Thirty - nine Articles thirty -九条

General Information 一般资料

The basic summary of belief of the Church of England , the Thirty - nine Articles of Religion were drawn up by the church in convocation in 1563 on the basis of the earlier Forty - two Articles of 1553. 基本的概要的信念，教会的英格兰 ，第三十一-九条宗教制定了由教会在召开，在1 563年的基础上较早f orty-两篇文章的1 5 53年。 Subscription to them by the clergy was ordered by act of Parliament in 1571.订阅他们的神职人员被饬令由议会的法案在1571年。 Devised to exclude Roman Catholics and Anabaptists, but not to provide a dogmatic definition of faith - in many instances, they are ambiguously phrased - the articles were influenced by the confessions of Augsburg and Wurttemberg.制订排除罗马天主教徒和anabaptists ，但不能提供一个教条式的定义，信仰-在许多情况下，他们是模糊的措辞-文章的影响，所供述的奥格斯堡和符腾堡州。

They concern fundamental Christian truths (Articles 1 - 5), the rule of faith (Articles 6 - 8), individual religion (Articles 9 - 18), corporate religion (Articles 19 - 36), and national religion (Articles 37 - 39).他们关注的根本基督教的真理（第1 -5 ） ，法治的信念（第6 - 8） ，个别宗教（第9条- 1 8） ，公司的宗教（第1 9 - 36 ），和国家的宗教（第37 - 3 9） 。 Retained in use by the various churches of the Anglican Communion, the Articles have been changed only as circumstances require.留在使用的各种教会圣公会，该文章已被更改，只有视情况需要。 Thus the Protestant Episcopal Church of the United States has retained them, without requiring assent, changing only those articles affected by the independence of the United States from England (Articles 36 and 37).因此，新教圣公会的美国保留了他们，而不需要赞同，改变只有那些受影响的文章，由独立的美国来自英格兰（第36和37段） 。

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Bibliography 参考书目
EJ Bicknell, A Theological Introduction to the Thirty - nine Articles of the Church of England (1947); PT Fuhrmann, Introduction to the Great Creeds of the Church (1960); KN Ross, The Thirty - nine Articles (1957). ej bicknell ，神学导言第三十一-九条的英国教会（ 1 947年） ;铂f uhrmann，介绍伟大的教义的教会（ 1 960年） ;千牛罗斯，第三十一-九条（ 1 9 57年） 。

The Thirty - nine Articles (1563)第三十二-九条（ 1 563）

Advanced Information 先进的信息

The historical doctrinal standard of the Church of England and the worldwide network of Episcopal churches in communion with the Archbishop of Canterbury.历史理论标准的英国教会和全球性的网络主教的教会的共融与坎特伯雷大主教。 The articles arose as one of the manifestations of the 16th century English Reformation, and more specifically from the liturgical genius of Thomas Cranmer, who served as Archbishop of Canterbury from 1533 to 1556.文章产生的一种表现16世纪的英语改革，更具体地说，从礼仪的天才托马斯克兰默，谁担任坎特伯雷大主教从1533年至1556年。 Cranmer and like - minded colleagues prepared several statements of more or less evangelical faith during the reign of Henry VIII, whose divorce from Catherine of Aragon provided the political impetus for the English Reformation.克兰默一样-志同道合的同事们编写了若干报表更多或更少福音事工促进会，信仰统治期间亨利八世，其离婚，从凯瑟琳的阿拉贡提供了政治动力，为英格兰宗教改革。 But it was not until the reign of Edward VI that England's reformers were able to proceed with more thorough efforts.但直到统治爱德华六世，英格兰的改革者能够进行更彻底的努力。 Shortly before Edward's death, Cranmer presented a doctrinal statement consisting of forty - two topics, or articles, as the last of his major contributions to the development of Anglicanism.不久之前，爱德华的死亡，克兰默提交了一份声明，理论构成的40 -两个课题，或文章，作为最后他的主要发展作出了贡献圣公宗。

These Forty - two Articles were suppressed during the Catholic reign of Edward's successor, Mary Tudor, but became the source of the Thirty - nine Articles which Elizabeth the Great and her Parliament established as the doctrinal position of the Church of England.这些forty -两篇文章被压制在天主教统治何承天的继任者，玛丽都铎王朝，但成为来源第三十一-九条，其中，黄钱其濂的伟大和她的议会确立为理论的立场，教会的英格兰。 The 1563 Latin and 1571 English editions of the articles, which benefited from the consultation of the queen herself, are the definitive statements.在1563年拉丁美洲和1571英语版本的文章，这得益于谘询的女王，她是明确的声明。 Elizabeth promoted the articles as an instrument of national policy (to solidify her kingdom religiously) and as a theological via media (to encompass as wide a spectrum of English Christians as possible).黄钱其濂，促进了文章，作为一种工具的国家政策（以巩固她的英国宗教）和作为一个神学通过媒体（以涵盖广泛的频谱英语的基督徒尽可能） 。 Since her day much controversy has swirled over their theological significance.因为她一天备受争议的swirled已超过他们的神学意义。 In more recent years they have been of greatest interest to the evangelical and Catholic wings of the Anglican - Episcopalian community who, though their differ between themselves over the meaning of the articles, still consider them valid, in contrast to the more liberal groupings within Anglicanism for whomthe articles are little more than a venerated historical document.在最近几年他们一直最感兴趣的基督教和天主教的翅膀圣公会-圣公会社区谁，虽然他们之间的差异超过自己的意思的文章，仍然认为他们是有效的，相反，以更开明的集团的圣公宗为whomthe的文章多一点尊敬的历史性文件。

The Thirty - nine Articles have been justly praised as a moderate, winsome, biblical, and inclusive statement of Reformation theology.第三十二-九条已理直气壮地称赞作为一个温和， w insome，圣经，和包容性的声明改革的神学。 The articles repudiate teachings and practices that Protestants in general condemned in the Catholic church, they deny, eg,文章否定的教义和做法，新教徒在一般的谴责，天主教教会，他们否认的，例如，

On the other hand, they affirm with the continental reformers that在另一方面，他们确认与大陆的改革者认为，

