Second Helvetic Confession第二helvetic自白

General Information 一般資料

Chapter 1 - Of the Holy Scripture Being the True Word of God第1章-本聖經作為真正的上帝的話

Canonical Scripture. We believe and confess the canonical Scriptures of the holy prophets and apostles of both Testaments to be the true Word of God, and to have sufficient authority of themselves, not of men. 典型的經文,我們相信並供認典型經文的聖先知和使徒雙方的見證,是真正的上帝的話,並有足夠的權威本身,而不是男人。 For God himself spoke to the fathers, prophets, apostles, and still speaks to us through the Holy Scriptures.因為上帝自己說:爸爸,先知,使徒,仍操給我們透過聖經。

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 ) 。

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The Preaching of the Word of God Is the Word of God. Wherefore when this Word of God is now preached in the church by preachers lawfully called, we believe the very Word of God is proclaimed, and received by the faithful; and that neither any other Word of God is to be invented nor is to be expected from heaven: and that now the Word itself which is preached is to be regarded, not the minister that preaches; for even if he be evil and a sinner, nevertheless the Word of God remains still true and good. 該宣揚上帝的話,是上帝的話。以致當這個上帝的話,現在鼓吹在教堂傳教士所謂合法,我們認為非常上帝的話是宣布時,並收到由忠誠,並認為既沒有其他上帝的話,是發明,也不是可預料的,從天堂:那現在這個詞本身就是宣揚的是被視為有關,而不是大臣表示,言行一致;即使他被邪惡的罪人,不過這個詞的上帝仍真與善。

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" 。

Chapter 2 - Of Interpreting the Holy Scriptures; and of Fathers, Councils, and Traditions第2章-詮釋聖經;的父親,議會,和傳統

The True Interpretation of Scripture. The apostle Peter has said that the Holy Scriptures are not of private interpretation (II Peter 1:20), and thus we do not allow all possible interpretations. 真正的解釋經文。使徒彼得說,聖經是不是私人的解釋(二彼得1:20 ) ,因此,我們不容許所有可能的解釋。 Nor consequently do we acknowledge as the true or genuine interpretation of the Scriptures what is called the conception of the Roman Church, that is, what the defenders of the Roman Church plainly maintain should be thrust upon all for acceptance.也因此,我們承認為真正的或真正的解釋會念經什麼是所謂的概念,羅馬教會,也就是什麼捍衛羅馬教會赤裸裸地保持應該強加於所有接受。 But we hold that interpretation of the Scripture to be orthodox and genuine which is gleaned from the Scriptures themselves (from the nature of the language in which they were written, likewise according to the circumstances in which they were set down, and expounded in the light of like and unlike passages and of many and clearer passages) and which agree with the rule of faith and love, and contributes much to the glory of God and man's salvation.但我們認為,解釋聖經,被正統和真正的,是收集,從經文本身(從大自然的語言之中,他們分別以書面,同樣根據在何種情況下,他們分別訂定,並闡述了在輕像與不像通道,以及許多和清晰通道) ,並同意與法治的信仰和愛,並有助於許多神的榮耀與人的救贖。

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) 。

Chapter 3 - Of God, His Unity and Trinity第三章-神的,他團結和T rinity

God Is One. We believe and teach that God is one in essence or nature, subsisting in himself, all sufficient in himself, invisible, incorporeal, immense, eternal, Creator of all things both visible and invisible, the greatest good, living, quickening and preserving all things, omnipotent and supremely wise, kind and merciful, just and true. 上帝是一個,我們相信並教導神是一個在本質上或性質,生存在自己的,一切足以確保自己的,無形的,無形的,巨大的,永恆的,創造的一切事物有形和無形的,最大的好,生活,為加快並保存所有的東西,無所不能千鈞聰明,善良和仁慈,公正和真實。 Truly we detest many gods because it is expressly written: "The Lord your God is one Lord" (Deut. 6:4).真正我們討厭很多神,因為這是明確寫到: "耶和華你的上帝是一個上帝" (申命記六四) 。 "I am the Lord your God. You shall have no other gods before me" (Ex. 20:2-3). "我是耶和華你的上帝,你不可有別的神之前,我的" (比如20:2-3 ) 。 "I am the Lord, and there is no other god besides me. Am I not the Lord, and there is no other God beside me? A righteous God and a Savior; there is none besides me" (Isa. 45:5, 21). "我是耶和華,有沒有其他的神,除了我,我不是上帝,並沒有別的神我旁邊?正義的上帝和救世主,而是有沒有除了我的" (以賽亞書45:5 , 21 ) 。 "The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness" (Ex. 34:6). "主啊,主啊,是上帝仁慈大方,緩慢的憤怒,並abounding在堅定的愛與忠誠" (如34:6 ) 。

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。

Chapter 4 - Of Idols or Images of God, Christ and The Saints第四章-偶像或影像的上帝,基督與聖徒

Images of God. Since God as Spirit is in essence invisible and immense, he cannot really be expressed by any art or image. 圖像的上帝,因為上帝作為精神在本質上是無形的巨大的,他並不能真正表達任何藝術或形象。 For this reason we have no fear pronouncing with Scripture that images of God are mere lies.出於這個原因,我們沒有任何恐懼,宣告與聖經圖像的上帝,根本是謊言。 Therefore we reject not only the idols of the Gentiles, but also the images of Christians.因此,我們反對不只是偶像的外邦人,而且圖像的基督徒。

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) 。

Chapter 5 - Of the Adoration, Worship and Invocation of God Through the Only Mediator Jesus Christ第五章-的崇拜,禮拜和祈禱上帝透過唯一的調停人耶穌基督

God Alone Is To Be Adored and Worshipped. We teach that the true God alone is to be adored and worshipped. 只有上帝是被崇拜和崇拜,我們教導說,真正的上帝,單是被崇拜和崇拜。 This honor we impart to none other, according to the commandment of the Lord, "You shall worship the Lord your God and him only shall you serve" (Matt. 4:10).這一榮譽,我們傳授首屈一指的,根據有關戒律的主, "你會崇拜耶和華你的上帝和他的,只應在您服務" 。 ( 4:10 ) 。 Indeed, all the prophets severely inveighed against the people of Israel whenever they adored and worshipped strange gods, and not the only true God.事實上,所有的先知們嚴厲inveighed針對以色列人民的時候,他們喜歡和崇拜的怪神,而不是獨一的真神。 But we teach that God is to be adored and worshipped as he himself has taught us to worship, namely, "in spirit and in truth" (John 4:23 f.), not with any superstition, but with sincerity, according to his Word; lest at any time he should say to us: "Who has required these things from your hands?"但是,我們教導神是被崇拜和崇拜,因為他本人曾告訴我們,要崇拜,即"在精神上和真理" (約翰4點23樓) ,不與任何迷信,但與誠意,據他詞;否則,在任何時候,他應該告訴我們: "是誰需要這些東西,從你的手" ? (Isa. 1:12; Jer. 6:20). (以賽亞書1:12 ;哲。下午6時20 ) 。 For Paul also says: "God is not served by human hands, as though he needed anything," etc. (Acts 17:25).為保羅也說: "上帝是不是受送達人的手,彷彿他需要什麼, "等(行為, 17時25分) 。

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。

Chapter 6 - Of the Providence of God第六章-的普羅維登斯的上帝

All Things Are Governed by the Providence of God. We believe that all things in heaven and on earth, and in all creatures, are preserved and governed by the providence of this wise, eternal and almighty God. 所有的東西都受普羅維登斯的上帝,我們相信,所有的東西在天上和地上,而在所有的動物,保存,並受到了普羅維登斯的這一明智的,永恆的和全能的上帝。 For David testifies and says: "The Lord is high above all nations, and his glory above the heavens! Who is like the Lord our God, who is seated on high, who looks far down upon the heavens and the earth?"大衛證明,並說: "上主是高級以上的所有國家,他的榮耀以上老天爺!誰像耶和華我們的神,誰是坐在高,他們期待遠遠藐視天地" ? (Ps. 113:4 ff.). (詩篇113:4幾段) 。 Again: "Thou searchest out . . . all my ways. Even before a word is on my tongue, lo, O Lord, Thou knowest it altogether" (Ps. 139:3 f.).再次: "你searchest了… … 。我所有的方法,即使是前片言只字對我的舌頭,盧,主啊,你知,它完全" (詩篇139:3樓) 。 Paul also testifies and declares: "In him we live and move and have our being" (Acts 17:28), and "from him and through him and to him are all things" (Rom. 11:36).保羅也證明,並宣稱: "在他身上我們活的舉動,我們正在" (使徒17時28分) ,以及"從他,並通過他和他的是一切事物" (羅馬書11時36分) 。 Therefore Augustine most truly and according to Scripture declared in his book De Agone Christi, cap.因此,奧古斯丁最真實而據經文宣布在他的書中德agone基督教,帽。 8, "The Lord said, 'Are not two sparrows sold for a penny? And not one of them will fall to the ground without your Father's will'" (Matt. 10:29). 8 , "上帝說, '不是兩個麻雀,賣了一分一毫? ,他們沒有一個人將下降到地面,沒有你父親的意志" 。 ( 10:29 ) 。 By speaking thus, he wanted to show that what men regard as of least value is governed by God's omnipotence.發言,因此,他想展示什麼男人視為最不發達國家的價值,是由上帝的全能。 For he who is the truth says that the birds of the air are fed by him and the lilies of the field are clothed by him; he also says that the hairs of our head are numbered (Mat. 6:26 ff.).因為他誰是真理說,鳥的空氣助長了他和田野裡的百合花是豐衣足食,由他,他也指出,毛髮我國元首的編號(馬太福音6時26分幾段) 。

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) 。

Chapter 7 - Of the Creation of All Things: Of Angels, the Devil, and Man第七章-的創造一切事物:天使,魔鬼,人

God Created All Things. This good and almighty God created all things, both visible and invisible, by his coeternal Word, and preserves them by his co-eternal Spirit, as David testified when he said: "By the word of the Lord the heavens were made, and all their host by the breath of his mouth" (Ps. 33:6). 上帝創造萬物,這好和全能的上帝創造的一切事物,無論是有形或無形的,用他自己的coeternal字,並保留了他們的共同永恆的精神,正如朱作證時,他說: "由天主聖言老天爺發了言,和他們所有的主機,呼吸他的嘴" (詩篇33:6 ) 。 And, as Scripture says, everything that God had made was very good, and was made fo the profit and use of man.而且,正如聖經說,以神取得了非常好的,是為利潤和使用的人。 Now we assert that all those things proceed from one beginning.現在,我們認為,所有這些事情,從一開始的。

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。

Chapter 8 - Of Man's Fall, Sin and the Cause of Sin第8章-以人的秋天,單仲偕和事業單

The Fall of Man. In the beginning, man was made according to the image of God, in righteousness and true holiness, good and upright. 秋天的男子,在一開始,男子是根據形象的神,為正義和真正的聖潔,好正派。 But when at the instigation of the serpent and by his own fault he abandoned goodness and righteousness, he became subject to sin, death and various calamities.但是,當在其唆使,毒蛇和由他自己的過失,他被遺棄的善良和正義,他成為受單,死亡和各種災難事件。 And what he became by the fall, that is, subject to sin, death and various calamities, so are all those who have descended from him.和他成了所下降,即是受單,死亡和各種災難,所以都是那些史提芬他。

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。

Chapter 9 - Of Free Will, and Thus of Human Powers第9章-我們的自由意志,因而人的權力

In this matter, which has always produced many conflicts in the Church, we teach that a threefold condition or state of man is to be considered.在這個問題上,歷來是產生許多衝突,在教會裡,我們教導三倍條件或狀態的人是要考慮的。

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) 。

Chapter 10 - Of the Predestination of God and the Election of the Saints第10章-的宿命上帝和選舉的聖徒

God Has Elected Us Out of Grace. From eternity God has freely, and of his mere grace, without any respect to men, predestinated or elected the saints whom he wills to save in Christ, according to the saying of the apostle, "God chose us in him before the foundation of the world" (Eph. 1:4). 上帝選我們出來的寬限期,從永恆的上帝,暢所欲言,和他的純粹的恩典,沒有任何尊重的男人, predestinated或民選的聖人,他的遺囑,以挽救在基督裡,據該說的使徒, "上帝選擇我們在他面前的基礎地位,世界" (以弗所書1:4 ) 。 And again: "Who saved us and called us with a holy calling, not in virtue of our works but in virtue of his own purpose and the grace which he gave us in Christ Jesus ages ago, and now has manifested through the appearing of our Savior Christ Jesus" (2 Tim. 1:9 f.).並重申: "誰救了我們,並要求我們以一種神聖的呼喚,而不是憑藉我們的工作,但憑藉其自身的目的和恩典,他給了我們在基督耶穌的年齡前,現在已經顯現,通過出庭的,我們救世主基督耶穌" ( 2添。 1時09樓) 。

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。

Chapter 11 - Of Jesus Christ, True God and Man, the Only Savior of the World第11章-耶穌基督的,真實的上帝和人,是唯一的救世主,世界

Christ Is True God. We further believe and teach that the Son of God, our Lord Jesus Christ, was predestinated or foreordained from eternity by the Father to be the Savior of the world. 基督是真正的上帝,我們還認為,和教導神的兒子,我們的主耶穌基督,是predestinated或foreordained從永恆的,由父親來成為救世主,對世界的看法。 And we believe that he was born, not only when he assumed flesh of the Virgin Mary, and not only before the foundation of the world was laid, but by the Father before all eternity in an inexpressible manner.我們相信,他出生,而不是只當他就任肉體的聖母瑪利亞,而不是只有前立黨之本,世界奠定了,但由父親面前永恆,在一個莫名的方式。 For Isaiah said: "Who can tell his generation? (Ch. 53:8). And Micah says: "His origin is from of old, from ancient days" (Micah 4:2). And John said in the Gospel" "In the beginning was the Word, and the Word was with God, and the Word was God," etc. (Ch. 1:1).為以賽亞書說: "誰可以告訴他那一代? (章53:8 )和彌迦說: "他的出身,是從舊,從古代天" (彌迦4時02分)和約翰說,在福音" , "在開始時是言行一致,這個詞是與神,字是上帝" ,等等(章1:1 ) 。 Therefore, with respect to his divinity the Son is coequal and consubstantial with the Father; true God (Phil 2:11), not only in name or by adoption or by any merit, but in substance and nature, as the apostle John has often said: "This is the true God and eternal life" (1 John 5:20).因此,恕我直言,以他的神的兒子,是coequal和consubstantial與父親;真神(菲爾2,11 ) ,而不是只在名義上還是由收養或由任何好處,但在內容和性質,因為使徒約翰經常說: "這是真正的上帝和永恆的生命" ( 1約翰5點20分) 。 Paul also says: "He appointed the Son the heir of all things, through whom also he created the world. He reflects the glory of God and bears the very stamp of his nature, upholding all things by his word of power" (Heb. 1:2 f.).保羅也說: "他任命的兒子繼承一切事物,並通過他,也創造了世界,他反映了神的榮耀,並刻有非常珍貴郵票,他的性質,堅持黨的一切事情由他所說的話的力量" (希伯來書1:2樓) 。 For in the Gospel the Lord himself said: "Father, glorify Thou me in Thy own presence with the glory which I had with Thee before the world was made" (John 17:5).在福音上帝說: "爸爸,歌頌你,我是你自己的存在與輝煌,我曾與你在世界面前作出" (約翰福音17時05分) 。 And in another place in the Gospel it is written: "The Jews sought all the more to kill him because he . . . called God his Father making himself equal with God" (John 5:18).在另一起發生於福音,它是這樣寫到: "猶太人尋求一切更是要殺死他,因為他… … 。所謂上帝他的父親,使自己的平等與上帝" (約翰福音5時18分) 。

The Sects. We therefore abhor the impious doctrine of Arius and the Arians against the Son of God, and especially the blasphemies of the Spaniard, Michael Servetus, and all his followers, which Satan through them has, as it were, dragged up out of hell and has most audaciously and impiously spread abroad in the world. 該教派的,因此,我們憎恨impious學說arius和arians對上帝的兒子,尤其是blasphemies的西班牙人,邁克爾塞爾維特,和他的所有信徒,其中撒旦透過它們,因為它被拖進了出來地獄中最為大膽和impiously傳播海內外,在世界上。

Christ Is True Man, Having Real Flesh. We also believe and teach that the eternal Son of the eternal God was made the Son of man, from the seed of Abraham and David, not from the coitus of a man, as the Ebionites said, but was most chastely conceived by the Holy Spirit and born of the ever virgin Mary, as the evangelical history carefully explains to us (Matt., ch. 1). 基督是真正的男人,真正的肉,我們也相信,並教導永恆的兒子,是永恆的上帝是人子,從種子的亞伯拉罕和大衛的,也不是從性交的一名男子,由於ebionites說,但最chastely概念是由聖靈所生的不斷聖母瑪利亞,為福音的歷史仔細向我們解釋。 ( ,甲烷1款) 。 And Paul says: "He took not on him the nature of angels, but of the seed of Abraham."保羅說: "他沒有對他的性質天使,但在種子的亞伯拉罕" 。 Also the apostle John says that whoever does not believe that Jesus Christ has come in the flesh, is not of God.也使徒約翰說,誰不相信耶穌基督來,在肉體,是不是上帝的。 Therefore, the flesh of Christ was neither imaginary nor brought from heaven, As Valentinus and Marcion wrongly imagined.因此,耶穌的身體既不是虛構的,也帶來了從天上,因為valentinus和marcion錯誤是可想而知的。

A Rational Soul in Christ. Moreover, our Lord Jesus Christ did not have a soul bereft of sense and reason, as Apollinaris thought, nor flesh without a soul, as Eunomius taught, but a soul with its reason, and flesh with its senses, by which in the time of his passion he sustained real bodily pain, as he himself testified when he said: "My soul is very sorrowful, even to death" (Matt. 26:38). 一個理性的靈魂,在基督裡,而且,我們的主耶穌基督沒有一個民族的靈魂,失去了理智和理由,正如亞坡理納想過,也沒有血肉沒有靈魂,作為eunomius教導,但一個民族的靈魂,其原因,與肉體恢復理智,其中在的時候,他的激情,他持續的真正身體疼痛,正如他自己作證的時候,他說: "我的靈魂,是非常的悲哀,甚至死亡" 。 ( 26:38 ) 。 And, "Now is my soul troubled" (John 12:27).並規定, "現在是我的靈魂不安" (約翰福音12時27分) 。

Two Natures in Christ. We therefore acknowledge two natures or substances, the divine and the human, in one and the same Jesus Christ our Lord (Heb., ch. 2). 兩個性質在基督裡,因此,我們承認兩項性質或物質,神與人的,在同一個耶穌基督我們的主(希伯來書,甲烷2 ) 。 And we way that these are bound and united with one another in such a way that they are not absorbed, or confused, or mixed, but are united or joined together in one person--the properties of the natures being unimpaired and permanent.而我們的方式,這些都是必然與美國形成一個以這樣一種方式,他們是不會被吸收,或困惑,或混合,但美國還是一起集中於一人-物業的性質正在受到損害和永久性的。

Not Two but One Christ. Thus we worship not two but one Christ the Lord. 不是兩個,而是一個基督,因此,我們崇拜不是兩個,而是一個基督主。 We repeat: one true God and man.我們再次重申:一的真神和人。 With respect to his divine nature he is consubstantial with the Father, and with respect to the human nature he is consubstantial with us men, and like us in all things, sin excepted (Heb. 4:15).就他的神性,他是consubstantial與父親,並尊重人的本性,他是consubstantial與我們官兵,並和我們一樣在一切事上,單仲偕例外(希伯來書4:15 ) 。

The Sects. And indeed we detest the dogma of the Nestorians who make two of the one Christ and dissolve the unity of the Person. 該教派的,而且事實上,我們討厭這個教條的nestorians人,使兩所一基督和解散團結的人。 Likewise we thoroughly execrate the madness of Eutyches and the Monothelites or Monophysites who destroy the property of the human nature.同樣,我們徹底execrate瘋狂的歐迪奇和monothelites或monophysites誰破壞財產的人的本質。

The Divine Nature of Christ Is Not Passible, and the Human Nature Is Not Everywhere. Therefore, we do not in any way teach that the divine nature in Christ has suffered or that Christ according to his human nature is still in the world and thus everywhere. 神聖的性質,基督是不是passible ,人的本性不會處處因此,我們不以任何方式教導說,神性在基督裡已遭受或基督按照他的人性仍然是在世界上,因此到處。 For neither do we think or teach that the body of Christ ceased to be a true body after his glorification, or was deified, and deified in such a way that it laid aside its properties as regards body and soul, and changed entirely into a divine nature and began to be merely one substance.為我們也不覺得還是教導基督的身體不再是一個真正的身體後,他的歌頌,還是神化,神化這樣一種方式,它擱置一旁,其性能至於身體與靈魂,並改變了,完全成為一個神性質,並開始僅僅是一種物質。

The Sects. Hence we by no means approve or accept the strained, confused and obscure subtleties of Schwenkfeldt and of similar sophists with their self-contradictory arguments; neither are we Schwenkfeldians. 該教派的,因此我們決不批准或者接受緊張,混亂和含糊的奧妙schwenkfeldt和類似的詭辯家,與他們的自我矛盾的論點;既不是我們schwenkfeldians 。

Our Lord Truly Suffered. We believe, moreover, that our Lord Jesus Christ truly suffered and died for us in the flesh, as Peter says (1 Peter 4:1). 我們的主慘,我們相信,而且,我們的主耶穌基督慘,並為我們死,在肉體中,因為彼得說: ( 1彼得4:1 ) 。 We abhor the most impious madness of the Jacobites and all the Turks who execrate the suffering of the Lord.我們厭惡最impious瘋狂的jacobites和所有土耳其人execrate苦難的主。 At the same time we do not deny that the Lord of glory was crucified for us, according to Paul's words (1 Cor. 2:8).在同一時間,我們不否認上帝的榮耀被釘在十字架上對我們來說,根據Paul的話( 1肺心病。 2時08分) 。

Impartation of Properties. We piously and reverently accept and use the impartation of properties which is derived from Scripture and which has been used by all antiquity in explaining and reconciling apparently contradictory passages. impartation物業的,我們虔誠和reverently接受和使用impartation財產,而這些財產是來自聖經,並已被用於所有古物在解釋和調和看似矛盾的通道。

Christ Is Truly Risen from the Dead. We believe and teach that the same Jesus Christ our Lord, in his true flesh in which he was crucified and died, rose again from the dead, and that not another flesh was raised other than the one buried, or that a spirit was taken up instead of the flesh, but that he retained his true body. 基督是真正從死裡復活,我們相信並教導,同時耶穌基督我們的主,在他的真實血肉,而他被釘在十字架上而死,再次上升,從死裡復活,並沒有另一個肉體是提出了其他比一埋,或某項精神採取行動而不是肉體,但他保留了他的真實體。 Therefore, while his disciples thought they saw the spirit of the Lord, he showed them them his hands and feet which were marked by the prints of the nails and wounds, and added: "See my hands and my feet, that it is I myself; handle me, and see, for a spirit has not flesh and bones as you see that I have" (Luke 24:39).因此,雖然他的弟子們以為他們看到主的聖靈,他出示了他們自己的手和腳,其中標明由版畫的指甲和傷口,並補充說: "看到我的手和我的腳,這是我自己;處理我,而看到的,為的精神,沒有肉和骨頭,因為你看我" (路加福音24:39 ) 。

Christ Is Truly Ascended Into Heaven. We believe that our Lord Jesus Christ, in his same flesh, ascended above all visible heavens into the highest heaven, that is, the dwelling-place of God and the blessed ones, at the right hand of God the Father. 基督是真正躋身於天堂,我們相信我們的主耶穌基督,在他的肉一樣,登上了上述所有有形老天爺到最高的天堂,那就是居住的地方,在上帝與祝福,在正確的上帝之手父親的。 Although it signifies an equal participation in glory and majesty, it is also taken to be a certain place about which the Lord, speaking in the Gospel, says: "I go to prepare a place for you" (John 14:2).雖然它標誌著一個平等參與的榮耀與威嚴,它也是採取了被某一個地方,哪些主發言福音,說: "我會去準備一個地方為你" (約翰14時02分) 。 The apostle Peter also says: "Heaven must receive Christ until the time of restoring all things" (Acts 3:21).使徒彼得也說: "天國必須接受基督,直到時間的恢復所有的東西" (使徒3時21分) 。 And from heaven the same Christ will return in judgment, when wickedness will then be at its greatest in the world and when the Antichrist, having corrupted true religion, will fill up all things with superstition and impiety and will cruelly lay waste the Church with bloodshed and flames (Dan., ch. 11).從天堂一樣基督將返回在判決時,又說著什麼,然後在其最大的,在世界上的時候,箴,敗壞了真正的宗教,將填補了所有的東西,迷信和不虔誠,並殘酷地將奠定廢物教會流血和火焰( dan. ,甲烷11段) 。 But Christ will come again to claim his own, and by his coming to destroy the Antichrist, and to judge the living and the dead (Acts 17:31).但耶穌會再來要求自己,由他來摧毀箴,並判斷活人與死人(使徒17時31分) 。 For the dead will rise again (1 Thess. 4:14 ff.), and those who on that day (which is unknown to all creatures [Mark 13:32]) will be alive will be changed "in the twinkling of an eye," and all the faithful will be caught up to meet Christ in the air, so that then they may enter with him into the blessed dwelling-places to live forever (1 Cor. 15:51 f.).對於死者,將再次上升( 1帖4時14分及以下) ,而那些在這一天(這當然是不知道的所有動物[馬克13時32分] ) ,將活著就要改變" ,在剎那間" ,和所有信徒就會陷入步伐,迎接基督在空中,讓他們可以進入同他到祝福歌特式的地方永遠活( 1肺心病。 15:51樓) 。 But the unbelievers and ungodly will descend with the devils into hell to burn forever and never to be redeemed from torments (Matt. 25:46).但信和ungodly將淪落與魔鬼變成地獄來燒,永遠永遠不會被贖回,從磨折。 ( 25:46 ) 。

The Sects. We therefore condemn all who deny a real resurrection of the flesh (2 Tim. 2:18), or who with John of Jerusalem, against whom Jerome wrote, do not have a correct view of the glorification of bodies. 該教派的,因此,我們譴責所有的人否定一個真正復活的血和肉( 2添。 2時18分) ,或者誰與約翰在耶路撒冷,對其中杰羅姆寫道,沒有一個正確的看法頌揚機構。 We also condemn those who thought that the devil and all the ungodly would at some time be saved, and that there would be and end to punishments.我們也譴責那些以為魔鬼和所有ungodly會在某個時候被保存,將有和落腳點,以重罰。 For the Lord has plainly declared: "Their fire is not quenched, and their worm does not die" (Mark 9:44).因為上帝赤裸裸地宣稱: "他們的火是淬火,其蠕蟲沒有不死" (馬克9時44分) 。 We further condemn Jewish dreams that there will be a golden age on earth before the Day of Judgment, and that the pious, having subdued all their godless enemies, will possess all the kingdoms of the earth.我們進一步譴責猶太夢想,有一個黃金時代,對地球前一天的判斷,並認為虔誠,有制服所有無神論的敵人,將擁有所有演義的地球。 For evangelical truth in Matt., chs.為福音真理,在馬特,社區衛生服務。 24 and 25, and Luke, ch. 24日和25日,盧克,你的。 18, and apostolic teaching in 2 Thess., ch. 18歲以上,並使徒教學中的第2帖,你的。 2, and 2 Tim., chs. 2 ,和2添,社區衛生服務。 3 and 4, present something quite different.第3和第4 ,目前一些很大的不同。

The Fruit of Christ's Death and Resurrection. Further by his passion and death and everything which he did and endured for our sake by his coming in the flesh, our Lord reconciled all the faithful to the heavenly Father, made expiation for our sins, disarmed death, overcame damnation and hell, and by his resurrection from the dead brought again and restored life and immortality. 水果基督的死亡和復活,而且他的激情和死亡的一切,但他也經歷了為了我們他的未來,在肉體中,我們的主調和所有忠實於天父,取得了被害人,為我們的罪,被解除武裝的死亡形式,克服了damnation與地獄,他們以自己的復活,從死亡所帶來的再恢復生命和不朽。 For he is our righteousness, life and resurrection, in a word, the fulness and perfection of all the faithful, salvation and all sufficiency.因為他是我們的公義,生命與復活,在一個字, fulness和完善所有信徒,救亡和所有充足。 For the apostle says: "In him all the fulness of God was pleased to dwell," and, "You have come to fulness of life in him" (Col., chs. 1 and 2).為使徒說: "在他一切fulness上帝很高興地糾纏" ,並說, "你來fulness生活在他" (上校,社區會堂1和2 ) 。

Jesus Christ Is the Only Savior of the World, and the True Awaited Messiah. For we teach and believe that Jesus Christ our Lord is the unique and eternal Savior of the human race, and thus of the whole world, in whom by faith are saved all who before the law, under the law, and under the Gospel were saved, and however many will be saved at the end of the world. 耶穌基督是當今唯一的救世主世界,真正期待已久的救世主,因為我們教導並相信耶穌基督我們的主是獨特而永恆的救世主人類,因此,也符合整個世界的,其中因信得救所有的人在法律面前,根據法律規定,並根據福音經過搶救,但許多將被保存在去年底的世界。 For the Lord himself says in the Gospel: "He who does not enter the sheepfold by the door but climbs in by another way, that man is a thief and a robber . . . . I am the door of the sheep" (John 10:1 and 7).因為上帝自己說,在福音中說: "他的人沒有進入到羊圈,由大門,但爬升,在另一種方式,這名男子是一個小偷和強盜… … 。我是羔羊的門" (約翰福音十: 1和7 ) 。 And also in another place in the same Gospel he says: "Abraham saw my day and was glad" (ch. 8:56).同時在另一地點在同一福音,他說: "亞伯拉罕看到我的日子是高興" (章8時56分) 。 The apostle Peter also says: "There is salvation in no one else, for there is no other name under heaven given among men by which we must be saved."使徒彼得也說: "有是救贖,在沒有其他人,有沒有其他的名字下天堂給男性,其中,我們可以靠著得救" 。 We therefore believe that we will be saved through the grace of our Lord Jesus Christ, as our fathers were (Acts 4:12; 10:43; 15:11).因此,我們相信,我們會得救通過的恩典,我們的主耶穌基督,因為我們的父親(使徒4時12分; 10:43 ; 15時11分) 。 For Paul also says: "All our fathers ate the same spiritual food and all drank the same spiritual drink. For they drank from the spiritual Rock which followed them, and the Rock was Christ" )1 Cor.為保羅也說: "我們所有的父親吃同樣的精神食糧和所有喝同樣的精神飲品。供他們喝,從精神岩石之後他們和岩石是基督" ) 1肺心病。 10:3 f.). 10時03樓) 。 And thus we read that John says: "Christ was the Lamb which was slain from the foundation of the world" (Rev. 13:8), and John the Baptist testified that Christ is that "Lamb of God, who takes away the sin of the world" (John 1:29).因此,我們讀到約翰說: "耶穌是羔羊,其中被殺害,從基礎的世界" (啟示錄13時08分) ,以及施洗約翰作證說,基督是"上帝的羔羊,誰剝奪了單整個世界" (約翰福音1時29分) 。 Wherefore, we quite openly profess and preach that Jesus Christ is the sole Redeemer and Savior of the world, the King and High Priest, the true and awaited Messiah, that holy and blessed one whom all the types of the law and predictions of the prophets prefigured and promised; and that God appointed him beforehand and sent him to us, so that we are not now to look for any other.人哪,我們很公開聲言,鼓吹耶穌基督是唯一的救世主和救世主的世界裡,國王和大祭司的,真正的和期待已久的彌賽亞,即神聖和祝福一個人的所有種類的法律和預言的先知prefigured ,並承諾,並認為上帝任命他事前並送他到我們,使我們現在不能找任何其他理由。 Now there only remains for all of us to give all glory to Christ, believe in him, rest in him alone, despising and rejecting all other aids in life.現在,只剩下我們都給予一切榮耀歸於基督,相信他,休息,在他單獨負責,蔑視和拒絕所有其他艾滋病患者的生命。 For however many seek salvation in any other than in Christ alone, have fallen from the grace of God and have rendered Christ null and void for themselves (Gal. 5:4).但是對於許多尋求救國在任何其他比在基督裡,僅下降了來自天主的恩典和功臣,基督是無效的,為自己( gal. 5時04分) 。

