The Book of Concord is a collection of confessions of faith published in 1580, which generally are accepted by the Lutheran church.这本书的康科德是一家集自白书的出版信念1580年，一般公认的路德教会。 The book contains the three ecumenical creeds: the Apostles' Creed, the Athanasian Creed, and the Nicene Creed; and the six particular confessions of the Lutheran church: the Augsburg Confession, the Apology of the Augsburg Confession, the Schmalkald Articles, the Larger and Smaller Catechisms of Luther, the Formula of Concord, and an optional collection of patristic material.这本书包含三个合一信条：使徒们的信条，阿他那修信经教义，并尼西亚和6个特别的供述中的路德教会：奥格斯堡供述，该道歉的奥格斯堡供认， schmalkald文章外，规模较大和规模较小的catechisms的路德，公式中的和谐，和一个可选的收集教父材料。
The Formula of Concord appeared in 1580, after protracted conferences, and was approved by 86 of the German states.该公式的康科德出现了1580年，经过了漫长的会议，并批准了其中86个在德国。 It contains articles on the following theological issues: original sin, free will, the Eucharist, predestination, the rule of faith and the creed, justification, good works, the Law and the Gospel, the third use of the law, the person of Christ, the descent of Christ into hell, and the customs of the church, as well as an appendix concerning heresies and sectaries.它的内容包括对下列神学问题：原罪，自由意志，圣体圣事，宿命，是法治的信仰和教义，理由，好的作品，法律和福音，第三次使用的法律，该人的基督，出身基督到地狱，及海关的教会，以及作为附录有关的歪理邪说与sectaries 。 The publication of the Book of Concord was an attempt to heal the divisiveness characteristic of the Lutheran movement since the death of Martin Luther 30 years earlier.该书的出版的康科德是企图医治分化特性路德运动以来死亡的马丁路德早在30年前。 Although it was not accepted everywhere as binding, it came to serve as the source book for Lutheran orthodoxy.虽然它不被接受四处约束力，但它来充当源书路德正统。
Sometimes called The Confessions of the Evangelical Lutheran Church (German) or Concordia (Latin), this contains all the generally accepted symbols of the Lutheran Church.有时被称为自白书的基督教香港信义会（德语）或协和（拉丁语系） ，这包含了所有普遍接受的符号的路德教会。 The Book of Concord comprises the following creeds and confessions: (1) the Apostles' Creed (ca. 186); (2) the Niceno-Constantinopolitan Creed (381); (3) the Athanasian Creed (ca. 350-600); (4) Luther's Large and Small Catechisms (1529); (5) the Augsburg Confession, written by Melanchthon and submitted by the elector of Saxony and other Lutheran princes at Augsburg in 1530; (6) the Apology of the Augsburg Confession (1531), written by Melanchthon against the Roman confutation which had rejected the Augsburg Confession; (7) the Smalcald Articles (1537), written by Luther and summarizing the Protestant understanding of the major articles of faith for a church council that was never called; (8) the Treatise on the Power and Primacy of the Pope (1537), written by Melanchthon to augment the Smalcald Articles; and (9) the Formula of Concord (1577), written to settle a number of disputes arising among Lutherans after Luther's death.这本书的康科德包括以下信条和自白书： （ 1 ）使徒们的信条（约公元186 ） ; （ 2 ）尼切诺- constantinopolitan信条（ 381 ） ; （ 3 ）阿他那修信经信条（约公元350-600 ） ; （ 4 ）路德的大国和小catechisms （ 1529 ） ; （五）奥格斯堡供述，写梅兰希顿，并提交由选民萨克森州政府和其他路德王子在奥格斯堡，在15时30分， （ 6 ）道歉的奥格斯堡自白（ 1531 ） ，写梅兰希顿对罗马confutation其中已拒绝奥格斯堡供述; （七） smalcald文章（ 1537 ） ，写的路德和总结了新教的了解主要条款的信仰教会理事会，这是从来没有所谓， （ 8 ）伤寒论权力和至高无上的教宗（ 1537 ） ，写的梅兰希顿去充实smalcald物品; （九）含有公式的康科德（ 1577 ） ，以书面，以解决一些合同而引起的纠纷当中lutherans后路德的死因。
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RD
Preus路普罗伊斯
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
F. Bente,
Historical Introductions to the Book of Concord; H. Fagerberg, A New Look at the
Lutheran Confessions (1529-1537); R. Preus, Getting into the Theology of
Concord; D. Scaer, Getting into the Story of Concord; E. Schlink, The Theology
of the Lutheran Confessions.楼bente ，历史，介绍这本书的康科德;每小时法格贝格，新的面貌，在路德自白书（
1529年至1537年） ;传译普罗伊斯，进入神学的和谐;四斯卡埃尔，涉足的故事康科德;体育史令克，神学路德招供。
