And in this Holy Scripture, the universal Church of Christ has the most complete exposition of all that pertains to a saving faith, and also to the framing of a life acceptable to God; and in this respect it is expressly commanded by God that nothing either be added to or taken from the same.并在这神圣的经文，普世教会的基督有最完整的论述，都涉及到一个拯救信念，也有利于制定一个可以接受的生命都是上帝，并在这方面，我们很明确地指挥上帝无关要么加入或采取由相同的。
Scripture Teaches Fully All Goodness. We judge, therefore, that from these Scriptures are to be derived true wisdom and godliness, the reformation and government of churches; as also instruction in all duties of piety; and, to be short, the confirmation of doctrines, and the rejection of all errors, moreover, all exhortations according to that word of the apostle, "All Scripture is inspired by God and profitable for teaching, for reproof," etc. (2 Tim. 3:16-17). 圣经教导完全所有善良的，我们判断，因此，从这些经文是源自真实的智慧和虔诚的信徒，改革与政府基督教协进会也指示，在各项工作的虔诚，并且是短暂的，确认学说，并拒绝一切错误，而且，所有的嘱托，按照这个词的传道者" ，所有的经文灵感来自上帝和盈利为教学，为谴责"等（ 2添。 3:16-17 ） 。 Again, "I am writing these instructions to you," says the apostle to Timothy, "so that you may know how one ought to behave in the household of God," etc. (1 Tim. 3:14-15).再次， "我写这些指示给你， "信徒说，以提摩太， "这样你就可以知道怎样一个应该表现在家庭中的上帝"等（ 1添。 3:14-15 ） 。
Scripture is the Word of God. Again, the selfsame apostle to the Thessalonians: "When," says he, "you received the Word of God which you heard from us, you accepted it, not as the word of men but as what it really is, the Word of God," etc. (1 Thess. 2:13.) For the Lord himself has said in the Gospel, "It is not you who speak, but the Spirit of my Father speaking through you"; therefore "he who hears you hears me, and he who rejects me rejects him who sent me" (Matt. 10:20; Luke 10:16; John 13:20). 圣经是上帝的话，同样， selfsame使徒向撒罗尼迦： "当" ，他说： "您得到了上帝的话，你听到我们，你们接受了，而不是像字的男子，但由于它是什么真的是上帝的话， "等（ 1帖2时13分） ，因为上帝自己也说，在福音中， "这是不是你的人说话，但精神的我的父亲来说，通过你" ，因此"他的人都听到了你们听见我的，他的人绝不妥协，我拒绝他的人寄给我的" 。 （ 10:20 ;卢克[ 10:16 ;约翰13:20 ） 。
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Neither do we think that therefore the outward preaching is to be thought as fruitless because the instruction in true religion depends on the inward illumination of the Spirit, or because it is written "And no longer shall each man teach his neighbor . . ., for they shall all know me" (Jer. 31:34), and "Neither he who plants nor he who waters is anything, but only God who gives the growth" (1 Cor. 3:7).我们也不认为，因此，外向的说教，是要思想作为徒劳无功，因为在教学中使用真实的宗教依赖于外来照明的精神，或者因为它是写" ，而不再是每一名男子教他的邻居… … 。 ，他们都知道我" （ jer. 31:34 ） ， "既不是他的人也不是植物，他的人水域，是任何东西，但唯一的真神，是谁给的成长" （ 1肺心病。 3:7 ） 。 For although "no one can come to Christ unless he be drawn by the Father" (John 6:4), and unless the Holy Spirit inwardly illumines him, yet we know that it is surely the will of God that his Word should be preached outwardly also.虽然"没有人可以来基督的，除非他画之父" （约翰6时04分） ，除非圣灵内心illumines他，但我们知道，这确实是上帝的意志，他的字应该鼓吹外表也。 God could indeed, by his Holy Spirit, or by the ministry of an angel, without the ministry of St. Peter, have taught Cornelius in the Acts; but, nevertheless, he refers him to Peter, of whom the angel speaking says, "He shall tell you what you ought to do."上帝确实可以，用他自己的圣灵，或由财政部一位天使，如果没有财政部的圣彼得大教堂，有教授科尼利厄斯在行为，但无论如何，他是指他在彼得，其中天使发言说， "他会告诉你，你应该做的" 。
Inward Illumination Does Not Eliminate External Preaching. For he that illuminates inwardly by giving men the Holy Spirit, the same one, by way of commandment, said unto his disciples, "Go into all the world, and preach the Gospel to the whole creation" (Mark 16:15). 外来照度不排除对外弘法 ，为他照亮内心，让男人圣灵，同时，透过诫命，祂说他的弟子" ，进入世界上所有，并传福音给整个创作" （马克16:15 ） 。 And so in Philippi, Paul preached the Word outwardly to Lydia, a seller of purple goods; but the Lord inwardly opened the woman's heart (Acts 16:14).因此，在Philippi撰写，保罗鼓吹词，外表以邓莲，卖方的紫色消费品;但主内心打开了女人的心（使徒16时14分） 。 And the same Paul, after a beautiful development of his thought, in Rom.和保罗一样，经过一个美丽的发展，他的思路，在光盘。 10:17 at length comes to the conclusion, "So faith comes from hearing, and hearing from the Word of God by the preaching of Christ." 10时17分在长得出结论" ，所以信心从何而来听证会，听取来自上帝的话所鼓吹的基督" 。
At the same time we recognize that God can illuminate whom and when he will, even without the external ministry, for that is in his power; but we speak of the usual way of instructing men, delivered unto us from God, both by commandment and examples.在同一时间，我们认识到，神能照亮人的时候，他会来说，即使没有外来部，因为这是在他的权力，但我们说话的惯常的方式，指示男人，告诉了我们，从神，无论是由戒律和例子。
Heresies. We therefore detest all the heresies of Artemon, the Manichaeans, the Valentinians, of Cerdon, and the Marcionites, who denied that the Scriptures proceeded from the Holy Spirit; or did not accept some parts of them, or interpolated and corrupted them. 异端邪说，因此，我们讨厌一切歪理邪说的阿泰蒙，摩尼教派， valentinians ，塞尔东，并marcionites ，谁否认这经文从圣灵;或不接受的部分，或者插和败坏他们。
Apocrypha. And yet we do not conceal the fact that certain books of the Old Testament were by the ancient authors called Apocryphal, and by others Ecclesiastical; inasmuch as some would have them read in the churches, but not advanced as an authority from which the faith is to be established. apocrypha 。然而，我们并没有隐瞒事实，即某些书籍的旧约都是由古代作家所谓猜测，以及其他宗教;因为有些人会都看过他们在教会，但不是先进的，作为一个权力机构，从其中信仰是待确定。 As Augustine also, in his De Civitate Dei, book 18, ch.由于奥古斯丁同时，在他的德奇维塔特dei ，图书18 ，甲烷。 38, remarks that "in the books of the Kings, the names and books of certain prophets are cited"; but he adds that "they are not in the canon"; and that "those books which we have suffice unto godliness." 38岁的话， "在书本里，国王的名字和书籍的某些先知篇" ，但他补充说： "他们是不是在佳能" ，并认为"这些书籍，我们就够了祂的虔诚" 。
Interpretations of the Holy Fathers. Wherefore we do not despise the interpretations of the holy Greek and Latin fathers, nor reject their disputations and treatises concerning sacred matters as far as they agree with the Scriptures; but we modestly dissent from them when they are found to set down things differing from, or altogether contrary to, the Scriptures. 诠释圣教父。哪，我们不鄙视诠释的圣地希腊文和拉丁文的父亲，也拒绝接受他们的disputations和论文有关神圣的事情，因为据他们同意有关经文，但我们虚心异议时，他们发现定下的事情，从不同的，或完全相反，会念经。 Neither do we think that we do them any wrong in this matter; seeing that they all, with one consent, will not have their writings equated with the canonical Scriptures, but command us to prove how far they agree or disagree with them, and to accept what is in agreement and to reject what is in disagreement.我们也不认为我们做任何不对的，这件事，那么他们所有，其中同意，将无法拥有自己的著作等同起来，典型经文，但指挥我们证明多远，他们同意或不同意这些人，并接受什么是一致的，并拒绝什么是对的分歧。
