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.並在這神聖的經文，普世教會的基督有最完整的論述，都涉及到一個拯救信念，也有利於制定一個可以接受的生命都是上帝，並在這方面，我們很明確地指揮上帝無關要么加入或採取由相同的。
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). 聖經教導完全所有善良的，我們判斷，因此，從這些經文是源自真實的智慧和虔誠的信徒，改革與政府基督教協進會也指示，在各項工作的虔誠，並且是短暫的，確認學說，並拒絕一切錯誤，而且，所有的囑託，按照這個詞的傳道者" ，所有的經文靈感來自上帝和盈利為教學，為譴責"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， "我寫這些指示給你， "信徒說，以提摩太， "這樣你就可以知道怎樣一個應該表現在家庭中的上帝"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). 聖經是上帝的話，同樣， selfsame使徒向撒羅尼迦： "當" ，他說： "您得到了上帝的話，你聽到我們，你們接受了，而不是像字的男子，但由於它是什麼真的是上帝的話， "等（ 1帖2時13分） ，因為上帝自己也說，在福音中， "這是不是你的人說話，但精神的我的父親來說，通過你" ，因此"他的人都聽到了你們聽見我的，他的人絕不妥協，我拒絕他的人寄給我的" 。 （ 10:20 ;盧克[ 10:16 ;約翰13:20 ） 。
| BELIEVE 相信 Religious 宗教 Information 資訊 Source 源 web-site 網址： |
| Our List of 1,000 Religious Subjects 我們所列出的1000名宗教科目 |
| E-mail 電子郵箱 |
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).我們也不認為，因此，外向的說教，是要思想作為徒勞無功，因為在教學中使用真實的宗教依賴於外來照明的精神，或者因為它是寫" ，而不再是每一名男子教他的鄰居… … 。 ，他們都知道我" （ jer. 31:34 ） ， "既不是他的人也不是植物，他的人水域，是任何東西，但唯一的真神，是誰給的成長" （ 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.雖然"沒有人可以來基督的，除非他畫之父" （約翰6時04分） ，除非聖靈內心illumines他，但我們知道，這確實是上帝的意志，他的字應該鼓吹外表也。 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."上帝確實可以，用他自己的聖靈，或由財政部一位天使，如果沒有財政部的聖彼得大教堂，有教授科尼利厄斯在行為，但無論如何，他是指他在彼得，其中天使發言說， "他會告訴你，你應該做的" 。
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). 外來照度不排除對外弘法 ，為他照亮內心，讓男人聖靈，同時，透過誡命，祂說他的弟子" ，進入世界上所有，並傳福音給整個創作" （馬克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撰寫，保羅鼓吹詞，外表以鄧蓮，賣方的紫色消費品;但主內心打開了女人的心（使徒16時14分） 。 And the same Paul, after a beautiful development of his thought, in Rom.和保羅一樣，經過一個美麗的發展，他的思路，在光盤。 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時17分在長得出結論" ，所以信心從何而來聽證會，聽取來自上帝的話所鼓吹的基督" 。
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.在同一時間，我們認識到，神能照亮人的時候，他會來說，即使沒有外來部，因為這是在他的權力，但我們說話的慣常的方式，指示男人，告訴了我們，從神，無論是由戒律和例子。
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. 異端邪說，因此，我們討厭一切歪理邪說的阿泰蒙，摩尼教派， valentinians ，塞爾東，並marcionites ，誰否認這經文從聖靈;或不接受的部分，或者插和敗壞他們。
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，我們並沒有隱瞞事實，即某些書籍的舊約都是由古代作家所謂猜測，以及其他宗教;因為有些人會都看過他們在教會，但不是先進的，作為一個權力機構，從其中信仰是待確定。 As Augustine also, in his De Civitate Dei, book 18, ch.由於奧古斯丁同時，在他的德奇維塔特dei ，圖書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歲的話， "在書本裡，國王的名字和書籍的某些先知篇" ，但他補充說： "他們是不是在佳能" ，並認為"這些書籍，我們就夠了祂的虔誠" 。
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. 詮釋聖教父。哪，我們不鄙視詮釋的聖地希臘文和拉丁文的父親，也拒絕接受他們的disputations和論文有關神聖的事情，因為據他們同意有關經文，但我們虛心異議時，他們發現定下的事情，從不同的，或完全相反，會念經。 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.我們也不認為我們做任何不對的，這件事，那麼他們所有，其中同意，將無法擁有自己的著作等同起來，典型經文，但指揮我們證明多遠，他們同意或不同意這些人，並接受什麼是一致的，並拒絕什麼是對的分歧。
Councils. And in the same order also we place the decrees and canons of councils. 議會，而且在同樣的順序也發生了，我們該法令和大砲的議會。
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，我們不容許自己，在爭論的關於宗教或事項的信念，以敦促我們的情況下，只有意見，父親或法令的議會;小得多，由接到海關或由大量的人持相同的看法，或由處方很長的時間。
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. 誰是法官嗎？因此，我們不承認任何其他法官比上帝，他們宣布，由聖經中什麼是真，什麼是假的，什麼是必須遵循的，或用什麼來加以避免。 So we do assent to the judgments of spiritual men which are drawn from the Word of God.所以，我們贊同以判決的精神男性，都是來自上帝的話。 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.當然耶利米和其他先知強烈譴責集會的神職人員，其中設立對上帝的法規;勤政，務實地告誡我們，我們不應該聽父親，或踏在其路徑的人，走在自己的發明創造，搖擺不定，前後不一，從上帝的法規。