The last symbol, or confession, representing the doctrinal position of the Evangelical Lutheran Church.最后符号，或自白，代表着理论的立场与基督教香港信义会。 It was completed in 1577 and was published in the Book of Concord in 1578.这是完成在1577年和出版这本书的康科德在1578年。 It culminated some thirty years of arduous theological study and labor expended by hundreds of faithful Lutheran theologians as they sought to settle a number of doctrinal controversies which beset Lutheranism after Luther's death.这最终导致了一些三十年的艰苦神学研究和劳动花费数百名忠实路德神学家，因为他们试图解决一些理论上的争论，困扰路德教后路德的死因。 Upon his death Lutheranism quickly fell into two parties.当他的逝世路德教很快陷入两党。 The Philippists (sometimes called Synergists or Crypto-Calvinists) followed the more mediating spirit of Philip Melanchthon as he veered toward a synergistic doctrine of conversion and a weakening of total depravity and as he formulated a doctrine of the Lord's Supper which, although Lutheran, was couched in terminology acceptable to the Reformed.该philippists （有时称为增效剂或隐calvinists ） ，其次是越调停精神弘梅兰希顿，因为他调头朝着协同主义的转化率和削弱总堕落，并为他制订了一套学说主的晚餐，虽然路德会，是措辞用语，可以接受悔改的。 Opposing the Philippists were the Gnesio (authentic) Lutherans who pointed out the deviations of Melanchthon and his followers, particularly condemning Melanchthon for accepting the Leipzig Interim, a compromise and evangelical politico-theological statement of faith and practice imposed by Emperor Charles V on the Lutherans in the German Empire after their defeat in the Smalcald War (1547).反对philippists分别gnesio （正宗） lutherans人士指出偏差梅兰希顿和他的追随者，尤其是谴责梅兰希顿接受莱比锡中期，一种妥协和福音派的政治神学声明的信仰与实践所施加的皇帝查尔斯五世就lutherans在德意志帝国后，他们的失败，在smalcald战争（ 1547 ） 。
When the two parties could not settle their controversies, a third large group of younger theologians arose to heal the division.当两位当事人不能定居，他们的争论，第三个大组年轻的神学家出现医治记名表决。 Chief among these were James Andreae, who spear-headed the effort toward concord, Martin Chemnitz, David Chytraeus, and Nikolaus Selnecker.其中主要被詹姆斯andreae ，谁的矛的头脑，努力迈向和谐，马丁chemnitz ，大卫chytraeus ， nikolaus selnecker 。 These men, who had been students of Melanchthon and respected him highly, were also firmly committed to Luther's theology on the points at issue.这些男子，因为他们已被学生梅兰希顿和尊重他的高度，也坚定地致力于路德的神学，就点上的问题。 They represented the best scholarship and most respected leadership among the Lutherans of the day.他们所代表的最佳学术研究和最受尊敬的领导人之一lutherans的一天。 After almost thirty years of doctrinal discussion throughout Germany and many abortive attempts to construct doctrinal statements that would unite Lutherans again in the theology of Luther and the earlier Lutheran confessions, the Formula of Concord was written in 1577.经过近三十年的理论讨论，在整个德国和许多胎死腹中企图建构理论陈述，将团结lutherans再次在神学的路德和较早的路德会招供，公式中的康科德写于1577年。 The document, together with an Epitome written by Andreae, was submitted to the Lutheran pastors, churches, and princes and subscribed by thirty-five imperial cities, the electors of Saxony, Brandenberg, and the Palatinate, and about eight thousand pastors.该文件连同一个缩影写andreae ，被提交给路德派牧师，教会和王子和认购35帝国城市中，选民的萨克森， brandenberg ，以及皇帝行宫遗址，以及约8000牧师。
The Formula of Concord deals with the following articles of faith: (1) original sin (affirming total depravity); (2) bondage of the will (affirming monergism in conversion and salvation by grace alone); (3) justification (stressing the forensic nature of justification); (4) good works; (5) the distinction between law and gospel; (6) the third use of the law (ie, the necessity of preaching law in the Christian community); (7) the Lord's Supper (confessing the Lutheran doctrine of the sacramental union and the real presence); (8) the person of Christ (emphasizing the communication of attributes of the two natures); (9) the descent into hell (Christ's actual descent and victory over the forces of evil); (10) adiaphora; (11) predestination (to salvation by grace for Christ's sake, but not to hell); (12) various heresies (Anabaptism, Schwenckfeldianism, Neo-Arianism, etc.).该公式的康科德涉及下列条款信念： （ 1 ）原罪（申明共计堕落） ; （ 2 ）枷锁的意志（申明monergism在转换和救赎恩典，由单） ; （ 3 ）的理由（讲法医大自然的理由） ; （ 4 ）具有良好的工程; （ 5 ）之间的区别，法律和福音（ 6 ）第三届使用的法律（即，有必要鼓吹法在基督教社区） ， （ 7 ）主的晚餐（供认路德教义的圣事联盟和真实存在） ， （ 8 ）该人的基督（强调沟通的属性的两个性质） ; （ 9 ）后裔到地狱（基督的实际后裔和战胜的力量邪恶） ; （ 10 ） adiaphora ; （ 11 ）宿命（救赎恩惠为基督的缘故，而不是地狱） ; （ 12 ）各种异端邪说（ anabaptism ， schwenckfeldianism ，新arianism等） 。
RD
Preus路普罗伊斯
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
FHR Frank, Die
Theologie der Concordienformel; EF Klug, Getting into the Formula of Concord; RD
Preus and WH Rosin, eds., A Contemporary Look at the Formula of Concord; E.
