Augsburg Confession奧格斯堡自白

General Information 一般信息

The Augsburg Confession is a Lutheran Confession of Faith that was issued (1530) during the Reformation at the Diet of Augsburg.在奧格斯堡信條是信義信條是發出( 1530 )在改革在國會的奧格斯堡。 In 1530, Emperor Charles V convoked the diet as part of his effort to bring religious peace to Europe.在1530年,皇帝查理五世召集飲食的一部分,他的努力使宗教和平的歐洲。 He failed in his efforts, however, because he underestimated the fervor with which the followers of Martin Luther had already formulated a distinctive position. 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. It affirmed inherited classic Christian doctrines.他沒有在他的努力,但是,因為他低估了熱情與追隨者馬丁路德已經制定了一個獨特的位置。菲利浦梅蘭希通,作者之一的懺悔,設計它是相對開放的羅馬天主教教堂權利和其他改革,但非路德各方在左側。申明繼承傳統的基督教學說。 Its particular stress on Grace, as Luther had interpreted it in the writings of St.它特別強調恩典,因為路德解釋它的著作街 Paul, and its rejection of any righteousness based on human works and merits made it unacceptable to many other Western Christians. 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.保羅,它拒絕任何正義的基礎上人類工程和優點接受了許多其他西方基督徒。供詞仍是首要的聲明中的信仰路德教,向誰期待這一天他們在統籌部長表示,忠實於它的方式解釋聖經的教義。

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Bibliography 目錄
Grane, Leif, ed., The Augsburg Confession: A Commentary, trans.格拉訥,雷夫,編輯。 ,供認的奧格斯堡:評,反。 by John H. Rasmussen (1987).由約翰H拉斯穆森( 1987年) 。

Augsburg Confession奧格斯堡自白

General Information 一般信息

The Augsburg Confession (1530) is the most widely accepted specifically Lutheran confession, or statement of faith.在奧格斯堡自白( 1530 )是最普遍接受的具體信義招供,或聲明的誠意。 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.它是由德國宗教的改革者梅蘭希通,與馬丁路德的批准,作為一個簡要文件為德國貴族,誰被稱為一個在飲食上奧格斯堡1530年六月25日,由神聖羅馬皇帝查爾斯五世提出自己的“路德“意見。

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. Lutheran clergy are frequently required to subscribe to it prior to ordination. 拒絕,並於隨後修訂的懺悔-同尼西亞,使徒,並A thanasian信條和路德小問答和大問答-構成了c r eedal基礎幾乎80 00萬路德教基督徒。供認的奧格斯堡已被翻譯成最重要的語言和許多方言,在其最初形式是憲法的最路德教堂。路德會神職人員往往需要訂閱,並事先向協調。

In its modern form the Augsburg Confession consists of 28 articles. The first 21 summarize Lutheran doctrine with special emphasis on justification.在其現代形式的奧格斯堡信條由28條。首先總結21路德學說特別強調的理由。 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.第二部分的奧格斯堡信條評語的“侵犯”而被要求補救措施,如扣發杯子從俗人的聖餐和禁止神父結婚。

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.由於其和解的語氣和簡潔,在奧格斯堡信條影響到整個改革運動,尤其是在這種現象的英國聖公會39個條款和神學的法國宗教的改革者約翰卡爾文,誰簽署了更新版本的1540號決議。 In more recent times it has been the basis of fruitful ecumenical dialogue between Roman Catholics and Lutherans.在最近的時候,一直是富有成果的基礎上基督教之間的對話羅馬天主教徒和路德會。

George Wolfgang Forell喬治沃爾夫岡Forell

Augsburg Confession奧格斯堡自白

Advanced Information 先進的信息

(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.在奧格斯堡信條是基本路德招供的信仰或聲明,認為是在忠誠於基督和他的話。 It was presented at the Diet of Augsburg in 1530.據介紹在國會中奧格斯堡1530年。 Philip Melanchthon was its author, but its teachings are clearly those of Martin Luther.菲利浦梅蘭希通是它的作者,但其教義,顯然是馬丁路德。

Charles V called a diet, or convention, of the rulers of the Holy Roman Empire to meet in Augsburg in 1530.查爾斯五世所謂的飲食習慣,或公約,對統治者的神聖羅馬帝國,以滿足在奧格斯堡在1530年。 The emperor was staunchly Roman Catholic and wanted the empire to be loyal to Romanism.明仁天皇是堅定的羅馬天主教,並希望帝國忠於羅馬。 He directed those rulers supporting different teachings to present statements of what they believed.他針對這些統治者支持不同的教義提出聲明,他們相信什麼。 Charles wanted religious unity so that the empire could present a united front against foreign enemies, especially the Turks.查爾斯希望宗教的團結,使帝國可以提出對統一戰線的外國敵人,尤其是土耳其人。

Lutheran theologians drafted various preliminary documents, including the Marburg, Schwabach, and Torgau Articles.路德神學初步起草各種文件,其中包括馬爾堡,施瓦巴赫,並托爾文章。 Luther had a hand in their preparation, but he could not attend the diet.路德有一隻手在籌備,但他不能出席減肥。 He had been outlawed by the Edict of Worms (1521), and the Elector of Saxony could not protect him at Augsburg.他已被取締的法令蟲( 1521 ) ,以及薩克森州選民不能保護他在奧格斯堡。 Since he had been declared a heretic, his presence would have shifted the focus away from doctrinal issues.由於他被宣布為異端,他的存在,將重點轉向遠離理論問題。 His martyrdom would have served no purpose.他的犧牲將毫無意義。 Luther remained at the Coburg but was in constant correspondence with those in Augsburg.路德留在科堡,但在不斷與這些信件在奧格斯堡。

Luther's co-worker, Philip Melanchthon, produced the final draft of the Augsburg Confession.路德的同事,菲利浦梅蘭希通,生產的最後草案奧格斯堡信條。 At that time he was in doctrinal agreement with Luther, who approved of the confession wholeheartedly.當時,他在理論上的協議,路德,誰批准的供詞全心全意。 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.路德沒有注意到,它可能已經處理了幾個錯誤和虐待,而且他也不會使用這種溫和的語氣。 The doctrine of the confession is clearly that of the Reformer himself.該學說的供詞顯然,在改革者自己。

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.在奧格斯堡自白公開宣讀了在德國的飲食在下午1530年6月25號,由校長基督教拜爾薩克森州的選舉。 Both the German and the Latin copies were handed in as official.無論是德國和拉丁美洲的副本交給在官方。 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改變後的版本,部分使其含糊不清的點,如實際存在的基督身體和血液中的上帝的晚餐。 He was inclined to compromise on doctrinal issues.他傾向於妥協的理論問題。 That is why Gnesio-Lutherans have often referred to the Unaltered Augsburg Confession.這就是為什麼Gnesio ,路德會經常提到的原始奧格斯堡信條。 The Augsburg Confession was included in the Book of Concord (1580) as the basic Lutheran confession.在奧格斯堡信條被列入圖書康( 1580 )作為基本的信義招供。

The Augsburg Confession was signed by seven princes and representatives of two independent cities.在奧格斯堡自白簽署了7個王子和代表的兩個獨立的城市。 They believed that the doctrine it taught was biblical and true.他們認為,它的理論是聖經的教導和正確的。 They were the ones to sign it because the diet was precisely a convention of the rulers of the empire.他們是那些簽署的飲食,因為正是公約的統治者的帝國。 But the confession was not intended to present the teachings of some governmental authority.但供詞不打算出席的教誨,一些政府的權威。 It stated what was being taught in the churches in those parts of Germany.它說什麼,正在教教會在這些地區的德國。 The first article begins: "The churches among us teach with great consensus..."(Latin text).第一條開頭: “教會教導我們之間的共識與偉大的..."(拉丁文字) 。

In addition to a preface and a brief conclusion the Augsburg Confession has twenty-eight articles.除了序言和一個簡短的結論的奧格斯堡供認了28條。 The first twenty-one present the Lutheran teaching and reject contrary doctrines.第21本路德教學和拒絕相反理論。 The last seven reject abuses in Christian life.在過去七年反對濫用基督徒的生活。 The confession is too brief fully to present the biblical proof or the testimony of previous theologians.供詞是過於簡短完全本聖經的證據或證言以前的神學家。 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.在回答一個羅馬天主教作答時, Confutation ,梅蘭希通在1531年出版的道歉的奧格斯堡信條,其中涉及controverted問題上更大的長度。

To discuss the teachings of the Augsburg Confession at length would constitute a theology textbook.討論教義的奧格斯堡信條終於將構成神學教科書。 We can at best give some idea of what it says.我們可以在最好提供一些想法,說什麼。 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.它教導三位一體;原罪作為真正的罪惡將譴責如果不原諒;的神和人類的耶穌,他的犧牲對所有人權的罪惡;理由寬限期通過信仰沒有我們的作品;福音,洗禮,和上帝的晚餐作為實際工具聖靈創造和維持的信念;的優秀作品作為一個結果,而不是一個原因,拯救,動機是好消息,拯救已為我們贏得了基督。 Much more could be said, but this indicates that the Augsburg Confession simply teaches the position which Lutherans consider biblical.更可以說,但是這表明,奧格斯堡信條只是教的立場路德會考慮聖經。

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.糾正的行為包括:各種虛假的想法和做法,上帝的晚餐;辦事員獨身;濫用懺悔和赦免;膳食法律的中世紀羅馬;和的想法等級有明顯的基督教神聖權力事項的良知。

JM Drickamer JM Drickamer
(Elwell Evangelical Dictionary) (規矩福音字典)

Bibliography 目錄
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.樓Bente ,歷史簡介象徵圖書的福音路德教會;閣下法格貝里,重新審視路德自白1529年至1537年;茂Krauth ,保守黨的改革及其神學; JM Reu ,在奧格斯堡信條。 The text is available in English in Concordia Triglotta, ed.案文可在英語中考迪亞Triglotta ,編輯。 F. Bente, and The Book of Concord, ed.樓Bente ,並書康,版。 TG Tappert.熱Tappert 。

Augsburg Confession奧格斯堡自白


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的信條:已提交給他的帝國國王查爾斯五世在飲食奧格斯堡年1530年由Philip蔑蘭赫東

Article 1 - Of God 第1條-上
Article 2 - Of Original Sin 第2條-原
Article 3 - Of the Son of God 第3條-在上帝之子
Article 4 - Of Justification 第4條-的理由
Article 5 - Of the Ministry 第5條-部
Article 6 - Of New Obedience 第6條-在新的服從
Article 7 - Of the Church 第7條-教
Article 8 - What the Church Is 第8條-什麼教會
Article 9 - Of Baptism 第9條-洗
Article 10 - Of the Lord's Supper 第10條-在上帝的晚餐
Article 11 - Of Confession 第11條-的懺悔
Article 12 - Of Repentance 第12條-懺
Article 13 - Of the Use of the Sacraments 第13條-使用聖禮
Article 14 - Of Ecclesiastical Order 第14條-在教會秩序
Article 15 - Of Ecclesiastical Usages 第15條-在教會用法
Article 16 - Of Civil Affairs 第16條-民政部
Article 17 - Of Christ's Return to Judgment 第17條-基督的返回判斷
Article 18 - Of Free Will 第18條-自由意志
Article 19 - Of the Cause of Sin 第19條-事業的黃大仙
Article 20 - Of Good Works 第20條-其中的優秀作品
Article 21 - Of the Worship of the Saints 第21條-崇拜聖徒
Article 22 - Of Both Kinds in the Sacrament 第22條-這兩種在聖
Article 23 - Of the Marriage of Priests 第23條-婚姻的神父
Article 24 - Of the Mass 第24條-大
Article 25 - Of Confession 第25條-的懺悔
Article 26 - Of the Distinction of Meats 第26條-的區別的肉製品
Article 27 - Of Monastic Vows 第27條-在寺院誓言
Article 28 - Of Ecclesiastical Power 第28條-在教會的權力
Article 29 - Conclusion 第29條-結

The Confession of Faith的信條

Advanced Information - Full Text 先進的信息-全文

Which Was Submitted to His Imperial Majesty Charles V這是提交給他的帝國查理五世陛下
At the Diet of Augsburg in the Year 1530在奧格斯堡國會在1530年新年
by Philip Melanchthon, 1497-1560由菲利浦梅蘭希通, 1497至1560年

