现,与我们的教义和仪式的形式也不是那么难以忍受,因为这些不敬虔和恶意男人代表。 Besides, the truth cannot be gathered from common rumors or the revilings of enemies.此外,真理不能被收集从普通谣言或敌人的辱骂。But it can readily be judged that nothing would serve better to maintain the dignity of ceremonies, and to nourish reverence and pious devotion among the people than if the ceremonies were observed rightly in the churches.但它可以很容易地判断什么将有助于更好地维护尊严的仪式,并滋养崇敬和中比如果典礼正确地观察到教堂的人虔诚的奉献。


Article XXII: Of Both Kinds in the Sacrament.第二十二条:在圣两种。

To the laity are given Both Kinds in the Sacrament of the Lord's Supper, because this usage has the commandment of the Lord in Matt.为了俗人给出在主的晚餐圣餐两种,因为这种用法具有在马特耶和华的命令。26, 27: Drink ye all of it, where Christ has manifestly commanded concerning the cup that all should drink. 26,27:你们所有的饮料吧,那里有基督已明显吩咐有关杯子都应该喝。

And lest any man should craftily say that this refers only to priests, Paul in 1 Cor.而免得有人巧妙地说,这只是指牧师,保罗在林前。11,27 recites an example from which it appears that the whole congregation did use both kinds. 11,27背诵为例,从它出现,整个会众没有使用这两种。And this usage has long remained in the Church, nor is it known when, or by whose authority, it was changed; although Cardinal Cusanus mentions the time when it was approved.而这种用法一直留在教堂,也不是知道什么时候,或经其授权,它被改变,虽然枢机Cusanus提到当它被批准的时间。 Cyprian in some places testifies that the blood was given to the people.在一些地方塞浦路斯证明,血液是给人民。The same is testified by Jerome, who says: The priests administer the Eucharist, and distribute the blood of Christ to the people.同样是由杰罗姆证明,谁说:祭司圣体的管理和分发基督的血的人。Indeed, Pope Gelasius commands that the Sacrament be not divided (dist. II., De Consecratione, cap. Comperimus).事实上,教宗格拉修的圣事是不能分割的命令(dist.二,德Consecratione,帽。Comperimus)。 Only custom, not so ancient, has it otherwise.仅自定义,没有那么古老,有没有其他方式。But it is evident that any custom introduced against the commandments of God is not to be allowed, as the Canons witness (dist. III., cap. Veritate, and the following chapters).但显而易见的是对上帝的诫命引入任何的风俗是不被允许作为证人的大炮(dist.三,帽。Veritate,下面的章节)。 But this custom has been received, not only against the Scripture, but also against the old Canons and the example of the Church.但是,这一习俗已收到,不仅对圣经,但也反对旧大炮和教会的例子。Therefore, if any preferred to use both kinds of the Sacrament, they ought not to have been compelled with offense to their consciences to do otherwise.因此,如果任何倾向于使用这两种圣事,他们不应该一直与他们的良心罪,否则被迫做。And because the division of the Sacrament does not agree with the ordinance of Christ, we are accustomed to omit the procession, which hitherto has been in use.而且因为圣师不同意基督条例,我们习惯于省略游行,这迄今已使用。


Article XXIII: Of the Marriage of Priests.第二十三条:牧师的婚姻。

There has been common complaint concerning the examples of priests who were not chaste.出现了普遍的抱怨有关祭司谁不纯洁的例子。For that reason also Pope Pius is reported to have said that there were certain causes why marriage was taken away from priests, but that there were far weightier ones why it ought to be given back; for so Platina writes.出于这个原因也教皇皮乌斯据报道,说有为什么婚姻是从祭司一定距离的原因,但有远更重的,为什么它应该归还;这么粗铂写道。 Since, therefore, our priests were desirous to avoid these open scandals, they married wives, and taught that it was lawful for them to contract matrimony.因为,所以,我们的祭司们渴望避免这些开放的丑闻,他们结婚了妻子,并告诉我们,他们是合法的合同婚姻。First, because Paul says, 1 Cor.首先,因为保罗说,1肺心病。7, 2.7,2。9: To avoid fornication, let every man have his own wife.9:为了避免淫乱,让每个人有他自己的妻子。Also: It is better to marry than to burn.另外:最好是结婚,而不是燃烧。Secondly Christ says, Matt.其次基督说,马特。19,11: All men cannot receive this saying, where He teaches that not all men are fit to lead a single life; for God created man for procreation, Gen. 1, 28. 19,11:所有的人不能接受这种说法,他教导我们,不是所有的人都适合过单身生活,因为神创造了生育,创1 28人。Nor is it in man's power, without a singular gift and work of God, to alter this creation.也不是在人的权力,没有奇异的礼物,神的工作,要改变这种创作。[For it is manifest, and many have confessed that no good, honest, chaste life, no Christian, sincere, upright conduct has resulted (from the attempt), but a horrible, fearful unrest and torment of conscience has been felt by many until the end.] Therefore, those who are not fit to lead a single life ought to contract matrimony. [它是明显,许多人交待,没有良好的,诚实,纯洁的生活,没有基督教,真诚,正直的行为已造成(从尝试),但可怕,可怕的不安和良心的折磨已被许多人认为,直到到底。]因此,那些谁是不适合过单身生活应该合同婚姻。 For no man's law, no vow, can annul the commandment and ordinance of God.对于任何人的法律,没有誓言,可以废止神诫命和条例。For these reasons the priests teach that it is lawful for them to marry wives.由于这些原因,牧师教,这是他们结婚的合法妻子。

It is also evident that in the ancient Church priests were married men.这也是明显的,在古代教会牧师是已婚男子。For Paul says, 1 Tim.对于保罗说,1添。3, 2, that a bishop should be chosen who is the husband of one wife.3,2,一个主教应选择谁是一个妻子的丈夫。And in Germany, four hundred years ago for the first time, the priests were violently compelled to lead a single life, who indeed offered such resistance that the Archbishop of Mayence, when about to publish the Pope's decree concerning this matter, was almost killed in the tumult raised by the enraged priests.而在德国,四百年前第一次,祭司被暴力被迫过着单身生活,谁确实提供了这样的阻力,在马扬斯大主教,当即将发布教皇的法令,关于这个问题,几乎丧生的风波提出的愤怒祭司。 And so harsh was the dealing in the matter that not only were marriages forbidden for the future, but also existing marriages were torn asunder, contrary to all laws, divine and human, contrary even to the Canons themselves, made not only by the Popes, but by most celebrated Synods.因此,在恶劣的是,不仅是对未来的婚姻禁止处理此事,但也存在婚姻四分五裂,出乎所有人的法律,神和人,甚至违背自己的大炮,不仅受到了教皇,但最有名的主教。 [Moreover, many God-fearing and intelligent people in high station are known frequently to have expressed misgivings that such enforced celibacy and depriving men of marriage (which God Himself has instituted and left free to men) has never produced any good results, but has brought on many great and evil vices and much iniquity.] [此外,许多敬畏上帝和智能高的人都知道站经常有表示,这种强迫独身和婚姻剥夺男性(其中上帝已制定和左自由人)从来没有产生什么好结果的疑虑,但许多伟大的邪恶和丑恶现象带来了很大的罪孽。]

Seeing also that, as the world is aging, man's nature is gradually growing weaker, it is well to guard that no more vices steal into Germany.眼看还认为,作为世界老化,人的本性是逐渐越来越弱,这是非常警惕,没有更多的恶习到德国偷。

Furthermore, God ordained marriage to be a help against human infirmity.此外,神命定婚姻是对人类体质健壮的帮助。The Canons themselves say that the old rigor ought now and then, in the latter times, to be relaxed because of the weakness of men; which it is to be wished were done also in this matter.自己的大炮说,现在应该严格老,然后在后者的时代,是因为男人的弱点放松;它是被希望是做这件事情也。And it is to be expected that the churches shall at some time lack pastors if marriage is any longer forbidden.而且它是可以预料的是教会应在一段时间内如果没有牧师婚姻不再是禁止的。

But while the commandment of God is in force, while the custom of the Church is well known, while impure celibacy causes many scandals, adulteries, and other crimes deserving the punishments of just magistrates, yet it is a marvelous thing that in nothing is more cruelty exercised than against the marriage of priests.不过,虽然神的诫命是有效,而教会的习惯是众所周知的,而不纯独身的原因很多丑闻,奸淫,并值得只是裁判等犯罪的惩罚,但它是一个了不起的事情,在没有比这更残酷行使比对神父结婚。 God has given commandment to honor marriage.上帝给了诫履行婚姻。By the laws of all well-ordered commonwealths, even among the heathen, marriage is most highly honored.由所有秩序井然独联体的法律,即使在异教徒,婚姻是最非常荣幸。But now men, and that, priests, are cruelly put to death, contrary to the intent of the Canons, for no other cause than marriage.但现在的男人,而且,牧师,是残酷地处死,违反教规的意图,婚姻不超过其他原因。Paul, in 1 Tim.保罗在1,蒂姆。 4,3, calls that a doctrine of devils which forbids marriage.4,3,调用了鬼子的禁止结婚的学说。This may now be readily understood when the law against marriage is maintained by such penalties.这也许现在很容易理解,当对婚姻法律维护等处罚。

But as no law of man can annul the commandment of God, so neither can it be done by any vow.但是,因为没有人可以依法撤销了神的诫命,因此也不可能被任何誓言完成。Accordingly, Cyprian also advises that women who do not keep the chastity they have promised should marry.因此,塞浦路斯还建议,妇女谁不保留他们所承诺的贞操应该结婚。His words are these (Book I, Epistle XI ): But if they be unwilling or unable to persevere, it is better for them to marry than to fall into the fire by their lusts; they should certainly give no offense to their brethren and sisters.他的话是这些(第一册,书信十一):但是,如果他们不愿意或不能坚持下去,不如让他们结婚,而不是在火下降的私欲,他们当然应该给他们的罪行没有兄弟姐妹。

And even the Canons show some leniency toward those who have taken vows before the proper age, as heretofore has generally been the ease.即使表现出一定的大炮对那些谁采取从宽处理的誓言前,适当年龄,迄今已普遍得到了缓解。