Schlink, The Theology of the Lutheran
Confessions.胎心率坦率地说，模具theologie明镜concordienformel ;英法klug
，涉足一级方程式的和谐;号普罗伊斯与WH松香合编，一个当代看公式的和谐;体育史令克，神学路德招供。
The Smalcald Articles were articles of belief named for the town in Hesse-Nassau, Germany, where they were presented to Protestant leaders; now part of the Book of Concord, the normative collection of Lutheran confessions.该smalcald篇文章的信仰，命名为镇黑塞-拿骚，德国，他们将在那里向基督教领袖，现在的一部分，这本书的康科德，规范收集路德招供。 The Articles were occasioned by the call of Pope Paul III for a council at Mantua.这些文章是由号召，教皇保罗三，一会在曼图亚。 Invited to attend, the German Protestants through Elector John Frederick of Saxony asked Luther to prepare a confession for them to submit.应邀出席，德国新教徒通过选民约翰冯萨克森问路德准备招供，他们就范。 Luther wrote them during Christmas, 1536.路德写道，他们在圣诞期间， 1536 。 Together with his Small and Large catechisms, they comprise his contribution to the Book of Concord.连同他的小型和大型catechisms ，他们构成了他的贡献，这本书的和谐。 Illness prevented Luther's attendance when the princes and theologians met in February, 1537, at Smalcald.疾病预防路德的出勤时，王子和神学家见了2月， 1537年在smalcald 。 Luther's articles were subscribed by most of the theologians in attendance.路德的文章被认购大部分的神学家参加了会议。 The princes delayed action, declaring their refusal to recognize the council, which never did convene.王公延迟采取行动，宣布他们拒绝承认，它从来没有召开。
The Smalcald Articles are grouped in three parts: (1) those concerning "the chief articles" of "the Divine Majesty," about which there was no controversy with Rome, as the Trinity; (2) those concerning "the articles which refer to the office and work of Jesus Christ or our redemption," about which there was controversy with Rome and no compromise was possible, as justification by grace alone through faith; (3) those concerning miscellaneous matters, about which there was controversy but which were open to negotiation, as monastic vows and the marriage of priests.该smalcald文章分为三部分： （ 1 ）关于"行政物品"的"神陛下" ，在这方面是没有任何争议，与罗马，为三一; （ 2 ）那些有关"的文章，指办公室及工作，耶稣基督或赎买的方式， "这是有争论与罗马，并没有妥协的可能，至于理由，由单独的恩典透过信仰， （ 3 ）涉及杂项事宜，这是有争论，但其中被公开对于谈判，作为寺院的誓言和结婚神父。
The articles were valued as "a bold, clear-cut testimony of the Lutheran position" and as a testimony of Luther's personal faith, for he wrote them at a time when he felt his death was near.这些文章的价值，因为"一个大胆的，具有鲜明的证词路德地位" ，并作为证词路德的个人信仰，因为他写了他们在这个时候，他觉得他的逝世是近。 Published by Luther in 1538, a Latin translation appeared in 1541.出版路德在1538年，拉丁语翻译出现在1541年。 By 1553 they were named the Smalcald Articles in an edition issued at Weimar.由1553年，他们分别被评为smalcald文章，在一个新版本发行，在魏玛。 Within a generation they won wide approval in Lutheran Germany and were included in the Book of Concord.在一个世代，他们赢得了广泛的批准，在德国路德会被包含在预定的和谐。 Attached to them was the "Treatise on the Power and Primacy of the Pope" (1537) by Philip Melanchthon.重视他们，是"伤寒论权力和至高无上的教宗" （ 1537 ） ，由菲利普梅兰希顿。 It was officially adopted at Smalcald and, while intended to supplement the Augsburg Confession, it became associated with the articles.它被正式通过smalcald和，而旨在补充奥格斯堡供认，它成为与文章。
CG
Fry南联盟的CG
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
TG Tappert et
al., trs.甘油三酯tappert等人，抗弯强度。 and eds., The Book of Concord; WD
Allbeck, Studies in the Lutheran Confessions; RD Preus, Getting into the
Theology of Concord; DP Scaer, Getting into the Story of Concord.与EDS
，这本书的康科德;万泰奥尔贝克，研究在路德的供述;号普罗伊斯，进入神学的和谐;民主党斯卡埃尔，进入故事的和谐。
1. 1 。 We believe, teach, and confess that the sole rule and standard according to which all dogmas together with [all] teachers should be estimated and judged are the prophetic and apostolic Scriptures of the Old and of the New Testament alone, as it is written Ps.我们相信，教，并坦白地说，唯一的规则和标准，根据所有的教条，连同[全部]教师应估计和判断是先知性和使徒经文的旧的和新约圣经单，因为它是书面的PS 。 119, 105: Thy Word is a lamp unto my feet and a light unto my path. 119 ， 105 ：你的字是一盏灯所不欲，我的脚和轻型不欲，我的路。 And St. Paul: Though an angel from heaven preach any other gospel unto you, let him be accursed, Gal.和圣保罗：虽然是一个天使从天上鼓吹任何其他福音你们，让他受到谴责的，半乳糖。 1, 8. 1日， 8日。
Other writings, however, of ancient or modern teachers, whatever name they bear, must not be regarded as equal to the Holy Scriptures, but all of them together be subjected to them, and should not be received otherwise or further than as witnesses, [which are to show] in what manner after the time of the apostles, and at what places, this [pure] doctrine of the prophets and apostles was preserved.其他的著作，但是，古代的还是现代的教师，以什么名义，他们的承受能力，绝不能视为等同于圣经，但他们都一起受到压给他们，不应该收到，否则或进一步比作为证人， [这表明：在采取何种方式后，当时的使徒，以及在什么地方，这[纯]学说的先知和使徒被保存下来。