Translated by F. Bente and WHT Dau譯者樓Bente和西隧道

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.最無敵皇帝,奧古斯都愷撒,上帝的大多數克萊門特:由於您的帝國陛下召見國會帝國在這裡奧格斯堡審議有關措施,防止土耳其人,認為最殘暴,遺傳,和古老的敵人,基督教的姓名和宗教,以何種方式,即有效地承受他的憤怒和攻擊的堅強和持久的軍事條款,然後也涉及糾紛在這個問題上我們神聖的宗教和基督教信仰,在這件事對宗教的意見和判決的當事人可能聽到對方的存在;和審議,體重在我們之間的相互施捨,寬容,和善良,以便後,取消和糾正這種事情所受到的待遇和理解不同的方式在著作一方,這些問題可以得到解決,並帶回了一個簡單的真理和基督教的和諧,這為今後一個純粹的和真正的宗教可能是擁護和保持我們,我們大家都在一個基督,做了他的戰鬥,所以我們可也生活在團結,和諧的一個基督教教會。

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.而因為我們,以下選和王子,與其他國家與我們一道,被稱為上述飲食一樣,其他選民,王子,以及房地產,在服從遵守帝國的任務,我們必須及時到奧格斯堡,而且-我們做什麼並不是說作為吹噓-我們是第一批到這裡來。

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,因為即使在這裡奧格斯堡在一開始的飲食,您的帝國陛下造成擬建議選民,王子,以及其他房地產帝國,除其他外,該莊園的幾個帝國,強度帝國法令,應規定並提交其意見和判決書中的德國和拉丁語,因為在接下來的星期三,答案是給你的帝國陛下,適當審議後,我們將提出我們的文章自白我們的一方在下週三,因此,在服從您的帝國國王陛下的願望,我們提議,在這個問題上的宗教,我們的自白傳教士和我們自己,表現出何種方式的理論從聖經和純天主的聖言一直到這個時候規定了我們的土地, dukedoms ,領地,城市,並教導我們的教堂。

And if the other Electors, Princes, and Estates.如果其他選民,王子,和莊園。 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.帝國將按照上述帝國主張,本類似的著作,即,在拉丁美洲和德國,使他們的意見在這個問題上的宗教,我們的王子和朋友上述情況,在這裡你的帝國陛下,我們最克萊門特勳爵準備關於授予友好一切可能的途徑和方法,以便我們可以走到一起,就這可能是光榮地完成,而且這個問題上我們之間雙方正在討論的和平攻勢爭鬥,紛爭,由上帝的幫助,可能會取消,並帶回一個真正喈宗教;因為我們大家都在一個基督和做鬥爭下他,我們應該承認一個基督之後,你的男高音帝國陛下的法令,一切應該按照真理的上帝,這是什麼,最熱切的祈禱,我們乞求上帝。

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.然而,關於其餘的選民,王子,以及房地產,誰構成的其他部分,如果沒有取得任何進展應該,也有些結果要達到這一治療的原因後,對宗教的方式,您的帝國國王陛下明智認為,應處理和治療,即通過這種相互介紹的著作和平靜賦予我們之間的合作,我們至少離開你清楚地證明,我們在這裡沒有明智的阻礙來自任何可能帶來基督教和諧, -如可與上帝的影響和良好的良心, -這也是您的帝國國王陛下和明年,其他選民和房地產帝國,以及所有誰是感動,真誠的熱愛和對宗教的熱情, ,誰將使一個公正的聽證會這一問題,將慷慨地屈尊注意和了解這個從這個信條我們和我們的同事。

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.您的帝國陛下還,不僅一次,但常常慷慨標誌著向選民王子,和房地產帝國,並在國會舉行的尖塔公元1526年,根據你的形式帝國的指示,並委託給和規定,導致必須指出,並公開宣布,陛下,在處理這件事的宗教,為某些原因,被指控在陛下的名字,不願意作出決定,並不能確定什麼,但陛下將努力利用陛下的辦公室與羅馬教皇召開總理事會。 The same matter was thus publicly set forth at greater length a year ago at the last Diet which met at Spires.同一事項的公開,因此提出更詳細一年前在最後舉行的國會在尖塔。 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.有您的帝國陛下,通過殿下費迪南德,波希米亞國王和匈牙利,我們的朋友和克萊門特主,以及通過演講和帝國專員造成這一點,除其他事項外,應提交:即您的帝國陛下已採取的通知;和思考,解決陛下的代表在帝國和帝國總統和輔導員,並從其他Legates莊園召開Ratisbon ,關於要求對安理會的,而且您的帝國陛下也認為這是權宜之計召開一次理事會; ,以及您的帝國陛下並不懷疑羅馬教皇可誘導舉行總理事會,因為該事項予以調整您的帝國之間陛下和羅馬教皇已接近達成協議和基督教和解;因此,您的帝國陛下他所指,他將努力確保行政教宗說,同意召開,連同您的帝國陛下總理事會等,將刊登盡快信件將被發出。

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.如果結果,因此,應該是我們之間的分歧和其他各方在這一問題上的宗教不應該在友好和慈善定居,然後在此之前,您的帝國陛下我們提供的一切服從,除了我們已經做了,我們都將出現和捍衛我們的事業在這樣一個總的,免費基督教協進會,召開有一直喈行動和協議的選票在所有帝國日糧期間舉行陛下的統治地位,對部分選民,王子,和其他不動產的帝國。 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. 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.大會的總理事會,並在同一時間到您的帝國國王陛下,我們有,甚至在此之前,在適當的方式和形式的法律,給自己提出上訴,並在這個問題上,迄今為止最大也是最嚴重。要這一呼籲,以您的帝國國王陛下和安理會,我們仍然堅持,我們也不打算,也不會有可能對我們來說,放棄它的這個或任何其他文件,除非我們之間的問題和其他方面,根據對男高音的最新帝國引文應友好和慈善解決,減輕,並提請基督教和諧;和關於這一點,我們甚至在這裡莊嚴和公開作證。

Article I: Of God.第一條:上帝。

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.我們的教會,共同同意,不教,該法令的尼西亞會議關於統一的神聖本質和關於三個人,是真實的,要相信沒有任何懷疑,也就是說,有一個神聖的本質這是所謂的和這是上帝:永恆的,沒有機構,沒有備件,無限的力量,智慧和善良,生產和保存的所有東西,有形和無形的; ,但有三種人,同樣的本質和力量,誰也coeternal ,父親的兒子,和聖靈。 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.與“人” ,他們使用的父親用它,以顯示,而不是一部分或在另一質量,但它生存的本身。

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.他們譴責一切歪理邪說已經出現了針對這一規定,作為Manichaeans ,誰承擔的兩個原則,一個良好和其他邪惡,也是華倫提努派, Arians , Eunomians ,伊斯蘭教,以及所有這些。 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.他們還譴責Samosatenes ,新與舊,誰,認為只有一個人, sophistically和impiously認為, Word和聖靈沒有明顯的人,但“詞”標誌著一個口語詞,和“精神”標誌著運動中創建的東西。

Article II: Of Original Sin.第二條: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,他們教,自秋季亞當所有男女生在自然的方式出生罪孽,也就是說,不害怕上帝,沒有上帝的信任,並concupiscence ; ,而且這種疾病,或原產地,是真正的罪過,即使是現在譴責和永恆的死亡使那些沒有通過再次出生的洗禮和聖靈。

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.他們譴責Pelagians和其他誰否定原來的墮落是罪孽,以及誰,模糊的榮耀基督的優點和好處,認為男人可以是合理的上帝面前,他自己的力量和理智。

Article III: Of the Son of God.第三條:在上帝的兒子。

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,他們教的字,就是上帝的兒子,並承擔人類的本性在子宮內的聖母保佑,因此,有兩個性質,神聖和人力,責成中不可分割的一個人,一個基督,真正的上帝和真正的男人,誰出生的聖母,真正遭受被釘在十字架上,死了,埋葬,他可能和解的父親告訴我們,是一種犧牲,不僅為原來的負罪感,而且也為所有實際罪孽的男人。

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.他還下降到地獄,真正再次上升的第三天;後,他躋身天堂,他可能坐在右手的父親,永遠統治和統治所有動物,並認可他們,他相信,通過發送聖靈到他們的心,以法治,舒適性,加快他們,為他們辯護的魔鬼和權力的罪孽。

The same Christ shall openly come again to judge the quick and the dead, etc., according to the Apostles' Creed.同樣的基督應公開再來判斷迅速,死亡等,根據使徒信經。

Article IV: Of Justification.第四條: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,他們教,男人是沒有道理的上帝面前自己的實力,長處,或工程,但可以自由合理的上帝的份上,通過信仰,當他們認為,這是有利於接收,而且他們的罪孽是原諒的基督的緣故,誰,通過他的逝世,使我們感到滿意的罪孽。 This faith God imputes for righteousness in His sight.這信仰上帝imputes正義在他的視線。 Rom.光碟。 3 and 4.第3和第4 。

Article V: Of the Ministry.第五條:該部。

That we may obtain this faith, the Ministry of Teaching the Gospel and administering the Sacraments was instituted.我們可以得到這個信念,內政部福音教學和管理聖禮制度。 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.對於通過Word和聖禮,通過文書,聖靈是,誰的作品的信念;的時間和地點隨意上帝,在他們聽到福音,即,即上帝,而不是為我們自己的優點,但對於基督的起見,這些理由誰相信他們收到到寬限期為基督的緣故。

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.他們譴責Anabaptists和其他誰認為聖靈是男人的外部Word中,通過他們自己的準備工作和工程。

Article VI: Of New Obedience.第六條:新的服從。

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,他們教的信念,這必將帶來良好的成果,這是必要做好工程指揮的上帝,因為上帝的旨意,但我們不應該依賴於這些作品,值得上帝面前的理由。 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.為緩解的罪孽和逮捕的理由是由信仰,也了基督的聲音證明:當你們應做所有這些事情,說:我們是無利可圖的公務員。 Luke 17, 10.盧克17日, 10 。 The same is also taught by the Fathers.同樣,也告訴了父親。 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.對於劉漢銓說:這是上帝的祝聖,他認為誰在基督保存,自由得到緩解的罪孽,沒有作品,由單獨的信念。

Article VII: Of the Church.第七條:教會。

Also they teach that one holy Church is to continue forever. The Church is the congregation of saints, in which the Gospel is rightly taught and the Sacraments are rightly administered.此外,他們教的一個神聖的教會是永遠繼續下去。教會是教會的聖人,其中福音是正確的教和聖事是正確的管理。

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.和真正的團結,這是教會同意足夠的理論福音和管理聖禮。 Nor is it necessary that human traditions, that is, rites or ceremonies, instituted by men, should be everywhere alike.這也不是必要的,人類的傳統,也就是說,禮儀或儀式,由男性制定,應該到處都。 As Paul says: One faith, one Baptism, one God and Father of all, etc. Eph.正如保羅說:一個信念,一個洗禮,一個上帝和父親的一切,等等厄。 4, 5. 4 , 5 。 6. 6 。

Article VIII: What the Church Is.第八條:什麼教會。

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.雖然教會的正確是教會的聖人和真正的信徒,但是,因為在此生活的許多偽善和邪惡的人混條文,它是合法使用聖禮管理的邪惡的人,根據基督的話說:在文士和法利賽人坐在摩西座位,馬特等。 23, 2. 23日, 2 。 Both the Sacraments and Word are effectual by reason of the institution and commandment of Christ, notwithstanding they be administered by evil men.無論是聖禮和Word是有效的因機構和基督的誡命,儘管他們是由邪惡的人。

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.他們譴責多納徒派,而這種喜歡,誰否認它是合法使用該部邪惡的人在教會,誰想到部邪惡的人將無利可圖並沒有效果。

Article IX: Of Baptism.第九條:洗禮。

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.的洗禮,他們教,這是必要的救助,並通過提供洗禮的恩典的上帝,這孩子是誰的洗禮,正在向上帝通過收到的洗禮到上帝的恩典。

They condemn the Anabaptists, who reject the baptism of children, and say that children are saved without Baptism.他們譴責Anabaptists ,誰拒絕接受洗禮的兒童,並說,兒童是保存的洗禮。

Article X: Of the Lord's Supper.第十條:在上帝的晚餐。

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.晚餐的上帝,他們教的身體和基督的血是真正的本,並分發給那些誰吃晚餐的上帝,他們反對那些教除外。

Article XI: Of Confession.第十一條:認罪。

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.供認,他們教的私人赦免應該留在教堂,雖然在供詞列舉了所有的罪孽是沒有必要的。 For it is impossible according to the Psalm: Who can understand his errors?因為它是不可能根據詩篇:誰可以理解他的錯誤? Ps.素。 19, 12. 19日, 12 。