Article XXIV: Of the Mass第二十四条:大众

Falsely are our churches accused of abolishing the Mass; for the Mass is retained among us, and celebrated with the highest reverence.虚假是取消地下指责我们的教会,为大众保留在我们中间,并与著名的最高崇敬。Nearly all the usual ceremonies are also preserved, save that the parts sung in Latin are interspersed here and there with German hymns, which have been added to teach the people.几乎所有常见的仪式,也保留,保存,在拉丁文演唱的部分穿插与德国赞美诗,这已被添加到教人在这里和那里。For ceremonies are needed to this end alone that the unlearned be taught [what they need to know of Christ].对于仪式都需要为此单独的无学问教[他们需要知道基督]。And not only has Paul commanded to use in the church a language understood by the people 1 Cor.而且不仅保罗吩咐用在教会的人林前理解的语言。14,2.14,2。9, but it has also been so ordained by man's law.9,但它也使祝由人的法律。The people are accustomed to partake of the Sacrament together, if any be fit for it, and this also increases the reverence and devotion of public worship.人们习惯于领受圣餐在一起,如果有的话是适合它,这也增加了崇敬和公众崇拜的奉献。For none are admitted except they be first examined.对于没有被录取,除非他们先检查。The people are also advised concerning the dignity and use of the Sacrament, how great consolation it brings anxious consciences, that they may learn to believe God, and to expect and ask of Him all that is good.市民亦应关于尊严和圣事,它带来多大的安慰焦急的良心,使他们学会相信神使用,并期望与他要求所有是好的。[In this connection they are also instructed regarding other and false teachings on the Sacrament.] This worship pleases God; such use of the Sacrament nourishes true devotion toward God.[在这方面,他们还指示有关的其他圣事和假教导。]这礼拜高兴神的圣滋养这种使用对神真正的奉献。It does not, therefore, appear that the Mass is more devoutly celebrated among our adversaries than among us.这不,因此,出现的质量更虔诚中比我们的对手在我们中间庆祝。

But it is evident that for a long time this also has been the public and most grievous complaint of all good men that Masses have been basely profaned and applied to purposes of lucre.但很明显,很长一段时间这也得到了所有群众被basely亵渎和应用的lucre purposes好男人市民和most严重的投诉。For it is not unknown how far this abuse obtains in all the churches by what manner of men Masses are said only for fees or stipends, and how many celebrate them contrary to the Canons.这是不知道,这到底滥用全部由什么样的男人教会群众的方式获得,据说只有费或津贴,以及有多少庆祝他们违背了大炮。 But Paul severely threatens those who deal unworthily with the Eucharist when he says, 1 Cor.11,27: Whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.但保罗严重威胁那些谁处理混迹圣体时,他说,1 Cor.11,27:凡应吃这饼,喝这主的杯,混迹,应是身体和主的血了。When, therefore our priests were admonished concerning this sin, Private Masses were discontinued among us, as scarcely any Private Masses were celebrated except for lucre's sake.当,因此,我们的祭司们告诫有关该罪,私人群众停止在我们中间,因为几乎没有任何私人群众除了lucre的缘故庆祝。

Neither were the bishops ignorant of these abuses, and if they had corrected them in time, there would now be less dissension.无论是主教的这些弊端懵了,如果他们及时纠正他们,现在少纠纷。Heretofore, by their own connivance, they suffered many corruptions to creep into the Church.迄今为止,通过自己的纵容下,他们遭受了许多腐败蔓延到教会。Now, when it is too late, they begin to complain of the troubles of the Church, while this disturbance has been occasioned simply by those abuses which were so manifest that they could be borne no longer.现在,已经太迟了,就开始抱怨教会的麻烦,而这种干扰所引致的那些已被滥用的是如此明显,他们可以承担的不再是简单的。 There have been great dissensions concerning the Mass, concerning the Sacrament.已经有关于质量,关于圣great纠纷。 Perhaps the world is being punished for such long-continued profanations of the Mass as have been tolerated in the churches for so many centuries by the very men who were both able and in duty bound to correct them.也许,世界正在惩罚这种长期持续的群众profanations作为已经在这么多世纪的教堂容于谁都是能够和责任约束,以纠正他们很男人。 For in the Ten Commandments it is written, Ex.对于在十诫它写的是前。20, 7: The Lord will not hold him guiltless that taketh His name in vain.20,7:主必不以他无罪的夺白白他的名字。 But since the world began, nothing that God ever ordained seems to have been so abused for filthy lucre as the Mass.但由于世界开始,没有什么上帝曾经受戒似乎已经这样作的马萨诸塞州污秽lucre滥用

There was also added the opinion which infinitely increased Private Masses, namely that Christ, by His passion, had made satisfaction for original sin, and instituted the Mass wherein an offering should be made for daily sins, venial and mortal.另外还增加了意见的无限增加私人群众,即基督,以他的热情,取得了满意的原罪,并设立其中一种产品的质量应为每天的罪,venial和致命。 From this has arisen the common opinion that the Mass takes away the sins of the living and the dead by the outward act.从这个已经出现的共同意见,由于地下带走了生活的罪恶和死亡的外在行为。Then they began to dispute whether one Mass said for many were worth as much as special Masses for individuals, and this brought forth that infinite multitude of Masses.然后,他们开始争论是否一个大容量表示,许多人价值高达个人特殊的群众,这带来了众多的群众无限。[With this work men wished to obtain from God all that they needed, and in the mean time faith in Christ and the true worship were forgotten.] [随着这项工作的人希望得到神的,他们需要的,在基督和真正的信仰崇拜的平均时间被遗忘了。]

Concerning these opinions our teachers have given warning that they depart from the Holy Scriptures and diminish the glory of the passion of Christ.对于这些意见,我们的教师给予警告,他们偏离圣经和削弱基督的激情荣耀。For Christ's passion was an oblation and satisfaction, not for original guilt only, but also for all other sins, as it is written to the Hebrews, 10, 10: We are sanctified through the offering of Jesus Christ once for all.对于基督的激情是供奉和满意度,不仅对原有的罪责,而且对其他所有的罪,因为它是书面的希伯来人,10,10:我们是通过耶稣基督提供所有曾经圣洁。 Also, 10, 14: By one offering He hath perfected forever them that are sanctified.此外,10,14:通过一个提供完善祂永远是他们神圣。[It is an unheard-of innovation in the Church to teach that Christ by His death made satisfaction only for original sin and not likewise for all other sin. [这是一个前所未有的创新,在教会教了他的死,基督只取得满意的原罪,而不是对所有其他同样的罪。Accordingly it is hoped that everybody will understand that this error has not been reproved without due reason.]因此,希望大家能够明白,这个错误不是没有原因的理由谴责。]

Scripture also teaches that we are justified before God through faith in Christ, when we believe that our sins are forgiven for Christ's sake.圣经还教导我们,我们有理由在神面前,通过对基督的信心,我们相信,我们的罪是为基督的缘故赦免。Now if the Mass take away the sins of the living and the dead by the outward act justification comes of the work of Masses, and not of faith, which Scripture does not allow.现在,如果地下带走的外向行为的理由活人与死人的罪来的群众工作,而不是信仰,这圣经不允许。

But Christ commands us, Luke 22, 19: This do in remembrance of Me; therefore the Mass was instituted that the faith of those who use the Sacrament should remember what benefits it receives through Christ, and cheer and comfort the anxious conscience.但基督命令我们,卢克22,19:在我这做纪念,因此地下被设立的是,那些谁使用圣事的信仰应该记住什么好处它通过基督接收和欢呼和安慰焦急的良心。 For to remember Christ is to remember His benefits, and to realize that they are truly offered unto us.为了记住基督是记住他的好处,并意识到他们是真正赐给我们提供的。Nor is it enough only to remember the history; for this also the Jews and the ungodly can remember.也不是只记住足够的历史,这也为犹太人和敬虔的记忆。Wherefore the Mass is to be used to this end, that there the Sacrament [Communion] may be administered to them that have need of consolation; as Ambrose says: Because I always sin, I am always bound to take the medicine.哪,地下是用来为此,有圣事[圣餐]可管理他们,有安慰的需要;为刘汉铨说:因为我总是罪,我总是难免吃药。[Therefore this Sacrament requires faith, and is used in vain without faith.] [因此,这圣事需要信仰,没有信仰是徒劳的使用。]

Now, forasmuch as the Mass is such a giving of the Sacrament, we hold one communion every holy-day, and, if any desire the Sacrament, also on other days, when it is given to such as ask for it.现在,forasmuch作为大众就是这样一个给予的圣事,我们认为每一个共融的圣日,而且,如果任何愿望也对其他天圣事,当它被赋予如要求它。 And this custom is not new in the Church; for the Fathers before Gregory make no mention of any private Mass, but of the common Mass [the Communion] they speak very much.而这一习俗是不是新的教会;为父亲格雷戈里使前没有任何私人质量提,但对普通大众[共融]他们说非常多。Chrysostom says that the priest stands daily at he altar, inviting some to the Communion and keeping back others.金口说,在他祭司天天站着坛,邀请一些在别人后面,保持共融。And it appears from the ancient Canons that some one celebrated the Mass from whom all the other presbyters and deacons received the body of he Lord; for thus the words of the Nicene Canon say: Let the deacons, according to their order, receive the Holy Communion after the presbyters, from the bishop or from a presbyter.它似乎从古代大炮是有人把庆祝弥撒从谁所有其他长老和执事收到了他主的身体,对于这样的尼西亚佳能说的话:让执事,根据他们的订单,接受圣灵圣餐后,长老,由主教或​​从长老。 And Paul, 1 Cor.保罗,1肺心病。 11, 33, commands concerning the Communion: Tarry one for another, so that there may be a common participation.11,33,命令有关圣餐:焦油状的一个又一个,所以有可能是一个共同参与。

Forasmuch, therefore, as the Mass with us has the example of the Church, taken from the Scripture and the Fathers, we are confident that it cannot be disapproved, especially since public ceremonies, for the most part like those hitherto in use, are retained; only the number of Masses differs, which, because of very great and manifest abuses doubtless might be profitably reduced. Forasmuch,因此,作为与我们的质量已经从圣经和神父所采取的教会,例如,我们有信心,它不能被拒绝,特别是由于公共仪式的像那些在使用中迄今最的一部分,被保留,只有群众的数量不同,其中,因为很大,明显滥用无疑可能盈利减少。 For in olden times, even in churches most frequented, the Mass was not celebrated every day, as the Tripartite History (Book 9, chap. 33) testifies: Again in Alexandria, every Wednesday and Friday the Scriptures are read, and the doctors expound them, and all things are done, except the solemn rite of Communion.在古代,即使在最经常光顾的教堂,地下没有庆祝每一天,三方历史(书9章33条。)证明:同样是在亚历山德里亚,每周三和周五圣经读,并阐述了医生他们,所有的东西都做,除了庄严的圣餐仪式。


