Thirty - nine Articles 30 -9條

General Information 一般信息

The basic summary of belief of the Church of England , the Thirty - nine Articles of Religion were drawn up by the church in convocation in 1563 on the basis of the earlier Forty - two Articles of 1553. 總結的基本信仰教會的英格蘭, 30 -九條宗教得出的教堂在1 563年召開的基礎上,以前的4 0- 2條1 5 53。 Subscription to them by the clergy was ordered by act of Parliament in 1571.訂閱他們的神職人員下令議會法案在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.制定排除羅馬天主教徒和Anabaptists ,但不能提供一個教條式的信仰的定義-在許多情況下,他們是含糊不清的措辭-條款的影響下招供的奧格斯堡和符騰堡州。

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).他們關心的根本基督教的真理(第1 -5 ) ,法治的信心(第6 - 8) ,個別宗教(第9 - 1 8) ,公司的宗教(第1 9 - 36歲) ,和國家的宗教(第37 - 3 9) 。 Retained in use by the various churches of the Anglican Communion, the Articles have been changed only as circumstances require.保留使用的各種教堂英國聖公會的文章已被更改的情況下只需要。 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,新教聖公會美國保留了他們,而無需批准,改變只有那些受影響的條款的獨立性,美國從英國(第36和37 ) 。

BELIEVE Religious Information Source web-site相信宗教信息來源
Our List of 2,300 Religious Subjects我們所列出的2300名宗教科目
E-mail電子郵件
John E Booty約翰E戰利品

Bibliography 目錄
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).伯克利分校Bicknell ,神學導論30 -9條的英格蘭教會( 1 947年) ;角F uhrmann,介紹偉大的信仰教會( 1 960年) ;浪K N羅斯,在3 0- 9條( 1 9 57年) 。


The Thirty - nine Articles (1563)在30 -9條( 1 563)

Advanced Information 先進的信息

The historical doctrinal standard of the Church of England and the worldwide network of Episcopal churches in communion with the Archbishop of Canterbury.歷史的理論水平,英格蘭教會和全球網絡聖公會教會的共融與坎特伯雷大主教。 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.的文章引起的一種表現16世紀的英格蘭宗教改革,更具體的禮儀天才托馬斯克蘭麥,誰擔任坎特伯雷大主教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.克蘭麥一樣-志同道合的同事們編寫了若干報表或多或少福音信仰時期的亨利八世,其離婚阿拉貢的凱瑟琳提供了政治動力英語改革。 But it was not until the reign of Edward VI that England's reformers were able to proceed with more thorough efforts.但直到統治的愛德華六世,英格蘭的改革者能夠進行更徹底的努力。 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,愛德華死亡,克蘭麥提出了理論上的聲明組成的42主題,或文章,作為最後他的重大貢獻的發展Anglicanism 。

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.這些40 -兩篇文章被壓制在天主教統治愛德華的繼任者,瑪麗都鐸,但由於來源的3 0-九條其中大伊麗莎白和她的議會建立的理論立場,英格蘭教會。 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年英文版本的文章,其中受益於協商的女王本人,都明確聲明。 Elizabeth promoted the articles as an instrument of national policy (to solidify her kingdom religiously) and as a theological via media (to encompass as wide a spectrum of English Christians as possible).伊麗莎白促進條款作為一種手段的國家政策(以鞏固她的王國宗教) ,並作為一個神學通過媒體(包括廣泛的頻譜英語基督徒盡可能) 。 Since her day much controversy has swirled over their theological significance.自從她每天大量的爭議已經傳言他們的神學意義。 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.近年來,他們一直最感興趣的福音教派和天主教翅膀聖公會-聖公會社會誰,儘管他們彼此之間不同的含義的文章,仍然認為它們有效,相比之下,更自由的集團內A nglicanism為whomthe條款多崇敬的歷史性文件。

The Thirty - nine Articles have been justly praised as a moderate, winsome, biblical, and inclusive statement of Reformation theology. The articles repudiate teachings and practices that Protestants in general condemned in the Catholic church, they deny, eg,在30 -9條已公正地讚揚作為一個溫和,迷人,聖經,和包容性的聲明改革神學。條款拒絕教義和做法,新教徒一般譴責天主教,他們否認,例如

On the other hand, they affirm with the continental reformers that另一方面,他們肯定與大陸的改革者