Article XII: Of Repentance.第十二條:懺悔。

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.懺悔,他們教,對於那些誰下降的洗禮後,有緩解的罪孽時,他們convertedand ,教會應該傳授赦免那些從而返回懺悔。 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.現在,包括適當的懺悔這兩個部分組成:其一是痛悔,也就是恐怖懲戒的良知通過知識的罪孽,另一個則是信心,這是出生的福音,或赦免,並認為基督的緣故,罪惡的寬恕,舒適的良知,並提供從恐懼。 Then good works are bound to follow, which are the fruits of repentance.然後,良好的工程必須遵守,這是水果的懺悔。

They condemn the Anabaptists, who deny that those once justified can lose the Holy Ghost.他們譴責Anabaptists ,誰否認這些理由可以再次失去了聖靈。 Also those who contend that some may attain to such perfection in this life that they cannot sin.這些誰也認為,有些人可能會達到這種完美在此生活,他們不能罪孽。

The Novatians also are condemned, who would not absolve such as had fallen after Baptism, though they returned to repentance.該Novatians也有譴責,誰不能免除,如減少之後的洗禮,但他們返回懺悔。

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.他們還拒絕誰不教的緩解的罪孽通過信仰來指揮,但值得我們滿意的寬限期通過我們自己的。

Article XIII: Of the Use of the Sacraments.第十三條:使用聖禮。

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.使用聖禮,他們教的是祝聖禮,不僅將標誌著職業男性,而是將標誌和證詞上帝的意志對我們來說,提起喚醒,並確認在這些信仰誰使用它們。 Wherefore we must so use the Sacraments that faith be added to believe the promises which are offered and set forth through the Sacraments.何故如此,我們必須使用聖禮,信仰被添加到相信的承諾,並提供規定的聖禮。

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,他們譴責那些誰教的聖禮辯護的外向行為,誰不教,在使用聖禮,信仰認為,這是寬恕的罪孽,是必要的。

Article XIV: Of Ecclesiastical Order.第十四條:教會的秩序。

Of Ecclesiastical Order they teach that no one should publicly teach in the Church or administer the Sacraments unless he be regularly called.教會的命令,他們告訴我們,任何人都不應公開教在教會或管理的聖禮,除非他經常要求。

Article XV: Of Ecclesiastical Usages.第十五條:教會的慣例。

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.慣例在教會他們教那些應該遵守它可以看到沒有罪惡,而且是有利可圖的祂安寧和良好秩序的教會,特別是神聖的天數,節日等。

Nevertheless, concerning such things men are admonished that consciences are not to be burdened, as though such observance was necessary to salvation.然而,關於這些事情男人的良知告誡不應該的負擔,因為儘管這種遵守是必要的拯救。

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. 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.他們還告誡人類傳統的建立,以和解的上帝,值得寬限期,並作出滿意的罪孽,反對福音和理論的信念。何故誓言和傳統的肉類和天等,建立值得寬限期並作出滿意的罪孽,是無用的,違反了福音。

Article XVI: Of Civil Affairs.第十六條:民政部。

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,他們教的合法民間條例是好的作品,上帝,這是正確的基督徒承擔民事辦公室,擔任法官,來判斷問題的帝國和其他現有的法律,公正裁決的懲罰,使在短短的戰爭,充當士兵,以使法律合同,擁有財產,使宣誓時所需要的法官,娶了妻子,得到的婚姻。

They condemn the Anabaptists who forbid these civil offices to Christians.他們譴責誰Anabaptists禁止這些民間辦事處,以基督徒。

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.他們還譴責那些誰不完美的地方在福音的恐懼上帝的信仰,但在放棄民間辦事處,為福音教一個永恆的正義之心。 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.同時,它不會破壞該國或家庭,但非常需要它們被保存上帝的法令,並實行慈善機構等條例。 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,基督徒一定的約束服從自己的法官和法律,只有當保存命令罪;當時他們應該服從上帝而不是男人。 Acts 5, 29.行為5 , 29 。

Article XVII: Of Christ's Return to Judgment.第十七條:基督的返回判斷。

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,他們教的是,在完善的世界基督將會出現判斷和提高了所有死亡;他將給予虔誠和選舉永恆的生命和永恆的快樂,但ungodly男人和魔鬼譴責他將被折磨無末端。

They condemn the Anabaptists, who think that there will be an end to the punishments of condemned men and devils.他們譴責Anabaptists ,誰認為有將結束懲罰的譴責男人和魔鬼。

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.他們還譴責別人誰正在蔓延某些猶太人的意見,前復活死者的虔誠應採取佔有王國的世界,到處ungodly被壓制。

Article XVIII: Of Free Will.第十八條: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.自由意志,他們告訴我們,人的意志有自由選擇民間正氣,和工作的事情受的原因。 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.但它沒有權力,沒有聖靈,工作的正義的上帝,這是正義的精神;因為男子receiveth自然的事情沒有精神的上帝, 1肺心病。 2,14; but this righteousness is wrought in the heart when the Holy Ghost is received through the Word. 2,14 ;但這是正義造成的心臟時,聖靈是通過收到的Word 。 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.這些東西是說許多的話,奧古斯丁在他的Hypognosticon ,圖書三:我們給予所有男女有自由意志,自由,因為它已經判決的理由;不,這是從而能,沒有上帝,要么開始,或至少完成奧特有關的事情交給上帝,但只有在這一工程的生命,無論是好或邪惡。 "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”我呼籲這些作品從春天的良好性質,如願意勞動力在外地,吃飯,喝酒,有一個朋友,自己的衣服,蓋房子,娶了妻子,以養牛,學習潛水有益的藝術,無論好或涉及本的生活。 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.對於所有這些事情也不是沒有依賴於普羅維登斯的上帝啊,他並通過他它們是和他們的福祉。 "Evil" I call such works as willing to worship an idol, to commit murder, etc. “惡”我呼籲這些作品作為願意崇拜的偶像,謀殺等

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."他們譴責Pelagians和其他人,誰教,沒有聖靈,由權力的性質,僅我們能夠熱愛上帝高於一切;也這樣做上帝的誡命作為觸摸“的實質行為。 ” 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.因為,雖然性質是可以的方式做外向型的工作, (因為它是能夠保持手從盜竊和謀殺罪) ,但它不能產生內向的動議,如恐懼上帝,對上帝的信仰,貞操,耐心,等

Article XIX: Of the Cause of Sin.第十九條:事業的罪惡。

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.事業的罪惡,他們教的是,雖然上帝沒有創造和保持的性質,但事業的罪孽是意志的邪惡,就是魔鬼和ungodly男子將,外援的上帝,把自己從上帝作為耶穌說,約翰8 , 44 :當他speaketh一個謊言,他speaketh自己。

Article XX: Of Good Works.第二十條:好的作品。

Our teachers are falsely accused of forbidding good Works.我們的教師是誣告禁止的優秀作品。 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.他們的出版著作的十誡,以及其他類似進口,見證,他們教的良好目的,涉及所有財產和責任的生活,什麼莊園的生活和工作的每一個要求是令人高興的上帝。 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.關於這些事情傳教士在此任教,但很少,並敦促只有幼稚的和不必要的工程,特別是神聖的天數,特別是齋戒,團,朝聖,服務榮譽聖人,使用rosaries ,修道,而且這種喜歡。 Since our adversaries have been admonished of these things, they are now unlearning them, and do not preach these unprofitable works as heretofore.由於我們的對手已經告誡這些事情,他們現在忘掉他們,不宣揚這些無利可圖的作品在此。 Besides, they begin to mention faith, of which there was heretofore marvelous silence.此外,他們開始提到的信仰,其中有迄今為止了不起的沉默。 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.他們教導我們有理由不能只,但他們conjoin誠意和作品,說我們是有道理的誠意和作品。 This doctrine is more tolerable than the former one, and can afford more consolation than their old doctrine.這一理論是更不能容忍比前一個,並能夠負擔得起更多的安慰比他們的舊學說。

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,有關的理論的信仰,這應該是一個主要的教會,已經躺這麼久不明,因為所有需要的補助金必須有最深切的沉默在他們的說教關於正義的信念,而只理論處理工程中的教堂,我們的教師已指示有關教會信仰如下: -

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.首先,我們的工作不能調和上帝或值得原諒的罪孽,寬限期,並說明理由,但我們取得這個只有通過信仰時,我們認為,我們贊成把收到的基督的緣故,誰就有已經提出了調解和和解1蒂姆。 2, 6, in order that the Father may be reconciled through Him. 2 , 6 ,為了使父親可能是通過他核對。 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.誰,因此,相信他的作品的優點寬限期,鄙視的優點和優雅的基督,並尋求一種沒有上帝基督,人類的力量,但耶穌說他自己:我的路,真相,以及生命。 John 14, 6.約翰14日, 6 。

This doctrine concerning faith is everywhere treated by Paul, Eph.關於這一理論的信仰是到處治療保羅,厄。 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日, 8日:通過寬限期是你們挽救信仰; ,並沒有你們,這是上帝的禮物,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.和任何一個,否則應巧妙地說,一個新的解釋,保羅已經制定的我們來說,這是整個問題所支持的證詞的父親。 For Augustine, in many volumes, defends grace and the righteousness of faith, over against the merits of works.對於奧古斯丁,在許多卷,寬限期和捍衛正義的信念,在對案情的作品。 And Ambrose, in his De Vocatione Gentium, and elsewhere, teaches to like effect.和劉漢銓,在他的德Vocatione Gentium ,和其他地方任教喜歡的效果。 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他說如下:贖回的基督的血將成為價值不大,也不會在優越的人的作品取代了上帝的憐憫,如果理由,這是造成通過的寬限期,是由於去的是非曲直之前,以便,而不是免費的禮物的捐助,但由於獎勵的勞動者。

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,儘管這一理論是鄙視的經驗,但敬畏上帝和焦慮的良知發現的經驗,它帶來最大的安慰,因為良心不能定為通過其他任何工程,但只有通過信仰,當他們採取確保地面為基督的緣故,他們有一個調和的上帝。 As Paul teaches Rom.如保羅教導光盤。 5, 1: Being justified by faith, we have peace with God. 5 , 1 :作為合理的信念,我們有和平與上帝。 This whole doctrine is to be referred to that conflict of the terrified conscience, neither can it be understood apart from that conflict.這是整個理論被稱為這一衝突的恐懼良心,既不能被理解除了這一衝突。 Therefore inexperienced and profane men judge ill concerning this matter, who dream that Christian righteousness is nothing but civil and philosophical righteousness.因此,缺乏經驗和世俗的男女法官虐待關於這個問題,誰夢想,基督教義只不過是民間和哲學正氣。

Heretofore consciences were plagued with the doctrine of works, they did not hear the consolation from the Gospel.迄今為止被困擾的良知與理論的作品,他們沒有聽到安慰的福音。 Some persons were driven by conscience into the desert, into monasteries hoping there to merit grace by a monastic life. Some also devised other works whereby to merit grace and make satisfaction for sins.有些人的良知驅動的沙漠,到寺廟希望有值得寬限期的寺院生活。有些還設計了其他工程,即值得的寬限期,使滿意的罪孽。 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,非常非常需要治療的,並重申,這一學說的信仰基督,以期焦慮的良知不應該沒有安慰,但他們可能知道,恩典和寬恕的罪孽和理由被逮捕的基督信仰。

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.男子也告誡,這裡的“信仰”並不意味著僅僅是知識的歷史,如在ungodly和魔鬼,但標誌著一個信仰認為,不僅是歷史,而且還影響歷史-即,這條:免除罪孽,即,我們已經寬限期,義,和寬恕的罪孽通過基督。

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.現在,他知道,他父親給他親切通過基督,真正知道上帝,他也知道,上帝照顧他,並呼籲上帝;一句話,他是沒有上帝,為異教徒。 For devils and the ungodly are not able to believe this Article: the forgiveness of sins.為魔鬼和ungodly無法相信,這條:免除罪孽。 Hence, they hate God as an enemy, call not upon Him, and expect no good from Him. 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.因此,他們仇恨上帝視為敵人,不是要求他,並期望沒有好他。奧古斯丁也admonishes他的讀者就改為“誠意” ,並教導我們的“誠信”是公認的聖經沒有這樣的知識作為在ungodly ,但信心遊戲機和鼓勵嚇壞了一點。