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. 傳統的男人，同樣我們拒絕人的傳統，即使他們被貼著大唱高調的頭銜，好像他們的神和apostolical ，交付給教會所住的聲音，使徒們，而且，因為它被通過手中對apostolical官兵接替主教，其中比較會念經，不同意他們，並通過他們的分歧表明，他們不是使徒都沒有。 For as the apostles did not contradict themselves in doctrine, so the apostolic men did not set forth things contrary to the apostles.因為使徒們不違背自己的教義，所以使徒男子並未提出相反的東西向使徒。 On the contrary, it would be wicked to assert that the apostles by a living voice delivered anything contrary to their writings.與此相反，它會被惡人斷言使徒們所住的聲音發表任何違背自己的著作。 Paul affirms expressly that he taught the same things in all churches (1 Cor. 4:17).保羅申明明確表示，他教相同的東西，在所有的教堂（ 1肺心病。 4時17分） 。 And, again, "For we write you nothing but what you can read and understand."並重申， "我們寫你無關，但你可以閱讀和理解" 。 (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，在另一個地方，他證明了他和他的弟子們，那就是-使徒男人-走在同樣的方式，和共同的精神一樣，沒有任何事情（2肺心病。1 2時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，猶太人在以前有傳統的長輩，但這些傳統都被嚴厲拒絕了主，顯示飼養它們妨礙了真主的法律，並相信上帝是崇拜，妄圖通過這種傳統。 （ 15:1法郎。 ;馬克7:1幾段） 。
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. 上帝是三個。儘管如此，我們相信並教導，同時巨大的，一個不可分割的，神是在人密不可分，並沒有混淆尊敬的父親，兒子和聖靈，因此，作為父親遺物的兒子從永恆的，兒子是造物主所一種無法形容的一代人，和聖靈真正的收益來自他們兩人，並同時從永恆，是被崇拜兩者兼施。
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，有沒有三神，但3人， consubstantial ， coeternal ， coequal ;鮮明的尊重本質，並尊重一聲令下，一前一其它然而，沒有任何的不平等。 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.因為根據性質或本質上它們全部都聯合起來，他們是一個神，神的本質是共同的父親，兒子和聖靈。
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).為經文已交付給我們一個明顯的區別的人，天使說，除其他事項外，以小聖， "聖靈會後，你和權力的最高級會掩蓋你，所以孩子被出生將被稱為聖潔的，是上帝的兒子" （路加福音1時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).同時在洗禮基督的聲音，聽到的是從天上關於基督，他說： "這是我親愛的兒子" 。 （ 3時17分） 。 The Holy Spirit also appeared in the form of a dove (John 1:32).聖靈還的形式出現，鴿派（約翰福音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).當主必親自指揮了使徒，以baptize ，他指揮他們baptize " ，名義上的父親，兒子，和聖靈" 。 （ 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，他說： "當輔導員來了，誰，我會發給你來自父親，即使是真理的聖靈，他們的收益來自父親，他將見證我， "等（約翰15:26 ） 。 In short, we receive the Apostles' Creed because it delivers to us the true faith.總之，我們在收到使徒們的信條，因為它提供給我們真正的信仰。
Heresies. Therefore we condemn the Jews and Mohammedans, and all those who blaspheme that sacred and adorable Trinity. 異端邪說，因此，我們譴責猶太人和伊斯蘭教，以及所有那些褻瀆了這種神聖和可愛的三位一體。 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.我們也譴責一切歪理邪說與異教徒，他們教導說，子和聖神是上帝名存實亡，也有一些創造和從屬的，或者從屬於另一個在三一，這是有不平等的，更大的或不足，一些有形的或corporeally構思的，不同方面的性質，或將一些混合或孤獨，因為如果子和聖神的人感情和性能的一個神的父親，因為monarchians ， novatians ， praxeas ， patripassians ， sabellius ，保羅的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. 圖像基督的，雖然基督假定人的本性，但他並沒有就這一賬戶承擔，它為了提供一個模型雕刻和畫家。 He denied that he had come "to abolish the law and the prophets" (Matt. 5:17).他否認說，他到了"取消律法和先知" 。 （ 5時17分） 。 But images are forbidden by the law and the prophets (Deut. 4:15; Isa. 44:9).不過，形象是禁止由法律和先知（申命記4:15 ;伊薩。 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).但他否認他的身體存在，將是有利可圖的，為教會，並許諾說，他將靠近我們，他的精神永遠（約翰16時07分） 。 Who, therefore, would believe that a shadow or likeness of his body would contribute any benefit to the pious?人，因此，會相信一個影子或相似的他的身體將有助於任何好處，以虔誠？ (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).由於他恪守美中由他的精神，因此，我們廟裡的神（ 2肺心病。 3:16 ） 。 But "what agreement has the temple of God with idols?"但是， "什麼協議有廟宇的神與偶像" ？ (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? 圖像的聖人 ，並自有福的精神和聖徒在天堂，而他們在這裡居住的地球上，拒絕所有崇拜自己（使徒3時12樓; 14時11分幾段;牧師14時07分; 22時09分） ，並譴責圖像，應有人覺得可能是天上的聖人和天使很高興用自己的形象之前，其中男子下跪，揭露它們抬頭，並賜給其他榮譽？