The Creeds of Four Councils Received. And, to say many things with a few words, with a sincere heart we believe, and freely confess with open mouth, whatever things are defined from the Holy Scriptures concerning the mystery of the incarnation of our Lord Jesus Christ, and are summed up in the Creeds and decrees of the first four most excellent synods convened at Nicaea, Constantinople, Ephesus and Chalcedon--together with the creed of blessed Athanasius, and all similar symbols; and we condemn anything contrary to these. 該信條的4個委員會分別接獲 ,並說,很多事情與幾句話,以真誠的心,我們相信,並自由供認,張開嘴,什麼事情是指從聖經中有關神秘的化身,我們的主耶穌基督基督,並總結了在教義和法令的頭四個最優秀的主教會議召開的尼西亞,君士坦丁堡,伸出手和chalcedon -同信仰的祝福a thanasius,以及所有相同的圖案;我們譴責任何違背這些。

The Sects. And in this way we retain the Christian, orthodox and catholic faith whole and unimpaired; knowing that nothing is contained in the aforesaid symbols which is not agreeable to the Word of God, and does not altogether make for a sincere exposition of the faith. 該教派的,而且正因為如此,我們保留基督教,東正教和天主教的信仰和整個不受影響;知道什麼是包含在上述的符號,這是不合意,以上帝的話,不完全是為追求真誠博覽會的信仰。

Chapter 12 - Of the Law of God第12章-該法的上帝

The Will of God Is Explained for Us in the Law of God. We teach that the will of God is explained for us in the law of God, what he wills or does not will us to do, what is good and just, or what is evil and unjust. 上帝的意志是解釋,我們在法律上上帝,我們教導說,上帝的意志是解釋,我們在法律上的上帝,他的遺囑或不將我們做的,什麼是善良和正義的,或者是什麼是邪惡的,不公正的。 Therefore, we confess that the law is good and holy.因此,我們得承認,該法的情況是好的和聖地。

The Law of Nature. And this law was at one time written in the hearts of men by the finger of God (Rom. 2:15), and is called the law of nature (the law of Moses is in two tables), and at another it was inscribed by his finger on the two Tables of Moses, and eloquently expounded in the books of Moses (Ex. 20:1 ff.; Deut. 5:6 ff.). 自然的規律,而且這個法是在同一時間寫在心底的男子手指的神(羅馬書2時15分) ,是所謂的自然法(摩西的律法,是在兩個表) ,以及在另一項是由刻有他的手指上的兩個表的摩西,並雄辯地闡述了在圖書的摩西(如20:1幾段; deut 。 5時06分幾段) 。 For the sake of clarity we distinguish the moral law which is contained in the Decalogue or two Tables and expounded in the books of Moses, the ceremonial law which determines the ceremonies and worship of God, and the judicial law which is concerned with political and domestic matters.為清晰起見,我們區分道德律,它載於十誡或兩個表,並闡述了在圖書的摩西,禮節性的法律,決定了儀式和崇拜的神,是符合司法規律的,這是有關政治和國內事宜。

The Law Is Complete and Perfect. We believe that the whole will of God and all necessary precepts for every sphere of life are taught in this law. 法律是配套完善,我們相信整個上帝的意志,並提供一切必要的信條,為生活的每一領域都教好這部法律。 For otherwise the Lord would not have forbidden us to add or to take away anything from this law; neither would he have commanded us to walk in a straight path before this law, and not to turn aside from it by turning to the right or to the left (Deut. 4:2; 12:32).否則,主必不禁止我們添加或拿走什麼,從這部法律;既不將他的指揮下,我們走在直徑在此之前,法,而不是反過來,除了它的契機,以正確的,或以左(申命記4時02分; 12:32 ) 。

Why the Law Was Given. We teach that this law was not given to men that they might be justified by keeping it, but that rather from what it teaches we may know (our) weakness, sin and condemnation, and, despairing of our strength, might be converted to Christ in faith. 為什麼法律給予我們教導說,這部法律是不是給男性,他們可能有正當理由,由飼養,但不是從它教導我們便可以知道(我們)的弱點,單仲偕和譴責,並在絕望的,我們的力量,有可能轉化為基督教的信仰。 For the apostle openly declares: "The law brings wrath," and, "Through the law comes knowledge of sin" (Rom. 4:15; 3:20), and, "If a law had been given which could justify or make alive, then righteousness would indeed be by the law. But the Scripture (that is, the law) has concluded all under sin, that the promise which was of the faith of Jesus might be given to those who believe . . . Therefore, the law was our schoolmaster unto Christ, that we might be justified by faith" (Gal. 3:21 ff.).為傳道者,公然宣稱: "法律帶來的憤怒" ,並規定, "通過法律來知識的大罪" (羅馬書4:15 ;默3:20 ) ,並規定, "如果一項法律,已獲得可辯解或使活著,然後義確實是由法,但經文(也就是法律)已經結束,所有下單,即承諾是對信仰耶穌的,可考慮那些相信… … 。因此,法律是我們的校長所不欲,基督,我們可能有正當理由的信仰" ( gal. 3時21分幾段) 。

The Flesh Does Not Fulfill the Law. For no flesh could or can satisfy the law of God and fulfill it, because of the weakness in our flesh which adheres and remains in us until our last breath. 肉體的不履行法律,為無肉可還是能滿足上帝的法規和履行它,因為有弱點,我們的血肉,其中堅持和留在我們裡面,直到我們的最後一息。 For the apostle says again: "God has done what the law, weakened by the flesh, could not do: sending his own Son in the likeness of sinful flesh and for sin" (Rom. 8:3).為使徒說: "上帝已經做了什麼法律,削弱了血和肉,不能做:送自己的兒子在相似的罪孽深重的血肉為罪" (羅馬書8時03分) 。 Therefore, Christ is the perfecting of the law and our fulfillment of it (Rom. 10:4), who, in order to take away the curse of the law, was made a curse for us (Gal. 3:13).因此,基督是完善的法律和我國實現它(羅馬書10:4 ) ,人,為了把法律的詛咒,是一種詛咒,我們( gal. 3時13分) 。 Thus he imparts to us through faith his fulfillment of the law, and his righteousness and obedience are imputed to us.就這樣,他imparts給我們的信仰,他完成了法律,而他的正義與服從都是歸於我們。

How Far the Law Is Abrogated. The law of God is therefore abrogated to the extent that it no longer condemns us, nor works wrath in us. 多遠法律廢止。上帝律法的,因此,廢止,以致於它不再譴責我們,也沒有工程的憤怒,在我們。 For we are under grace and not under the law.因為我們是根據寬限期,而不是根據法律。 Moreover, Christ has fulfilled all the figures of the law.此外,基督已經履行了所有數字的法律。 Hence, with the coming of the body, the shadows ceased, so that in Christ we now have the truth and all fulness.因此,在未來的身體,陰影不再,因此,在基督的,我們現在知道真相和所有fulness 。 But yet we do not on that account contemptuously reject the law.然而,我們不能因此就帳戶輕蔑地拒絕了法律。 For we remember the words of the Lord when he said: "I have not come to abolish the law and the prophets but to fulfill them" (Matt. 5:17).因為我們記得的話,主時,他說: "我來不是要廢掉律法和先知,但去完成" 。 ( 5時17分) 。 We know that in the law is delivered to us the patterns of virtues and vices.我們知道,在法律上是交付給我們的模式美德和虎鉗。 We know that the written law when explained by the Gospel is useful to the Church, and that therefore its reading is not to be banished from the Church.我們知道律法時,解釋了福音,是有益的教會,因此,它的閱讀是不被放逐出教會。 For although Moses' face was covered with a veil, yet the apostle says that the veil has been taken away and abolished by Christ.雖然摩西臉上佈滿面紗,但使徒說,面紗已被帶走,並廢除了基督。

The Sects. We condemn everything that heretics old and new have taught against the law. 該教派的,我們譴責一切異端新老教授違反法律。

Chapter 13 - Of the Gospel of Jesus Christ, of the Promises, and of the Spirit and Letter第13章-福音的耶穌會,作了承諾,以及精神和信

The Ancients Had Evangelical Promises. The Gospel, is indeed, opposed to the law. 古人福音的承諾。福音,的確,反對以法。 For the law works wrath and announces a curse, whereas the Gospel preaches grace and blessing.為依法作品眾怒,並宣布:一種詛咒,而宣揚福音的恩典和祝福。 John says: "For the law was given through Moses; grace and truth came through Jesus Christ" (John 1:17).約翰說: "對於該法賦予通過摩西;恩典與真理來到透過耶穌基督" (約翰福音1時17分) 。 Yet not withstanding it is most certain that those who were before the law and under the law, were not altogether destitute of the Gospel.然而,沒有頂住,這是最肯定的是,那些在法律面前,並根據法律規定,不完全赤貧的福音。 For they had extraordinary evangelical promises such as these are: "The seed of the woman shall bruise the serpent's head" (Gen. 3:15).因為他們有不平凡的福音承諾等,它們是: "種子的女子應瘀傷毒蛇的頭" (創3:15 ) 。 "In thy seed shall all the nations of the earth be blessed" (Gen. 22:18). "在你的種子應在所有國家的地球得福" (創22時18分) 。 "The scepter shall not depart from Judah . . . until he comes" (Gen. 49:10). "權杖不得偏離猶大… … 。直等到他來" (創49:10 ) 。 "The Lord will raise up a prophet from among his own brethren" (Deut. 18:15; Acts 3:22), etc. "上帝會提出了一個預言家,從他自己的兄弟" (申命記18:15 ;行徑3時22分)等。

The Promises Twofold. And we acknowledge that two kinds of promises were revealed to the fathers, as also to us. 承諾是雙重的。我們承認2種許諾透露給父親,也給我們。 For some were of present or earthly things, such as the promises of the Land of Canaan and of victories, and as the promise today still of daily bread.對於有些人現在還是俗世的東西,如承諾的土地的迦南及的勝利,並作為承諾今天仍然每天麵包。 Others were then and are still now of heavenly and eternal things, namely, divine grace, remission of sins, and eternal life through faith in Jesus Christ.另一些人則是和目前仍然的天堂和永恆的東西,即神的恩典,使罪得赦,並永生通過信仰耶穌基督。

The Fathers Also Had Not Only Carnal but Spiritual Promises. Moreover, the ancients had not only external and earthly but also spiritual and heavenly promises in Christ. 父親也已不僅是肉體,但精神的承諾。此外,古人不僅外部和俗世的,而且是精神和天朝的承諾,在基督裡。 Peter says: "The prophets who prophesied of the grace that was to be yours searched and inquired about this salvation" (I Peter 1:10).彼得說: "先知預言的恩典,那就是讓你的搜查,並詢問了這救贖" (彼得前1:10 ) 。 Wherefore the apostle Paul also said: "The Gospel of God was promised beforehand through his prophets in the holy scriptures" (Rom. 1:2).人哪,使徒保羅也說: "福音神的是,事前答應通過他的先知,在聖經中的" (羅馬書1:2 ) 。 Thereby it is clear that the ancients were not entirely destitute of the whole Gospel.從而可以明顯看出,古人並非完全赤貧的整個福音。

What Is the Gospel Properly Speaking? And although our fathers had the Gospel in this way in the writings of the prophets by which they attained salvation in Christ through faith, yet the Gospel is properly called glad and joyous news, in which, first by John the Baptist, then by Christ the Lord himself, and afterwards by the apostles and their successors, is preached to us in the world that God has now performed what he promised from the beginning of the world, and has sent, nay more, has given us his only Son and in him reconciliation with the Father, the remission of sins, all fulness and everlasting life. 什麼是福音妥善來說呢 ,雖然我們的父輩曾福音這樣,在寫作的先知,使他們達到了救贖,在基督信仰內,但福音是妥善所謂高興,喜事消息,其中,首先由約翰?浸會,然後由基督上帝,後來改由使徒和他們的繼任者,是傳福音給我們,在世界上,神已經履行他的承諾,從一開始的世界,並已送往,甚至更多,已發出我們參觀他唯一的兒子和他的和解與父親,使罪得赦,所有fulness與永恆的生命。 Therefore, the history delineated by the four Evangelists and explaining how these things were done or fulfilled by Christ, what things Christ taught and did, and that those who believe in him have all fulness, is rightly called the Gospel.因此,歷史上劃定的,由4個福音,並解釋如何將這些事情做了或履行的基督,有什麼事情基督的教導做,那些相信他都fulness ,這是十分正確的所謂福音。 The preaching and writings of the apostles, in which the apostles explain for us how the Son was given to us by the Father, and in him everything that has to do with life and salvation, is also rightly called evangelical doctrine, so that not even today, if sincerely preached, does it lose its illustrious title.該說教和著作的使徒,其中使徒解釋一下兒子給我們的父親,並在他身上的一切,也與生活和救贖,同時也是正確的所謂福音派教義,使連今天,只要真誠地鼓吹過,是否喪失其顯赫的標題。

Of the Spirit and the Letter. That same preaching of the Gospel is also called by the apostle "the spirit" and "the ministry of the spirit" because by faith it becomes effectual and living in the ears, nay more, in the hearts of believers through the illumination of the Holy Spirit (II Cor. 3:6). 的精神和文字,這同時宣揚福音,也就是所謂的傳道者"的精神"和"內政部精神" ,因為所信仰,它成為有效,並住在耳中,不僅如此,更在心底信徒透過照明的聖靈(二肺心病。 3時06分) 。 For the letter, which is opposed to the Spirit, signifies everything external, but especially the doctrine of the law which, without the Spirit and faith, works wrath and provokes sin in the minds of those who do not have a living faith.對於這封信,這是反對的精神,標誌著一切外來的,但尤其是中庸的法律,如果沒有精神和信仰,工程的憤怒和挑釁單在人的頭腦中是那些沒有生活的信念。 For this reason the apostle calls it "the ministry of death."由於這個原因,使徒稱之為"內政部死亡" 。 In this connection the saying of the apostle is pertinent: "The letter kills, but the Spirit gives life."在這方面,說的,使徒保羅是中肯: "信中死亡,但精神賦予生命" 。 And false apostles preached a corrupted Gospel, having combined it with the law, as if Christ could not save without the law.和假使徒所宣揚的一個腐敗福音,有合成的,它符合法律規定,因為如果基督也救不了,沒有法律。

The Sects. Such were the Ebionites said to be, who were descended from Ebion the heretic, and the Nazarites who were formerly called Mineans. 該教派,這些都是ebionites說是人的後裔,從埃比翁邪教和nazarites人以前稱為mineans 。 All these we condemn, while preaching the pure Gospel and teaching that believers are justified by the Spirit alone, and not by the law.所有這些,我們譴責,而鼓吹純福音和教學信徒都是有道理的精神,單,並沒有受到法律的制裁。 A more detailed exposition of this matter will follow presently under the heading of justification.更詳細的論述,這件事將遵循目前的標題下的理由。

The Teaching of the Gospel Is Not New, but Most Ancient Doctrine. And although the teaching of the Gospel, compared with the teaching of the Pharisees concerning the law, seemed to be a new doctrine when first preached by Christ (which Jeremiah also prophesied concerning the New Testament), yet actually it not only was and still is an old doctrine (even if today it is called new by the Papists when compared with the teaching now received among them), but is the most ancient of all in the world. 教師的福音,是不是一個新問題,但最古老的學說,而且雖然教學的福音,與教學法利有關法律,似乎是一種新的理論時,首先宣揚的基督(耶利米還預言有關新約聖經) ,但實際上它不僅過去和現在是一個老學說(即使今天,它是所謂新的,由papists相比,教學現在已經收到其中) ,而且是最古老的一切,在世界上。 For God predestinated from eternity to save the world through Christ, and he has disclosed to the world through the Gospel this his predestination and eternal counsel (II Tim. 2:9 f.).上帝predestinated從永恆的,以拯救世界,透過基督的,他透露,到世界各地福音這是他宿命和永恆律師(二添。 2點09樓) 。 Hence it is evident that the religion and teaching of the Gospel among all who ever were, are and will be, is the most ancient of all.由此可見,宗教與教學的福音,其中所有的人永遠都是,現在和將來,是最古老的一切。 Wherefore we assert that all who say that the religion and teaching of the Gospel is a faith which has recently arisen, being scarcely thirty years old, err disgracefully and speak shamefully of the eternal counsel of God.人哪,我們認為,所有的人說宗教和教學的福音,是一個信仰,最近出現了,但還不到正30歲,失之無恥,並發言可恥的永恆律師的上帝。 To them applies the saying of Isaiah the prophet: "Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter!"他們運用的說法,該以賽亞先知說: "要將那些自稱為邪惡的良好和良好的邪惡,他們把黑暗與光明燈黑暗中,他們把苦甜又甜為苦" ! (Isa. 5:20). (以賽亞5時20分) 。

Chapter 14 - Of Repentance and the Conversion of Man第14章-悔過書和轉化男子

The doctrine of repentance is joined with the Gospel.該學說的懺悔是同福音。 For so has the Lord said in the Gospel: "Repentance and forgiveness of sins should be preached in my name to all nations" (Luke 24:27).為使已耶和華說,在福音中說: "懺悔和寬恕的罪孽應該鼓吹以本人名義向所有國家" (路加福音24:27 ) 。

What Is Repentance? By repentance we understand (1) the recovery of a right mind in sinful man awakened by the Word of the Gospel and the Holy Spirit, and received by true faith, by which the sinner immediately acknowledges his innate corruption and all his sins accused by the Word of God; and (2) grieves for them from his heart, and not only bewails and frankly confesses them before God with a feeling of shame, but also (3) with indignation abominates them; and (4) now zealously considers the amendment of his ways and constantly strives for innocence and virtue in which conscientiously to exercise himself all the rest of his life. 什麼是悔過書嗎?悔改,據我們了解, ( 1 )經濟復甦的一項權利記在罪孽深重的人醒悟後,由字的福音和聖靈,並收到真正的信仰,其中罪人,立即承認他的天賦腐敗和他的所有罪孽指責上帝的話;及( 2 )格雷烏斯他們從他的心,而不是僅僅bewails和坦白confesses他們上帝面前與愧疚,但也( 3 )與憤慨abominates他們; (四) ,現在熱忱認為,修訂他的方式,不斷求清白,並憑藉在認真行使自己的一切餘生。

True Repentance Is Conversion to God. And this is true repentance, namely, a sincere turning to God and all good, and earnest turning away from the devil and all evil. 真正的懺悔是轉換為上帝,並這才是真正的悔過書,即真誠談到上帝和所有的良好勢頭,切實把遠離魔鬼和一切邪惡。 1. 1 。 REPENTANCE IS A GIFT OF GOD.悔過書,是神的恩賜。 Now we expressly say that this repentance is a sheer gift of God and not a work of our strength.現在,我們明確地說,這悔過書是一個純粹的神的恩賜,而不是工作的力量之源。 For the apostle commands a faithful minister diligently to instruct those who oppose the truth, if "God may perhaps grant that they will repent and come to know the truth" (II Tim. 2:25).為使徒指令的忠實部長辛勤教導那些反對真理,如果"上帝或許給予他們會改悔來了解真相" (二添。 2時25分) 。 2. 2 。 LAMENTS SINS COMMITTED.感嘆罪孽。 Now that sinful woman who washed the feet of the Lord with her tears, and Peter who wept bitterly and bewailed his denial of the Lord (Luke 7:38; 22:62) show clearly how the mind of a penitent man ought to be seriously lamenting the sins he has committed.現在罪孽深重的女子,她洗的腳主與她的眼淚,和彼得的人痛苦的哭泣和bewailed他否認主(路加福音7時38分; 22:62 ) ,表明如何牢記一個懺悔男子理應受到嚴重哀嘆的罪過,他已承諾。 3. 3 。 CONFESSES SINS TO GOD. confesses罪孽上帝。 Moreover, the prodigal son and the publican in the Gospel, when compared with the Pharisee, present us with the most suitable pattern of how our sins are to be confessed to God.此外,浪子兒子和該被在福音中,比較起來pharisee ,目前對我們最適合的模式如何,我們的罪過是被供認了上帝。 The former said: "'Father, I have sinned against heaven and before you; I am no longer worthy to be called your son; treat me as one of your hired servants'" (Luke 15:8 ff.).前者說: " '爸爸,我已對犯罪天堂與你們之前,我不再是值得被稱為你的兒子,當我是你們的聘用人員' " (路加福音15時08分幾段) 。 And the latter, not daring to raise his eyes to heaven, beat his breast, saying, "God be merciful to me a sinner" (ch. 18:13).及後者,而不是大膽提出他的眼睛上天堂,毆打他的胸部,說: "上帝開恩可憐我這個罪人" (章18:12 ) 。 And we do not doubt that they were accepted by God into grace.我們並不懷疑,他們所接受的天主的恩典。 For the apostle John says: "If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness. If we say we have not sinned, we make him a liar, and his word is not in us" (I John 1:9 f.).為使徒約翰說: "如果我們承認我們的罪過,他是忠實和公正,並會原諒我們的罪,洗淨我們一切的不義,如果我們說我們沒有犯罪,我們讓他一個騙子,他的字是不是在我們" (約翰1時09樓) 。

Sacerdotal Confession and Absolution. But we believe that this sincere confession which is made to God alone, either privately between God and the sinner, or publicly in the Church where the general confession of sins is said, is sufficient, and that in order to obtain forgiveness of sins it is not necessary for anyone to confess his sins to a priest, murmuring them in his ears, that in turn he might receive absolution from the priest with his laying on of hands, because there is neither a commandment nor an example of this in Holy Scriptures. sacerdotal供詞和赦免,但我們相信這種真誠的自白,是向上帝,無論是私下與上帝的罪人,或公開在教堂下,一般招供的罪孽是說,這是不夠的,並表示,為了獲得罪的赦免,這是沒有必要為任何人交代自己的罪孽,以一名牧師,傅修海,他們在他的耳中,這反過來,他可能獲得赦免,由牧師與他的鋪設上的雙手,因為那裡既不是戒律,也不是一個例子這在聖經中。 David testifies and says: "I acknowledged my sin to thee, and did not hide my iniquity; I said, 'I will confess my transgressions to the Lord'; then thou didst forgive the guilt of my sin" (Ps. 32:5).大衛證明,並說: "我承認我的過犯,祢的,並沒有隱瞞自己的不公平,我說, '我會坦白我的越軌行為,向上帝禱告' ;則祢原諒他有罪我的罪過" (詩篇32:5 ) 。 And the Lord who taught us to pray and at the same time to confess our sins said: "Pray then like this: Our Father, who art in heaven, . . . forgive us our debts, as we also forgive our debtors" (Matt. 6:12).和主教導我們禱告,並在同一時間內,以懺悔我們的罪過,說: "祈禱,然後是這樣的:我們的父親,他的藝術在天堂, … … 。寬恕我們的債務,因為我們還請原諒我們的債務人" (馬特。 6:12 ) 。 Therefore it is necessary that we confess our sins to God our Father, and be reconciled with our neighbor if we have offended him.因此,我們有必要承認,我們的罪過,向上帝,我們的父親,在調和與我們的鄰居,如果我們有得罪他。 Concerning this kind of confession, the Apostle James says: "Confess your sins to one another" (James 5:16).關於這種供述,使徒詹姆斯說: "坦白你的罪孽,以一個又一個" (詹姆斯5:16 ) 。 If, however, anyone is overwhelmed by the burden of his sins and by perplexing temptations, and will seek counsel, instruction and comfort privately, either from a minister of the Church, or from any other brother who is instructed in God's law, we do not disapprove; just as we also fully approve of that general and public confession of sins which is usually said in Church and in meetings for worship, as we noted above, inasmuch as it is agreeable to Scripture.但是,如果任何人,是壓倒承擔他的罪孽和困惑誘惑,將尋求律師,指示和舒適性還是私下,無論是從一個部長的教會,或由任何其他兄弟誰是指示在真主的法律,我們這樣做不是不贊成;正如我們也完全認同的,一般及公共招供的罪孽就是通常說,在教會和在會議上作禮拜,正如我們上文所指出的,因為它是認同的經文。

Of the Keys of the Kingdom of Heaven. Concerning the keys of the Kingdom of Heaven which the Lord gave to the apostles, many babble many astonishing things, and out of them forge swords, spears, scepters and crowns, and complete power over the greatest kingdoms, indeed, over souls and bodies. 該鍵的天國有關鑰匙的天國的,其中主送給使徒們,有很多babble許多驚人的東西,是出於他們奮發劍,矛, scepters冠,有完整的電力超過最大王國,事實上,靈魂和身體。 Judging simply according to the Word of the Lord, we say that all properly called ministers possess and exercise the keys or the use of them when they proclaim the Gospel; that is, when they teach, exhort, comfort, rebuke, and keep in discipline the people committed to their trust.簡單地看,按照天主聖言,我們說,一切妥當所謂部長擁有並行使鍵或使用它們時,它們宣布福音,那就是當他們教導,告誡性,舒適性,訓斥,並保持紀律人民致力於自己的信任。

Opening and Shutting (the Kingdom). For in this way they open the Kingdom of Heaven to the obedient and shut it to the disobedient. 開放和關閉(英國) ,而他們以這種方式公開天國的向聽話,並關閉它向不聽話。 The Lord promised these keys to the apostles in Matt., ch.主答應這些密碼匙給門徒在馬特,你的。 16, and gave them in John, ch. 16 ,並給他們在約翰,你的。 20, Mark, ch. 20日,馬克,你的。 16, and Luke, ch. 16 ,盧克,你的。 24, when he sent out his disciples and commanded them to preach the Gospel in all the world, and to remit sins. 24日,當他發出了他的弟子和指揮他們傳福音,在世界上所有,並免去罪孽。

The Ministry of Reconciliation. In the letter to the Corinthians the apostle says that the Lord gave the ministry of reconciliation to his ministers (II Cor. 5:18 ff.). 財政部和解,在寫信給哥林多前書,使徒保羅說,上帝給財政部和解向他的內閣成員(二肺心病。 5時18分幾段) 。 And what this is he then explains, saying that it is the preaching or teaching of reconciliation.什麼,這是他隨後解釋說,這是說教或教學中的和解。 And explaining his words still more clearly he adds that Christ's ministers discharge the office of an ambassador in Christ's name, as if God himself through ministers exhorted the people to be reconciled to God, doubtless by faithful obedience.並解釋他的話更是明顯,他補充說,基督的放電部長辦公室的一位大使,在基督裡的名字,就好像上帝透過部長們告誡人們,以調和上帝,無疑是由忠實服從。 Therefore, they exercise the keys when they persuade [men] to believe and repent.因此,他們對行使鑰匙時,他們說服[男]相信和悔改者。 Thus they reconcile men to God.因此,他們調和男性神。

Ministers Remit Sins. Thus they remit sins. 部長職權的罪過,所以他們免去罪孽。 Thus they open the Kingdom of Heaven, and bring believers into it: very different from those of whom the Lord said in the Gospel, "Woe to you lawyers! for you have taken away the key of knowledge; you did not enter yourselves, and you hindered those who were entering."因此,他們公開天國,使信徒們到它:很不同,有些人主說,在福音" ,要將你的律師!為你帶走的,關鍵的知識;您沒有輸入自己,並你妨礙了那些人進入" 。

How Ministers Absolve. Ministers, therefore, rightly and effectually absolve when they preach the Gospel of Christ and thereby the remission of sins, which is promised to each one who believes, just as each one is baptized, and when they testify that it pertains to each one peculiarly. 如何部長開脫。部長會議,因此,正確和有效地開脫的時候,他們傳福音的基督,從而使罪得赦,這是許給每一個他認為,正如每一位受洗的,而當他們作證說,它涉及到每一個獨有的。 Neither do we think that this absolution becomes more effectual by being murmured in the ear of someone or by being murmured singly over someone's head.我們也不認為這個赦免變得更加有效,由被murmured在耳某人或正在murmured個兒超過某人的頭。 We are nevertheless of the opinion that the remission of sins in the blood of Christ is to be diligently proclaimed, and that each one is to be admonished that the forgiveness of sins pertains to him.儘管如此,我們仍然提出意見認為,減免的罪孽在血液中的基督是要勤政宣布,並表示,每一次都被告誡說,罪的赦免涉及到他。

Diligence in the Renewal of Life. But the examples in the Gospel teach us how vigilant and diligent the penitent ought to be in striving for newness of life and in mortifying the old man and quickening the new. 不辭艱辛,延續生命,但例子,在福音教會我們如何警惕和勤勉的懺悔,必須爭取在較新的生活和mortifying老頭和加快新的。 For the Lord said to the man he healed of palsy: "See, you are well! Sin no more, that nothing worse befall you" (John 5:14).因為耶和華說,以該名男子,他治愈的麻痺: "看,你都清楚!單,不會多說,在任何情況下臨到你" (約翰福音5時14分) 。 Likewise to the adulteress whom he set free he said: "Go, and sin no more" (ch. 8:11).同樣地向姦婦的人,他獲得自由,他說: "走,和單不" (章8時11分) 。 To be sure, by these words he did not mean that any man, as long as he lived in the flesh, could not sin; he simply recommends diligence and a careful devotion, so that we should strive by all means, and beseech God in prayers lest we fall back into sins from which, as it were, we have been resurrected, and lest we be overcome by the flesh, the world and the devil.可以肯定的是,這些話並不意味著任何人,只要他住在肉體中,不能單;他乾脆建議的勤奮和認真奉獻,使我們應努力運用一切手段,並懇求上帝祈禱否則我們又陷入罪孽,據此推論,因為它都是,我們一直復活,否則我們克服了肉體,世界和魔鬼。 Zacchaeus the publican, whom the Lord had received back into favor, exclaims in the Gospel: "Behold, Lord, the half of my goods I give to the poor; and if I have defrauded any one of anything, I restore it fourfold" (Luke 19:8). zacchaeus該被,其中主已收到回青睞, exclaims在福音: "看哪,主啊,有一半我的貨物,我請他給窮人;如果我有被騙的任何一個東西的時候,我恢復了四倍" (盧克19時08分) 。 Therefore, in the same way we preach that restitution and compassion, and even almsgiving, are necessary for those who truly repent, and we exhort all men everywhere in the words of the apostle: "Let not sin therefore reign in your mortal bodies, to make you obey their passions. Do not yield your members to sin as instruments of wickedness, but yield yourselves to God as men who have been brought from death to life, and your members to God as instruments of righteousness" (Rom. 6:12 f.).因此,在同樣的方式,我們鼓吹恢復原狀和同情,甚至救濟,有必要為那些真正悔改,我們敦促所有男人無處不在的話,使徒保羅說: "不要讓罪惡統治,所以在你的致命的機構,以讓你聽從他們的激情,不要屈服你的議員單仲偕,作為文書的邪惡,但產量體驗到作為上帝的男子,他們被繩之以法,從死亡的人生觀,以及你的成員,以神為文書的正義" (羅馬書6時12分樓) 。