2. 2 。 And because directly after the times of the apostles, and even while they were still living, false teachers and heretics arose, and symbols, ie, brief, succinct [categorical] confessions, were composed against them in the early Church, which were regarded as the unanimous, universal Christian faith and confession of the orthodox and true Church, namely, the Apostles' Creed, the Nicene Creed, and the Athanasian Creed, we pledge ourselves to them, and hereby reject all heresies and dogmas which, contrary to them, have been introduced into the Church of God.而且因为直接经过时代的使徒，甚至当他们仍生活，假教师和异端出现时，和符号，即简短，简洁[直言]供述中，均对组成，他们在早期教会，而被视为一致的，普遍的基督教信仰和忏悔的正统和真正的教会，即使徒们的信条，尼西亚，以及亚他那修信经教义，我们保证给他们，并特此拒绝所有的异端邪说和教条，相反，对他们来说，已被引入神的教会。
3. 3 。 As to the schisms in matters of faith, however, which have occurred in our time, we regard as the unanimous consensus and declaration of our Christian faith and confession, especially against the Papacy and its false worship, idolatry, superstition, and against other sects, as the symbol of our time, the First, Unaltered Augsburg Confession, delivered to the Emperor Charles V at Augsburg in the year 1530, in the great Diet, together with its Apology, and the Articles composed at Smalcald in the year 1537, and subscribed at that time by the chief theologians.至于把分裂在信仰方面，但是，已经发生的，在我们这个时代，我们认为，作为一致共识，并声明我们的基督教信仰和忏悔，尤其是对教皇及其伪崇拜，偶像崇拜，迷信和对其他宗派作为象征，我们的时间，第一，没有变更奥格斯堡供述，交付给皇帝查尔斯五世在奥格斯堡，在今年15时30分，在伟大的饮食习惯，再加上其道歉，并在文章组成，在smalcald在今年1537年和认购时，当时由首席神学家。
And because such matters concern also the laity and the salvation of their souls, we also confess the Small and Large Catechisms of Dr. Luther, as they are included in Luther's works, as the Bible of the laity, wherein everything is comprised which is treated at greater length in Holy Scripture, and is necessary for a Christian man to know for his salvation.因为这些事情的关注也是俗人和救赎他们的灵魂，我们也承认，小型和大型catechisms博士路德，因为它们会被包括在路德的作品，正如圣经中的俗人，在那里，一切都组成，是治疗在更大的长度，在神圣的经文，并有必要为一个基督教的男人知道他的救赎。
To this direction, as above announced, all doctrines are to be conformed, and what is, contrary thereto is to be rejected and condemned, as opposed to the unanimous declaration of our faith.向这个方向发展，为上述宣布的，所有的教义都是要符合，是什么，违反这些是要反对和谴责，因为反对的一致声明，我们的信仰。
In this way the distinction between the Holy Scriptures of the Old and of the New Testament and all other writings is preserved, and the Holy Scriptures alone remain the only judge, rule, and standard, according to which, as the only test-stone, all dogmas shall and must be discerned and judged, as to whether they are good or evil, right or wrong.在这样的区分圣经中的旧的和新约圣经和其他所有著作，是保留，而圣经中，仅留唯一的法官，规则和标准，根据该条，作为唯一的试验石料，所有的教条，应当而且必须加以分辨和判断，至于他们是否是善或恶，对或错。
But the other symbols and writings cited are not judges, as are the Holy Scriptures, but only a testimony and declaration of the faith, as to how at any time the Holy Scriptures have been understood and explained in the articles in controversy in the Church of God by those then living, and how the opposite dogma was rejected and condemned [by what arguments the dogmas conflicting with the Holy Scripture were rejected and condemned].但其他符号和著作引用的不是法官，是圣经，但只是证词和声明的信仰，对于如何在任何时间圣经已经理解和解释，在文章中的争议，在教会的上帝的那些，然后生活，以及如何对面的教条被拒绝，并谴责[什么论据教条相互矛盾与神圣的经文被拒绝，并谴责] 。
1. 1 。 We believe, teach, and confess that there is a distinction between man's nature, not only as he was originally created by God pure and holy and without sin, but also as we have it [that nature] now after the Fall, namely, between the nature [itself], which eve n after the Fall is and remains a creature of God, and original sin, and that this distinction is as great as the distinction between a work of God and a work of the devil.我们相信，教，并坦白地说，有一个区分人的本质，这不仅是因为他原本是上帝创造的纯洁和神圣的，并没有罪的，而且也因为我们有[自然]现在陷落后，即与性质[本身] ，其中n前夕沦陷后，是和仍然是一个受造物的上帝和原罪，并认为这是区分大区别的工作，上帝与魔鬼的工作。
2. 2 。 We believe, teach, and confess also that this distinction should be maintained with the greatest care, because this doctrine, that no distinction is to be made between our corrupt human nature and original sin, conflicts with the chief articles of our Christian faith concerning creation, redemption, sanctification, and the resurrection of our body, and cannot coexist therewith.我们相信，教，并供认还表示，这一区分应保持以最大的关怀，因为这种学说，没有任何区别，不能与我们的腐败人性的原罪，冲突与行政条款，我们的基督教信仰有关创作，赎回，成圣，和复活我们的身体，并不能并存条文。