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.但事實上，以指導男性在宗教，並提醒他們神聖的東西和他們的救恩，主指揮宣揚福音（標記16:15 ） -油漆，並教導平信徒的手段照片。 Moreover, he instituted sacraments, but nowhere did he set up images.此外，他也提起聖禮，但無處他成立的圖像。
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). 聖經中的俗人，而且，只要我們把我們的眼睛，我們看到了生活和真正的動物神的，如果他們遵守，至於是否適當，作出一個更為生動的印象，對beholders比所有的圖片或徒勞的，不動，軟弱和死亡的照片所作的男子，其中真正先知說： "他們有眼睛，但沒看到" （詩篇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 ，因此我們批准的判決lactantius ，那是一個古老的作家，他說： "毫無疑問，任何宗教都存在，如果有一個形象" 。
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，我們還斷言說，祝福主教epiphanius沒有權利時，就發現大門的一所教堂面紗就被描繪了一幅照片的基督或某些聖人，他形成了下來，並把它離開，因為要見照片中一名男子掛在基督的教會是相反的權威經文。 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，他指控說，從今以後沒有這樣的面紗，這違背了我們的宗教，應該掛在基督的教會，並，而不是這種疑問的事情，不值得基督的教會和信徒的人，應予以撤銷。 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，我們贊成這種看法的聖奧古斯丁關於真實的宗教： "讓我們不要崇拜的作品男人是一個宗教，為我們，為藝術家自己的人作出這樣的事情是更好的，但我們不應該崇拜他們" （德維拉religione ，第55條） 。
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. 只有上帝是引用透過調解基督單，在所有危機和考驗，我們的生活，我們呼籲他單獨負責，並通過調解的，我們只有調解intercessor ，耶穌基督。 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).因為我們已經明確，指揮若說： "請我，在一天的麻煩，我會為您提供的，你應當頌揚我" （詩篇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，我們有一個最慷慨的承諾，從主說： "如果你問任何的父親，他會向你" （約翰福音16:23 ） ，並說： "來找我，所有的人，勞動繁重拉登，我就使你們得安息" 。 （ 11:28 ） 。 And since it is written: "How are men to call upon him in whom they have not believed?"既然是這樣寫到： "如何是男性，呼籲他的人，他們一直不相信" ？ (Rom. 10:14), and since we do believe in God alone, we assuredly call upon him alone, and we do so through Christ. （羅馬書10時14分） ，是因為我們相信上帝是不夠的，穩妥地請他單獨負責，我們這樣做是透過基督。 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).因為，使徒說， "就是上帝，並有一個調停人與上帝的男子，這名男子基督耶穌" （ 1添。 2時05分） ，並規定， "如果任何一個不犯罪，我們有一個主張與父親，耶穌基督正義"等（ 1約翰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. 聖人不應該被崇拜，崇拜或引用。出於這個原因，我們不崇拜，禮拜，祈禱，或向聖徒在天上，或到其他神，我們不承認他們為intercessors或調解前，父親在天堂。 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).為上帝和耶穌調停人，足以讓我們;我們也沒有分給別人，感到榮幸，是因為只有上帝和他的兒子，因為他已經明確地說： "我的榮耀，我沒有其他的" （以賽亞書42 ： 8 ） ，而且由於彼得說： "有沒有其他的名字下天堂給男性，其中，我們可以靠著得救" ，除了名稱的基督（使徒4時12分） 。 In him, those who give their assent by faith do not seek anything outside Christ.在他身上，那些讓他們贊同的信仰不尋求任何超出基督。
The Due Honor To Be Rendered to the Saints. At the same time we do not despise the saints or think basely of them. 應有的榮譽，應使其向聖人在同一時間，我們不鄙視聖人，或自認為basely他們。 For we acknowledge them to be living members of Christ and friends of God who have gloriously overcome the flesh and the world.因為我們承認，他們被生活委員基督和天主的朋友，他們都光榮地克服了肉體和世界的福音。 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，我們愛他們像兄弟，也是他們的榮譽，但不能與任何形式的崇拜，而是由一個體面的意見，他們只是歌頌他們。 We also imitate them.我們也效法他們。 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.對於滿懷憧憬和supplications我們熱切渴望成為模仿他們的信仰和美德，分享永恆的救贖，與他們談論永遠與他們在場的上帝，並為之欣喜，他們在基督裡。 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.在這方面，我們都贊成的意見，聖奧古斯丁在De渾religione ： "不要讓我們的宗教是邪教的男子已經死亡，因為如果他們沒有辜負神聖的生命，他們是不被看作是尋求這種榮譽;相反，他們要我們崇拜他的，其照明，他們為此歡呼，我們是老鄉的公僕和勤務員，他的優點，因此，他們以兌現的方式仿製，但不被崇拜，在一個宗教的方式， "等。