Errors. Wherefore we condemn all impious utterances of some who wrongly use the preaching of the Gospel and say that it is easy to return to God. 錯誤。哪,我們譴責一切impious的言論有些人錯誤地用說教的福音,並說這是很容易回到上帝。 Christ has atoned for all sins.基督填補所有的罪孽。 Forgiveness of sins is easy.罪的赦免,是容易的。 Therefore, what harm is there in sinning?因此,有什麼危害,是有犯過失? Nor need we be greatly concerned about repentance, etc. Notwithstanding we always teach that an access to God is open to all sinners, and that he forgives all sinners of all sins except the one sin against the Holy Spirit (Mark 3:29).也不需要我們十分關心悔過書等,儘管如此,我們總是教導說,獲得上帝是開放給所有的罪人,而他寬恕所有的罪人所有的罪孽,除一個單對聖靈(馬克3時29分) 。

The Sects. Wherefore we condemn both old and new Novatians and Catharists. 該教派。哪,我們譴責這兩個新老novatians和catharists 。

Papal Indulgences. We especially condemn the lucrative doctrine of the Pope concerning penance, and against his simony and his simoniacal indulgences we avail ourselves of Peter's judgment concerning Simon: "Your silver perish with you, because you thought you could obtain the gift of God with money! You have neither part nor lot in this matter, for your heart is not right before God" (Acts 8:20 f.). 教皇indulgences我們譴責,尤其是利潤豐厚的學說,教宗關於懺悔,對他的simony和他的simoniacal indulgences我們利用自己的彼得的判斷西蒙說: "你的銀亡與你,因為你以為你可以得到神的恩賜與錢!你既沒有部分也很多,在這件事,對你的心,是不正確的上帝面前" (使徒8:20樓) 。

Satisfactions. We also disapprove of those who think that by their own satisfactions they make amends for sins committed. 滿意,我們也不贊成那些認為由他們自己的滿足感,他們做出修訂,為罪孽。 For we teach that Christ alone by his death or passion is the satisfaction, propitiation or expiation of all sins (Isa., ch. 53; I Cor. 1:30).因為我們教導基督單獨對他的逝世或激情是滿意, propitiation或犯罪被害人所有的罪孽(以賽亞,甲烷53 ,我肺心病。 1:30 ) 。 Yet as we have already said, we do not cease to urge the mortification of the flesh.然而,正如我們已經說過,我們不停止,以敦促mortification的血和肉。 We add, however, that this mortification is not to be proudly obtruded upon God as a satisfaction for sins, but is to be performed humbly, in keeping with the nature of the children of God, as a new obedience out of gratitude for the deliverance and full satisfaction obtained by the death and satisfaction of the Son of God.除此之外,我們的,但是,這mortification是不容自豪obtruded當上帝作為一個滿意的罪孽,而且是必須履行的謙卑,保持與大自然的孩子們的上帝,作為一個新的服從了感激之情,為解脫。並充分得到了滿意的,由死亡和滿意的上帝的兒子。

Chapter 15 - Of the True Justification of the Faithful第15章-的真正理由的忠誠

What Is Justification? According to the apostle in his treatment of justification, to justify means to remit sins, to absolve from guilt and punishment, to receive into favor, and to pronounce a man just. 是什麼理由?根據使徒保羅在他治療的理由,以證明手段免去罪孽,為開脫從罪惡感和處罰,以接收到青睞,並宣告男子公正。 For in his epistle to the Romans the apostle says: "It is God who justifies; who is to condemn?"在他的書中說,羅馬人,使徒說: "這是上帝的人證明誰是譴責" ? (Rom. 8:33). (羅馬書8時33分) 。 To justify and to condemn are opposed.辯護,並譴責均表示反對。 And in The Acts of the Apostles the apostle states: "Through Christ forgiveness of sins is proclaimed to you, and by him everyone that believes is freed from everything from which you could not be freed by the law of Moses" (Acts 13:38 f.).並在行為的使徒,使徒保羅說: "透過基督的寬恕罪孽是宣布,向你們並通過他的每個人都認為他們信奉的就是擺脫一切從你無法擺脫受到法律的摩西" (使徒13時38分樓) 。 For in the Law and also in the Prophets we read: "If there is a dispute between men, and they come into court . . . the judges decide between them, acquitting the innocent and condemning the guilty" (Deut. 25:1).在法律,並在先知我們讀到: "如果有一個糾紛,男女之間,他們接觸到法院… … 。法官決定它們之間,無罪無辜,並譴責無罪" (申命記25:1 ) 。 And in Isa., ch.並在伊薩,你的。 5: "Woe to those . . . who acquit the guilty for a bribe." 5 : "要將那些… … 。無罪的人有罪,為行賄" 。

We Are Justified on Account of Christ. Now it is most certain that all of us are by nature sinners and godless, and before God's judgment-seat are convicted of godlessness and are guilty of death, but that, solely by the grace of Christ and not from any merit of ours or consideration for us, we are justified, that is, absolved from sin and death by God the Judge. 我們有理由對帳戶的基督,現在卻是最肯定的是,我們所有人都在本質上的罪人和無神論,並在真主面前的判決座位被定罪的godlessness和犯有死刑,但是,完全由恩典基督沒有任何的好處,是我們的還是考慮對我們來說,我們有理由,也就是免除罪惡和死亡是由上帝法官。 For what is clearer than what Paul said: "Since all have sinned and fall short of the glory of God, they are justified by his grace as a gift, through the redemption which is in Christ Jesus" (Rom. 3:23 f.).對於什麼是再清楚什麼是保羅說: "因為所有有犯罪和名不符實,神的榮耀,他們是有道理的,他的恩典作為禮物,通過贖回,是在基督耶穌" (羅馬書3點23樓) 。

Imputed Righteousness. For Christ took upon himself and bore the sins of the world, and satisfied divine justice. 歸罪於義。基督上台後,自己和口徑罪惡的世界中,滿意而神聖的正義。 Therefore, solely on account of Christ's sufferings and resurrection God is propitious with respect to our sins and does not impute them to us, but imputes Christ's righteousness to us as our own (II Cor. 5:19 ff.; Rom. 4:25), so that now we are not only cleansed and purged from sins or are holy, but also, granted the righteousness of Christ, and so absolved from sin, death and condemnation, are at last righteous and heirs of eternal life.因此,單靠戶口基督的苦難和復活,神是吉祥與尊重,我們的罪過,不推諉給我們,但責難基督的公義給我們,我們自己(二肺心病。 5時19分幾段;光碟。四時二十五分) ,因此,我們現在不僅清洗和整肅誰犯了罪,是聖潔的,而且,給予正義的基督,所以開脫從罪孽,死亡和譴責,正處於最後的正義和繼承人的永恆的生命。 Properly speaking, therefore, God alone justifies us, and justifies only on account of Christ, not imputing sins to us but imputing his righteousness to us.妥善地說,因此,只有上帝的理由,我們有理由只對帳戶的基督,而不是罪過歸咎於我們,但歸咎於他的義給我們。

We Are Justified by Faith Alone. But because we receive this justification, not through any works, but through faith in the mercy of God and in Christ, we therefore teach and believe with the apostle that sinful man is justified by faith alone in Christ, not by the law or any works. 我們有理由信仰單,但因為我們接受這個理由,而不是通過任何工程,而是透過信仰在慈悲的上帝在基督裡,因此,我們教導,並認為與傳道者罪孽深重的人是有正當理由的信仰,僅在基督裡,而不是由法律或任何工程。 For the apostle says: "We hold that a man is justified by faith apart from works of law" (Rom. 3:28).為使徒說: "我們認為,一個人是有正當理由的信念,除了作品的法律" (羅馬書3點28分) 。 Also: "If Abraham was justified by works, he has something to boast about, but not before God. For what does the scripture say? Abraham believed God, and it was reckoned to him as righteousness. . . . And to one who does not work but believes in him who justified the ungodly, his faith is reckoned as righteousness" (Rom. 4:2 ff.; Gen. 15:6).也說: "如果亞伯拉罕是合理的工程,他有一些很受歡迎的事情,但不是上帝面前,對於什麼是聖經說什麼呢?亞伯拉罕信神,這是忽視他為義… … 。以及誰沒有工作,但相信在他的人的理由ungodly ,他的信仰是算是正義" (羅馬書4時02分及以下;上將15時06分) 。 And again: "By grace you have been saved through faith; and this is not your own doing, it is the gift of God--not because of works, lest any man should boast," etc. (Eph. 2:8 f.).並再次道: "你的恩典已獲救,透過信仰,這是不是你自己做的時候,它是神的恩賜-不是因為作品,否則任何人不應自誇"等等(以弗所書2時0 8f ) 。 Therefore, because faith receives Christ our righteousness and attributes everything to the grace of God in Christ, on that account justification is attributed to faith, chiefly because of Christ and not therefore because it is our work.因此,由於信仰基督收到我們的正義感和屬性都以天主的恩典在基督裡,就佔了理由,是由於信仰的,這主要是因為基督的不是,所以,因為這是我們的工作。 For it is the gift of God.因為這是神的恩賜。

We Receive Christ By Faith. Moreover, the Lord abundantly shows that we receive Christ by faith, in John, ch. 我們接受基督的信仰,而且,主充分表明,我們接受基督的信仰,在約翰,你的。 6, where he puts eating for believing, and believing for eating.六,在那裡他將吃的想法,並認為食用的。 For as we receive food by eating, so we participate in Christ by believing.因為我們得到的食物吃了,所以我們會參與基督的信仰。 JUSTIFICATION IS NOT ATTRIBUTED PARTLY TO CHRIST OR TO FAITH, PARTLY TO US.理由是不是部分歸因於基督或信仰,這部分是美國。 Therefore, we do not share in the benefit of justification partly because of the grace of God or Christ, and partly because of ourselves, our love, works or merit, but we attribute it wholly to the grace of God in Christ through faith.因此,我們不同意在造福理由部分原因是天主的恩典或基督的,而部分則是由於我們自己,我們的愛情,工程或好處,但我們的屬性,這完全是出自上帝的恩典,在基督信仰。 For our love and our works could not please God if performed by unrighteous men.為我們的愛和我們的工程不能取悅上帝,如果演出不義的男子。 Therefore, it is necessary for us to be righteous before we may love and do good works.因此,我們有必要予以正義面前,我們可能愛做的優秀作品。 We are made truly righteous, as we have said, by faith in Christ purely by the grace of God, who does not impute to us our sins, but the righteousness of Christ, or rather, he imputes faith in Christ to us for righteousness.我們是取得了真正的正義,正如我們先前所說,在基督裡的信仰,純粹是由天主的恩典,不推諉,以我們的罪,但正義的基督,或者更確切地說,他責難在基督裡的信仰,我們主持正義。 Moreover, the apostle very clearly derives love from faith when he says: "The aim of our command is love that issues from a pure heart, a good conscience, and a sincere faith" (I Tim. 1:5).此外,使徒說得很清楚,源於熱愛,從信仰的時候,他說: "我們的目標是我們的指揮是愛情問題,從一個純淨的心,一個良好的良知和真誠的信仰" (我添。 1:5 ) 。

James Compared with Paul. Wherefore, in this matter we are not speaking of a fictitious, empty, lazy and dead faith, but of a living, quickening faith. 詹姆斯相比,保羅。哪,在這個問題上我們不是講一個虛構的,空洞的,懶惰的和死的信仰,而是一種生活,加快信念。 It is and is called a living faith because it apprehends Christ who is life and makes alive, and shows that it is alive by living works.這是與所謂的生活信仰,因為它逮捕基督的人就是生命,並提出活著,並表明,它是活的,由居住工程。 And so James does not contradict anything in this doctrine of ours.所以詹姆斯並不矛盾,任何在這一學說起來。 For he speaks of an empty, dead faith of which some boasted but who did not have Christ living in them by faith (James 2:14 ff.).因為他講的是一個空的,死的信仰,其中有些誇口,但沒有受過基督住在他們的信仰(詹姆斯2時14分幾段) 。 James said that works justify, yet without contradicting the apostle (otherwise he would have to be rejected) but showing that Abraham proved his living and justifying faith by works.詹姆斯說,工程辯解,但如果沒有矛盾的使徒(否則他將不得不予以拒絕) ,但顯示亞伯拉罕證明了他的生活和信仰的理由,由工程。 This all the pious do, but they trust in Christ alone and not in their own works.這一切虔誠怎麼做,但他們相信,在基督單獨而不是在他們自己的作品。 For again the apostle said: "It is no longer I who live, but Christ who lives in me; and the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. I do not reject the grace of God; for if justification were through the law, then Christ died to no purpose," etc. (Gal. 2:20 f.).再次,使徒保羅說: "它不再是由我住的,但基督在我裡面活著;和生命我現在住在肉體活著,是因信上帝的兒子,他是愛我,為我捨己。我不拒絕天主的恩典;理由,如果被通過法律,那麼基督死無目的" ,等等( gal. 2點20樓) 。

Chapter 16 - Of Faith and Good Works, and of Their Reward, and of Man's Merit第16章-信仰和好的作品,以及他們的報酬,並以人的優點

What Is Faith? Christian faith is not an opinion or human conviction, but a most firm trust and a clear and steadfast assent of the mind, and then a most certain apprehension of the truth of God presented in the Scriptures and in the Apostles' Creed, and thus also of God himself, the greatest good, and especially of God's promise and of Christ who is the fulfilment of all promises. 什麼是信仰?基督信仰是不是一種意見或人類的信念,而是一個最堅定的信任和明確的,也是堅定的核可的心靈,然後以最某些逮捕的真相,上帝在聖經中使徒們的信條,因此也天主自己,最大的好,尤其是上帝的承諾和基督的人,是履行所有的承諾。

Faith Is the Gift of God. But this faith is a pure gift of God which God alone of his grace gives to his elect according to his measure when, to whom and to the degree he wills. 信仰是神的恩賜,但這種信仰是一個純粹的神的恩賜,其中只有上帝的恩典,讓他當選,根據他的措施時,向誰提出來的程度,他的遺囑。 And he does this by the Holy Spirit by means of the preaching of the Gospel and steadfast prayer.他這是否是由聖靈方式的說教的福音和堅定的禱告。 THE INCREASE OF FAITH.增加信心。 This faith also has its increase, and unless it were given by God, the apostles would not have said: "Lord, increase our faith" (Luke 17:5).這種信仰也有其增加的,除非它被賦予的神,使徒們也不會說: "主啊,增加了我們的信心" (路加福音17時05分) 。 And all these things which up to this point we have said concerning faith, the apostles have taught before us.所有這些東西了,這點我們已經說過,關於信仰,使徒教會擺在我們面前。 For Paul said: "For faith is the [HYPOSTASIS] or sure subsistence, of things hoped for, and the [ELEGXOS], that is, the clear and certain apprehension" (Heb. 11:1).為保羅說: "誠信是[合]或肯定生存,事物所希望的,和[ elegxos ] ,即是明確和某些顧慮, " (希伯來書11時01分) 。 And again he says that all the promises of God are Yes through Christ and through Christ are Amen (II Cor. 1:20).又一次他表示,所有的承諾是上帝的是透過基督,並通過基督是阿民(二肺心病。 1:20 ) 。 And to the Philippians he said that it has been given to them to believe in Christ (Phil. 1:29).以及向philippians他說,它已給予他們相信,在基督裡( phil. 1時29分) 。 Again, God assigned to each the measure of faith (Rom. 12:3).再次,上帝分配給每個衡量信仰(羅馬書12時03分) 。 Again: "Not all have faith" and, "Not all obey the Gospel" (II Thess. 3:2; Rom. 10:16).再次說: "並非所有有信心" , "並非所有聽從福音" (二帖3:2 ;光碟。 [ 10:16 ) 。 But Luke also bears witness, saying: "As many as were ordained to life believed" (Acts 13:48).但盧克也見證了,他說: "和許多人受戒生命相信" (使徒13時48分) 。 Wherefore Paul also calls faith "the faith of God's elect" (Titus 1:1), and again: "Faith comes from hearing, and hearing comes by the Word of God" (Rom. 10:17).人哪,保羅還呼籲誠信"的信仰上帝的選舉" (提1:1 ) ,並再次說: "信心從何而來聽證會,聽取說到由上帝的話" (羅馬書10時17分) 。 Elsewhere he often commands men to pray for faith.在其他地方,他經常指揮官兵以祈求信仰。

Faith Efficacious and Active. The same apostle calls faith efficacious and active through love (Gal. 5:6). 真誠有效和積極的。同一使徒來電真誠有效和積極透過愛( gal. 5時06分) 。 It also quiets the conscience and opens a free access to God, so that we may draw near to him with confidence and may obtain from him what is useful and necessary.它也quiets良知,並打開一個免費獲得上帝,讓我們似乎可以得出接近他的信心,並可能獲得從他的是什麼,是有益和必要的。 The same [faith] keeps us in the service we owe to God and our neighbor, strengthens our patience in adversity, fashions and makes a true confession, and in a word, brings forth good fruit of all kinds, and good works.同時[信仰]使我們在服務,我們有責任向上帝和我們的鄰邦,加強了我們的忍耐力,在逆境中,時裝店,令一個真正的供述,並在一言,提出了很好的成果,各種形式的,收到了良好的工程。

Concerning Good Works. For we teach that truly good works grow out of a living faith by the Holy Spirit and are done by the faithful according to the will or rule of God's Word. 關於好的作品,因為我們教導說,真正好的作品長大出於對生活的信念,由聖靈和工作都是由信徒根據意志或統治的神的話語。 Now the apostle Peter says: "Make every effort to supplement your faith with virtue, and virtue with knowledge, and knowledge with self- control," etc. (II Peter 1:5 ff.).現在,使徒彼得說: "盡一切努力,以補充你們的信仰與美德,並把德治與知識,知識與自我控制"等。 (二彼得1:5幾段) 。 But we have said above that the law of God, which is his will, prescribes for us the pattern of good works.但我們已經說過以上,該法的上帝,這是他的意願,提出了我們的模式的優秀作品。 And the apostle says: "This is the will of God, your sanctification, that you abstain from immorality . . . that no man transgress, and wrong his brother in business" (I Thess. 4:3 ff.).和使徒說: "這是上帝的意志,你的成聖,你投棄權淫蕩… … 。表示,沒有人超越,錯了他弟弟的生意" (我帖前4:3幾段) 。

Works of Human Choice. And indeed works and worship which we choose arbitrarily are not pleasing to God. 工程的人的選擇。乃至工程和崇拜,我們任意選擇不討好上帝。 These Paul calls [THLEEOTHRASKEIAS] (Col. 2:23--"self- devised worship").這些保羅呼籲[ thleeothraskeias ] (上校2時23分-"自我設計崇拜" ) 。 Of such the Lord says in the Gospel: "In vain do they worship me, teaching as doctrines the precepts of men" (Matt. 15:9).這種神說,在福音中說: "不成功,他們崇拜我,教教義戒律的男人" 。 ( 15時09分) 。 Therefore, we disapprove of such works, and approve and urge those that are of God's will and commission.因此,我們不贊成這樣的工程,並批准,並敦促那些都是上帝的意志和委員會。

The End of Good Works. These same works ought not to be done in order that we may earn eternal life by them, for, as the apostle says, eternal life is the gift of God. 年底的優秀作品,這些作品,同時,不應該做的,以便我們可以賺取永生他們,因為,正如使徒說,永恆的生命是神的恩賜。 Nor are they to be done for ostentation which the Lord rejects in Matt., ch.也不是他們應做的排場,其中主拒絕在馬特,你的。 6, nor for gain which he also rejects in Matt., ch. 6 ,也沒有得到,他也拒絕在馬特,你的。 23, but for the glory of God, to adorn our calling, to show gratitude to God, and for the profit of the neighbor. 23 ,但為神的榮耀,以修飾我們的呼喚,以示感謝上帝,並為盈利的鄰居。 For our Lord says again in the Gospel: "Let your light so shine before men, that they may see your good works and give glory to your Father who is in heaven" (Matt. 5:16).為我們的主說,在福音說: "讓你的光照耀,所以之前的男子,他們可以看到你的好作品,並給予了光彩,你的父親是誰在天堂" 。 ( 5:16 ) 。 And the apostle Paul says: "Lead a life worthy of the calling to which you have been called (Eph. 4:1). Also: "And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God and to the Father through him" (Col. 3:17), and, "Let each of you look not to his own interests, but to the interests of others" (Phil. 2:4), and, "Let our people learn to apply themselves to good deeds, so as to help cases of urgent need, and not to be unfruitful" (Titus 3:14).和使徒保羅說: "領導一個值得生活的通話服務,你有被稱為(以弗所書4:1 ) ,也說: "任何事情,你也可以做,在言行,在所有事情上的名字主耶穌,給予感謝上帝與父親通過他的" (歌3時17分) ,並規定, "讓每一個你看不到自己的利益,而是為了他人的利益" ( phil. 2:4 ) , " ,讓我們的人民懂得用自己的善行,以協助案件的迫切需要,而不是將徒勞的" (提3點14分) 。

Good Works Not Rejected. Therefore, although we teach with the apostle that a man is justified by grace through faith in Christ and not through any good works, yet we do not think that good works are of little value and condemn them. 好的作品沒有拒絕,因此,雖然我們教導與使徒說,因此,人是有正當理由的恩典透過信仰基督,並沒有經過任何好的作品,但是我們並不認為好的作品,是沒有多大價值,並譴責他們。 We know that man was not created or regenerated through faith in order to be idle, but rather that without ceasing he should do those things which are good and useful.我們知道,男子並非創造或再生通過信仰為了被閒置,而是沒有停止他應該做這些事情,這是好的,有用的。 For in the Gospel the Lord says that a good tree brings forth good fruit (Matt. 12:33), and that he who abides in me bears much fruit (John 15:5).在福音主說,一個好的樹帶來了良好的成果。 ( 12時33分) ,並表示他將信守對我負有許多子粒來(約翰15時05分) 。 The apostle says: "For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them" (Eph. 2:10), and again: "Who gave himself for us to redeem us from all iniquity and to purify for himself a people of his own who are zealous for good deeds" (Titus 2:14).使徒保羅說: "這對於我們是他的手藝,創造了在基督耶穌裡,為優秀作品,其中神事先預備的,我們應該走在他們" (以弗所書2時10分) ,並重申: "誰主動投案自首,為我們贖回我們一切的不公平與淨化,為自己是一個人的身份,他們都是熱心為好人好事" (提2點14分) 。 We therefore condemn all who despise good works and who babble that they are useless and that we do not need to pay attention to them.因此,我們譴責所有的人鄙視的優秀作品,誰babble他們是無用的,而且我們並不需要留意他們。

We Are Not Saved by Good Works. Nevertheless, as was said above, we do not think that we are saved by good works, and that they are so necessary for salvation that no one was ever saved without them. 我們不是救好的作品,然而,正如上文所述,我們不認為我們有救好的作品,他們是如此必要,為救贖的,沒有人是永遠保存。 For we are saved by grace and the favor of Christ alone.因為我們得救的恩典和歡心,基督單。 Works necessarily proceed from faith.工程一定要從信仰。 And salvation is improperly attributed to them, but is most properly ascribed to grace.和救恩是不當歸因於他們,而且是最妥當歸因於恩典。 The apostle's sentence is well known: "If it is by grace, then it is no longer of works; otherwise grace would no longer be grace. But if it is of works, then it is no longer grace, because otherwise work is no longer work" (Rom. 11:6).使徒保羅的一句是眾所周知的: "如果它是由恩典的話,那就是不再對工程;寬限期,否則將不再寬限期,但如果它是作品的,那麼它不再是恩典,因為否則工作不再" (羅馬書11時06分) 。

Good Works Please God. Now the works which we do by faith are pleasing to God and are approved by him. 好的作品,請神,現在的工程,而我們所信仰的是天主所悅納,並批准了由他來決定。 Because of faith in Christ, those who do good works which, moreover, are done from God's grace through the Holy Spirit, are pleasing to God.因為在基督裡的信仰,那些做的好的作品,其中,而且,這樣做是從上帝的恩典,通過聖靈,是天主所悅納。 For St. Peter said: "In every nation any one who fears God and does what is right is acceptable to him" (Acts 10:35).聖彼得說: "在每一個國家,任何一個人的恐懼上帝和做什麼是正確的,是可以接受的" (使徒行10:35 ) 。 And Paul said: "We have not ceased to pray for you . . . that you may walk worthily of the Lord, fully pleasing to him, bearing fruit in every good work" (Col. 1:9 f.).保羅說: "我們並沒有停止祈禱,為你… … 。表示,你可以走抱負的主,充分取悅他說,開花結果在每一個好工作" (歌1時09樓) 。

We Teach True, Not False and Philosophical Virtues. And so we diligently teach true, not false and philosophical virtues, truly good works, and the genuine service of a Christian. 我們教導真實,而不是虛假和哲學美德 ,所以,我們辛勤教導真實,而不是虛假的和哲學的美德,真正的優秀作品,和真正的服務是一個基督教。 And as much as we can we diligently and zealously press them upon all men, while censuring the sloth and hypocrisy of all those who praise and profess the Gospel with their lips and dishonor it by their disgraceful lives.與正如我們,我們才能勤政為民,熱情的新聞後,他們所有的男人,而指責懶惰和虛偽的人都稱讚,並聲言福音,他們的嘴唇和榮辱,它是由他們的可恥的生命。 In this matter we place before them God's terrible threats and then his rich promises and generous rewards-- exhorting, consoling and rebuking.在這個問題上我們面前上帝的可怕的威脅,然後他豐富的承諾和慷慨的回報-勸告,安慰和譴責。

God Gives a Reward for Good Works. For we teach that God gives a rich reward to those who do good works, according to that saying of the prophet: "Keep your voice from weeping, . . . for your work shall be rewarded" (Jer. 31:16; Isa., ch. 4). 上帝給了獎勵優秀作品,因為我們教導說,上帝給了豐盛的獎賞那些好的作品,據他說:該先知說: "保持你的聲音從哭泣, … … 。你的工作會得到回報" (張哲。 31:16 ;伊薩,你的4段) 。 The Lord also said in the Gospel: "Rejoice and be glad, for your reward is great in heaven" (Matt. 5:12), and, "Whoever gives to one of these my little ones a cup of cold water, truly, I say to you, he shall not lose his reward" (ch. 10:42).耶和華也說,在福音中說: "多多,為您的報酬是偉大的天國" 。 ( 5時12分) ,並規定, "誰賦予其中的我的小杯冷水,說真的,我對你們說,他將不會失去其報酬" (章10:42 ) 。 However, we do not ascribe this reward, which the Lord gives, to the merit of the man who receives it, but to the goodness, generosity and truthfulness of God who promises and gives it, and who, although he owes nothing to anyone, nevertheless promises that he will give a reward to his faithful worshippers; meanwhile he also gives them that they may honor him.但是,我們並不否定這種獎勵,其中主應該說的話,以優異的人得到它,但對善良,慷慨和真神的人的承諾,並給出了它,是誰,雖然他欠無關任何人,然而許諾說,他將給予獎勵他的誠實,善信,同時他也給他們,他們可能使他尊貴。 Moreover, in the works even of the saints there is much that is unworthy of God and very much that is imperfect.此外,在工務,甚至聖人,有很多是不值得上帝和極不完善。 But because God receives into favor and embraces those who do works for Christ's sake, he grants to them the promised reward.但是,因為上帝接收到討好地投向那些做工作,為基督的緣故,他的贈款,並向他們許諾的報酬。 For in other respects our righteousnesses are compared to a filthy wrap (Isa. 64:6).在其他方面,我們righteousnesses是比較骯髒的總結(以賽亞書64:6 ) 。 And the Lord says in the Gospel: "When you have done all that is commanded you, say, 'We are unworthy servants; we have only done what was our duty'" (Luke 17:10).並且上帝說,在福音中說: "當你所做的一切,就是指揮者,你說, '我們都是卑微的公務員;我們只是做了什麼,是我們的職責" (路加福音17:10 ) 。

There Are No Merits of Men. Therefore, although we teach that God rewards our good deeds, yet at the same time we teach, with Augustine, that God does not crown in us our merits but his gifts. 有沒有優點的男人,所以,雖然我們教導神的獎勵,我們的好人好事,但在同一時間,我們教書,與奧古斯丁,認為上帝不冠在我們的優點,但他的禮物。 Accordingly we say that whatever reward we receive is also grace, and is more grace than reward, because the good we do, we do more through God than through ourselves, and because Paul says: "What have you that you did not receive? If then you received it, why do you boast as if you had not received it?"因此,我們認為,無論獎勵,我們接受,也是恩典,是恩典更比獎勵的,因為良好的,我們做什麼,我們做更多的是通過上帝比透過自己,因為保羅說: "這有什麼,你說你沒有收到?如果那麼你收到它,你為什麼自誇,因為如果你沒有收到" ? (I Cor. 4:7). (我肺心病。 4時07分) 。 And this is what the blessed martyr Cyprian concluded from this verse: We are not to glory in anything in us, since nothing is our own.這是什麼有福烈士塞浦路斯結束了,由這首詩:我們不是為了榮耀的事,在我們的,因為沒有什麼是我們自己的事。 We therefore condemn those who defend the merits of men in such a way that they invalidate the grace of God.因此,我們譴責那些維護的優點,男性在這樣一種方式,他們作廢天主的恩典。

Chapter 17 - Of the Catholic and Holy Church of God, and of The One Only Head of The Church第17章-天主教和聖教會的神,對一個只有教會的頭

The Church Has Always Existed and It Will Always Exist. But because God from the beginning would have men to be saved, and to come to the knowledge of the truth (I Tim. 2:4), it is altogether necessary that there always should have been, and should be now, and to the end of the world, a Church. 教會一直存在,而且將永遠存在,但因為上帝從一開始,將有男才能得救,來認識真理(我添。 2:4 ) ,這是完全必要的,有總是要已,並應由現在,到去年底,世界上,一所教堂。

What Is the Church? The Church is an assembly of the faithful called or gathered out of the world; a communion, I say, of all saints, namely, of those who truly know and rightly worship and serve the true God in Christ the Savior, by the Word and Holy Spirit, and who by faith are partakers of all benefits which are freely offered through Christ. 什麼是教會?教會是一個集會的忠實所謂或聚集了整個世界的一個共融的,我說,一切聖人,即那些真正了解和正確地崇拜和服務於真實的上帝在基督救世主中,字和聖神的,是誰的信仰是partakers的所有好處,其中是有免費提供透過基督。