Article XXV: Of Confession.第二十五条:供认。

Confession in the churches is not abolished among us; for it is not usual to give the body of the Lord, except to them that have been previously examined and absolved.在教堂忏悔是不废除在我们中间,这是不平常,除了给他们,此前已审议并免除主的身体。And the people are most carefully taught concerning faith in the absolution, about which formerly there was profound silence.而人是最认真讲授关于在赦免,对此有深刻的前身沉默的信心。Our people are taught that they should highly prize the absolution, as being the voice of God, and pronounced by God's command.我们的人民,他们被教导要高度奖金,因为这是上帝的声音的赦免,和上帝的命令明显。The power of the Keys is set forth in its beauty and they are reminded what great consolation it brings to anxious consciences, also, that God requires faith to believe such absolution as a voice sounding from heaven, and that such faith in Christ truly obtains and receives the forgiveness of sins.按键的权力载于它的美丽,他们提醒什么伟大的安慰带给焦急的良心,也需要信仰,上帝相信,从天上有声音听起来这种赦免,并在基督真正获得这样的信心和接收罪的赦免。 Aforetime satisfactions were immoderately extolled; of faith and the merit of Christ and the righteousness of faith no mention was made; wherefore, on this point, our churches are by no means to be blamed.素常满意是过度地赞美;信仰和基督信仰的价值和正义没有提到;何故在这一点上,我们的教会是没有受到指责的手段。For this even our adversaries must needs concede to us that the doctrine concerning repentance has been most diligently treated and laid open by our teachers.为此甚至需要我们的对手必须承认我们的学说有关悔改表现得最为认真对待,奠定了我们的老师开放。

But of Confession they teach that an enumeration of sins is not necessary, and that consciences be not burdened with anxiety to enumerate all sins, for it is impossible to recount all sins, as the Psalm testifies, 19,13: Who can understand his errors?但有关供认他们教导列举的罪孽是没有必要的,而且良心是不是背负着焦虑枚举所有的罪,因为这是不可能的叙述所有的罪,因为诗篇证明,19,13:谁能理解他的错误? Also Jeremiah, 17 9: The heart is deceitful; who can know it; But if no sins were forgiven, except those that are recounted, consciences could never find peace; for very many sins they neither see nor can remember.此外耶利米,17 9:心是骗人的,谁又能知道它,但如果没有罪被宽恕,除了那些回忆,良心永远无法找到和平;非常多的罪,他们既没有看到也能记住。The ancient writers also testify that an enumeration is not necessary.古代作家也证明,枚举是没有必要的。For in the Decrees, Chrysostom is quoted, who says thus: I say not to you that you should disclose yourself in public, nor that you accuse yourself before others, but I would have you obey the prophet who says: "Disclose thy self before God."对于在法令,金口是引用,谁这样说:我说你,你不应该在公开自己,也不是说你在别人面前指责自己,但我希望你服从谁先知说:“你的自我披露前神。“ Therefore confess your sins before God, the true Judge, with prayer.因此,在神面前承认,真正的法官你的罪孽,祈祷。Tell your errors, not with the tongue, but with the memory of your conscience, etc. And the Gloss (Of Repentance, Distinct. V, Cap. Consideret) admits that Confession is of human right only [not commanded by Scripture, but ordained by the Church].告诉不与舌头,但随着你的良心等与光泽(悔改的,独特的V,章Consideret)内存你的错误,承认,供认是唯一的人权[不是圣经指挥,但受戒由教会。 Nevertheless, on account of the great benefit of absolution, and because it is otherwise useful to the conscience, Confession is retained among us.然而,就赦免大有裨益的帐户,因为它是有用的,否则良心,供认是保留在我们中间。


Article XXVI: Of the Distinction of Meats.第二十六条:对肉类的区别。

It has been the general persuasion, not of the people alone, but also of those teaching in the churches, that making Distinctions of Meats, and like traditions of men, are works profitable to merit grace, and able to make satisfactions for sins.据一般的劝说下,单独的人,而是那些在教会,这使得肉类的区别,而像传统教学的男性也有工程有利可图,值得优雅,并能弥补罪过满意。 And that the world so thought, appears from this, that new ceremonies, new orders, new holy-days, and new fastings were daily instituted, and the teachers in the churches did exact these works as a service necessary to merit grace, and did greatly terrify men's consciences, if they should omit any of these things.而且,世界这么认为,出现这个,新仪式,新订单,新的圣天,并每天实行了新的禁食,并在教会的教师没有确切需要作为服务的优点恩典这些作品,并没有大大恐吓男人的良心,如果他们忽略了这些事情。 From this persuasion concerning traditions much detriment has resulted in the Church.从这个传统的劝说有关损害,导致许多教会。

First, the doctrine of grace and of the righteousness of faith has been obscured by it, which is the chief part of the Gospel, and ought to stand out as the most prominent in the Church, in order that the merit of Christ may be well known, and faith, which believes that sins are forgiven for Christ's sake be exalted far above works.首先,恩典和信仰的正义学说被遮蔽了它,这是福音的主要组成部分,应该脱颖而出,成为最突出的教会,为了使基督的优点可能得到很好的众所周知,信念,若认为罪是为基督的缘故远远高于工程捧得原谅。 Wherefore Paul also lays the greatest stress on this article, putting aside the Law and human traditions, in order to show that Christian righteousness is something else than such works, to wit, the faith which believes that sins are freely forgiven for Christ's sake.哪,保罗还规定对本文的最大压力,撇开法律和人的传统,为了表明基督教义是其他的东西比这些工程,即是说,信仰认为,罪可自由为基督的缘故赦免。 But this doctrine of Paul has been almost wholly smothered by traditions, which have produced an opinion that, by making distinctions in meats and like services, we must merit grace and righteousness.但这样的保罗主义已经几乎完全扼杀了传统,已产生了认为,通过在肉类和类似服务的区别,我们必须功德恩典和公义。 In treating of repentance, there was no mention made of faith; only those works of satisfaction were set forth; in these the entire repentance seemed to consist.在忏悔治疗,有信仰没有提到,只有那些满意工程提出,在这种整个忏悔似乎组成。

Secondly, these traditions have obscured the commandments of God, because traditions were placed far above the commandments of God.其次,这些传统掩盖了神的诫命,因为​​传统是远远高于神的诫命上。 Christianity was thought to consist wholly in the observance of certain holy-days, rites, fasts, and vestures.基督教被认为包括在某些神圣天,礼仪,斋戒,并vestures完全遵守。These observances had won for themselves the exalted title of being the spiritual life and the perfect life.这些纪念活动为自己赢得了被精神生活和完美的人生崇高的称号。Meanwhile the commandments of God, according to each one's calling, were without honor namely, that the father brought up his offspring, that the mother bore children, that the prince governed the commonwealth, -- these were accounted works that were worldly and imperfect, and far below those glittering observances.与此同时,神的诫命,根据每个人的要求,是没有荣誉即认为父亲带了他的后代,是母亲生了孩子,那王子管辖的联合体, - 这些作品占了世俗和不完善, ,远远低于那些金光闪闪的纪念活动。And this error greatly tormented devout consciences, which grieved that they were held in an imperfect state of life, as in marriage, in the office of magistrate; or in other civil ministrations; on the other hand, they admired the monks and such like, and falsely imagined that the observances of such men were more acceptable to God.而这种错误大大折磨虔诚的良心,这悲痛,他们被关押在一个不完美的人生状态,如婚姻,在裁判官办公室,或在其他民事ministrations;另一方面,他们欣赏这种像僧侣和,并错误地想象这些人的纪念活动更可以接受的上帝。

Thirdly, traditions brought great danger to consciences; for it was impossible to keep all traditions, and yet men judged these observances to be necessary acts of worship.第三,传统带来了极大的危险,良心,因为它是不可能让所有的传统,但男性判断这些纪念活动是必要的崇拜行为。Gerson writes that many fell into despair, and that some even took their own lives, because they felt that they were not able to satisfy the traditions, and they had all the while not heard any consolation of the righteousness of faith and grace.格尔森写道,许多陷入绝望,而有些甚至把自己的生活,因为他们觉得,他们无法满足传统,他们都没有听说过的,而任何的信仰和恩典义安慰。 We see that the summists and theologians gather the traditions, and seek mitigations whereby to ease consciences, and yet they do not sufficiently unfetter, but sometimes entangle, consciences even more.我们看到,summists和神学家聚集的传统,并寻求缓解据此缓解良心,但他们没有充分解放被束缚的,但有时缠身,良心,甚至更多。 And with the gathering of these traditions, the schools and sermons have been so much occupied that they have had no leisure to touch upon Scripture, and to seek the more profitable doctrine of faith, of the cross, of hope, of the dignity of civil affairs of consolation of sorely tried consciences.而随着这些传统聚集地,学校和说教出现那么多被占领,他们暂时还没有闲暇触及圣经,并寻求更有利可图的信仰学说的交叉,希望在民间的尊严,事务的严峻试图良心的安慰。 Hence Gerson and some other theologians have grievously complained that by these strivings concerning traditions they were prevented from giving attention to a better kind of doctrine.因此,格和其他一些神学家们悲伤地抱怨说,这些有关传统的奋斗,他们从兼善天下的学说更好的一种预防。Augustine also forbids that men's consciences should be burdened with such observances, and prudently advises Januarius that he must know that they are to be observed as things indifferent; for such are his words.奥古斯丁还禁止男性的良心应该与这些纪念活动负担,慎重建议Januarius,他必须知道,他们将被视为观察到的事情漠不关心,这样是他的话。