Relics of the Saints. Much less do we believe that the relics of the saints are to be adored and reverenced. 文物的聖人少得多，我們認為，該遺址的聖人，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.這些古代聖人似乎已經夠榮幸，他們死時，他們正當的承諾，他們仍然以地球後，精神已躋身於高。 And they thought that the most noble relics of their ancestors were their virtues, their doctrine, and their faith.他們認為，最崇高的遺跡，他們的祖先是他們的美德，他們的學說和侮辱他們的信仰。 Moreover, as they commend these "relics" when praising the dead, so they strive to copy them during their life on earth.此外，由於他們稱讚這些"文物"時，讚美之死，所以他們努力把它們拷貝在地球上的生命。
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. 咒罵上帝的名義單獨這些古老的男人不發誓，除非名義唯一的真神，雅威，由神權法。 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，因為它是被禁止的宣誓儀式是由名字奇怪的神靈（例如： 23時13分; deut 。 10:20 ） ，所以我們不履行宣誓向聖人都要求我們。 We therefore reject in all these matters a doctrine that ascribes much too much to the saints in heaven.因此，我們拒絕在所有這些事情一個理論，那就是賦予太多，以聖徒在天上。
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. 該epicureans ，因此，我們譴責epicureans人否認普羅維登斯的上帝，以及所有那些blasphemously說上帝是忙於老天爺也認為，也不關心我們和我們的內政。 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.'大衛，皇家先知，也譴責這時候他說： "主啊，多久會惡人exult ？他們說， '上帝並不見;財神雅各布並不察覺。 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！阿斗時，你會是明智之舉？人，他種植的耳朵裡，他不聽，他的人，形成了一隻眼睛，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. 指不被鄙視，不過，我們不唾棄，因為無用的方法，使神聖的普羅維登斯的著作，但我們教導我們要適應他們來說，他們推薦給我們，在神的話語。 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，我們不贊成貿然發言者說，如果一切事物都是由普羅維登斯的上帝，那麼我們的努力和奮鬥都是徒勞無功。 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.這將有足夠的，如果我們一切都留到治是神聖的，而且我們將不必擔心任何東西或做任何事情。 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).雖然保羅明白他乘下普羅維登斯神的人對他說： "你們一定要見證，又在羅馬" （使徒行23:11 ） ，並另外給了他的承諾， "將不會有任何損失生活在你們中間… … 。而不是頭髮的滅亡，從頭部的任何你" （使徒行27:22 ， 34 ） ，但是當船員，但想到放棄船舶，同時保羅說，以百和士兵說： "除非這些人留在船上，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.為上帝，他們已委任代表一切結束時，已受戒的開始和手段，它達到了預期目的。 The heathen ascribe things to blind fortune and uncertain chance.該異教徒歸於事物盲目財富和不確定的機會。 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).但聖雅各福群會，不希望我們說： "今天或明天，我們將進入這樣或那樣的一個小鎮和貿易" ，但補充說： "而不是你應該說， '如果上帝的意志，我們將生活，我們應做這樣或那樣的' " （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.和奧古斯丁說： "一切情況，其中以白男人似乎發生在大自然的事故，僅發生在他的詞，因為它發生的，只有在他的指揮" （ enarrationes在psalmos 148 ） 。因此，它似乎是偶然的事，僅僅是有機會的時候，娑羅雙樹同時尋求他父親的資產，出乎意料地下跌，在與先知塞繆爾。 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，向先知說： "明天我將發給你一個人從土地的本傑明" （ 1薩姆。 9時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，我們譴責摩尼教派和marcionites誰impiously想像中兩種物質的性質，有一個好處，等社會醜惡現象;還有兩個開端和兩個神相反，互相借鑒，一個好的和一個邪惡的一個。
Of Angels and the Devil. Among all creatures, angels and men are most excellent. 天使與魔鬼，其中包括所有的動物，天使和人是最優秀的。 Concerning angels, Holy Scripture declares: "Who makest the winds thy messengers, fire and flame thy ministers" (Ps. 104:4).關於天使，神聖的經文宣稱： "誰上使風你的信差，消防及火焰祢部長" （詩篇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?"同時，它說： "是不是所有的服事神發送出來，為國服務，為那些獲得救贖" ？ (Heb. 1:14). （希伯來書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).關於魔鬼，主耶穌自己證明"他是一個殺人犯，從一開始，並已完全不符合事實，因為沒有真理，在他的時候，他所在的講話，他根據自己的性質，因為他是一個說謊者和謊言之父" （約翰福音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，我們傳授一些天使，堅持服從和被任命為信徒服務，以上帝和男人，但其他下跌的，他們自己的自由意願，並投入銷毀，成為敵人的一切好的和忠誠等。