Citizens of One Commonwealth. They are all citizens of the one city, living under the same Lord, under the same laws, and in the same fellowship of all good things. 公民的一個英聯邦國家,他們都是公民的一個城市,住在同一主,根據同一法律,並在同一個團契的一切好的東西。 For the apostle calls them "fellow citizens with the saints and members of the household of God" (Eph. 2:19), calling the faithful on earth saints (I Cor. 4:1), who are sanctified by the blood of the Son of God.為傳道者稱他們為"同胞們,與聖徒和其家庭成員的上帝" (以弗所書19:2 ) ,號召信徒們在地球上的聖人(我肺心病。 4:1 ) ,他們是聖潔由血液輸送的上帝的兒子。 The article of the Creed, "I believe in the holy catholic Church, the communion of saints," is to be understood wholly as concerning these saints.這篇文章的信條, "我相信,在神聖的天主教會,共融的聖人" ,是可以理解的全為這些聖人。

Only One Church for All Times. And since there is always but one God, and there is one mediator between God and men, Jesus the Messiah, and one Shepherd of the whole flock, one Head of this body, and, to conclude, one Spirit, one salvation, one faith, one Testament or covenant, it necessarily follows that there is only one Church. 只有一個教會,為所有時代以來始終存在,但一個神,並且有一個調停人與上帝的男人,耶穌是彌賽亞,一個牧羊人的整個羊群,其中頭部的這個機構,而且,總括而言,一精神的,一個救助者,一個信念,一個遺囑或盟約,它一定是如下認為祗有一個教堂。

The Catholic Church. We, therefore, call this Church catholic because it is universal, scattered through all parts of the world, and extended unto all times, and is not limited to any times or places. 天主教教會的 ,所以我們呼籲這個教會的天主教,因為它是普遍的,分佈在世界各地區,並擴大所不欲,無論什麼時候,並不僅限於任何時間或名額。 Therefore, we condemn the Donatists who confined the Church to I know not what corners of Africa.因此,我們譴責donatists誰限於教堂,我知道沒有什麼不同角落的非洲。 Nor do we approve of the Roman clergy who have recently passed off only the Roman Church as catholic.我們也不贊同羅馬神職人員,他們最近通過了小康,只有羅馬教會的天主教徒。

Parts of Forms of the Church. The Church is divided into different parts or forms; not because it is divided or rent asunder in itself, but rather because it is distinguished by the diversity of the numbers that are in it. 部分形式的教會 ,教會分為不同的部分,或者說形式;並非因為它是劃分或租金asunder本身,而是因為它是受尊敬的多樣性,有多少是它的僱員。 MILITANT AND TRIUMPHANT.好戰和勝利。 For the one is called the Church Militant, the other the Church Triumphant.為一個叫教會的激進外,其他教會的勝利。 The former still wages war on earth, and fights against the flesh, the world, and the prince of this world, the devil; against sin and death.前者仍然工資戰爭對地球,打架對肉,面向世界,王子的這個世界上,魔鬼;反罪惡和死亡。 But the latter, having been now discharged, triumphs in heaven immediately after having overcome all those things and rejoices before the Lord.但後者,現在已經出院,輝煌,在天上,立即在克服了所有這些事情,並高興耶和華面前。 Notwithstanding both have fellowship and union one with another.儘管雙方有獎學金聯盟與另一個。

The Particular Church. Moreover, the Church Militant upon the earth has always had many particular churches. 特殊教堂,而且教會好戰後地球一直有許多特別的教堂。 Yet all these are to be referred to the unity of the catholic Church.然而,所有這些將被轉介到統一的天主教教會。 This [Militant] Church was set up differently before the Law among the patriarchs; otherwise under Moses by the Law; and differently by Christ through the Gospel.本[激進]教會成立,有不同的法律面前,其中patriarchs ,否則下,由摩西法;不一透過基督福音。

The Two Peoples. Generally two peoples are usually counted, namely, the Israelites and Gentiles, or those who have been gathered from among Jews and Gentiles into the Church. 兩國人民的共同願望。普遍兩國人民通常計數,即猶太人和外邦人,或那些已聚集,從猶太人和外邦人進入教堂。 There are also two Testaments, the Old and the New.此外,還有兩個證明了,新和舊的。 THE SAME CHURCH FOR THE OLD AND THE NEW PEOPLE.同時教會,為新和舊的人。 Yet from all these people there was and is one fellowship, one salvation in the one Messiah; in whom, as members of one body under one Head, all united together in the same faith, partaking also of the same spiritual food and drink.然而,從所有這些人的存在,是一個團契,其中一個救贖的一個彌賽亞,在其中,作為成員的一個機構下一個頭,全部團結起來,在同樣的信念, partaking也同樣的精神食糧和飲料。 Yet here we acknowledge a diversity of times, and a diversity in the signs of the promised and delivered Christ; and that now the ceremonies being abolished, the light shines unto us more clearly, and blessings are given to us more abundantly, and a fuller liberty.然而,在這裡我們承認多元化的時代,是一個多樣性的跡象所承諾的,並作了基督,並認為現在的儀式被取消,光照講給我們更清楚,並祈求賜福給我們更充足的,並更充分自由。

The Church the Temple of the Living God. This holy Church of God is called the temple of the living God, built of living and spiritual stones and founded upon a firm rock, upon a foundation which no other can lay, and therefore it is called "the pillar and bulwark of the truth" (I Tim. 3:15). 教堂寺廟,活著的上帝,這神聖的神的教會被稱為廟活著的上帝,內置的生活和精神石塊和建基於堅實的岩石,當了基礎,其中沒有其他可以打好,因此,它被稱為"支柱產業和堡壘的真相" (一添。 3:15 ) 。 THE CHURCH DOES NOT ERR.教會沒有犯錯。 It does not err as long as it rests upon the rock Christ, and upon the foundation of the prophets and apostles.它不犯錯,只要它取決於岩石基督,並經立黨之本,先知和使徒。 And it is no wonder if it errs, as often as it deserts him who alone is the truth.這也難怪,如果errs ,常常因為它沙漠他的人,僅是事實的真相。 THE CHURCH AS BRIDE AND VIRGIN.教會作為新娘和維珍。 This Church is also called a virgin and the Bride of Christ, and even the only Beloved.這個教堂也被稱為處女和新娘基督的,甚至是唯一的至愛。 For the apostle says: "I betrothed you to Christ to present you as a pure bride to Christ" (II Cor. 11:2).為使徒說: "我訂婚,你把基督介紹,你作為一個純粹的新娘,以基督的" (二肺心病。 11時02分) 。 THE CHURCH AS A FLOCK OF SHEEP.教會作為一個羊群。 The Church is called a flock of sheep under the one shepherd, Christ, according to Ezek., ch.教會是被稱為羊群下一個牧羊人,基督,根據ezek ,甲烷。 34, and John, ch. 34 ,約翰,你的。 10. 10 。 THE CHURCH AS THE BODY.教會作為人體。 It is also called the body of Christ because the faithful are living members of Christ under Christ the Head.它也被稱為基督的身體,因為信徒們居住的成員根據基督耶穌的頭部。

Christ the Sole Head of the Church. It is the head which has the preeminence in the body, and from it the whole body receives life; by its spirit the body is governed in all things; from it, also, the body receives increase, that it may grow up. 基督的唯一教會的頭,它是頭,其中有超群,在身體,從它的整個身體得到生活;由其精神,身體,是在一切事上,從它,同時,該機構收到的增加,它可能長大了。 Also, there is one head of the body, and it is suited to the body.同時,有一個頭的機構,它是適合於人體。 Therefore the Church cannot have any other head besides Christ.因此,教會不能有任何其它頭部除了基督。 For as the Church is a spiritual body, so it must also have a spiritual head in harmony with itself.因為教會是一種精神體,所以它也必須有一個精神領袖,在和諧與本身。 Neither can it be governed by any other spirit than by the Spirit of Christ.同樣也應受任何其他精神,而不是基督的靈。 Wherefore Paul says: "He is the head of the body, the church; he is the beginning, the firstborn from the dead, that in everything he might be preeminent" (Col. 1:18).人哪,保羅說: "他是一家之主的身體,教會,他是開始時,頭生從死裡復活,這一切他可能是一個優秀的" (歌1:18 ) 。 And in another place: "Christ is the head of the church, his body, and is himself its Savior" (Eph. 5:23).而在另一地方: "基督是教會的頭,他的身體,是自己的救主" (以弗所書5時23分) 。 And again: he is "the head over all things for the church, which is his body, the fulness of him who fills all in all" (Eph. 1:22 f.).再次:他是"頭以上的一切事物對於教會來說,這是他的身體, fulness他的人都瀰漫在所有的" (以弗所書1:22樓) 。 Also: "We are to grow up in every way into him who is the head, into Christ, from whom the whole body, joined and knit together, makes bodily growth" (Eph. 4:15 f.).也說: "我們正在成長,在各方面都成為他的人是一家之主,成為基督的,從人的全身,加入和針織在一起,使身體增長" (以弗所書4:15樓) 。 And therefore we do not approve of the doctrine of the Roman clergy, who make their Pope at Rome the universal shepherd and supreme head of the Church Militant here on earth, and so the very vicar of Jesus Christ, who has (as they say) all fulness of power and sovereign authority in the Church.因此,我們並不贊成中庸羅馬神職人員,使他們的教宗在羅馬世界牧羊人和最高元首的教會好戰就在地球上,所以非常耶穌基督的代理者(如他們所說)所有fulness權力和主權權力在教會。 CHRIST THE ONLY PASTOR OF THE CHURCH.基督唯一的牧師的教會。 For we teach that Christ the Lord is, and remains the only universal pastor, the highest Pontiff before God the Father; and that in the Church he himself performs all the duties of a bishop or pastor, even to the world's end; {Vicar} and therefore does not need a substitute for one who is absent.因為我們教導基督耶和華是,而且仍然是唯一具有普遍性的牧師,最高教宗上帝面前的父親,並認為在教會裡,他本人履行所有職責主教或牧師,甚至到了世界的結束;副主教( )因此並不需要一個替代者是缺席。 For Christ is present with his Church, and is its life-giving Head.為基督,是目前與他的教會,是它賦予生命的頭。 NO PRIMACY IN THE CHURCH.沒有至高無上在教會裡。 He has strictly forbidden his apostles and their successors to have any primacy and dominion in the Church.他已嚴禁他的使徒和他們的繼任者有任何的首要地位和Dominion在教會裡。 Who does not see, therefore, that whoever contradicts and opposes this plain truth is rather to be counted among the number of those of whom Christ's apostles prophesied: Peter in II Peter, ch.誰不見,因此,誰是矛盾的,並反對這一淺顯的道理是,而不是被算在其中有多少人,其中基督的門徒預言:彼得在二彼得,你的。 2, and Paul in Acts 20:2; II Cor. 2 ,保羅在行為20時02分;二,肺心病。 11:2; II Thess., ch. 11時02分;第二帖,你的。 2, and also in other places? 2 ,同時在其他地方呢?

No Disorder in the Church. However, by doing away with a Roman head we do not bring any confusion or disorder into the Church, since we teach that the government of the Church which the apostles handed down is sufficient to keep the Church in proper order. 沒有任何障礙,在教會,但是,以省卻羅馬頭部我們沒有帶來任何混亂或無序到教會,因為我們教導說,政府對教會的使徒傳世足以把教會秩序良好。 In the beginning when the Church was without any such Roman head as is now said to keep it in order, the Church was not disordered or in confusion.在開始時,教會沒有任何此類羅馬頭象現在這樣說,以保持其在秩序中,教會不是無序或混亂。 The Roman head does indeed preserve his tyranny and the corruption that has been brought into the Church, and meanwhile he hinders, resists, and with all the strength he can muster cuts off the proper reformation of the Church.羅馬頭部確實維護其暴政和腐敗已被帶進教會,同時他妨礙,抗拒,並與所有的力量,他能鼓起切斷適當的改革教會。

Dissensions and Strife in the Church. We are reproached because there have been manifold dissensions and strife in our churches since they separated themselves from the Church of Rome, and therefore cannot be true churches. 糾紛和爭鬥在教會裡,我們是受譴責的,因為有多方面的糾紛和爭鬥,在我們的教堂,因為他們失散自己從羅馬教會,因此不能真實教堂。 As though there were never in the Church of Rome any sects, nor contentions and quarrels concerning religion, and indeed, carried on not so much in the schools as from pulpits in the midst of the people.因為儘管有從來沒有在羅馬教會任何宗派,也沒有爭論和爭吵關於宗教的,而事實上,進行了不那麼多,在學校由pulpits在複雜多變的人。 We know, to be sure, that the apostle said: "God is not a God of confusion but of peace" (I Cor. 14:33), and, "While there is jealousy and strife among you, are you not of the flesh?"我們知道,可以肯定的是,這使徒保羅說: "上帝是不是神的混亂,但和平之邦" (林前。 14:33 ) ,並規定, "儘管有嫉妒和紛爭當中,你,你是不是該肉" ? Yet we cannot deny that God was in the apostolic Church and that it was a true Church, even though there were wranglings and dissensions in it.然而,我們不能否認,這就是神在使徒教會,並表示,這是一個真正的教堂,即使有wranglings和糾紛而已。 The apostle Paul reprehended Peter, an apostle (Gal. 2:11 ff.), and Barnabas dissented from Paul.使徒保羅指責彼得,是一個傳道者( gal. 2時11分及以下) ,和巴納巴斯異議,由保羅。 Great contention arose in the Church of Antioch between them that preached the one Christ, as Luke records in The Acts of the Apostles, ch.偉大的爭議出現在教會的安提之間他們所宣揚的一個基督教會,為路加記錄,在行為的使徒,你的。 15. 15 。 And there have at all times been great contentions in the Church, and the most excellent teachers of the Church have differed among themselves about important matters without meanwhile the Church ceasing to be the Church because of these contentions.也有在任何時候都得到了很大的爭議,在教會裡,和最優秀的教師,教會都各不相同本身對重大事項未經同時教會不再被教會,因為這些爭論。 For thus it pleases God to use the dissensions that arise in the Church to the glory of his name, to illustrate the truth, and in order that those who are in the right might be manifest (I Cor. 11:19).為從而為所欲為,上帝使用糾紛出現在教會,以榮耀他的名字,為了說明真相,並為了那些在正確的,可能艙單(我肺心病。 11時19分) 。

Of the Notes or Signs of the True Church. Moreover, as we acknowledge no other head of the Church than Christ, so we do not acknowledge every church to be the true Church which vaunts herself to be such; but we teach that the true Church is that in which the signs or marks of the true Church are to be found, especially the lawful and sincere preaching of the Word of God as it was delivered to us in the books of the prophets and the apostles, which all lead us unto Christ, who said in the Gospel: "My sheep hear my voice, and I know them, and they follow me; and I give unto them eternal life. A stranger they do not follow, but they flee from him, for they do not know the voice of strangers" (John 10:5, 27, 28). 該債券或標誌的真正教堂,而且,正如我們承認沒有其他教會的頭比基督的,所以我們不承認每一個教會是真正的教會,其中vaunts自己是這樣,但我們教導說,真正的教會就是在這標誌或標誌的真正教會被發現,尤其是合法的和真誠的說教的上帝的話,因為它是在向我們在書籍的先知和使徒,這一切導致我們所不欲,基督他說,在福音中說: "我的羊聽我的聲音,我知道他們,他們跟著我走;我請賜給他們永恆的生命。陌生人,他們不遵守,但他們逃離他的,因為他們不知道聲音的陌生人" (約翰福音10時05分,第27 ,第28條) 。

And those who are such in the Church have one faith and one spirit; and therefore they worship but one God, and him alone they worship in spirit and in truth, loving him alone with all their hearts and with all their strength, praying unto him alone through Jesus Christ, the only Mediator and Intercessor; and they do not seek righteousness and life outside Christ and faith in him.和那些諸如在教會裡有一個信念和一個精神;所以他們崇拜的,但其中一個神,他一禮拜,他們在精神上和真理,愛他單獨與所有他們的心和所有的力量凝聚起來,祈求祂僅通過耶穌基督,唯一的調停人,並intercessor ;他們不尋求正義和外面的生活基督和他的信任。 Because they acknowledge Christ the only head and foundation of the Church, and, resting on him, daily renew themselves by repentance, and patiently bear the cross laid upon them.因為他們承認基督只有頭部和立黨之本,教會,並在休息時對他而言,每日更新自己,悔過書,並耐心地承受跨奠定了他們。 Moreover, joined together with all the members of Christ by an unfeigned love, they show that they are Christ's disciples by persevering in the bond of peace and holy unity.此外,加入連同所有成員基督的,一德愛,他們顯示他們是基督的門徒堅持以認同感為紐帶的和平與神聖的團結。 At the same time they participate in the sacraments instituted by Christ, and delivered unto us by his apostles, using them in no other way than as they received them from the Lord.在同一時間,他們要參加聖禮由基督工作,並發表了給我們,由他的門徒,利用他們在沒有任何其他方法比,因為他們收到了他們從主。 That saying of the apostle Paul is well known to all: "I received from the Lord what I also delivered to you" (I Cor. 11:23 ff.).這說的,使徒保羅是眾所周知: "我收到了來自上帝,我還向你" (我肺心病。 11時23分幾段) 。 Accordingly, we condemn all such churches as strangers from the true Church of Christ, which are not such as we have heard they ought to be, no matter how much they brag of a succession of bishops, of unity, and of antiquity.因此,我們譴責所有此類教堂當作陌生人,從真正基督的教會,這是不是如我們所聽到的,理應受到應有的,不管花多少錢,吹噓的繼承主教,團結的時候,和仿古。 Moreover, we have a charge from the apostles of Christ "to shun the worship of idols" (I Cor. 10:14; I John 5:21), and "to come out of Babylon," and to have no fellowship with her, unless we want to be partakers with her of all God's plagues (Rev. 18:4; II Cor. 6:17).此外,我們有一個負責從門徒的基督" ,以順崇拜的偶像" (林前。 10時14分;約翰5點21分) ,以及"走出來的巴比倫" ,並沒有金與她的,除非我們不想被partakers與她的所有上帝的瘟疫(牧師18時04分;二,肺心病。 6時17分) 。

Outside the Church of God There Is No Salvation. But we esteem fellowship with the true Church of Christ so highly that we deny that those can live before God who do not stand in fellowship with the true Church of God, but separate themselves from it. 教會之外的上帝是沒有救贖,但我們推崇的團契與真正基督教會這麼高,我們否認那些可以活在上帝面前,他們不站在團契與真正神的教會,而是單獨自己。 For as there was no salvation outside Noah's ark when the world perished in the flood; so we believe that there is no certain salvation outside Christ, who offers himself to be enjoyed by the elect in the Church; and hence we teach that those who wish to live ought not to be separated from the true Church of Christ.對於因為沒有救恩以外的諾亞方舟的時候,世界上滅亡了,在防洪,因此,我們認為,有沒有一定的救恩基督外,他們提供自己所享用選在教堂;因此,我們教導那些希望生活,不應該脫離真實教會的真理。

The Church Is Not Bound to Its Signs. Nevertheless, by the signs [of the true Church] mentioned above, we do not so narrowly restrict the Church as to teach that all those are outside the Church who either do not participate in the sacraments, at least not willingly and through contempt, but rather, being forced by necessity, unwillingly abstain from them or are deprived of them; or in whom faith sometimes fails, though it is not entirely extinguished and does not wholly cease; or in whom imperfections and errors due to weakness are found. 教會不是必然,其標誌。儘管如此,有跡象[真實教會]如上所述,我們不狹隘,限制教會教導說,所有這些都是教會之外的人要么不參加聖禮,至少不是心甘情願,並通過蔑視,而是被強迫的必要性,不情願地投棄權票,由他們或剝奪他們或他們的信仰,有時失敗,但我們並不完全熄滅,並沒有完全停止,或在其中不完善之處,並錯誤,因為弱點被發現。 For we know that God had some friends in the world outside the commonwealth of Israel.因為我們知道,上帝有一些朋友在外面的世界,英聯邦的以色列。 We know what befell the people of God in the captivity of Babylon, where they were deprived of their sacrifices for seventy years.我們知道什麼遭此人的上帝,在圈養的巴比倫,他們被剝奪了他們的犧牲,為七十年。 We know what happened to St. Peter, who denied his Master, and what is wont to happen daily to God's elect and faithful people who go astray and are weak.我們知道發生了什麼事,以聖彼得,他否認了他的主人,是什麼won't的發生,每天向上帝的選舉權和忠實的人走入歧途,都很薄弱。 We know, moreover, what kind of churches the churches in Galatia and Corinth were in the apostles' time, in which the apostle found fault with many serious offenses; yet he calls them holy churches of Christ (I Cor. 1:2; Gal. 1:2).我們知道,而且,什麼樣的教堂,教會在galatia和科林斯分別在使徒'的時候,在其中傳道者發現故障與許多嚴重的罪行,但他稱他們為聖教會的基督(林前1:2 ;加爾。 1:2 ) 。

The Church Appears at Times To Be Extinct. Yes, and it sometimes happens that God in his just judgment allows the truth of his Word, and the catholic faith, and the proper worship of God to be so obscured and overthrown that the Church seems almost extinct, and no more to exist, as we see to have happened in the days of Elijah (I Kings 19:10, 14), and at other times. 教會有時似乎絕跡。誠然 ,它有時出現的,神是在他的公正判決,讓真相他所說的話,和天主教的信仰,以及適當崇拜上帝是如此淡漠,並推翻該教堂幾乎絕跡,並沒有更多的存在,因為我們看到,以發生在天的以利亞(王19:10 , 14 ) ,並在其他時間。 Meanwhile God has in this world and in this darkness his true worshippers, and those not a few, but even seven thousand and more (I Kings 19:18; Rev. 7:3 ff.).同時上帝在這個世界上,並在這黑暗中,他真正的善信,和那些沒有數,但即使是7000多(我國王19時18分;牧師7:3幾段) 。 For the apostle exclaims: "God's firm foundation stands, bearing this seal, 'The Lord knows those who are his,'" etc. (II Tim. 2:19).為使徒exclaims : "上帝的堅實基礎停機位,同時這印章, '上帝知道那些是他的" ,等等(二添。 19:2 ) 。 Whence the Church of God may be termed invisible; not because the men from whom the Church is gathered are invisible, but because, being hidden from our eyes and known only to God, it often secretly escapes human judgment.何時會有神的教會可稱為無形;並不是因為男人從誰教會聚會是無形的,但因為被隱藏,從我們的眼睛,只知道向上帝,它常常偷偷逃跑人為判斷。

Not All Who Are in the Church Are of the Church. Again, not all that are reckoned in the number of the Church are saints, and living and true members of the Church. 並非所有的人都在教會的教堂,同樣,不是所有的計算方式,在若干教會是聖人,生活和真正的教會的成員。 For there are many hypocrites, who outwardly hear the Word of God, and publicly receive the sacraments, and seem to pray to God through Christ alone, to confess Christ to be their only righteousness, and to worship God, and to exercise the duties of charity, and for a time to endure with patience in misfortune.有很多偽君子,表面上聽到上帝的話,並公開接受聖禮,而且似乎向上帝祈禱,透過基督,就有招供基督成為他們的只有正義,並崇拜上帝,並行使職責慈善事業,和今後一個時期要忍受與耐心的不幸。 And yet they are inwardly destitute of true illumination of the Spirit, of faith and sincerity of heart, and of perseverance to the end.但他們內心對貧困的真實光照的精神,信仰和真誠的心,和毅力去年底。 But eventually the character of these men, for the most part, will be disclosed.但最終的性質這些男人,在大多數情況下,將予以披露。 For the apostle John says; "They went out from us, but they were not of us; for if they had been of us, they would indeed have continued with us" (I John 2:19).為使徒約翰說, "他們出去,從我們,但他們不是我們;如果他們已對我們,但他們的確有繼續與我們" (約翰福音19:2 ) 。 And although while they simulate piety they are not of the Church, yet they are considered to be in the Church, just as traitors in a state are numbered among its citizens before they are discovered; and as the tares or darnel and chaff are found among the wheat, and as swellings and tumors are found in a sound body, when they are rather diseases and deformities than true members of the body.雖然他們在模擬的虔誠,他們是不是教會,但他們卻認為是在教會,正如叛徒,在一個國家已經屈指可數,其公民在他們所發現的,並且隨著tares或darnel和箔條發現其中小麥,並作為腫脹和腫瘤被發現在一個健全的身體,當他們,而不是疾病和畸形,比真正的機構成員。 And therefore the Church of God is rightly compared to a net which catches fish of all kinds, and to a field, in which both wheat and tares are found (Matt. 13:24 ff., 47 ff.).因此,神的教會,這是十分正確相比,一網魚漁獲量的種種,並現場時,都小麥和tares被發現。 ( 13點24法郎, 47法郎) 。

We Must Not Judge Rashly of Prematurely. Hence we must be very careful not to judge before the time, nor undertake to exclude, reject or cut off those whom the Lord does not want to have excluded or rejected, and those whom we cannot eliminate without loss to the Church. 我們絕不能輕率判斷的過早,因此,我們必須非常小心,不要法官面前的時候,也沒有承諾排斥,拒絕或切斷這些人的主,不希望有被排斥或拒絕,而那些人,我們並不能消除無重大損失的,要教會。 On the other hand, we must be vigilant lest while the pious snore the wicked gain ground and do harm to the Church.在另一方面,我們必須保持警惕,以免而虔誠打鼾惡人抬頭,並損害了教堂。

The Unity of the Church Is Not in External Rites. Furthermore, we diligently teach that care is to be taken wherein the truth and unity of the Church chiefly lies, lest we rashly provoke and foster schisms in the Church. 團結教會不是外在儀式。此外,我們認真教導關懷,是採取其中真理和統一教會,主要是謊言,以免貿然挑釁和分裂寄養在教會裡。 Unity consists not in outward rites and ceremonies, but rather in the truth and unity of the catholic faith.團結不僅由外向禮俗和儀式,而是在真理和統一的天主教信仰。 The catholic faith is not given to us by human laws, but by Holy Scriptures, of which the Apostles' Creed is a compendium.天主教信仰,是不是給我們人類的法律,而是由聖經,其中使徒們的信條是一個彙編。 And, therefore, we read in the ancient writers that there was a manifold diversity of rites, but that they were free, and no one ever thought that the unity of the Church was thereby dissolved. ,因此,我們在閱讀古代作家有一個多方面的多樣性禮記,但他們都是免費的,沒有人想過團結教會因而解散。 So we teach that the true harmony of the Church consists in doctrines and in the true and harmonious preaching of the Gospel of Christ, and in rites that have been expressly delivered by the Lord.所以,我們教導說,真正的和諧的教會存在於理論,並在真實與和諧宣揚福音的基督,並在禮儀已明文規定,由主。 And here we especially urge that saying of the apostle: "Let those of us who are perfect have this mind; and if in any thing you are otherwise minded, God will reveal that also to you. Nevertheless let us walk by the same rule according to what we have attained, and let us be of the same mind" (Phil. 3:15 f.).在這裡,我們特別呼籲,他說的,使徒保羅說: "讓我們這些人都是完美有這個心;如果任何事是你在其他方面的頭腦,上帝就會發現,也給你,不過讓我們走,由同一規則,根據什麼我們已經實現,並讓我們的同記" ( phil. 3:15樓) 。

Chapter 18 - Of the Ministers of the Church, Their Institution and Duties第18章-部長們的教會,他們的機構與職責

God Uses Ministers in the Building of the Church. God has always used ministers for the gathering or establishing of a Church for himself, and for the governing and preservation of the same; and still he does, and always will, use them so long as the Church remains on earth. 上帝用途部長,在建設有教堂,上帝總是用部長聚會或建立的一所教堂,為自己,並為執政和保存相同;仍在他那樣,始終將使用它們,所以只要教會仍然是地球上的。 Therefore, the first beginning, institution, and office of ministers is a most ancient arrangement of God himself, and not a new one of men.因此,第一次開始,機構和辦公室的部長是一個最古老的安排,上帝本身,而不是一個新的男人。 INSTITUTION AND ORIGIN OF MINISTERS.事業單位和原產部長。 It is true that God can, by his power, without any means join to himself a Church from among men; but he preferred to deal with men by the ministry of men.這是真正的上帝,可借他的權力,沒有任何方式加入,以自己的一所教堂,從男人,但他更傾向於以應付男人,由財政部男人。 Therefore ministers are to be regarded, not as ministers by themselves alone, but as the ministers of God, inasmuch as God effects the salvation of men through them.因此,部長們都被視為有關,而不是為部長本身,而是作為部長的上帝,因為上帝的影響救贖的男子通過他們。

The Ministry Is Not To Be Despised. Hence we warn men to beware lest we attribute what has to do with our conversion and instruction to the secret power of the Holy Spirit in such a way that we make void the ecclesiastical ministry. 教育部不是要受到鄙視 ,所以我們要警告男人小心提防,以免我們的屬性有什麼事我們轉換和指示,秘密力量聖靈這樣一種方式,我們提出無效教會部。 For it is fitting that we always have in mind the words of the apostle: "How are they to believe in him of whom they have not heard? And how are they to hear without a preacher? So faith comes from hearing, and hearing comes by the word of God" (Rom. 10:14, 17).因為這是非常恰當的,我們總是在心裡的話,使徒保羅說: "他們如何相信他的人,他們沒有聽到呢,他們如何聽到沒有一個佈道者嗎?那麼信心從何而來聽證會,聽取說到由上帝的話" (羅馬書10時14分, 17 ) 。 And also what the Lord said in the Gospel: "Truly, truly, I say to you, he who receives any one whom I send receives me; and he who receives me receives him who sent me" (John 13:20).又是什麼主說,在福音中說: "我實實在在地告訴你們,他接受任何一個人,我將得到我和他的人接到我接到他的人送我" (約翰福音13:20 ) 。 Likewise a man of Macedonia, who appeared to Paul in a vision while he was in Asia, secretly admonished him, saying: "Come over to Macedonia and help us" (Acts 16:9).同樣一個人的馬其頓,似乎保羅在一個遠景,而他當時在亞洲,秘密地告誡他,對他說: "來,馬其頓,並幫助我們" (使徒行16:9 ) 。 And in another place the same apostle said: "We are fellow workmen of God; you are God's tillage, God's building" (I Cor. 3:9).並在另一處地方,同時,使徒保羅說: "我們正在同工人的上帝,你是上帝的耕作,神的建築" (林前。 3時09分) 。

Yet, on the other hand, we must beware that we do not attribute too much to ministers and the ministry; remembering here also the words of the Lord in the Gospel: "No one can come to me unless my Father draws him" (John 6:44), and the words of the apostle: "What then is Paul? What is Apollos? Servants through whom you believed, as the Lord assigned to each. I planted, Apollos watered, but only God gives the growth" (I Cor. 3:5 ff.).然而,在另一方面,我們必須小心,我們不屬性太多部長和內政部;記住這裡還的話,上帝在福音說: "沒有人可以來找我,除非我的父親提請他" (約翰。 6時44分) ,並使徒的言語: "這有什麼,然後是保羅是什麼apollos ?公務員通過他們,你認為,作為神分派給每個我種植, apollos澆水,但只有上帝給人的增長" (我肺心病。 3時05分幾段) 。 GOD MOVES THE HEARTS OF MEN.上帝的舉動,男人的心。 Therefore, let us believe that God teaches us by his word, outwardly through his ministers, and inwardly moves the hearts of his elect to faith by the Holy Spirit; and that therefore we ought to render all glory unto God for this whole favor.因此,讓我們相信上帝告訴我們,由他所說的話,表面上是通過他的部長們,以及內心的舉動,心中的他當選信念聖靈;因此,我們應該提供一切榮耀上帝祂為這整個青睞。 But this matter has been dealt with in the first chapter of this Exposition.不過,這件事已經處理了,在第一章中的這一論述。