Wherefore our teachers must not be looked upon as having taken up this matter rashly or from hatred of the bishops, as some falsely suspect.哪,我们的教师不能看作已经采取了这一问题贸然或仇恨的主教,一些虚假的嫌疑。There was great need to warn the churches of these errors, which had arisen from misunderstanding the traditions.有非常需要提醒这些错误的教堂,它已经从传统产生误解。For the Gospel compels us to insist in the churches upon the doctrine of grace, and of the righteousness of faith; which, however, cannot be understood, if men think that they merit grace by observances of their own choice.对于福音迫使我们坚持在教堂后,恩典教义和信仰的义;其中,但是,不能被理解,如果男人认为他们值得庆祝他们自己的选择宽限期。

Thus, therefore, they have taught that by the observance of human traditions we cannot merit grace or be justified, and hence we must not think such observances necessary acts of worship.因此,因此,他们告诉我们,由我们人类传统的遵守或不值得的宽限期是合理的,因此,我们千万不要以为这样的纪念活动,必要的崇拜行为。 They add hereunto testimonies of Scripture.他们补充圣经hereunto证词。Christ, Matt.基督,马特。15, 3, defends the Apostles who had not observed the usual tradition, which, however, evidently pertains to a matter not unlawful, but indifferent, and to have a certain affinity with the purifications of the Law, and says, 9: In vain do they worship Me with the commandments of men. 15,3,保卫谁没有观察到通常的传统,但是,显然涉及到的事情并不违法,但无动于衷,并有一个与该法的纯化一定的亲和力,并说,9使徒:在徒劳他们崇拜的人的吩咐我。 He, therefore, does not exact an unprofitable service.因此,他并不确切无利可图的服务。Shortly after He adds: Not that which goeth into the mouth defileth a man.不久后,他补充说:这不就是放到嘴里goeth污秽的男子。

So also Paul, Rom.所以也保,罗。14, 17: The kingdom of God is not meat and drink.14,17:神的国不吃肉和喝酒。Col. 2, 16: Let no man, therefore, judge you in meat, or in drink, or in respect of an holy-day, or of the Sabbath-day; also: If ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances: Touch not, taste not, handle not!上校2,16:让任何人,因此,法官在肉你,或喝酒,或就一个圣洁的天,或安息日天;还:如果你们是与基督同死从雏形世界上,为什么,仿佛活在世上,你们是受条例:触摸不,不是滋味,处理不! And Peter says, Acts 15, 10: Why tempt ye God to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?彼得说,徒15,10:你们为什么试探神把后颈部的弟子,这既不是我们的父亲也没有,我们能够承受的枷锁?But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.但我们相信,通过主耶稣基督的恩典,我们应保存即使他们。Here Peter forbids to burden the consciences with many rites, either of Moses or of others.禁止在这里彼得的负担与许多仪式的良心,无论是摩西或他人。And in 1 Tim.而在1蒂姆。4,1.3 Paul calls the prohibition of meats a doctrine of devils; for it is against the Gospel to institute or to do such works that by them we may merit grace, or as though Christianity could not exist without such service of God. 4,1.3保罗呼吁禁止在肉类的魔鬼的教义;它提起或反对做这样的作品,通过他们,我们可能值得宽限期,或虽然没有基督教就不可能存在神的福音是这样的服务。

Here our adversaries object that our teachers are opposed to discipline and mortification of the flesh, as Jovinian.在这里我们的对手对象,我们的老师是反对的纪律和肉体苦行作为Jovinian。 But the contrary may be learned from the writings of our teachers.但是,相反可能会从我们教师学习的著作。For they have always taught concerning the cross that it behooves Christians to bear afflictions.因为他们总是教导有关的交叉,它的基督徒都有责任来承担痛苦。This is the true, earnest, and unfeigned mortification, to wit, to be exercised with divers afflictions, and to be crucified with Christ.这是真正的,认真,屈辱和不虚伪,以机智,要行使与潜水员痛苦,并要与基督同钉在十字架上。

Moreover, they teach that every Christian ought to train and subdue himself with bodily restraints, or bodily exercises and labors that neither satiety nor slothfulness tempt him to sin, but not that we may merit grace or make satisfaction for sins by such exercises.此外,他们还教导说,每一个基督徒应该培养和制服与身体的限制,或身体锻炼和劳动,无论是饱腹感,也不slothf​​ulness引诱他到自己的罪,但并不是说我们可能值得宽限期或弥补罪过这类演习表示满意。 And such external discipline ought to be urged at all times, not only on a few and set days.而这种外部纪律应该呼吁在任何时候都不能只在少数,并设置天。So Christ commands, Luke 21, 34: Take heed lest your hearts be overcharged with surfeiting; also Matt.因此,基督的命令,21路,34:要谨慎,以免你们的心与surfeiting滥收费用;也马特。17, 21: This kind goeth not out but by prayer and fasting.17,21:这种goeth不出来,而是祈祷和禁食。Paul also says, 1 Cor.保罗也说,1肺心病。9, 27: I keep under my body and bring it into subjection.9,27:我一直在我的身体并把它纳入隶属。Here he clearly shows that he was keeping under his body, not to merit forgiveness of sins by that discipline, but to have his body in subjection and fitted for spiritual things, and for the discharge of duty according to his calling.在这里,他清楚地表明,他是根据他的身体保持一致,不值得的纪律罪的赦免,而是在服从他的身体和精神的东西装,并为履行职责根据他的要求。 Therefore, we do not condemn fasting in itself, but the traditions which prescribe certain days and certain meats, with peril of conscience, as though such works were a necessary service.因此,我们不谴责本身禁食,但传统的规定某些日子和某些肉类,具有良知的危险,因为虽然这些工程是一个必要的服务。

Nevertheless, very many traditions are kept on our part, which conduce to good order in the Church, as the Order of Lessons in the Mass and the chief holy-days.然而,很多传统被保存在我们的一部分,这有助于良好的秩序在教会作为大批量定单的经验教训和行政圣天。But, at the same time, men are warned that such observances do not justify before God, and that in such things it should not be made sin if they be omitted without offense.但是,在同一时间,男人警告说,这样的纪念活动并不能证明在神面前,并在这样的事情不应该做的罪,如果他们在不违法省略。 Such liberty in human rites was not unknown to the Fathers.在这样的自由人的仪式并没有陌生的父亲。For in the East they kept Easter at another time than at Rome, and when, on account of this diversity, the Romans accused the Eastern Church of schism, they were admonished by others that such usages need not be alike everywhere.对于他们在东部保持在另一个时间比在罗马复活节,当,在这种多样性的帐户,罗马人指责分裂东方教会,他们是被人告诫,这种用法不必一样无处不在。 And Irenaeus says: Diversity concerning fasting does not destroy the harmony of faith; as also Pope Gregory intimates in Dist.而爱任纽说:多样性有关空腹不破坏信仰的和谐;成也罗马教皇格雷戈里在内衣区。XII, that such diversity does not violate the unity of the Church.十二,这种多元化并不违背了教会的合一。And in the Tripartite History, Book 9, many examples of dissimilar rites are gathered, and the following statement is made: It was not the mind of the Apostles to enact rules concerning holy-days, but to preach godliness and a holy life [, to teach faith and love].而在三方的历史,书9,不同的仪式许多实例都聚集,并作出如下声明:这不是心灵的使徒圣制定有关规则天,但鼓吹信仰和圣洁的生活[,教信仰和热爱。


Article XXVII: Of Monastic Vows.第二十七条:寺院的誓言。

What is taught on our part concerning Monastic Vows, will be better understood if it be remembered what has been the state of the monasteries, and how many things were daily done in those very monasteries, contrary to the Canons.什么是对我们的有关部分教寺院誓言,将得到更好的理解,如果它是想起了什么,一直是寺院的状态,每天有多少事情是在那些非常寺院,违背教规进行。 In Augustine's time they were free associations.在奥古斯丁的时候,他们是自由的联想。Afterward, when discipline was corrupted, vows were everywhere added for the purpose of restoring discipline, as in a carefully planned prison.随后,当纪律被损坏,誓言是处处为恢复纪律的目的说,作为一个精心策划的监狱。

Gradually, many other observances were added besides vows.渐渐地,许多其他纪念活动,除了增加了誓言。 And these fetters were laid upon many before the lawful age, contrary to the Canons.而这些束缚被解雇后,许多以前的合法年龄,违背了大炮。

Many also entered into this kind of life through ignorance, being unable to judge their own strength, though they were of sufficient age.许多人还签订了这样的生活,通过一种无知,无法判断自己的实力,虽然他们有足够的年龄。Being thus ensnared, they were compelled to remain, even though some could have been freed by the kind provision of the Canons.作为这样圈套,他们被迫留下来,即使一些本来可以由提供实物的大炮中解脱出来。 And this was more the case in convents of women than of monks, although more consideration should have been shown the weaker sex.而这更是在比修道院的僧侣妇女的情况下,尽管应更多地考虑已被证明的弱势性别。This rigor displeased many good men before this time, who saw that young men and maidens were thrown into convents for a living.这种严谨不悦在此之前,谁看见年轻人和少女被投掷到修道院为生活多好男人。They saw what unfortunate results came of this procedure, and what scandals were created, what snares were cast upon consciences!他们看到了什么不幸的结果,此过程来了,什么丑闻被创造,是什么圈套后,良心投!They were grieved that the authority of the Canons in so momentous a matter was utterly set aside and despised.他们痛心的是,在如此重大的事情的大炮权力是完全抛开和鄙视。To these evils was added such a persuasion concerning vows as, it is well known, in former times displeased even those monks who were more considerate.对于这些罪恶加入这样的劝说关于誓言的,这是众所周知的不满,甚至那些僧侣谁更体贴前的时候。They taught that vows were equal to Baptism; they taught that by this kind of life they merited forgiveness of sins and justification before God.他们教导说,誓言是平等的洗礼,他们告诉我们,通过这样的生活,他们在神面前值得原谅的罪孽和理由。Yea, they added that the monastic life not only merited righteousness before God but even greater things, because it kept not only the precepts, but also the so-called "evangelical counsels."是啊,他们说,寺院的生活,不仅值得在神的义,但更大的东西,因为它不仅保持了戒律,而且所谓的“福音派律师。”

Thus they made men believe that the profession of monasticism was far better than Baptism, and that the monastic life was more meritorious than that of magistrates, than the life of pastors, and such like, who serve their calling in accordance with God's commands, without any man-made services.因此,他们提出男性认为修道界远比洗礼更好,而且寺院的生活比裁判的立功,比牧师的生活,而这种喜欢,谁服务于上帝的命令,按照他们的要求,不任何人为的服务。 None of these things can be denied; for they appear in their own books.这些东西都不能否认,因为他们在自己的书出现。[Moreover, a person who has been thus ensnared and has entered a monastery learns little of Christ.] [此外,谁一直这样诱捕,并已进入一个修道院学习基督的人很少。]