The articles borrow some wording from Lutheran confessions,文章借用一些措辞从路德会的供述，

But on baptism (XXVII, "a sign of Regeneration")and on the Lord's Supper (XXVIII, "The Body of Christ is given, taken, and eaten, in the Supper, only after an heavenly and spiritual manner"), the articles resemble Reformed and Calvinistic beliefs more than Lutheran.但在洗礼（二十七， “一个迹象再生” ）和对上帝的晚餐（二十八， “基督的身体是给予，而采取的，吃，在晚饭中，只有后一天堂和精神的方式” ） ，文章相似的改革和calvinistic信仰以上的路德会。

Article XVII on predestination and election is much debated, for it pictures election unto life in terms very similar to those used by Reformed confessions, and yet, like the Lutherans, is silent on the question of reprobation to damnation. 第十七条对predestination及选举是备受争议的，因为它的照片选举所不欲，生活在条件非常相似，用改革的供述，然而，像lutherans ，是保持沉默的问题reprobation ，以damnation 。 The Thirty - nine Articles mute considerably the attack on extreme views from the radical reformation which is present in the Forty - two Articles of 1553.第三十二-九条静音相当的攻击极端的意见，从激进的改革，这是目前在第四十一-两篇文章的1 5 53年。

Thus, the Thirty - nine Articles do not contain the repudiations of antinomianism, soul sleep, chiliasm, and universalism that the early statement did.因此，第三十一-九条不包含r epudiations的a ntinomianism，灵魂睡眠， c hiliasm，和普遍认为，早在声明中没有。 But they do retain affirmations concerning但他们保留誓词有关

which had been challenged by some radical reformers.曾受到质疑，一些激进的改革者。

The articles take on a more expressly English cast when they address matters of special relevance to the 16th century. Articles VI and XX allow the monarch considerable space for regulating the external church life of England. Article XX also sides more with Luther than with Zwingli in treating the authority of Scripture as the final and last word on religious matters rather than as the only word.文章采取一个更明确的英语时，投下他们的地址事项特别有关的16世纪。 第六条和第二十条 ，让君主相当大的空间用于调节外部教会的生活英格兰。 第二十条双方也更符合路德比zwingli在治疗的权威经文作为最后和硬道理，对宗教事务，而不是作为唯一的一句话。 Article XXXIV upholds the value of traditions that "be not repugnant to the Word of God."第三十四条坚持的价值，传统的“不反感上帝的话” 。 And Article XXXVII maintains the sovereign's right to "chief government" over the whole realm, including the church, even as it restricts the monarch from exercising strictly clerical functions of preaching or administering the sacraments (in 1801 the American Episcopal Church exchanged this article for one more in keeping with New World view on the separation of church and state). 第三十七条和维护主权的权利， “政府行政”的整个领域，包括教会，甚至因为它限制了君主行使，严格文书职能的说教或管理圣礼（在1801年美国圣公会交换了这篇文章一较能符合新的世界观，对政教分离的国家） 。

The Thirty - nine Articles remain a forthright statement of 16th century reform.第三十二-九条仍然是一个直率的声明， 1 6世纪的改革。 They are Protestant in affirming the final authority of Scripture.他们是新教在申明的最终权威的经文。 They are at one with common Reformation convictions on justification by grace through faith in Christ.他们正处于一个改革与共同的信念上的理由，由宽限期，通过在基督信仰。 They lean toward Lutheranism in permitting beliefs and practices that do not contradict Scripture.他们倾向于路德教在允许信仰和习俗不相矛盾的经文。 They contain statements which, like Zwingli in Zurich, give the state authority to regulate the church.它们包含的声明一样， zwingli在苏黎世，使国家权力，以规管教会。 They are "catholic" in their respect for tradition and in their belief that religious ceremonies should be everywhere the same within a realm.他们是“天主教”在尊重传统和在他们认为，举行宗教仪式，应处处同一个境界。 They are ambiguous enough to have provided controversy for theologians, but compelling enough to have grounded the faith of millions.他们是模糊的，足以提供了争论的神学家，但有足够的有接地的信念，数百万人。

Mark A Noll马克一精灵
(Elwell Evangelical Dictionary) （ elwell福音事工促进会，字典）

Bibliography 参考书目
EJ Bicknell, A Theological Introduction to the Thirty - nine Articles of the Church of England; P Schaff, The Creeds of Christendom, I, III; JH Newman, Tract 90; WHG Thomas, Principles of Theology: An Introduction to the Thirty nine Articles. ej bicknell ，神学导言第三十一-九条的英国教会; p沙夫，教义的基督教，我，三;家纽曼， 9 0道; w hg托马斯，原则神学：介绍了以3 9条。

Thirty-Nine Articles 39条

General Information - Text 一般信息-文本

Articles I to VIII: The Catholic Faith文章一至八：天主教信仰

Article I第一条

Of faith in the Holy Trinity信仰在圣三一

There is but one living and true God, everlasting, without body, parts, or passions; of infinite power, wisdom, and goodness; the maker and preserver of all things both visible and invisible.有一个生活和真实的上帝，永恒的，没有机构，零件，或激情;无限的权力，智慧和善良;制造商和preserver所有的东西都有形及无形。 And in unity of this Godhead there be three Persons, of one substance, power, and eternity; the Father, the Son, and the Holy Ghost.并在团结这个神的源头有三个人，一个物质，权力，和永恒;父亲，儿子，和圣灵。

Article II第二条

Of the Word, or Son of God, which was made very man这个词，或上帝的儿子，这是非常男子

The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, and of one substance with the Father, took man's nature in the womb of the blessed Virgin, of her substance: so that two whole and perfect natures, that is to say, the Godhead and manhood, were joined together in one person, never to be divided, whereof is one Christ, very God and very man, who truly suffered, was crucified, dead, and buried, to reconcile His Father to us, and to be a sacrifice, not only for original guilt, but also for all actual sins of men.儿子，这是Word中的父亲， begotten从永恒的父亲，非常和永生的上帝，和一个物质与父亲，采取了人的本质在子宫里的有福了美属维尔京，她的实质：使2整和完善的性质，也就是说，神的源头和青壮年，一起在一个人，从来没有将其分为， whereof是一个基督，上帝和非常非常的男子，谁真正受到损害，被钉在十字架上，死了，埋葬，调和他的父亲对我们来说，和被牺牲，而不是只为原来的有罪，而且也为所有的实际捷联惯导系统的男子。