For God created not only the body and soul of Adam and Eve before the Fall, but also our bodies and souls after the Fall, notwithstanding that they are corrupt, which God also still acknowledges as His work, as it is written in Job 10, 8: Thine hands have made me and fashioned me together round about.因为上帝创造的不仅是身体与灵魂的亚当和夏娃之前下跌，但也是我们的身体和灵魂陷落后，尽管他们是贪官，其中神，也仍然承认，因为他的工作，因为它是写在求职10 ， 8 ：你的双手，使我和我形成一道一轮。 Deut. deut 。 32, 18; Is. 32 ， 18岁; 。 45, 9ff; 54, 5; 64, 8; Acts 17, 28; Job 10, 8; Ps. 45 ， 9ff ; 54 ， 5 64 ，第8节;行为， 17日， 28日;职位10个， 8 ;聚苯乙烯。 100, 3; 139, 14; Eccl. 100 ， 3 ; 139个， 14个; eccl 。 12, 1. 12 ， 1 。
Moreover, the Son of God has assumed this human nature, however, without sin, and therefore not a foreign, but our own flesh, into the unity of His person, and according to it is become our true Brother.此外，上帝的儿子承担了这个人的本性，但是，没有罪的，因此，不是外国，但我们自己的血肉，成为团结，他的人，并根据它成为我们真正的兄弟。 Heb.希伯来书。 2, 14: Forasmuch, then, as the children were partakers of flesh and blood, He also Himself likewise took part of the same. 2 ， 14 ： forasmuch ，那么，孩子们partakers有血有肉的，他自己也同样参加了相同的。 Again, 16; 4, 15: He took not on Him the nature of angels, but He took on Him the seed of Abraham.再次， 16岁; 4 ， 15 ：他没有对他的性质天使，但他对他的种子是亚伯拉罕。 Wherefore in all things it behooved Him to be made like unto His brethren, yet without sin.人哪，在一切事上，它behooved他作出像祂他的弟兄们，但没有罪。
In like manner Christ has also redeemed it as His work, sanctifies it as His work, raises it from the dead, and gloriously adorns it as His work.同样基督也挽救了它作为他的工作， sanctifies作为他的工作，提高它从死里复活，并光荣地adorns作为他的工作。 But original sin He has not created, assumed, redeemed, sanctified; nor will He raise it, will neither adorn nor save it in the elect, but in the [blessed] resurrection it will be entirely destroyed.但原罪，他没有创造，假定，赎回，圣洁了，也不会提出这样既不会修饰，也没有保存在选出的，但在[祝福]复活，这将完全摧毁。
Hence the distinction between the corrupt nature and the corruption which infects the nature and by which the nature became corrupt, can easily be discerned.因此，两者之间的区别腐败本质和腐败，感染的性质和其中自然成了腐败，可以很容易分辨。
3. 3 。 But, on the other hand, we believe, teach, and confess that original sin is not a slight, but so deep a corruption of human nature that nothing healthy or uncorrupt has remained in man's body or soul, in his inner or outward powers, but, as the Church sings: Through Adam's fall is all corrupt, Nature and essence human.但是，在另一方面，我们相信，教，并坦白地说，原罪，是不是一个很小的，但是，如此之深，一个廉洁的人的本性没有任何健康或两袖清风，一直留在人的身体或灵魂，在他的党内或离港的权力，但是，正如教堂唱：通过对亚当的秋天，是一切腐败，自然与人类的本质。
This damage is unspeakable, and cannot be discerned by reason, but only from God's Word.这种损伤是无法形容的，并不能分辨的理由，但只有从神的话语。
And [we affirm] that no one but God alone can separate from one another the nature and this corruption of the nature, which will fully come to pass through death, in the [blessed] resurrection, where our nature which we now bear will rise and live eternally without original sin and separated and sundered from it, as is written Job 19, 26: I shall be compassed again with this my skin, and in my flesh shall I see God, whom I shall see for myself, and mine eyes shall behold . [我们申明]没有人，但只有上帝能分开彼此的性质和这个腐败的性质，这将充分认识到了通过死刑，在[祝福]复活的，我们在那里的性质，即我们现在承担将上升和永存的，没有原罪，分立和sundered从这个问题，因为是写求职19 ， 26 ： 我应compassed再次与我这皮肤，在我的肉体应我看到上帝，我会看看我本人，以及矿山眼睛应看哪 。
1. 1 。 Therefore we reject and condemn the teaching that original sin is only a reatus or debt on account of what has been committed by another [diverted to us] without any corruption of our nature.因此，我们反对并谴责教授说，原罪只是一个reatus或有债务占什么一直致力于另一[改行我们]没有腐败我们最基本的天性。
2. 2 。 Also, that evil lusts are not sin, but concreated, essential properties of the nature, or, as though the above-mentioned defect and damage were not truly sin, because of which man without Christ [not ingrafted into Christ] would be a child of wrath.此外，这种邪恶的情欲是不是罪恶，但concreated ，基本性能的本质，或者象虽然上面提到的缺陷和损坏没有真正罪过，是因为这名男子没有基督[不ingrafted到耶稣，将是一个孩子愤怒的。
3. 3 。 We likewise reject the Pelagian error, by which it is alleged that man's nature even after the Fall is incorrupt, and especially with respect to spiritual things has remained entirely good and pure in naturalibus , ie, in its natural powers.我们同样拒绝pelagian误差，其中，是指人的本性，甚至沦陷后，是廉，尤其是对精神的东西，仍然全是好纯洁的，在naturalibus ，即在其自然的权力。