Who the Ministers Are and of What Sort God Has Given the World. And even from the beginning of the world God has used the most excellent men in the whole world (even if many of them were simple in worldly wisdom or philosophy, but were outstanding in true theology), namely, the patriarchs, with whom he frequently spoke by angels. 那些部長們和什麼樣上帝給了世界上,甚至從一開始的世界上帝已經用最優秀的男人,在整個世界(即使他們中的許多人在簡單的世俗智慧或哲學的,但也是卓越在真正的神學) ,即,長者,與他頻頻發言,由天使。 For the patriarchs were the prophets or teachers of their age whom God for this reason wanted to live for several centuries, in order that they might be, as it were, fathers and lights of the world.為patriarchs都是先知或教師的年齡,其中神基於這個原因,希望生活在幾百年了,為了使他們可以得到,因為它被中,父親和燈光的世界。 They were followed by Moses and the prophets renowned throughout all the world.他們隨後摩西和先知著名整個世界所有。

Christ the Teacher. After these the heavenly Father even sent his only-begotten Son, the most perfect teacher of the world; in whom is hidden the wisdom of God, and which has come to us through the most holy, simple, and most perfect doctrine of all. 基督老師後 ,這些天父甚至派他的獨子,最完美的老師,世界在其中隱藏了上帝的智慧,並已主動與我們接觸,通過最神聖的,簡便和最完美的學說一切。 For he chose disciples for himself whom he made apostles.對於他選擇弟子為自己的人,他所作的使徒。 These went out into the whole world, and everywhere gathered together churches by the preaching of the Gospel, and then throughout all the churches in the world they appointed pastors or teachers according to Christ's command; through their successors he has taught and governed the Church unto this day.這些走出去到全世界,到處聚集一堂教會所宣揚福音,然後在所有的教堂,在世界上,他們獲委任為牧師或教師根據基督的指揮,通過對他們的繼承人,他曾教導和治理教會所不欲這一天。 Therefore, as God gave unto his ancient people the patriarchs, together with Moses and the prophets, so also to his people of the New Testament he sent his only- begotten Son, and, with him, the apostles and teachers of the Church.因此,作為上帝給予了祂古代人的長者,連同摩西和先知,所以也向他的人民的新約聖經,他派了他的獨子,帶著他的使徒和教師的教會。

Ministers of the New Testament. Furthermore, the ministers of the new people are called by various names. 部長們的新約聖經,此外,部長們對新人們被要求通過各種名稱。 For they are called apostles, prophets, evangelists, bishops, elders, pastors, and teachers (I Cor. 12:28; Eph. 4:11).因為他們是所謂的使徒,先知,傳道士,主教,長老,牧師,教師(我肺心病。 12:28 ;以弗所書4時11分) 。 THE APOSTLES.使徒們。 The apostles did not stay in any particular place, but throughout the world gathered together different churches.使徒們沒有留在任何特定地方,但在整個世界糾合在一起,不同的教堂。 When they were once established, there ceased to be apostles, and pastors took their place, each in his church.當他們一旦成立,則不再是使徒,和牧師了自己的位置,每一個在他的教會。 PROPHETS.先知。 In former times the prophets were seers, knowing the future; but they also interpreted the Scriptures.在原倍先知被seers ,明知前途,但他們也解釋經文。 Such men are also found still today.這樣的男子也發現仍有今天。 EVANGELISTS.福音。 The writers of the history of the Gospel were called Evangelists; but they also were heralds of the Gospel of Christ; as Paul also commended Timothy: "Do the work of an evangelist" (II Tim. 4:5).作家對歷史的福音,被稱為福音,但他們也被帶進了福音的基督;正如保羅還讚揚蒂莫西說: "做這項工作的一個傳道者" (二添。 4時05分) 。 BISHOPS.主教。 Bishops are the overseers and watchmen of the Church, who administer the food and needs of the life of the Church.主教都是監督員和看的教會,誰管理,食品和需要,在教會生活中。 PRESBYTERS.長老。 The presbyters are the elders and, as it were, senators and fathers of the Church, governing it with wholesome counsel.長老是長老和,因為它被,參議員和教會的神父,管,它與有益健康的律師。 PASTORS.牧師。 The pastors both keep the Lord's sheepfold, and also provide for its needs.牧人既保持主的羊圈,並提供其需要的。 TEACHERS.教師。 The teachers instruct and teach the true faith and godliness.教師的指導和傳授真正的信仰和虔誠的信徒。 Therefore, the ministers of the churches may now be called bishops, elders, pastors, and teachers.因此,部長們的教會現在可以被稱為主教,長老,牧師,教師。

Papal Orders. Then in subsequent times many more names of ministers in the Church were introduced into the Church of God. 教皇的命令,然後在隨後的時候,許多名字的部長們在教會被引入到神的教會。 For some were appointed patriarchs, others archbishops, others suffragans; also, metropolitans, archdeacons, deacons, subdeacons, acolytes, exorcists, cantors, porters, and I know not what others, as cardinals, provosts, and priors; greater and lesser fathers, greater and lesser orders.對於一些被任命為長者,別人大主教,其他suffragans ;此外,大都市, archdeacons ,執事,耶穌,追隨者, exorcists , cantors ,搬運工的,我知道沒有什麼其他人,作為樞機主教, provosts ,先驗;更大和較輕的父親,大,小訂單。 But we are not troubled about all these about how they once were and are now.但是,我們並沒有困擾,對所有這些對他們如何曾經和現在的情況。 For us the apostolic doctrine concerning ministers is sufficient.我們教廷教義有關部長就足夠了。

Concerning Monks. Since we assuredly know that monks, and the orders or sects of monks, are instituted neither by Christ nor by the apostles, we teach that they are of no use to the Church of God, nay rather, are pernicious. 關於和尚,既然我們穩妥地知道,僧侶,並命令或教派的僧侶,是既不提起基督也不是由使徒,我們教他們是沒有用的,以神的教會,不僅如此,反而是有害的。 For, although in former times they were tolerable (when they were hermits, earning their living with their own hands, and were not a burden to anyone, but like the laity were everywhere obedient to the pastors of the churches), yet now the whole world sees and knows what they are like.為,雖然在以前,他們可以容忍的(當他們隱士,賺取他們的生活用自己的雙手,而不是一種負擔任何人,但是像俗人被到處順從會牧師) ,但現在,整個讓全世界看到並知道他們所想。 They formulate I know not what vows; but they lead a life quite contrary to their vows, so that the best of them deserves to be numbered among those of whom the apostle said: "We hear that some of you are living an irregular life, mere busybodies, not doing any work" etc. (II Thess. 3:11).他們制訂我知道不是什麼誓言,但他們率領一個生活相當違背自己的誓言,讓最好的,他們不愧為編號,其中的人,使徒保羅說: "我們聽到你們當中有些人的生活是一個不規則的生活,僅僅busybodies ,沒有做任何工作"等(二帖3點11分) 。 Therefore, we neither have such in our churches, nor do we teach that they should be in the churches of Christ.因此,我們既沒有看見過這樣的,在我們的教堂,我們也不要教他們應該在教會的基督。

Ministers Are To Be Called and Elected. Furthermore, no man ought to usurp the honor of the ecclesiastical ministry; that is, to seize it for himself by bribery or any deceits, or by his own free choice. 部長是被稱為並選舉產生,此外,任何人都不應該越俎代庖榮耀的教會部,即是抓住這一機會,親自通過賄賂或任何deceits ,或由他自己的自由選擇。 But let the ministers of the Church be called and chosen by lawful and ecclesiastical election; that is to say, let them be carefully chosen by the Church or by those delegated from the Church for that purpose in a proper order without any uproar, dissension and rivalry.但是,讓部長們的教會被稱為並且選擇以合法及教會選舉;這就是說,讓他們慎重選擇由教會或經授權的,由教會為這一目的,在一個適當的命令,沒有任何喧嘩,分歧和競爭。 Not any one may be elected, but capable men distinguished by sufficient consecrated learning, pious eloquence, simple wisdom, lastly, by moderation and an honorable reputation, according to that apostolic rule which is compiled by the apostle in I Tim., ch.沒有任何一個可能當選,但有能力的男子尊敬足夠的consecrated學習,虔誠的口才,簡單的智慧,最後,由中庸和一個體面的聲譽,根據該使徒規則,是由使徒在I添,你的。 3, and Titus, ch. 3 ,和弟兄,你的。 1. 1 。

Ordination. And those who are elected are to be ordained by the elders with public prayer and laying on of hands. 統籌。以及那些獲選要受戒,由長老與公眾祈禱,並就鋪設的手中。 Here we condemn all those who go off of their own accord, being neither chose, sent, nor ordained (Jer., ch. 23).在這裡我們譴責所有那些到過他們自己的協議,既不能選擇,發送,也沒有受戒( jer. ,甲烷23段) 。 We condemn unfit ministers and those not furnished with the necessary gifts of a pastor.我們譴責不適宜部長和那些沒有添置必要的饋贈牧師。

In the meantime we acknowledge that the harmless simplicity of some pastors in the primitive Church sometimes profited the Church more than the many- sided, refined and fastidious, but a little too esoteric learning of others.在此期間,我們承認這個無害的簡單一些牧師在原始教會有時獲利教會較許多片面的,精緻和挑剔,但有點太深奧了,學習別人。 For this reason we do not reject even today the honest, yet by no means ignorant, simplicity of some.出於這個原因,我們不排斥,甚至今天誠實的,但絕不是無知的,簡單一些。

Priesthood of All Believers. To be sure, Christ's apostles call all who believe in Christ "priests," but not on account of an office, but because, all the faithful having been made kings and priests, we are able to offer up spiritual sacrifices to God through Christ (Ex. 19:6; I Peter 2:9; Rev. 1:6). 神職人員的所有信徒可以肯定的是,基督的門徒呼籲所有的人認為,在基督裡的"祭司" ,但並沒有考慮到一個辦公室,而是因為,所有信徒已經取得了國王和祭司,我們能夠提供了精神上的犧牲上帝透過基督(如: 19時06分,我彼得2時09分;牧師1時06分) 。 Therefore, the priesthood and the ministry are very different from one another.因此,神職人員和財政部是彼此不同的。 For the priesthood, as we have just said, is common to all Christians; not so is the ministry.為神職人員,因為我們剛才說的,是共同所有基督徒;並非如此,是財政部。 Nor have we abolished the ministry of the Church because we have repudiated the papal priesthood from the Church of Christ.我們也取消了財政部教會,因為我們也推翻了教皇聖職,由基督的教會。

Priests and Priesthood. Surely in the new covenant of Christ there is no longer any such priesthood as was under the ancient people; which had an external anointing, holy garments, and very many ceremonies which were types of Christ, who abolished them all by his coming and fulfilling them. 牧師和神父。必將在新的盟約基督不再存在任何這類神職人員,因為是根據古代的人,哪一個外部anointing ,聖地服裝等行業,很多儀式,其中類型的基督,他們取消了所有由他的未來,並履行他們。 But he himself remains the only priest forever, and lest we derogate anything from him, we do not impart the name of priest to any minister.但他的心裡仍然是唯一的,永遠的神父,以免減損什麼,從他的,我們不傳授的名字神父向任何部長。 For the Lord himself did not appoint any priests in the Church of the New Testament who, having received authority from the suffragan, may daily offer up the sacrifice, that is, the very flesh and blood of the Lord, for the living and the dead, but ministers who may teach and administer the sacraments.為上帝沒有任命任何神父在教會中的新約聖經的人,收到了權力退出suffragan ,每日可提供了犧牲,那就是非常血肉的主,為活人與死人,但部長們可能教導和管理聖禮。

The Nature of the Ministers of the New Testament. Paul explains simply and briefly what we are to think of the ministers of the New Testament or of the Christian Church, and what we are to attribute to them. 性質部長們的新約聖經。保羅解釋,簡單扼要說明我們正在想,部長們的新約聖經或基督教教堂,而我們所要歸咎於他們。 "This is how one should regard us, as servants of Christ and stewards of the mysteries of God" (I Cor. 4:1). "這是一個如何把我們作為公務員基督和董事的奧秘,以神之名" (我肺心病。 4:1 ) 。 Therefore, the apostle wants us to think of ministers as ministers.因此,使徒要我們相信,部長擔任部長職位。 Now the apostle calls them, [HUPERETAS], rowers, who have their eyes fixed on the coxswain, and so men who do not live for themselves or according to their own will, but for others--namely, their masters, upon whose command they altogether depend.現在,使徒保羅呼籲他們, [ huperetas ] ,賽艇運動員,他們有他們的眼睛在盯著這個舵手,所以男人不活,為自己或根據自己的意願,而是為他人-即,他們的主人後,其指揮他們完全依賴於此。 For in all his duties every minister of the Church is commanded to carry out only what he has received in commandment from his Lord, and not to indulge his own free choice.為在他的所有職務每位部長的教會是指揮者進行唯一什麼,他已接獲在戒律,從他的主,而不是沉溺於自己的自由選擇。 And in this case it is expressly declared who is the Lord, namely, Christ; to whom the ministers are subject in all the affairs of the ministry.在此情況下,它是明確宣布誰是主,即基督;向誰部長們受到所有的事務部。

Ministers as Stewards of the Mysteries of God. Moreover, to the end that he might expound the ministry more fully, the apostle adds that ministers of the Church are administrators and stewards of the mysteries of God. 部長們作為董事的奧秘神,而且,到去年底,他可能在闡述該部更充分,使徒保羅補充說,部長們對教會的管理人員和董事的奧秘神。 Now in many passages, especially in Eph., ch.現在,在許多段落,尤其是在以弗所書,你的。 3, Paul called the mysteries of God the Gospel of Christ. 3 ,保羅所謂的奧秘上帝福音的基督。 And the sacraments of Christ are also called mysteries by the ancient writers.和聖禮基督教會也被稱為神秘的,由古代作家。 Therefore for this purpose are the ministers of the Church called--namely, to preach the Gospel of Christ to the faithful, and to administer the sacraments.因此,基於這個目的,是部長們的教會呼籲-即以傳福音的基督的信徒們,以及管理聖禮。 We read, also, in another place in the Gospel, of "the faithful and wise steward," whom "his master will set over his household, to give them their portion of food at the proper time" (Luke 12:42).我們閱讀,同時,在另一個地方,在福音中的"忠實和聰明管家" ,誰"他的主人將他的家庭,讓他們自己的部分食品在適當的時候" (路加福音12:42 ) 。 Again, elsewhere in the Gospel a man takes a journey in a foreign country and, leaving his house, gives his substance and authority over it to his servants, and to each his work.再次,在其他地方,在福音一男一之旅在國外,並留下他的房子,讓他的物質和權力給他的僕人,並為每一個他的工作。

The Power of Ministers of the Church. Now, therefore, it is fitting that we also say something about the power and duty of the ministers of the Church. 電力部長教會,現在,所以,這是非常恰當的,我們也說一些關於權力和義務的部長們的教會。 Concerning this power some have argued industriously, and to it have subjected everything on earth, even the greatest things, and they have done so contrary to the commandment of the Lord who has prohibited dominion for his disciples and has highly commended humility (Luke 22:24 ff.; Matt. 18:3 f.; 20:25 ff.).關於這項權力,有人主張政府勤政,並有遭受的一切地球上,即使是最偉大的事情,而他們這樣做違反了戒律的主已經明令禁止的Dominion為他的弟子,並高度讚揚謙卑(路加福音22 : 24法郎;馬特。 18:3樓; 20時25分幾段) 。 There is, indeed, another power that is pure and absolute, which is called the power of right.確實存在著另一種力量,是純粹的,絕對的,這就是所謂的權力的權利。 According to this power all things in the whole world are subject to Christ, who is Lord of all, as he himself has testified when he said: "All authority in heaven and on earth has been given to me" (Matt. 28:18), and again, "I am the first and the last, and behold I am alive for evermore, and I have the keys of Hades and Death" (Rev. 1:18); also, "He has the key of David, which opens and no one shall shut, who shuts and no one opens" (Rev. 3:7).根據這項權力,一切事物在整個世界都受到基督,他們是所有的人的主,他本人曾作證時,他說: "所有的權力,天上和地上已經給我的" 。 ( 28:18 ) ,並再次表示"我是第一次和最後一次,你看我還活著,為永中,我有鑰匙的地獄與死亡" (啟示錄1:18 ) ;此外,他說: "關鍵的國寶,這將打開,任何人都不得關閉,關閉,任何人都開放" (啟示錄3:7 ) 。

The Lord Reserves True Power for Himself. This power the Lord reserves to himself, and does not transfer it to any other, so that he might stand idly by as a spectator while his ministers work. 主儲備,真正的權力為自己的權力,這主儲備,以自己的,不會因為傳遞給其它任何,所以,他可能袖手旁觀作為一個旁觀者,而他的部長們的工作。 For Isaiah says, "I will place on his shoulder the key of the house of David" (Isa. 22:22), and again, "The government will be upon his shoulders" (Isa. 9:6).為以賽亞書說, "我將把他的肩膀關鍵的眾院國寶" (以賽亞書22時22分) ,並再次表示"政府將根據他的肩膀上" (以賽亞9時06分) 。 For he does not lay the government on other men's shoulders, but still keeps and uses his own power, governing all things.因為他沒有規定政府在其他男人的肩膀上,但仍繼續保持,並利用自己的權力,規管所有的事。

The Power of the Office and of the Minister. Then there is another power of an office or of ministry limited by him who has full and absolute power. 權力的辦公室和各部長,然後有另一種權力的一個辦公室或財政部有限公司由他的人有完全的,絕對的權力。 And this is more like a service than a dominion.這更象是一個服務超過了Dominion 。 THE KEYS.鑰匙。 For a lord gives up his power to the steward in his house, and for that cause gives him the keys, that he may admit into or exclude from the house those whom his lord will have admitted or excluded.一個主要放棄他的權力,有關的董事,在他的房子,並為這一事業賦予他的鑰匙,他可能會承認,納入或排除從房子的人對他的主都承認或排除在外。 In virtue of this power the minister, because of his office, does that which the Lord has commanded him to do; and the Lord confirms what he does, and wills that what his servant has done will be so regarded and acknowledged, as if he himself had done it.在憑藉這種權力,部長,因為他的辦公室,這是否表示,其中主已命令他做;主證實他是否與遺囑說,他的僕人做,將被視作並承認,因為如果他本人曾這樣做過。 Undoubtedly, it is to this that these evangelical sentences refer: "I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven" (Matt. 16:19).毫無疑問,是這個,這些福音句話是指: "我給你鑰匙的天國,並不管你束縛在地球上應有義務在天上,無論你鬆散,在地球上應鬆動天國" (馬特。 16時19分) 。 Again, "If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained" (John 20:23).再次, "如果你原諒的罪過任何,他們是情有可原;如果你保留的罪孽任何,他們保留了" (約翰福音20時23分) 。 But if the minister does not carry out everything as the Lord has commanded him, but transgresses the bounds of faith, then the Lord certainly makes void what he has done.但是,如果部長不進行一切作為神已命令他,而且違反的界限,真誠地,然後主,當然無效,他的所作所為。 Wherefore the ecclesiastical power of the ministers of the Church is that function whereby they indeed govern the Church of God, but yet so do all things in the Church as the Lord has prescribed in his Word.人哪,教會權力的部長們的教會是這一職能,讓他們確實治神的教會,但尚未這樣做的所有事情,在教會裡,因為耶和華明在他的一句話。 When those things are done, the faithful esteem them as done by the Lord himself.當這些東西都做的,忠實推崇他們為做了上帝。 But mention has already been made of the keys above.但提到已經作出的鑰匙以上。

The Power of Ministers Is One and the Same, and Equal. Now the one and an equal power or function is given to all ministers in the Church. 電力部長是一個和相同的,而平等的,現在一個平等的權力或職能,是給所有部長們在教會裡。 Certainly, in the beginning, the bishops or presbyters governed the Church in common; no man lifted up himself above another, none usurped greater power or authority over his fellow-bishops.當然,在一開始,主教或長老治教會共同的,沒有人解除了自己的另一個以上,無篡奪更大的權力或權威超過他的同胞-主教。 For remembering the words of the Lord: "Let the leader among you become as one who serves" (Luke 22:26), they kept themselves in humility, and by mutual services they helped one another in the governing and preserving of the Church.懷念的話耶和華說: "讓領導之間,你變成一個人服務" (路加福音22時26分) ,但它們保持自己的謙卑和互相服務,幫助他們互相在執政和維護的教會。

Order To Be Preserved. Nevertheless, for the sake of preserving order some one of the ministers called the assembly together, proposed matters to be laid before it, gathered the opinions of the others, in short, to the best of man's ability took precaution lest any confusion should arise. 為了保存下來。不過,為了維護秩序有些之一,部長們要求大會一起,建議事項提交立法會省覽,收集到的意見,其他人,在短期內,以最好的人的能力,採取了預防,以免任何混淆應該出現。 Thus did St. Peter, as we read in The Acts of the Apostles, who nevertheless was not on that account preferred to the others, nor endowed with greater authority than the rest.因此聖彼得大教堂,因為我們在閱讀行為的使徒們,他們不過是不能因此就交代推薦給別人,也賦予了更大的權力比休息。 Rightly then does Cyprian the Martyr say, in his De Simplicitate Clericorum: "The other apostles were assuredly what Peter was, endowed with a like fellowship of honor and power; but {his} primacy proceeds from unity in order that the Church may be shown to be one."說得那麼塞浦路斯烈士說,在他的德simplicitate clericorum : "其他使徒保羅穩妥什麼彼得,具有像金的榮譽和權力,但他( )至高無上的收益,從團結的,以使該教會可能會表現出必須有一個" 。

When and How One Was Placed Before the Others. St. 何時及如何放置才到其他聖 Jerome also in his commentary upon The Epistle of Paul to Titus, says something not unlike this: "Before attachment to persons in religion was begun at the instigation of the devil, the churches were governed by the common consultation of the elders; but after every one thought that those whom he had baptized were his own, and not Christ's, it was decreed that one of the elders should be chosen, and set over the rest, upon whom should fall the care of the whole Church, and all schismatic seeds should be removed."杰羅姆又在他的評論後,墳墓的保羅,以提,說些不跟這個說: "以前實習的人在宗教開始在其唆使的魔鬼,教堂,由共同協商的長輩,但以後每一想到那些他曾受洗者包括他自己,而不是基督的,這是命令,其中一個長老應選擇,並著手在休息時,誰應屬於照顧整個教會,以及所有schismatic種子應拆除" 。 Yet St. Jerome does not recommend this decree as divine; for he immediately adds: "As the elders knew from the custom of the Church that they were subject to him who was set over them, so the bishops knew that they were above the elders, more from custom than from the truth of an arrangement by the Lord, and that they ought to rule the Church in common with them."然而聖杰羅姆並不推薦這種法令,作為神聖的,因為他隨即補充說: "作為長輩知道,從習俗教會使他們承受著他的人,是集起來,所以主教們知道他們上述長老更從習俗較不符合事實的安排,由主,並認為他們應該統治教會共同與他們" 。 Thus far St. Jerome.因此,到目前為止,聖杰羅姆。 Hence no one can rightly forbid a return to the ancient constitution of the Church of God, and to have recourse to it before human custom.因此,沒有人可以正確地禁止回到古代憲法的神的教會,並求助於它以前人的風俗。

The Duties of Ministers. The duties of ministers are various; yet for the most part they are restricted to two, in which all the rest are comprehended: to the teaching of the Gospel of Christ, and to the proper administration of the sacraments. 職務部長。職務的部長是不同,但在大多數情況則限制為兩個,其中所有,其餘的是理解:向教學福音的基督,並妥善管理聖禮。 For it is the duty of the ministers to gather together an assembly for worship in which to expound God's Word and to apply the whole doctrine to the care and use of the Church, so that what is taught may benefit the hearers and edify the faithful.它是義不容辭的部長們會聚一堂集會作禮拜中,闡述上帝的話語,並申請了整個學說,以關懷和利用教會,使上什麼內容,可造福hearers和陶冶信徒。 It falls to ministers, I say, to teach the ignorant, and to exhort; and to urge the idlers and lingerers to make progress in the way of the Lord.它屬於部長,我說,教導愚昧,為了告誡,並督促閒散人員lingerers取得進展,在方式上主。 Moreover, they are to comfort and to strengthen the fainthearted, and to arm them against the manifold temptations of Satan; to rebuke offenders; to recall the erring into the way; to raise the fallen; to convince the gainsayers to drive the wolf away from the sheepfold of the Lord; to rebuke wickedness and wicked men wisely and severely; not to wink at nor to pass over great wickedness.此外,他們是來安慰,並加強fainthearted ,武裝鬥爭,多方面的誘惑撒旦;訓斥罪犯;罷免出問題的進入方式;提高塌;說服gainsayers駕駛狼遠離羊圈的主;訓斥邪惡和邪惡的男人精明,而且嚴重;不要縱容,也沒有通過過大邪惡。 And, besides, they are to administer the sacraments, and to commend the right use of them, and to prepare all men by wholesome doctrine to receive them; to preserve the faithful in a holy unity; and to check schisms; to catechize the unlearned, to commend the needs of the poor to the Church, to visit, instruct, and keep in the way of life the sick and those afflicted with various temptations. ,此外,他們都是以管理聖禮,並讚揚正確運用這些權力,並作好準備,所有官兵有益健康學說接收他們;保存信徒在神聖的團結;並且檢查分裂; catechize該unlearned ,以表彰窮人的需要送到教堂,參觀,指導,並保持在這樣的生活病人和那些患有各種誘惑。 In addition, they are to attend to public prayers or supplications in times of need, together with common fasting, that is, a holy abstinence; and as diligently as possible to see to everything that pertains to the tranquility, peace and welfare of the churches.此外,他們參加公共祈禱或supplications在需要的時候,再加上共同禁食,即是一個神聖的禁慾,並且隨著勤政盡可能地看到,一切涉及到安寧,和平和福利的教會。

But in order that the minister may perform all these things better and more easily, it is especially required of him that he fear God, be constant in prayer, attend to spiritual reading, and in all things and at all times be watchful, and by a purity of life to let his light to shine before all men.但為了使部長可以履行所有這些事情做得更好更容易,它特別要求他,讓他害怕神阿,不斷禱告,參加以靈性上的閱讀,並在一切事上,並在任何時候都必須注意安全,並通過純度的生活,讓他光普照地擺在了所有男人。

Discipline. And since discipline is an absolute necessity in the Church and excommunication was once used in the time of the early fathers, and there were ecclesiastical judgments among the people of God, wherein this discipline was exercised by wise and godly men, it also falls to ministers to regulate this discipline for edification, according to the circumstances of the time, public state, and necessity. 紀律和自紀律,是絕對必要的,在教會和禁教曾經用在時間的早期父親,並有教會判斷,在天主的子民中,在那裡,這是紀律所行使的智慧和神聖的男子,它也屬於各國部長將規範這一學科的教化,根據情況的時候,公共狀態,和必要性。 At all times and in all places the rule is to be observed that everything is to be done for edification, decently and honorably, without oppression and strife.在任何時候和任何地方的規則是必須遵守,一切應做的啟迪,體面和光彩,沒有壓迫和紛爭。 For the apostle testifies that authority in the Church was given to him by the Lord for building up and not for destroying (II Cor. 10:8).為使徒證明管理局在教會給他的主,為建設而不是為摧毀(二肺心病。 10時08分) 。 And the Lord himself forbade the weeds to be plucked up in the Lord's field, because there would be danger lest the wheat also be plucked up with it (Matt. 13:29 f.).和上帝禁止雜草被救起了一名在上主的領域,因為會有危險,以免小麥也被摘了它。 ( 13時29樓) 。

Even Evil Ministers Are To Be Heard. Moreover, we strongly detest the error of the Donatists who esteem the doctrine and administration of the sacraments to be either effectual or not effectual, according to the good or evil life of the ministers. 甚至邪惡的部長是被聽到,而且,我們強烈憎惡誤差的donatists人推崇中庸和管理聖禮予以顯效或不顯效,根據我的善或惡的生活部長。 For we know that the voice of Christ is to be heard, though it be out of the mouths of evil ministers; because the Lord himself said: "Practice and observe whatever they tell you, but not what they do" (Matt. 23:3).因為我們知道基督的聲音,是被聽到,雖然被排除在嘴巴的邪惡部長;因為上帝說: "實踐與觀察,無論他們告訴你,而不是他們做什麼" 。 ( 23 : 3 ) 。 We know that the sacraments are sanctified by the institution and the word of Christ, and that they are effectual to the godly, although they be administered by unworthy ministers.我們知道聖禮是聖潔所院校和字基督的人,都是行之有效的以神聖,他們雖然事宜由卑微的部長。 Concerning this matter, Augustine, the blessed servant of God, many times argued from the Scriptures against the Donatists.關於這件事,奧古斯丁,有福的公僕上帝,多次辯稱,從經文對donatists 。

Synods. Nevertheless, there ought to be proper discipline among ministers. 主教會議,不過,有應予以適當的紀律部長。 In synods the doctrine and life of ministers is to be carefully examined.在主教會議的教義和生活部長,是需要審慎研究。 Offenders who can be cured are to be rebuked by the elders and restored to the right way, and if they are incurable, they are to be deposed, and like wolves driven away from the flock of the Lord by the true shepherds.違例者可被治愈,是要譴責的,由長老和恢復,以正確的方式,如果他們是無藥可救的,他們是被廢黜,並像狼趕走了,從羊群的主所真正的牧羊人。 For, if they be false teachers, they are not to be tolerated at all.原因是,如果他們是虛假的教師,他們是不會被容忍都沒有。 Neither do we disapprove of ecumenical councils, if they are convened according to the example of the apostles, for the welfare of the Church and not for its destruction.我們也不贊成合一議會,如果他們將召開會議,根據舉例提到使徒,為社會福利的教會而不是摧毀它。

The Worker Is Worthy of His Reward. All faithful ministers, as good workmen, are also worthy of their reward, and do not sin when they receive a stipend, and all things that be necessary for themselves and their family. 工人,是值得他的獎勵,所有的忠實部長,好工人,也無愧于他們的報酬,也不要單時,他們獲得的津貼,以及所有的東西,有必要為他們自己和他們的家庭。 For the apostle shows in I Cor., ch.為使徒表明,在林前,你的。 9, and in I Tim., ch. 9 ,並在I添,你的。 5, and elsewhere that these things may rightly be given by the Church and received by ministers. 5 ,和其他地方的這些東西可以正確地獲得由教會和收到的部長。 The Anabaptists, who condemn and defame ministers who live from their ministry are also refuted by the apostolic teaching.該anabaptists ,他們譴責和詆毀部長們住從其部也駁斥了使徒的教誨。

