Thirty - nine Articles三九文章 中文 - Zhong Wen

General Information一般信息

The basic summary of belief of the Church of England , the Thirty - nine Articles of Religion were drawn up by the church in convocation in 1563 on the basis of the earlier Forty - two Articles of 1553.英格兰教会的基本信仰的总结 ,在30 - 9条宗教的人制订的教堂在1563年召开的基础上较早的40 - 2 1553的文章。Subscription to them by the clergy was ordered by act of Parliament in 1571.认购神职人员向他们采取行动,下令议会在1571年。 Devised to exclude Roman Catholics and Anabaptists, but not to provide a dogmatic definition of faith - in many instances, they are ambiguously phrased - the articles were influenced by the confessions of Augsburg and Wurttemberg.制定排除罗马天主教徒和Anabaptists的,但不提供情况的信仰教条式的定义-在许多人来说,他们是含糊措辞-符腾堡影响的文章,奥格斯堡,由自白。

They concern fundamental Christian truths (Articles 1 - 5), the rule of faith (Articles 6 - 8), individual religion (Articles 9 - 18), corporate religion (Articles 19 - 36), and national religion (Articles 37 - 39).他们关心的根本5)基督教的真理(第1 - ,信念条(第6 - 8),个人的宗教(第9 - 18),企业宗教(第19 - 36),和国家的宗教(第37 - 39) 。Retained in use by the various churches of the Anglican Communion, the Articles have been changed only as circumstances require.在英国圣公会教堂圣餐保留的使用由不同的文章已被更改,而只视情况需要。Thus the Protestant Episcopal Church of the United States has retained them, without requiring assent, changing only those articles affected by the independence of the United States from England (Articles 36 and 37).因此,新教圣公会教堂美国保留它们,而无需同意,改变只有那些受影响的37条和第36的独立美国从英国(文章)。

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Bibliography 书目
EJ Bicknell, A Theological Introduction to the Thirty - nine Articles of the Church of England (1947); PT Fuhrmann, Introduction to the Great Creeds of the Church (1960); KN Ross, The Thirty - nine Articles (1957).Ej为30比克内尔,一个神学导论- 9)文章的英格兰教会(1947年;星期三富尔曼,简介(1960)大信条的教会;千牛罗斯,30 - 9条(1957年)。

The Thirty - nine Articles (1563)在30 - 9条(1563)

Advanced Information先进的信息

The historical doctrinal standard of the Church of England and the worldwide network of Episcopal churches in communion with the Archbishop of Canterbury.历史理论标准的英格兰教会和圣公会教堂坎特伯雷全球网络在共融与大主教。The articles arose as one of the manifestations of the 16th century English Reformation, and more specifically from the liturgical genius of Thomas Cranmer, who served as Archbishop of Canterbury from 1533 to 1556.作为改革的文章出现在一个16世纪英国的表现形式,更具体从礼仪到1556天才托马斯克兰默,作为坎特伯雷大主教的时间从1533谁。 Cranmer and like - minded colleagues prepared several statements of more or less evangelical faith during the reign of Henry VIII, whose divorce from Catherine of Aragon provided the political impetus for the English Reformation.克兰默像-英语教改中的头脑的阿拉贡提供的政治动力的同事准备凯瑟琳几次发言更多或更少福音信仰统治期间由亨利八世的离婚,他们的。 But it was not until the reign of Edward VI that England's reformers were able to proceed with more thorough efforts.但是,直到爱德华六世统治时期,英格兰的改革者们能够进行更彻底的努力。Shortly before Edward's death, Cranmer presented a doctrinal statement consisting of forty - two topics, or articles, as the last of his major contributions to the development of Anglicanism.不久之前,爱德华去世,克兰默提交了一份声明40组成的理论-两个专题,或文章,作为英国国教最后的发展,他主要的贡献。

These Forty - two Articles were suppressed during the Catholic reign of Edward's successor, Mary Tudor, but became the source of the Thirty - nine Articles which Elizabeth the Great and her Parliament established as the doctrinal position of the Church of England.这42 - 2条被压制在玛丽都铎天主教统治的爱德华的继任者,而是成为英格兰源30 - 9大文章,伊丽莎白和她的教会议会的成立,位置理论。The 1563 Latin and 1571 English editions of the articles, which benefited from the consultation of the queen herself, are the definitive statements. 1563年和1571年的拉丁王后英文版本的文章,其中受益于咨询,是明确的声明。Elizabeth promoted the articles as an instrument of national policy (to solidify her kingdom religiously) and as a theological via media (to encompass as wide a spectrum of English Christians as possible).伊丽莎白促进政策(条款的国家作为一种工具,以巩固她的王国宗教)和作为一个神学通过媒体(涵盖范围最广泛的可能的基督徒为英文)。 Since her day much controversy has swirled over their theological significance.自从她一天多的争论已盘旋在他们的神学意义。 In more recent years they have been of greatest interest to the evangelical and Catholic wings of the Anglican - Episcopalian community who, though their differ between themselves over the meaning of the articles, still consider them valid, in contrast to the more liberal groupings within Anglicanism for whom the articles are little more than a venerated historical document.最近几年,他们一直是最感兴趣的,仍然认为它们有效的福音派和天主教翅膀圣公会-圣公会社会本身对谁,尽管他们之间的不同含义的文章集团,相对于更自由的在英国国教对他们来说,文章是一个多小笔崇敬的历史。

The Thirty - nine Articles have been justly praised as a moderate, winsome, biblical, and inclusive statement of Reformation theology. The articles repudiate teachings and practices that Protestants in general condemned in the Catholic church, they deny, eg,在30 - 9条已公正地赞扬温和,迷人,圣经,神学声明和包容性的改革。批判的文章的教义和做法,在天主教教会的新教徒普遍谴责的,他们否认,例如,

On the other hand, they affirm with the continental reformers that另一方面,他们肯定是与大陆的改革者