Article III第三条

Of the going down of Christ into Hell该去基督到地狱

As Christ died for us, and was buried, so also is it to be believed that He went down into Hell.正如基督为我们而死，并被埋葬，也因此，是否要相信他深入到地狱。

Article IV第四条

Of the Resurrection of Christ对救世主的复活

Christ did truly rise again from death, and took again His body, with flesh, bones, and all things appertaining to the perfection of man's nature, wherefore He ascended into heaven, and there sitteth until He return to judge all men at the last day.基督没有真正的再次崛起，从死刑，并采取了再次他的身体，与肉，骨头，和一切事物appertaining ，以完善人的性质， wherefore他跻身天堂，有sitteth ，直到他返回到法官的所有男性在最后一天。

Article V第五条

Of the Holy Ghost该圣灵

The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory with the Father and the Son, very and eternal God.圣灵，从父亲和儿子，是一个物质，女王陛下，和荣耀，与父亲和儿子，十分和永生的上帝。

Article VI第六条

Of the sufficiency of the Holy Scripture for Salvation该得到足够的圣经，为救赎

Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the faith, or be thought requisite or necessary to salvation.圣经containeth一切必要的救赎：让什么是没有看过的地方，也可证明，因而是不须任何人，它应该相信，作为一篇文章的信仰，或者被认为必要或有必要救赎。

In the name of Holy Scripture, we do understand those Canonical books of the Old and New testament, of whose authority was never any doubt in the Church.在名称圣经，我们也明白这些典型的帐簿，旧的和新约圣经，其权威是从来没有任何疑问，在教会里。

Of the names and number of the Canonical Books.的姓名和人数典型的书籍。

Genesis.成因。
Exodus.出埃及记。
Leviticus.利未记。
Numbers.号码。
Deuteronomy申命记
Joshua.约书亚。
Judges.法官。
Ruth.罗思。
The First Book of Samuel.第一本书的塞缪尔。
The Second Book of Samuel.第二本书的塞缪尔。
The First Book of Kings.第一本书的国王。
The Second Book of Kings.第二本书的国王。
The First Book of Chronicles.第一本书的方志。
The Second Book of Chronicles.第二本书的方志。
The First Book of Esdras.第一本书的埃斯德拉斯。
The Second Book of Esdras.第二本书的埃斯德拉斯。
The Book of Esther.这本书的埃丝特。
The Book of Job.这本书的工作。
The Psalms.该诗篇。
The Proverbs.该谚语。
Ecclesiastes, or the Preacher.传道书，或传道者。
Cantica, or Songs of Solomon. cantica ，或歌曲的所罗门。
Four Prophets the Greater. 4先知更大。
Twelve Prophets the Less. 12先知以较低者为准。

All the books of the New Testament, as they are commonly received, we do receive, and account them canonical.所有图书的新约圣经，因为他们是普遍收到了，我们确实收到，和他们的帐户的典型。

And the other books (as Hierome saith) the Church doth read for example of life and instruction of manners; but yet doth it not apply them to establish any doctrine.和其他的书籍（如hierome saith ）教会doth读的例子，生活和教学方式; doth ，但它并不适用于他们建立任何学说。 Such are these following:例如，这些如下：

The Third Book of Esdras.第三本书的埃斯德拉斯。
The Fourth Book of Esdras.第四本书的埃斯德拉斯。
The Book of Tobias.这本书的托比亚斯。
The Book of Judith.这本书的朱迪思。
The rest of the Book of Esther.其余的书，埃丝特。
The Book of Wisdom.这本书的智慧。
Jesus the Son of Sirach.耶稣的儿子西拉奇。
Baruch the Prophet. baruch先知。
The Song of the Three Children.这首歌的三个孩子。
The Story of Susanna.故事的苏珊娜。
Of Bel and the Dragon.对BEL和龙。
The Prayer of Manasses.祷告玛。
The First Book of Maccabees.第一本书的玛加比一。
The Second Book of Maccabees.第二本书的玛加比一。

Article VII第七条

Of the Old Testament对旧约

The Old Testament is not contrary to the New; for both in the Old and New Testament everlasting life is offered to mankind by Christ, who is the only Mediator between God and man, being both God and man.旧约是不违背新;无论是在旧的和新约圣经永恒的生命是提供给人类的基督，谁是人之间的调停人，只有上帝和人，既是上帝和人。 Wherefore there are not to be heard which feign that the old fathers did look only for transitory promises. wherefore有不被听到，其中假装认为，旧的父亲没有，只看为暂时性的承诺。 Although the law given from God by Moses, as touching ceremonies and rites, do not bind Christian men, nor the civil precepts thereof ought of necessity to be received in any commonwealth; yet, notwithstanding, no Christian man whatsoever is free from the obedience of the commandments which are called moral.虽然法律赋予上帝由郑慕智，感人的仪式和仪式，没有约束力基督教男子，也不是公务员的信条，应该有必要将收到的在任何英联邦;然而，尽管如此，没有基督教的男子，无论是免费的，从服从诫命，这是所谓的道德。

Article VIII第八条

Of the Three Creeds上述三个信条

The three Creeds, Nicene Creed, Athanasius' Creed, and that which is commonly called the Apostles' Creed, ought thoroughly to be received and believed; for they may be proved by most certain warrants of Holy Scripture.三个信条，尼西亚信经，亚他那修'的信条，即是俗称使徒'的信条，应该彻底将收到的，并相信;因为他们可能会得到证明，最某些认股权证的圣经。