The articles borrow some wording from Lutheran confessions,這些條款的措辭借用一些來自信義口供,

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.但在洗禮(二十七, “一個標誌再生” )和對上帝的晚餐(二十八, “基督的奧體,給出採取和食用,在晚餐,只有在一個神聖的和精神的方式” ) ,文章類似於改革和加爾文的信仰超過路德。

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. 第十七條對預定和選舉是引起很大爭議,因為它的照片選舉你們的生活條件非常相似,所用的改革招供,但是,像路德會,是無聲的問題上非難,以詛咒。 The Thirty - nine Articles mute considerably the attack on extreme views from the radical reformation which is present in the Forty - two Articles of 1553.在30 -9條靜音大大的襲擊極端觀點的激進改革是目前在4 0- 2條1 5 53。

Thus, the Thirty - nine Articles do not contain the repudiations of antinomianism, soul sleep, chiliasm, and universalism that the early statement did.因此, 30 -九條不包含r epudiations的a ntinomianism,靈魂睡眠,千禧年,和普遍性,早日聲明沒有。 But they do retain affirmations concerning但是,他們肯定保留有關

which had been challenged by some radical reformers.已受到一些激進改革者。

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.這些條款採取更明確英文鑄當他們處理問題的特殊意義的16世紀。 第六條和第二十條允許國王相當大的空間用於調節外部教會生活的英格蘭隊。 第二十條雙方還多路德比茨溫利在治療的權威聖經作為最後和最後一個字的宗教事務,而不是作為唯一的字。 Article XXXIV upholds the value of traditions that "be not repugnant to the Word of God."第三十四條堅持價值的傳統, “不深惡痛絕,以天主的聖言。 ” 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). 第三十七條和維護主權的權利, “長官”的整個領域,包括教堂,甚至因為它限制了國王行使嚴格的辦事職能的說教或管理聖禮(在1801年美國聖公會交換了本文一更加符合新的世界的看法政教分離和國家) 。

The Thirty - nine Articles remain a forthright statement of 16th century reform.在30 -9條仍然是一個直率的聲明, 1 6世紀的改革。 They are Protestant in affirming the final authority of Scripture.他們在肯定新教的最後權威的聖經。 They are at one with common Reformation convictions on justification by grace through faith in Christ.他們是在一個共同的改革信念的理由的寬限期通過信仰基督。 They lean toward Lutheranism in permitting beliefs and practices that do not contradict Scripture.他們傾向於路德教允許信仰和習俗不違背聖經。 They contain statements which, like Zwingli in Zurich, give the state authority to regulate the church.它們包含的陳述,如茨溫利在蘇黎世,使國家權力規範教堂。 They are "catholic" in their respect for tradition and in their belief that religious ceremonies should be everywhere the same within a realm. They are ambiguous enough to have provided controversy for theologians, but compelling enough to have grounded the faith of millions.他們是“天主教”在尊重傳統,並在其認為宗教儀式各地應在同一領域內。他們是含糊不清足以提供神學爭論,但引人注目的有足夠的信心停飛數以百萬計。

Mark A Noll標誌著諾爾
(Elwell Evangelical Dictionary) (規矩福音字典)

Bibliography 目錄
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.伯克利分校Bicknell ,神學導論30 -9條的英格蘭教會; P沙夫,在信仰的基督教,第一,第三;家紐曼,道9 0; W HG托馬斯,神學原則:介紹3 9條。


Thirty-Nine Articles 39條

General Information - Text 一般資料-文

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

Article I第一條

Of faith in the Holy Trinity信仰的聖三一

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.只有一個真正的生活和上帝,永恆的,沒有機構,零件,或激情;無窮力量,智慧和善良;的製造商和保存的所有的東西有形和無形的。 And in unity of this Godhead there be three Persons, of one substance, power, and eternity; the Father, the Son, and the Holy Ghost.在這個統一的神體有三個人,一個實質,電力和永恆;父親,兒子,和聖靈。

Article II第二條

Of the Word, or Son of God, which was made very man這個詞,或上帝之子,這是非常男子

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.兒子,這是Word中的父親,生從永恆的父親,非常和永恆的上帝,一個物質的父親,在人的性質在子宮內的聖母,她的實質:使兩全和完善的性質,這就是說,在神體和男子氣概,是共同的一個人,從來沒有進行劃分,是一個信守基督,上帝和非常非常的人,誰真正受到被釘在十字架上,死了,埋葬,調和,他的父親給我們,並成為一個犧牲,不僅為原來的負罪感,而且對所有實際罪孽的男人。