The articles borrow some wording from Lutheran confessions,这些文章借用路德招供一些措辞,

But on baptism (XXVII, "a sign of Regeneration") and on the Lord's Supper (XXVIII, "The Body of Christ is given, taken, and eaten, in the Supper, only after an heavenly and spiritual manner"), the articles resemble Reformed and Calvinistic beliefs more than Lutheran.但在洗礼(二十七,“标志的再生”)和主的晚餐(二十八,“在基督的身体,给出采取和吃,在晚餐,只有在一个神圣的和精神的方式”)的文章象路德改革和加尔文超过信念。

Article XVII on predestination and election is much debated, for it pictures election unto life in terms very similar to those used by Reformed confessions, and yet, like the Lutherans, is silent on the question of reprobation to damnation. 第十七条关于宿命和选举是备受争议,因为它的照片那里生活条件非常相似,选举改革的供词使用,但是,像路德,是非难沉默诅咒的问题。 The Thirty - nine Articles mute considerably the attack on extreme views from the radical reformation which is present in the Forty - two Articles of 1553.在30 - 9条静音攻击大为1553条意见对极端激进的改革是两个目前在-四十。

Thus, the Thirty - nine Articles do not contain the repudiations of antinomianism, soul sleep, chiliasm, and universalism that the early statement did.因此,30 -九条不包含的antinomianism离弃妻子的,灵魂的睡眠,千禧年说,和普遍性,早期的声明一样。But they do retain affirmations concerning但他们肯定保留有关

which had been challenged by some radical reformers.已被质疑,一些激进的改革者。

The articles take on a more expressly English cast when they address matters of special relevance to the 16th century. Articles VI and XX allow the monarch considerable space for regulating the external church life of England. Article XX also sides more with Luther than with Zwingli in treating the authority of Scripture as the final and last word on religious matters rather than as the only word.这些文章以一个更加明确英语投下他们解决有关的问题时,特别到16世纪。 第六条和第二十条允许君主温格利在相当大的空间外部教会生活规范英格兰。路德某某也多多治疗圣经作为最终的权威和最后一个字,而不是宗教问题作为唯一的单词。 Article XXXIV upholds the value of traditions that "be not repugnant to the Word of God."第三十四条坚持传统的价值就是:“不违背上帝的意思。”And Article XXXVII maintains the sovereign's right to "chief government" over the whole realm, including the church, even as it restricts the monarch from exercising strictly clerical functions of preaching or administering the sacraments (in 1801 the American Episcopal Church exchanged this article for one more in keeping with New World view on the separation of church and state). 第三十七维护主权的权利,政府“对整个领域,包括教堂”行政,甚至因为它限制了一个君主交换本文行使严格文书美国圣公会职能说教或管理圣礼(在1801年国家越来越符合教会新世界角度对分离)。

The Thirty - nine Articles remain a forthright statement of 16th century reform.在30 - 9条仍然是一个世纪的改革直率的声明16日。They are Protestant in affirming the final authority of Scripture.他们在肯定新教圣经的最后权威。They are at one with common Reformation convictions on justification by grace through faith in Christ.他们正处于一个改革的信念恩典,与常见的理由通过基督信仰。They lean toward Lutheranism in permitting beliefs and practices that do not contradict Scripture.他们倾向于在允许信仰路德教和做法不违背圣经。They contain statements which, like Zwingli in Zurich, give the state authority to regulate the church.它们包含语句,像茨温利在苏黎世,使国家权力规范的教堂。They are "catholic" in their respect for tradition and in their belief that religious ceremonies should be everywhere the same within a realm. They are ambiguous enough to have provided controversy for theologians, but compelling enough to have grounded the faith of millions.他们是“天主教”在他们的传统和尊重他们的信仰,宗教礼仪应该是无处不在同一个领域内。它们是模糊的,足以提供神学争论的,但足以让人有信心的基础上百万。

Mark A Noll标志着诺尔
(Elwell Evangelical Dictionary) (埃尔韦尔福音字典)

Bibliography 书目
EJ Bicknell, A Theological Introduction to the Thirty - nine Articles of the Church of England; P Schaff, The Creeds of Christendom, I, III; JH Newman, Tract 90; WHG Thomas, Principles of Theology: An Introduction to the Thirty nine Articles. Ej为30比克内尔,一个神学导论- 9条英格兰的教会; p沙夫,教义的基督教,我,三; JH纽曼,道90分; WHG托马斯,神学原则:一个文章介绍30 9 。

Thirty-Nine Articles39条

General Information - Text一般信息-文字

Articles I to VIII: The Catholic Faith第八条一:信仰天主教

Article I文章中,我

Of faith in the Holy Trinity在三位一体的信念

There is but one living and true God, everlasting, without body, parts, or passions; of infinite power, wisdom, and goodness; the maker and preserver of all things both visible and invisible.只有一个生活和真实的上帝,永恒的身体,没有,零件,或激情;无穷力量,智慧,善良,对制造商和无形万物的保护者可见和。 And in unity of this Godhead there be three Persons, of one substance, power, and eternity; the Father, the Son, and the Holy Ghost.而在这神性的统一有三个人,一个物质,力量和永恒,父亲,儿子,和圣灵。

Article II第二条

Of the Word, or Son of God, which was made very man这个词的,或上帝,这是作出了很人子

The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, and of one substance with the Father, took man's nature in the womb of the blessed Virgin, of her substance: so that two whole and perfect natures, that is to say, the Godhead and manhood, were joined together in one person, never to be divided, whereof is one Christ, very God and very man, who truly suffered, was crucified, dead, and buried, to reconcile His Father to us, and to be a sacrifice, not only for original guilt, but also for all actual sins of men.儿子,这是,书中的父亲父亲,造物主从永恒的父亲,非常和永恒的,并与一种物质神了圣母人对自然的在子宫物质,她说:让2全和完善的性质,这就是说,神的源头和男子气概,被集中在一人加入,永不分割,为这事是一个基督,很神,并非常人,谁真正受苦,被钉在十字架,死,埋葬,调和他的父亲给我们,并成为原有罪的牺牲,不仅对,而且对所有实际罪孽的男人。