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，現在有關的男子，經文中說，在開始時，他取得了良好據形象和主的相似性，即上帝將他在天堂和作出一切事物從屬於他（創，甲烷2 ） 。 This is what David magnificently sets forth in Psalm 8.這是大衛表現出色闡述了在詩篇8 。 Moreover, God gave him a wife and blessed them.此外，上帝給他的妻子和祝福他們。 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.我們還申明，該名男子連續兩個不同的物質集中於一人：不朽的靈魂，一旦脫離身體，既沒有睡，也沒有死亡了，一個致命的機構，它將不過提出了從死在最後的判決令那麼整個人，無論在生活或死亡，恪守永遠。
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. 該教派的，我們譴責所有的人嘲笑，或以微妙的論點提出質疑後，不死的靈魂，或者說靈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.總之，我們譴責所有的意見，所有男人，但很多人認為，從已經告訴了我們，聖經中使徒教會的基督關於創造，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. 罪過，由單據我們了解，天生腐敗的人，其中已衍生或宣傳，在我們大家都從我們的第一次家長，其中，我們就沉浸在不正當的慾望和反感，所有好的都是傾向於把一切邪惡。 Full of all wickedness, distrust, contempt and hatred of God, we are unable to do or even to think anything good of ourselves.充滿了邪惡，不信任的態度，蔑視和仇恨的上帝，我們不能做，甚至認為什麼好自己。 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，即使在我們逐漸進入老年，所以由邪惡思想，言論和事蹟，是對真主的法律，我們帶出腐敗果不愧是一個邪惡的樹。 （ 12時33分幾段） 。 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.基於這個原因，是依靠我們自己的沙漠，受到上帝所憎惡的，我們會被懲罰，讓我們所有人都將被拋棄上帝，如果基督，為投遞外，並沒有為我們帶來了回來。
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。死刑據我們所知，不僅是身體死亡，我們所有人都必須一旦受損就帳戶的罪孽，而且永恆的處罰，由於我們的罪和貪污。 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.).為使徒說： "我們死了，通過過犯和罪孽… … 。分別從本質上的孩子的憤怒，就像其他人類，但上帝，他們有豐富的憐憫… … 。即使我們死了，通過我們的過犯，使我們活著連同基督" （以弗所書2:1幾段） 。 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).也說： "作為單生效後，世界透過一名男子死亡罪，所以死亡蔓延至所有男人，因為所有男性犯罪" （羅馬書5時12分） 。
Original Sin. We therefore acknowledge that there is original sin in all men. 原罪，因此，我們承認有原罪，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). 實際捷聯慣導系統，我們承認其他所有的罪孽所產生的，它被稱為真正是罪過，無論以何種名義，他們可能被要求，無論是凡人， venial ，或者是說是罪惡對聖靈它是永遠不可能原諒（馬克3時29分， 1約翰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.我們也承認，是有福的，不等於它雖然出現來自同一個噴泉的腐敗和不信者，有些更嚴重比其他人。 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.).作為主說，它會較易容忍為據路透社11比城市拒絕字的福音。 （ 10時14樓; 11:20幾段） 。
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. 該教派的，因此，我們譴責所有曾經教導相反，尤其是pelagius和所有pelagians ，同jovinians人，與stoics ，把所有的罪過，作為平等的。 In this whole matter we agree with St. Augustine who derived and defended his view from Holy Scriptures.在這整個問題，我們同意與聖奧古斯丁的人源性和捍衛了他的看法，從聖經。 Moreover, we condemn Florinus and Blastus, against whom Irenaeus wrote, and all who make God the author of sin.此外，我們譴責florinus和柏拉對付誰愛任紐寫道，所有的人，使神的作者單。
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.). 上帝不是作者的罪過，並有多遠，他說，強硬起來，這是明文寫道： "你的藝術也不是上帝的人的愉悅，在說著什麼。あhatest一切惡。あdestroyest那些發言的謊言" （詩篇5 ：四幾段） 。 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).並再次說： "當魔鬼的謊言，他說，根據他自己的性質，因為他是一個騙子和謊言之父" （約翰福音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，有足夠的罪孽和腐敗現象，我們認為沒有必要為上帝注入到我們一個新的或更大的變態。 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.當，因此，有人說，在經文中說，上帝變硬，百葉窗，並提供了一個reprobate記，這是可以理解為上帝是否由一個公正的判斷，作為一個公正的法官和復仇者。 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.最後，因為往往作為上帝在經文中說，似乎還是做點事邪惡，它不會因此而說，該名男子所不為邪惡，但上帝允許並沒有阻止它，根據他剛才的判斷，可以防止它如果他願意，或者是因為他把人的惡好，像他那樣在案件約瑟夫的弟兄們，還是因為他執政的罪孽，以免爆發和流行多是適當的做法。 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."聖奧古斯丁寫道，在他的enchiridion ： "會發生什麼違背他的意願出現，在一個美妙和無法形容的方式，而不是除了他的意志。它會不會發生，如果他不答應。但他不容許它情願但心甘情願，但他的人是好的，將不會容許邪惡做的，除非被萬能的，他可以帶來良好的出惡" 。 Thus wrote Augustine.因此寫道奧古斯丁。