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,它告訴我們,有必要做的優秀作品,而不是我們應該值得信任的寬限期,但因為它是上帝的意志。 It is only by faith that forgiveness of sins is apprehended, and that, for nothing.這是唯一的信念,寬恕的罪孽是逮捕,而且沒有意義。 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.因為信仰的聖靈是收到的,心是重新賦予了新的感情,以便能帶來良好的工程。 For Ambrose says: Faith is the mother of a good will and right doing.對於劉漢銓說:信仰是母親的良好意願和權利這樣做。 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.對於人的權力沒有聖靈充滿ungodly感情,而且太弱,無法做工程,良好的上帝的視線。 Besides, they are in the power of the devil who impels men to divers sins, to ungodly opinions, to open crimes.此外,他們在權力的魔鬼誰迫使男子跳水的罪孽,以ungodly意見,以開放的罪行。 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.這是我們可能會看到的哲學家,誰,但他們努力地生活一個誠實的生活可能不會成功,但玷污了許多開放的罪行。 Such is the feebleness of man when he is without faith and without the Holy Ghost, and governs himself only by human strength.這是弱智的人當他是沒有誠意和沒有聖靈,並規範自己只有通過人類的力量。

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,隨時可以看到,這一理論是不被落案控以禁止的優秀作品,而是更多地受到讚揚,因為它表明我們如何能夠做好工作。 For without faith human nature can in no wise do the works of the First or of the Second Commandment.沒有信仰的人的本性可以在任何明智的工程做的第一或第二誡命。 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.沒有信仰並不呼籲上帝,也不指望什麼上帝,也不承擔交叉,但要求,並相信中,男子的幫助。 And thus, when there is no faith and trust in God all manner of lusts and human devices rule in the heart.因此,如果沒有信心和信任上帝的各種形式的lusts和人力設備統治的心臟。 Wherefore Christ said, John 16,6: Without Me ye can do nothing; and the Church sings:何故耶穌說,約翰16.6 :沒有我你們可以什麼也不做;和教會唱的:

Lacking Thy divine favor,沒有你的神聖的贊成票,
There is nothing found in man,沒有任何人發現,
Naught in him is harmless.化為泡影,他是無害的。

Article XXI: Of the Worship of the Saints.第二十一條:崇拜的聖人。

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.崇拜的聖人,他們教的記憶聖人可定擺在我們面前,我們可以按照自己的信仰和良好的工作,根據我們的要求,作為皇帝可能效法大衛,使戰爭,趕走土耳其人從他的國家;無論是國王。 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.但聖經教導不能援引聖人或要求幫助的聖人,因為它集擺在我們面前的一個基督調解,和解,大祭司,並Intercessor 。 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.他要禱告,並已承諾,他將聽取我們的祈禱,這禮拜他同意上述所有,即,在所有的苦難,他呼籲,約翰一書2 , 1 :如果任何人犯罪,我們有律師的父親,等等

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.這是對我們的心學說,其中可以看出,沒有任何不同,聖經,或從天主教教會,或從羅馬教會已知其作家。 This being the case, they judge harshly who insist that our teachers be regarded as heretics.在這種情況下,他們判斷誰堅持嚴厲,我們的教師被視為異端。 There is, however, disagreement on certain Abuses, which have crept into the Church without rightful authority.然而,對某些分歧行為,已悄悄進入教會沒有應有的權威。 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.而即使在這些,如果有一些差異,應該有適當的lenity的一部分主教承擔同我們的原因進行了懺悔,我們現在已經審查; ,因為即使是規不那麼嚴重,要求在同一儀式各地,無論在任何時候,有禮儀的所有教堂是相同的; ,雖然我們中間,在很大程度上是古老的儀式是認真觀察。 For it is a false and malicious charge that all the ceremonies, all the things instituted of old, are abolished in our churches.因為它是一種虛假和惡意收費,所有的儀式,所有的事情提起歲,是取消了我們的教堂。 But it has been a common complaint that some abuses were connected with the ordinary rites. These, inasmuch as they could not be approved with a good conscience, have been to some extent corrected.但是,它一直是共同的投訴,有些行為都與普通的儀式。這些,因為他們不能得到批准具有良好的良心,已經在一定程度上糾正。


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.因為,那麼,我們的教會在沒有異議的文章從信仰天主教教會,但只有省略一些侵犯,是新的,並已被錯誤地接受了腐敗的時代,相反的意圖規,我們祈禱,你的帝國陛下將欣然聽到什麼都改變了,什麼原因沒有人強迫遵守那些侵害自己的良心。 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.也不應您的帝國陛下認為,這些誰,為了激發仇恨的男人對我們而言,散發奇怪的誹謗的人。 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.從而激發了心中的好男人,他們首先考慮的機會這場爭論,現在奮鬥,由同一藝術,增加不和諧。 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.為您的帝國陛下無疑將發現的形式,理論和儀式與我們並非如此不能容忍的,因為這些ungodly和惡意的男人代表。 Besides, the truth cannot be gathered from common rumors or the revilings of enemies.此外,真理不能被收集從普通謠言或revilings的敵人。 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斷,什麼將有助於更好地維護尊嚴的儀式,並滋養崇敬和虔誠奉獻的人比,如果儀式,觀察正確的教堂。

Article XXII: Of Both Kinds in the Sacrament.第二十二條:這兩種在聖。

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.在俗人給出這兩種在聖主的晚餐,因為這使用了誡勳爵在馬特。 26, 27: Drink ye all of it, where Christ has manifestly commanded concerning the cup that all should drink. 26日, 27日:飲料業全部,而基督有明顯的指揮有關的杯子,所有應該喝酒。

And lest any man should craftily say that this refers only to priests, Paul in 1 Cor.和任何人,否則應巧妙地說,這只是指神父,保羅在1肺心病。 11,27 recites an example from which it appears that the whole congregation did use both kinds. 11,27叨唸一個例子看來,整個教會也使用兩種。 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.這一使用率一直保持在教會,也不是知道什麼時候,或由他們的權力,這是改變;雖然提到樞機主教庫薩的時候獲得批准。 Cyprian in some places testifies that the blood was given to the people. The same is testified by Jerome, who says: The priests administer the Eucharist, and distribute the blood of Christ to the people.塞浦路斯在一些地方證明,血液交給了人民。同樣證明了杰羅姆,誰說:管理的神父聖體,並散發基督的血的人。 Indeed, Pope Gelasius commands that the Sacrament be not divided (dist. II., De Consecratione, cap. Comperimus).事實上,教皇格拉西命令,在聖不除以( dist.二。 ,德Consecratione ,帽。 Comperimus ) 。 Only custom, not so ancient, has it otherwise. 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).只有習俗,並非如此古老,它並非如此。但顯而易見的是,任何習俗介紹了對上帝的誡命是不能容許的規證人( dist.三。 ,帽。 Veritate ,和以下各章) 。 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,這一習俗已收到,不僅是對聖經,而且是對舊規的例子教會。 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,如果任何傾向於使用這兩種聖,他們不應該被強迫與進攻,以他們的良知不這樣做。 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.因為分裂的聖不同意本條例的基督,我們習慣於省略遊行,這一直被使用。

Article XXIII: Of the Marriage of Priests.第二十三條:婚姻的牧師。

There has been common complaint concerning the examples of priests who were not chaste.已有共同申訴的例子神父誰不純潔。 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.出於這一原因也庇護據報導說,有一定的原因,為什麼婚姻是帶走神父,但有遠重的原因應該還給;如此普拉提納寫道。 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.自因此,我們希望神父,以避免這些公開的醜聞,他們結婚的妻子,和教授,這是對他們的合法合同婚姻關係。 First, because Paul says, 1 Cor.第一,因為保羅說, 1肺心病。 7, 2. 7 , 2 。 9: To avoid fornication, let every man have his own wife. 9 :為了避免私通,讓每個人有自己的妻子。 Also: It is better to marry than to burn. Secondly Christ says, Matt.又:這是更好地結婚,而不是燃燒。第二基督說,馬特。 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. Nor is it in man's power, without a singular gift and work of God, to alter this creation. 19,11 :所有男人不能接受這種說法,在他任教的是,並非所有男性適合領導一個單身生活;為上帝創造人類的生育,將軍1 , 28 。也不是在人的權力,沒有一個獨特的禮物和上帝的工作,以改變這種創造。 [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. [供這是明顯的,許多人交待,沒有良好的,誠實的,純潔的生活,沒有基督教,真誠,正直的行為已造成(從未遂) ,但可怕,可怕的動盪和折磨的良心一直感到許多,直到結束。 ]因此,這些誰不適合領導一個單一的生活應該合同婚姻關係。 For no man's law, no vow, can annul the commandment and ordinance of God.對於任何人的法律,沒有誓言,可以取消誡命和法令的上帝。 For these reasons the priests teach that it is lawful for them to marry wives.出於這些原因,神父教,這是對他們合法結婚的妻子。

It is also evident that in the ancient Church priests were married men.同樣明顯的是,在古老的教堂神父已婚男子。 For Paul says, 1 Tim.保羅說, 1蒂姆。 3, 2, that a bishop should be chosen who is the husband of one wife. 3 , 2 ,一個主教應選擇誰是丈夫的妻子。 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.在德國,四百年前的第一時間,神父暴力強迫導致一個單一的生命,誰確實提供了這種反抗的大主教馬揚斯,當即將公佈教宗的法令,關於這個問題,幾乎喪生動盪提出了憤怒的牧師。 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,惡劣的是處理這個問題,不僅有禁止結婚的未來,而且現有的婚姻四分五裂相反,一切法律,神聖和人力,甚至相反的規本身,不僅由教皇,但最有名的Synods 。 [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,許多敬畏上帝和聰明人在高台被稱為經常都表示疑慮,這種強迫獨身,並剝奪男性的婚姻(其中上帝已制定和左自由人)從來沒有產生任何好的結果,但帶來許多偉大的和邪惡的罪惡和許多不公正。 ]

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.也看到,隨著世界老齡化,人的本質是逐步減弱,這是很好地防範,沒有更多的惡習竊取到德國。

Furthermore, God ordained marriage to be a help against human infirmity.此外,結婚晉牧上帝是一個對人類幫助體弱多病。 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.該規例自己說,舊的嚴謹現在應該然後在後者的時候,要放鬆,因為男人的弱點;它是希望還進行了在這一問題上。 And it is to be expected that the churches shall at some time lack pastors if marriage is any longer forbidden.這是可以預期,教會應在一段時間內,如果缺乏牧人的婚姻不再是被禁止的。

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.但是,上帝的誡命是有效的,而自訂的教會是眾所周知的,而不純獨身的原因很多醜聞, adulteries ,和其他犯罪行為值得處罰的公正法官,但它是一個了不起的事情,在沒有更多的比殘酷行使對結婚的牧師。 God has given commandment to honor marriage.上帝給了誡履行婚姻。 By the laws of all well-ordered commonwealths, even among the heathen, marriage is most highly honored.通過法律的所有有序英聯邦,即使是不信教的,婚姻是最榮幸。 But now men, and that, priests, are cruelly put to death, contrary to the intent of the Canons, for no other cause than marriage. Paul, in 1 Tim.但現在男子,而且,牧師,是殘酷了死刑,相反的意圖規,沒有其他原因不是婚姻。保羅,在1蒂姆。 4,3, calls that a doctrine of devils which forbids marriage. 4,3 ,電話,一個學說的魔鬼禁止結婚。 This may now be readily understood when the law against marriage is maintained by such penalties.現在這可能容易理解的法律時,對婚姻是保持這種刑罰。

But as no law of man can annul the commandment of God, so neither can it be done by any vow.但由於沒有法律的人可以撤銷上帝的誡命,所以也不能做任何承諾。 Accordingly, Cyprian also advises that women who do not keep the chastity they have promised should marry.因此,塞浦路斯還建議,婦女誰不保持貞節,他們已答應要結婚。 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.他的話,這些(第一冊,書信十一) :但是,如果他們不願或不能堅持,最好是讓他們結婚,而不是落入他們的消防lusts ;他們應該給予肯定沒有進攻的兄弟姐妹們。

And even the Canons show some leniency toward those who have taken vows before the proper age, as heretofore has generally been the ease.甚至規表現出一定的寬容對那些已採取誰面前發誓適當的年齡,因為在此之前,一般的難易程度。