4. 4 。 Also, that original sin is only a slight, insignificant spot on the outside, dashed upon the nature, or a blemish that has been blown upon it, beneath which [nevertheless] the nature has retained its good powers even in spiritual things.此外，原罪只是一个很小的，微不足道的现货对外部，破灭后的性质，或一个污点已被炸毁后，在下方[然而]性质仍然保留了其良好的权力，即使是在精神上的东西。
5. 5 。 Also, that original sin is only an external impediment to the good spiritual powers, and not a despoliation or want of the same, as when a magnet is smeared with garlic-juice, its natural power is not thereby removed, but only impeded; or that this stain can be easily wiped away like a spot from the face or pigment from the wall.此外，原罪只是一个外在的障碍，以良好的精神力量，而不是掠夺，或者想的是一样的，因为当一个磁铁，是抹黑与大蒜-果汁，其天然的权力不会因此而取消，但只能阻碍;这个污点可以很容易又之所以能够擦干身上就像一个当场从面部或颜料从墙上。
6. 6 。 Also, that in man the human nature and essence are not entirely corrupt, but that man still has something good in him, even in spiritual things, namely, capacity, skill, aptness, or ability in spiritual things to begin, to work, or to help working for something [good].此外，在人的人性和精神实质，是不完全的腐败，但是，该名男子仍然有一些很好的他，即使是在精神上的东西，即，能力，技巧，适合性，或有能力在属灵的事情开始，工作，或帮助工作，为东西[好] 。
7. 7 。 On the other hand, we also reject the false dogma of the Manichaeans, when it is taught that original sin, as something essential and self-subsisting, has been infused by Satan into the nature, and intermingled with it, as poison and wine are mixed.在另一方面，我们也拒绝了虚假的教条的摩尼教派时，它告诉我们，原罪，因为一些必要的自我生存，已渗透到撒旦的性质，并交织，有了它，作为毒药和葡萄酒是好坏参半。
8. 8 。 Also, that not the natural man, but something else and extraneous to man, sins, on account of which not the nature, but only original sin in the nature, is accused.此外，这不是天然的男子，但另一回事，外在的人类，捷联惯导系统，对账户的，其中并没有性质，但只有原罪，在本质上是被告。
9. 9 。 We reject and condemn also as a Manichaean error the doctrine that original sin is properly and without any distinction the substance, nature, and essence itself of the corrupt man, so that a distinction between the corrupt nature, as such, after the Fall and original sin should not even be conceived of, nor that they could be distinguished from one another [even] in thought.我们反对和谴责，也作为一个摩尼教错误学说认为，原罪是正确，没有任何区别的实质内容，性质，本质和本身的舞弊男子，使区分腐败本质，因此，沦陷后，与原单仲偕，甚至不应被设想的，也不是说他们可以加以区分彼此[即使]在思考。
10. 10 。 Now, this original sin is called by Dr. Luther nature-sin, person-sin, essential sin, not because the nature, person, or essence of man is, without any distinction, itself original sin, but in order to indicate by such words the distinction between original sin, which inheres in human nature, and other sins, which are called actual sins.现在，这一原罪就是所谓的博士路德自然单人单仲偕，基本单，而不是因为自然，人，还是人的本质是，没有任何区别，自己的原罪，而是为了表明，这种换句话说区分原罪，其中inheres在人的本性，和其他的罪过，这是所谓的实际罪孽。
11. 11 。 For original sin is not a sin which is committed, but it inheres in the nature, substance, and essence of man, so that, though no wicked thought ever should arise in the heart of corrupt man, no idle word were spoken, no wicked deed were done, yet the nature is nevertheless corrupted through original sin, which is born in us by reason of the sinful seed, and is a fountainhead of all other actual sins, as wicked thoughts, words, and works, as it is written Matt.对于原罪，是不是一种罪过，这是承诺，但它inheres在性质，内容，以人的本质，所以说，虽然没有邪恶的思想任何时候都应该出现在心脏的腐败男子，没有闲置字分别发言后，没有恶人契约的人做的，但性质却是败坏通过的原罪，这是出生在美因该罪孽深重的种子，是一个源泉，所有其他实际捷联惯导系统，由于邪恶思想，言论，及工务，因为它是写马特。 15, 19: Out of the heart proceed evil thoughts. 15 ， 19 ：出心脏进行邪恶的想法。 Also Gen. 6, 5; 8, 21: The imagination of man's heart is evil from his youth.也上将6 ， 5 ， 8 ， 21 ：想象力的人的心是邪恶的，从他的青年。
12. 12 。 Thus there is also to be noted well the diverse signification of the word nature, whereby the Manichaeans cover their error and lead astray many simple men.因此，还应该指出的，以及各种不同意义的字，性质，即摩尼教派掩饰他们的错误，并导致误入歧途，许多简单的男人。 For sometimes it means the essence [the very substance] of man, as when it is said: God created human nature.有时，它是指本质[非常实质性问题]的男子，因为当人们说：上帝创造人类的天性。 But at other times it means the disposition and the vicious quality [disposition, condition, defect, or vice] of a thing, which inheres in the nature or essence, as when it is said: The nature of the serpent is to bite, and the nature and disposition of man is to sin, and is sin; here the word nature does not mean the substance of man, but something that inheres in the nature or substance.但在其他时候，它是指配置和恶性质量[处置，条件，缺陷或瑕疵]一个事情，是inheres在性质或本质，因为当人们说：性质的毒蛇是咬，性质和处置的人，是单，并单;这里这个词的性质，不等于实质的男子，但一些inheres在性质或内容。