Councils. And in the same order also we place the decrees and canons of councils. 议会，而且在同样的顺序也发生了，我们该法令和大炮的议会。
Wherefore we do not permit ourselves, in controversies about religion or matters of faith, to urge our case with only the opinions of the fathers or decrees of councils; much less by received customs, or by the large number who share the same opinion, or by the prescription of a long time.人哪，我们不容许自己，在争论的关于宗教或事项的信念，以敦促我们的情况下，只有意见，父亲或法令的议会;小得多，由接到海关或由大量的人持相同的看法，或由处方很长的时间。
Who is the judge? Therefore, we do not admit any other judge than God himself, who proclaims by the Holy Scriptures what is true, what is false, what is to be followed, or what to be avoided. 谁是法官吗？因此，我们不承认任何其他法官比上帝，他们宣布，由圣经中什么是真，什么是假的，什么是必须遵循的，或用什么来加以避免。 So we do assent to the judgments of spiritual men which are drawn from the Word of God.所以，我们赞同以判决的精神男性，都是来自上帝的话。 Certainly Jeremiah and other prophets vehemently condemned the assemblies of priests which were set up against the law of God; and diligently admonished us that we should not listen to the fathers, or tread in their path who, walking in their own inventions, swerved from the law of God.当然耶利米和其他先知强烈谴责集会的神职人员，其中设立对上帝的法规;勤政，务实地告诫我们，我们不应该听父亲，或踏在其路径的人，走在自己的发明创造，摇摆不定，前后不一，从上帝的法规。
Traditions of Men. Likewise we reject human traditions, even if they be adorned with high-sounding titles, as though they were divine and apostolical, delivered to the Church by the living voice of the apostles, and, as it were, through the hands of apostolical men to succeeding bishops which, when compared with the Scriptures, disagree with them; and by their disagreement show that they are not apostolic at all. 传统的男人，同样我们拒绝人的传统，即使他们被贴着大唱高调的头衔，好像他们的神和apostolical ，交付给教会所住的声音，使徒们，而且，因为它被通过手中对apostolical官兵接替主教，其中比较会念经，不同意他们，并通过他们的分歧表明，他们不是使徒都没有。 For as the apostles did not contradict themselves in doctrine, so the apostolic men did not set forth things contrary to the apostles.因为使徒们不违背自己的教义，所以使徒男子并未提出相反的东西向使徒。 On the contrary, it would be wicked to assert that the apostles by a living voice delivered anything contrary to their writings.与此相反，它会被恶人断言使徒们所住的声音发表任何违背自己的著作。 Paul affirms expressly that he taught the same things in all churches (1 Cor. 4:17).保罗申明明确表示，他教相同的东西，在所有的教堂（ 1肺心病。 4时17分） 。 And, again, "For we write you nothing but what you can read and understand."并重申， "我们写你无关，但你可以阅读和理解" 。 (2 Cor. 1:13). （ 2肺心病。 1:13 ） 。 Also, in another place, he testifies that he and his disciples--that is, apostolic men--walked in the same way, and jointly by the same Spirit did all things (2 Cor. 12:18).此外，在另一个地方，他证明了他和他的弟子们，那就是-使徒男人-走在同样的方式，和共同的精神一样，没有任何事情（2肺心病。1 2时1 8分） 。 Moreover, the Jews in former times had the traditions of their elders; but these traditions were severely rejected by the Lord, indicating that the keeping of them hinders God's law, and that God is worshipped in vain by such traditions (Matt. 15:1ff.; Mark 7:1 ff.).此外，犹太人在以前有传统的长辈，但这些传统都被严厉拒绝了主，显示饲养它们妨碍了真主的法律，并相信上帝是崇拜，妄图通过这种传统。 （ 15:1法郎。 ;马克7:1几段） 。
God Is Three. Notwithstanding we believe and teach that the same immense, one and indivisible God is in person inseparably and without confusion distinguished as Father, Son and Holy Spirit so, as the Father has begotten the Son from eternity, the Son is begotten by an ineffable generation, and the Holy Spirit truly proceeds from them both, and the same from eternity and is to be worshipped with both. 上帝是三个。尽管如此，我们相信并教导，同时巨大的，一个不可分割的，神是在人密不可分，并没有混淆尊敬的父亲，儿子和圣灵，因此，作为父亲遗物的儿子从永恒的，儿子是造物主所一种无法形容的一代人，和圣灵真正的收益来自他们两人，并同时从永恒，是被崇拜两者兼施。
Thus there are not three gods, but three persons, consubstantial, coeternal, and coequal; distinct with respect to hypostases, and with respect to order, the one preceding the other yet without any inequality.因此，有没有三神，但3人， consubstantial ， coeternal ， coequal ;鲜明的尊重本质，并尊重一声令下，一前一其它然而，没有任何的不平等。 For according to the nature or essence they are so joined together that they are one God, and the divine nature is common to the Father, Son and Holy Spirit.因为根据性质或本质上它们全部都联合起来，他们是一个神，神的本质是共同的父亲，儿子和圣灵。
For Scripture has delivered to us a manifest distinction of persons, the angel saying, among other things, to the Blessed Virgin, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy, the Son of God" (Luke 1:35).为经文已交付给我们一个明显的区别的人，天使说，除其他事项外，以小圣， "圣灵会后，你和权力的最高级会掩盖你，所以孩子被出生将被称为圣洁的，是上帝的儿子" （路加福音1时35分） 。 And also in the baptism of Christ a voice is heard from heaven concerning Christ, saying, "This is my beloved Son" (Matt. 3:17).同时在洗礼基督的声音，听到的是从天上关于基督，他说： "这是我亲爱的儿子" 。 （ 3时17分） 。 The Holy Spirit also appeared in the form of a dove (John 1:32).圣灵还的形式出现，鸽派（约翰福音1:32 ） 。 And when the Lord himself commanded the apostles to baptize, he commanded them to baptize "in the name of the Father, and the Son, and the Holy Spirit" (Matt. 28:19).当主必亲自指挥了使徒，以baptize ，他指挥他们baptize " ，名义上的父亲，儿子，和圣灵" 。 （ 28:19 ） 。 Elsewhere in the Gospel he said: "When the Counselor comes, whom I shall send to you from the Father, even the Spirit of truth, who proceeds from the Father, he will bear witness to me," etc. (John 15:26).在其他地方的福音，他说： "当辅导员来了，谁，我会发给你来自父亲，即使是真理的圣灵，他们的收益来自父亲，他将见证我， "等（约翰15:26 ） 。 In short, we receive the Apostles' Creed because it delivers to us the true faith.总之，我们在收到使徒们的信条，因为它提供给我们真正的信仰。
Heresies. Therefore we condemn the Jews and Mohammedans, and all those who blaspheme that sacred and adorable Trinity. 异端邪说，因此，我们谴责犹太人和伊斯兰教，以及所有那些亵渎了这种神圣和可爱的三位一体。 We also condemn all heresies and heretics who teach that the Son and Holy Spirit are God in name only, and also that there is something created and subservient, or subordinate to another in the Trinity, and that there is something unequal in it, a greater or a less, something corporeal or corporeally conceived, something different with respect to character or will, something mixed or solitary, as if the Son and Holy Spirit were the affections and properties of one God the Father, as the Monarchians, Novatians, Praxeas, Patripassians, Sabellius, Paul of Samosata, Aetius, Macedonius, Antropomorphites, Arius, and such like, have thought.我们也谴责一切歪理邪说与异教徒，他们教导说，子和圣神是上帝名存实亡，也有一些创造和从属的，或者从属于另一个在三一，这是有不平等的，更大的或不足，一些有形的或corporeally构思的，不同方面的性质，或将一些混合或孤独，因为如果子和圣神的人感情和性能的一个神的父亲，因为monarchians ， novatians ， praxeas ， patripassians ， sabellius ，保罗的samosata ， aetius ， macedonius ， antropomorphites ， arius ，等，有思想。