Article III第三条

Of the going down of Christ into Hell在下降到地狱的基督

As Christ died for us, and was buried, so also is it to be believed that He went down into Hell.由于基督为我们死,被埋葬,所以它也被认为,他下到地狱去。

Article IV第四条

Of the Resurrection of Christ在基督的复活

Christ did truly rise again from death, and took again His body, with flesh, bones, and all things appertaining to the perfection of man's nature, wherefore He ascended into heaven, and there sitteth until He return to judge all men at the last day.基督没有真正回升的死亡,并再次他的身体,与肉,骨头,和一切附属物的性质完美的人的,人哪,他升天成,并有1:46,直到他返回来判断最后一天,所有的人在。

Article V第五条

Of the Holy Ghost的圣灵

The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory with the Father and the Son, very and eternal God.圣灵,圣子出发从父亲和,是一个物质,威严,神的荣耀与父亲和儿子,非常和永恒的。

Article VI第六条

Of the sufficiency of the Holy Scripture for Salvation在对圣经的救赎自给自足

Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the faith, or be thought requisite or necessary to salvation.圣经containeth一切必要的救助:让其中任何不读,也可以证明,从而,不被任何人要求,它应是必要的,相信作为或一篇文章的信仰,或者被认为必要的得救。

In the name of Holy Scripture, we do understand those Canonical books of the Old and New testament, of whose authority was never any doubt in the Church.在圣经神圣的名字,我们也知道在这些典型的书籍,教会的旧约和新约,对他的怀疑是没有任何权力。

Of the names and number of the Canonical Books.的名称和规范图书的数量。

The First Book of Samuel.第一本书的塞缪尔。
The Second Book of Samuel.第二本书的塞缪尔。
The First Book of Kings.第一本书的国王。
The Second Book of Kings.第二本书的国王。
The First Book of Chronicles.第一本书的编年史。
The Second Book of Chronicles.二书体例。
The First Book of Esdras.第一本书的埃斯德拉斯。
The Second Book of Esdras.第二本书的埃斯德拉斯。
The Book of Esther.以斯帖记。
The Book of Job.这本书的工作。
The Psalms.诗篇。
The Proverbs.该谚语。
Ecclesiastes, or the Preacher.传道书,或传教士。
Cantica, or Songs of Solomon. Cantica,或所罗门歌。
Four Prophets the Greater.四先知大。
Twelve Prophets the Less. 12先知欠。

All the books of the New Testament, as they are commonly received, we do receive, and account them canonical.所有书籍的新约,因为他们通常收到,我们也接受,并规范他们的帐户。

And the other books (as Hierome saith) the Church doth read for example of life and instruction of manners; but yet doth it not apply them to establish any doctrine. Such are these following:和其他书籍(如Hierome仰)教会doth阅读方式,例如教学和生活,但尚未doth它并不适用于他们建立任何学说。这种这些如下:

The Third Book of Esdras.第三本书的埃斯德拉斯。
The Fourth Book of Esdras.第四册的埃斯德拉斯。
The Book of Tobias.图书的托比亚斯。
The Book of Judith.作者:朱书。
The rest of the Book of Esther.作者:以斯帖记休息。
The Book of Wisdom.智慧的书。
Jesus the Son of Sirach.耶稣的儿子西拉奇。
Baruch the Prophet.巴鲁克先知。
The Song of the Three Children.三国时期的儿童歌曲。
The Story of Susanna.苏珊娜的故事。
Of Bel and the Dragon.在贝尔和龙。
The Prayer of Manasses.在玛拿西祈祷。
The First Book of Maccabees.作者:马加比第一本书。
The Second Book of Maccabees.作者:马加比二书。

Article VII第七条

Of the Old Testament在旧约

The Old Testament is not contrary to the New; for both in the Old and New Testament everlasting life is offered to mankind by Christ, who is the only Mediator between God and man, being both God and man.旧约是不违背新,无论是在旧的和新约永恒的生命是提供给人类的基督人,谁是唯一的调停人与上帝,既是上帝和。Wherefore there are not to be heard which feign that the old fathers did look only for transitory promises.所以你们有没有听到这佯,旧的父亲确实考虑只承诺为暂时的。Although the law given from God by Moses, as touching ceremonies and rites, do not bind Christian men, nor the civil precepts thereof ought of necessity to be received in any commonwealth; yet, notwithstanding, no Christian man whatsoever is free from the obedience of the commandments which are called moral.虽然法律赋予上帝的摩西,因为感人的仪式和礼仪,不具约束力的基督教男子,其中民间的戒律也不应该成为英联邦的必要性收到任何,然而,尽管如此,没有基督教的人是不受任何服从的诫命被称为道德。

Article VIII第八条

Of the Three Creeds在3个信条

The three Creeds, Nicene Creed, Athanasius' Creed, and that which is commonly called the Apostles' Creed, ought thoroughly to be received and believed; for they may be proved by most certain warrants of Holy Scripture.这三个信条,尼西亚,亚他那修的信条,并认为这是俗称的使徒们的信条,应该彻底地将收到的信,因为他们可能需要的神圣经文证明大多数肯定。