Articles IX to XVIII: Personal Religion文章第九至十八：个人宗教

Article IX第九条

Of Original or Birth Sin原或出生单

Original sin standeth not in the following of Adam (as the Pelagians do vainly talk), but it is the fault and corruption of the nature of every man that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit; and therefore in every person born into this world, it deserveth God's wrath and damnation.原罪standeth而不是在以下亚当（视pelagians做妄图谈） ，但它是故障和腐败的性质，每个人都认为，自然是产生的后代亚当，即人是很远，已经从原来的正义，是他自己的性质，倾向邪恶，使肉体lusteth总是相反的精神;因此，在每个人的出生到这个世界上，它deserveth上帝的愤怒和damnation 。 And this infection of nature doth remain, yea, in them that are regenerated, whereby the lust of the flesh, called in Greek phronema sarkos (which some do expound the wisdom, some sensuality, some the affection, some the desire of the flesh), is not subject to the law of God.这感染的性质， doth仍然存在，雅，在他们认为是再生的，其中的欲望，肉中刺，所谓在希腊phronema sarkos （其中一些做阐述的智慧，一些性感，有些影响，一些人的愿望，肉中刺） ，是不受法律的上帝。 And although there is no condemnation for them that believe and are baptized, yet the Apostle doth confess that concupiscence and lust hath itself the nature of sin.虽然是没有谴责他们，相信是和洗礼，但使徒doth坦白地说concupiscence和欲望祂所本身的性质，单仲偕。

Article X第十条

Of Free Will的自由意志

The condition of man after the fall of Adam is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith and calling upon God.条件男子垮台之后，亚当是这样，他不能把自己和准备，由他自己的自然力量和良好的工程，信仰，并呼吁上帝。 Wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us that we may have a good will, and working with us when we have that good will. wherefore ，我们没有权力做的好的作品愉快的和可以接受的上帝，没有上帝的恩典基督防止我们可能有一个良好的意志，与我们携手合作，当我们有良好的意愿。

Article XI第十一条

Of the Justification of Man该男子的理由

We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by faith, and not for our own works or deservings.我们占的正义在上帝面前，只有好处，我们的主及救主耶稣基督的信仰，而不是为我们自己的工程或deservings 。 Wherefore that we are justified by faith only is a most wholesome doctrine, and very full of comfort; as more largely is expressed in the Homily of Justification. wherefore ，我们是合理的信仰，不仅是最有益健康的学说，和非常充分的舒适性;随着越来越多，主要是表示，在讲道的理由。

Article XII第十二条

Of Good Works良好的工程

Albeit that good works, which are the fruits of faith and follow after justification, cannot put away our sins and endure the severity of God's judgement, yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively faith, insomuch that by them a lively faith may be as evidently known as a tree discerned by the fruit.虽然良好的工程，这是水果的信仰和后续后的理由，不能把远离我们的罪过和忍受的严重性，上帝的判决，但他们感到欣慰，并接受上帝在基督里，做出来的春天一定的真实而生动信仰， insomuch说，他们的一个生动的信心可能会明显地称为树分辨由水果。

Article XIII第十三条

Of Works before Justification工程前的理由

Works done before the grace of Christ and the inspiration of His Spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace, or (as the School authors say) deserve grace of congruity: yea, rather for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin.工程完成之前，基督的恩典和启示，他的精神，不愉快的上帝， forasmuch ，因为他们的春天不信仰在耶稣基督，也没有他们，使男子满足接收的宽限期，或（作为学校的作者说）值得恩典congruity ：雅，而不是为他们没有这样做，因为上帝祂所意志和指挥他们的工作需要做，我们不怀疑，但他们的性质，单仲偕。

Article XIV第十四条

Of Works of Supererogation工程supererogation

Voluntary works besides, over and above, God's commandments which they call Works of Supererogation, cannot be taught without arrogancy and impiety.自愿工程此外，超过以上，上帝的诫命，他们要求工程supererogation ，不能教无arrogancy和impiety 。 For by them men do declare that they do not only render unto God as much as they are bound to do, but that they do more for His sake than of bounden duty is required: Whereas Christ saith plainly, When ye have done all that are commanded to you, say, We be unprofitable servants.由他们做的男子宣布，他们这样做，不仅使所不欲，上帝高达他们必然要做，但他们做更多的他，为了比对的天职是需要：而基督saith很明显，当你们所做的一切都是指挥你，说，我们无利可图的公务员。

Article XV第十五条

Of Christ alone without Sin基督单独单

Christ in the truth of our nature was made like unto us in all things, sin only except, from which He was clearly void, both in His flesh and in His spirit.在基督的真理，我们的性质是一样，祂对我们在一切事上，单只除外，从他显然是无效的，无论是在他的血肉在他的精神。 He came to be the lamb without spot, Who by sacrifice of Himself once made, should take away the sins of the world: and sin, as S. John saith, was not in Him.他后来被羔羊，没有现货，谁所牺牲自己曾经作出的，应采取远离罪恶的世界：和单仲偕，作为美国约翰saith ，是不是在他身上。 But all we the rest, although baptized and born again in Christ, yet offend in many things: and if we say we have no sin, we deceive ourselves, and the truth is not in us.但所有我们的休息，虽然出生和洗礼，再次在基督里，但在得罪很多事情：如果我们说我们没有罪过，我们欺骗自己，事实是不是在我们。

Article XVI第十六条

Of Sin after Baptism对单后的洗礼

Not every deadly sin willingly committed after Baptism is sin against the Holy Ghost, and unpardonable.不是每一个致命的单仲偕心甘情愿地承诺后的洗礼，是单对圣灵，和不可原谅的。 Wherefore the grant of repentance is not to be denied to such as fall into sin after Baptism. wherefore给予悔改，是不容否认如陷入单后的洗礼。 After we have received the Holy Ghost, we may depart from grace given and fall into sin, and by the grace of God we may arise again and amend our lives.之后，我们已经收到圣灵，我们可能会偏离的宽限期，给予陷入单仲偕，和上帝的恩典，我们可能出现的再次修改我们的生活。 And therefore they are to be condemned, which say, they can no more sin as long as they live here, or deny the place of forgiveness to such as truly repent.因此，他们是应该受到谴责，这也就是说，他们可以没有更多的单，只要他们住在这里，或否认有关的地方，宽恕的这种作为，真正悔改。