Article XXIV: Of the Mass第二十四條:大眾

Falsely are our churches accused of abolishing the Mass; for the Mass is retained among us, and celebrated with the highest reverence.虛假是我們的教會被告取消質量;的質量是我們的保留,並慶祝最高的崇敬。 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.幾乎所有的儀式通常還保存,保存的部分成在拉丁美洲是穿插在這裡和那裡與德國讚美詩,其中已加入教人。 For ceremonies are needed to this end alone that the unlearned be taught [what they need to know of Christ].對於儀式需要為此單獨的胸無點墨教[他們需要知道基督] 。 And not only has Paul commanded to use in the church a language understood by the people 1 Cor.並不僅保指揮使用的教堂理解一種語言的人一肺心病。 14,2. 14,2 。 9, but it has also been so ordained by man's law. 9 ,但它也被祝聖的人的法律。 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.人們習慣於參加了聖在一起,如有適合它,這也增加了崇敬和獻身精神的公共崇拜。 For none are admitted except they be first examined.對於沒有被接納,除非他們是第一次審查。 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.人們還建議有關的尊嚴和使用聖禮,多麼偉大的安慰它帶來的良心不安,他們可以學會相信上帝,並期望和要求,他的一切是好的。 [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. [在這方面,他們還就其他指示和教誨虛假的聖餐。 ]這禮拜高興上帝;這種情況下使用的聖孕育真正對上帝的奉獻。 It does not, therefore, appear that the Mass is more devoutly celebrated among our adversaries than among us.它沒有,因此,似乎是大眾更虔誠慶祝我們的對手比我們中間。

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. 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.但顯而易見的是,很長一段時間,這也一直是公眾和最嚴重的投訴都是好男人的群眾已basely褻瀆和適用於施行財富。對於它不是未知多遠這種濫用獲得的所有教堂通過何種方式的男子說,群眾不僅對費或津貼,以及如何慶祝他們的許多違反規例。 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.但保羅嚴重威脅誰處理這些unworthily與聖體聖事時,他說, 1 Cor.11 , 27 :任何人不得吃這種麵包,這杯飲料的上帝, unworthily ,即屬機構和血液的上帝。 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.當,因此,我們的神父告誡有關這一罪惡,民營群眾停止在我們中間,因為幾乎沒有任何私人群眾慶祝除了金錢的緣故。

Neither were the bishops ignorant of these abuses, and if they had corrected them in time, there would now be less dissension.無論是無知的主教對這些行為,如果他們已糾正他們的時間,但現在將減少糾紛。 Heretofore, by their own connivance, they suffered many corruptions to creep into the Church.在此之前,自己的縱容,他們遭受了許多腐敗蔓延到教會。 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.現在,當為時已晚,他們開始抱怨麻煩的教會,而這個干擾已引起僅僅通過這些虐待行為是如此明顯,他們可以不再承擔。 There have been great dissensions concerning the Mass, concerning the Sacrament.有偉大的糾紛關於質量,關於聖。 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.也許,世界正受到懲罰,例如長期持續profanations大眾作為已經不能容忍的教會這麼多世紀的非常男女都是誰能夠並且有義務予以糾正。 For in the Ten Commandments it is written, Ex.對於在十誡是書面的,當然。 20, 7: The Lord will not hold him guiltless that taketh His name in vain. 20日, 7 :上帝不會認為他無罪taketh他的名字都是徒勞的。 But since the world began, nothing that God ever ordained seems to have been so abused for filthy lucre as the Mass.但是,由於世界開始,沒有什麼,上帝都祝似乎已經被濫用,使贓款作為馬薩諸塞州

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. From this has arisen the common opinion that the Mass takes away the sins of the living and the dead by the outward act. 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.也有輿論說,這無限增加私人群眾,即基督,由他的熱情,取得了滿意的原罪,並設立了大眾提供,其中一個應為每日的罪孽, venial和致命的。從這個產生的共同認為,大眾帶走的罪過的生活和死亡的外向行為。然後,他們開始爭議是否為大眾說,許多人高達特殊群眾的個人,而這帶來的無限眾多的群眾。 [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.] [隨著這項工作的人希望獲得來自上帝的一切,他們需要,並同時在基督信仰和真正的崇拜被遺忘了。 ]

Concerning these opinions our teachers have given warning that they depart from the Holy Scriptures and diminish the glory of the passion of Christ.對於這些意見我們的老師給他們警告說,背離聖經和減少的榮耀基督的受難史。 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.基督的激情是一種奉獻和滿意度,而不是原來的只有內疚,而且也為其他所有的罪孽,因為它是書面的希伯來人, 10 , 10 :我們是聖潔通過提供耶穌基督一勞永逸的。 Also, 10, 14: By one offering He hath perfected forever them that are sanctified.此外, 10日, 14日:通過提供一個完善的上帝,他永遠是他們神聖。 [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. Accordingly it is hoped that everybody will understand that this error has not been reproved without due reason.] [這是一個前所未聞的創新,在教會的教導基督的他的逝世不僅取得滿意的原罪,而不是同樣的所有其他罪惡。因此,希望大家會明白,這個錯誤並沒有責備沒有適當的理由。 ]

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.聖經也教導我們,我們有理由通過之前,上帝在基督信仰,當我們認為我們的罪孽是原諒的基督的緣故。 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.現在,如果群眾拿走的罪孽的生活和死亡的外向行為的理由是工作的群眾,沒有信仰,這聖經不允許。

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.但是,耶穌命令我們,盧克22日, 19日:本做紀念,我因此被大眾提起的信念的人誰使用聖應該記住什麼好處獲得通過基督,並歡呼和舒適性焦慮的良知。 For to remember Christ is to remember His benefits, and to realize that they are truly offered unto us. Nor is it enough only to remember the history; for this also the Jews and the ungodly can remember.為了記住基督是要記住他的好處,認識到他們是真正為你們我們。也不是足夠的唯一要記住的歷史;這也為猶太人和ungodly可以記住。 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.何故大眾將用於這一目的,有聖[交流]可以管理他們,有需要的安慰;作為劉漢銓說:因為我始終罪過,我總是感到有義務採取的藥品。 [Therefore this Sacrament requires faith, and is used in vain without faith.] [因此,本聖需要信仰,是用來徒勞沒有信仰。 ]

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.現在, forasmuch的質量就是這樣一個給予的聖餐,我們每一個神聖的共融天,如果任何願望的聖餐,也對其他天,當它是考慮到,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. Chrysostom says that the priest stands daily at he altar, inviting some to the Communion and keeping back others.這一風俗是不是新的教會;的父親格雷戈里面前不提任何私人彌撒,但共同群眾[的共融]他們說話非常。金口說,神父站在他每天都在祭壇上,邀請一些在交流和維持回來等。 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.看來從古代規,一些人慶祝的群眾從他們的所有其他長老和執事收到的屍體,他主;為因此的話尼西亞佳能說:讓執事,根據他們的命令,接受聖靈交流後的長老,從主教或由發起人。 And Paul, 1 Cor.和保羅, 1肺心病。 11, 33, commands concerning the Communion: Tarry one for another, so that there may be a common participation. 11日, 33歲,命令有關聖餐:焦油狀的另一之一,因此,可能有一個共同的參與。

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,大眾已與我們的榜樣,教會,取自聖經和父輩,我們有信心,它不能被拒絕,尤其是因為公開儀式,其中多數是像以前在使用中,有保留;只有一些群眾不同,這是因為非常明顯的侵權行為,並毫無疑問,可能是盈利的減少。 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,即使在最常去的教堂,地下是不是每天都在慶祝,因為三方史(圖書9日,第一章。 33 )證明:在亞歷山大再次,每星期三和星期五聖經閱讀,並闡述醫生他們和所有的事情都做,但莊嚴的儀式共融。

Article XXV: Of Confession.第二十五條:認罪。

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.懺悔的教堂是不廢除在我們中間,因為它不是通常給機構的上帝,除非他們此前已審查和開脫。 And the people are most carefully taught concerning faith in the absolution, about which formerly there was profound silence.和人民是最認真學習有關信仰的赦免,這是以前有深刻的沉默。 Our people are taught that they should highly prize the absolution, as being the voice of God, and pronounced by God's command.我們的人民是教他們應該高度獎金的赦免,被認為是上帝的聲音,並宣告上帝的命令。 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.的力量是關鍵中規定它的美麗和富饒他們提醒什麼偉大的安慰它帶來的良心不安,還需要上帝的信仰相信這種赦免作為一個冠冕堂皇的聲音從天上,而這種信念在基督真正的獲得和得到寬恕的罪孽。 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. Aforetime滿意的過度讚美;的信念和的優點是基督和正義的信念沒有提到;何故,在這一點上,我們的教會絕不是受到指責。 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.為此甚至我們的敵人需要必須承認我們認為,關於懺悔的理論得到了最認真對待和開放奠定了我們的老師。

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?但是,他們的信條教導列舉的罪孽是沒有必要,而且良心不能背負著焦慮,以列舉所有的罪孽,因為這是不可能重新所有的罪孽,因為詩篇證明, 19,13 :誰可以理解他的錯誤? 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日9 :核心是騙人的,誰能夠知道它;但是,如果沒有被原諒的罪孽,除非那些回憶,良心永遠無法找到和平;的很多罪孽,他們既沒有看到也能記住。 The ancient writers also testify that an enumeration is not necessary.古代作家也證明,列舉是沒有必要的。 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." Therefore confess your sins before God, the true Judge, with prayer.對於在法令,引用金口,因此,誰說:我不說你,你應披露自己在公共場所,也不是你自己面前指責他人,但我要你聽誰先知說: “你的自我披露之前上帝。 “因此,承認你的罪孽上帝面前,真正的法官,祈禱。 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].告訴你的錯誤,而不是舌頭,但隨著內存的良知等等,光澤度(悔改的,獨特的。第五章。 Consideret )承認,供認是人權的唯一[不指揮的聖經,但祝教會] 。 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,到了十分有益的赦免,因為這是其他有用的良心,懺悔是保留在我們中間。

Article XXVI: Of the Distinction of Meats.第二十六條:區分的肉製品。

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.這已是普遍說服,而不是人民,而且也對這些教學中的教堂,區別,使肉類,像傳統的男人,是工程有利可圖,值得寬限期,並能作出滿意的罪孽。 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.和這個世界,使思想,顯示出這一點,新的儀式,新訂單,新的神聖天,新的fastings每天都提起,以及教師在教堂沒有確切的這些作品作為一種服務必要的,值得的寬限期,但大大恐嚇男子的良心,如果他們應該忽略這些事情。 From this persuasion concerning traditions much detriment has resulted in the Church.從這一點就說服傳統的損害導致了教會。

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.第一,理論的寬限期和正義的信念一直所掩蓋,這是主要的一部分,福音,而且應該站在為最突出的教會,以便其優點是基督可以及眾所周知,和信仰,認為原諒的罪孽是基督的緣故是崇高遠遠高於工程。 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.何故保羅還規定了最大的壓力本文撇開法律和人權的傳統,以顯示基督教義則是另一回事超過這些作品,即,在信仰的罪孽認為,自由原諒的基督的緣故。 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.但這一學說的保羅已幾乎完全扼殺了傳統,產生了認為,通過區分肉類和類似的服務,我們必須值得寬限期和正義。 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.在治療的懺悔,但沒有提及的信念;只有那些感到滿意的作品闡述;在這些整個懺悔似乎組成。

Secondly, these traditions have obscured the commandments of God, because traditions were placed far above the commandments of God.其次,這些傳統都掩蓋了上帝的誡命,因為傳統被遠遠高於上帝的誡命。 Christianity was thought to consist wholly in the observance of certain holy-days, rites, fasts, and vestures. These observances had won for themselves the exalted title of being the spiritual life and the perfect life.基督教認為,包括完全遵守某些神聖的天數,禮儀,齋戒,並vestures 。這些紀念活動已經為自己贏得了崇高的標題是精神生活的完美人生。 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.同時,上帝的誡命,根據每個人的要求,有沒有榮譽,即父親提出了他的後代,母親承擔的兒童,即王子聯邦管轄, -這些作品佔了世俗和不完善,並遠遠低於那些閃光的紀念活動。 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.這個錯誤,並極大地折磨虔誠的良知,這悲痛,他們被關押在一個不完美的狀態的生活,在婚姻中,在辦公室裡的裁判官;或其他民間ministrations ;另一方面,他們羨慕和僧侶等一樣,和虛假想像,紀念等人更容易接受上帝。

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,傳統帶來了巨大的危險,良心;因為它是不可能使所有的傳統,但判斷這些男子紀念活動是必要的行為的崇拜。 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.格爾森寫道,許多陷入絕望,有些人甚至結束自己的生命,因為他們認為,他們無法滿足的傳統,他們所有的,而沒有聽到任何安慰的正義的信念和寬限期。 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.我們看到, summists收集和神學的傳統,並尋求減輕,即以緩解良知,但他們沒有足夠的解放,但有時糾纏,良知甚至更多。 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.並收集這些傳統,學校和說教已經這麼多被佔領,他們沒有閒暇談一談聖經,並尋求更有利可圖的學說的信仰,跨,希望,尊嚴的民間內政安慰的嚴峻考驗良知。 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,格爾森和其他一些神學家有嚴重抱怨說,這些奮鬥的傳統,他們被阻止並注意更好的一種理論。 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.奧古斯丁也禁止男人的良心應該背負著這樣的紀念活動,並建議Januarius謹慎,他必須知道,他們是必須遵守的事情漠不關心;等都是他的話。