Articles IX to XVIII: Personal Religion第九至十八条:个人的宗教

Article IX第九条

Of Original or Birth Sin原始或出生仙

Original sin standeth not in the following of Adam (as the Pelagians do vainly talk), but it is the fault and corruption of the nature of every man that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit; and therefore in every person born into this world, it deserveth God's wrath and damnation.继亚当的原罪不吃不(作为的pelagians做徒劳的谈话),但它是错误和正义腐败的性质从原来的每个人去说是自然产生的后代的亚当,即人是很远,自然是他自己倾向于邪恶,使肉lusteth总是违背了精神,因此,这个世界在每个人出生,它deserveth上帝的愤怒和诅咒。 And this infection of nature doth remain, yea, in them that are regenerated, whereby the lust of the flesh, called in Greek phronema sarkos (which some do expound the wisdom, some sensuality, some the affection, some the desire of the flesh), is not subject to the law of God.这凸现感染性仍然存在,他们是的,这是再生的,即肉体的欲望,智慧称为希腊phronema sarkos(有人做了阐述,有些淫荡,一些感情,一些肉体的欲望) ,是不受法律的上帝。And although there is no condemnation for them that believe and are baptized, yet the Apostle doth confess that concupiscence and lust hath itself the nature of sin.虽然没有受洗谴责他们相信这一点,是的,但使徒doth坦白地说,concupiscence和自己私欲既性质罪。

Article X第十条

Of Free Will自由意志

The condition of man after the fall of Adam is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith and calling upon God.亚当条件的男子后,秋天是这样的人,他不能把自己和准备,由他自己的自然力量和优秀作品,以神的信仰和呼吁。Wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us that we may have a good will, and working with us when we have that good will.人哪,我们没有权力做的优秀作品,并愉快接受的上帝,没有上帝的恩典基督防止我们,使我们有一个良好的意愿,我们正与我们有良好的意愿。

Article XI第十一条

Of the Justification of Man对人的理由

We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by faith, and not for our own works or deservings.我们在神面前占义,只为信仰值得我们主救主耶稣基督的,而不是为我们自己的作品或deservings。Wherefore that we are justified by faith only is a most wholesome doctrine, and very full of comfort; as more largely is expressed in the Homily of Justification.人哪,我们信仰的理由,不仅是最有益健康的学说,非常舒适全面;随着越来越多的理由主要是表示在讲道。

Article XII第十二条

Of Good Works的优秀作品

Albeit that good works, which are the fruits of faith and follow after justification, cannot put away our sins and endure the severity of God's judgement, yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively faith, insomuch that by them a lively faith may be as evidently known as a tree discerned by the fruit.虽然是好作品,这是信仰的成果和后续后的理由,不能抛弃我们的罪孽和忍受的判断严重程度上帝的,但他们是令人高兴和可以接受在基督上帝,并春天了一定的真实而生动信仰,他们甚至那生动的信念可作为显然被称为水果看出作为一个树。

Article XIII第十三条

Of Works before Justification工程前的正当性

Works done before the grace of Christ and the inspiration of His Spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace, or (as the School authors say) deserve grace of congruity: yea, rather for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin.工程完成之前,基督的恩典和圣灵启示他的,不愉快的上帝,forasmuch因为他们没有春天的基督耶稣的信仰,他们也不让男人得到满足的恩典,或(如学校作者说)值得宽限期的一致性:是啊,做比较,因此他们是办不到,因为神意志和指挥他们,但我们不怀疑,但其罪恶本质。

Article XIV第十四条

Of Works of Supererogation作品的额外的努力

Voluntary works besides, over and above, God's commandments which they call Works of Supererogation, cannot be taught without arrogancy and impiety.自愿作品外,超越,上帝的诫命,他们要求额外的努力作品,可以不教无arrogancy和不虔诚。For by them men do declare that they do not only render unto God as much as they are bound to do, but that they do more for His sake than of bounden duty is required: Whereas Christ saith plainly, When ye have done all that are commanded to you, say, We be unprofitable servants.对于他们男人做宣布,他们这样做不仅使祂上帝一样,因为他们是责无旁贷的,但他们做更多的义不容辞的责任比他的酒是必需的:鉴于基督仰白了,当你们所做的一切都是吩咐你说,我们是无用的仆人。

Article XV第十五条

Of Christ alone without Sin没有罪的基督单

Christ in the truth of our nature was made like unto us in all things, sin only except, from which He was clearly void, both in His flesh and in His spirit.自然基督在我们的真理是祂喜欢的东西在我们所有的罪只除外,而他显然是无效的,无论是在他的肉体和他的精神。He came to be the lamb without spot, Who by sacrifice of Himself once made, should take away the sins of the world: and sin, as S. John saith, was not in Him.他后来被当场羊肉没有,谁牺牲了自己曾经作出,必须带走的罪恶的世界:和罪恶,因为约翰仰南,是不是他。But all we the rest, although baptized and born again in Christ, yet offend in many things: and if we say we have no sin, we deceive ourselves, and the truth is not in us.不过,我们的休息,虽然出生基督受洗,再次,但得罪许多事情:如果我们说我们没有罪,我们欺骗自己,真理也不在我们。

Article XVI第十六条

Of Sin after Baptism仙后的洗礼

Not every deadly sin willingly committed after Baptism is sin against the Holy Ghost, and unpardonable.并不是每一个致命的罪过心甘情愿犯下不可饶恕的洗礼后,罗马教廷是得罪了鬼,和。Wherefore the grant of repentance is not to be denied to such as fall into sin after Baptism.人哪,悔悟授予是不能否认这样落入罪恶的洗礼后。After we have received the Holy Ghost, we may depart from grace given and fall into sin, and by the grace of God we may arise again and amend our lives.当我们收到了圣灵,我们可能会偏离恩典和罪恶落入,由神的恩典,我们可能会再次出现并修改我们的生活。And therefore they are to be condemned, which say, they can no more sin as long as they live here, or deny the place of forgiveness to such as truly repent.因此它们要受到谴责,这也就是说,他们可以不再罪,只要他们住在这里,或否认宽恕代替,如真正忏悔。