Article XVII第十七条

Of Predestination and Election对predestination及选举

Predestination to life is the everlasting purpose of God, whereby, before the foundations of the world were laid, He hath constantly decreed by His counsel secret to us, to deliver from curse and damnation those whom He hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation as vessels made to honour. predestination生命是永恒的目的，上帝，而之前，基金会的世界奠定了，他祂所不断颁布他的律师秘密对我们来说，提供从诅咒和damnation的那些人，他祂所选择在基督里走出人类，使他们由基督的救恩，作为永恒的船只作出的荣幸。 Wherefore they which be endued with so excellent a benefit of God be called according to God's purpose by His Spirit working in due season; they through grace obey the calling; they be justified freely; they be made sons of God by adoption; they be made like the image of His only-begotten Son Jesus Christ; they walk religiously in good works; and at length by God's mercy they attain to everlasting felicity. wherefore他们，其中被赋予如此出色的一个好处，上帝被称为根据上帝的目的，他的精神，工作在适当的季节，他们通过的宽限期，听从呼唤，他们是合理的自由;他们作出神的儿子收养;他们作出一样的形象，他唯一的- begotten的儿子耶稣基督，他们步行宗教方面的优秀作品;和长度由上帝的怜悯他们能达到以永恒的幸福。

As the godly consideration of Predestination and our Election in Christ is full of sweet, pleasant, and unspeakable comfort to godly persons and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh and their earthly members and drawing up their mind to high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal salvation to be enjoyed through Christ, as because it doth fervently kindle their love towards God: so for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of God's Predestination is a most dangerous downfall, whereby the devil doth thrust them either into desperation or into wretchlessness of most unclean living no less perilous than desperation.作为正直的审议predestination和我们的选举是在基督里充满了甜，愉快，和不可告人的安慰和正直的人，如觉得在自己工作的精神，基督， mortifying工程的肉体和他们的俗世的成员和借鉴他们心目中的高和天上的事情，以及因为它doth大大建立和确认他们的信念，永恒的救赎，以享有通过基督，因为它doth热切点燃他们对上帝的爱：让好奇和肉体的人，缺乏精神基督的，不断在眼前一句上帝的predestination是一个最危险的灭亡，而魔鬼doth推力他们要么到绝望或到wretchlessness最不洁的生活不低于危险比绝望。

Furthermore, we must receive God's promises in such wise as they be generally set forth in Holy Scripture; and in our doings that will of God is to be followed which we have expressly declared unto us in the word of God.此外，我们必须接受上帝的承诺，在这种明智的，因为他们普遍提出的在圣经;以及在我们的所作所为，将上帝的是应遵循的，我们已明确宣布，祂对我们在天主的圣言。

Article XVIII第十八条

Of obtaining eternal salvation only by the name of Christ获得永恒的救赎，只有名称基督

They also are to be had accursed that presume to say that every man shall be saved by the law or sect which he professeth, so that he be diligent to frame his life according to that law and the light of nature.他们还必须有accursed说，假定说，每个人都应当保存，由法律或教派，他professeth ，让他勤于向帧他的生命，根据法律和根据的性质。 For Holy Scripture doth set out to us only the name of Jesus Christ, whereby men must be saved.为圣经doth内容已载列于我们只有名称耶稣基督，即男人必须被保存。

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

Article XIX第十九条

Of the Church该教会

The visible Church of Christ is a congregation of faithful men, in the which the pure word of God is preached and the sacraments be duly ministered according to Christ's ordinance in all those things that of necessity are requisite to the same.有形中华基督教会是一个聚集忠实的男子，在哪一个纯上帝的话是鼓吹和圣礼妥ministered根据基督的条例，在所有这些事情的必要性，是必要的，以相同的。 As the Church of Jerusalem, Alexandria, and Antioch have erred: so also the Church of Rome hath erred, not only in their living and manner of ceremonies, but also in matters of faith.作为教会在耶路撒冷，亚历山大，安提阿有偏差：所以，也是罗马教会祂所偏差，不仅在他们的生活和方式仪式，而且在事项的信仰。

Article XX第XX条

Of the Authority of the Church该管理局的教会

The Church hath power to decree rites or ceremonies and authority in controversies of faith; and yet it is not lawful for the Church to ordain anything contrary to God's word written, neither may it so expound one place of Scripture, that it be repugnant to another.教会祂所的权力，法令的仪式或仪式性和权威性，在争议的信仰;但是不合法的教会ordain任何违背上帝的话语书面，也没有可能如此阐述一个地方的经文，它令人憎恶的另一个。 Wherefore, although the Church be a witness and a keeper of Holy Writ: yet, as it ought not to decree anything against the same, so besides the same ought it not to enforce anything to be believed for necessity of salvation. wherefore ，虽然教会的一名证人和蓄养的神圣令状：然而，由于它不应该对任何法令相同，因此，除了相同的，它应该不执行任何被认为对的必要性救赎。

Article XXI第二十一条

Of the authority of General Councils该管理局的一般议会

General Councils may not be gathered together without the commandment and will of princes.一般议会可能无法聚集在一起，没有戒律，并会王子。 And when they be gathered together, forasmuch as they be an assembly of men, whereof all be not governed with the Spirit and word of God, they may err and sometime have erred, even in things pertaining to God.而当他们聚集在一起， forasmuch ，因为他们是大会的男人， whereof所有不与管治的精神和上帝的话，他们可能会犯错，有时有偏差，即使是在事情有关的上帝。 Wherefore things ordained by them as necessary to salvation have neither strength nor authority, unless it may be declared that they be taken out of Holy Scripture. wherefore的东西，注定他们在必要时以救国既无实力，也没有权力，除非它可能会宣称他们带出圣经。

Article XXII第二十二条

Of Purgatory的炼狱

The Romish doctrine concerning Pugatory, Pardons, worshipping and adoration as well of Images as of Relics, and also Invocation of Saint, is a fond thing vainly invented, and grounded upon no warranty of Scripture; but rather repugnant to the word of God.该romish学说关于pugatory ，赦免，崇拜和崇拜，以及图像作为文物，也引用圣，是一个美好的事，妄图发明，和接地后，没有保修的经文，而是反感上帝的话。