Article III第三條

Of the going down of Christ into Hell的下降基督到地獄

As Christ died for us, and was buried, so also is it to be believed that He went down into Hell.正如基督死亡對我們來說,和被埋葬,所以它也被認為,他進入地獄。

Article IV第四條

Of the Resurrection of Christ復活的基督

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.基督沒有真正的再次上升的死亡,並再次他的身體,與肉,骨頭,和一切附屬物,以完善人的性質,何故,他躋身天堂,有sitteth ,直到他返回來判斷所有的人在最後一天。

Article V第五條

Of the Holy Ghost的聖靈

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.在聖靈,從父子,是一個實質內容,陛下,和光榮的父親和兒子,非常和永恆的上帝。

Article VI第六條

Of the sufficiency of the Holy Scripture for Salvation在充足的聖經為救國

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.聖經containeth一切必要的安排,拯救:這樣無論是有沒有看過,也可能從而證明,是不能要求任何人,它應該認為作為一篇文章的信仰,或者被認為必要或有必要拯救。

In the name of Holy Scripture, we do understand those Canonical books of the Old and New testament, of whose authority was never any doubt in the Church.在名稱聖經,我們也知道這些典型的書籍,舊與新的證明,其權力是從來沒有任何疑問的教會。

Of the names and number of the Canonical Books.的姓名和一些典型的書籍。

Genesis.成因。
Exodus.外流。
Leviticus.利未記。
Numbers.號碼。
Deuteronomy申命記
Joshua.喬舒亞。
Judges.法官。
Ruth.露絲。
The First Book of Samuel.第一本塞繆爾。
The Second Book of Samuel.第二屆圖書塞繆爾。
The First Book of Kings.第一本的國王。
The Second Book of Kings.第二屆圖書國王。
The First Book of Chronicles.第一本的編年史。
The Second Book of Chronicles.第二屆圖書編年史。
The First Book of Esdras.第一書埃斯德拉斯。
The Second Book of Esdras.第二屆圖書埃斯德拉斯。
The Book of Esther.該以斯帖記。
The Book of Job.在約伯記。
The Psalms.的詩篇。
The Proverbs.的諺語。
Ecclesiastes, or the Preacher.傳道書,或傳教士。
Cantica, or Songs of Solomon. Cantica ,或所羅門之歌。
Four Prophets the Greater.四先知大。
Twelve Prophets the Less. 12個欠先知。

All the books of the New Testament, as they are commonly received, we do receive, and account them canonical.所有書籍的新約,因為他們普遍接受,我們也接受,並規範他們的帳戶。

And the other books (as Hierome saith) the Church doth read for example of life and instruction of manners; but yet doth it not apply them to establish any doctrine. Such are these following:和其他的書籍(如Hierome必)教會doth例如閱讀的生活和教學方式;但尚未doth它並不適用於他們建立任何理論。這種這些如下:

The Third Book of Esdras.第三圖書埃斯德拉斯。
The Fourth Book of Esdras.第四圖書埃斯德拉斯。
The Book of Tobias.書托拜厄斯。
The Book of Judith.書朱迪。
The rest of the Book of Esther.其餘的以斯帖記。
The Book of Wisdom.書的智慧。
Jesus the Son of Sirach.耶穌的兒子Sirach 。
Baruch the Prophet.巴魯克先知。
The Song of the Three Children.宋代的三個孩子。
The Story of Susanna.的故事蘇珊娜。
Of Bel and the Dragon.對BEL與龍。
The Prayer of Manasses.祈禱的Manasses 。
The First Book of Maccabees.第一本的馬加比。
The Second Book of Maccabees.第二屆圖書馬加比。

Article VII第七條

Of the Old Testament舊約

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.舊約不違反新;為老和新約永恆的生命是提供給人類的救世主,誰是調解員之間只有上帝和人類,既是上帝和人類。 Wherefore there are not to be heard which feign that the old fathers did look only for transitory promises.何故有沒有聽到這佯的老父親也只看的短暫的承諾。 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.雖然法律賦予上帝的摩西,因為感人儀式和儀式,沒有約束力基督教男子,也不是民間戒律應該有必要將收到任何英聯邦;然而,儘管如此,沒有什麼基督教的人是免費的服從的誡命這是所謂的道德。