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.何故我們的教師絕不能看成採取了此事貿然或仇恨的主教,因為一些虛假嫌疑人。 There was great need to warn the churches of these errors, which had arisen from misunderstanding the traditions.人們非常需要提醒教會的這些錯誤,它產生誤解的傳統。 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.為福音迫使我們必須堅持在教會的學說的寬限期,和正義的信念; ,但不能被理解,如果男人認為他們值得慶祝的寬限期由他們自己選擇。

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,他們告訴我們,在尊重人權的傳統,我們不能優點寬限期或理由,因此,我們絕不能認為這種行為紀念活動必要的禮拜。 They add hereunto testimonies of Scripture.他們的證詞新增hereunto聖經。 Christ, Matt.基督,馬特。 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日, 3日,捍衛使徒誰沒有發現通常的傳統,但是,顯然涉及到一個問題不是非法的,但無所謂,並有一定的親和力與purifications法,並表示, 9 :徒勞的他們崇拜我的誡命男子。 He, therefore, does not exact an unprofitable service.因此,他沒有確切的一個無利可圖的服務。 Shortly after He adds: Not that which goeth into the mouth defileth a man.不久後,他補充說:當然,我並不是說這goeth到嘴defileth一名男子。 So also Paul, Rom.因此,還保羅,光盤。 14, 17: The kingdom of God is not meat and drink. 14日, 17日:上帝王國的不是肉類和飲料。 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!中校2 , 16 :讓任何人,因此,判斷你在肉類,或喝酒,或在一個神聖的天,或安息日天;還:如果你們死與基督的雛形的世界上,為什麼,彷彿生活在世界上,你們是受法令:觸摸不會,味道沒有,處理不! 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?和彼得說,行為的15 , 10 :為什麼上帝引誘你們把枷鎖後頸部的弟子,這既不我們的父親,也沒有我們能夠承受? But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.但是,我們相信,通過寬限期的主耶穌基督,我們將保存,即使他們。 Here Peter forbids to burden the consciences with many rites, either of Moses or of others.在這裡彼得禁止負擔的良知與許多儀式,無論是摩西或他人。 And in 1 Tim.在1和蒂姆。 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保羅呼籲禁止肉類學說的魔鬼;因為這是對福音提起或做這類作品,它們可能值得我們寬限期,或者雖然基督教不可能存在沒有這種服務的上帝。

Here our adversaries object that our teachers are opposed to discipline and mortification of the flesh, as Jovinian.在這裡我們的對手對象,我們的老師是反對的紀律和屈辱的肉體,作為Jovinian 。 But the contrary may be learned from the writings of our teachers. For they have always taught concerning the cross that it behooves Christians to bear afflictions.但是,相反可能是教訓的著作我們的老師。對於他們總是教導的關於兩岸,它有義務承擔基督徒苦難。 This is the true, earnest, and unfeigned mortification, to wit, to be exercised with divers afflictions, and to be crucified with Christ.這就是真實的,認真的,並慥屈辱,即,將行使潛水員痛苦,並且與基督釘在十字架上。

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,他們還告訴我們,每一個基督徒應該培養和征服自己的身體限制,或身體練習和勞動者的是,無論飽也不slothfulness引誘他罪過,但並不是說我們可能值得寬限期或作出滿意的罪孽的此類演習。 And such external discipline ought to be urged at all times, not only on a few and set days.這種外部的紀律應當敦促在任何時候,不僅是少數幾個和一套天。 So Christ commands, Luke 21, 34: Take heed lest your hearts be overcharged with surfeiting; also Matt.因此,基督命令,盧克21 , 34 :注意,以免你們的心是與surfeiting多;還馬特。 17, 21: This kind goeth not out but by prayer and fasting. 17日, 21日:這種goeth沒有,但通過祈禱和禁食。 Paul also says, 1 Cor.保羅也說, 1肺心病。 9, 27: I keep under my body and bring it into subjection. 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. 9日, 27日:我繼續我的身體並使其服從。在這裡,他清楚地表明,他是按照他的身體下,不值得原諒的罪孽的紀律,但他的身體已經在服從和安裝的精神外,並為履行職責根據他的要求。 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,我們不譴責空腹本身,但傳統處方的某些天,某些肉類,與危險的良知,彷彿這些工程是必要的服務。

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,很多傳統,是保持我們的一部分,這有助於良好秩序的教會,因為命令中的經驗教訓的群眾和首席神聖的天數。 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,在同一時間,男子警告說,這種紀念活動,沒有理由在上帝面前,在這種事情不應該作出罪孽如果他們沒有被忽略的進攻。 Such liberty in human rites was not unknown to the Fathers.這種自由人的禮儀不是未知的父親。 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.對於在東部他們完全可以保持在另一復活節的時間比在羅馬,以及時,考慮到這種差異,羅馬人指責東歐教會的分裂,他們告誡其他人,這樣的慣例不必都無處不在。 And Irenaeus says: Diversity concerning fasting does not destroy the harmony of faith; as also Pope Gregory intimates in Dist.和依說:多樣性空腹不破壞和諧的信念;也教皇格雷戈里親密的距離。 XII, that such diversity does not violate the unity of the Church.十二,這種多樣性並不違反教會合一的。 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].在三方的歷史,圖書9日,許多例子不同的宗教儀式聚集,並聲明如下了:這不是頭腦的使徒制定規則神聖的天數,但鼓吹信仰和神聖的生命, [教信仰和愛] 。

Article XXVII: Of Monastic Vows.第二十七條:修道院的誓言。

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.什麼是教導我們關於寺院誓言,將更好地理解,如果記住了哪些國家的寺廟,以及有多少事情每天都在做這些非常寺院,違反規例。 In Augustine's time they were free associations.在奧古斯丁的時間,他們可以自由協會。 Afterward, when discipline was corrupted, vows were everywhere added for the purpose of restoring discipline, as in a carefully planned prison.後來,當紀律是損壞,發誓到處說的目的是恢復紀律,作為一個經過精心策劃監獄。

Gradually, many other observances were added besides vows.漸漸地,許多其他紀念活動之外又增加了誓言。 And these fetters were laid upon many before the lawful age, contrary to the Canons.這些腳鐐被解僱之前的許多合法年齡,違反規例。

Many also entered into this kind of life through ignorance, being unable to judge their own strength, though they were of sufficient age.許多人還進入這種生活的無知,無法判斷自己的力量,儘管他們足夠的年齡。 Being thus ensnared, they were compelled to remain, even though some could have been freed by the kind provision of the Canons.正因此陷入,他們被迫留,即使一些本來可以釋放的那種規定的規例。 And this was more the case in convents of women than of monks, although more consideration should have been shown the weaker sex.這是更多的情況修道院的婦女比僧侶,但更應考慮已被證明的弱者。 This rigor displeased many good men before this time, who saw that young men and maidens were thrown into convents for a living.這種嚴謹不高興許多很好的男人在這個時候,誰看到,青年男子和少女被扔進修道院的生活。 They saw what unfortunate results came of this procedure, and what scandals were created, what snares were cast upon consciences!他們看到什麼不幸的結果是這個程序,以及如何創建的醜聞,什麼圈套時投了良心! They were grieved that the authority of the Canons in so momentous a matter was utterly set aside and despised.他們痛心的權力規在這樣重大的問題完全是擱置和鄙視。 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.對這些醜惡現象增加了這樣一個信念關於誓言,因為它是眾所周知的,疇昔不高興甚至那些僧侶誰更周到。 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.他們告訴我們,誓言都是平等的,以洗禮,他們告訴我們,通過這樣的生活,他們值得原諒的罪孽和理由在上帝面前。 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,他們說,寺院的生活不僅值得上帝面前正義,但更大的事情,因為它不僅保持戒律,而且所謂的“福音律師。 ”

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,他們認為,男子職業修道遠優於洗禮,該寺院的生活更有價值的是比法官,而不是生活的牧師,而這種喜歡,誰的服務要求按照上帝的命令,而不任何人為的服務。 None of these things can be denied; for they appear in their own books.所有這些事情可以被剝奪;因為它們出現在自己的書籍。 [Moreover, a person who has been thus ensnared and has entered a monastery learns little of Christ.] [此外,一個人誰一直從而陷入並已進入了一個小修道院學習基督。 ]

What, then, came to pass in the monasteries?那麼,到底是什麼來傳遞寺廟? Aforetime they were schools of theology and other branches, profitable to the Church; and thence pastors and bishops were obtained. Aforetime他們學校的神學與其他部門的,有利可圖的教會,再牧師和主教獲得。 Now it is another thing.現在是另一回事。 It is needless to rehearse what is known to all.這是不必要的排練是眾所周知的。 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. Aforetime他們走到一起學習;現在,他們假裝,它是一種生命,值得提起的寬限期和正義;酵母,他們鼓吹,這是一個完美的狀態,他們把它遠遠高於所有其它種類晉牧的生活上帝。 These things we have rehearsed without odious exaggeration, to the end that the doctrine of our teachers on this point might be better understood.這些事情,我們沒有可憎的排練毫不誇張地說,年底的學說我們的教師在這一點上可能會得到更好的理解。

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,關於合同,如婚姻,他們教我們的一部分,這是合法的所有男人誰不適合單身生活,以合同的婚姻,因為誓言不能廢止本條例和上帝的誡命。 But the commandment of God is 1 Cor.但是上帝的誡命是1肺心病。 7, 2: To avoid fornication, let every man have his own wife. 7 , 2 :為了避免私通,讓每個人有自己的妻子。 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. Therefore they do not sin who obey this commandment and ordinance of God.它也不是唯一的戒律,而且還創造和上帝的法令,迫使那些結婚誰不是例外的一個獨特的工作的上帝,按照將軍文字2 , 18 :這是不是好,該名男子應被孤立。因此,他們不信誰服從這一命令和法令的上帝。

What objection can be raised to this?什麼異議可以提出來呢? 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.讓男人讚美的義務許願盡可能名單,但應不會帶來他們通過該取消的誓言上帝的誡命。 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.該教規的權利上是在每一個例外的誓言; [即發誓不具約束力的決定,教宗; ]少得多,因此,這些誓言武力這是對上帝的誡命。

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.現在,如果義務的誓言不能改變任何什麼原因,羅馬Pontiffs不能給予免除因為它是不合法的男子廢止的義務僅僅是神聖的。 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.但是,羅馬Pontiffs有謹慎判斷,寬容是必須遵守這一義務,因此,我們讀到許多倍免除他們的誓言。 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.該案件的國王阿拉貢誰被稱為從修道院是眾所周知的,也有一些在我們自己的時間。 [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.] [現在,如果特許已獲准為了保證時間的利益,這是更為恰當的,他們給予相應的不安的靈魂。 ]

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?第二,為什麼我們的對手誇大義務或效果的誓言時,在同一時間,他們沒有一個字地說性質的誓言本身而言,應該在可能的事,這它應該是免費的,自發選擇和故意? But it is not unknown to what extent perpetual chastity is in the power of man.但是,這不是未知到什麼程度是永久的貞節的力量的人。 And how few are there who have taken the vow spontaneously and deliberately!以及如何幾年有誰已經採取了誓言自發和故意! Young maidens and men, before they are able to judge, are persuaded, and sometimes even compelled, to take the vow.年輕的姑娘和男子,才能夠判斷,是說服,有時甚至強迫,採取的誓言。 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.何故這是不公平的,堅持這樣嚴格的義務,因為這是理所當然的所有,這是對性質的誓言是否可以不自發的和蓄意的行動。

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. 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.最典型的法律誓言撤銷前作出的15歲;為年齡在此之前,似乎沒有足夠的判斷一個人來決定的關於永久的生活。另一個佳能,給予更多的弱點的人,增加了幾年;它禁止許願要在18歲以下的。 But which of these two Canons shall we follow?但是,這兩個規我們應遵循? The most part have an excuse for leaving the monasteries, because most of them have taken the vows before they reached these ages.在大多數情況下有一個藉口,離開寺院,因為他們已經採取了誓言達成之前,這些年齡。