Article XXIII第二十三条

Of Ministering in the Congregation的服事在众

It is not lawful for any man to take upon him the office of public preaching or ministering the sacraments in the congregation, before he be lawfully called and sent to execute the same.这是不合法的，任何人采取后，他办公室的公众的说教或服事圣礼在聚集之前，他所谓的合法和发送到执行相同的。 And those we ought to judge lawfully called and sent, which be chosen and called to this work by men who have public authority given unto them in the congregation to call and send ministers into the Lord's vineyard.和那些我们应该来判断所谓的合法和发送，选择，并呼吁对这项工作由男人谁有公权力给予所不欲，他们在众打电话和发送部长到主的葡萄园。

Article XXIV第二十四条

Of speaking in the Congregation in such a tongue as the people understandeth发言在聚集在这样一个母语作为人民understandeth

It is a thing plainly repugnant to the word of God and the custom of the primitive Church, to have public prayer in the Church, or to minister the sacraments in a tongue not understanded of the people.这是一个事，显然是令人憎恶的，以天主的圣言和习俗的原始教会，有市民在祈祷的教会，或部长圣礼在一个母语不是understanded的人。

Article XXV第二十五条

Of the Sacraments该圣礼

Sacraments ordained of Christ be not only badges or tokens of Christian men's profession, but rather they be certain sure witnesses and effectual signs of grace and God's good will towards us, by the which He doth work invisibly in us, and doth not only quicken, but also strengthen and confirm, our faith in Him.圣礼祝圣基督不仅徽章或令牌基督教男子的职业，而是他们一定的肯定证人和有效的迹象，宽限期和上帝的良好意愿对我们来说，由他doth工作无形在我们， doth不仅步伐加快，而且还加强和确认，我们的信仰在他身上。

There are two Sacraments ordained of Christ our Lord in the Gospel, that is to say, Baptism and the Supper of the Lord.有两个圣礼祝圣基督我们的主在福音中，这就是说，洗礼和晚饭的上帝。

Those five, commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and Extreme Unction, are not to be counted for Sacraments of the Gospel, being such as have grown partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures; but yet have not the like nature of Sacraments with Baptism and the Lord's Supper, for that they have not any visible sign or ceremony ordained of God.这些五，俗称圣礼，这就是说，确认， penance ，命令，婚姻，和极端unction ，是不是算为圣礼福音，如增加部分的舞弊以下的使徒，部分是国家的生命可以在圣经; ，但没有一样的性质，圣礼与洗礼和上帝的晚餐，他们没有任何明显的迹象或者特别的仪式，祝圣的上帝。

The Sacraments were not ordained of Christ to be gazed upon or to be carried about, but that we should duly use them.圣礼不祝圣基督的要gazed后，或拟进行的，但我们应适当地使用它们。 And in such only as worthily receive the same, have they a wholesome effect or operation: but they that receive them unworthily, purchase to themselves damnation, as S. Paul saith.并在这种只作为worthily收到相同的，他们有一有益健康的效果或运作：但他们得到他们unworthily ，购买自己damnation ，作为美国保罗saith 。

Article XXVI第二十六条第

Of the unworthiness of the Ministers, which hinders not the effect of the Sacraments该不配的部长们，这妨碍了不影响圣礼

Although in the visible Church the evil be ever mingled with the good, and sometime the evil have chief authority in the ministration of the word and sacraments; yet forasmuch as they do not the same in their own name, but in Christ's, and do minister by His commission and authority, we may use their ministry both in hearing the word of God and in the receiving of the sacraments.虽然在有形教会的罪恶被以往任何时候都相互交织，与善，有时邪恶的有行政管理局，在ministration的Word和圣礼，但forasmuch因为他们不同时在自己的名称，但是在基督的，和做部长他的委员会和权威，我们可能会利用其部无论是在听证会天主的圣言，并在接收圣礼。 Neither is the effect of Christ's ordinance taken away by their wickedness, nor the grace of God's gifts diminished from such as by faith and rightly do receive the sacraments ministered unto them, which be effectual because of Christ's institution and promise, although they be ministered by evil men.两者都不是的影响基督的条例带走他们的邪恶，也不是上帝的恩典的礼物，从减少，如由信仰和正确的确实收到圣礼ministered祂他们，予以有效的，因为基督的机构，并承诺，尽管他们被ministered由邪恶的人。

Nevertheless it appertaineth to the discipline of the Church that inquiry be made of evil ministers, and that they be accused by those that have knowledge of their offences; and finally, being found guilty by just judgement, be deposed.不过它appertaineth向纪律教会调查作出邪恶的部长们，他们被指责是由那些有知识，他们的罪行;最后，被发现有罪刚才的判断，被废黜。

Article XXVII第二十七条

Of Baptism洗礼

Baptism is not only a sign of profession and mark of difference whereby Christian men are discerned from other that be not christened, but is also a sign of regeneration or new birth, whereby, as by an instrument, they that receive baptism rightly are grafted into the Church; the promises of the forgiveness of sin, and of our adoption to be the sons of God, by the Holy Ghost are visibly signed and sealed; faith is confirmed, and grace increased by virtue of prayer unto God.洗礼不仅是一个标志专业和马克的差异，即基督教的男子发现从其他认为不命名，而且是一个迹象，再生或新出生，其中，作为一个工具，他们接受正确的洗礼，是嫁接成教会;的承诺，该宽恕的罪恶，和我们的通过成为神的儿子，圣灵是明显的签署和密封;信仰是证实，宽限期增加凭借所不欲，祈祷上帝。 The baptism of young children is in any wise to be retained in the Church as most agreeable with the institution of Christ.洗礼的年幼子女，是在任何明智的予以保留，在教会里，由于大部分同意与该机构的基督。