Article VIII第八條

Of the Three Creeds三個信條

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.這三個信條,尼西亞信經,亞他那修'信條,這是通常稱為使徒信經,應該徹底地將收到的,並相信;因為他們可能是證明了某些令大多數的聖經。

Articles IX to XVIII: Personal Religion文章九十八:個人的宗教

Article IX第九條

Of Original or Birth Sin原始或出生黃大仙

Original sin standeth not in the following of Adam (as the Pelagians do vainly talk), but it is the fault and corruption of the nature of every man that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit; and therefore in every person born into this world, it deserveth God's wrath and damnation.原罪standeth沒有在以下的亞當(如Pelagians做是徒勞的談話) ,但它的過錯和腐敗行為的性質,每個人自然是引起了亞當的後代,即人是很遠,從原來的正義,是他自己的性質傾向於邪惡的,因此,肉lusteth永遠的精神相違背; ,因此每個人出生到這個世界上,它deserveth上帝的憤怒和詛咒。 And this infection of nature doth remain, yea, in them that are regenerated, whereby the lust of the flesh, called in Greek phronema sarkos (which some do expound the wisdom, some sensuality, some the affection, some the desire of the flesh), is not subject to the law of God.這感染的性質doth依然存在,酵母,在他們的再生,即慾望的肉體,所謂的希臘phronema sarkos (其中有些人的智慧闡述,有些感性,有些感情,有些的願望肉) ,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.雖然沒有譴責他們,相信和洗禮,但使徒doth坦白地說, concupiscence和慾望上帝本身的性質罪孽。

Article X第十條

Of Free Will自由意志

The condition of man after the fall of Adam is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith and calling upon God.該男子條件淪陷後,亞當就是這樣,他不能把自己和準備,由他自己的自然力量和優秀作品,以誠意,並呼籲上帝。 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.何故我們沒有權力做的優秀作品愉快的和可以接受的上帝,沒有上帝的恩典基督阻止我們,我們可以有一個良好的意願,並與我們合作時,我們有良好的意願。

Article XI第十一條

Of the Justification of Man的理由的人

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.我們是正義的佔上帝面前,只為的優點是我們的上帝和救主耶穌基督的信仰,而不是為我們自己的作品或deservings 。 Wherefore that we are justified by faith only is a most wholesome doctrine, and very full of comfort; as more largely is expressed in the Homily of Justification.何故,我們合理的信仰不僅是最有益健康的理論,並非常全面的舒適性;更主要是體現在講道的理由。

Article XII第十二條

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.不過,良好的工程,這是水果的信心和後續的理由後,不能拋棄我們的罪孽和忍受的嚴重性上帝的判決,但他們是令人高興和可以接受的上帝在基督裡,做了一定春天一個真正的和生動信仰, insomuch ,通過這些生動活潑的信念可作為顯然被稱為發現一棵大樹的果實。

Article XIII第十三條

Of Works before Justification之前的作品的理由

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.工程完成前的恩典基督和啟示他的精神,不愉快的上帝, forasmuch因為他們沒有春天的信念耶穌基督,也沒有讓他們滿足男女接受的寬限期,或(如學校作者說)值得寬限期的一致性:酵母,而不是對他們不這樣做作為上帝意志和指揮他們的工作要做,我們不懷疑,但他們的性質罪孽。

Article XIV第十四條

Of Works of Supererogation作品的額外

Voluntary works besides, over and above, God's commandments which they call Works of Supererogation, cannot be taught without arrogancy and impiety.除了自願的作品,超過時,天主的誡命,他們要求額外的工程,不能教無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.對於這些男人宣布,他們這樣做不僅使祂上帝多達他們必然要這樣,但他們做更多的事情不是為了他的義不容辭的責任,需要:鑑於基督必顯然,當你們所做的一切都是指揮你說,我們是無利可圖的公務員。

Article XV第十五條

Of Christ alone without Sin基督不單單黃大仙

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.在基督的真理我們的本性是想告訴我們的一切事物,只有罪惡除外,從他顯然是無效的,無論是在他的肉體和他的精神。 He came to be the lamb without spot, Who by sacrifice of Himself once made, should take away the sins of the world: and sin, as S. John saith, was not in Him.他是羔羊的位置,誰的犧牲自己曾應帶走的罪孽的世界:和罪惡,作為美國約翰必,是不是他的。 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.但是,所有我們的休息,雖然出生的洗禮,並再次在基督,但得罪的很多事情:如果我們說我們沒有罪過,我們欺騙自己,和事實是不是在我們。