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.最後,即使違反了誓言可能會指責,但它似乎沒有立即跟進的婚姻對這些人必須解散。 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.對於奧古斯丁否認,他們應該被解散( XXVII. Quaest 。一章。 Nuptiarum ) ,以及他的權威是不會輕易被尊敬的,但其他男人後認為並非如此。

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,儘管看來,上帝的命令提供有關婚姻非常多從他們的誓言,但我們的老師還介紹另一論點關於發誓要表明,他們是無效的。 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.對於每一個服務的上帝,祝和選擇的男人沒有上帝的誡命,值得的理由和優雅,是邪惡的,因為基督說,馬特。 16, 9: In vain do they worship Me with the commandments of men. 16日, 9 :徒勞的,他們崇拜我的誡命男子。 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.保羅教導和世界各地的正義是不能要求從我們自己的慶祝活動和行為的崇拜,男性設計的,但它的信仰是對那些誰相信他們收到的上帝變成寬限期為基督的緣故。

But it is evident that monks have taught that services of man's making satisfy for sins and merit grace and justification.但顯而易見的是,僧侶已經告訴我們,服務人的決策滿足的罪孽和才幹的寬限期,並說明理由。 What else is this than to detract from the glory of Christ and to obscure and deny the righteousness of faith?還有什麼比這是背離的榮耀基督和掩蓋,否認正義的信念? It follows, therefore, that the vows thus commonly taken have been wicked services, and, consequently, are void. 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.因此,順理成章的誓言從而普遍採取了邪惡的服務,因此,是無效的。對於邪惡的誓言,採取了對上帝的誡命,是無效的;的(如佳能說)不應該誓言綁定男子邪惡。

Paul says, Gal.保羅說,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 :基督是變得不影響你們,你們中誰是有道理的法律,你們都下降到寬限期。 To those, therefore, who want to be justified by their vows Christ is made of no effect, and they fall from grace. For also these who ascribe justification to vows ascribe to their own works that which properly belongs to the glory of Christ.這些,因此,誰想要是有道理的基督的誓言是不具法律效力,而且失寵。對於這些誰也賦予理由誓言賦予自己的作品,這屬於正常的榮耀基督。

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.也不能否認,事實上,僧侶告訴說,他們的誓言和紀念活動,他們是有道理的,值得原諒的罪孽,酵母,他們發明了更大的謬論,說他們可以給別人分享自己的作品。 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!如果任何人都不應傾向於擴大對這些東西與邪惡的意圖,有多少事情可以使他信守甚至僧人現在慚愧! Over and above this, they persuaded men that services of man's making were a state of Christian perfection.除此之外,他們說服男子,服務人的決策是一個國家的基督教完善。 And is not this assigning justification to works?是不是這個分配的理由呢? 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.這是沒有根據的進攻在教會闡明人民服務設計的男人,沒有上帝的誡命,並傳授這種服務的理由男子。 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.對於正義的信念,這主要應該教教會,是模糊不清時,這些奇妙的天使形式的崇拜,其顯示的貧窮,謙遜,和獨身,是東部眼前的男子。

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,戒律的上帝和真正的服務上帝是掩蓋當男人聽到,只有僧侶的狀態完美。 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.基督教完善是害怕上帝的心,並沒有想像極大的信心,並相信基督的緣故,我們有一個上帝誰已核對,請上帝,穩妥地期待他的援助,所有的事情,按照我們的要求,是要做;同時,要勤奮外向的優秀作品,並為我們的要求。 In these things consist the true perfection and the true service of God.在這些事情包括真正的完善和服務的真正的上帝。 It does not consist in celibacy, or in begging, or in vile apparel.它不包括在獨身,或乞討,或在惡劣的服裝。 But the people conceive many pernicious opinions from the false commendations of monastic life.但許多人想像的意見,有害的虛假表彰的寺院生活。 They hear celibacy praised above measure; therefore they lead their married life with offense to their consciences.他們聽到稱讚獨身上述措施,因此導致他們的婚姻生活的進攻,以他們的良知。 They hear that only beggars are perfect; therefore they keep their possessions and do business with offense to their consciences. 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.他們聽到,只有乞丐是完美的,因此他們保持其財產和做生意的進攻,以他們的良知。他們聽到這是一個福音律師不尋求報復,因此一些私人生活中並不害怕報復,因為他們聽到它只不過是一個律師,而不是一個命令。 Others judge that the Christian cannot properly hold a civil office or be a magistrate.其他法官,基督教不能妥善舉行公證處或裁判官。

There are on record examples of men who, forsaking marriage and the administration of the Commonwealth, have hid themselves in monasteries.有記錄在案的例子男子誰,放棄婚姻和管理英聯邦,都躲在自己的寺廟。 This they called fleeing from the world, and seeking a kind of life which would be more pleasing to God.為此,他們呼籲逃離的世界,並尋求一種生活將更加令人高興的上帝。 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.也沒有看到,上帝應該是擔任這些誡命而他本人給予,而不是在命令制定的男子。 A good and perfect kind of life is that which has for it the commandment of God.一個良好的和完善的生活是有它的上帝的誡命。 It is necessary to admonish men of these things.這是必要的訓誡男人這些事情。

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.並在這些時候,格爾森指責這個錯誤的僧侶關於完善,並證明,在他的一天這是一個新的話說,僧侶生活是一種完美的狀態。

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,許多邪惡的意見中所固有的誓言,即它們的理由,它們構成基督教完善,他們讓律師和誡命,他們有額外的工程。 All these things, since they are false and empty, make vows null and void.所有這些事情,因為他們是虛假的,空洞的,作出承諾無效。

Article XXVIII: Of Ecclesiastical Power.第二十八條:教會的權力。

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.已有極大的爭議關於主教的權力,其中有些笨拙地混淆了權力的教會和權力的劍。 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.從這種混亂非常大的戰爭和tumults已經造成,而Pontiffs ,膽子權力的鑰匙,不僅建立了新的服務和沉重的良心有保留的情況下和殘酷的excommunications ,但也進行了轉讓的王國這個世界上,並採取帝國皇帝。 These wrongs have long since been rebuked in the Church by learned and godly men.這些錯誤早已被指責在教會的經驗教訓和虔誠男子。 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,我們的教師,為安慰男人的良知,受到限制,以顯示差異的力量,教會和權力的寶劍,並教導他們兩個,因為上帝的戒律,是被關押在崇敬和榮譽作為首席祝福上帝在地球上。

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,這是他們認為,這種權力的鑰匙,或者權力的主教,根據福音,是一個權力或上帝的誡命,宣揚福音,對職權範圍和保留的罪孽,和管理聖禮。 For with this commandment Christ sends forth His Apostles, John 20, 21 sqq.: As My Father hath sent Me, even so send I you.對於這一戒律基督發出了他的使徒,約翰20日, 21日sqq 。 :正如我的父親上帝給我,即便如此,我給你。 Receive ye the Holy Ghost.收到你們的聖靈。 Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained. Whosesoever罪孽業的職權,它們是你們這些匯款;和whosesoever你們保留的罪孽,他們保留。 Mark 16, 15: Go preach the Gospel to every creature.馬克16 , 15 :轉到宣講福音的每一個動物。

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.此行使權力只能由教學或宣揚福音和管理聖禮,根據他們的要求不是很多或個人。 For thereby are granted, not bodily, but eternal things, as eternal righteousness, the Holy Ghost, eternal life.對於從而給予,而不是身體,而是永恆的東西,作為永恆的正義,在聖靈,永恆的生命。 These things cannot come but by the ministry of the Word and the Sacraments, as Paul says, Rom.這些事情不能來,而是由政府的Word和聖禮,因為保羅說,光碟。 1, 16: The Gospel is the power of God unto salvation to every one that believeth. 1 , 16 :福音是上帝的力量來拯救你們每個人的信。 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,由於權力的教會贈款永恆的東西,只行使該部的Word ,它並不干擾文官政府;不超過歌唱藝術的干擾文官政府。 For civil government deals with other things than does the Gospel.為民間政府處理其他事情比福音。 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.民間保衛統治者沒有思想,但機構和對身體的事情明顯傷害,抑制男子用劍和身體的懲罰,以維護公民正義與和平。

Therefore the power of the Church and the civil power must not be confounded.因此,權力的教會和民間力量絕不能混淆。 The power of the Church has its own commission to teach the Gospel and to administer the Sacraments.權力的教會有自己的委員會,以傳授福音和管理的聖禮。 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.不要闖入辦公室的另一;不要轉讓的王國這個世界,讓這不是廢除法律的民間統治者;讓它不服從合法廢除;讓它不干擾判決關於民事法規或合同;讓它沒有規定法律統治者對民間的形式英聯邦。 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?正如耶穌說,約翰18 , 33 :我的王國是這個世界;也盧克12日, 14日:誰使我法官或除法超過你嗎? Paul also says, Phil. 3, 20: Our citizenship is in heaven; 2 Cor.保羅也說,菲爾。 3 , 20 :我們的公民身份是在天堂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日, 4 :武器的戰爭不是肉體,而是通過強大的上帝鑄造下跌的想像力。

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.這種方式後,我們的老師區別對待的職責,這兩項權力,命令,都將榮幸和公認的禮物和祝福的上帝。

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.如果主教有任何權力的劍,這一權力他們,而不是作為主教,由該委員會的福音,但人類的法律收到了它的帝王的民事行政什麼是他們的。 This, however, is another office than the ministry of the Gospel.然而,這是另一個辦公室比部福音。

When, therefore, the question is concerning the jurisdiction of bishops, civil authority must be distinguished from ecclesiastical jurisdiction.當,因此,這個問題是關於管轄的主教,民事當局必須區別於教會管轄範圍之內。 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,根據福音,或他們認為,由神權,有屬於主教的主教,這就是那些人一直致力於部的Word和聖禮,沒有任何管轄權,除非原諒的罪孽,判斷原則,反對違背教義的福音,並排除在共融的教會邪惡的男人,其邪惡眾所周知,這與人類力量,僅僅通過的Word 。 Herein the congregations of necessity and by divine right must obey them, according to Luke 10, 16: He that heareth you heareth Me.這裡的教會的必要性和神權必須服從他們,根據路克10日, 16日:他說heareth你heareth我。 But when they teach or ordain anything against the Gospel, then the congregations have a commandment of God prohibiting obedience, Matt.但當他們傳授或注定反對任何福音,那麼,教會有一個上帝的戒律,禁止服從,馬特。 7, 15: Beware of false prophets; Gal. 7日, 15日:謹防假先知;半乳糖。 1, 8: Though an angel from heaven preach any other gospel, let him be accursed; 2 Cor. 1日, 8日:雖然一個天使從天上鼓吹任何其他福音,讓他被詛咒2肺心病。 13, 8: We can do nothing against the truth, but for the truth. 13日, 8 :我們可以做任何反對的真相,但真相。 Also: The power which the Lord hath given me to edification, and not to destruction.另外:電源的上帝上帝給我啟發,而不是破壞。 So, also, the Canonical Laws command (II. Q. VII. Cap., Sacerdotes, and Cap. Oves).所以,還法律的典型命令(白介素問: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.和奧古斯丁(魂斗羅Petiliani Epistolam ) :我們都必須向天主教主教如果他們犯錯的機會,或持有任何違背聖經的典型上帝。

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.如果他們有任何其他權力或管轄範圍內,在聽力和判斷某些情況下,作為婚姻或什一稅等,他們有這種人的權利,哪些事項王子的約束,甚至違背自己的意願,當普通失敗,申張正義的議題,維護和平。

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,它是否是有爭議的主教或牧師都有權提出儀式在教會,並作出有關法律肉類,神聖的天數和等級,也就是訂單部長等他們,使這項權利是指主教這約翰證言16 , 12 。 13: I have yet many things to say unto you, but ye cannot bear them now. 13 :我還有很多事情說你們,但你們不能承受現在。 Howbeit when He, the Spirit of Truth, is come, He will guide you into all truth. Howbeit時,他的精神真相,是來,他將引導您到所有的真理。 They also refer to the example of the Apostles, who commanded to abstain from blood and from things strangled, Acts 15, 29.他們還提到的例子,使徒,誰指揮,以避免血液和來自東西勒死,行為15 , 29 。 They refer to the Sabbath-day as having been changed into the Lord's Day, contrary to the Decalog, as it seems.他們提到安息日天已被改為上帝日,這違背了Decalog ,因為它似乎。 Neither is there any example whereof they make more than concerning the changing of the Sabbath-day.也沒有任何的例子,他們信守以上關於改變安息日天。 Great, say they, is the power of the Church, since it has dispensed with one of the Ten Commandments!大表示,他們是權力的教堂,因為它省去了一個十誡!