Images of Christ. Although Christ assumed human nature, yet he did not on that account assume it in order to provide a model for carvers and painters. 图像基督的，虽然基督假定人的本性，但他并没有就这一账户承担，它为了提供一个模型雕刻和画家。 He denied that he had come "to abolish the law and the prophets" (Matt. 5:17).他否认说，他到了"取消律法和先知" 。 （ 5时17分） 。 But images are forbidden by the law and the prophets (Deut. 4:15; Isa. 44:9).不过，形象是禁止由法律和先知（申命记4:15 ;伊萨。 44:9 ） 。 He denied that his bodily presence would be profitable for the Church, and promised that he would be near us by his Spirit forever (John 16:7).但他否认他的身体存在，将是有利可图的，为教会，并许诺说，他将靠近我们，他的精神永远（约翰16时07分） 。 Who, therefore, would believe that a shadow or likeness of his body would contribute any benefit to the pious?人，因此，会相信一个影子或相似的他的身体将有助于任何好处，以虔诚？ (2 Cor. 5:5). （ 2肺心病。 5:5 ） 。 Since he abides in us by his Spirit, we are therefore the temple of God (2 Cor. 3:16).由于他恪守美中由他的精神，因此，我们庙里的神（ 2肺心病。 3:16 ） 。 But "what agreement has the temple of God with idols?"但是， "什么协议有庙宇的神与偶像" ？ (2 Cor. 6:16). （ 2肺心病。 6:16 ） 。
Images of Saints. And since the blessed spirits and saints in heaven, while they lived here on earth, rejected all worship of themselves (Acts 3:12f.; 14:11ff.; Rev. 14:7; 22:9) and condemned images, shall anyone find it likely that the heavenly saints and angels are pleased with their own images before which men kneel, uncover their heads, and bestow other honors? 图象的圣人 ，并自有福的精神和圣徒在天堂，而他们在这里居住的地球上，拒绝所有崇拜自己（使徒3时12楼; 14时11分几段;牧师14时07分; 22时09分） ，并谴责图像，应有人觉得可能是天上的圣人和天使很高兴用自己的形象之前，其中男子下跪，揭露它们抬头，并赐给其他荣誉？
But in fact in order to instruct men in religion and to remind them of divine things and of their salvation, the Lord commanded the preaching of the Gospel (Mark 16:15)--not to paint and to teach the laity by means of pictures.但事实上，以指导男性在宗教，并提醒他们神圣的东西和他们的救恩，主指挥宣扬福音（标记16:15 ） -油漆，并教导平信徒的手段照片。 Moreover, he instituted sacraments, but nowhere did he set up images.此外，他也提起圣礼，但无处他成立的图像。
The Scriptures of the Laity. Furthermore, wherever we turn our eyes, we see the living and true creatures of God which, if they be observed, as is proper, make a much more vivid impression on the beholders than all the images or vain, motionless, feeble and dead pictures made by men, of which the prophet truly said: "They have eyes, but do not see" (Ps. 115:5). 圣经中的俗人，而且，只要我们把我们的眼睛，我们看到了生活和真正的动物神的，如果他们遵守，至于是否适当，作出一个更为生动的印象，对beholders比所有的图片或徒劳的，不动，软弱和死亡的照片所作的男子，其中真正先知说： "他们有眼睛，但没看到" （诗篇115:5 ） 。
Lactantius. Therefore we approved the judgment of Lactantius, an ancient writer, who says: "Undoubtedly no religion exists where there is an image." lactantius ，因此我们批准的判决lactantius ，那是一个古老的作家，他说： "毫无疑问，任何宗教都存在，如果有一个形象" 。
Epiphanius and Jerome. We also assert that the blessed bishop Epiphanius did right when, finding on the doors of a church a veil on which was painted a picture supposedly of Christ or some saint, he ripped it down and took it away, because to see a picture of a man hanging in the Church of Christ was contrary to the authority of Scripture. epiphanius和威廉姆斯，我们还断言说，祝福主教epiphanius没有权利时，就发现大门的一所教堂面纱就被描绘了一幅照片的基督或某些圣人，他形成了下来，并把它离开，因为要见照片中一名男子挂在基督的教会是相反的权威经文。 Wherefore he charged that from henceforth no such veils, which were contrary to our religion, should be hung in the Church of Christ, and that rather such questionable things, unworthy of the Church of Christ and the faithful people, should be removed.人哪，他指控说，从今以后没有这样的面纱，这违背了我们的宗教，应该挂在基督的教会，并，而不是这种疑问的事情，不值得基督的教会和信徒的人，应予以撤销。 Moreover, we approve of this opinion of St. Augustine concerning true religion: "Let not the worship of the works of men be a religion for us. For the artists themselves who make such things are better; yet we ought not to worship them" (De Vera Religione, cap. 55).此外，我们赞成这种看法的圣奥古斯丁关于真实的宗教： "让我们不要崇拜的作品男人是一个宗教，为我们，为艺术家自己的人作出这样的事情是更好的，但我们不应该崇拜他们" （德维拉religione ，第55条） 。
God Alone Is To Be Invoked Through the Mediation of Christ Alone. In all crises and trials of our life we call upon him alone, and that by the mediation of our only mediator and intercessor, Jesus Christ. 只有上帝是引用透过调解基督单，在所有危机和考验，我们的生活，我们呼吁他单独负责，并通过调解的，我们只有调解intercessor ，耶稣基督。 For we have been explicitly commanded: "Call upon me in the day of trouble; I will deliver you, and you shall glorify me" (Ps. 1:15).因为我们已经明确，指挥若说： "请我，在一天的麻烦，我会为您提供的，你应当颂扬我" （诗篇1:15 ） 。 Moreover, we have a most generous promise from the Lord Who said: "If you ask anything of the Father, he will give it to you" (John 16:23), and: "Come to me, all who labor and are heavy laden and I will give you rest" (Matt. 11:28).此外，我们有一个最慷慨的承诺，从主说： "如果你问任何的父亲，他会向你" （约翰福音16:23 ） ，并说： "来找我，所有的人，劳动繁重拉登，我就使你们得安息" 。 （ 11:28 ） 。 And since it is written: "How are men to call upon him in whom they have not believed?"既然是这样写到： "如何是男性，呼吁他的人，他们一直不相信" ？ (Rom. 10:14), and since we do believe in God alone, we assuredly call upon him alone, and we do so through Christ. （罗马书10时14分） ，是因为我们相信上帝是不够的，稳妥地请他单独负责，我们这样做是透过基督。 For as the apostle says, "There is one God and there is one mediator between God and men, the man Christ Jesus" (1 Tim. 2:5), and, "If any one does sin, we have an advocate with the Father, Jesus Christ the righteous" etc. (1 John 2:1).因为，使徒说， "就是上帝，并有一个调停人与上帝的男子，这名男子基督耶稣" （ 1添。 2时05分） ，并规定， "如果任何一个不犯罪，我们有一个主张与父亲，耶稣基督正义"等（ 1约翰2:1 ） 。
The Saints Are Not To Be Adored, Worshipped or Invoked. For this reason we do not adore, worship, or pray to the saints in heaven, or to other gods, and we do not acknowledge them as our intercessors or mediators before the Father in heaven. 圣人不应该被崇拜，崇拜或引用。出于这个原因，我们不崇拜，礼拜，祈祷，或向圣徒在天上，或到其他神，我们不承认他们为intercessors或调解前，父亲在天堂。 For God and Christ the Mediator are sufficient for us; neither do we give to others the honor that is due to God alone and to his Son, because he has expressly said: "My glory I give to no other" (Isa. 42:8), and because Peter has said: "There is no other name under heaven given among men by which we must be saved," except the name of Christ (Acts 4:12).为上帝和耶稣调停人，足以让我们;我们也没有分给别人，感到荣幸，是因为只有上帝和他的儿子，因为他已经明确地说： "我的荣耀，我没有其他的" （以赛亚书42 ： 8 ） ，而且由于彼得说： "有没有其他的名字下天堂给男性，其中，我们可以靠着得救" ，除了名称的基督（使徒4时12分） 。 In him, those who give their assent by faith do not seek anything outside Christ.在他身上，那些让他们赞同的信仰不寻求任何超出基督。