What, then, came to pass in the monasteries?那么,来通过在寺院?Aforetime they were schools of theology and other branches, profitable to the Church; and thence pastors and bishops were obtained.素常他们是神学和其他部门的学校,有利可图的教会,牧师和主教,并从那里获得。Now it is another thing.现在是另一回事。It is needless to rehearse what is known to all.这是不用排练什么是众所周知的。Aforetime they came together to learn; now they feign that it is a kind of life instituted to merit grace and righteousness; yea, they preach that it is a state of perfection, and they put it far above all other kinds of life ordained of God.素常他们走到了一起学习,现在他们假装它是生活的一种制度,以优异的恩典和正义,是啊,他们鼓吹它是一种完美的状态,他们把神的命定远高于所有其他类型的生命它。 These things we have rehearsed without odious exaggeration, to the end that the doctrine of our teachers on this point might be better understood.这些我们都没有排练可恶夸张,到年底,我们的教师在这一点上可能会更好地理解理论的东西。

First, concerning such as contract matrimony, they teach on our part that it is lawful for all men who are not fitted for single life to contract matrimony, because vows cannot annul the ordinance and commandment of God.首先,如合同婚姻有关,他们教我们的一部分,它适用于所有谁不为单身生活男人装合同婚姻合法的,因为誓言不能废止该条例及神的诫命。 But the commandment of God is 1 Cor.但神的诫命是1肺心病。7, 2: To avoid fornication, let every man have his own wife.7,2:为避免私通,让每个人有他自己的妻子。Nor is it the commandment only, but also the creation and ordinance of God, which forces those to marry who are not excepted by a singular work of God, according to the text Gen. 2, 18: It is not good that the man should be alone.它也不是唯一的戒律,而且还创造和条例的上帝,这迫使那些娶谁不例外由神奇异的工作,根据文本将军2,18:这是不好的人应独处。 Therefore they do not sin who obey this commandment and ordinance of God.因此,他们不遵守这条诫命谁罪和神的条例。

What objection can be raised to this?什么异议,可以提出这样做​​呢?Let men extol the obligation of a vow as much as they list, yet shall they not bring to pass that the vow annuls the commandment of God.让男人歌颂了许愿义务尽可能多地列出,但不应当把它们传递的誓言annuls上帝的诫命。 The Canons teach that the right of the superior is excepted in every vow; [that vows are not binding against the decision of the Pope;] much less, therefore, are these vows of force which are against the commandments of God.教的大炮,该上级权是每一个誓言除外; [即发誓不反对教皇具有约束力的决定;]少得多,因此,是这些力量,对神的诫命是誓言。

Now, if the obligation of vows could not be changed for any cause whatever, the Roman Pontiffs could never have given dispensation for it is not lawful for man to annul an obligation which is simply divine.现在,如果誓言义务不能因任何理由任何改变,罗马教宗不可能给予豁免,因为这是不合法的男子废止义务这简直是神圣的。 But the Roman Pontiffs have prudently judged that leniency is to be observed in this obligation, and therefore we read that many times they have dispensed from vows.但罗马教宗的审慎判断,从宽处理,是在观察到这一义务,因此,我们读到,他们从誓言配发了很多次。The case of the King of Aragon who was called back from the monastery is well known, and there are also examples in our own times.该阿拉贡国王谁被称为从寺院后面的情况是众所周知的,也有我们自己的时代的例子。[Now, if dispensations have been granted for the sake of securing temporal interests, it is much more proper that they be granted on account of the distress of souls.] [现在,如果已为特许的利益给予保护的时间,它更恰当,他们是对灵魂的窘迫帐户批准。]

In the second place, why do our adversaries exaggerate the obligation or effect of a vow when, at the same time, they have not a word to say of the nature of the vow itself, that it ought to be in a thing possible, that it ought to be free, and chosen spontaneously and deliberately?其次,为什么我们的对手夸大许愿义务或效果时,在同一时间,他们没有说出一个字的誓言本身的性质,它应该是在一个东西可能,即它应该是免费的,自发地和故意选择? But it is not unknown to what extent perpetual chastity is in the power of man.但它并不知道到什么程度永远贞洁的人力量。 And how few are there who have taken the vow spontaneously and deliberately!又如何有少数是谁自发地采取了誓愿,故意!Young maidens and men, before they are able to judge, are persuaded, and sometimes even compelled, to take the vow.年轻的姑娘和男人,才能够判断,是说服,有时甚至强迫,采取誓言。Wherefore it is not fair to insist so rigorously on the obligation, since it is granted by all that it is against the nature of a vow to take it without spontaneous and deliberate action.哪,这是不公平的坚持这样严格的义务,因为它是所有理所当然地认为它违背了许愿的本质是自发的,没有刻意采取行动。

Most canonical laws rescind vows made before the age of fifteen; for before that age there does not seem sufficient judgment in a person to decide concerning a perpetual life.最典型的法律撤销誓言前十五岁了,对于这个年龄之前似乎没有一个人来决定有关永久生活足够的判断。Another Canon, granting more to the weakness of man, adds a few years; for it forbids a vow to be made before the age of eighteen.另外佳能,给予更多的是人的弱点,增加了一些年,它被禁止向十八岁之前作出的誓言。But which of these two Canons shall we follow?但是这两个大炮我们应遵循哪些?The most part have an excuse for leaving the monasteries, because most of them have taken the vows before they reached these ages.大部分已离开寺庙的借口,因为他们大多采取了誓言,才得出上述年龄。

Finally, even though the violation of a vow might be censured, yet it seems not forthwith to follow that the marriages of such persons must be dissolved.最后,即使违反了誓言可能会受到谴责,但它似乎没有随即跟进,此类人的婚姻必须解散。For Augustine denies that they ought to be dissolved (XXVII. Quaest. I, Cap. Nuptiarum), and his authority is not lightly to be esteemed, although other men afterwards thought otherwise.对于奥古斯丁否认他们应该解散(XXVII. Quaest我,章Nuptiarum),他的权威,是不会轻易被尊敬的,但其他人后来却不以为然。

But although it appears that God's command concerning marriage delivers very many from their vows, yet our teachers introduce also another argument concerning vows to show that they are void.但是,尽管它看来,上帝的命令提供了很多关于婚姻,从他们的誓言,但我们的老师也介绍另一种说法就发誓要证明他们是无效的。 For every service of God, ordained and chosen of men without the commandment of God to merit justification and grace, is wicked, as Christ says Matt.对于每一个神服务,受戒,没有上帝的诫命,值得理由和优雅的男性选择的,是邪恶的,因为基督说:马特。16, 9: In vain do they worship Me with the commandments of men.16,9:徒然他们崇拜的人的吩咐我。And Paul teaches everywhere that righteousness is not to be sought from our own observances and acts of worship, devised by men, but that it comes by faith to those who believe that they are received by God into grace for Christ's sake.保罗教导到处正气不是寻求从我们自己的纪念活动和崇拜的行为,由男性设计,但它因信那些谁相信他们接收到的恩典神为基督的缘故来。

But it is evident that monks have taught that services of man's making satisfy for sins and merit grace and justification.但显而易见的是,僧侣们告诉我们,人的决策服务,满足罪和择优的恩典和理由。What else is this than to detract from the glory of Christ and to obscure and deny the righteousness of faith?还有什么比这有损于基督的荣耀和掩盖和否认信称义?It follows, therefore, that the vows thus commonly taken have been wicked services, and, consequently, are void.由此推论,因此,通常采取这样的誓言已经邪恶的服务,并且,因此,是无效的。For a wicked vow, taken against the commandment of God, is not valid; for (as the Canon says) no vow ought to bind men to wickedness.对于一个邪恶的誓言,对上帝的诫命采取无效;为(作为佳能说)没有誓言应该结合男性邪恶。

Paul says, Gal.保罗说,半乳糖。5, 4: Christ is become of no effect unto you, whosoever of you are justified by the Law, ye are fallen from grace.5,4:基督是成为没有影响你们,凡你们是由法律理由,你们是从恩典堕落。To those, therefore, who want to be justified by their vows Christ is made of no effect, and they fall from grace.为了这些,因此,谁想要得到他们的誓言基督是没有影响了,他们失宠有道理的。For also these who ascribe justification to vows ascribe to their own works that which properly belongs to the glory of Christ.对于这些谁也归于理由誓言归咎于他们认为,适当属于基督的荣耀自己的作品。

Nor can it be denied, indeed, that the monks have taught that, by their vows and observances, they were justified, and merited forgiveness of sins, yea, they invented still greater absurdities, saying that they could give others a share in their works.也不能否认,的确,那和尚教导说,他们的誓言和庆祝活动,他们是有道理的,值得的赦罪,是啊,他们发明了更大的谬论,说他们可以给别人分享自己的作品中。 If any one should be inclined to enlarge on these things with evil intent, how many things could he bring together whereof even the monks are now ashamed!如果任何人都不应倾向于扩大与邪恶意图这些东西,有多少东西,他可以召集关于什么连和尚现在惭愧!Over and above this, they persuaded men that services of man's making were a state of Christian perfection.在以上这一点,他们说服男性人的决策服务,是一个基督教完美的状态。And is not this assigning justification to works?而这不分配的理由来工作?It is no light offense in the Church to set forth to the people a service devised by men, without the commandment of God, and to teach that such service justifies men.它是在教会里没有灯罪行的人提出由男性设计了一种服务,没有上帝的诫命,并教导,这种服务证明人。For the righteousness of faith, which chiefly ought to be taught in the Church, is obscured when these wonderful angelic forms of worship, with their show of poverty, humility, and celibacy, are east before the eyes of men.对于信仰的正义,主要是应该在教会教导,是掩盖,当这些精彩的天使般的崇拜形式与他们的贫穷,谦卑,独身显示,之前男人的眼睛东部。