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. 好奇的問題，其他問題，如是否上帝意志亞當塌下來了，或者為什麼他不阻止下降，類似的問題，我們估計其中好奇的問題（除非perchance邪惡的異教徒或其他churlish男子迫使我們也解釋他們出於上帝的話，作為教師的神聖的教堂經常做） ，知道上帝禁止人吃的禁果和懲罰他的越軌行為。 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.我們也知道，什麼事情都做，是不是邪惡與敬意，向普羅維登斯，意志和上帝的力量，但在尊重撒旦和我們的意志，反對上帝的意志。
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. 什麼男子垮台前，是有國家在這名男子在開始之前，秋季，即一身正氣和自由，讓他既可以繼續在善良和衰敗走向邪惡。 However, he declined to evil, and has involved himself and the whole human race in sin and death, as has been said already.不過，他拒絕邪惡，並涉及自己和整個人類的罪惡和死亡的，正如已經說過的。
What Man Was After the Fall. Then we are to consider what man was after the fall. 什麼男子陷落後，然後我們正在考慮採取什麼男子後下降。 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，他的理由是沒有考慮他的，也不是剝奪他的意志，他並非完全轉變成一個石頭或樹上。 But they were so altered and weakened that they no longer can do what they could before the fall.但他們如此變造，弱化了，他們再也不能做什麼，他們可能垮台前。 For the understanding is darkened, and the will which was free has become an enslaved will.為了解是漆黑和意志，這是免費已成為一個被奴役的意志。 Now it serves sin, not unwillingly but willingly.現在它是罪過，不情願，但心甘情願。 And indeed, it is called a will, not an unwill(ing).事實上，它是所謂的遺囑，而不是一個unwill （荷蘭） 。
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. 一個人的罪惡，由他自己的自由意志，因此，對於邪惡或單，男子不是被強迫，上帝還是魔鬼，但邪惡的，由他自己的自由意志，在這方面，他有一個最自由的意志。 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，當我們經常看到的最嚴重罪行和外觀設計的男子阻止上帝沒有達到他們的目的，這並不剝奪人的自由，在這樣的罪惡，但上帝由他自己的權力，阻止什麼男子自由地計劃，否則。 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，約瑟夫的兄弟應該自由地決定要幹掉他，但他們沒能這樣做是因為別的似乎好了律師的上帝。
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. 男子不具備良好的 本身。對於善和以德治國的人的理由都是站不住腳的判斷是正確的本身有關神聖的東西。 For the evangelical and apostolic Scripture requires regeneration of whoever among us wishes to be saved.為福音和使徒經文需要再生的，誰在我們中間的願望得到挽救。 Hence our first birth from Adam contributes nothing to our salvation.因此，我們首先從出生亞當貢獻無關的救贖。 Paul says: "The unspiritual man does not receive the gifts of the Spirit of God," etc. (1 Cor. 2:14).保羅說： " unspiritual名男子沒有收到禮物的上帝的精神， "等（ 1肺心病。 2時14分） 。 And in another place he denies that we of ourselves are capable of thinking anything good (2 Cor. 3:5).並在另一處地方，他否認的事實，我們自己有能力思考什麼好（ 2肺心病。 3時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.現在人們知道了主意或智力，是指導意志，而當指導是盲目的，很明顯在多大程度上會達到。 Wherefore, man not yet regenerate has no free will for good, no strength to perform what is good.人哪，人還未再生已經沒有自由意志為好，沒有實力，以履行什麼是好。 The Lord says in the Gospel: "Truly, truly, I say to you, everyone who commits sin is a slave to sin" (John 8:34).耶和華說，在福音中說： "我實實在在告訴你，我們每個人都犯了罪是一個奴隸，以大罪" （約翰8時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).和使徒說： "心即是一套對肉是敵視上帝，它不是服從真主的法律，事實上，它不能" （羅馬書8時07分） 。 Yet in regard to earthly things, fallen man is not entirely lacking in understanding.然而，對於俗世的東西，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. 了解藝術。上帝在他的憐憫已准許的權力智能留下來，雖然不同有很大的是什麼，在男子前下降。 God commands us to cultivate our natural talents, and meanwhile adds both gifts and success.上帝命令我們培養我們的天賦，同時還增加了兩個禮物，並取得圓滿成功。 And it is obvious that we make no progress in all the arts without God's blessing.這是明顯的是，我們作出任何進展，所有藝術，沒有上帝的祝福。 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.在任何情況下，經文是指一切藝術都是上帝，而事實上，這個異教徒微量的起源藝術，以神的人發明了他們。