The Due Honor To Be Rendered to the Saints. At the same time we do not despise the saints or think basely of them. 应有的荣誉，应使其向圣人在同一时间，我们不鄙视圣人，或自认为basely他们。 For we acknowledge them to be living members of Christ and friends of God who have gloriously overcome the flesh and the world.因为我们承认，他们被生活委员基督和天主的朋友，他们都光荣地克服了肉体和世界的福音。 Hence we love them as brothers, and also honor them; yet not with any kind of worship but by an honorable opinion of them and just praises of them.因此，我们爱他们像兄弟，也是他们的荣誉，但不能与任何形式的崇拜，而是由一个体面的意见，他们只是歌颂他们。 We also imitate them.我们也效法他们。 For with ardent longings and supplications we earnestly desire to be imitators of their faith and virtues, to share eternal salvation with them, to dwell eternally with them in the presence of God, and to rejoice with them in Christ.对于满怀憧憬和supplications我们热切渴望成为模仿他们的信仰和美德，分享永恒的救赎，与他们谈论永远与他们在场的上帝，并为之欣喜，他们在基督里。 And in this respect we approve of the opinion of St. Augustine in De Vera Religione: "Let not our religion be the cult of men who have died. For if they have lived holy lives, they are not to be thought of as seeking such honors; on the contrary, they want us to worship him by whose illumination they rejoice that we are fellow-servants of his merits. They are therefore to be honored by way of imitation, but not to be adored in a religious manner," etc.在这方面，我们都赞成的意见，圣奥古斯丁在De浑religione ： "不要让我们的宗教是邪教的男子已经死亡，因为如果他们没有辜负神圣的生命，他们是不被看作是寻求这种荣誉;相反，他们要我们崇拜他的，其照明，他们为此欢呼，我们是老乡的公仆和勤务员，他的优点，因此，他们以兑现的方式仿制，但不被崇拜，在一个宗教的方式， "等。
Relics of the Saints. Much less do we believe that the relics of the saints are to be adored and reverenced. 文物的圣人少得多，我们认为，该遗址的圣人，以崇拜和reverenced 。 Those ancient saints seemed to have sufficiently honored their dead when they decently committed their remains to the earth after the spirit had ascended on high.这些古代圣人似乎已经够荣幸，他们死时，他们正当的承诺，他们仍然以地球后，精神已跻身于高。 And they thought that the most noble relics of their ancestors were their virtues, their doctrine, and their faith.他们认为，最崇高的遗迹，他们的祖先是他们的美德，他们的学说和侮辱他们的信仰。 Moreover, as they commend these "relics" when praising the dead, so they strive to copy them during their life on earth.此外，由于他们称赞这些"文物"时，赞美之死，所以他们努力把它们拷贝在地球上的生命。
Swearing by God's Name Alone. These ancient men did not swear except by the name of the only God, Yahweh, as prescribed by the divine law. 咒骂上帝的名义单独这些古老的男人不发誓，除非名义唯一的真神，雅威，由神权法。 Therefore, as it is forbidden to swear by the names of strange gods (Ex. 23:13; Deut. 10:20), so we do not perform oaths to the saints that are demanded of us.因此，因为它是被禁止的宣誓仪式是由名字奇怪的神灵（例如： 23时13分; deut 。 10:20 ） ，所以我们不履行宣誓向圣人都要求我们。 We therefore reject in all these matters a doctrine that ascribes much too much to the saints in heaven.因此，我们拒绝在所有这些事情一个理论，那就是赋予太多，以圣徒在天上。
The Epicureans. We therefore condemn the Epicureans who deny the providence of God, and all those who blasphemously say that God is busy with the heavens and neither sees nor cares about us and our affairs. 该epicureans ，因此，我们谴责epicureans人否认普罗维登斯的上帝，以及所有那些blasphemously说上帝是忙于老天爷也认为，也不关心我们和我们的内政。 David, the royal prophet, also condemned this when he said: "O Lord, how long shall the wicked exult? They say, 'The Lord does not see; the God of Jacob does not perceive.'大卫，皇家先知，也谴责这时候他说： "主啊，多久会恶人exult ？他们说， '上帝并不见;财神雅各布并不察觉。 Understand, O dullest of the people! Fools, when will you be wise? He who planted the ear, does he not hear? He who formed the eye, does he not see?"明白，噢，最枯燥的人！阿斗时，你会是明智之举？人，他种植的耳朵里，他不听，他的人，形成了一只眼睛，他不看" ？ (Ps. 94:3,7-9). （雅歌94:3,7-9 ） 。
Means Not To Be Despised. Nevertheless, we do not spurn as useless the means by which divine providence works, but we teach that we are to adapt ourselves to them in so far as they are recommended to us in the Word of God. 指不被鄙视，不过，我们不唾弃，因为无用的方法，使神圣的普罗维登斯的著作，但我们教导我们要适应他们来说，他们推荐给我们，在神的话语。 Wherefore we disapprove of the rash statements of those who say that if all things are managed by the providence of God, then our efforts and endeavours are in vain.人哪，我们不赞成贸然发言者说，如果一切事物都是由普罗维登斯的上帝，那么我们的努力和奋斗都是徒劳无功。 It will be sufficient if we leave everything to the governance of divine providence, and we will not have to worry about anything or do anything.这将有足够的，如果我们一切都留到治是神圣的，而且我们将不必担心任何东西或做任何事情。 For although Paul understood that he sailed under the providence of God who had said to him: "You must bear witness also at Rome" (Acts 23:11), and in addition had given him the promise, "There will be no loss of life among you . . . and not a hair is to perish from the head of any of you" (Acts 27:22, 34), yet when the sailors were nevertheless thinking about abandoning ship the same Paul said to the centurion and the soldiers: "Unless these men stay in the ship, you cannot be saved" (Acts 27:31).虽然保罗明白他乘下普罗维登斯神的人对他说： "你们一定要见证，又在罗马" （使徒行23:11 ） ，并另外给了他的承诺， "将不会有任何损失生活在你们中间… … 。而不是头发的灭亡，从头部的任何你" （使徒行27:22 ， 34 ） ，但是当船员，但想到放弃船舶，同时保罗说，以百和士兵说： "除非这些人留在船上，你不能得救" （使徒行27:31 ） 。 For God, who has appointed to everything its end, has ordained the beginning and the means by which it reaches its goal.为上帝，他们已委任代表一切结束时，已受戒的开始和手段，它达到了预期目的。 The heathen ascribe things to blind fortune and uncertain chance.该异教徒归于事物盲目财富和不确定的机会。 But St. James does not want us to say: "Today or tomorrow we will go into such and such a town and trade," but adds: "Instead you ought to say, 'If the Lord wills, we shall live and we shall do this or that'" (James 4:13,15).但圣雅各福群会，不希望我们说： "今天或明天，我们将进入这样或那样的一个小镇和贸易" ，但补充说： "而不是你应该说， '如果上帝的意志，我们将生活，我们应做这样或那样的' " （詹姆斯4:13,15 ） 。 And Augustine says: "Everything which to vain men seems to happen in nature by accident, occurs only by his Word, because it happens only at his command" (Enarrationes in Psalmos 148). Thus it seemed to happen by mere chance when Saul, while seeking his father's asses, unexpectedly fell in with the prophet Samuel.和奥古斯丁说： "一切情况，其中以白男人似乎发生在大自然的事故，仅发生在他的词，因为它发生的，只有在他的指挥" （ enarrationes在psalmos 148 ） 。因此，它似乎是偶然的事，仅仅是有机会的时候，娑罗双树同时寻求他父亲的资产，出乎意料地下跌，在与先知塞缪尔。 But previously the Lord had said to the prophet: "Tomorrow I will send to you a man from the land of Benjamin" (1 Sam. 9:16).但此前主曾表示，向先知说： "明天我将发给你一个人从土地的本杰明" （ 1萨姆。 9时16分） 。