Article XVI第十六條

Of Sin after Baptism罪惡的洗禮後,

Not every deadly sin willingly committed after Baptism is sin against the Holy Ghost, and unpardonable.並不是每一個致命的罪過後,心甘情願地犯下罪惡的洗禮是對聖靈和不可原諒的。 Wherefore the grant of repentance is not to be denied to such as fall into sin after Baptism.何故給予悔改是不能否認,如落入罪惡的洗禮之後。 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.之後我們收到了聖靈,我們可能會偏離給予寬限期,並落入罪孽,並在寬限期的上帝,我們可能會再次出現並修正了我們的生活。 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,他們應該受到譴責,這就是說,他們可以沒有更多的罪孽,只要他們在這裡生活,或拒絕的地方,以寬恕,如真正的懺悔。

Article XVII第十七條

Of Predestination and Election的預定和選舉

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.預定的生命是永恆的上帝的目的,即,在基礎的世界被解僱,他上帝不斷頒布他的律師秘密,我們提供從詛咒和詛咒那些人,他上帝在基督選擇了人類,並將他們的基督作為永恆的拯救船隻了榮譽。 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.何故,他們將賦予它如此出色的好處被稱為上帝根據上帝的宗旨,他的精神工作在適當的季節,他們通過寬限期服從要求,他們是合理的自由,他們的兒子是上帝的通過,他們將喜歡的形象,他唯一的,生兒子耶穌基督,走宗教方面的優秀作品;和長度由上帝的仁慈,他們實現向永恆的幸福。

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.正如虔誠的審議預定和我們的選舉是在基督裡充滿了甜,愉快,和無法形容的安慰和虔誠的人,如感到自己的工作精神的基督,屈辱的作品的血肉和人間的成員,並提請他們考慮到高和神聖的東西,以及doth ,因為它極大地建立和確認他們的信仰的永恆的拯救將享有通過基督,因為,因為它doth熱切地點燃他們的愛情走向上帝:這樣的好奇和肉體的人,缺乏精神基督,以不斷在眼前的一句上帝的預定是一個最危險的垮台,即魔鬼doth主旨他們要么到絕望或wretchlessness最不乾淨的生活不低於危險比絕望。

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,我們必須接受上帝的承諾,在這種明智的,他們一般規定的聖經;和我們的所作所為是上帝的意志是遵循我們已經明確宣布,我們在你們的話上帝。

Article XVIII第十八條

Of obtaining eternal salvation only by the name of Christ獲得永恆的拯救只有通過基督的名稱

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.他們也將有詛咒的推測說,每個人應保存的法律或節他professeth ,所以他勤於向他的生活範圍內按照法律,根據性質。 For Holy Scripture doth set out to us only the name of Jesus Christ, whereby men must be saved.對於聖經doth規定了我們的名字只有耶穌基督,即男人必須得到挽救。

Articles XIX to XXXI: Corporate Religion第十九條至第三十一條:企業的宗教

Article XIX第十九條

Of the Church教會

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.可見基督教會是一個眾信徒的男子,其中在純文字的上帝是宣揚和聖禮得到適當的ministered根據基督的條例,所有這些東西,必然是必要的,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.由於教堂的耶路撒冷,亞歷山大和安提有錯誤:所以還羅馬教會上帝錯誤,不僅在他們的生活和方式的儀式,而且在問題的誠意。

Article XX第二十條

Of the Authority of the Church管理局的教會

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.上帝的教會權力的法令儀式或儀式和權威爭論的信念; ,但它是不合法的教會任命任何違背上帝的文字書寫,既不可以這樣闡述一個地方的經文,這是令人厭惡的另一。 Wherefore, although the Church be a witness and a keeper of Holy Writ: yet, as it ought not to decree anything against the same, so besides the same ought it not to enforce anything to be believed for necessity of salvation.何故,雖然教會是一個見證和一個門將的聖經:沒有,因為它不應該對任何法令相同,因此除了同不應該執行什麼可以相信的必要性得救。