Article XVII第十七条

Of Predestination and Election及选举的宿命

Predestination to life is the everlasting purpose of God, whereby, before the foundations of the world were laid, He hath constantly decreed by His counsel secret to us, to deliver from curse and damnation those whom He hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation as vessels made to honour.宿命的生命是上帝,永恒的目的,即,在世界面前的是奠定基础,祂所不断,下令由他的律师秘密向我们提供从诅咒和诅咒那些人,他在基督里拣选出来的人类,他们把基督的救恩,以永恒的船只作出的荣誉。 Wherefore they which be endued with so excellent a benefit of God be called according to God's purpose by His Spirit working in due season; they through grace obey the calling; they be justified freely; they be made sons of God by adoption; they be made like the image of His only-begotten Son Jesus Christ; they walk religiously in good works; and at length by God's mercy they attain to everlasting felicity.人哪,他们是被赋予了如此出色的一个好处神被称为精神工作在适当的时候,按照神他的宗旨是,他们通过宽限期服从要求,他们是合理的自由,他们作出收养儿子的上帝,他们作出像他唯一的基督形象,独生子耶稣,他们走在宗教上的优秀作品,并长时间地被上帝的怜悯他们能达到以永恒的幸福。

As the godly consideration of Predestination and our Election in Christ is full of sweet, pleasant, and unspeakable comfort to godly persons and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh and their earthly members and drawing up their mind to high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal salvation to be enjoyed through Christ, as because it doth fervently kindle their love towards God: so for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of God's Predestination is a most dangerous downfall, whereby the devil doth thrust them either into desperation or into wretchlessness of most unclean living no less perilous than desperation.作为神的宿命,我们的基督审议选举是充满甜蜜愉快,舒适和无法形容的神圣的人,如感到自己在基督工作的精神,肉体的屈辱的作品和他们的世俗成员和图纸高了他们的决心和天上的事,也是因为它doth大大建立和确认他们的信仰是永恒的拯救将享有通过基督,因为因为它doth热切点燃他们的爱情走向上帝:这样的好奇和肉体的人,缺乏精神基督的,要不断在他们眼前的宿命一句上帝的是一个最危险的垮台,让魔鬼凸现推力绝望他们要么到绝望或超过到wretchlessness同样危险的最洁净的生活。

Furthermore, we must receive God's promises in such wise as they be generally set forth in Holy Scripture; and in our doings that will of God is to be followed which we have expressly declared unto us in the word of God.此外,我们必须接受圣经中上帝的承诺,这种明智的,因为他们提出的普遍设置,以及在我们的行为是上帝的意志,是我们所应遵循明确宣布所不欲,上帝在我们这个词。

Article XVIII第十八条

Of obtaining eternal salvation only by the name of Christ只有获得了永恒的救恩基督的名字

They also are to be had accursed that presume to say that every man shall be saved by the law or sect which he professeth, so that he be diligent to frame his life according to that law and the light of nature.他们还必须有诅咒的推测说,每个人都应当受到法律的professeth保存或教派,他,使他勤于向他的生活框架根据该法和自然光的影响。 For Holy Scripture doth set out to us only the name of Jesus Christ, whereby men must be saved.对于圣经doth列出我们只,耶稣基督的名,即男子必须保存。

Articles XIX to XXXI: Corporate Religion第十九条至三十一:公司宗教

Article XIX第十九条

Of the Church教会的

The visible Church of Christ is a congregation of faithful men, in the which the pure word of God is preached and the sacraments be duly ministered according to Christ's ordinance in all those things that of necessity are requisite to the same.基督的教会是一个有形的男人众信徒,在这纯粹是宣扬上帝的话和事奉圣礼妥根据基督的条例,所有这些事情,必然是先决条件是相同的。 As the Church of Jerusalem, Alexandria, and Antioch have erred: so also the Church of Rome hath erred, not only in their living and manner of ceremonies, but also in matters of faith.由于亚历山大教会的耶路撒冷,和安提有错误:所以也是上帝教会罗马错误仪式,不仅在他们的生活和方式,而且在信仰方面的影响。

Article XX第二十条

Of the Authority of the Church在教会管理局

The Church hath power to decree rites or ceremonies and authority in controversies of faith; and yet it is not lawful for the Church to ordain anything contrary to God's word written, neither may it so expound one place of Scripture, that it be repugnant to another.教会权柄法令的仪式或仪式和权威的信仰争议的;,但它不是教会合法的情况下祝圣了任何违背上帝的话写的,也不得如此阐述一个地方的经文,这是令人厌恶的另一。 Wherefore, although the Church be a witness and a keeper of Holy Writ: yet, as it ought not to decree anything against the same, so besides the same ought it not to enforce anything to be believed for necessity of salvation.人哪,虽然教会是一个见证和一个门将的神圣令状:没有,因为它不应该对任何法令相同,因此除了同它不应该执行任何东西能够拯救相信的必要性。

Article XXI第二十一条

Of the authority of General Councils总议会的权力

General Councils may not be gathered together without the commandment and will of princes.总议会的命令可能无法聚集在一起,并没有王子意志。And when they be gathered together, forasmuch as they be an assembly of men, whereof all be not governed with the Spirit and word of God, they may err and sometime have erred, even in things pertaining to God.当他们聚集在一起,forasmuch因为他们是男人组装,全部为这事不是上帝管辖的精神和文字,他们可能出错,有时又出现了偏差,即使是在神的事有关。 Wherefore things ordained by them as necessary to salvation have neither strength nor authority, unless it may be declared that they be taken out of Holy Scripture.拯救受戒人哪,他们的东西既无必要也没有实力的权威,除非它可以被宣布将他们带出圣经。

Article XXII第二十二条

Of Purgatory炼狱

The Romish doctrine concerning Pugatory, Pardons, worshipping and adoration as well of Images as of Relics, and also Invocation of Saint, is a fond thing vainly invented, and grounded upon no warranty of Scripture; but rather repugnant to the word of God.关于Pugatory的Romish学说,赦免,崇拜和崇拜,以及作为文物图像,并援引圣,是一个美好的东西徒劳发明的,并经停飞后没有保修;而是令人厌恶到上帝的话的。