Manichaeans and Marcionites. Therefore, we condemn the Manichaeans and Marcionites who impiously imagined two substances and natures, one good, the other evil; also two beginnings and two gods contrary to each other, a good one and an evil one. 摩尼教派和marcionites ，因此，我们谴责摩尼教派和marcionites谁impiously想象中两种物质的性质，有一个好处，等社会丑恶现象;还有两个开端和两个神相反，互相借鉴，一个好的和一个邪恶的一个。
Of Angels and the Devil. Among all creatures, angels and men are most excellent. 天使与魔鬼，其中包括所有的动物，天使和人是最优秀的。 Concerning angels, Holy Scripture declares: "Who makest the winds thy messengers, fire and flame thy ministers" (Ps. 104:4).关于天使，神圣的经文宣称： "谁上使风你的信差，消防及火焰祢部长" （诗篇104:4 ） 。 Also it says: "Are they not all ministering spirits sent forth to serve, for the sake of those who are to obtain salvation?"同时，它说： "是不是所有的服事神发送出来，为国服务，为那些获得救赎" ？ (Heb. 1:14). （希伯来书1:14 ） 。 Concerning the devil, the Lord Jesus himself testifies "He was a murderer from the beginning, and has nothing to do with the truth, because there is no truth in him. When he lies he speaks according to his own nature, for he is a liar and the father of lies" (John 8:44).关于魔鬼，主耶稣自己证明"他是一个杀人犯，从一开始，并已完全不符合事实，因为没有真理，在他的时候，他所在的讲话，他根据自己的性质，因为他是一个说谎者和谎言之父" （约翰福音8:44 ） 。 Consequently we teach that some angels persisted in obedience and were appointed for faithful service to God and men, but others fell of their own free will and were cast into destruction, becoming enemies of all good and of the faithful, etc.因此，我们传授一些天使，坚持服从和被任命为信徒服务，以上帝和男人，但其他下跌的，他们自己的自由意愿，并投入销毁，成为敌人的一切好的和忠诚等。
Of Man. Now concerning man, Scripture says that in the beginning he was made good according to the image and likeness of God; that God placed him in Paradise and made all things subject to him (Gen., ch. 2). 人的，现在有关的男子，经文中说，在开始时，他取得了良好据形象和主的相似性，即上帝将他在天堂和作出一切事物从属于他（创，甲烷2 ） 。 This is what David magnificently sets forth in Psalm 8.这是大卫表现出色阐述了在诗篇8 。 Moreover, God gave him a wife and blessed them.此外，上帝给他的妻子和祝福他们。 We also affirm that man consists of two different substances in one person: an immortal soul which, when separated from the body, neither sleeps nor dies, and a mortal body which will nevertheless be raised up from the dead at the last judgment in order that then the whole man, either in life or in death, abide forever.我们还申明，该名男子连续两个不同的物质集中于一人：不朽的灵魂，一旦脱离身体，既没有睡，也没有死亡了，一个致命的机构，它将不过提出了从死在最后的判决令那么整个人，无论在生活或死亡，恪守永远。
The Sects. We condemn all who ridicule or by subtle arguments cast doubt upon the immortality of souls, or who say that the soul sleeps or is a part of God. 该教派的，我们谴责所有的人嘲笑，或以微妙的论点提出质疑后，不死的灵魂，或者说灵魂睡或者是部分上帝。 In short, we condemn all opinions of all men, however many, that depart from what has been delivered unto us by the Holy Scriptures in the apostolic Church of Christ concerning creation, angels, and demons, and man.总之，我们谴责所有的意见，所有男人，但很多人认为，从已经告诉了我们，圣经中使徒教会的基督关于创造，天使，魔，人。
Sin. By sin we understand that innate corruption of man which has been derived or propagated in us all from our first parents, by which we, immersed in perverse desires and averse to all good are inclined to all evil. 罪过，由单据我们了解，天生腐败的人，其中已衍生或宣传，在我们大家都从我们的第一次家长，其中，我们就沉浸在不正当的欲望和反感，所有好的都是倾向于把一切邪恶。 Full of all wickedness, distrust, contempt and hatred of God, we are unable to do or even to think anything good of ourselves.充满了邪恶，不信任的态度，蔑视和仇恨的上帝，我们不能做，甚至认为什么好自己。 Moreover, even as we grow older, so by wicked thoughts, words and deeds committed against God's law, we bring forth corrupt fruit worthy of an evil tree (Matt. 12:33 ff.).此外，即使在我们逐渐进入老年，所以由邪恶思想，言论和事迹，是对真主的法律，我们带出腐败果不愧是一个邪恶的树。 （ 12时33分几段） 。 For this reason by our own deserts, being subject to the wrath of God, we are liable to just punishment, so that all of us would have been cast away by God if Christ, the Deliverer, had not brought us back.基于这个原因，是依靠我们自己的沙漠，受到上帝所憎恶的，我们会被惩罚，让我们所有人都将被抛弃上帝，如果基督，为投递外，并没有为我们带来了回来。
Death. By death we understand not only bodily death, which all of us must once suffer on account of sins, but also eternal punishment due to our sins and corruption. 死因。死刑据我们所知，不仅是身体死亡，我们所有人都必须一旦受损就帐户的罪孽，而且永恒的处罚，由于我们的罪和贪污。 For the apostle says: "We were dead through trespasses and sins . . . and were by nature children of wrath, like the rest of mankind. But God, who is rich in mercy . . . even when we were dead through our trespasses, made us alive together with Christ" (Eph. 2:1 ff.).为使徒说： "我们死了，通过过犯和罪孽… … 。分别从本质上的孩子的愤怒，就像其他人类，但上帝，他们有丰富的怜悯… … 。即使我们死了，通过我们的过犯，使我们活着连同基督" （以弗所书2:1几段） 。 Also: "As sin came into the world through one man and death through sin, and so death spread to all men because all men sinned" (Rom. 5:12).也说： "作为单生效后，世界透过一名男子死亡罪，所以死亡蔓延至所有男人，因为所有男性犯罪" （罗马书5时12分） 。
Original Sin. We therefore acknowledge that there is original sin in all men. 原罪，因此，我们承认有原罪，在所有男性。
Actual Sins. We acknowledge that all other sins which arise from it are called and truly are sins, no matter by what name they may be called, whether mortal, venial or that which is said to be the sin against the Holy Spirit which is never forgiven (Mark 3:29; 1 John 5:16). 实际捷联惯导系统，我们承认其他所有的罪孽所产生的，它被称为真正是罪过，无论以何种名义，他们可能被要求，无论是凡人， venial ，或者是说是罪恶对圣灵它是永远不可能原谅（马克3时29分， 1约翰5:16 ） 。 We also confess that sins are not equal; although they arise from the same fountain of corruption and unbelief, some are more serious than others.我们也承认，是有福的，不等于它虽然出现来自同一个喷泉的腐败和不信者，有些更严重比其他人。 As the Lord said, it will be more tolerable for Sodom than for the city that rejects the word of the Gospel (Matt. 10:14 f.; 11:20 ff.).作为主说，它会较易容忍为据路透社11比城市拒绝字的福音。 （ 10时14楼; 11:20几段） 。
The Sects. We therefore condemn all who have taught contrary to this, especially Pelagius and all the Pelagians, together with the Jovinians who, with the Stoics, regard all sins as equal. 该教派的，因此，我们谴责所有曾经教导相反，尤其是pelagius和所有pelagians ，同jovinians人，与stoics ，把所有的罪过，作为平等的。 In this whole matter we agree with St. Augustine who derived and defended his view from Holy Scriptures.在这整个问题，我们同意与圣奥古斯丁的人源性和捍卫了他的看法，从圣经。 Moreover, we condemn Florinus and Blastus, against whom Irenaeus wrote, and all who make God the author of sin.此外，我们谴责florinus和柏拉对付谁爱任纽写道，所有的人，使神的作者单。