Furthermore, the precepts of God and the true service of God are obscured when men hear that only monks are in a state of perfection.此外,神和神的真正的服务是模糊的戒律,只有当男人听到和尚在一个完美的状态。For Christian perfection is to fear God from the heart, and yet to conceive great faith, and to trust that for Christ's sake we have a God who has been reconciled, to ask of God, and assuredly to expect His aid in all things that, according to our calling, are to be done; and meanwhile, to be diligent in outward good works, and to serve our calling.对于基督教的完美是惧于心的神,但受孕极大的信心,并相信为基督的缘故,我们有一个谁一直不甘心神,问神,稳妥,以期望在所有的事情他援助的,根据我们的要求,要完成;,同时,要勤于向外优秀作品,并为我们的呼吁。 In these things consist the true perfection and the true service of God.在这些事情包括真正的完美和上帝的真正的服务。 It does not consist in celibacy, or in begging, or in vile apparel.它不包括在独身,或乞讨,或在恶劣的服装。But the people conceive many pernicious opinions from the false commendations of monastic life.但人们想象的寺院生活的许多有害的假表扬意见。They hear celibacy praised above measure; therefore they lead their married life with offense to their consciences.他们听到称赞独身上述措施,因此他们与犯罪导致其良心的婚姻生活。They hear that only beggars are perfect; therefore they keep their possessions and do business with offense to their consciences.他们听说,只有乞丐是完美的,因此他们继续做他们的财产和他们的良心与违法企业。They hear that it is an evangelical counsel not to seek revenge; therefore some in private life are not afraid to take revenge, for they hear that it is but a counsel, and not a commandment.他们听到这是一个福音律师不寻求报复,因此在私人生活中的一些不怕报复,因为他们听到它不过是一名律师,而不是一个戒律。 Others judge that the Christian cannot properly hold a civil office or be a magistrate.其他法官认为基督徒不能正常举行民事办公室或裁判官。

There are on record examples of men who, forsaking marriage and the administration of the Commonwealth, have hid themselves in monasteries.有对谁,放弃婚姻和联合体的管理,有自己的男子藏在寺院记录的例子。This they called fleeing from the world, and seeking a kind of life which would be more pleasing to God.为此,他们呼吁逃离的世界,寻求一种生活的会更令人高兴的上帝。Neither did they see that God ought to be served in those commandments which He Himself has given and not in commandments devised by men.他们也没有看到,上帝应该是在那些他自己给了戒律而不是由人制定的戒律服务。 A good and perfect kind of life is that which has for it the commandment of God.一个良好的生活和完美的一种是,这对于它具有神的诫命。 It is necessary to admonish men of these things.要告诫这些东西的人。

And before these times, Gerson rebukes this error of the monks concerning perfection, and testifies that in his day it was a new saying that the monastic life is a state of perfection.而之前这些时间,格尔森斥责这种关于完善僧人的错误,并证明在他的一天,是一个新说,寺院的生活是完美的状态。

So many wicked opinions are inherent in the vows, namely, that they justify, that they constitute Christian perfection, that they keep the counsels and commandments, that they have works of supererogation.因此,许多邪恶的意见是在誓言,即内在的,他们证明,他们构成了基督教的完善,使他们保持律师和诫命,他们有额外的努力工作。 All these things, since they are false and empty, make vows null and void.所有这些事情,因为它们都是假的,空的,让誓言无效。


Article XXVIII: Of Ecclesiastical Power.第二十八条:在教会的权力。

There has been great controversy concerning the Power of Bishops, in which some have awkwardly confounded the power of the Church and the power of the sword.一直存在很大的争议有关主教电源,其中有些笨拙混淆了教会的力量和剑的力量。And from this confusion very great wars and tumults have resulted, while the Pontiffs, emboldened by the power of the Keys, not only have instituted new services and burdened consciences with reservation of cases and ruthless excommunications, but have also undertaken to transfer the kingdoms of this world, and to take the Empire from the Emperor.而从这种混乱非常大的战争和tumults造成,而教宗,由钥匙权力底气,不仅已建立新的服务和背负着残酷excommunications病例和保留的良心,而且还承诺转让的王国这个世界上,并采取从皇帝的帝国。 These wrongs have long since been rebuked in the Church by learned and godly men.这些错误早已被指责在教会的教训和敬虔的人。Therefore our teachers, for the comforting of men's consciences, were constrained to show the difference between the power of the Church and the power of the sword, and taught that both of them, because of God's commandment, are to be held in reverence and honor, as the chief blessings of God on earth.因此,我们的教师为男性的良心安慰,受到限制,以显示与教会的力量和剑的功率差,并告诉我们,他们两个,因为神的诫命,要在崇敬和荣誉举行作为上帝在地球上主要的祝福。

But this is their opinion, that the power of the Keys, or the power of the bishops, according to the Gospel, is a power or commandment of God, to preach the Gospel, to remit and retain sins, and to administer Sacraments.但是,这是他们的意见,认为该键力,或主教权力,根据福音,是一种力量或神的诫命,宣讲福音,汇出和留住罪,以及管理圣礼。 For with this commandment Christ sends forth His Apostles, John 20, 21 sqq.: As My Father hath sent Me, even so send I you.对于这个诫命基督发送提出他的门徒,约翰20,21 SQQ:我父亲差遣我,即使这样我送你。Receive ye the Holy Ghost.你们受圣灵。Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained. Whosesoever罪你们的职权范围,他们是对他们汇和whosesoever罪叶保留,他们将被保留。Mark 16, 15: Go preach the Gospel to every creature.马克16,15:去传福音给万民听。

This power is exercised only by teaching or preaching the Gospel and administering the Sacraments, according to their calling either to many or to individuals.行使这项权力只能由教学或传福音和管理圣礼,根据自己的要求不是很多或个人。For thereby are granted, not bodily, but eternal things, as eternal righteousness, the Holy Ghost, eternal life.对于从而被授予,而不是身体,而是永恒的东西,作为永恒的正义,圣灵,永恒的生命。These things cannot come but by the ministry of the Word and the Sacraments, as Paul says, Rom.这些事情不能来,但由Word和圣礼部,如保罗说,光盘。1, 16: The Gospel is the power of God unto salvation to every one that believeth. 1,16:福音是神的力量所不欲,拯救每一个信。Therefore, since the power of the Church grants eternal things, and is exercised only by the ministry of the Word, it does not interfere with civil government; no more than the art of singing interferes with civil government.因此,自教​​会权力授予永恒的东西,是行使的Word部而已,它不会干扰政府与民间,没有比唱歌更与民间艺术的政府干预。 For civil government deals with other things than does the Gospel.对于其他的东西比文官政府的交易不福音。The civil rulers defend not minds, but bodies and bodily things against manifest injuries, and restrain men with the sword and bodily punishments in order to preserve civil justice and peace.民事统治者辩护不是头脑,而是机构和人身伤害的事情对舱单,并抑制与男子剑和身体处罚,以维护公民正义与和平。

Therefore the power of the Church and the civil power must not be confounded.因此,教会和民间力量力不能混淆。The power of the Church has its own commission to teach the Gospel and to administer the Sacraments.教会的权力有它自己的佣金教福音和管理的圣礼。Let it not break into the office of another; Let it not transfer the kingdoms of this world; let it not abrogate the laws of civil rulers; let it not abolish lawful obedience; let it not interfere with judgments concerning civil ordinances or contracts; let it not prescribe laws to civil rulers concerning the form of the Commonwealth.请不要闯入另一个办公室,请不要转移这个世界的王国,请不要废除民间统治者的法律;请不要取消合法服从;请不要干涉有关民事判决的条例或合同;让它没有规定对有关联合体形式民间统治者的法律。 As Christ says, John 18, 33: My kingdom is not of this world; also Luke 12, 14: Who made Me a judge or a divider over you?正如基督说,约翰18,33:我的国不属这世界;也路加福音12,14:谁言我一法官或超过你分?Paul also says, Phil.保罗也说,菲尔。3, 20: Our citizenship is in heaven; 2 Cor.3,20:我们的公民在天上; 2肺心病。10, 4: The weapons of our warfare are not carnal, but mighty through God to the casting down of imaginations. 10,4:我们的战争的武器不是肉体,而是通过强大的神铸造的想像力了。

After this manner our teachers discriminate between the duties of both these powers, and command that both be honored and acknowledged as gifts and blessings of God.这种方式后,我们的教师区别对待这两种权力,命令这两个被认可,并作为礼物和祝福承认上帝的职责。

If bishops have any power of the sword, that power they have, not as bishops, by the commission of the Gospel, but by human law having received it of kings and emperors for the civil administration of what is theirs.如果主教有任何剑的威力,他们有这种权力,由委托的福音不是主教,但人类在收到国王的法律和对什么是他们的民事行政皇帝了。 This, however, is another office than the ministry of the Gospel.然而,这是另一种比福音部办公室。

When, therefore, the question is concerning the jurisdiction of bishops, civil authority must be distinguished from ecclesiastical jurisdiction.因此,当问题是有关主教管辖,民事当局必须区别于教会管辖。Again, according to the Gospel or, as they say, by divine right, there belongs to the bishops as bishops, that is, to those to whom has been committed the ministry of the Word and the Sacraments, no jurisdiction except to forgive sins, to judge doctrine, to reject doctrines contrary to the Gospel, and to exclude from the communion of the Church wicked men, whose wickedness is known, and this without human force, simply by the Word.再次,根据福音,或如他们所说,由神权,有属于主教作为主教,即那些人一直致力于的Word和圣礼部,没有司法管辖权除非赦罪,判断原则,拒绝违背教义的福音,并排除在教会恶人共融,其邪恶是众所周知的,这没有人的力量,只要这个词。 Herein the congregations of necessity and by divine right must obey them, according to Luke 10, 16: He that heareth you heareth Me.此中的必要性和神权的众必须遵守,根据路加福音10,16:他是你听见我听见。But when they teach or ordain anything against the Gospel, then the congregations have a commandment of God prohibiting obedience, Matt.但是,当他们教或注定对福音任何东西,那么教会有一个上帝禁止服从,马特诫。7, 15: Beware of false prophets; Gal.7,15:谨防假先知;加尔。1, 8: Though an angel from heaven preach any other gospel, let him be accursed; 2 Cor. 1,8:虽然从天上来的使者传任何其他福音,让他被诅咒; 2肺心病。13, 8: We can do nothing against the truth, but for the truth.13,8:我们可以做什么,但对真理的真理。Also: The power which the Lord hath given me to edification, and not to destruction.另外:就是耶和华所赐给我的熏陶,而不是破坏力量。So, also, the Canonical Laws command (II. Q. VII. Cap., Sacerdotes, and Cap. Oves).所以,也规范法律命令(II.问七章,Sacerdotes,和章Oves)。And Augustine (Contra Petiliani Epistolam): Neither must we submit to Catholic bishops if they chance to err, or hold anything contrary to the Canonical Scriptures of God.和奥古斯丁(魂斗罗Petiliani Epistolam):无论我们必须服从天主教主教,如果他们犯错的机会,或持有任何违背上帝的典型圣经。