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,關於這個問題這是對我們的教導部分(如已如上所示)的主教們沒有權力對任何法令福音。 The Canonical Laws teach the same thing (Dist. IX) .典型的法律教授同樣的事情( 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.現在,它是對聖經建立或要求遵守任何傳統,以期通過這種遵守我們可以滿意的罪孽,或擇優寬限期和正義。 For the glory of Christ's merit suffers injury when, by such observances, we undertake to merit justification.為榮耀基督的優點受到損傷時,這種紀念活動,我們承諾值得的理由。 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.但它體現的是,這種信仰,傳統,幾乎無限乘以在教會,有關的理論信仰和正義的信念正在同時壓制。 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.逐步更加神聖的天發了言,齋戒任命,新的儀式和服務,以紀念聖人制定的,因為作者的這種事情認為,這些作品他們是值得的寬限期。 Thus in times past the Penitential Canons increased, whereof we still see some traces in the satisfactions.因此,在過去時代的悔罪規增加,信守我們仍然看到一些痕跡的滿足感。

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.同樣,作者的傳統做違背上帝的命令時,他們發現罪惡的問題在食品,天,想事情,教會的負擔與奴役的法律,如果有應該是基督教徒之間,為了值得服務的理由像利未的安排,上帝已承諾向使徒和主教。 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,對於一些人寫;和Pontiffs在一定程度上似乎有誤導的例子摩西律法。 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,這樣的負擔,因為他們讓彌天大罪,即使沒有進攻給他人,做手工勞動的神聖天,一個彌天大罪省略典型時間,某些食物弄髒的良知fastings的作品安撫上帝這罪孽在保留案件不能得到寬恕,而是由權威的他誰保留它,而自己的規只講保留的教會刑罰,而不是保留的罪責。

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.何處有主教的權利,在於這些傳統的教會為ensnaring的良知,當彼得,行為15 , 10 ,禁止把枷鎖後頸部的弟子,和保羅說, 2肺心病。 13, 10, that the power given him was to edification not to destruction? 13日, 10日,這賦予的權力是教化不破壞? Why, therefore, do they increase sins by these traditions?為什麼,因此,他們所增加的罪孽這些傳統?

But there are clear testimonies which prohibit the making of such traditions, as though they merited grace or were necessary to salvation.但也有明確的證詞,禁止製作這種傳統,但他們值得寬限期或有必要救贖。 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.保羅說,中校2 , 16-23 :讓任何人判斷你的肉,或喝酒,或在一個神聖的天,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!如果你們死與基督的雛形的世界,為什麼,彷彿生活在世界上,你們是受條例(觸摸沒有;味道沒有;處理不,這一切是滅亡的使用)後,誡命和理論的男子! which things have indeed a show of wisdom.這事情確實表現出的智慧。 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,在泰特斯1 ,第14 ,他公開禁止傳統:不給猶太人重視寓言和誡命的男子,讓事實。

And Christ, Matt.和基督,馬特。 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日說,這些誰需要傳統:讓他們獨立,他們是盲目的領導人盲目;和他拒絕這類服務:每個工廠,我的天父上帝沒有種植應摘了。

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?如果主教有權負擔無限教會的傳統,並ensnare的良知,為什麼聖經常常禁止製造,並聽取,傳統? Why does it call them "doctrines of devils"?它為什麼稱之為“理論的魔鬼” ? 1 Tim.一添。 4, 1. 4 , 1 。 Did the Holy Ghost in vain forewarn of these things?難道聖靈徒勞的預先這些東西?

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.自因此,作為條例制定必要的事情,或者有意見的,值得的寬限期,違反了福音,因此,它是不合法的任何主教研究所或確切這種服務。 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.對於有必要的理論,基督教的自由得到維護教會,即奴役的法律是沒有必要的理由,因為它是寫在書的加拉太, 5 , 1 :不要糾纏再次與枷鎖的束縛。 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.這是必要的長條福音的予以保留,即,我們獲得自由的恩典在基督的信仰,而不是為某些慶祝活動或行為的禮拜設計的男子。

What, then, are we to think of the Sunday and like rites in the house of God?那麼,什麼是我們想的週日,儀式在上帝的房子? 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.為了這一點,我們的答案,這是合法的主教或牧師,使條例的事情要做有序的教會,而不是因此我們應該值得寬限期或作出滿意的罪孽,或良心的約束來判斷他們必要的服務,並認為這是一個罪孽打破他們的進攻給他人。 So Paul ordains, 1 Cor.因此,保羅ordains , 1肺心病。 11, 5, that women should cover their heads in the congregation, 1 Cor. 11日, 5日,婦女應當支付其負責人在集會, 1肺心病。 14, 30, that interpreters be heard in order in the church, etc. 14日, 30日,口譯員聽到命令教堂等

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.這是適當的教堂應保持這種條例是為了愛與安寧,迄今有沒有得罪另一個,所有的事情要做教會秩序,沒有混亂, 1肺心病。 14, 40; comp. 14 , 40 ;補償。 Phil.菲爾。 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 ,第14條; ,但這樣的良心負擔不認為他們是必要的救助,或法官,他們罪惡當他們打破他們的進攻沒有給他人;因為沒有人會說,一個女人的罪孽誰出門的市民她的頭只提供發現,沒有給予進攻。

Of this kind is the observance of the Lord's Day, Easter, Pentecost, and like holy-days and rites.這種是遵守上帝的日,復活節,聖靈降臨節,像神聖的天數和儀式。 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.對於那些誰法官,由權威的教會紀念主日不是安息日日被任命為必要的事情,這樣做極大地犯錯。 Scripture has abrogated the Sabbath-day; for it teaches that, since the Gospel has been revealed, all the ceremonies of Moses can be omitted.聖經已廢除安息日天;因為它教導我們,因為福音已經發現,所有的儀式摩西可以省略。 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,因為它是必要任命一名某一天,該人可能知道什麼時候他們應該走到一起,似乎教會指定的上帝日為此,這一天似乎已被選為所有更多的這一額外的理由,該男子可能有一個例子,基督教自由,並有可能知道,既保持了安息日,也沒有其他任何一天是必要的。

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.有滔天disputations變化有關的法律,儀式的新法律,不斷變化的安息日天,這一切如雨後春筍般湧現的錯誤信念,必須需要在教會服務要在利未,並基督已委員會使徒和主教制訂新的儀式所必需的救贖。 These errors crept into the Church when the righteousness of faith was not taught clearly enough.這些錯誤悄悄進入教會時,正義的信念沒有明確告訴不夠。 Some dispute that the keeping of the Lord's Day is not indeed of divine right, but in a manner so.有些糾紛,保持主日不確實的神聖權利,但在這樣的方式。 They prescribe concerning holy-days, how far it is lawful to work.他們明關於神聖天,在多大程度上是合法的工作。 What else are such disputations than snares of consciences?還有什麼是比這樣disputations圈套的良知? 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.儘管他們的努力改變傳統的,但絕不能緩解被看作是長期的意見,他們仍然是必要的,它必須留在需要的正義的信仰和自由的人不知道。

The Apostles commanded Acts 15, 20 to abstain from blood.使徒指揮行為的15年, 20年來棄權的血液。 Who does now observe it?現在誰不遵守它? 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.但他們認為這樣做不是沒有罪過,因為即使是使徒自己要負擔的良知與這些束縛,但他們禁止它在一段時間內,以避免進攻。 For in this decree we must perpetually consider what the aim of the Gospel is.在這項法令,我們必須永遠考慮什麼的目的是福音。

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.幾乎沒有任何規保持與精確性,並每天多走出去使用甚至在那些誰是最熱心的倡導者傳統。 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.也不能顧及支付的良知,除非這減輕觀察,我們知道,規存放而不舉行他們是必要的,並且沒有傷害做良心,即使傳統的走出去使用。

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,主教可能很容易地保留合法服從的人,如果他們不會堅持要求遵守這種傳統不能保持良好的良知。 Now they command celibacy; they admit none unless they swear that they will not teach the pure doctrine of the Gospel.現在,他們命令獨身;他們承認沒有,除非他們發誓,他們將不會教的純理論的福音。 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.教會不要求主教應恢復和諧而犧牲他們的榮譽;其中,然而,這將是恰當的好牧師的事情。 They ask only that they would release unjust burdens which are new and have been received contrary to the custom of the Church Catholic.他們只要求他們將釋放不公正的負擔這是新的和已收到相反的習俗,天主教教會。 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. It is also evident that some were adopted through erroneous conceptions.這也許是因為在開始時有合理的理由,其中的一些條例; ,但他們都沒有適應以後倍。同樣明顯的是,一些人通過錯誤的觀念。 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,將適合寬大的Pontiffs ,以減輕他們現在是這樣,因為這樣的修改沒有動搖教會合一的。 For many human traditions have been changed in process of time, as the Canons themselves show.對於許多人的傳統已被更改過程中的時間,作為自己的顯示卡農。 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.但是,如果它不可能獲得減輕此類紀念活動作為不能保持無罪孽,我們必然要遵循使徒的規則,行為5日, 29日,該命令我們服從上帝而不是男人。

Peter, 1 Pet.彼得, 1個寵物。 5, 3, forbids bishops to be lords, and to rule over the churches. 5 , 3 ,禁止主教是領主,並統治教會。 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.這不是我們現在的設計,好景不長,從政府的主教,但有一件事是問,即允許福音是純粹的教導,而且他們很少放寬一些紀念活動,不能保持無罪孽。 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.但是,如果他們不讓步,這是他們看到他們如何應給予的帳戶,以上帝的家具,他們的固執,引起了分裂。


These are the chief articles which seem to be in controversy. 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.這些都是首席的文章似乎是在爭論。對於雖然我們可能有更多的發言的行為,然而,以避免不必要的長度,我們已經提出的主要點,而其餘可隨時判斷。 There have been great complaints concerning indulgences, pilgrimages, and the abuse of excommunications.有偉大的投訴,涉及indulgences ,朝聖,以及濫用excommunications 。 The parishes have been vexed in many ways by the dealers in indulgences.該教區已煩惱在許多方面由經銷商indulgences 。 There were endless contentions between the pastors and the monks concerning the parochial right, confessions, burials, sermons on extraordinary occasions, and innumerable other things.有無休止的爭論之間的牧師和僧侶的關於狹隘的權利,口供,墓葬,說教的特殊場合,以及無數其他的事情。 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.這個問題的排序,我們經過這樣的首席分在這個問題上,已經簡要闡述,可能是更容易理解。 Nor has anything been here said or adduced to the reproach of any one.也沒有什麼在這裡說,或提出的責備任何一個。 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.只有這些事情已經重新信守我們認為有必要說話,以便它可能會被理解,在理論和儀式沒有得到我們的聖經或教會的天主教徒。 For it is manifest that we have taken most diligent care that no new and ungodly doctrine should creep into our churches.因為這是明顯的,我們必須採取最勤奮的照顧,沒有任何新的理論和ungodly應蠕變到我們的教會。

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.上述條款我們希望本按照法令你的帝國陛下,以展示我們的信條,讓男人看到一個簡要的理論,我們的老師。 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.如果有什麼,任何一個可能的願望在這個自白,我們準備好了,願上帝,以本ampler信息按照聖經。

Your Imperial Majesty's faithful subjects:您的帝國陛下的忠實主題:

John, Duke of Saxony, Elector.約翰,薩克森公爵,選。
George, Margrave of Brandenburg.喬治, Margrave的勃蘭登堡。
Ernest, Duke of Lueneberg.歐內斯特,杜克大學的Lueneberg 。
Philip, Landgrave of Hesse.菲利普,黑森州領地。
John Frederick, Duke of Saxony.約翰馮,薩克森公爵。
Francis, Duke of Lueneburg.弗朗西斯,杜克大學的呂內堡。
Wolfgang, Prince of Anhalt.沃爾夫岡,王子安哈特。
Senate and Magistracy of Nuremburg.參議院和紐倫堡裁判法院提堂。
Senate of Reutlingen.參議院的根。

Translated by F. Bente andW.譯者樓Bente andW 。 HT Dau羥色胺鹼

Published in: Triglot Concordia: The Symbolical Books of the Ev.發表於: Triglot迪亞:圖書的象徵的電動汽車。 Lutheran Church (St. Louis: Concordia Publishing House, 1921), pp.路德教會(聖路易斯:協和出版社, 1921年) ,頁。 37-95. 37-95 。

Also, see:此外,見:
Nicene Creed 尼西亞信經
Apostles' Creed 使徒信經
Athanasian Creed Athanasian信條
Luther's Small Catechism 路德小問答
Lutheranism 路德教

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