God Is Not the Author of Sin, and How Far He Is Said to Harden. It is expressly written: "Thou art not a God who delights in wickedness. Thou hatest all evildoers. Thou destroyest those who speak lies" (Ps. 5:4 ff.). 上帝不是作者的罪过，并有多远，他说，强硬起来，这是明文写道： "你的艺术也不是上帝的人的愉悦，在说着什么。あhatest一切恶。あdestroyest那些发言的谎言" （诗篇5 ：四几段） 。 And again: "When the devil lies, he speaks according to his own nature, for he is a liar and the father of lies" (John 8:44).并再次说： "当魔鬼的谎言，他说，根据他自己的性质，因为他是一个骗子和谎言之父" （约翰福音8:44 ） 。 Moreover, there is enough sinfulness and corruption in us that it is not necessary for God to infuse into us a new or still greater perversity.此外，有足够的罪孽和腐败现象，我们认为没有必要为上帝注入到我们一个新的或更大的变态。 When, therefore, it is said in Scripture that God hardens, blinds and delivers up to a reprobate mind, it is to be understood that God does it by a just judgment as a just Judge and Avenger.当，因此，有人说，在经文中说，上帝变硬，百叶窗，并提供了一个reprobate记，这是可以理解为上帝是否由一个公正的判断，作为一个公正的法官和复仇者。 Finally, as often as God in Scripture is said or seems to do something evil, it is not thereby said that man does not do evil, but that God permits it and does not prevent it, according to his just judgment, who could prevent it if he wished, or because he turns man's evil into good, as he did in the case of Joseph's brethren, or because he governs sins lest they break out and rage more than is appropriate.最后，因为往往作为上帝在经文中说，似乎还是做点事邪恶，它不会因此而说，该名男子所不为邪恶，但上帝允许并没有阻止它，根据他刚才的判断，可以防止它如果他愿意，或者是因为他把人的恶好，像他那样在案件约瑟夫的弟兄们，还是因为他执政的罪孽，以免爆发和流行多是适当的做法。 St. Augustine writes in his Enchiridion: "What happens contrary to his will occurs, in a wonderful and ineffable way, not apart from his will. For it would not happen if he did not allow it. And yet he does not allow it unwillingly but willingly. But he who is good would not permit evil to be done, unless, being omnipotent, he could bring good out of evil."圣奥古斯丁写道，在他的enchiridion ： "会发生什么违背他的意愿出现，在一个美妙和无法形容的方式，而不是除了他的意志。它会不会发生，如果他不答应。但他不容许它情愿但心甘情愿，但他的人是好的，将不会容许邪恶做的，除非被万能的，他可以带来良好的出恶" 。 Thus wrote Augustine.因此写道奥古斯丁。
Curious Questions. Other questions, such as whether God willed Adam to fall, or why he did not prevent the fall, and similar questions, we reckon among curious questions (unless perchance the wickedness of heretics or of other churlish men compels us also to explain them out of the Word of God, as the godly teachers of the Church have frequently done), knowing that the Lord forbade man to eat of the forbidden fruit and punished his transgression. 好奇的问题，其他问题，如是否上帝意志亚当塌下来了，或者为什么他不阻止下降，类似的问题，我们估计其中好奇的问题（除非perchance邪恶的异教徒或其他churlish男子迫使我们也解释他们出于上帝的话，作为教师的神圣的教堂经常做） ，知道上帝禁止人吃的禁果和惩罚他的越轨行为。 We also know that what things are done are not evil with respect to the providence, will, and power of God, but in respect of Satan and our will opposing the will of God.我们也知道，什么事情都做，是不是邪恶与敬意，向普罗维登斯，意志和上帝的力量，但在尊重撒旦和我们的意志，反对上帝的意志。
What Man Was Before the Fall. There is the state in which man was in the beginning before the fall, namely, upright and free, so that he could both continue in goodness and decline to evil. 什么男子垮台前，是有国家在这名男子在开始之前，秋季，即一身正气和自由，让他既可以继续在善良和衰败走向邪恶。 However, he declined to evil, and has involved himself and the whole human race in sin and death, as has been said already.不过，他拒绝邪恶，并涉及自己和整个人类的罪恶和死亡的，正如已经说过的。
What Man Was After the Fall. Then we are to consider what man was after the fall. 什么男子陷落后，然后我们正在考虑采取什么男子后下降。 To be sure, his reason was not taken from him, nor was he deprived of will, and he was not entirely changed into a stone or a tree.可以肯定的是，他的理由是没有考虑他的，也不是剥夺他的意志，他并非完全转变成一个石头或树上。 But they were so altered and weakened that they no longer can do what they could before the fall.但他们如此变造，弱化了，他们再也不能做什么，他们可能垮台前。 For the understanding is darkened, and the will which was free has become an enslaved will.为了解是漆黑和意志，这是免费已成为一个被奴役的意志。 Now it serves sin, not unwillingly but willingly.现在它是罪过，不情愿，但心甘情愿。 And indeed, it is called a will, not an unwill(ing).事实上，它是所谓的遗嘱，而不是一个unwill （荷兰） 。
Man Does Evil by His Own Free Will. Therefore, in regard to evil or sin, man is not forced by God or by the devil but does evil by his own free will, and in this respect he has a most free will. 一个人的罪恶，由他自己的自由意志，因此，对于邪恶或单，男子不是被强迫，上帝还是魔鬼，但邪恶的，由他自己的自由意志，在这方面，他有一个最自由的意志。 But when we frequently see that the worst crimes and designs of men are prevented by God from reaching their purpose, this does not take away man's freedom in doing evil, but God by his own power prevents what man freely planned otherwise.但是，当我们经常看到的最严重罪行和外观设计的男子阻止上帝没有达到他们的目的，这并不剥夺人的自由，在这样的罪恶，但上帝由他自己的权力，阻止什么男子自由地计划，否则。 Thus Joseph's brothers freely determined to get rid of him, but they were unable to do it because something else seemed good to the counsel of God.因此，约瑟夫的兄弟应该自由地决定要干掉他，但他们没能这样做是因为别的似乎好了律师的上帝。
Man Is Not Capable of Good Per se. In regard to goodness and virtue man's reason does not judge rightly of itself concerning divine things. 男子不具备良好的 本身。对于善和以德治国的人的理由都是站不住脚的判断是正确的本身有关神圣的东西。 For the evangelical and apostolic Scripture requires regeneration of whoever among us wishes to be saved.为福音和使徒经文需要再生的，谁在我们中间的愿望得到挽救。 Hence our first birth from Adam contributes nothing to our salvation.因此，我们首先从出生亚当贡献无关的救赎。 Paul says: "The unspiritual man does not receive the gifts of the Spirit of God," etc. (1 Cor. 2:14).保罗说： " unspiritual名男子没有收到礼物的上帝的精神， "等（ 1肺心病。 2时14分） 。 And in another place he denies that we of ourselves are capable of thinking anything good (2 Cor. 3:5).并在另一处地方，他否认的事实，我们自己有能力思考什么好（ 2肺心病。 3时05分） 。 Now it is known that the mind or intellect is the guide of the will, and when the guide is blind, it is obvious how far the will reaches.现在人们知道了主意或智力，是指导意志，而当指导是盲目的，很明显在多大程度上会达到。 Wherefore, man not yet regenerate has no free will for good, no strength to perform what is good.人哪，人还未再生已经没有自由意志为好，没有实力，以履行什么是好。 The Lord says in the Gospel: "Truly, truly, I say to you, everyone who commits sin is a slave to sin" (John 8:34).耶和华说，在福音中说： "我实实在在告诉你，我们每个人都犯了罪是一个奴隶，以大罪" （约翰8时34分） 。 And the apostle says: "The mind that is set on the flesh is hostile to God; it does not submit to God's law, indeed it cannot" (Rom. 8:7).和使徒说： "心即是一套对肉是敌视上帝，它不是服从真主的法律，事实上，它不能" （罗马书8时07分） 。 Yet in regard to earthly things, fallen man is not entirely lacking in understanding.然而，对于俗世的东西，倒了男子也不是完全缺乏了解。