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. 什麼樣的，是權力的再生，以及以何種方式，他們的遺囑都是免費的。最後，我們必須看看是否有再生的自由意志，以及在何種程度的影響。 In regeneration the understanding is illumined by the Holy Spirit in order that it may understand both the mysteries and the will of God.在再生據了解，照亮聖靈，以便可以了解雙方的奧秘和上帝的意志。 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，本身就是不僅改變所體現的精神，但它同時還配備了與院系，以便它遺囑，並能對社會做的好，它自己（羅馬書8:1幾段） 。 Unless we grant this, we will deny Christian liberty and introduce a legal bondage.除非我們給這項計劃，我們會否認基督教人身自由和引進法律枷鎖。 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.).但先知有上帝對他說： "我會把我的法律之內，我將它寫後，他們的心" （ jer. 31:36 ; ezek 。 36:26樓） 。 The Lord also says in the Gospel: "If the Son makes you free, you will be free indeed" (John 8:36).耶和華也說，在福音中說： "如果兒子讓你免費的，你將是免費的，實在是" （約翰8時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).保羅也寫信給philippians ： "它已批給你，是為了基督的，你不應該只相信他，但也遭受他為了" （ phil. 1時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).再次說： "我深信他的人開始了一個良好的工作，你將它完成，在當天的耶穌基督" （五，六） 。 Also: "God is at work in you, both to will and to work for his good pleasure" (ch. 2:13).也說： "上帝是在工作中，你既要會，並為他高興的，好" （章2時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，不只是被動而是積極，但在這方面，我們教導說，有兩件事情要遵守：第一，再生，在選擇和做好工作，不能只是被動而是積極。 For they are moved by God that they may do themselves what they do.為他們所感動上帝，他們可以做自己，他們做什麼。 For Augustine rightly adduces the saying that "God is said to be our helper. But no one can be helped unless he does something."為奧古斯丁正確adduces俗語說： "上帝是說，當我們的幫手，但沒有人能得到幫助，除非他做了" 。 The Manichaeans robbed man of all activity and made him like a stone or block of wood.該摩尼教派劫男子的一切活動，使他猶如一石或塊木頭。
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，在再生的一個弱點仍然存在。 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.因為自從單整篇都在我們的，而在再生肉中刺的鬥爭精神，到年底我們的生活，他們不容易完成的所有事情，他們曾計劃。 These things are confirmed by the apostle in Rom., ch.這些東西是證實使徒於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，在我們對賬戶的殘餘舊亞當與天然人貪污留在我們直到結束我們的生命。 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.同時，由於功率的肉體與殘留物的老伯不那麼有效，他們完全熄滅的工作精神，因為這個原因信徒說是免費，但是，讓他們承認他們inffrmity和不榮耀，在所有在他們的自由意志。 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?"供信徒應該始終要牢記什麼聖奧古斯丁這麼多次灌輸根據使徒保羅說： "你怎麼說，你沒有收到？屆時如果您收到的，為什麼你吹噓，因為如果不是禮物" ？ To this he adds that what we have planned does not immediately come to pass.這個他補充說，我們已計劃在短期內不來通過。 For the issue of things lies in the hand of God.對於這個問題的事情，關鍵在上帝之手。 This is the reason Paul prayed to the Lord to prosper his journey (Rom. 1:10).這就是為什麼保羅祈禱，向上帝禱告興旺他的旅程（羅馬書1:10 ） 。 And this also is the reason the free will is weak.這也就是為什麼自由意志薄弱。
In External Things There Is Liberty. Moreover, no one denies that in external things both the regenerate and the unregenerate enjoy free will. 在外部的東西，有自由，而且，沒有人會否認，在外部的東西都再生和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.為男子已在與其他眾生（因為他是不差） ，這自然會有所為有所不為，不要將別人。 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).就這樣，他才能發言或保持沉默，走出他的房子還是留在家裡等，但是，即使在這方面上帝的權力永遠得到遵守，因為它是造成這balaam不能據他想（ num. ，甲烷24 ） ，撒迦利亞歸來後，由廟方可以不說話，因為他想（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. 異端邪說，在這件事我們譴責摩尼教派的人否認，一開始邪惡的是男子[製造]好，從他的自由意志。 We also condemn the Pelagians who assert that an evil man has sufficient free will to do the good that is commanded.我們還譴責pelagians斷言是一個邪惡的人有足夠的自由意志做了件好事，是指揮者。 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).