Article XXVIII第二十八条

Of the Lord's Supper对上帝的晚餐

The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves, one to another, but rather it is a sacrament of our redemption by Christ's death: insomuch that to such as rightly, worthily, and with faith receive the same, the bread which we break is a partaking of the body of Christ, and likewise the cup of blessing is a partaking of the blood of Christ.该晚饭的主不仅是一个标志的爱，基督信徒应该有自己，一到另一个，而是这是一个神圣我们的赎回基督的死： insomuch ，要如正确， worthily ，并与信仰收到相同的，面包，我们打破是一个partaking的基督的身体，同样杯祝福是一个partaking的血液基督的。

Transubstantiation (or the change of the substance of bread and wine) in the Supper of the Lord, cannot be proved by Holy Writ, but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions.陷于变体说（或变化的实质面包和酒） ，在晚饭的主，不能证明是由神圣的令状，而且是反感平原的话，经文， overthroweth的性质，一圣和智慧赐给机会很多迷信。

The body of Christ is given, taken, and eaten in the Supper, only after an heavenly and spiritual manner.基督的身体是给予，而采取的，吃，在晚饭中，只有后一天堂和精神的方式。 And the mean whereby the body of Christ is received and eaten in the Supper is faith及平均，让基督的身体是收到的和吃，在晚饭是信仰

The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped.圣上帝的晚餐是不是由基督的条例保留，进行了约，解除了，或崇拜。

Article XXIX号决议第二十九条

Of the wicked which do not eat the body of Christ, in the use of the Lord's Supper的恶人，其中不要吃基督的身体，在使用上帝的晚餐

The wicked and such as be void of a lively faith, although they do carnally and visibly press with their teeth (as S. Augustine saith) the sacrament of the body and blood of Christ, yet in no wise are they partakers of Christ, but rather to their condemnation do eat and drink the sign or sacrament of so great a thing.恶人和等无效的一个生动的信仰，虽然他们carnally和明显的新闻与他们的牙齿（如美国奥古斯丁saith ）圣礼的躯壳和血基督，但在没有明智的是，他们partakers基督的，但而他们的谴责，做吃的和喝签署或圣礼那么大的事。

Article XXX文章三十

Of Both Kinds这两种

The Cup of the Lord is not to be denied to the lay people; for both parts of the Lord's sacrament, by Christ's ordinance and commandment, ought to be ministered to all Christian men alike.杯耶和华是不容否认向奠定人;为两个部分的主的圣事，基督的条例和诫命，应以ministered所有基督教男子一样。

Article XXXI第三十一条

Of the one oblation of Christ finished upon the Cross该一oblation基督完成后，两岸关系

The offering of Christ once made is the perfect redemption, propitiation, and satisfaction for all the sins of the whole world, both original and actual, and there is none other satisfaction for sin but that alone.提供基督曾经是一个完美的赎回， propitiation ，并满意地为所有的罪孽整个世界，无论是原来的和实际的，是没有其他满意度为单，但仅此。 Wherefore the sacrifices of Masses, in the which it was commonly said that the priests did offer Christ for the quick and the dead to have remission of pain or guilt, were blasphemous fables and dangerous deceits. wherefore牺牲群众，在哪一个人们普遍表示，祭司也提供基督为快速与死人有缓解疼痛或内疚，被亵渎寓言和危险deceits 。

Articles XXXII to XXXIX: Miscellaneous文章三十二至三十九：杂项

Article XXXII三十二条

Of the Marriage of Priests对婚姻的神父

Bishops, Priests, and Deacons are not commanded by God's laws either to vow the estate of single life or to abstain from marriage.主教，神父，和执事不是指挥上帝的法律，要么发誓地产的单身生活，或投弃权票，从婚姻。 Therefore it is lawful also for them, as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness.因此，它是合法的，也对他们来说，对于所有其他基督教的男子，结婚，在各自的酌情权，因为他们应法官同时，以更好地服务于以虔诚的信徒。

Article XXXIII第三十三条

Of Excommunicated Persons, how they are to be avoided excommunicated的人，它们是如何要避免

That persons which by open denunciation of the Church is rightly cut off from the unity of the Church and excommunicated, ought to be taken of the whole multitude of the faithful as an heathen and publican, until he be openly reconciled by penance and received into the Church by a judge that hath authority thereto.人，其中以公开谴责教会是正确的切断从团结的教会和excommunicated ，应采取的整个众多的忠实作为一个heathen和publican ，直到他公开调和由penance ，并收到到教堂由一名法官说，祂所管理局情况。

Article XXXIV第三十四条

Of the Traditions of the Church对传统的教会

It is not necessary that traditions and ceremonies be in all places one or utterly alike; for at all times they have been diverse, and may be changed according to the diversity of countries, times, and men's manners, so that nothing be ordained against God's word.这是没有必要的传统和仪式被在所有地方之一，或完全一样;为在任何时候，他们已经多元化，可能会改为根据多样性的国家，时间和男性的举止，所以没有被祝圣对上帝的字。

Whosoever through his private judgement willingly and purposely doth openly break the traditions and ceremonies of the Church which be not repugnant to the word of God, and be ordained and approved by common authority, ought to be rebuked openly that other may fear to do the like, as he that offendeth against common order of the Church, and hurteth the authority of the magistrate, and woundeth the conscience of the weak brethren.凡通过他的私人判断，心甘情愿地和故意doth公开，打破传统和仪式的教会不反感天主的圣言，并任命和批准的共同管理局，应以谩骂公开表示，其他可能担心这样做一样，因为他认为， offendeth对共同秩序的教会，和hurteth权威的裁判官，并woundeth的良心弱的兄弟。

Every particular or national Church hath authority to ordain, change, and abolish ceremonies or rites of the Church ordained only by man's authority, so that all things be done to edifying.特别是每一个国家或教会祂所管理局ordain ，变更，取消庆典或仪式的教堂祝圣，只有男子的权威，使所有的东西，做启发性。

Article XXXV第三十五条

Of Homilies对homilies

The second Book of Homilies, the several titles whereof we have joined under this Article, doth contain a godly and wholesome doctrine and necessary for these times, as doth the former Book of Homilies which were set forth in the time of Edward the Sixth: and therefore we judge them to be read in Churches by the ministers diligently and distinctly, that they may be understanded of the people.第二本书的homilies ，几个标题whereof我们已加入根据本条规定， doth包含一个正直和有益健康的理论和必要为这些时代，作为doth前书homilies ，其中提出了在的时候，何承天第六届：因此，我们判断他们读，在教堂由部长勤政明显，他们可能被understanded的人。