Article XXIII第二十三条

Of Ministering in the Congregation在毕业典礼服事

It is not lawful for any man to take upon him the office of public preaching or ministering the sacraments in the congregation, before he be lawfully called and sent to execute the same.这是不合法的任何人对他采取的办公室后,聚集的公共说教或服事圣礼,在他被称为合法并送交执行相同的。And those we ought to judge lawfully called and sent, which be chosen and called to this work by men who have public authority given unto them in the congregation to call and send ministers into the Lord's vineyard.和那些我们应该来判断合法要求和发送,这是选择和主的葡萄园要求对这项工作由男子谁那里有公共权力给了他们在会众进入通话和发送部长。

Article XXIV第24条

Of speaking in the Congregation in such a tongue as the people understandeth在这样的舌头上聚集的人明白的

It is a thing plainly repugnant to the word of God and the custom of the primitive Church, to have public prayer in the Church, or to minister the sacraments in a tongue not understanded of the people.显然这是一个令人厌恶的东西向上帝的话和教会的原始习俗,有人民大众在教会祈祷,或向部长了解相对的舌头不圣礼在。

Article XXV第25条

Of the Sacraments的圣礼

Sacraments ordained of Christ be not only badges or tokens of Christian men's profession, but rather they be certain sure witnesses and effectual signs of grace and God's good will towards us, by the which He doth work invisibly in us, and doth not only quicken, but also strengthen and confirm, our faith in Him.圣礼基督命定的不仅徽章或专业令牌基督教的男性的,而是他们肯定确保证人和宽限期有效的标志和良好意愿对我们上帝的,由其中他凸现工作,我们看不见的,并凸现,不仅加快,而且还加强和确认,我们对他的信心。

There are two Sacraments ordained of Christ our Lord in the Gospel, that is to say, Baptism and the Supper of the Lord.有两个圣礼受戒基督我们的上帝的福音,这就是说,洗礼和主的晚餐。

Those five, commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and Extreme Unction, are not to be counted for Sacraments of the Gospel, being such as have grown partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures; but yet have not the like nature of Sacraments with Baptism and the Lord's Supper, for that they have not any visible sign or ceremony ordained of God.这五个,俗称圣礼,这就是说,确认,忏悔,订单,婚姻,和终傅,是不被算为圣礼福音的,是这样的增长部分的使徒腐败后,部分圣经是在国家允许的生活,但还没有对像,自然的圣礼与洗礼和圣餐,他们并没有任何明显的标志或祝圣仪式的上帝。

The Sacraments were not ordained of Christ to be gazed upon or to be carried about, but that we should duly use them.圣礼不是命定的凝视着基督,或将要进行的,但我们应该充分利用它们。And in such only as worthily receive the same, have they a wholesome effect or operation: but they that receive them unworthily, purchase to themselves damnation, as S. Paul saith.而在此仅作为抱负收到相同的,他们有一个健康的影响或操作:但是他们接受他们混迹,购买自己诅咒保罗仰,为南。

Article XXVI第二十六条

Of the unworthiness of the Ministers, which hinders not the effect of the Sacraments对部长们,而不是阻碍作用无价值的圣礼

Although in the visible Church the evil be ever mingled with the good, and sometime the evil have chief authority in the ministration of the word and sacraments; yet forasmuch as they do not the same in their own name, but in Christ's, and do minister by His commission and authority, we may use their ministry both in hearing the word of God and in the receiving of the sacraments.虽然在可见的教会的罪恶是永远夹杂着善,有时是词和圣礼邪恶有行政权力的部委,但forasmuch因为他们没有自己的名字同在,但在基督的,做部长由他委托和授权,我们可以使用他们的圣礼部都在口头审理中的上帝和接收。 Neither is the effect of Christ's ordinance taken away by their wickedness, nor the grace of God's gifts diminished from such as by faith and rightly do receive the sacraments ministered unto them, which be effectual because of Christ's institution and promise, although they be ministered by evil men.无论是在条例生效基督采取邪恶离开他们,也没有礼物的宽限期上帝的承诺减少从诸如信仰和正确地执行圣礼服事收到对他们,哪些是有效的,因为基督的机构,虽然他们被人服务的邪恶的人。

Nevertheless it appertaineth to the discipline of the Church that inquiry be made of evil ministers, and that they be accused by those that have knowledge of their offences; and finally, being found guilty by just judgement, be deposed.尽管如此,它appertaineth部长纪律的邪恶教会作出的调查,他们被指控的罪行的,他们有知识,最后,被发现有罪判决的公正,被废黜。

Article XXVII第二十七条

Of Baptism洗礼

Baptism is not only a sign of profession and mark of difference whereby Christian men are discerned from other that be not christened, but is also a sign of regeneration or new birth, whereby, as by an instrument, they that receive baptism rightly are grafted into the Church; the promises of the forgiveness of sin, and of our adoption to be the sons of God, by the Holy Ghost are visibly signed and sealed; faith is confirmed, and grace increased by virtue of prayer unto God.洗礼不仅是一个区别标志专业和商标命名,即基督教男子看出是不是由其他的,但也是一个,签署或新的诞生,使再生,作为一个工具,他们接受正确的洗礼嫁接成教会;罪恶的宽恕的承诺,以及我们将通过神的儿子,圣灵是明显的签字,盖章;信念得到证实,和增加上帝赐给的恩典而祈祷。 The baptism of young children is in any wise to be retained in the Church as most agreeable with the institution of Christ.孩子们的洗礼,是在教会青年在任何保留最明智的做法是为基督同意与该机构。