Understanding of the Arts. For God in his mercy has permitted the powers of the intellect to remain, though differing greatly from what was in man before the fall. 了解艺术。上帝在他的怜悯已准许的权力智能留下来，虽然不同有很大的是什么，在男子前下降。 God commands us to cultivate our natural talents, and meanwhile adds both gifts and success.上帝命令我们培养我们的天赋，同时还增加了两个礼物，并取得圆满成功。 And it is obvious that we make no progress in all the arts without God's blessing.这是明显的是，我们作出任何进展，所有艺术，没有上帝的祝福。 In any case, Scripture refers all the arts to God; and, indeed, the heathen trace the origin of the arts to the gods who invented them.在任何情况下，经文是指一切艺术都是上帝，而事实上，这个异教徒微量的起源艺术，以神的人发明了他们。
Of What Kind Are the Powers of the Regenerate, and in What Way Their Wills Are Free. Finally, we must see whether the regenerate have free wills, and to what extent. 什么样的，是权力的再生，以及以何种方式，他们的遗嘱都是免费的。最后，我们必须看看是否有再生的自由意志，以及在何种程度的影响。 In regeneration the understanding is illumined by the Holy Spirit in order that it may understand both the mysteries and the will of God.在再生据了解，照亮圣灵，以便可以了解双方的奥秘和上帝的意志。 And the will itself is not only changed by the Spirit, but it is also equipped with faculties so that it wills and is able to do the good of its own accord (Rom. 8:1 ff.).和意志，本身就是不仅改变所体现的精神，但它同时还配备了与院系，以便它遗嘱，并能对社会做的好，它自己（罗马书8:1几段） 。 Unless we grant this, we will deny Christian liberty and introduce a legal bondage.除非我们给这项计划，我们会否认基督教人身自由和引进法律枷锁。 But the prophet has God saying: "I will put my law within them, and I will write it upon their hearts" (Jer. 31:33; Ezek. 36:26 f.).但先知有上帝对他说： "我会把我的法律之内，我将它写后，他们的心" （ jer. 31:36 ; ezek 。 36:26楼） 。 The Lord also says in the Gospel: "If the Son makes you free, you will be free indeed" (John 8:36).耶和华也说，在福音中说： "如果儿子让你免费的，你将是免费的，实在是" （约翰8时36分） 。 Paul also writes to the Philippians: "It has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake" (Phil. 1:29).保罗也写信给philippians ： "它已批给你，是为了基督的，你不应该只相信他，但也遭受他为了" （ phil. 1时29分） 。 Again: "I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ" (v. 6).再次说： "我深信他的人开始了一个良好的工作，你将它完成，在当天的耶稣基督" （五，六） 。 Also: "God is at work in you, both to will and to work for his good pleasure" (ch. 2:13).也说： "上帝是在工作中，你既要会，并为他高兴的，好" （章2时13分） 。
The Regenerate Work Not Only Passively but Actively. However, in this connection we teach that there are two things to be observed: First, that the regenerate, in choosing and doing good, work not only passively but actively. 再生工作，不只是被动而是积极，但在这方面，我们教导说，有两件事情要遵守：第一，再生，在选择和做好工作，不能只是被动而是积极。 For they are moved by God that they may do themselves what they do.为他们所感动上帝，他们可以做自己，他们做什么。 For Augustine rightly adduces the saying that "God is said to be our helper. But no one can be helped unless he does something."为奥古斯丁正确adduces俗语说： "上帝是说，当我们的帮手，但没有人能得到帮助，除非他做了" 。 The Manichaeans robbed man of all activity and made him like a stone or block of wood.该摩尼教派劫男子的一切活动，使他犹如一石或块木头。
The Free Will Is Weak in the Regenerate. Secondly, in the regenerate a weakness remains. 自由意志薄弱，在再生。其次，在再生的一个弱点仍然存在。 For since sin dwells in us, and in the regenerate the flesh struggles against the Spirit till the end of our lives, they do not easily accomplish in all things what they had planned.因为自从单整篇都在我们的，而在再生肉中刺的斗争精神，到年底我们的生活，他们不容易完成的所有事情，他们曾计划。 These things are confirmed by the apostle in Rom., ch.这些东西是证实使徒于ROM ，甲烷。 7, and Gal., ch. 7 ，和GAL ，甲烷。 5. 5 。 Therefore that free will is weak in us on account of the remnants of the old Adam and of innate human corruption remaining in us until the end of our lives.因此，自由意志薄弱，在我们对账户的残余旧亚当与天然人贪污留在我们直到结束我们的生命。 Meanwhile, since the power of the flesh and the remnants of the old man are not so efficacious that they wholly extinguish the work of the Spirit, for that reason the faithful are said to be free, yet so that they acknowledge their inffrmity and do not glory at all in their free will.同时，由于功率的肉体与残留物的老伯不那么有效，他们完全熄灭的工作精神，因为这个原因信徒说是免费，但是，让他们承认他们inffrmity和不荣耀，在所有在他们的自由意志。 For believers ought always to keep in mind what St. Augustine so many times inculcated according to the apostle: "What have you that you did not receive? If then you received, why do you boast as if it were not a gift?"供信徒应该始终要牢记什么圣奥古斯丁这么多次灌输根据使徒保罗说： "你怎么说，你没有收到？届时如果您收到的，为什么你吹嘘，因为如果不是礼物" ？ To this he adds that what we have planned does not immediately come to pass.这个他补充说，我们已计划在短期内不来通过。 For the issue of things lies in the hand of God.对于这个问题的事情，关键在上帝之手。 This is the reason Paul prayed to the Lord to prosper his journey (Rom. 1:10).这就是为什么保罗祈祷，向上帝祷告兴旺他的旅程（罗马书1:10 ） 。 And this also is the reason the free will is weak.这也就是为什么自由意志薄弱。
In External Things There Is Liberty. Moreover, no one denies that in external things both the regenerate and the unregenerate enjoy free will. 在外部的东西，有自由，而且，没有人会否认，在外部的东西都再生和unregenerate享有自由意志。 For man has in common with other living creatures (to which he is not inferior) this nature to will some things and not to will others.为男子已在与其他众生（因为他是不差） ，这自然会有所为有所不为，不要将别人。 Thus he is able to speak or to keep silent, to go out of his house or to remain at home, etc. However, even here God's power is always to be observed, for it was the cause that Balaam could not go as far as he wanted (Num., ch. 24), and Zacharias upon returning from the temple could not speak as he wanted (Luke, ch. 1).就这样，他才能发言或保持沉默，走出他的房子还是留在家里等，但是，即使在这方面上帝的权力永远得到遵守，因为它是造成这balaam不能据他想（ num. ，甲烷24 ） ，撒迦利亚归来后，由庙方可以不说话，因为他想（路加福音2章1 ） 。
Heresies. In this matter we condemn the Manichaeans who deny that the beginning of evil was for man [created] good, from his free will. 异端邪说，在这件事我们谴责摩尼教派的人否认，一开始邪恶的是男子[制造]好，从他的自由意志。 We also condemn the Pelagians who assert that an evil man has sufficient free will to do the good that is commanded.我们还谴责pelagians断言是一个邪恶的人有足够的自由意志做了件好事，是指挥者。 Both are refuted by Holy Scripture which says to the former, "God made man upright" and to the latter, "If the Son makes you free, you will be free indeed" (John 8:36).两者都是反驳圣经说，以前， "上帝作出男子一身正气" ，并就后者而言， "如果儿子让你免费的，你将是免费的，实在是" （约翰8时36分） 。
We Are Elected or Predestinated in Christ. Therefore, although not on account of any merit of ours, God has elected us, not directly, but in Christ, and on account of Christ, in order that those who are now ingrafted into Christ by faith might also be elected. 我们是当选或predestinated在基督里，因此，虽然没有考虑到任何的好处，我们的，上帝已经选出，而不是直接的，但在基督里，就到基督，为了那些现在ingrafted到基督信仰也可能当选。 But those who were outside Christ were rejected, according to the word of the apostle, "Examine yourselves, to see whether you are holding to your faith. Test yourselves. Do you not realize that Jesus Christ is in you?--unless indeed you fail to meet the test!"但是，那些被外界基督被拒绝，根据这个词的使徒， "审查自己，看你是否坚持对你的信仰。考验自己，难道你不知道，耶稣基督是你吗-除非你确不符合测试" ！ (2 Cor. 13:5). （ 2肺心病。 13时05分） 。