Of the Names of the Homilies该名称的homilies

  1. Of the right Use of the Church这项权利的使用，教会
  2. Against peril of Idolatry对危险的偶像崇拜
  3. Of the repairing and keeping clean of Churches该维修和保持清洁基督教协进会
  4. Of good Works: first of Fasting良好的工程：首先禁食
  5. Against Gluttony and Drunkenness对gluttony及醉酒
  6. Against Excess of Apparel对过剩的服装
  7. Of Prayer祈祷
  8. Of the Place and Time of Prayer的时间和地点的祈祷
  9. That Common Prayers and Sacraments ought to be ministered in a known tongue.共同祈祷和圣礼，应予ministered在一个已知的母语。
  10. Of the reverend estimation of God's Word该牧师估计上帝的话语
  11. Of Alms-doing的施舍做边学
  12. Of the Nativity of Christ该nativity基督
  13. Of the Passion of Christ对基督的激情
  14. Of the Resurrection of Christ对救世主的复活
  15. Of the worthy receiving of the Sacrament of the Body and Blood of Christ该值得接受的神圣的躯壳和血基督
  16. Of the Gifts of the Holy Ghost的的礼物，圣灵
  17. For the Rogation-days为rogation -天
  18. Of the state of Matrimony该国的婚姻
  19. Of Repentance忏悔
  20. Against Idleness对闲置
  21. Against Rebellion反对叛乱

Article XXXVI第三十六条

Of Consecration of Bishops and Ministers consecration的主教和部长

The Book of Consecration of Archbishops and Bishops and ordering of Priests and Deacons, lately set forth in the time of Edward the Sixth and confirmed at the same time by authority of Parliament, doth contain all things necessary to such consecration and ordering; neither hath it anything that of itself is superstitious or ungodly.这本书的consecration的大主教和主教及订购的司铎和执事，最近提出了在的时候，何承天第六，并证实在同一时间，由权威的议会， doth包含一切必要的，例如consecration及订购;既不祂所它事情的本身是迷信或ungodly 。

And therefore whosoever are consecrate or ordered according to the rites of that book, since the second year of King Edward unto this time, or hereafter shall be consecrated or ordered according to the same rites, we decree all such to be rightly, orderly, and lawfully consecrated or ordered.因此，凡有consecrate或勒令根据仪式的那本书，自第二年国王爱德华所不欲，这个时候，或以下简称应consecrated或勒令根据同一仪式，我们所有的法令，例如要正确，有序，合法consecrated或命令。

Article XXXVII第三十七条

Of the Civil Magistrates对公务员裁判

The Queen's Majesty hath the chief power in this realm of England and other her dominions, unto whom the chief government of all estates of this realm, whether they be ecclesiastical or civil, in all causes doth appertain, and is not nor ought to be subject to any foreign jurisdiction.的皇后陛下祂所行政权力在这一领域的英格兰和其他她dominions ，所不欲，其中行政，政府所有的遗产，这境界，无论是宗教或民间，在所有的原因doth appertain ，而不是也不应受到任何外国司法管辖区。

Where we attribute to the Queen's Majesty the chief government, by which titles we understand the minds of some slanderous folks to be offended, we give not to our princes the ministering either of God's word or of sacraments, the which thing the Injunctions also lately set forth by Elizabeth our Queen doth most plainly testify: but only that prerogative which we see to have been given always to all godly princes in Holy Scriptures by God himself, that is, that they should rule all estates and degrees committed to their charge by God, whether they be temporal, and restrain with the civil sword the stubborn and evil-doers.我们属性的皇后陛下政府首席，其中职称据我们了解，头脑中一些诋毁的乡亲要得罪了，我们不能让我们的王子该服事的任何上帝的话语，或圣礼，这件事的禁制令，最近还成立黄钱其濂提出我们的皇后doth最明显的证明：但只有这一特权，我们看到，已获得始终向所有正直的王子在圣经中，上帝自己，那就是他们应该统治所有屋和程度，致力于他们所负责的神，无论他们是颞，并抑制与公务员剑的顽固和恶人。

The Bishop of Rome hath no jurisdiction in this realm of England.罗马的主教祂所无管辖权，在这一领域的英格兰。

The laws of the realm may punish Christian men with death for heinous and grievous offences.法律的境界可能惩罚基督教男子死刑，令人发指的严重罪行。

It is lawful for Christian men at the commandment of the Magistrate to wear weapons and serve in the wars.这是合法的基督教男子在戒律的裁判官磨损的武器和服务于战争。

Article XXXVIII文章三十八

Of Christian men's good which are not common基督教男人的好，这并不常见

The riches and goods of Christians are not common, as touching the right, title, and possession of the same, as certain Anabaptists do falsely boast; notwithstanding every man ought of such things as he possesseth liberally to give alms to the poor, according to his ability.财富和商品的基督徒并不常见，由于触及权利，所有权及藏有相同的，因为某些anabaptists做附有虚假产地来源标签夸耀;尽管每个人都应该对这类事情，因为他possesseth宽松给予施舍给穷人，根据他的能力。

Article XXXIX文章第39届

Of a Christian man's Oath一个基督教男子的誓言

As we confess that vain and rash swearing is forbidden Christian men by our Lord Jesus Christ, so we judge that Christian religion doth not prohibit but that a man may swear when the magistrate requireth in a cause of faith and charity, so it be done according to the Prophet's teaching in justice, judgement, and truth.正如我们坦白地说，妄图及出疹的病征，宣誓就职是被禁止的基督教男子由我们的主耶稣基督，所以我们的法官认为，基督教doth没有禁止，但一名男子五月宣誓时，裁判官requireth在一个事业的信念和慈善机构，因此它做根据以先知的教学中的正义，判断，和真理。

This subject presentation in the original English language这个课题介绍，在原有的英语语言

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