Article XXVIII第二十八条

Of the Lord's Supper在主的晚餐

The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves, one to another, but rather it is a sacrament of our redemption by Christ's death: insomuch that to such as rightly, worthily, and with faith receive the same, the bread which we break is a partaking of the body of Christ, and likewise the cup of blessing is a partaking of the blood of Christ.主的晚餐不仅是一个标志的爱,基督徒应该之间有自己的另一个人,而是它是一个圣礼基督的赎回死亡:以致众人,如正确,抱负,用信心收到相同的,面包,我们打破意旨,是基督的身体,同样的祝福杯是基督的血意旨。

Transubstantiation (or the change of the substance of bread and wine) in the Supper of the Lord, cannot be proved by Holy Writ, but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions.质变(或酒的变化和物质的面包主)在晚饭的,不能证明圣经,而是令人厌恶的话圣经的平原,overthroweth的圣事性的,并赐给机会很多迷信。

The body of Christ is given, taken, and eaten in the Supper, only after an heavenly and spiritual manner.基督的身体,给出采取和晚餐吃的,只有在一个神圣的和精神的方式。And the mean whereby the body of Christ is received and eaten in the Supper is faith和平均,即基督的身体的接收和晚餐吃的是信仰

The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped.晚饭圣主的不是由基督的保留条例,载客约,抬起,或崇拜。

Article XXIX第29届

Of the wicked which do not eat the body of Christ, in the use of the Lord's Supper其中的恶人都不吃基督的身体,在主的晚餐使用

The wicked and such as be void of a lively faith, although they do carnally and visibly press with their teeth (as S. Augustine saith) the sacrament of the body and blood of Christ, yet in no wise are they partakers of Christ, but rather to their condemnation do eat and drink the sign or sacrament of so great a thing.邪恶的信念,如被无效的活泼,虽然他们肉体和明显的新闻与他们的牙齿(如南奥古斯丁仰)圣餐的基督的身体和血液,但尚未在任何明智他们有分基督而他们的谴责做吃喝的标志或圣礼的东西这么大的。

Article XXX第三十条

Of Both Kinds在这两种

The Cup of the Lord is not to be denied to the lay people; for both parts of the Lord's sacrament, by Christ's ordinance and commandment, ought to be ministered to all Christian men alike.主杯的是不能否认的信徒,为的两件圣事的主,由基督的法令和命令,应该ministered所有基督教男子一样。

Article XXXI第三十一条

Of the one oblation of Christ finished upon the Cross对完成后,基督在十字架之一祭品

The offering of Christ once made is the perfect redemption, propitiation, and satisfaction for all the sins of the whole world, both original and actual, and there is none other satisfaction for sin but that alone.基督招股曾经是一个完美的救赎,和解,和实际满意为所有的罪孽整个世界,无论原来的和,也没有其他满意的罪,但孤独。 Wherefore the sacrifices of Masses, in the which it was commonly said that the priests did offer Christ for the quick and the dead to have remission of pain or guilt, were blasphemous fables and dangerous deceits.人哪,群众牺牲,在它被普遍牧师说,基督的死提供了快速,并有缓解疼痛或内疚,被亵渎寓言和危险的欺骗伎俩。

Articles XXXII to XXXIX: Miscellaneous三十二至第39条:杂项

Article XXXII第三十二条

Of the Marriage of Priests司铎,修婚姻

Bishops, Priests, and Deacons are not commanded by God's laws either to vow the estate of single life or to abstain from marriage.主教,司铎,执事不能指挥上帝的法律要么发誓生命产业单一或放弃婚姻。Therefore it is lawful also for them, as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness.因此,它是合法的也是他们,象所有其他基督教男子,在自己结婚的决定,因为他们应法官相同,以更好地服务圣洁。

Article XXXIII第三十三条

Of Excommunicated Persons, how they are to be avoided在驱逐的人,他们如何避免

That persons which by open denunciation of the Church is rightly cut off from the unity of the Church and excommunicated, ought to be taken of the whole multitude of the faithful as an heathen and publican, until he be openly reconciled by penance and received into the Church by a judge that hath authority thereto.这种驱逐的人哪公开谴责教会是正确切断教会的团结,并应该采取收税的异教徒和整个一众多的忠实的,直到他被公开忏悔,并协调由接收到教会由一位法官说,祂所权力公约。

Article XXXIV第三十四条

Of the Traditions of the Church在教会的传统

It is not necessary that traditions and ceremonies be in all places one or utterly alike; for at all times they have been diverse, and may be changed according to the diversity of countries, times, and men's manners, so that nothing be ordained against God's word.这是没有必要的传统和仪式的地方在所有一个或完全相似的,在所有不同的时候,他们已经,并可能会改为根据时代多样性的国家,和男性的态度,以便不被祝对上帝的字。

Whosoever through his private judgement willingly and purposely doth openly break the traditions and ceremonies of the Church which be not repugnant to the word of God, and be ordained and approved by common authority, ought to be rebuked openly that other may fear to do the like, as he that offendeth against common order of the Church, and hurteth the authority of the magistrate, and woundeth the conscience of the weak brethren.凡愿意通过他的私人的判断和故意doth公开打破传统和教会的仪式有哪些是不违背上帝的话语,和被祝圣和权威的共同认可,应该是公开指责其他可能担心这样做像,因为他是教会的反对共同offendeth秩序,hurteth权威的裁判官,并击伤的弟兄们良心的弱者。

Every particular or national Church hath authority to ordain, change, and abolish ceremonies or rites of the Church ordained only by man's authority, so that all things be done to edifying.每一个特定的或国家教会的权柄祝圣,更改和取消仪式或教会祝圣仪式的权力只能由人的,使所有的事情要做,以启发性。

Article XXXV第三十五条

Of Homilies的颂歌

The second Book of Homilies, the several titles whereof we have joined under this Article, doth contain a godly and wholesome doctrine and necessary for these times, as doth the former Book of Homilies which were set forth in the time of Edward the Sixth: and therefore we judge them to be read in Churches by the ministers diligently and distinctly, that they may be understanded of the people.第二本书的颂歌,几个标题,我们为这事已经加入了根据本条规定,doth包含有益和必要的理论为这些次神,并作为doth前爱德华第六书颂歌其中在规定的时间:和因此,我们认为他们的教会读通过的部长们在勤奋和明显,他们可能会了解相对人的。