13. 13 。 But as to the Latin terms substantia and accidens , because they are not words of Holy Scripture, and besides unknown to the ordinary man, they should not be used in sermons before ordinary, unistructed people, but simple people should be spared them.但作为向拉美substantia条款和accidens ，因为它们不是的话，圣经，而且不知道在一般人看来，他们不应当被用来在布道前一般， unistructed人，但简单的人，应不遗余力。
But in the schools, among the learned, these words are rightly retained in disputations concerning original sin, because they are well known and used without any misunderstanding, to distinguish exactly between the essence of a thing and what attaches to it in an accidental way.但是，在学校，其中的教训，这句话是正确地保留在disputations关于原罪，因为他们是众所周知的，并且用无任何误解，分清到底之间的本质东西，什么重视，它在一个偶然的方式。
For the distinction between God's work and that of the devil is thereby designated in the clearest way, because the devil can create no substance, but can only, in an accidental way, by the providence of God [God permitting], corrupt the substance created by God.为区分上帝的工作，并指出了魔鬼，从而在指定最明确的方式，因为魔鬼能创造任何物质，但只能在一个偶然的方式，由普罗维登斯的上帝[上帝允许] ，腐败的实质制造都是神安排的。
Concerning the doctrine of good works two divisions have arisen in some churches:关于中庸好的作品两师出现在一些教堂：
1. 1 。 First, some theologians have become divided because of the following expressions, where the one side wrote: Good works are necessary for salvation.首先，有些神学家已经成为划分由于以下表述中，如果一方写道：好的作品是必要的救赎。 It is impossible to be saved without good works.这是不可能得到挽救，没有好的作品。 Also: No one has ever been saved without good works.还：从来没有人得到挽救，没有好的作品。 But the other side, on the contrary, wrote: Good works are injurious to salvation.但另一边，与此相反，写道：好的作品是有害的救赎。
2. 2 。 Afterwards a schism arose also between some theologians with respect to the two words _necessary_ and _free_, since the one side contended that the word _necessary_ should not be employed concerning the new obedience, which, they say, does not flow from necessity and coercion, but from a voluntary spirit.事后裂出现，也与一些神学家与敬意，向两个词_necessary_和_free_ ，自一方认为字_necessary_不得雇用关于新的服从性，其中，他们说，不流动，从必要性和胁迫，但从志愿精神。 The other side insisted on the word _necessary_, because, they say, this obedience is not at our option, but regenerate men are obliged to render this obedience.对方坚持字_necessary_的，因为，他们说，这种顺从是不是我们的选择，但再生男人有责任使这种服从。
From this disputation concerning the terms a controversy afterwards occurred concerning the subject itself; for the one side contended that among Christians the Law should not be urged at all, but men should be exhorted to good works from the Holy Gospel alone; the other side contradicted this.从这个争议有关条款争议发生后，有关议题本身为一方争辩说，基督徒法律不应加以敦促所有，但男人应告诫，以好的作品从圣福音单;对方自相矛盾这一点。
For the thorough statement and decision of this controversy our doctrine, faith, and confession is:为彻底声明，并决定对这一争议我们的教义，信仰，并供认是：
1. 1 。 That good works certainly and without doubt follow true faith, if it is not a dead, but a living faith, as fruits of a good tree.认为好的作品肯定，并毫无疑问后续真正的信仰，如果不是死了，而是活生生的信仰，如水果的一个好树。
2. 2 。 We believe, teach, and confess also that good works should be entirely excluded, just as well in the question concerning salvation as in the article of justification before God, as the apostle testifies with clear words, when he writes as follows: Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works, saying, Blessed is the man to whom the Lord will not impute sin, Rom.我们相信，教，并供认还表示，好的作品，应完全被排除在外，正如好，在问及拯救作为该篇文章的理由上帝面前，正如使徒证明具有明确换言之，当他写道如下：即使是国宝也describeth福，该名男子所不欲，其中神imputeth义无工程，说：有福了，是该名男子的人，耶和华必不推诿单，光盘。 4, 6ff. 4 ， 6ff 。 And again: By grace are ye saved through faith; and that not of yourselves, it is the gift of God; not of works, lest any man should boast, Eph.再次：由恩典叶救透过信仰，那不是你自己，这是神的恩赐，而不是作品的，否则任何人不应自夸，厄。 2, 8. 2日， 8日。 9. 9 。
3. 3 。 We believe, teach, and confess also that all men, but those especially who are born again and renewed by the Holy Ghost, are bound to do good works.我们相信，教，并供认还表示，所有男人，但那些特别的人再次降生，并再次由圣灵，势必要切实做好工程。