Article XXI第二十一條

Of the authority of General Councils權力的議會大會

General Councils may not be gathered together without the commandment and will of princes.總理事會可能不會聚集在一起的戒律,將王子。 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.而當他們聚集在一起, forasmuch因為他們是一個組裝的男子,都將信守不由的精神和上帝的話,他們可能犯錯誤和某個有錯誤,甚至在事情有關的上帝。 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.何故事情祝他們所必需的救贖既沒有實力也沒有權力,除非它可能會宣布,他們將採取的聖經。

Article XXII第二十二條

Of Purgatory的煉獄

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. Romish理論的有關Pugatory ,赦免,崇拜和崇拜,以及圖像的文物,還援引聖,是一種美好的東西是徒勞的發明,並停飛後沒有保修的聖經;而是深惡痛絕,以上帝的話, 。

Article XXIII第二十三條

Of Ministering in the Congregation的Ministering在教會

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.這是不合法的任何人採取他的辦公室公眾說教或ministering的聖禮在眾之前,他是合法的要求,並送交執行相同的。 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.和那些我們應該來判斷合法和發出呼籲,這是選擇,並要求對這項工作的男子誰擁有公共權力的給予你們他們在眾,以打電話和發送部長到上帝的葡萄園。

Article XXIV第二十四條

Of speaking in the Congregation in such a tongue as the people understandeth發言的教會在這樣一個母語的人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.這是一個明顯令人厭惡的東西,以上帝的話,和自訂的原始教會,有公共祈禱的教會,或部長的聖禮在一個母語不是understanded的人。

Article XXV第二十五條

Of the Sacraments在聖禮

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.祝聖禮基督不僅徽章或紀念品的基督教男子的職業,而是他們一定確保證人和行之有效的跡象風度和上帝的良好意願對我們來說,這所doth工作,他在我們看不見的,並不僅doth加快,而且還加強和確認,我們相信他。

There are two Sacraments ordained of Christ our Lord in the Gospel, that is to say, Baptism and the Supper of the Lord.有兩個聖禮聖基督我們的上帝的福音,這就是說,洗禮和晚餐的主。

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.這五個,通常稱為聖禮,這就是說,確認,懺悔,命令,婚姻,以及臨終,沒有被算為聖禮的福音,如正在增長部分的腐敗以下的使徒,部分一些國家允許的生活中的聖經,但尚未有沒有類似的性質,聖禮與洗禮和上帝的晚餐,因為他們沒有任何明顯的標誌或祝聖儀式的上帝。

The Sacraments were not ordained of Christ to be gazed upon or to be carried about, but that we should duly use them.在聖禮沒有任命的耶穌基督被凝視時或擬進行的,但是,我們應該充分利用它們。 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.在這種只能作為worthily收到相同的,他們健康的影響或操作:但是他們接受他們unworthily ,購買自己詛咒,作為必保南。

Article XXVI第二十六條

Of the unworthiness of the Ministers, which hinders not the effect of the Sacraments的unworthiness部長,阻礙沒有影響的聖禮

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.雖然在可見的教會的罪惡是以往任何時候都混在一起的好,某個邪惡的首席權威服侍的文字和聖禮;尚未forasmuch因為他們沒有相同的在自己的名字,但在基督的,做部長由他委託和授權,我們可能會利用其部在聽證上帝的話,並在接收的聖禮。 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.無論是對基督的法令帶走他們的邪惡,也不是上帝的恩典的禮物從減少如信念和正確地做收到聖禮ministered你們,這是行之有效的,因為基督的機構,並許諾,但他們所得到ministered邪惡的人。

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.儘管如此,它appertaineth的紀律,教會的這項調查的是邪惡的部長,他們被指控的那些了解他們的犯罪行為;最後,被判定有罪判決的公正,被廢黜。

Article XXVII第二十七條

Of Baptism洗禮

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.洗禮不僅是一個標誌專業和商標的區別,即基督教男子發現從其他的是沒有命名,但也是一個跡象,再生或新出生,其中,作為一個工具,他們接受正確的洗禮嫁接成教會;的承諾寬恕的罪惡,和我們的通過是上帝的兒子,由聖靈是明顯的簽字蓋章;信仰是確認,並增加了寬限期憑藉你們祈禱上帝。 The baptism of young children is in any wise to be retained in the Church as most agreeable with the institution of Christ.洗禮的兒童在任何明智的,保留在教會最同意與該機構的基督。