Chapter 19 - Of the Sacraments of the Church of Christ第19章-聖禮的基督的教會

The Sacraments [Are] Added to the Word and What They Are. From the beginning, God added to the preaching of his Word in his Church sacraments or sacramental signs. 聖禮[是]添加到一個字,他們是從一開始,上帝說:給鼓吹他的字,他的教會聖禮或聖事的跡象。 For thus does all Holy Scripture clearly testify.因此,對於這一切神聖的經文清楚地證明。 Sacraments are mystical symbols, or holy rites, or sacred actions, instituted by God himself, consisting of his Word, of signs and of things signified, whereby in the Church he keeps in mind and from time to time recalls the great benefits he has shown to men; whereby also he seals his promises, and outwardly represents, and, as it were, offers unto our sight those things which inwardly he performs for us, and so strengthens and increases our faith through the working of God's Spirit in our hearts.聖禮是神秘的象徵,是神聖的儀式,或神聖的行動,是由上帝,由他的字,標誌及事物的顯著增加,而在教會裡他一直銘記並會不時作出修訂回顧了極大的好處,他已經表現出男性;據此還他的封條,他的諾言,外表代表,並為它提供了祂我們視線的那些東西,內心他的表現對我們來說,所以加強了,增加了我們的信心,通過該項目的工作上帝的精神留在我們心中。 Lastly, he thereby distinguishes us from all other people and religions, and consecrates and binds us wholly to himself, and signifies what he requires of us.最後,他從而區別於我們從一切其他人,不同宗教和不同consecrates約束,我們完全是自己,意味著什麼,他需要我們。

Some Are Sacraments of the Old, Others of the New, Testaments. Some sacraments are of the old, others of the new, people. 有些是聖禮的舊的,其他的新的,證明了,有的聖禮都是舊,但其他的新人們。 The sacraments of the ancient people were circumcision, and the Paschal Lamb, which was offered up; for that reason it is referred to the sacrifices which were practiced from the beginning of the world.聖禮的古代人割禮,並逾越的羔羊,這是提供了起來;出於這個原因,它是指以犧牲其中實行從一開始就對世界的看法。

The Number of Sacraments of the New People. The sacraments of the new people are Baptism and the Lord's Supper. 有多少聖禮的新的人。聖禮的新人們洗禮和主的晚餐。 There are some who count seven sacraments of the new people.有一些人指望七個聖禮的新的人。 Of these we acknowledge that repentance, the ordination of ministers (not indeed the papal but apostolic ordination), and matrimony are profitable ordinances of God, but not sacraments.這些我們承認,悔過書,統籌部長(不確實教皇,但使徒統籌) ,以及婚姻關係,是有利可圖的條例上帝,但不是聖禮。 Confirmation and extreme unction are human inventions which the Church can dispense with without any loss, and indeed, we do not have them in our churches.確認和極端unction是人的發明,其中教會可以免除無任何損失,而事實上,我們並沒有在我們的教堂。 For they contain some things of which we can by no means approve.因為它們含有一些東西,而我們絕對不能同意。 Above all we detest all the trafficking in which the Papists engage in dispensing the sacraments.首先,我們憎恨所有販賣,其中papists從事配藥聖禮。

The Author of the Sacraments. The author of all sacraments is not any man, but God alone. 作者聖禮作者所有聖禮,是不是任何人,但只有上帝。 Men cannot institute sacraments.男子不能學會聖禮。 For they pertain to the worship of God, and it is not for man to appoint and prescribe a worship of God, but to accept and preserve the one he has received from God.因為它們涉及到了崇拜的神,而不是人類以委任,並塑造一個崇拜上帝,但我們接受和保存一,他已接獲來自上帝。 Besides, the symbols have God's promises annexed to them, which require faith.此外,象徵上帝的承諾附在他們,這需要信仰。 Now faith rests only upon the Word of God; and the Word of God is like papers or letters, and the sacraments are like seals which only God appends to the letters.現在的信念在於,只有當上帝的話和上帝的話是一樣的文件或函件,並聖禮就像海豹只有上帝appends以英文字母。

Christ Still Works in Sacraments. And as God is the author of the sacraments, so he continually works in the Church in which they are rightly carried out; so that the faithful, when they receive them from the ministers, know that God works in his own ordinance, and therefore they receive them as from the hand of God; and the minister's faults (even if they be very great) cannot affect them, since they acknowledge the integrity of the sacraments to depend upon the institution of the Lord. 基督仍然工程聖禮,並作為神的是作者的聖禮,所以他不斷地工程,在教會中,他們正確地進行;使信徒們,當他們接到從部長,知道神作品在他的自己的條例,因此,他們接到來自上帝的手,以及部長的故障(即使它們是非常偉大的) ,不能影響他們,因為他們也承認,完整性聖禮要取決於該機構的主。

The Author and the Ministers of the Sacraments To Be Distinguished. Hence in the administration of the sacraments they also clearly distinguish between the Lord himself and the ministers of the Lord, confessing that the substance of the sacraments is given them by the Lord, and the outward signs by the ministers of the Lord. 作者和部長們的聖禮加以區別,因此在管理聖禮,但也明確區分了上帝和部長會議主供認該物質的聖禮,是由於他們所主,並外在跡象,由部長主。

The Substance or Chief Thing in the Sacraments. But the principle thing which God promises in all sacraments and to which all the godly in all ages direct their attention (some call it the substance and matter of the sacraments) is Christ the Savior--that only sacrifice, and the Lamb of God slain from the foundation of the world; that rock, also, from which all our fathers drank, by whom all the elect are circumcised without hands through the Holy Spirit, and are washed from all their sins, and are nourished with the very body and blood of Christ unto eternal life. 物質或行政的事,聖禮,但原則上的事,而上帝應許在所有聖禮,並以全部的神聖在不分年齡人人共享的直接他們的注意力(有人稱之為物質和物質的聖禮) ,是基督救世主-只會犧牲,以及上帝的羔羊,被殺害,從立黨之本,世界;岩石,同時,從其中我們所有的父親喝了,誰所有當選過包皮沒有舉手通過聖靈的,是衝離其所有的罪孽,並滋養與極體及血液基督祂永恆的生命。

The Similarity and Difference in the Sacraments of Old and New Peoples. Now, in respect of that which is the principal thing and the matter itself in the sacraments, the sacraments of both peoples are equal. 相似性和差異性,在聖禮的舊的和新的人民,現在就認為這是主要的事情,事件本身在聖禮,聖禮兩國人民都是平等的。 For Christ, the only Mediator and Savior of the faithful, is the chief thing and very substance of the sacraments in both; for the one God is the author of them both.為基督,唯一的調停者和救世主的忠誠,是行政和十分的實質聖禮,在兩為一神,是作者他們兩位。 They were given to both peoples as signs and seals of the grace and promises of God, which should call to mind and renew the memory of God's great benefits, and should distinguish the faithful from all the religions in the world; lastly, which should be received spiritually by faith, and should bind the receivers to the Church, and admonish them of their duty.他們分別給雙方人民作為標誌和海豹的恩典和許諾的上帝,而應該呼籲,更新記憶上帝的巨大好處,並應分清信徒從所有宗教在世界上最後,應收到了精神上的信仰,並應約束接收器送到教堂,並告誡他們,他們的職責。 In these and similar respects, I say, the sacraments of both people are not dissimilar, although in the outward signs they are different.在這些和其他類似的方面來看,我說,聖禮的兩個人都沒有什麼不同,雖然大家都在向外的跡象,它們是不同的。 And, indeed, with respect to the signs we make a great difference. ,而事實上,恕我直言,以路牌,我們作出極大差異。 For ours are more firm and lasting, inasmuch as they will never be changed to the end of the world.對於我們處於更加穩固和持久的,因為他們永遠不會改變,到去年底,對世界的看法。 Moreover, ours testify that both the substance and the promise have been fulfilled or perfected in Christ; the former signified what was to be fulfilled.此外,我們作證說,無論是物質和承諾都已經實現或完善,在基督裡;前者象徵著什麼,是必須履行的。 Ours are also more simple and less laborious, less sumptuous and involved with ceremonies.我們也更簡單,少費力,少豐盛和參與儀式。 Moreover, they belong to a more numerous people, one that is dispersed throughout the whole earth.此外,它們都屬於一個更外來人口眾多,其中一個就是分散到整個地球。 And since they are more excellent, and by the Holy Spirit kindle greater faith, a greater abundance of the Spirit also ensues.而且由於他們比別人更出色的,由聖靈點燃了更大的信念,更豐富的精神,也ensues 。

Our Sacraments Succeed the Old Which Are Abrogated. But now since Christ the true Messiah is exhibited unto us, and the abundance of grace is poured forth upon the people of The New Testament, the sacraments of the old people are surely abrogated and have ceased; and in their stead the symbols of the New Testament are placed--Baptism in the place of circumcision, the Lord's Supper in place of the Paschal Lamb and sacrifices. 我們的聖禮接替舊其中廢止,但現在既然基督真實的彌賽亞是展示講給我們和豐富的恩典是澆出來後,人的新約聖經,聖禮的老人們肯定廢止,並已停止; ,並在其而起的象徵新約聖經放在-洗禮,在地方的割禮,主的晚餐到位的逾越節羔羊和犧牲。

In What the Sacraments Consist. And as formerly the sacraments consisted of the word, the sign, and the thing signified; so even now they are composed, as it were, of the same parts. 在什麼聖禮構成,並作為原聖禮構成的字,標誌,這件事標誌著,因此,即使是現在,他們組成的,因為它被,同時部分。 For the Word of God makes them sacraments, which before they were not.對於上帝的話,使它們聖禮,這之前他們則沒有。 THE CONSECRATION OF THE SACRAMENTS.該consecration的聖禮。 For they are consecrated by the Word, and shown to be sanctified by him who instituted them.因為他們是consecrated由詞,並顯示出是聖潔由他的人提起他們。 To sanctify or consecrate anything to God is to dedicate it to holy uses; that is, to take it from the common and ordinary use, and to appoint it to a holy use.以聖化或consecrate什麼神,是奉獻給神聖的用途,即是採取從常見和普通的使用,並任命到一個神聖的使用。 For the signs in the sacraments are drawn from common use, things external and visible.為標誌,在聖禮,都是來自共同使用,事物的外在和可見。 For in baptism the sign is the element of water, and that visible washing which is done by the minister; but the thing signified is regeneration and the cleansing from sins.在洗禮標誌,是水之元素,並可視洗衣機是由部長職務,而且這件事也標誌著是再生與清潔,從罪孽。 Likewise, in the Lord's Supper, the outward sign is bread and wine, taken from things commonly used for meat and drink; but the thing signified is the body of Christ which was given, and his blood which was shed for us, or the communion of the body and blood of the Lord.同樣,在主的晚餐,外向苗頭,那就是麵包和酒,從事物普遍用於肉類及飲料;但是這件事標誌著是基督的身體,這是由於,他的血液被棚對我們來說,還是共融的身體和血的主。 Wherefore, the water, bread, and wine, according to their nature and apart from the divine institution and sacred use, are only that which they are called and we experience.人哪,水,麵包和酒,根據其性質,宗旨和黨除了最神聖的機構和神聖的使用,只是說,他們是所謂的和我們的經驗。 But when the Word of God is added to them, together with invocation of the divine name, and the renewing of their first institution and sanctification, then these signs are consecrated, and shown to be sanctified by Christ.但是,當上帝的話,是補充,對他們來說,連同援引神聖的名字,並更新他們的第一個機構,並成聖,那麼,這些跡象consecrated ,並顯示出是聖潔基督。 For Christ's first institution and consecration of the sacraments remains always effectual in the Church of God, so that those who do not celebrate the sacraments in any other way than the Lord himself instituted from the beginning still today enjoy that first and all-surpassing consecration.因為基督的第一個機構,並consecration的聖禮仍始終顯效,在神的教會,使那些不慶祝聖禮,以任何其他方式比上帝提起從一開始直到今天,一如我們常說的第一和所有超越consecration 。 And hence in the celebration of the sacraments the very words of Christ are repeated.因此,在慶祝聖禮非常基督的話重複了。

Signs Take Name of Things Signified. And as we learn out of the Word of God that these signs were instituted for another purpose than the usual use, therefore we teach that they now, in their holy use, take upon them the names of things signified, and are no longer called mere water, bread or wine, but also regeneration or the washing of water, and the body and blood of the Lord or symbols and sacraments of the Lord's body and blood. 跡象採取的名稱,標誌的東西,並為我們學習出於上帝的話指出,這些跡象均設置為另一個目的是比一般的使用,因此,我們教他們,現在,在他們的聖地使用,以使他們的名字的東西,也標誌著,不再是所謂的純粹水,麵包或葡萄酒,而且再生或清洗水,身體和血主或符號和聖禮的主的身體和血。 Not that the symbols are changed into the things signified, or cease to be what they are in their own nature.不就是符號變換成東西,標誌,或不再是什麼,他們都是在自己的性質。 For otherwise they would not be sacraments.否則,他們不會聖禮。 If they were only the thing signified, they would not be signs.如果他們只是這件事,標誌,他們就不會被跡象。

The Sacramental Union. Therefore the signs acquire the names of things because they are mystical signs of sacred things, and because the signs and the things signified are sacramentally joined together; joined together, I say, or united by a mystical signification, and by the purpose or will of him who instituted the sacraments. 聖事聯盟,因此有跡象收購的名字的東西,因為他們是神秘的跡象,神聖的東西,是因為交通標誌和東西標誌著都是sacramentally一起;一起,我說,還是團結在一個神秘的意義,以及由目的,或將他的人提起的聖禮。 For the water, bread, and wine are not common, but holy signs.對於水,麵包和酒並不常見,但神聖的標誌。 And he that instituted water in baptism did not institute it with the will and intention that the faithful should only be sprinkled by the water of baptism; and he who commanded the bread to be eaten and the wine to be drunk in the supper did not want the faithful to receive only bread and wine without any mystery as they eat bread in their homes; but that they should spiritually partake of the things signified, and by faith be truly cleansed from their sins, and partake of Christ.他說,實行水的洗禮,沒有學會與它的意志和意向,就是忠實應該只撒上由水的洗禮,以及他的人,指揮若麵包吃的和酒,以喝醉了,在晚飯不想信徒們只能得到麵包和酒,沒有任何神秘的,因為他們所吃的麵包,在自己的家園,但他們應該參加精神上的東西,標誌,並通過信仰才能真正的清潔程度,從他們的罪孽,並參與基督的復活。

The Sects. And, therefore, we do not at all approve of those who attribute the sanctification of the sacraments to I know not what properties and formula or to the power of words pronounced by one who is consecrated and who has the intention of consecrating, and to other accidental things which neither Christ or the apostles delivered to us by word or example. 該教派等 ,因此,我們並沒有在所有批准的那些歸咎於成聖的聖禮,以我所知,並沒有什麼性能及配方或權力的話遽誰是consecrated誰的意圖consecrating ,和其他偶然的事情,既不是基督或使徒交付給我們的單詞或例子。 Neither do we approve of the doctrine of those who speak of the sacraments just as common signs, not sanctified and effectual.我們也沒有批准該學說的那些發言的聖禮,正如普通的症狀,而不是神聖而有效的。 Nor do we approve of those who despise the visible aspect of the sacraments because of the invisible, and so believe the signs to be superfluous because they think they already enjoy the thing themselves, as the Messalians are said to have held.我們也不贊同那些鄙視有形方面的聖禮,因為無形,因此,相信該標誌是多餘的,因為他們覺得他們已經享受自己的事,正如messalians據說都舉行。

The Thing Signified Is Neither Included in or Bound to the Sacraments. We do not approve of the doctrine of those who teach that grace and the things signified are so bound to and included in the signs that whoever participate outwardly in the signs, no matter what sort of persons they be, also inwardly participate in the grace and things signified. 這件事標誌著既不是包括在或必將聖禮,我們不同意的學說那些教導恩典和東西標誌著那麼必然,並列入跡象,就是無論誰參與,外表在標誌,不管遇到什麼樣這類人,他們時,內心也參加了恩典和事物,標誌著。

However, as we do not estimate the value of the sacraments by the worthiness or unworthiness of the ministers, so we do not estimate it by the condition of those who receive them.然而,由於我們沒有估計價值聖禮由老有所為或不配的部長們,因此我們不預期它的條件的那些接收他們。 For we know that the value of the sacraments depends upon faith and upon the truthfulness and pure goodness of God.我們知道在這個價值聖禮取決於信仰後,真與純善良的上帝。 For as the Word of God remains the true Word of God, in which, when it is preached, not only bare words are repeated, but at the same time the things signified or announced in words are offered by God, even if the ungodly and unbelievers hear and understand the words yet do not enjoy the things signified, because they do not receive them by true faith; so the sacraments, which by the Word consist of signs and the things signified, remain true and inviolate sacraments, signifying not only sacred things, but, by God offering, the things signified, even if unbelievers do not receive the things offered.因為上帝的話仍然是真正的上帝的話,在其中,當他是鼓吹過,不僅暴露了話重複了,但在同一時間內的事情,標誌或宣布在口頭上是由上帝,即使ungodly和不信聽和理解的話,但不喜歡的東西,標誌,因為他們沒有得到他們真正的信仰,所以聖禮,由字組成的標誌和象徵著東西,仍然是真實而不可侵犯聖禮,以表揚他們不僅神聖事情的,但上帝開辦,標誌著東西,即使不信,也沒有獲得的東西提供。 This is not the fault of God who gives and offers them, but the fault of men who receive them without faith and illegitimately; but whose unbelief does not invalidate the faithfulness of God (Rom. 3:3 f.)這是沒有錯的上帝是誰給的,並為他們提供了,但故障的男子,他們接收他們沒有信仰,以及贓款,但其不信者不作廢忠實的上帝(羅馬書3點03樓)

The Purpose for Which Sacraments Were Instituted. Since the purpose for which sacraments were instituted was also explained in passing when right at the beginning of our exposition it was shown what sacraments are, there is no need to be tedious by repeating what once has been said. 目的為何聖禮被提起,既然目的是為聖禮被提起他還解釋,在結業時,就在我們開始論述,它表明什麼聖禮,因此沒有必要將繁瑣重複一次,有人說, 。 Logically, therefore, we now speak severally of the sacraments of the new people.在邏輯上,因此,我們現在可就分開的聖禮的新的人。

Chapter 20 - Of Holy Baptism第20章-神聖的洗禮

The Institution of Baptism. Baptism was instituted and consecrated by God. 該機構的洗禮。洗禮,是建立並consecrated都是神安排的。 First John baptized, who dipped Christ in the water in Jordan.首先約翰洗禮,他們基督浸在水中,在約旦。 From him it came to the apostles, who also baptized with water.由他來向使徒,誰也受洗水。 The Lord expressly commanded them to preach the Gospel and to baptize "in the name of the Father and of the Son and of the Holy Spirit" (Matt. 28:19).主明確,指揮若他們傳福音,並baptize "在父親的姓名和子和聖靈" 。 ( 28:19 ) 。 And in The Acts, Peter said to the Jews who inquired what they ought to do: "Be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit" (Acts 2:37 f.).並在行為,彼得說:向猶太人,他們詢問了他們應該做的: "受洗,每個人都在你的名字耶穌基督為寬恕你的罪惡;你會得到聖靈的恩賜" (行為2點37樓) 。 Hence by some baptism is called a sign of initiation for God's people, since by it the elect of God are consecrated to God.因此,一些洗禮,是所謂的跡象開始為上帝的人,因為是由它選出的上帝是consecrated上帝。

One Baptism. There is but one baptism in the Church of God; and it is sufficient to be once baptized or consecrated unto God. 一洗禮。只能有一個洗禮,在神的教會,以及它足以得到一次洗禮或consecrated祂神。 For baptism once received continues for all of life, and is a perpetual sealing of our adoption.為洗禮,一旦收到繼續為所有的生命,是一個永恆的密封我們採用。

What it Means To Be Baptized. Now to be baptized in the name of Christ is to be enrolled, entered, and received into the covenant and family, and so into the inheritance of the sons of God; yes, and in this life to be called after the name of God; that is to say, to be called a son of God; to be cleansed also from the filthiness of sins, and to be granted the manifold grace of God, in order to lead a new and innocent life. 這意味著什麼被洗禮,現在以名受洗,叫基督的是要參加,進入,並獲得進入盟約和家庭等,成為繼承了神的兒子;不錯,並在此生活,以得到所謂後,以上帝的名義,這是說,被稱為上帝的兒子;予以清洗,也從臟的罪孽,並給予多方面的,真主保佑,以領導一個新的和無辜的生命。 Baptism, therefore, calls to mind and renews the great favor God has shown to the race of mortal men.洗禮,因此,呼籲銘記並再次偉大討好上帝顯示出比賽的凡人男子。 For we are all born in the pollution of sin and are the children of wrath.因為我們都是出生在污染的罪過,是兒童的怒火。 But God, who is rich in mercy, freely cleanses us from our sins by the blood of his Son, and in him adopts us to be his sons, and by a holy covenant joins us to himself, and enriches us with various gifts, that we might live a new life.但上帝,他們有豐富的憐憫,自由清潔,我們從我們的罪過,由血液輸送的,他的兒子和他所採取的,我們是他的兒子,由一個神聖的盟約加入我們,對自己,豐富了我們的各種禮物,那我們可能活過新的生活。 All these things are assured by baptism.所有這些東西是放心的洗禮。 For inwardly we are regenerated, purified, and renewed by God through the Holy Spirit; and outwardly we receive the assurance of the greatest gifts in the water, by which also those great benefits are represented, and, as it were, set before our eyes to be beheld.對於內心,我們都是再生,淨化,並再次被上帝通過聖靈;外表,我們得到的保證,最大的禮物在水中,其中還有很大的利益代表,而且,因為它被定在我們眼前必須看到。

We Are Baptized with Water. And therefore we are baptized, that is, washed or sprinkled with visible water. 我們受洗水。因此,我們受洗的,那就是水洗或灑看見水。 For the water washes dirt away, and cools and refreshes hot and tired bodies.用於水清洗污垢遠離,並冷卻,並刷新炎熱和疲倦機構。 And the grace of God performs these things for souls, and does so invisibly or spiritually.與天主的恩典履行這些東西對於心靈,這樣做是看不見的或精神上的。

The Obligation of Baptism. Moreover, God also separates us from all strange religions and peoples by the symbol of baptism, and consecrates us to himself as his property. 義務的洗禮,而且,上帝也政企分開,我們一切的奇怪宗教和人民所象徵的洗禮,並consecrates我們自己為自己的財產。 We, therefore, confess our faith when we are baptized, and obligate ourselves to God for obedience, mortification of the flesh, and newness of life.因此,我們得承認我們的信仰,當我們受洗,並責成自己,以神為服從, mortification屬肉體和新奇性生活。 Hence, we are enlisted in the holy military service of Christ that all our life long we should fight against the world, Satan, and our own flesh.因此,我們正入伍聖地兵役基督的,我們所有的生命,只要我們要對付世界,撒但,和我們自己的血和肉。 Moreover, we are baptized into one body of the Church, that with all members of the Church we might beautifully concur in the one religion and in mutual services.此外,我們受洗成為一個機構的教會,即與所有教會的成員,我們可能精美同意在一個宗教和相互間的服務。

The Form of Baptism. We believe that the most perfect form of baptism is that by which Christ was baptized, and by which the apostles baptized. 形式的洗禮,我們相信,最完美的形式的洗禮,是由基督洗禮,其中門徒受洗。 Those things, therefore, which by man's device were added afterwards and used in the Church we do not consider necessary to the perfection of baptism.這些事情,因此,這是人為的設備加上事後用在教會裡,我們並不認為有必要,以完善的洗禮。 Of this kind is exorcism, the use of burning lights, oil, salt, spittle, and such other things as that baptism is to be celebrated twice every year with a multitude of ceremonies.這一類是驅除妖魔後,其使用的燃燒燈,油,鹽,唾沫,並讓其他事情,因為這洗禮是要慶祝兩次,每年都有眾多的儀式。 For we believe that one baptism of the Church has been sanctified in God's first institution, and that it is consecrated by the Word and is also effectual today in virtue of God's first blessing.因為我們認為,一個洗禮的教堂已被神聖化,在上帝的第一個機構,它是由consecrated字,又是行之有效的今天,在憑藉上帝的第一次祝福。

The Minister of Baptism. We teach that baptism should not be administered in the Church by women or midwives. 部長的洗禮,我們教導洗禮不該管,管不了,在教會婦女或助產士。 For Paul deprived women of ecclesiastical duties, and baptism has to do with these.為保剝奪了婦女的宗教職責,並洗禮,也與這些。

Anabaptists. We condemn the Anabaptists, who deny that newborn infants of the faithful are to be baptized. anabaptists ,我們譴責anabaptists ,人否認新生兒的信徒要受洗。 For according to evangelical teaching, of such is the Kingdom of God, and they are in the covenant of God.因為根據福音教學,這樣的,是神的國度,他們是在該公約的上帝。 Why, then, should the sign of God's covenant not be given to them?那麼,為什麼要簽署的上帝的盟約不給他們呢? Why should those who belong to God and are in his Church not be initiated by holy baptism?為什麼要那些屬於神,並在他的教會不會發起神聖的洗禮? We condemn also the Anabaptists in the rest of their peculiar doctrines which they hold contrary to the Word of God.我們還譴責anabaptists在休息,其奇特的教義,他們持相反的,以上帝的話。 We therefore are not Anabaptists and have nothing in common with them.因此,我們是不是anabaptists並沒有什麼共同點。

Chapter 21 - Of the Holy Supper of the Lord第21章-聖晚飯的主

The Supper of the Lord. The Supper of the Lord (which is called the Lord's Table, and the Eucharist, that is, a Thanksgiving), is, therefore, usually called a supper, because it was instituted by Christ at his last supper, and still represents it, and because in it the faithful are spiritually fed and given drink. 在晚飯的主。晚飯的主(即所謂主的桌子,以及聖體聖事,那就是感恩) ,因此,通常被稱為晚飯,因為它是由基督在他的最後的晚餐,還是代表著它,因為它忠實地在精神上是美聯儲並給予飲用。

The Author and Consecrator of the Supper. For the author of the Supper of the Lord is not an angel or any man, but the Son of God himself, our Lord Jesus Christ, who first consecrated it to his Church. 作者和consecrator的晚飯,對於作者的晚飯的主是不是天使,或任何人為的,但上帝的兒子自己,我們的主耶穌基督,他首先consecrated給他的教會。 And the same consecration or blessing still remains along all those who celebrate no other but that very Supper which the Lord instituted, and at which they repeat the words of the Lord's Supper, and in all things look to the one Christ by a true faith, from whose hands they receive, as it were, what they receive through the ministry of the ministers of the Church.並同時consecration或祝福,仍沿所有那些慶祝別無其他,但非常晚飯,其中主,且在他們重複的話,主的晚餐,並在一切事上尋找到一個基督的真正信仰,從什麼人手裡,他們接受,因為它被什麼他們獲得通過衛生部的部長們的教會。

A memorial of God's Benefits. By this sacred rite the Lord wishes to keep in fresh remembrance that greatest benefit which he showed to mortal men, namely, that by having given his body and shed his blood he has pardoned all our sins, and redeemed us from eternal death and the power of the devil, and now feeds us with his flesh, and give us his blood to drink, which, being received spiritually by true faith, nourish us to eternal life. 紀念上帝的好處,通過這個神聖的儀式上主的意願,以保持新鮮懷念之說,最大的好處,他表明,以凡人的男子,也即是由給他的身體和大棚,他的血液,他已經赦免了我們所有的罪過,贖回我們從永恆的死亡和權力的魔鬼,現在養育我們與他的肉,給我們他的血壓喝酒,其中,正在得到精神上的,由真正的信仰,滋養我們永恆的生命。 And this so great a benefit is renewed as often as the Lord's Supper is celebrated.這那麼大一個好處,就是重新作為經常作為神的晚飯慶祝。 For the Lord said: "Do this in remembrance of me."因為耶和華說: "這樣做,以紀念我" 。 This holy Supper also seals to us that the very body of Christ was truly given for us, and his blood shed for the remission of our sins, lest our faith should in any way waver.這個神聖晚飯也海豹向我們表示非常基督的身體,是真正給了我們,他的鮮血,為緩解我們的罪過,否則,我們的信仰應該以任何方式動搖。

The Sign and Thing Signified. And this is visibly represented by this sacrament outwardly through the ministers, and, as it were, presented to our eyes to be seen, which is invisibly wrought by the Holy Spirit inwardly in the soul. 標誌和象徵著東西,而且這是明顯地為代表的這一聖餐,外表通過部長會議,並,因為它被提交給我們的眼睛要看到,這是看不見的緊張得要命,由聖靈在內心的靈魂。 Bread is outwardly offered by the minister, and the words of the Lord are heard: "Take, eat; this is my body"; and, "Take and divide among you. Drink of it, all of you; this is my blood."麵包是表面上所提供的各項大臣,字的主都聽到: "採取拿著吃,這是我的身體" ,以及"採取分化你們中間。喝的,在座的各位,這是我的血。 " Therefore the faithful receive what is given by the ministers of the Lord, and they eat the bread of the Lord and drink of the Lord's cup.因此,信徒們得到什麼是由部長耶和華,他們吃麵包的主飲料主的杯。 At the same time by the work of Christ through the Holy Spirit they also inwardly receive the flesh and blood of the Lord, and are thereby nourished unto life eternal.在同一時間內所擔當的工作,基督通過聖靈,他們也獲得內心的血肉聯繫的主,並從而滋養預言永恆的生命。 For the flesh and blood of Christ is the true food and drink unto life eternal; and Christ himself, since he was given for us and is our Savior, is the principal thing in the Supper, and we do not permit anything else to be substituted in his place.為血肉的基督是真正的食品和飲料預言永恆的生命;基督本人,因為他給我們,是我們的救星,是主要的事,在晚飯的,我們不容許其它東西替代。在他的位置。

But in order to understand better and more clearly how the flesh and blood of Christ are the food and drink of the faithful, and are received by the faithful unto eternal life, we would add these few things.但為了更好地了解和更清楚如何血肉基督的是食品和飲料的信徒,並在收到信徒所不欲,永恆的生命,我們想補充一點,這幾件事。 There is more than one kind of eating.有不止一種飲食。 There is corporeal eating whereby food is taken into the mouth, is chewed with the teeth, and swallowed into the stomach.有有形的,而吃的食物是考慮到口,是咀嚼與牙齒,並吞噬進入胃部。 In times past the Capernaites thought that the flesh of the Lord should be eaten in this way, but they are refuted by him in John, ch.在過去capernaites認為肉體的主要吃掉這種方式,但他們批駁他在約翰,你的。 6. 6 。 For as the flesh of Christ cannot be eaten corporeally without infamy and savagery, so it is not food for the stomach.因為耶穌的身體不能吃corporeally無臭名和野蠻的,因此不能用於食物的胃。 All men are forced to admit this.所有男人都不得不承認這一點。 We therefore disapprove of that canon in the Pope's decrees, Ego Berengarius (De Consecrat., Dist. 2).因此,我們不贊成,佳能在教皇的法令,自我berengarius (德consecrat ,區2 ) 。 For neither did godly antiquity believe, nor do we believe, that the body of Christ is to be eaten corporeally and essentially with a bodily mouth.為,不神聖古代相信,我們也不相信,認為基督的身體是吃corporeally ,本質上與身體的嘴中。

Spiritual Eating of the Lord. There is also a spiritual eating of Christ's body; not such that we think that thereby the food itself is to be changed into spirit, but whereby the body and blood of the Lord, while remaining in their own essence and property, are spiritually communicated to us, certainly not in a corporeal but in a spiritual way, by the Holy Spirit, who applies and bestows upon us these things which have been prepared for us by the sacrifice of the Lord's body and blood for us, namely, the remission of sins, deliverance, and eternal life; so that Christ lives in us and we live in him, and he causes us to receive him by true faith to this end that he may become for us such spiritual food and drink, that is, our life. 精神文明吃主,因此也是一種精神吃基督的身體;沒有這樣,我們認為,從而使食物本身就是改為精神,但讓身體和血液的主,而留在自己的本質和財產,是精神上的溝通,對我們來說,肯定不是一個有形的,但在精神手段,由聖靈,凡申請並賦予我們這件事已準備了,我們所犧牲的主的身體和血對我們來說,也就是說,減刑的罪孽,救我們,和永恆的生命,因此,基督生活在我們中間,我們住在他的,他使我們獲得他的真正的信仰為此,他可能會成為我們這樣的精神食糧和飲料,那就是我們的生活。