We Are Elected for a Definite Purpose. Finally, the saints are chosen by God for a definite purpose, which the apostle himself explains when he says, "He chose us in him for adoption that we should be holy and blameless before him in love. He destined us for adoption to be his sons through Jesus Christ that they should be to the praise of the glory of his grace" (Eph. 1:4 ff.). 我们正当选为做到有的放矢。最后，圣人则选自神为做到有的放矢，而使徒自己解释时，他说， "他选择了我们，在他通过的，我们应该神圣和清白之前，他在爱。他注定我们通过将他的儿子通过耶稣基督，他们应该以赞美的荣耀，他的恩典" （以弗所书1:4几段） 。
We Are to Have a Good Hope for All. And although God knows who are his, and here and there mention is made of the small number of elect, yet we must hope well of all, and not rashly judge any man to be a reprobate. 我们有一个良好的，希望为所有和虽然上帝知道谁是他的，在这里也有提到了少数当选，但我们必须希望，以及所有，而不是草率地判断任何人为的是一个reprobate 。 For Paul says to the Philippians, "I thank my God for you all" (now he speaks of the whole Church in Philippi), "because of your fellowship in the Gospel, being persuaded that he who began a good work in you will bring it to completion at the day of Jesus Christ. It is also right that I have this opinion of you all" (Phil. 1:3 ff.).为保罗说，以该philippians ， "我要感谢我的上帝，为大家" （现在他说话的整个教会在Philippi撰写） ， "因为你的金福音，被游说他的人开始了一个良好的工作，你将它在完成一天的耶稣基督，这也是正确的，我有这样的意见，大家都" （ phil. 1:3几段） 。
Whether Few Are Elect. And when the Lord was asked whether there were few that should be saved, he does not answer and tell them that few or many should be saved or damned, but rather he exhorts every man to "strive to enter by the narrow door" (Luke 13:24): as if he should say, It is not for you curiously to inquire about these matters, but rather to endeavor that you may enter into heaven by the straight way. 是否只有少数当选，并当上帝被询问是否有几个应该保存起来，他不回答，并告诉他们这几个国家或许多应保存或该死，而是他力劝每一个男人，以"争取进入由狭窄的大门" （路加福音13时24分） ：作为，如果他应该说，这是不是你好奇地询问这些事情，而是要努力你可以进入天堂，由直线方式。
What in This Matter Is To Be Condemned. Therefore we do not approve of the impious speeches of some who say, "Few are chosen, and since I do not know whether I am among the number of the few, I will enjoy myself." 如何在这件事是要受到谴责的，所以我们不同意的impious发言中有些人说： "很少有选择的，因为我不知道我是否其中有多少为数不多的，我会享受自己" 。 Others say, "If I am predestinated and elected by God, nothing can hinder me from salvation, which is already certainly appointed for me, no matter what I do. But if I am in the number of the reprobate, no faith or repentance will help me, since the decree of God cannot be changed. Therefore all doctrines and admonitions are useless."其他人说， "如果我predestinated ，并选出由上帝，没有任何东西可以阻碍我，从救国，它已经任命了，当然对我来说，无论是照我做的做，但如果我在数量的reprobate ，没有信仰，或悔过书会帮帮我吧，因为这项法令的上帝是不能改变的，因此所有的教义和训诫，是无用的" 。 Now the saying of the apostle contradicts these men: "The Lord's servant must be ready to teach, instructing those who oppose him, so that if God should grant that they repent to know the truth, they may recover from the snare of the devil, after being held captive by him to do his will" (2 Tim. 2:23 ff.).现在所谓的传道者互相矛盾，这些男子说： "上帝的仆人必须作好准备，以教导指导，那些反对他，所以说，如果上帝应给予他们悔过，向不明真相的，他们可能从圈套的魔鬼，之后，被囚禁的，由他做，他会" （ 2添。 2时23分几段） 。
Admonitions Are Not in Vain Because Salvation Proceeds from Election. Augustine also shows that both the grace of free election and predestination, and also salutary admonitions and doctrines, are to be preached (Lib. de Dono Perseverantiae, cap. 14 ff.). 训诫，是不是徒劳的，因为救恩是从选举。奥古斯丁，也说明了两者的恩典自由选举和宿命，也是有益的训诫和学说，是不可遽下（ lib.德的供体perseverantiae ，第14页） 。
Whether We Are Elected. We therefore find fault with those who outside of Christ ask whether they are elected. 无论是选举产生，因此，我们找到故障与那些外面的基督问他们是否当选。 And what has God decreed concerning them before all eternity?有什么神的命令，关于他们后，才永恒？ For the preaching of the Gospel is to be heard, and it is to be believed; and it is to be held as beyond doubt that if you believe and are in Christ, you are elected.为宣扬福音，是被听到的，它是可信的，并且是在举行毋庸置疑的是，如果你相信，并在基督里，你当选。 For the Father has revealed unto us in Christ the eternal purpose of his predestination, as I have just now shown from the apostle in 2 Tim.为父亲透露，讲给我们在基督里永恒的目的，他的宿命，正如我刚才所显示的，现在从使徒2添。 1:9-10. 1:9-10 。 This is therefore above all to be taught and considered, what great love of the Father toward us is revealed to us in Christ.因此，这是上述所有物质都可以教，并认为，有什么伟大的爱，父亲对我们的是启示我们，在基督里。 We must hear what the Lord himself daily preaches to us in the Gospel, how he calls and says: "Come to me all who labor and are heavy-laden, and I will give you rest" (Matt. 11:28).我们要听其言，上帝每天言行一致，以我们在福音中，他如何打电话说： "来，我所有的人，劳动是重型载货的，我就使你们得安息" 。 （ 11:28 ） 。 "God so loved the world, that he gave his only Son, that whoever believes in him should not perish, but have eternal life" (John 3:16). "神爱世人，甚至将他给他唯一的儿子，说，谁信他的不至灭亡，但有永恒的生命" （约翰福音3:16 ） 。 Also, "It is not the will of my Father that one of these little ones should perish" (Matt. 18:14).此外， "这是不是会为我父亲说，其中的小孩子要亡" 。 （ 18时14分） 。
Let Christ, therefore be the looking glass, in whom we may contemplate our predestination.让基督，因此将是从玻璃，在其中我们可考虑我们的宿命。 We shall have a sufficiently clear and sure testimony that we are inscribed in the Book of Life if we have fellowship with Christ, and he is ours and we are his in true faith.我们应当有一个足够明确和肯定的证词中说，我们是铭刻在生命之书，如果我们有团契与基督的，他是我们自己和我们是他真正的信仰。
Temptation in Regard to Predestination. In the temptation in regard to predestination, than which there is scarcely any other more dangerous, we are confronted by the fact that God's promises apply to all the faithful, for he says: "Ask, and everyone who seeks, shall receive" (Luke 11:9 f.). 诱惑对于宿命，在诱惑，对于宿命，比，这就是我们几乎没有任何其他更危险的是，我们正面临着一个事实，即上帝的承诺适用于所有信徒，因为他说： "请问，大家谁搞，应领取" （路加福音11时09楼） 。 This finally we pray, with the whole Church of God, "Our Father who art in heaven" (Matt. 6:9), both because by baptism we are ingrafted into the body of Christ, and we are often fed in his Church with his flesh and blood unto life eternal.这最后，我们祈祷，我与整个教会的神， "我们的父亲，他们的艺术天堂" 。 （ 6时09分） ，两者都因为受到洗礼，我们正ingrafted成为基督的身体，而我们往往是美联储在他的教会他的血肉预言永恒的生命。 Thereby, being strengthened, we are commanded to work out our salvation with fear and trembling, according to the precept of Paul.从而，正在得到加强，我们正指挥的工作，我们的救赎与恐惧和颤抖，根据我的信条的保罗。