Article XXVIII第二十八條

Of the Lord's Supper在上帝的晚餐

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.晚餐勳爵不僅是一個標誌,愛情的基督徒應該在它們之間,一個到另一個,而是它是一個聖禮我們贖回的基督之死: insomuch ,要如正確, worthily ,並與信仰收到相同的,麵包,我們打破是一個partaking的基督的奧體,同樣的杯子的祝福是partaking的血液基督。

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. Transubstantiation (或變更的內容麵包和酒)在晚餐的主,不能證明聖經,但令人厭惡的平原聖經的話, overthroweth的性質聖和上帝給予的機會很多迷信。

The body of Christ is given, taken, and eaten in the Supper, only after an heavenly and spiritual manner.基督的奧體,給出採取反措施,在吃晚餐,只有在一個神聖的和精神的方式進行。 And the mean whereby the body of Christ is received and eaten in the Supper is faith平均,即基督的奧體,並收到吃的晚餐是信仰

The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped.聖主的晚餐是不是由基督的法令保留,進行約,抬起,或崇拜。

Article XXIX第二十九條

Of the wicked which do not eat the body of Christ, in the use of the Lord's Supper邪惡的沒有吃基督的奧體,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.在邪惡和如是無效的生動活潑的信念,雖然他們肉體和明顯的新聞與他們的牙齒(如美國奧古斯丁必)聖禮的身體和血液基督,但在沒有明智的,他們partakers基督,但而他們的譴責做吃喝的標誌或聖禮的如此巨大的事情。

Article XXX第三十條

Of Both Kinds這兩種

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.世界杯上帝是不能否認的信徒;為兩個部分的主聖禮,由基督的法令和命令,應當ministered所有基督教男女。

Article XXXI第三十一條

Of the one oblation of Christ finished upon the Cross一個祭品完成基督的十字架

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.此次發行的基督曾經是完美的贖買,和解,並滿意地對所有的罪過整個世界,無論原來的和實際的,有沒有其他滿意的罪過,但僅。 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.何故犧牲的人民群眾,在它通常說,神父沒有提供基督迅速和死亡有緩解疼痛或內疚,是褻瀆神靈的寓言和危險deceits 。

Articles XXXII to XXXIX: Miscellaneous第三十二條至三十九:雜項

Article XXXII第三十二條

Of the Marriage of Priests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,和執事不能指揮的上帝的法律要么發誓遺產的單身生活,或棄權的婚姻。 Therefore it is lawful also for them, as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness.因此,它是合法的也是他們,象所有其他基督教男子,娶自己的自由裁量權,因為他們應法官相同的服務更好地信仰。

Article XXXIII第三十三條

Of Excommunicated Persons, how they are to be avoided逐出教會的人,他們是如何避免

That persons which by open denunciation of the Church is rightly cut off from the unity of the Church and excommunicated, ought to be taken of the whole multitude of the faithful as an heathen and publican, until he be openly reconciled by penance and received into the Church by a judge that hath authority thereto.這些人以公開譴責教會是正確切斷的統一教會和逐出教會,應該考慮到整個眾多的忠實作為一個異教徒和酒館,直到他公開的懺悔核對,並收到納入教會的一位法官認為有上帝的權力。

Article XXXIV第三十四條

Of the Traditions of the Church的傳統的教會

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.這是沒有必要的傳統和儀式將在所有地方的一個或完全一樣,因為在任何時候,他們已經多樣化,可能會改為根據不同的國家,時間,和男子的舉止,所以沒有被祝對上帝的字。

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.任何人通過他的私人判決心甘情願地和目的地doth公開打破傳統和禮儀的教會不是令人厭惡的,以上帝的話, ,並任命和批准的共同權力,應該是公開指責其他可能擔心這樣做像,因為他認為offendeth為了反對共同的教會,並hurteth權威的裁判,並woundeth良知的薄弱兄弟。

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.特別是每一個國家或上帝教會任命的權力,改變,取消慶典或儀式的教會祝只能由人的權力,以便使所有的事情要做,以啟發。

Article XXXV第三十五條

Of Homilies的講道詞

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.第二書講道詞,幾個標題信守我們加入根據本條規定, doth包含一個虔誠和有益健康的理論和必要的時候,作為doth前書講道詞其中規定的時間愛德華第六:和因此,我們認為他們的閱讀教會的部長們勤奮和明顯的,他們可能會understanded的人。