Christ as Our Food Sustains Us in Life. For even as bodily food and drink not only refresh and strengthen our bodies, but also keeps them alive, so the flesh of Christ delivered for us, and his blood shed for us, not only refresh and strengthen our souls, but also preserve them alive, not in so far as they are corporeally eaten and drunken, but in so far as they are communicated unto us spiritually by the Spirit of God, as the Lord said: "The bread which I shall give for the life of the world is my flesh" (John 6:51), and "the flesh" (namely what is eaten bodily) "is of no avail; it is the spirit that gives life" (v. 63). 基督為我們的食物維繫著我們的生活。即使由於身體的食物和飲料,不僅刷新,並加強我們的身體,而且還使他們活著,所以耶穌的身體交付對我們來說,和他的鮮血對我們來說,不僅刷新和加強我們的靈魂,而且也維護他們活著,而不是在目前為止,因為他們是corporeally吃醉酒,但至目前為止,因為他們傳達了給我們精神上所體現的精神,上帝,因為上帝說: "麵包,我會為讓生命的世界是我的肉體" (約翰6時51分) ,與"肉" (即:什麼是吃了身體) " ,是無濟於事的,它是精神,讓生活" (五63 ) 。 And: "The words that I have spoken to you are spirit and life."並說: "換句話說,我已經談過的,你的精神和生命" 。

Christ Received by Faith. And as we must by eating receive food into our bodies in order that it may work in us, and prove its efficacy in us--since it profits us nothing when it remains outside us--so it is necessary that we receive Christ by faith, that he may become ours, and he may live in us and we in him. 基督所收到的信仰和作為,我們必須吃得到食物進入我們的身體,以便它可以在我們的,並證明了它的功效,在我們-因為它的利潤,我們沒有什麼的時候,它仍然置身於我們-所以這是必要的我們接受基督的信仰,他有可能成為我們的,他可以生活在我們中間,我們在他身上。 For he says: "I am the bread of life; he who comes to me shall not hunger, and he who believes in me shall never thirst" (John 6:35); and also, "He who eats me will live because of me . . . he abides in me, I in him" (vs. 57, 56).他說: "我是麵包的生活,他的人都交給我不得飢餓,而且他相信我絕不會乾渴" (約翰6時35分) ;此外, "他誰吃,我會活的,因為我… … 。他習性的話,我在他身上" (而不是57 , 56 ) 。

Spiritual Food. From all this it is clear that by spiritual food we do not mean some imaginary food I know not what, but the very body of the Lord given to us, which nevertheless is received by the faithful not corporeally, but spiritually by faith. 精神食糧,從所有這一切很顯然,由精神食糧,我們並不意味著一些假想的食物,我知道沒有什麼,但身體非常的上帝給我們的,它不過是得到忠實不corporeally ,但精神上的信仰。 In this matter we follow the teaching of the Savior himself, Christ the Lord, according to John, ch.在這個問題上我們遵循教學的救世主交談,基督上帝,根據約翰,你的。 6. 6 。

Eating Necessary for Salvation. And this eating of the flesh and drinking of the blood of the Lord is so necessary for salvation that without it no man can be saved. 吃必要的救贖。這吃的肉,喝的血的主是如此必要,為救贖,如果沒有它,沒有人可以救。 But this spiritual eating and drinking also occurs apart from the Supper of the Lord, and as often and wherever a man believes in Christ.但這種精神大吃大喝也時有發生,除了從晚飯的主,並經常到哪裡,一男認為,在基督裡。 To which that sentence of St. Augustine's perhaps applies: "Why do you provide for your teeth and your stomach? Believe, and you have eaten."而這句話的聖奧古斯丁的,也許適用於說: "你們怎麼會為你的牙齒和你肚子裡?相信了,你吃" 。

Sacramental Eating of the Lord. Besides the higher spiritual eating there is also a sacramental eating of the body of the Lord by which not only spiritually and internally the believer truly participates in the true body and blood of the Lord, but also, by coming to the Table of the Lord, outwardly receives the visible sacrament of the body and blood of the Lord. 聖吃主外 ,更高級的精神吃也有聖吃身體的主,其中不僅在精神上和國內信徒真正參與真正的身體和血的主,而且,來表中的主,表面上得到了看得見聖餐的身體和血的主。 To be sure, when the believer believed, he first received the life-giving food, and still enjoys it.可以肯定的是,當信徒相信,他首先收到了賦予生命的食物,並仍然享有它。 But therefore, when he now receives the sacrament, he does not receive nothing.不過,所以,當他現在收到了聖體,他不接受無關。 For he progresses in continuing to communicate in the body and blood of the Lord, and so his faith is kindled and grows more and more, and is refreshed by spiritual food.對於他的進步,在繼續溝通,在身體和血液的耶和華,所以他的信仰是點燃了,並越來越走向,並刷新由精神食糧。 For while we live, faith is continually increased.雖然我們的生活方式,信仰是不斷增加。 And he who outwardly receives the sacrament by true faith, not only receives the sign, but also, as we said, enjoys the thing itself.和他的人,表面上得到了聖體,由真正的信仰,而不是只得到簽署,而且正如我們所說過的,得到了事物本身。 Moreover, he obeys the Lord's institution and commandment, and with a joyful mind gives thanks for his redemption and that of all mankind, and makes a faithful memorial to the Lord's death, and gives a witness before the Church, of whose body he is a member.此外,他服從主的機構和誡命,並以歡樂的態度給人感謝他贖回,以及所有人類,並提出了忠實紀念館,向上帝禱告的死因,並給出了一個證人,才教會,他們的身體,他是一個會員。 Assurance is also given to those who receive the sacrament that the body of the Lord was given and his blood shed, not only for men in general, but particularly for every faithful communicant, to whom it is food and drink unto eternal life.保證,也給那些接受聖餐該機構的主給予和他的鮮血,而不是只限於男性,一般,但特別為每一個忠實communicant ,向誰提出,它是食品和飲料祂永恆的生命。

Unbelievers Take the Sacrament to Their Judgment. But he who comes to this sacred Table of the Lord without faith, communicates only in the sacrament and does not receive the substance of the sacrament whence comes life and salvation; and such men unworthily eat of the Lord's Table. 不信採取了聖體,以自己的判斷力,但他的人來到這片神聖的表的主沒有信仰,溝通,只有在聖餐,並沒有得到實質的聖餐何時來的生活和救贖;這些男子混跡吃的主就座。 Whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord, and eats and drinks judgment upon himself (I Cor. 11:26-29).誰吃了麵包或喝一杯主內,一個卑微的方式,將被判有罪的身體和血的耶和華,吃和飲料判斷時,他(我肺心病。 11:26-29 ) 。 For when they do not approach with true faith, they dishonor the death of Christ, and therefore eat and drink condemnation to themselves.因為當他們沒有辦法與真正的信仰,他們的榮辱死亡的基督,所以吃的喝的譴責,對自己負責。

The Presence of Christ in the Supper. We do not, therefore, so join the body of the Lord and his blood with the bread and wine as to say that the bread itself is the body of Christ except in a sacramental way; or that the body of Christ is hidden corporeally under the bread, so that it ought to be worshipped under the form of bread; or yet that whoever receives the sign, receives also the thing itself. 在場的基督在晚飯,我們並沒有,因此,使加入該機構的耶和華和他的血液與麵包和酒,以表示,麵包本身是基督的身體,除了在聖事的方式;或者說基督的身體是隱藏corporeally下麵包,因此它應該被崇拜下形成的麵包;或尚未說,誰得到簽署,也收到這件事本身。 The body of Christ is in heaven at the right hand of the Father; and therefore our hearts are to be lifted up on high, and not to be fixed on the bread, neither is the Lord to be worshipped in the bread.基督的身體是在天堂上的右手父親;因此,我們的心是被解除了對高,而不要被固定於麵包,兩者都不是主要頂禮膜拜,在麵包。 Yet the Lord is not absent from his Church when she celebrates the Supper.但上帝是不會缺席,由他的教會的時候,她慶祝的晚餐。 The sun, which is absent from us in the heavens, is notwithstanding effectually present among us.太陽,這是缺席的,我們都將在天上,是有效儘管目前在我們中間。 How much more is the Sun of Righteousness, Christ, although in his body he is absent from us in heaven, present with us, nor corporeally, but spiritually, by his vivifying operation, and as he himself explained at his Last Supper that he would be present with us (John, chs. 14; 15; and 16).多少錢,更重要的是太陽的公義,基督,雖然在他的身體,他是缺席,我們在天上的,目前我們的,也不是corporeally的,但在精神上,他的生機操作,正如他自己解釋他此行的最後的晚餐,他會在場與我們(約翰,社區會堂。 14 , 15和16 ) 。 Whence it follows that we do not have the Supper without Christ, and yet at the same time have an unbloody and mystical Supper, as it was universally called by antiquity.何時會有這意味著我們沒有足夠的晚飯,沒有救世主,但在同一時間內有一個unbloody而神秘的晚餐,因為這是普遍要求,由文物。

Other Purposes of the Lord's Supper. Moreover, we are admonished in the celebration of the Supper of the Lord to be mindful of whose body we have become members, and that, therefore, we may be of one mind with all the brethren, live a holy life, and not pollute ourselves with wickedness and strange religions; but, persevering in the true faith to the end of our life, strive to excel in holiness of life. 其他用途的主的晚餐,而且,我們是告誡,在慶祝該晚飯的主多加注意的,其屍體,我們已成為成員,並表示,因此,我們可能萬眾一心所有弟兄們,過著神聖的生命,不污染自己的邪惡和怪異宗教,但執著的,在真正的信仰到去年底,我們的生活中,努力追求卓越,在聖潔的生活。

Preparation for the Supper. It is therefore fitting that when we would come to the Supper, we first examine ourselves according to the commandment of the apostle, especially as to the kind of faith we have, whether we believe that Christ has come to save sinners and to call them to repentance, and whether each man believes that he is in the number of those who have been delivered by Christ and saved; and whether he is determined to change his wicked life, to lead a holy life, and with the Lord's help to persevere in the true religion and in harmony with the brethren, and to give due thanks to God for his deliverance. 為準備晚飯。因此,這是非常恰當的時候,我們便來到了晚飯,我們首先審視自己根據有關戒律的傳道者,尤其是作為以什麼樣的信念,我們有,我們是否相信基督來拯救罪人並呼籲他們悔改,是否每個人都認為,他是在有多少人已送達,由基督拯救;以及他是否有決心改變自己的邪惡生命,帶領一個神聖的生命,並與主有利於堅持,在真正的宗教,並在和諧與弟兄們,並給予應有的感謝天主,為他的解脫。

The Observance of the Supper with Both Bread and Wine. We think that rite, manner, or form of the Supper to be the most simple and excellent which comes nearest to the first institution of the Lord and to the apostles' doctrine. 紀念該晚飯與麵包和酒,我們認為成年禮,方式,或形式上的晚飯應是最簡單和優秀的,這是最接近的第一個機構的主,並以使徒們的教義。 It consists in proclaiming the Word of God, in godly prayers, in the action of the Lord himself, and its repetition, in the eating of the Lord's body and drinking of his blood; in a fitting remembrance of the Lord's death, and a faithful thanksgiving; and in a holy fellowship in the union of the body of the Church.具體做法是在宣告上帝的話,在神聖的祈禱中,在行動的上帝,它的重複,在吃主的身體,喝他的血,在一份裝修紀念主的死刑,並忠實感恩節,並且在一個神聖的團契,在聯盟的組織,該教堂。

We therefore disapprove of those who have taken from the faithful one species of the sacrament, namely, the Lord's cup.因此,我們不贊成那些從忠於一個物種的聖事,即上帝的獎杯。 For these seriously offend against the institution of the Lord who says: "Drink ye all of this"; which he did not so expressly say of the bread.這些嚴重違反學會耶和華說: "酒後葉所有這一切" ;他沒有這麼明確地說,該麵包。

We are not now discussing what kind of mass once existed among the fathers, whether it is to be tolerated or not.我們不是現在討論的是什麼樣的群眾一度存在的父親,無論是被容忍與否。 But this we say freely that the mass which is now used throughout the Roman Church has been abolished in our churches for many and very good reasons which, for brevity's sake, we do not now enumerate in detail.但是這一點,我們說,自由地說,群眾也就是現在使用的整個羅馬教會已被撤銷,在我們的教堂,為許多很好的理由,為簡潔起見,我們現在不贅述細節。 We certainly could not approve of making a wholesome action into a vain spectacle and a means of gaining merit, and of celebrating it for a price.當然,我們不能批准作出有益健康行動統一到白費眼鏡和手段,爭取優異,並慶祝它為代價。 Nor could we approve of saying that in it the priest is said to effect the very body of the Lord, and really to offer it for the remission of the sins of the living and the dead, and in addition, for the honor, veneration and remembrance of the saints in heaven, etc.也不可能,我們都贊成說,在它神父說,對個別極體的主,真正為公司,為緩解罪孽的活人與死人,此外,為了榮譽,敬仰和紀念聖徒在天堂等。

Chapter 22 - Of Religious and Ecclesiastical Meetings第22章-宗教和教會會議

What Ought To Be Done in Meetings for Worship. Although it is permitted all men to read the Holy Scriptures privately at home, and by instruction to edify one another in the true religion, yet in order that the Word of God may be properly preached to the people, and prayers and supplication publicly made, also that the sacraments may be rightly administered, and that collections may be made for the poor and to pay the cost of all the Church's expenses, and in order to maintain social intercourse, it is most necessary that religious or Church gatherings be held. 有所為,有所不為,在會議上作禮拜,它雖然是允許所有男性閱讀聖經私下在家中,並通過講授,以陶冶彼此在真正的宗教,但為了上帝的話,可適當地標榜人民,並為他們祈禱和supplication所作的公開,也即聖禮可以正確地管理,並收藏,可為窮人和付出的成本,所有教堂的費用,以保持好社會的交往中,它是最有必要指出,宗教或教會聚會舉行。 For it is certain that in the apostolic and primitive Church, there were such assemblies frequented by all the godly.因為這是肯定的是,在教宗和原始的教會,有這種集會經常光顧的一切神聖。

Meetings for Worship Not To Be Neglected. As many as spurn such meetings and stay away from them, despise true religion, and are to be urged by the pastors and godly magistrates to abstain from stubbornly absenting themselves from sacred assemblies. 會議崇拜不容忽視。多達唾棄這種會議,並遠離他們,鄙視真正的宗教,並要督促,由牧師和神聖裁判棄權頑固absenting自己神聖的集會。

Meetings Are Public. But Church meetings are not to be secret and hidden, but public and well attended, unless persecution by the enemies of Christ and the Church does not permit them to be public. 會議是公開的,但教會聚會是不要被秘密和隱蔽的,但公眾和踴躍參加,除非迫害的敵人基督和教會不允許他們被公開。 For we know how under the tyranny of the Roman emperors the meetings of the primitive Church were held in secret places.因為我們知道如何根據暴政的羅馬帝王的會議原始教會被關在秘密的地方。

Decent Meeting Places. Moreover, the places where the faithful meet are to be decent, and in all respects fit for God's Church. 像樣的聚會場所,而且,地方的忠實滿足要體面,並在各方面適合於上帝的教會。 Therefore, spacious buildings or temples are to be chosen, but they are to be purged of everything that is not fitting for a church.因此,寬敞的建築物或廟宇,是選擇,但他們被整肅的一切,這是不恰當的一所教堂。 And everything is to be arranged for decorum, necessity, and godly decency, lest anything be lacking that is required for worship and the necessary works of the Church.一切是被安排禮儀,必要性和神聖的尊嚴,否則什麼也欠缺這是需要崇拜和必要的工程的教會。

Modesty and Humility To Be Observed in Meetings. And as we believe that God does not dwell in temples made with hands, so we know that on account of God's Word and sacred use places dedicated to God and his worship are not profane, but holy, and that those who are present in them are to conduct themselves reverently and modestly, seeing that they are in a sacred place, in the presence of God and his holy angels. 謙虛和謙恭地遵守有關會議。和,因為我們相信上帝並不住在寺廟與雙手,讓我們知道,就到上帝的話語和神聖的地方使用專用上帝和他的崇拜,是不是褻瀆,但聖潔的,和那些在目前,他們正進行自己reverently和謙虛,看,他們正處於一個神聖的地方,在場的上帝和他神聖的天使。

The True Ornamentation of Sanctuaries. Therefore, all luxurious attire, all pride, and everything unbecoming to Christian humility, discipline and modesty, are to be banished from the sanctuaries and places of prayers of Christians. 真正紋飾的聖地,因此,所有的豪華禮服,所有的驕傲,什麼都不雅觀,以基督教的謙卑,紀律和謙虛的,是被放逐,從聖地和名勝祈禱的基督徒。 For the true ornamentation of churches does not consist in ivory, gold, and precious stones, but in the frugality, piety, and virtues of those who are in the Church.為真正紋飾的教會並不象牙,黃金和寶石,但在開追悼會,虔誠和美德的人是在教會裡。 Let all things be done decently and in order in the church, and finally, let all things be done for edification.讓所有的事情要做正當的,並且為了在教會裡,最後,讓所有的事情要做啟迪。

Worship in the Common Language. Therefore, let all strange tongues keep silence in gatherings for worship, and let all things be set forth in a common language which is understood by the people gathered in that place. 崇拜中的共同語言,因此,讓所有的奇怪舌頭保持沉默,在聚會作禮拜,讓一切事物中載明,在一個共同的語言,這是民眾的理解聚集在這個地方。

Chapter 23 - Of the Prayers of the Church, of Singing, and of Canonical Hours第23章-禱告的教會,歌唱,以及典型小時

Common Language. It is true that a man is permitted to pray privately in any language that he understands, but public prayers in meetings for worship are to be made in the common language known to all. 共同的語言,它是真正的,一個男人是不准私下祈禱,在任何語言說,他能理解,但是,公共祈禱,在會議上作禮拜,以取得共同的語言,眾所周知。 PRAYER.禱告。 Let all the prayers of the faithful be poured forth to God alone, through the mediation of Christ only, out of faith and love.讓所有的禱告的信徒被澆了上帝,僅通過調解的基督只,出於信仰和愛。 The priesthood of Christ the Lord and true religion forbid the invocation of saints in heaven or to use them as intercessors.司祭基督的上帝和真實的宗教禁止援引聖人在天上或使用它們作為intercessors 。 Prayer is to be made for magistracy, for kings, and all that are placed in authority, for ministers of the Church, and for all needs of churches.祈禱是作出裁判法院提堂,為國王,和所有被放置在管理局,為部長的教會,並為所有需要的教堂。 In calamities, especially of the Church, unceasing prayer is to be made both privately and publicly.在災害問題,特別是教會,不斷的祈禱是取得雙方私下和公開。

Free Prayer. Moreover, prayer is to be made voluntarily, without constraint or for any reward. 免費禱告,而且禱告是必須自願,無約束或為任何報酬。 Nor is it proper for prayer to be superstitiously restricted to one place, as if it were not permitted to pray anywhere except in a sanctuary.它也不是恰當的祈禱被迷信只限於一個地方,因為如果不容許任何地方祈禱,除了在庇護所。 Neither is it necessary for public prayers to be the same in all churches with respect to form and time.這也不是必要的公共祈禱,將同時在所有教會方面的形式和時間。 Each Church is to exercise its own freedom.每個教會是行使自己的自由。 Socrates, in his history, says, "In all regions of the world you will not find two churches which wholly agree in prayer" (Hist. ecclesiast. V.22, 57).蘇格拉底,在他的歷史,他說, "在世界各地區的,你也不會覺得兩個教會全同意在祈禱" ( hist. ecclesiast 。 v.22 , 57 ) 。 The authors of this difference, I think, were those who were in charge of the Churches at particular times.作者的這種差別,我認為,那些人,負責該教會在特定的時代。 Yet if they agree, it is to be highly commended and imitated by others.然而,如果他們同意的話,這是值得高度讚揚和效仿別人。

The Method To Be Employed in Public Prayers. As in everything, so also in public prayers there is to be a standard lest they be excessively long and irksome. 該方法以受僱在公眾禱告 ,因為在一切,所以又在公共祈禱將來有一個標準,以免過於漫長和irksome 。 The greatest part of meetings for worship is therefore to be given to evangelical teaching, and care is to be taken lest the congregation is wearied by too lengthy prayers and when they are to hear the preaching of the Gospel they either leave the meeting or, having been exhausted, want to do away with it altogether.最大的一部分,會議的崇拜,因此須考慮福音教學,和護理是將要採取的,否則會眾是疲乏,由過於冗長的祈禱,當他們聽到宣揚福音,他們可選擇在離開會場或經用盡了,要破除寧願不要。 To such people the sermon seems to be overlong, which otherwise is brief enough.對這樣一個人的說教,似乎是超長,否則是短暫不夠的。 And therefore it is appropriate for preachers to keep to a standard.因此,它是適合傳教士堅持一個標準。

Singing. Likewise moderation is to be exercised where singing is used in a meeting for worship. 唱同樣的溫和,是行使那裡唱歌,是用在會議上作禮拜。 That song which they call the Gregorian Chant has many foolish things in it; hence it is rightly rejected by many of our churches.這首歌,他們呼籲陽曆高唱了很多愚蠢的事情,它,因此它是正確的拒絕我們的許多教堂。 If there are churches which have a true and proper sermon but no singing, they ought not to be condemned.如果有教堂,其中有一個真實而正確的說教,但沒有歌唱,他們不應該受到譴責。 For all churches do not have the advantage of singing.所有教堂都不具備優勢的歌唱。 And it is well known from testimonies of antiquity that the custom of singing is very old in the Eastern Churches whereas it was late when it was at length accepted in the West.這是人所共知的,從證詞說,古代的習俗唱的是很舊的,在東部教會,而這是後期的時候,它是在長接受在西部地區。

Canonical Hours. Antiquity knew nothing of canonical hours, that is, prayers arranged for certain hours of the day, and sung or recited by the Papists, as can be proved from their breviaries and by many arguments. 典型個小時。古物一無所知的典型時,也就是祈禱,安排一定的時間,並高唱或背誦由papists ,能證明其breviaries和許多爭論。 But they also have not a few absurdities, of which I say nothing else; accordingly they are rightly omitted by churches which substitute in their place things that are beneficial for the whole Church of God.但同時他們也沒有數滑稽,而我說,什麼都沒有了;據此,他們正確地省略,由教堂,其中以取代其位置的東西,有利於整個教會的神。

Chapter 24 - Of Holy Days, Fasts and the Choice of Foods第24章-聖天,齋戒和選擇食品

The Time Necessary for Worship. Although religion is not bound to time, yet it cannot be cultivated and exercised without a proper distribution and arrangement of time. 必要的時間作禮拜,雖然宗教是不受時間,但它不能培育和行使缺乏適當的分配和安排的時間。 Every Church, therefore, chooses for itself a certain time for public prayers, and for the preaching of the Gospel, and for the celebration of the sacraments; and no one is permitted to overthrow this appointment of the Church at his own pleasure.每一個教會,因此,挑選出自己的某一個時間進行公眾祈禱,並為宣揚福音,並為慶祝聖禮;絕不允許任何人以推翻這一任命的教會,在他自己的快樂。 For unless some due time and leisure is given for the outward exercise of religion, without doubt men would be drawn away from it by their own affairs.除非一些適當的時候和休閒給出向外行使宗教,毫無疑問,男子將劃定在離它自己的事務。

The Lord's Day. Hence we see that in the ancient churches there were not only certain set hours in the week appointed for meetings, but that also the Lord's Day itself, ever since the apostles' time, was set aside for them and for a holy rest, a practice now rightly preserved by our Churches for the sake of worship and love. 主的一天,所以我們看到,在古老的教堂,有沒有只有某些設置時,在一周內任命為會議的,但也產生了主的一天本身,自從使徒'的時候,被擱置,為他們及聖戰休息,這種做法現在正確地保存了我們的教堂,為的崇拜和愛戴。

Superstition. In this connection we do not yield to the Jewish observance and to superstitions. 迷信,在這方面我們不屈服於猶太紀念活動,並以迷信。 For we do not believe that one day is any holier than another, or think that rest in itself is acceptable to God.因為我們不相信有一天,是任何應比他人,或以為休息本身是可以接受的上帝。 Moreover, we celebrate the Lord's Day and not the Sabbath as a free observance.此外,我們慶祝主的一天,並沒有安息日作為一個自由遵守。

The Festivals of Christ and the Saints. Moreover, if in Christian liberty the churches religiously celebrate the memory of the Lord's nativity, circumcision, passion, resurrection, and of his ascension into heaven, and the sending of the Holy Spirit upon his disciples, we approve of it highly. 這些電影節的基督聖徒。此外,如果在自由基督教教會在宗教慶祝紀念主的nativity ,割禮,有激情,復活,以及他在阿森松升天,並派遣聖靈後,他的弟子,我們批准的,它的高度。 But we do not approve of feasts instituted for men and for saints.但我們並不贊同席間提起為男人和聖人。 Holy days have to do with the first Table of the Law and belong to God alone.聖天都與第一張表格的法律屬於上帝。 Finally, holy days which have been instituted for the saints and which we have abolished, have much that is absurd and useless, and are not to be tolerated.最後,聖天,其中已提起為聖人,而我們已經取消了,有很多是荒唐的和無用的,並且不會被容忍。 In the meantime, we confess that the remembrance of saints, at a suitable time and place, is to be profitably commended to the people in sermons, and the holy examples of the saints set forth to be imitated by all.在此期間,我們承認,以紀念聖人,在一個合適的時間和地點,是要有利可圖的讚揚向人民在布道時,與羅馬教廷的例子聖人提出來加以模仿。

Fasting. Now, the more seriously the Church of Christ condemns surfeiting, drunkenness, and all kinds of lust and intemperance, so much the more strongly does it commend to us Christian fasting. 禁食,現在,更嚴重的中華基督教會譴責surfeiting ,酗酒,以及各種形式的慾望外,並intemperance ,那就更強烈地是否推薦給我們基督教禁食。 For fasting is nothing else than the abstinence and moderation of the godly, and a discipline, care and chastisement of our flesh undertaken as a necessity for the time being, whereby we are humbled before God, and we deprive the flesh of its fuel so that it may the more willingly and easily obey the Spirit.為禁食是什麼都沒有了,比禁慾和節制的神聖,和一門學科,護理和責備我們的血肉,作為必需品的時候,讓我們感激上帝面前,我們失去了肉體的燃料,使它可能更願意與容易服從的精神。 Therefore, those who pay no attention to such things do not fast, but imagine that they fast if they stuff their stomachs once a day, and at a certain or prescribed time abstain from certain foods, thinking that by having done this work they please God and do something good.因此,購買者中,沒有注意這些事情並不快,但可想而知,他們快,如果他們的東西他們的肚皮,每天一次,在某一個或在指定時間內放棄某些食物,以為通過做這項工作,他們請神做一件好事。 Fasting is an aid to the prayers of the saints and for all virtues.禁食是一種援助,以禱告的聖徒,並為所有的美德。 But as is seen in the books of the prophets, the fast of the Jews who fasted from food but not from wickedness did not please God.但由於被認為是在書籍的先知,快速的猶太人禁食,從食物,而不是來自邪惡不請神。

Public and Private Fasting. Now there is a public and a private fasting. 公共和私人禁食,現在有一種公共和私人禁食。 In olden times they celebrated public fasts in calamitous times and in the affliction of the Church.從古至今,他們慶祝公共齋戒,在災難性的時候,在痛苦的教會。 They abstained altogether from food till the evening, and spent all that time in holy prayers, the worship of God, and repentance.他們投棄權票共從食品到傍晚,並度過了所有當時在聖地祈禱,崇拜神,悔改之意。 These differed little from mourning, and there is frequent mention of them in the Prophets and especially by Joel in Ch.這些差別不大,莫寧和有經常提到他們在先知的,特別是由約珥在CH 。 2. 2 。 Such a fast should be kept at this day, when the Church is in distress.這種快速須保持在這一天,當教會是在危難。 Private fasts are undertaken by each one of us, as he feels himself withdrawn from the Spirit.私人齋戒是由我們每一個人,因為他覺得自己退出的精神。 For in this manner he withdraws the flesh from its fuel.對於這種方式,他宣布退出了肉,它的燃料。

Characteristics of Fasting. All fasts ought to proceed from a free and willing spirit, and from genuine humility, and not feigned to gain the applause or favor of men, much less that a man should wish to merit righteousness by them. 特色的禁食,所有齋戒應該從一個自由和願意精神,並從真正的謙卑,而不是假裝贏得掌聲或討好男人,更遑論一個男人應該想優異義上當。 But let every one fast to this end, that he may deprive the flesh of its fuel in order that he may the more zealously serve God.但是,讓每個人都快速為達到這個目的,他有可能被剝奪肉體的燃料,以便他可以更積極地服務於上帝。

Lent. The fast of Lent is attested by antiquity but not at all in the writings of the apostles. 貸出。快速的,是借給核簽古物,而不是在所有在寫作的使徒。 Therefore it ought not, and cannot, be imposed on the faithful.因此,它不應該,也不能強加給信徒。 It is certain that formerly there were various forms and customs of fasting.可以肯定的是,從前有各種不同的形式和海關的禁食。 Hence, Irenaeus, a most ancient writer, says: "Some think that a fast should be observed one day only, others two days, but others more, and some forty days. This diversity in keeping this fast did not first begin in our times, but long before us by those, as I suppose, who did not simply keep to what had been delivered to them from the beginning, but afterwards fell into another custom either through negligence or ignorance" (Fragm. 3, ed. Stieren, I. 824 f.).因此,愛任紐,一個最古老的作家,說: "有人認為,一個快速,應觀察一天只,另兩天,但其他人更多,大約有40天,這多樣性,保持這個快速發展並沒有首先開始在我們的時代,但長期擺在我們面前的這些,我猜想,他們沒有單純抱著什麼已運抵他們從一開始,但隨後下跌到另一個習俗無論是由於疏忽或無知" ( fragm. 3 ,海關。 stieren ,我。 824樓) 。 Moreover, Socrates, the historian says: "Because no ancient text is found concerning this matter, I think the apostles left this to every man's own judgment, that every one might do what is good without fear or constraint" (Hist. ecclesiast. V.22, 40).此外,蘇格拉底,歷史學家說: "因為任何一個古老的文本,發現關於這件事,我認為使徒離開了這個每個人的自己的判斷,即每個人都可能會做什麼是好,沒有恐懼或約束" ( hist. ecclesiast第五節22 , 40 ) 。