If they have any other power or jurisdiction, in hearing and judging certain cases, as of matrimony or of tithes, etc., they have it by human right, in which matters princes are bound, even against their will, when the ordinaries fail, to dispense justice to their subjects for the maintenance of peace.如果他们有任何其他权力或司法管辖区,在审理和判断某些情况下,作为婚姻或什一税,等等,他们的人权,在​​哪些事项诸侯必然甚至违背自己的意愿,当普通失败,,以伸张正义为维护和平的主题。

Moreover, it is disputed whether bishops or pastors have the right to introduce ceremonies in the Church, and to make laws concerning meats, holy-days and grades, that is, orders of ministers, etc. They that give this right to the bishops refer to this testimony John 16, 12.此外,它是有争议的主教或牧师是否有权利提出在教会仪式,并提出法律关于肉类,圣天,档次,也就是部长令等,让他们这种权利的主教指这一证词约翰16,12。 13: I have yet many things to say unto you, but ye cannot bear them now.13:我还没有很多的事情告诉你们,但你们现在担当不了。 Howbeit when He, the Spirit of Truth, is come, He will guide you into all truth. Howbeit当他,对真理的圣灵,是来了,他将引导你进入一切的真理。They also refer to the example of the Apostles, who commanded to abstain from blood and from things strangled, Acts 15, 29.他们还指的是使徒,谁指挥放弃血液和东西勒死例如,行为15,29。They refer to the Sabbath-day as having been changed into the Lord's Day, contrary to the Decalog, as it seems.他们指的是安息日天为已变成了主日,违背了Decalog,因为它似乎。Neither is there any example whereof they make more than concerning the changing of the Sabbath-day.亦没有作出任何的例子以资证明他们比有关的安息日天的变化更多。Great, say they, is the power of the Church, since it has dispensed with one of the Ten Commandments!太好了,说他们是教会的力量,因为它与十诫one配发!

But concerning this question it is taught on our part (as has been shown above) that bishops have no power to decree anything against the Gospel.但是有关本是教我们的一部分(如已被证明以上)的主教们没有对福音权力法令任何问题。The Canonical Laws teach the same thing (Dist. IX) .规范的法律教同样的事情(Dist.九)。Now, it is against Scripture to establish or require the observance of any traditions, to the end that by such observance we may make satisfaction for sins, or merit grace and righteousness.现在,它是建立或要求任何传统的遵守,到最后,通过这样的纪念活动,我们可就罪过满意,或择优恩典和公义反对圣经。 For the glory of Christ's merit suffers injury when, by such observances, we undertake to merit justification.对于基督的功绩荣耀受损时,通过这种纪念活动,我们承诺,值得的理由。But it is manifest that, by such belief, traditions have almost infinitely multiplied in the Church, the doctrine concerning faith and the righteousness of faith being meanwhile suppressed.但它体现的是,通过这样的信念,传统几乎无限在教会乘以主义关于信仰和信念的正义同时被抑制。For gradually more holy-days were made, fasts appointed, new ceremonies and services in honor of saints instituted, because the authors of such things thought that by these works they were meriting grace.逐步更多圣天发了言,在实行斋戒圣人荣誉任命新的仪式和服务,因为这样的事情,作者认为,通过这些作品,他们meriting宽限期。 Thus in times past the Penitential Canons increased, whereof we still see some traces in the satisfactions.因此,增加了过去的悔罪大炮时代,以资证明我们仍然看到一些痕迹的满意度。

Again, the authors of traditions do contrary to the command of God when they find matters of sin in foods, in days, and like things, and burden the Church with bondage of the law, as if there ought to be among Christians, in order to merit justification a service like the Levitical, the arrangement of which God had committed to the Apostles and bishops.再次,传统的作者做违背上帝的命令时,他们发现在食品罪的问题,在天,喜欢的东西,并负担与法律的束缚教会,因为如果有应该是基督徒,为了以优异的理由,如利未的服务,其神致力于使徒和主教的安排。 For thus some of them write; and the Pontiffs in some measure seem to be misled by the example of the law of Moses.因此,对于他们中的一些写;并在一定程度上的教宗似乎是由摩西的法律例子误导。Hence are such burdens, as that they make it mortal sin, even without offense to others, to do manual labor on holy-days, a mortal sin to omit the Canonical Hours, that certain foods defile the conscience that fastings are works which appease God that sin in a reserved case cannot be forgiven but by the authority of him who reserved it; whereas the Canons themselves speak only of the reserving of the ecclesiastical penalty, and not of the reserving of the guilt.因此有这样的负担,因为他们使弥天大罪,即使没有犯罪给他人,做手工劳动的神圣天,一个弥天大罪省略规范小时,即玷污某些食物的良心工程,安抚禁食是上帝在保留的情​​况下罪不能被原谅,但由他谁保留它的权威,而自己说话的大炮对保留的教会刑罚的内疚保留,而不是只。

Whence have the bishops the right to lay these traditions upon the Church for the ensnaring of consciences, when Peter, Acts 15, 10, forbids to put a yoke upon the neck of the disciples, and Paul says, 2 Cor.何处有主教的权利,为躺在教会的良心,当彼得,使徒15,10诱捕这些传统,禁止把门徒后,脖子上枷锁,保罗说,2肺心病。 13, 10, that the power given him was to edification not to destruction?13,10,即给他的权力是熏陶不破坏?Why, therefore, do they increase sins by these traditions?为什么,因此,他们增加这些传统的罪?

But there are clear testimonies which prohibit the making of such traditions, as though they merited grace or were necessary to salvation.但也有禁止这种传统明确的证词,好像他们还是值得的恩典是必要的救赎。Paul says, Col. 2, 16-23: Let no man judge you in meat, or in drink, or in respect of an holy-day, or of the new moon, or of the Sabbath-days.保罗说,上校2,16-23:让法官在没有人肉你,或喝酒,或在​​一个神圣的天尊重,或新的月球,或安息日天。 If ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances (touch not; taste not; handle not, which all are to perish with the using) after the commandments and doctrines of men!如果你们是死的,从世界的雏形,为什么,仿佛活在世上,你们是受条例(触摸不,不是滋味,不处理,所有这些都是要灭亡的使用)与基督之后的诫命,教条的男人! which things have indeed a show of wisdom.这事情确实是一个智慧的展示。Also in Titus 1, 14 he openly forbids traditions: Not giving heed to Jewish fables and commandments of men that turn from the truth.另外,在提多1,14他公然禁止传统:不给予理会犹太寓言和男人,从真理转戒律。

And Christ, Matt.和基督,马特。15, 14.15,14。13, says of those who require traditions: Let them alone; they be blind leaders of the blind; and He rejects such services: Every plant which My heavenly Father hath not planted shall be plucked up. 13,说的那些谁需要传统:让他们单独,他们是盲目盲目领导人和他拒绝这样的服务:每周的我天父未曾种植的植物应弹拨起来。

If bishops have the right to burden churches with infinite traditions, and to ensnare consciences, why does Scripture so often prohibit to make, and to listen to, traditions?如果主教有无限的负担教会传统的权利,并以诱捕良心,为什么圣经常常禁止制作,并听取,传统?Why does it call them "doctrines of devils"?为什么称他们为“魔鬼的教义”?1 Tim.1蒂姆。4, 1.4,1。Did the Holy Ghost in vain forewarn of these things?难道在这些东西白白预警圣灵?

Since, therefore, ordinances instituted as things necessary, or with an opinion of meriting grace, are contrary to the Gospel, it follows that it is not lawful for any bishop to institute or exact such services.因为,因此,条例制定必要的东西,或优雅的meriting意见,都违背了福音,它遵循,这是不准确的任何机构或此类服务的主教是合法的。 For it is necessary that the doctrine of Christian liberty be preserved in the churches, namely, that the bondage of the Law is not necessary to justification, as it is written in the Epistle to the Galatians, 5, 1: Be not entangled again with the yoke of bondage.它是必要的基督教自由学说在教堂,即保留,认为该法的束缚,是没有必要的理由,因为它是在书信写信给加拉太,5,1:请不要再纠缠与枷锁的束缚。 It is necessary that the chief article of the Gospel be preserved, to wit, that we obtain grace freely by faith in Christ, and not for certain observances or acts of worship devised by men.这是必要的福音的主要文章被保留,也就是说,我们得到的恩典在基督信仰自由,并为某些纪念活动或由男性设计的崇拜行为没有。

What, then, are we to think of the Sunday and like rites in the house of God?那么,我们思考的周日一样了神的殿仪式?To this we answer that it is lawful for bishops or pastors to make ordinances that things be done orderly in the Church, not that thereby we should merit grace or make satisfaction for sins, or that consciences be bound to judge them necessary services, and to think that it is a sin to break them without offense to others.为了这一点,我们的回答,这是合法的主教或牧师,使该做的事情在教会有序的条例,而不是因此我们应该值得宽限期或弥补罪过的满意度,或者说良心的约束,以判断他们所需的服务,并认为这是一种罪过,打破其他人没有罪。 So Paul ordains, 1 Cor.所以保罗ordains,1肺心病。11, 5, that women should cover their heads in the congregation, 1 Cor.11,5,女性应包括在众,林前他们的头。14, 30, that interpreters be heard in order in the church, etc.14,30,听到传译员才能在教堂等

It is proper that the churches should keep such ordinances for the sake of love and tranquillity, so far that one do not offend another, that all things be done in the churches in order, and without confusion, 1 Cor.这是正确的教会应该保留的爱与安宁而这样的条例,到目前为止,一个没有得罪另外,所有的东西,才能在教会做,不会出现混乱,1肺心病。 14, 40; comp.14,40;比赛。 Phil.菲尔。2, 14; but so that consciences be not burdened to think that they are necessary to salvation, or to judge that they sin when they break them without offense to others; as no one will say that a woman sins who goes out in public with her head uncovered provided only that no offense be given. 2,14,但这样的良心负担是不认为他们是必要的救赎,或判断,他们的罪,当他们打破其他人没有罪,因为没有人会说,女人的罪过谁去在公众场合与她的头,没有发现只提供犯罪得到。