Of the Names of the Homilies在该名称的颂歌

  1. Of the right Use of the Church在教会的正确使用
  2. Against peril of Idolatry反对偶像崇拜危险
  3. Of the repairing and keeping clean of Churches在修复和保持清洁的教会
  4. Of good Works: first of Fasting良好的工作:第一空腹
  5. Against Gluttony and Drunkenness针对暴食和酗酒
  6. Against Excess of Apparel对服装过剩
  7. Of Prayer祷告
  8. Of the Place and Time of Prayer的地点和时间的祈祷
  9. That Common Prayers and Sacraments ought to be ministered in a known tongue.这一共同祈祷和圣事应该是在一个已知的舌头事奉。
  10. Of the reverend estimation of God's Word在神的话语牧师估计
  11. Of Alms-doing施舍,做
  12. Of the Nativity of Christ的基督降生
  13. Of the Passion of Christ在基督的受难
  14. Of the Resurrection of Christ在基督的复活
  15. Of the worthy receiving of the Sacrament of the Body and Blood of Christ对身体的圣事和基督的血值得接受
  16. Of the Gifts of the Holy Ghost对圣灵的礼物
  17. For the Rogation-days对于祝祷天
  18. Of the state of Matrimony对婚姻状态
  19. Of Repentance忏悔
  20. Against Idleness对懒惰
  21. Against Rebellion反叛乱

Article XXXVI第36条

Of Consecration of Bishops and Ministers主教和部长的奉献

The Book of Consecration of Archbishops and Bishops and ordering of Priests and Deacons, lately set forth in the time of Edward the Sixth and confirmed at the same time by authority of Parliament, doth contain all things necessary to such consecration and ordering; neither hath it anything that of itself is superstitious or ungodly.执事图书和奉献的大主教和主教和司铎下令,最近成立的第六次中提出的时间和爱德华在议会证实当局对由同一时间,doth包含一切必要对这种奉献和订货,也不是上帝任何本身就是迷信或亵渎。

And therefore whosoever are consecrate or ordered according to the rites of that book, since the second year of King Edward unto this time, or hereafter shall be consecrated or ordered according to the same rites, we decree all such to be rightly, orderly, and lawfully consecrated or ordered.因此,无论谁是供奉或根据该命令书的仪式的,因为第二年或以后的英国国王爱德华所不欲,这个时候,应当神圣或下令按照同样的仪式,我们所有这些法令是正确,有序,合法神圣或订购。

Article XXXVII第三十七条

Of the Civil Magistrates在民事裁判

The Queen's Majesty hath the chief power in this realm of England and other her dominions, unto whom the chief government of all estates of this realm, whether they be ecclesiastical or civil, in all causes doth appertain, and is not nor ought to be subject to any foreign jurisdiction.皇后,国王陛下祂所她的领地首席其他电源在这一领域的英格兰和你们谁在这一领域的主要屋苑的政府所有,不论是教会或民间,在所有原因doth附属,而不是也不应该受任何外国司法管辖区。

Where we attribute to the Queen's Majesty the chief government, by which titles we understand the minds of some slanderous folks to be offended, we give not to our princes the ministering either of God's word or of sacraments, the which thing the Injunctions also lately set forth by Elizabeth our Queen doth most plainly testify: but only that prerogative which we see to have been given always to all godly princes in Holy Scriptures by God himself, that is, that they should rule all estates and degrees committed to their charge by God, whether they be temporal, and restrain with the civil sword the stubborn and evil-doers.我们在哪里属性女皇陛下政府首席,其中冠军我们理解诽谤得罪了头脑中一些人是,我们给不给我们的王子的ministering要么上帝的词或圣礼,哪些事情该禁令还最近成立我们的女王伊丽莎白提出的最明显地凸现作证:只不过是特权,我们看到有总是给予所有费用由上帝在圣经中神的首领由上帝自己,那就是,他们应该规定其所有致力于屋及学位,无论是时间,并抑制与民间剑的顽固和恶人。

The Bishop of Rome hath no jurisdiction in this realm of England.罗马主教祂所没有在这个领域英格兰管辖权。

The laws of the realm may punish Christian men with death for heinous and grievous offences.该领域的法律惩罚的可能严重罪行基督教和男子死亡的罪恶。

It is lawful for Christian men at the commandment of the Magistrate to wear weapons and serve in the wars.这是合法的裁判官为基督教戒律在男人穿武器和服务于战争。

Article XXXVIII第38条

Of Christian men's good which are not common在基督教男好这是不常见

The riches and goods of Christians are not common, as touching the right, title, and possession of the same, as certain Anabaptists do falsely boast; notwithstanding every man ought of such things as he possesseth liberally to give alms to the poor, according to his ability.财富和商品的基督徒并不常见,因为感人的权利,所有权和拥有相同的,因为某些Anabaptists的做虚假吹嘘,尽管每个人的事情应该如他握有宽松施舍给穷人,根据他的能力。

Article XXXIX第39条

Of a Christian man's Oath一个基督徒的人的誓言

As we confess that vain and rash swearing is forbidden Christian men by our Lord Jesus Christ, so we judge that Christian religion doth not prohibit but that a man may swear when the magistrate requireth in a cause of faith and charity, so it be done according to the Prophet's teaching in justice, judgement, and truth.当我们承认,徒劳和皮疹宣誓禁止基督教男子耶稣基督我们的上帝,所以我们判断,基督教doth没有禁止,但一个人可以宣誓时,裁判官requireth及慈善事业的信念,因此它是按以先知的正义,判断教学,和真理。

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

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