4. 4 。 In this sense the words _necessary_, _shall_, and _must_ are employed correctly and in a Christian manner also with respect to the regenerate, and in no way are contrary to the form of sound words and speech.从这个意义上讲的话_necessary_ ， _shall_ ， _must_是受雇于正确，并在一个基督教的方式也与敬意，向再生，而绝不能违背形式的复音词，并讲话。
5. 5 。 Nevertheless, by the words mentioned, necessitas , necessarium , _necessity_ and _necessary_, if they be employed concerning the regenerate, not coercion, but only due obedience is to be understood, which the truly believing, so far as they are regenerate, render not from coercion or the driving of the Law, but from a voluntary spirit; because they are no more under the Law, but under grace, Rom.不过，话中提到， necessitas ， necessarium ， _necessity_和_necessary_ ，如果他们是受雇有关再生，而不是胁迫的，但只是因为顺从是可以理解，而真正的信仰，至目前为止，因为他们都是再生，使不从威逼或驾驶该法的，但从小的志愿精神，因为他们没有更多根据法律规定，但根据宽限期，光盘。 6, 14; 7, 6; 8, 14. 6 ， 14 ， 7 ， 6 ， 8 ， 14 。
6. 6 。 Accordingly, we also believe, teach, and confess that when it is said: The regenerate do good works from a free spirit, this is not to be understood as though it is at the option of the regenerate man to do or to forbear doing good when he wishes, and that he can nevertheless retain faith if he intentionally perseveres in sins.因此，我们也相信，任教，并坦白地说，当人们说：再生做的好的作品，从一个自由的精神，这是不是可以理解为，虽然是在选择再生男子或不忍无可忍做好事当他的意愿，他可以保留，但信仰，如果他有意perseveres在捷联惯导系统。
7. 7 。 Yet this is not to be understood otherwise than as the Lord Christ and His apostles themselves declare, namely, regarding the liberated spirit, that does not do this from fear of punishment, like a servant, but from love of righteousness, like children, Rom.然而，这是不被理解的，否则，与其说是上帝基督和他的门徒自己申报，即关于解放精神，即不这样做就没有恐惧的处罚，像一个仆人，但从小热爱正义的，像儿童，光盘。 8,15. 8,15 。
8. 8 。 Although this voluntariness [liberty of spirit] in the elect children of God is not perfect, but burdened with great weakness, as St. Paul complains concerning himself, Rom.虽然这项自愿性[自由的精神] ，在选出的孩子，神是不完美的，但背负很大的弱点，正如圣保禄抱怨有关其本人，光盘。 7, 14-25; Gal. 7日， 14日至25日;加尔。 5, 17; 5 ， 17 ;
9. 9 。 Nevertheless, for the sake of the Lord Christ, the Lord does not impute this weakness to His elect, as it is written: There is therefore now no condemnation to them which are in Christ Jesus, Rom.不过，为求上帝基督，天主，并不意指这一弱点，以他的当选，因为它是这样写到：有，因此现在并没有谴责，他们是在基督耶稣里，光盘。 8, 1. 8 ， 1 。
10. 10 。 We believe, teach, and confess also that not works maintain faith and salvation in us, but the Spirit of God alone, through faith, of whose presence and indwelling good works are evidences.我们相信，教，和忏悔，也没有工程保持信仰和救赎了我们，但上帝的精神，仅通过信仰，他们的存在和留置好的作品都是证据。
1. 1 。 Accordingly, we reject and condemn the following modes of speaking: when it is taught and written that good works are necessary to salvation; also, that no one ever has been saved without good works; also, that it is impossible to be saved without good works.因此，我们反对并谴责下列方式来说：当它被教导和书面表示，好的作品是要救赎;此外，从没有人，已节省了，没有良好的工程;此亦表示，这是不可能得到挽救，没有良好工程。
2. 2 。 We reject and condemn as offensive and detrimental to Christian discipline the bare expression, when it is said: Good works are injurious to salvation.我们反对并谴责攻击性，不利于基督教纪律裸露的表达，当人们说：好的作品是有害的救赎。
For especially in these last times it is no less needful to admonish men to Christian discipline [to the way of living aright and godly] and good works, and remind them how necessary it is that they exercise themselves in good works as a declaration of their faith and gratitude to God, than that the works be not mingled in the article of justification; because men may be damned by an Epicurean delusion concerning faith, as well as by papistic and Pharisaic confidence in their own works and merits.对于特别是在这最后的时候，同样是需要的，以告诫官兵基督教纪律[生活方式，戒律和神圣]和好的作品，并提醒他们如何必要的，这是他们行使自己的优秀作品作为一项宣言，他们信仰和感谢上帝，比工程不得相互交织，在这篇文章的理由，因为男人，可该死由一个伊壁鸠鲁妄想关于信仰，以及通过papistic和pharisaic信心，在他们自己的作品和功绩。
3. 3 。 We also reject and condemn the dogma that faith and the indwelling of the Holy Ghost are not lost by willful sin, but that the saints and elect retain the Holy Ghost even though they fall into adultery and other sins and persist therein.我们也反对和谴责教条的信仰和留置的圣灵不会丢失所恣意单，但该圣徒，并推选保留圣灵即使他们陷入通奸和其他罪过和坚持。
This subject presentation in the original English language这一主题演讲，在原有的英语
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The main BELIEVE web-page (and the index to subjects) is at http://mb-soft.com/believe/beliecha.html主要相信网页（和索引科目） ，是在http://mb-soft.com/believe/beliecha.html