Of this kind is the observance of the Lord's Day, Easter, Pentecost, and like holy-days and rites.其中一种是主节,复活节,圣灵降临节,像圣洁的天数和纪念仪式。For those who judge that by the authority of the Church the observance of the Lord's Day instead of the Sabbath-day was ordained as a thing necessary, do greatly err.对于那些谁判断,由教会权威的主的安息日,而不是日日纪念活动是必要的事受戒,做大大犯错。Scripture has abrogated the Sabbath-day; for it teaches that, since the Gospel has been revealed, all the ceremonies of Moses can be omitted.圣经已废除安息日天,它教导我们,因为福音已经披露,所有的摩西仪式可以省略。And yet, because it was necessary to appoint a certain day, that the people might know when they ought to come together, it appears that the Church designated the Lord's Day for this purpose; and this day seems to have been chosen all the more for this additional reason, that men might have an example of Christian liberty, and might know that the keeping neither of the Sabbath nor of any other day is necessary.然而,因为它是必要任命的某一天,那人可能知道什么时候他们应该走到一起,看来教会指定为此,主日,这一天似乎已经选择了所有更这种额外的原因,那男子可能有一个基督教自由的例子,可以知道,既不是安息日,也不是任何其他一天保存是必要的。

There are monstrous disputations concerning the changing of the law, the ceremonies of the new law, the changing of the Sabbath-day, which all have sprung from the false belief that there must needs be in the Church a service like to the Levitical, and that Christ had given commission to the Apostles and bishops to devise new ceremonies as necessary to salvation.有关于法律的变化滔天disputations,新法律的仪式,不断变化的安息日天,而这一切已经从错误观念,认为必须有需要的话像在教会的利未服务如雨后春笋般涌现,并基督给了委员会,以使徒和主教必要制定新的救赎仪式。 These errors crept into the Church when the righteousness of faith was not taught clearly enough.这些错误悄悄进入教堂时,没有信仰的义教不够清楚。Some dispute that the keeping of the Lord's Day is not indeed of divine right, but in a manner so.有些争议的是,主日是一致的不确实的神圣权利,但这样的方式。They prescribe concerning holy-days, how far it is lawful to work.他们规定关于圣天,多远是合法的工作。What else are such disputations than snares of consciences?还有什么比这样的良心网罗disputations?For although they endeavor to modify the traditions, yet the mitigation can never be perceived as long as the opinion remains that they are necessary, which must needs remain where the righteousness of faith and Christian liberty are not known.因为虽然他们努力修改的传统,但不能被视为缓解,只要他们的意见仍然是必要的,它必须留在原地的需要和基督教的信仰自由的正义是不知道。

The Apostles commanded Acts 15, 20 to abstain from blood.使徒吩咐行为15,20投弃权血。Who does now observe it?现在谁不遵守呢?And yet they that do it not sin not; for not even the Apostles themselves wanted to burden consciences with such bondage; but they forbade it for a time, to avoid offense.然而他们认为这样做不罪不,不,甚至使徒们自己想这样的良心负担的束缚,但他们在一段时间内禁止它,避免违法。For in this decree we must perpetually consider what the aim of the Gospel is.对于这项法令,我们必须考虑什么是永远的福音的目的是。

Scarcely any Canons are kept with exactness, and from day to day many go out of use even among those who are the most zealous advocates of traditions.几乎没有任何大炮保持与正确性,并从日常许多外出使用在那些谁是最热心的倡导者传统甚至。Neither can due regard be paid to consciences unless this mitigation be observed, that we know that the Canons are kept without holding them to be necessary, and that no harm is done consciences, even though traditions go out of use.也不能顾及支付给良心除非缓解观察,我们知道,大炮是没有抱着他们需要保存,并且没有危害的良知,尽管传统的去使用了。

But the bishops might easily retain the lawful obedience of the people if they would not insist upon the observance of such traditions as cannot be kept with a good conscience.但是,主教可能很容易保持人民合法的,如果他们不服从后,坚持为遵守这些传统不能保持一个良好的良心。Now they command celibacy; they admit none unless they swear that they will not teach the pure doctrine of the Gospel.现在,他们命令独身,他们承认没有,除非他们发誓,他们不会教的福音纯粹主义。The churches do not ask that the bishops should restore concord at the expense of their honor; which, nevertheless, it would be proper for good pastors to do.该教会不要求主教们应恢复在他们的荣誉牺牲和谐;其中,然而,这将是良好的牧师做适当的。They ask only that they would release unjust burdens which are new and have been received contrary to the custom of the Church Catholic.他们只要求他们将释放这些都是新的,已经收到违背了教会的天主教习俗不公正的负担。It may be that in the beginning there were plausible reasons for some of these ordinances; and yet they are not adapted to later times.它可能是一开始有对这些条例一些似是而非的理由,但是他们却没有适应以后的时间。 It is also evident that some were adopted through erroneous conceptions.这也是明显的,有些是通过采用错误的观念。Therefore it would be befitting the clemency of the Pontiffs to mitigate them now, because such a modification does not shake the unity of the Church.因此这将是相称的宽大处理,以减轻他们教宗现在,因为这样的修改不会动摇教会的合一。For many human traditions have been changed in process of time, as the Canons themselves show.对于许多人已经改变了传统的时间过程,展示自己的大炮。But if it be impossible to obtain a mitigation of such observances as cannot be kept without sin, we are bound to follow the apostolic rule, Acts 5, 29, which commands us to obey God rather than men.但如果它是不可能取得这样的纪念活动,如不能缓解没有罪进行,我们也必然要遵循使徒的规则,行为5,29,它命令我们服从上帝而不是男人。

Peter, 1 Pet.彼得1宠物。5, 3, forbids bishops to be lords, and to rule over the churches.5,3,禁止主教被领主,并统治教会。It is not our design now to wrest the government from the bishops, but this one thing is asked, namely, that they allow the Gospel to be purely taught, and that they relax some few observances which cannot be kept without sin.这不是我们的设计现在夺取主教的政府,但这有一点是问,那就是他们允许福音是纯粹的训练,对他们放宽一些,不能没有罪保留一些纪念活动。 But if they make no concession, it is for them to see how they shall give account to God for furnishing, by their obstinacy, a cause for schism.但如果他们不作任何让步,这就是看他们如何向上帝应给予考虑其顽固的家具,一个分裂的原因,对他们。


Conclusion.结论。

These are the chief articles which seem to be in controversy.这些都是这似乎是在争论的主要物品。For although we might have spoken of more abuses, yet, to avoid undue length, we have set forth the chief points, from which the rest may be readily judged.因为虽然我们可能谈到更多的弊端,但是,为了避免不必要的长度,我们已经提出的主要点,从该休息,可随时判断。There have been great complaints concerning indulgences, pilgrimages, and the abuse of excommunications.已经有关于宽容,朝圣,以及excommunications滥用伟大的投诉。The parishes have been vexed in many ways by the dealers in indulgences.该教区已困扰在许多方面在宽容的经销商。There were endless contentions between the pastors and the monks concerning the parochial right, confessions, burials, sermons on extraordinary occasions, and innumerable other things.有之间的牧师和僧侣的狭隘有关权利,口供,墓葬,在非凡的场合布道,和无数其他的事情无休止的争论。Issues of this sort we have passed over so that the chief points in this matter, having been briefly set forth, might be the more readily understood.这类公司已通过了使在这一问题上,主要点已简要地提出问题,可能是更容易理解。 Nor has anything been here said or adduced to the reproach of any one.在这里也没有什么说的或援引的任何一个非议。Only those things have been recounted whereof we thought that it was necessary to speak, in order that it might be understood that in doctrine and ceremonies nothing has been received on our part against Scripture or the Church Catholic.只有那些事情已经讲述关于什么我们认为这是必要的发言顺序,它可能被理解,在教义和仪式什么也没有对我们的部分接获圣经或教会天主教徒。 For it is manifest that we have taken most diligent care that no new and ungodly doctrine should creep into our churches.它是体现我们所采取的最勤奋的照顾,没有新的和不敬虔主义应该蔓延到我们的教会。

The above articles we desire to present in accordance with the edict of Your Imperial Majesty, in order to exhibit our Confession and let men see a summary of the doctrine of our teachers.我们希望目前在与你的皇帝陛下的法令规定,以展示我们的忏悔,让男人看到了我们教师的学说总结上述条款。If there is anything that any one might desire in this Confession, we are ready, God willing, to present ampler information according to the Scriptures.如果有什么,任何一个可能的愿望在这个自白,我们准备好了,真主保佑,到目前ampler信息按圣经。

Your Imperial Majesty's faithful subjects:你的皇帝陛下的忠实科目:

John, Duke of Saxony, Elector.约翰,萨克森公爵,选民。
George, Margrave of Brandenburg.乔治,勃兰登堡侯爵。
Ernest, Duke of Lueneberg.欧内斯特公爵Lueneberg。
Philip, Landgrave of Hesse.菲利普,领地黑森州。
John Frederick, Duke of Saxony.约翰冯检基,萨克森公爵。
Francis, Duke of Lueneburg.弗朗西斯,吕内堡公爵。
Wolfgang, Prince of Anhalt.沃尔夫冈,在安哈尔特亲王。
Senate and Magistracy of Nuremburg.参议院和纽伦堡裁判法院提堂。
Senate of Reutlingen.参议院罗伊特林根。


Translated by F. Bente andW.翻译由F.奔特ANDW。HT DauHT DAU

Published in: Triglot Concordia: The Symbolical Books of the Ev.发表于:Triglot协和:对电动汽车的象征性的书籍。Lutheran Church (St. Louis: Concordia Publishing House, 1921), pp. 37-95.路德教会(圣路易斯:协和出版社,1921),页37-95。



Also, see:此外,见:
Nicene Creed尼西亚信
Apostles' Creed使徒'的信条
Athanasian Creed阿他那修信经信条
Luther's Small Catechism路德的小问答
Lutheranism 路德教

This subject presentation in the original English language这在原来的主题演讲, 英语



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