Of the Names of the Homilies的姓名講道詞

  1. Of the right Use of the Church權使用教會
  2. Against peril of Idolatry反對偶像崇拜的危險
  3. Of the repairing and keeping clean of Churches修復和保持清潔基督教協進會
  4. Of good Works: first of Fasting良好的工程:第一禁食
  5. Against Gluttony and Drunkenness針對暴食和醉酒
  6. Against Excess of Apparel對過剩的服裝
  7. Of Prayer祈禱
  8. Of the Place and Time of Prayer的地點和時間的祈禱
  9. That Common Prayers and Sacraments ought to be ministered in a known tongue.共同祈禱和聖事應該ministered在一個已知的舌頭。
  10. Of the reverend estimation of God's Word可敬的估計上帝的詞
  11. Of Alms-doing的施捨,這樣做
  12. Of the Nativity of Christ在基督耶穌
  13. Of the Passion of Christ在耶穌受難記
  14. Of the Resurrection of Christ復活的基督
  15. Of the worthy receiving of the Sacrament of the Body and Blood of Christ在值得接受的聖體和血的基督
  16. Of the Gifts of the Holy Ghost在禮品的聖靈
  17. For the Rogation-days對法律草案天
  18. Of the state of Matrimony狀態的婚姻
  19. Of Repentance懺悔
  20. Against Idleness對閒置
  21. Against Rebellion對亂

Article XXXVI第三十六條

Of Consecration of Bishops and Ministers神聖的主教和部長

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.書神聖的大主教和主教和訂購的司鐸和執事,最近在規定的時間愛德華第六,並確認在同一時間由權威的議會, doth包含一切必要的安排,這種神聖和訂貨;它既不上帝東西本身就是迷信或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,無論誰是神聖或下令按照習俗這本書,因為第二年的英國國王愛德華你們這個時候,還是以後應神聖或下令按照同樣的儀式,我們所有這些法令是正確的,有序,合法神聖或命令。

Article XXXVII第三十七條

Of the Civil Magistrates民事裁判

The Queen's Majesty hath the chief power in this realm of England and other her dominions, unto whom the chief government of all estates of this realm, whether they be ecclesiastical or civil, in all causes doth appertain, and is not nor ought to be subject to any foreign jurisdiction.皇后陛下上帝的主要力量在這一領域中,英國和其他她的領地,你們誰負責政府的所有財產,這種境界,無論他們是教會或民間,在所有的原因doth附屬,而不是也不應該是問題任何外國管轄範圍之內。

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.我們在哪裡屬性女王陛下政府首席,其中冠軍我們理解的頭腦有些人污衊是冒犯,我們不會放棄我們的王子的ministering要么上帝的詞或聖禮,在這件事最近禁令還規定提出伊麗莎白女王doth我們最清楚證明:只有這一特權,我們看到已給予始終向所有虔誠的王子聖經中的上帝本人,也就是說,他們應該所有屋的規則和承諾度,其收費由上帝,無論是時間,並限制與民間劍的頑固和邪惡的事。

The Bishop of Rome hath no jurisdiction in this realm of England.羅馬主教上帝沒有管轄權在這一領域的英格蘭。

The laws of the realm may punish Christian men with death for heinous and grievous offences.法律的懲罰境界可能與基督教男子死亡和嚴重的滔天罪行。

It is lawful for Christian men at the commandment of the Magistrate to wear weapons and serve in the wars.這是合法的基督教男子在戒律的裁判佩戴武器和服務的戰爭。

Article XXXVIII第三十八條

Of Christian men's good which are not common基督教男子好這是不常見

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.財富和商品的基督徒並不常見,因為感人的權利,所有權和擁有相同的,因為某些Anabaptists做虛假吹噓;儘管每個人應該對這種事情,他possesseth寬鬆,以施捨給窮人,根據他的能力。

Article XXXIX三十九條

Of a Christian man's Oath基督教男人的誓言

As we confess that vain and rash swearing is forbidden Christian men by our Lord Jesus Christ, so we judge that Christian religion doth not prohibit but that a man may swear when the magistrate requireth in a cause of faith and charity, so it be done according to the Prophet's teaching in justice, judgement, and truth.正如我們承認,徒勞的和皮疹宣誓就職禁止基督教男子我們的主耶穌基督,所以我們判斷基督教doth並不禁止,但一個人可能會發誓時,裁判官requireth在事業的信念和慈善事業,這樣做根據先知的教誨,在司法,判斷,和真相。


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