兩者都是反駁聖經說，以前， "上帝作出男子一身正氣" ，並就後者而言， "如果兒子讓你免費的，你將是免費的，實在是" （約翰8時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. 我們是當選或predestinated在基督裡，因此，雖然沒有考慮到任何的好處，我們的，上帝已經選出，而不是直接的，但在基督裡，就到基督，為了那些現在ingrafted到基督信仰也可能當選。 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絕，根據這個詞的使徒， "審查自己，看你是否堅持對你的信仰。考驗自己，難道你不知道，耶穌基督是你嗎-除非你確不符合測試" ！ (2 Cor. 13:5). （ 2肺心病。 13時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.). 我們正當選為做到有的放矢。最後，聖人則選自神為做到有的放矢，而使徒自己解釋時，他說， "他選擇了我們，在他通過的，我們應該神聖和清白之前，他在愛。他注定我們通過將他的兒子通過耶穌基督，他們應該以讚美的榮耀，他的恩典" （以弗所書1:4幾段） 。
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. 我們有一個良好的，希望為所有和雖然上帝知道誰是他的，在這裡也有提到了少數當選，但我們必須希望，以及所有，而不是草率地判斷任何人為的是一個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.).為保羅說，以該philippians ， "我要感謝我的上帝，為大家" （現在他說話的整個教會在Philippi撰寫） ， "因為你的金福音，被遊說他的人開始了一個良好的工作，你將它在完成一天的耶穌基督，這也是正確的，我有這樣的意見，大家都" （ phil. 1:3幾段） 。
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. 是否只有少數當選，並當上帝被詢問是否有幾個應該保存起來，他不回答，並告訴他們這幾個國家或許多應保存或該死，而是他力勸每一個男人，以"爭取進入由狹窄的大門" （路加福音13時24分） ：作為，如果他應該說，這是不是你好奇地詢問這些事情，而是要努力你可以進入天堂，由直線方式。
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." 如何在這件事是要受到譴責的，所以我們不同意的impious發言中有些人說： "很少有選擇的，因為我不知道我是否其中有多少為數不多的，我會享受自己" 。 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."其他人說， "如果我predestinated ，並選出由上帝，沒有任何東西可以阻礙我，從救國，它已經任命了，當然對我來說，無論是照我做的做，但如果我在數量的reprobate ，沒有信仰，或悔過書會幫幫我吧，因為這項法令的上帝是不能改變的，因此所有的教義和訓誡，是無用的" 。 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.).現在所謂的傳道者互相矛盾，這些男子說： "上帝的僕人必須作好準備，以教導指導，那些反對他，所以說，如果上帝應給予他們悔過，向不明真相的，他們可能從圈套的魔鬼，之後，被囚禁的，由他做，他會" （ 2添。 2時23分幾段） 。
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.). 訓誡，是不是徒勞的，因為救恩是從選舉。奧古斯丁，也說明了兩者的恩典自由選舉和宿命，也是有益的訓誡和學說，是不可遽下（ lib.德的供體perseverantiae ，第14頁） 。
Whether We Are Elected. We therefore find fault with those who outside of Christ ask whether they are elected. 無論是選舉產生，因此，我們找到故障與那些外面的基督問他們是否當選。 And what has God decreed concerning them before all eternity?有什麼神的命令，關於他們後，才永恆？ 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.為宣揚福音，是被聽到的，它是可信的，並且是在舉行毋庸置疑的是，如果你相信，並在基督裡，你當選。 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.為父親透露，講給我們在基督裡永恆的目的，他的宿命，正如我剛才所顯示的，現在從使徒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，這是上述所有物質都可以教，並認為，有什麼偉大的愛，父親對我們的是啟示我們，在基督裡。 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).我們要聽其言，上帝每天言行一致，以我們在福音中，他如何打電話說： "來，我所有的人，勞動是重型載貨的，我就使你們得安息" 。 （ 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). "神愛世人，甚至將他給他唯一的兒子，說，誰信他的不至滅亡，但有永恆的生命" （約翰福音3:16 ） 。 Also, "It is not the will of my Father that one of these little ones should perish" (Matt. 18:14).此外， "這是不是會為我父親說，其中的小孩子要亡" 。 （ 18時14分） 。
Let Christ, therefore be the looking glass, in whom we may contemplate our predestination.讓基督，因此將是從玻璃，在其中我們可考慮我們的宿命。 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.我們應當有一個足夠明確和肯定的證詞中說，我們是銘刻在生命之書，如果我們有團契與基督的，他是我們自己和我們是他真正的信仰。
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.). 誘惑對於宿命，在誘惑，對於宿命，比，這就是我們幾乎沒有任何其他更危險的是，我們正面臨著一個事實，即上帝的承諾適用於所有信徒，因為他說： "請問，大家誰搞，應領取" （路加福音11時09樓） 。 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.這最後，我們祈禱，我與整個教會的神， "我們的父親，他們的藝術天堂" 。 （ 6時09分） ，兩者都因為受到洗禮，我們正ingrafted成為基督的身體，而我們往往是美聯儲在他的教會他的血肉預言永恆的生命。 Thereby, being strengthened, we are commanded to work out our salvation with fear and trembling, according to the precept of Paul.從而，正在得到加強，我們正指揮的工作，我們的救贖與恐懼和顫抖，根據我的信條的保羅。