Choice of Food. Now concerning the choice of foods, we think that in fasting all things should be denied to the flesh whereby the flesh is made more insolent, and by which it is greatly pleased, and by which it is inflamed with desire whether by fish or meat or spices or delicacies and excellent wines. 食物的選擇,現在關於選擇的食品,我們認為,在禁食一切事物都不應被剝奪,以血和肉,而肉是更加無禮,並通過它,是非常高興,並通過它的發炎與慾望,是否由魚或肉或香料或佳餚和良好的葡萄酒。 Moreover, we know that all the creatures of God were made for the use of service of men.此外,我們知道,所有的動物,上帝發了言,為使用服務的男人。 All things which God made are good, and without distinction are to be used in the fear of God and with proper moderation (Gen. 2:15 f.).所有的事情,上帝的取得是好的,並沒有區分是用來在恐懼上帝和適當節制(創2點15樓) 。 For the apostle says: "To the pure all things are pure" (Titus 1:15), and also: "Eat whatever is sold in the meat market without raising any question on the ground of conscience" (I Cor. 10:25).為使徒說: "以純所有的東西都是純粹的" (提多1:15 ) ,也說: "吃的,無論是出售,在肉類市場上,沒有提出任何問題,在地面上的良心" (我肺心病。 10:25 ) 。 The same apostle calls the doctrine of those who teach to abstain from meats "the doctrine of demons"; for "God created foods to be received with thanksgiving by those who believe and know this truth that everything created by God is good, and nothing is to be rejected if it is received with thanksgiving" (I Tim. 4:1 ff.).同時,使徒保羅呼籲主義者的教導,以投棄權肉"中庸魔" ; "上帝創造食物,以獲得與感恩節是由那些相信並懂得這個道理,一切上帝創造的,是好的,什麼是被駁回,即使收到了與感恩節" (一添。 4:1幾段) 。 The same apostle, in the epistle to the Colossians, reproves those who want to acquire a reputation for holiness by excessive abstinence (Col. 2:18 ff.).同樣的使徒,在書信向歌羅西書,譴責那些想獲得名聲成聖過度禁慾(上校2時18分幾段) 。

Sects. Therefore we entirely disapprove of the Tatians and the Encratites, and all the disciples of Eustathius, against whom the Gangrian Synod was called. 支派,因此,我們完全不贊成的tatians和encratites ,所有弟子的歐斯塔修斯,對誰gangrian主教被稱為。

Chapter 25 - Of Catechizing and Comforting and Visiting the Sick第25章-c atechizing和安慰並參觀生病

Youth To Be Instructed in Godliness. The Lord enjoined his ancient people to exercise the greatest care that young people, even from infancy, be properly instructed. 青年指示,在虔誠的信徒。耶和華是受命於他的古代的人,以保持最大的謹慎表示,青少年,甚至從嬰兒,可適當指示。 Moreover, he expressly commanded in his law that they should teach them, and that the mysteries of the sacraments should be explained.此外,他也明確表示,指揮若在他的律師說,要教育他們,並說謎聖禮應予以解釋。 Now since it is well known from the writings of the Evangelists and apostles that God has no less concern for the youth of his new people, when he openly testifies and says: "Let the children come to me; for to such belongs the kingdom of heaven" (Mark 10:14), the pastors of the churches act most wisely when they early and carefully catechize the youth, laying the first grounds of faith, and faithfully teaching the rudiments of our religion by expounding the Ten Commandments, the Apostles' Creed, the Lord's Prayer, and the doctrine of the sacraments, with other such principles and chief heads of our religion.現在,因為這是人所共知的,從寫的福音和使徒說,上帝有沒有少關心青年的他的新作的人,當他公開證明,並說: "讓孩子來對我說,為這些屬於王國天國" ( 10時14馬克) ,牧師的教會法,最明智的時候,他們早和精心catechize青年,奠定了第一的理由,信仰,忠實教學的雛形我們的宗教所闡述十誡,使徒們信條,主禱文,並中庸聖禮,與其他這些原則和行政首長,我們的宗教。 Here let the Church show her faith and diligence in bringing the children to be catechized, desirous and glad to have her children well instructed.在這裡,讓教會顯示,她的信念和勤奮,使孩子受catechized ,渴望和高興有她的孩子,以及指示。

The Visitation of the Sick. Since men are never exposed to more grievous temptations than when they are harassed by infirmities, are sick and are weakened by diseases of both soul and body, surely it is never more fitting for pastors of churches to watch more carefully for the welfare of their flocks than in such diseases and infirmities. 探望的病人,因為男人永遠不會接觸到更多的誘惑他人比當他們騷擾軟弱,有病,並削弱了疾病的兩個靈魂與身體,肯定是從來沒有更適合牧師的教會,以觀賞更慎重為本國的福利雞群比在此類疾病和軟弱。 Therefore let them visit the sick soon, and let them be called in good time by the sick, if the circumstance itself would have required it.因此,讓他們參觀生病很快,讓他們被稱為在適當時候由生病了,如果情節本身將需要它。 Let them comfort and confirm them in the true faith, and then arm them against the dangerous suggestions of Satan.讓他們安慰,並確認他們的真實信仰,然後手臂,他們對危險的建議撒旦。 They should also hold prayer for the sick in the home and, if need be, prayers should also be made for the sick in the public meeting; and they should see that they happily depart this life.他們也應該舉行祈禱,為病人在家裡,如果有必要,祈禱也應作出有病在公眾集會及他們應該看到他們愉快地離開人世。 We said above that we do not approve of the Popish visitation of the sick with extreme unction because it is absurd and is not approved by canonical Scriptures.我們說,以上的,我們不批准的popish探視的病人與極端unction ,因為這是荒謬的,是不獲批准,由典型經文。

Chapter 26 - Of the Burial of the Faithful, and of the Care To Be Shown for the Dead; of Purgatory, and the Appearing of Spirits第26章-埋葬忠實和照顧才能顯現為死的煉獄,以及出現的烈酒

The Burial of Bodies. As the bodies of the faithful are the temples of the Holy Spirit which we truly believe will rise again at the Last Day, Scriptures command that they be honorably and without superstition committed to the earth, and also that honorable mention be made of those saints who have fallen asleep in the Lord, and that all duties of familial piety be shown to those left behind, their widows and orphans. 埋葬屍體,由於屍體的信徒是寺廟的聖靈,我們真正相信會再次上升,在最後一天,經文指揮他們光彩,並沒有迷信決心要紮紮實實,又光榮遑論被取得這些聖人,他們都睡著了,在主,並把各職務的家族虔誠證明,那些留在後面,他們的遺孀和孤兒。 We do not teach that any other care be taken for the dead.我們並沒有教導任何其他應注意為死者。 Therefore, we greatly disapprove of the Cynics, who neglected the bodies of the dead or most carelessly and disdainfully cast them into the earth, never saying a good word about the deceased, or caring a bit about those whom they left behind them.因此,我們非常不贊成的譏諷,他們忽略了的屍體,死者大多數還是不小心和disdainfully投下他們成為地球上,從來沒有說一個好,閉口不談死者,或照顧一下那些人,他們留下了。

The Care of the Dead. On the other hand, we do not approve of those who are overly and absurdly attentive to the deceased; who, like the heathen, bewail their dead (although we do not blame that moderate mourning which the apostle permits in I Thess. 4:13, judging it to be inhuman not to grieve at all); and who sacrifice for the dead, and mumble certain prayers for pay, in order by such ceremonies to deliver their loved ones from the torments in which they are immersed by death, and then think they are able to liberate them by such incantations. 照顧死者。另一方面,我們並不贊同那些過分,並堂而皇之地關注這個去世的人,像異教徒, bewail其死亡(儘管我們並不責怪適度莫寧其中使徒許可證i帖4時13分,判斷它是不人道的,不要悲傷,在所有) ,以及誰的犧牲,為死難者, mumble某些祈禱付出,為了這樣的頒獎典禮中發表了自己的親人從磨折中,他們是浸泡死亡,然後覺得他們能以解放他們這種incantations 。

The State of the Soul Departed from the Body. For we believe that the faithful, after bodily death, go directly to Christ, and, therefore, do not need the eulogies and prayers of the living for the dead and their services. 國家的靈魂離開身體 ,因為我們相信忠實後,身體死亡,直接到基督,因此,並不需要太過悲觀和祈禱的生活,為死者和他們的服務。 Likewise we believe that unbelievers are immediately cast into hell from which no exit is opened for the wicked by any services of the living.同樣,我們相信,不信立即投入地獄,而沒有退出,是開放給惡人以任何服務的生活。

Purgatory. But what some teach concerning the fire of purgatory is opposed to the Christian faith, namely, "I believe in the forgiveness of sins, and the life everlasting," and to the perfect purgation through Christ, and to these words of Christ our Lord: "Truly, truly, I say to you, he who hears my word and believes him who sent me, has eternal life; he shall not come into judgment, but has passed from death to life" (John 5:24). 煉獄,但有些人教導有關之火煉獄,是反對基督教信仰,即: "我相信,在該罪的赦免,和生命永恆" ,並以完美的下法透過基督,並以這些基督的話,我們耶和華說: "我實實在在地告訴你們,他的人聽到我的話,並認為他的人送我,有永恆的生命,他不得生效判決的,但已經過去了,從死亡的生命" (約翰福音5時24分) 。 Again: "He who has bathed does not need to wash, except for his feet, but he is clean all over, and you are clean" (John 13:10).再次說: "他洗過澡並不需要清洗,除了他的腳,但他是一個乾淨的一切已經過去了,你是乾淨的" (約翰福音13:10 ) 。

The Apparition of Spirits. Now what is related of the spirits or souls of the dead sometimes appearing to those who are alive, and begging certain duties of them whereby they may be set free, we count those apparitions among the laughingstocks, crafts, and deceptions of the devil, who, as he can transform himself into an angel of light, so he strikes either to overthrow the true faith or to call it into doubt. 該apparition白酒,現在是什麼相關的精神或靈魂的死亡,有時出現那些在世時,和乞討的若干職責他們,讓這些可能被設置免費的,我們指望那些幻影之中laughingstocks ,工藝和騙案的魔鬼,人,因為他能夠把自己變成了一個天使的輕,所以他要么罷工以推翻真正的信仰或打電話給成疑問。 In the Old Testament the Lord forbade the seeking of the truth from the dead, and any sort of commerce with spirits (Deut. 18:11).在舊約中上帝不准再尋求真理,從死裡復活,和任何形式的商業與烈酒(申命記18時11分) 。 Indeed, as evangelical truth declares, the glutton, being in torment, is denied a return to his brethren, as the divine oracle declares in the words: "They have Moses and the prophets; let them hear them. If they hear not Moses and the prophets, neither will they be convinced if some one should rise from the dead" (Luke 16:29 ff.).的確,正如福音真理宣稱, glutton ,被折磨,因而無法返回他的弟兄們,作為神聖的甲骨文公司宣布,在詞: "他們有摩西和先知們,讓他們聽到他們,如果他們不聽摩西和先知,都不會對他們信服,如果有人應該站起來從死裡復活" (路加福音16:29幾段) 。

Chapter 27 - Of Rites, Ceremonies and Things Indifferent第27章-禮記,典禮及事物漠不關心

Ceremonies and Rites. Unto the ancient people were given at one time certain ceremonies, as a kind of instruction for those who were kept under the law, as under a schoolmaster or tutor. 慶典和儀式。不欲,古代人,由於在同一時間在一定的儀式,作為一種指示,對於那些被保存根據法律規定,因為根據現行的校長或輔導員。 But when Christ, the Deliverer, came and the law was abolished, we who believe are no more under the law (Rom. 6:14), and the ceremonies have disappeared; hence the apostles did not want to retain or to restore them in Christ's Church to such a degree that they openly testified that they did not wish to impose any burden upon the Church.但是,當基督,送料,來到和法律的規定被廢除,我們的人認為,沒有根據法律(羅馬書6時14分) ,和儀式已經消失,因此,使徒不想保留或恢復他們在基督的教會到這種程度,他們公開作證說,他們不希望施加任何負擔了教堂。 Therefore, we would seem to be bringing in and restoring Judaism if we were to increase ceremonies and rites in Christ's Church according to the custom in the ancient Church.因此,我們似乎將引進和恢復猶太教的,如果我們要增加典禮和儀式,在基督的教會按照習俗在古代教堂。 Hence, we by no means approve of the opinion of those who think that the Church of Christ must be held in check by many different rites, as if by some kind of training.因此,我們絕不贊成意見者認為基督的教會必須在退房由很多不同的禮儀,就好像是由某種訓練。 For if the apostles did not want to impose upon Christian people ceremonies or rites which were appointed by God, who, I pray, in his right mind would obtrude upon them the inventions devised by man?如果使徒不想強加於基督教人民慶典或儀式,其中被任命為上帝,人,我祈禱,在他的右心obtrude會後,他們發明設計的人嗎? The more the mass of rites is increased in the Church, the more is detracted not only from Christian liberty, but also from Christ, and from faith in him, as long as the people seek those things in ceremonies which they should seek in the only Son of God, Jesus Christ, through faith.更大規模的儀軌,是增加了在教會裡,更是分散,不僅從基督教的自由,但也從基督,並從他的信任,只要人民為取得這些東西,在慶典,他們要尋求在唯一上帝的兒子,耶穌基督的信仰。 Wherefore a few moderate and simple rites, that are not contrary to the Word of God, are sufficient for the godly.哪幾個溫和而簡單的儀式,這是不違背上帝的話,都足以讓神聖。

Diversity of Rites. If different rites are found in churches, no one should think for this reason the churches disagree. 多樣性的儀軌,如果不一致禮記發現教堂,任何人都不應該認為基於這個原因,教會不同意。 Socrates says: "It would be impossible to put together in writing all the rites of churches throughout cities and countries. No religion observes the same rites, even though it embraces the same doctrine concerning them. For those who are of the same faith disagree among themselves about rites" (Hist. ecclesiast. V.22, 30, 62).蘇格拉底說: "這是不可能放在一起,在寫作的所有儀軌的教堂整個城市和國家,沒有宗教觀察,同時儀軌,即使它包含了相同的教義與他們有關。對於那些都是同一信仰之間的異議本身對禮記" ( hist. ecclesiast 。 v.22 , 30 , 62 ) 。 This much says Socrates.這麼多說,蘇格拉底。 And we, today, having in our churches different rites in the celebration of the Lord's Supper and in some other things, nevertheless do not disagree in doctrine and faith; nor is the unity and fellowship of our churches thereby rent asunder.而我們,今天,在我們的教堂不同儀軌在慶祝主的晚餐,並在其他一些東西,但是不反對在教義和信仰,也不是團結與和睦團契我們的教堂,從而租金asunder 。 For the churches have always used their liberty in such rites, as being things indifferent.為教會一直用自己的自由,在這樣的儀式,作為事物漠不關心。 We also do the same thing today.我們也做同樣的事情。

Things Indifferent. But at the same time we admonish men to be on guard lest they reckon among things indifferent what are in fact not indifferent, as some are wont to regard the mass and the use of images in places of worship as things indifferent. 事物漠不關心,但在同一時間,我們也告誡男人必須小心,免得他們以為事物之間的冷漠是什麼,其實不是無所謂,因為有些是won't的把質量和使用圖像,在宗教活動場所作為事物漠不關心。 "Indifferent," wrote Jerome to Augustine, "is that which is neither good nor bad, so that, whether you do it or not, you are neither just nor unjust." "漠不關心" ,寫杰羅姆以奧古斯丁, "這是是既不好也不壞,所以,無論你幹還是不干,你是既不公正也不不公正的" 。 Therefore, when things indifferent are wrested to the confession of faith, they cease to be free; as Paul shows that it is lawful for a man to eat flesh if someone does not remind him that it was offered to idols, for then it is unlawful, because he who eats it seems to approve idolatry by eating it (I Cor. 8:9 ff.; 10:25 ff.).因此,當事情漠不關心,是奪去百餘向招供的信仰,他們不再免費;正如保羅表明,它是合法的,對於一個人吃的肉,如果有人不提醒他,這是提供給偶像,那是違法的,因為他是誰吃似乎批准偶像崇拜所吃(我肺心病。 8時09分幾段; 10:25幾段) 。

Chapter 28 - Of the Possessions of the Church第28章-的遺物的教會

The Possessions of the Church and Their Proper Use. The Church of Christ possesses riches through the munificence of princes and the liberality of the faithful who have given their means to the Church. 該財產的教會和正確使用方法基督的教會擁有的財富是通過munificence王子和自由精神的忠實誰給了他們根本沒有能力教會。 For the Church has need of such resources and from ancient time has had resources for the maintenance of things necessary for the Church.對於教會卻需要這種資源,從古代的時候了資源,為維持必要的事情,對於教會。 Now the true use of the Church's wealth was, and is now, to maintain teaching in schools and in religious meetings, along with all the worship, rites, and buildings of the Church; finally, to maintain teachers, scholars, and ministers, with other necessary things, and especially for the succor and relief of the poor.現在真正使用了教會的財富,過去是,現在是現在,為了維持學校的教學,並在宗教聚會,隨著所有的崇拜,禮儀,及建築物的教會;最後,要保持教師,學者和部長們,其他必要的東西,特別是為救濟和救濟的窮人。 MANAGEMENT.管理。 Moreover, God-fearing and wise men, noted for the management of domestic affairs, should be chosen to administer properly the Church's possessions.此外,敬畏上帝和智者指出,為管理的內部事務,應選擇適當的治教會的財產。

The Misuse of the Church's Possessions. But if through misfortune or through the audacity, ignorance or avarice of some persons the Church's wealth is abused, it is to be restored to a sacred use by godly and wise men. 濫用教會的財產,但如果透過變故或通過狂放,無知或貪欲的,有些人教會的財富被濫用,這是為了恢復到一種神聖的使用神聖和智者。 For neither is an abuse, which is the greatest sacrilege, to be winked at.對於既不是濫用,這是最大的褻瀆,將縱容。 Therefore, we teach that schools and institutions which have been corrupted in doctrine, worship and morals must be reformed, and that the relief of the poor must be arranged dutifully, wisely, and in good faith.因此,我們教學校和機構已腐化,在教義,信仰和道德的,必須加以改革,並確保救濟的窮人,必須安排盡職盡責,作出明智和誠意。

Chapter 29 - Of Celibacy, Marriage and the Management of Domestic Affairs第29章-獨身,婚姻和管理內部事務

Single People. Those who have the gift of celibacy from heaven, so that from the heart or with their whole soul are pure and continent and are not aflame with passion, let them serve the Lord in that calling, as long as they feel endued with that divine gift; and let them not lift up themselves above others, but let them serve the Lord continuously in simplicity and humility (I Cor. 7:7 ff.). 單身的人,凡是有禮品獨身的天堂,所以,從心髒病或與他們的整個靈魂,是一個純粹的大陸,並沒有aflame與激情,讓他們事奉耶和華在這方面呼籲,只要他們覺得賦予神禮品;讓他們不要取消了個人凌駕於其他人,但讓他們事奉耶和華,不斷在他的淳樸和謙遜(我肺心病。 7時07分幾段) 。 For such are more apt to attend to divine things than those who are distracted with the private affairs of a family.這樣更容易參加,以神聖的東西,比那些分心與私人事務的一個家庭。 But if, again, the gift be taken away, and they feel a continual burning, let them call to mind the words of the apostle: "It is better to marry than to be aflame" (I Cor. 7:9).但是,如果再次,禮品帶走,他們覺得一個不斷燃燒,讓他們請我想起使徒的言語: "這是更好地嫁給比被aflame " (林前。 7時09分) 。

Marriage. For marriage (which is the medicine of incontinency, and continency itself) was instituted by the Lord God himself, who blessed it most bountifully, and willed man and woman to cleave one to the other inseparably, and to live together in complete love and concord (Matt. 19:4 ff). 結婚結婚(這是醫學incontinency , continency本身) ,是由上帝自己的人有福了,它最bountifully ,少數意志不名男子及女子以cleave一至其他相輔相成,共同生活在完整的愛與和諧。 ( 19點04法郎) 。 Whereupon we know that the apostle said: "Let marriage be held in honor among all, and let the marriage bed be undefiled" (Heb. 13:4).據此,我們知道,使徒保羅說: "讓婚姻舉行榮譽當中,並讓婚姻床上被undefiled " (希伯來書書13:4 ) 。 And again: "If a girl marries, she does not sin" (I Cor. 7:28).並再次說: "如果一個女孩結婚,她並不單" (一肺心病。 7時28分) 。

The Sects. We therefore condemn polygamy, and those who condemn second marriages. 該教派的,因此,我們譴責一夫多妻制,而那些譴責第二次婚姻。

How Marriages Are To Be Contracted. We teach that marriages are to be lawfully contracted in the fear of the Lord, and not against the laws which forbid certain degrees of consanguinity, lest the marriages should be incestuous. 如何婚姻是被承包,我們教導說,婚姻是合法合同,在敬畏耶和華,而不是對法律禁止某種程度的血緣,以免婚姻應該亂倫。 Let marriages be made with consent of the parents, or of those who take the place of parents, and above all for that purpose for which the Lord instituted marriages.讓婚姻作出同意的家長,或那些地方的家長,以及所有為這一目的而主提起婚姻。 Moreover, let them be kept holy with the utmost faithfulness, piety, love and purity of those joined together.此外,讓他們保持聖地以最大的忠誠,孝道,愛情和純潔性,這些結合在一起。 Therefore let them guard against quarrels, dissensions, lust and adultery.因此,讓他們防範爭吵,糾紛,有慾望和通姦等。

Matrimonial Forum. Let lawful courts be established in the Church, and holy judges who may care for marriages, and may repress all unchastity and shamefulness, and before whom matrimonial disputes may be settled. 婚姻論壇,讓合法的法庭設在教堂和神聖的法官,他們可能關心的婚姻,並有可能壓制一切不貞潔和無恥,之前,其中婚姻糾紛可以得到解決。

The Rearing of Children. Children are to be brought up by the parents in the fear of the Lord; and parents are to provide for their children, remembering the saying of the apostle: "If anyone does not provide for his relatives, he has disowned the faith and is worse than an unbeliever" (I Tim. 5:8). 養育子女,兒童被帶起,由家長在敬畏耶和華;和學生家長都為他們提供兒童,不忘說的,使徒保羅說: "人若沒有提供他的親戚,他已經六親不認信仰和不如一個異教徒" (一添。 5時08分) 。 But especially they should teach their children honest trades or professions by which they may support themselves.但尤其是,他們應該教導孩子誠實的行業或職業,使他們可以養活自己。 They should keep them from idleness and in all these things instill in them true faith in God, lest through a lack of confidence or too much security or filthy greed they become dissolute and achieve no success.他們應該防止他們無所事事,並在所有這些東西灌輸給他們真正的上帝的信仰,否則,通過一個缺乏信心的還是太多了安全或骯髒的貪欲,他們成為dissolute實現沒有成功。

And it is most certain that those works which are done by parents in true faith by way of domestic duties and the management of their households are in God's sight holy and truly good works.這是最肯定的是,這些作品是做父母真正的信仰的方式,做家務,並管理自己的家庭,在真主的聖地視線,真正的優秀作品。 They are no less pleasing to God than prayers, fasting and almsgiving.他們是不低於取悅上帝祈禱,齋戒和救濟。 For thus the apostle has taught in his epistles, especially in those to Timothy and Titus.因此,為使徒的教訓,在他的書信,尤其是在那些以提摩太和提多。 And with the same apostle we account the doctrine of those who forbid marriage or openly castigate or indirectly discredit it, as if it were not holy and pure, among the doctrine of demons.並以同樣的傳道者,我們的帳號主義者,禁止結婚或公開鞭撻或間接詆毀它,因為如果不是聖潔,在眾多學說的惡魔。

We also detest an impure single life, the secret and open lusts and fornications of hypocrites pretending to be continent when they are the most incontinent of all.我們也討厭一個不純的單身生活,秘密和公開的情慾和fornications的偽君子,假裝被大陸的時候,他們是最尿失禁的一切。 All these God will judge.所有這些上帝會審判。 We do not disapprove of riches or rich men, if they be godly and use their riches well.我們並不反對富貴或富人,如果他們是神聖和使用自己的財富。 But we reject the sect of the Apostolicals, etc.但是,我們反對該教派的apostolicals等。

Chapter 30 - Of the Magistracy第30章-的裁判法院提堂

The Magistracy Is from God. Magistracy of every kind is instituted by God himself for the peace and tranquillity of the human race, and thus it should have the chief place in the world. 該裁判法院提堂,是來自上帝。裁判法院提堂的每一種,是由上帝自己的和平與安寧,人類,因此,它應該有政務在世界上的地位。 If the magistrate is opposed to the Church, he can hinder and disturb it very much; but if he is a friend and even a member of the Church, he is a most useful and excellent member of it, who is able to benefit it greatly, and to assist it best of all.如果裁判是反對教會,他可以阻礙和干擾非常多,但如果他是一個朋友,甚至一員教會的,他是一個最有用和最優秀的成員,誰是能夠受惠,它極大地,並協助它最好的一切。

The Duty of the Magistrate. The chief duty of the magistrate is to secure and preserve peace and public tranquillity. 當值的裁判官。行政職責的裁判,是保證和維護和平與公共安寧。 Doubtless he will never do this more successfully than when he is truly God-fearing and religious; that is to say, when, according to the example of the most holy kings and princes of the people of the Lord, he promotes the preaching of the truth and sincere faith, roots out lies and all superstition, together with all impiety and idolatry, and defends the Church of God.毫無疑問,他決不會因為這個更成功的時候,比他是真正敬畏上帝和宗教;這就是說,當,根據我們的例子最聖潔的國王和王儲的人的主,他提倡鼓吹的真理和真誠的信仰,根出謊言和一切迷信,連同所有不虔誠和偶像崇拜,捍衛神的教會。 We certainly teach that the care of religion belongs especially to the holy magistrate.當然,我們教導照顧,宗教屬於特別是教廷裁判官。

Let him, therefore, hold the Word of God in his hands, and take care lest anything contrary to it is taught.讓他,因此,蘊藏著上帝的話在他的手裡,和照顧,以免任何違背它是教導。 Likewise let him govern the people entrusted to him by God with good laws made according to the Word of God, and let him keep them in discipline, duty and obedience.同樣地,讓他管人,委託給他的上帝有了好的法律根據上帝的話,並告訴他,讓他們在紀律,責任和服從。 Let him exercise judgment by judging uprightly.讓他作出判斷,判斷uprightly 。 Let him not respect any man's person or accept bribes.讓他不尊重任何人的人或接受賄賂。 Let him protect widows, orphans and the afflicted.讓他保護寡婦,孤兒和受折磨。 Let him punish and even banish criminals, impostors and barbarians.讓他的懲罰,甚至放逐罪犯, impostors和野蠻人。 For he does not bear the sword in vain (Rom. 13:4).因為他不承擔劍白費(羅馬書書13:4 ) 。

Therefore, let him draw this sword of God against all malefactors, seditious persons, thieves, murderers, oppressors, blasphemers, perjured persons, and all those whom God has commanded him to punish and even to execute.因此,讓他得出這一劍上帝對所有malefactors ,煽動性的人,小偷,殺人犯,是壓迫者, blasphemers , perjured的人,而所有這些人,上帝命令他以懲罰,甚至處決。 Let him suppress stubborn heretics (who are truly heretics), who do not cease to blaspheme the majesty of God and to trouble, and even to destroy the Church of God.讓他鎮壓頑固異教徒(他們是真正的異端) ,不停止褻瀆莊嚴神聖的上帝與麻煩,甚至是毀滅神的教會。

War. And if it is necessary to preserve the safety of the people by war, let him wage war in the name of God; provided he has first sought peace by all means possible, and cannot save his people in any other way except by war. 戰爭的話,就是要維護人民群眾生命安全受到戰爭,讓他發動戰爭,在上帝的名義;提供的,他已先尋求和平利用一切可能的手段,並不能挽救他的人,以任何其他方式,除因戰爭。 And when the magistrate does these things in faith, he serves God by those very works which are truly good, and receives a blessing from the Lord.當裁判官是否這些東西在信仰,他是上帝的那些非常工程,是真正的好,並接受祝福,從主。

We condemn the Anabaptists, who, when they deny that a Christian may hold the office of a magistrate, deny also that a man may be justly put to death by the magistrate, or that the magistrate may wage war, or that oaths are to be rendered to a magistrate, and such like things.我們譴責anabaptists人,當他們否認這是一個基督教可以召開辦公室裁判,也否認說,一名男子可以理直氣壯地把死刑裁判,或者說,裁判官可發動戰爭,或宣誓要給予裁判官,而這些喜歡的東西。

The Duty of Subjects. For as God wants to effect the safety of his people by the magistrate, whom he has given to the world to be, as it were, a father, so all subjects are commanded to acknowledge this favor of God in the magistrate. 當值的學科。視為上帝要落實安全他的人,由縣長,他給世界要,因為它被一位父親,因此,所有科目的指揮下,以承認這一點,上帝的恩賜,在裁判官。 Therefore let them honor and reverence the magistrate as the minister of God; let them love him, favor him, and pray for him as their father; and let them obey all his just and fair commands.因此,讓他們的榮譽和尊敬的裁判官部長上帝,讓他們愛他,討好他,並祈禱他是他們的父親,以及讓他們聽從他的所有公正和公平的命令。 Finally, let them pay all customs and taxes, and all other such dues faithfully and willingly.最後,讓他們支付所有關稅及稅費,和所有其他這類黨費忠實心甘情願。 And if the public safety of the country and justice require it, and the magistrate of necessity wages war, let them even lay down their life and pour out their blood for the public safety and that of the magistrate.如果公眾安全的國家和正義的要求,及裁判官的必要性工資戰爭中,讓他們甚至放下他們的生活和傾訴他們的血液,為市民的安全,並規定的裁判官。 And let them do this in the name of God willingly, bravely and cheerfully.讓他們這樣做,在上帝的名義心甘情願地,勇敢和開朗。 For he who opposes the magistrate provokes the severe wrath of God against himself.因為他的人反對縣長挑起嚴重憤怒的上帝對自己。

Sects and Seditions. We, therefore, condemn all who are contemptuous of the magistrate--rebels, enemies of the state, seditious villains, finally, all who openly or craftily refuse to perform whatever duties they owe. 支派和seditions的 ,所以我們譴責所有的人都藐視裁判-叛亂分子,是國家的敵人,煽動壞人,最後,所有的人公開或巧妙地拒絕履行什麼職責,他們有責任。

We beseech God, our most merciful Father in heaven, that he will bless the rulers of the people, and us, and his whole people, through Jesus Christ, our only Lord and Savior; to whom be praise and glory and thanksgiving, for all ages.我們懇求上帝,我們最仁慈的父親在天堂,他會保佑統治者對人民,對我們來說,和他的全體人民,通過耶穌基督,我們唯一的上帝和救世主;向誰被讚美和榮耀與感恩,對所有千古罪人。 Amen.阿門。


Notes:註釋:

Reprinted from Reformed Confessions of the 16th Century by Arthur C. Cochrane.轉載自改革自白書的16世紀 ,亞瑟。享譽國際。 © Copyright 1966 WL Jenkins.版權所有1966年輪候冊詹金斯。 The Westminster Press.西敏寺新聞。

The so-called Athanasian Creed was not written by Athanasius but dates from the ninth century.那些所謂亞他那修信經信條是不寫由athanasius但日期從第九世紀。 It is so called the "Quicunque" from the opening word of the Latin text.這是所謂的" quicunque " ,從開幕字的拉丁文字。

The Apostolicals were followers of a religious fanatic, Gherardo Segarelli, of Parma, who in the thirteenth century wanted to restore the poverty of the apostolic life.該apostolicals名追隨者的是一個宗教狂熱分子,格拉多塞加雷利,帕爾馬,他們在13世紀要恢復貧窮的使徒生活。


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