“唯獨聖經，唯獨恩典，唯獨信心, 唯獨基督, 唯獨榮耀”
在我們的主耶穌基督的名。阿門。
In the Name our Lord Jesus Christ. Amen.
1。我們的主，主耶穌基督，當，他說Poenitentiam agite，任性的一生應該懺悔的信徒。
Our Lord and Master Jesus Christ, when He said Poenitentiam agite, willed that the whole life of believers should be repentance.
2。這個字不能被理解為聖事的懺悔，懺悔和滿意度，這是由祭司。
3。然而，它是指不向內悔改，不僅如此，有沒有向內悔改，不向外工作的潛水員禁慾的肉。
4。的罪的刑罰[]，因此，繼續，只要自我仇恨的繼續，這才是真正的向內悔改，繼續，直到我們進入天國的。
5。教宗不打算匯，和不能減免任何處罰比他實行了由他自己的權威受到的大炮。
6。教宗不能免除任何內疚，除非宣布，它已匯出的神，同意神的緩解，但是，可以肯定的是，他可以給予緩解的情況下，保留他的判斷。如果他的權利，在這種情況下，給予減免鄙視，的內疚將繼續完全不可饒恕。
7。神匯內疚，沒有一個人他不，在同一時間，在所有的事情謙遜和服從他的牧師，牧師把。
8。施加悔罪大炮的生活，據他們說，也不應該強加給垂死的。
9。因此聖靈是一種在教宗給我們，因為在他的法令，他總是讓除死亡和必要性的文章。
10。無知和邪惡的是那些祭司的所作所為，在彌留之際，儲備規範苦行煉獄的情況下。
11。這種變化的典型罰款的處罰煉獄顯然是一個播種的稗子，而主教睡。
12。在以前的不規範處罰實施後，但在此之前赦免，真正悔改的測試。
13。死亡是死亡的所有處罰中解脫出來，他們已經死了規範的規則，並有權利被釋放出來。
14。帶來了不完美的健康[靈魂]，也就是說，不完美的愛，奄奄一息的，必要的，巨大的恐懼和較小的愛，更大的恐懼。
15。這種害怕和恐懼本身是足夠的（可以說沒有什麼其他的事情）構成煉獄的懲罰，因為它是非常接近絕望的恐怖。
16。地獄，煉獄和天堂那樣感到絕望，幾乎絕望了，安全的保證似乎有所不同。
17。在煉獄中的靈魂，它似乎是必要的，恐怖應該越來越少，愛增加。
18。它似乎是未經證實的，無論是理性或聖經，他們的優點以外的國家，也就是說，增加的愛。
19。再次，這似乎是未經證實的，他們，或者至少是所有的人，有一定的保證自己的幸福，雖然我們可以很確定的。
20。因此，所有的懲罰“完全緩解”教皇實際上並不意味着“所有”，但只有那些自己所施加的。
21。因此，那些傳教士的放縱是錯誤的，他們說，教皇的贖罪券，一個人從每一個懲罰中解脫出來，並保存;
22。而他匯給在煉獄中的靈魂沒有了大炮，他們將不得不支付這輩子處罰。
23。如果是在所有可能的給予任何處罰任何緩解，但可以肯定的是，這緩解只授予最完美的，那就是非常最少。
24。它必須需要的話，因此，從刑罰的釋放，不分青紅皂白，highsounding承諾，大部份的人都在欺騙。
25。教宗的權力，在一般的方式，過煉獄，就像任何主教或牧師的權力，以特殊的方式，在自己的教區或堂區。
26。教皇授予緩解時，他的靈魂[煉獄]，而不是按電源鍵（他不具備），但說情。
27。他們鼓吹說，這麼快就到錢盒一分錢的廣告歌曲，靈魂飛出的人[煉獄]。
28。可以肯定的是，當到的錢盒，增益和貪婪可以增加一分錢的廣告歌曲，但教會的代禱的結果，是只有上帝的力量。
29。誰知道是否所有的靈魂在煉獄希望買下了它，因為在傳說中的STS。 Severinus和逾越節。
30。沒有人知道，他自己的懺悔是真誠的要少得多，他已經達到完全緩解。
31。稀土作為是男人，是真正的懺悔，如此罕見的，也是男人真正購買贖罪券，也就是說，這樣的男人是最難得的。
32。他們將永遠譴責，連同他們的老師，相信自己的人知道他們的救恩，因為他們有字母的赦免。
33。男人一定要對他們說，教皇的赦免是上帝的禮物，由哪些人是不甘心他是不可估量的防範;
34。對於這些“青睞”赦免關注的處罰聖事的滿意度，而這些被任命的人。
35。他們講基督教的教義，教，痛悔是沒有必要的，在那些打算買的靈魂煉獄或購買confessionalia的。
36。每一個真心悔過的基督徒有權利完全緩解的罰款和內疚，甚至不帶字母的赦免。
37。每一個真正的基督徒，無論是活着還是死了，有一部分在所有基督和教會的祝福，這是賦予他的神，甚至不帶字母的赦免。
38。然而，緩解和參與的教會由教皇授予的祝福，因為他們是沒有辦法被人鄙視，正如我剛才所說，申報的神聖的緩解。
39。這是最困難的，即使是最敏銳的神學家，在一個同時讚揚的赦免和豐富的需要真正悔改的人。
40。真正悔改的目的和愛的處罰，但只有放鬆自由的赦免處罰和導致它們被討厭，或至少提供一個機會，恨他們的。
41。使徒赦免時要小心，以免被宣揚的人可能會錯誤地認為他們最好的愛等優秀作品。
42。基督徒被教導，教宗不打算購買的赦免憐憫的作品以任何方式進行比較。
43。基督徒被教導，他給窮人，或貸款給有需要的人，做一個更好的工作比買赦免;
44。因為愛之成長，愛的作品，人會變得更好，但不赦免的人更好地成長，只有更多的自由處罰。
45。基督徒被教導，他看到一個男人中的極品，並通過他的，並給出了他的錢赦免，採購不放縱的教皇，但上帝的憤怒。
46。基督徒被教導，除非他們有比他們更需要，就必然要隱瞞自己的家庭，而絕非浪費在赦免什麼是必要的。
47。基督徒要教導赦免購買的是自由意志的問題，而不是命。
48。基督徒被教導，教宗，給予赦免，需求，因此欲望，他們的虔誠的為他祈禱多的錢，他們帶來。
49。基督徒都被教導說，教皇的赦免是有用的，如果他們不把自己對他們的信任，但完全有害的，如果通過他們，他們失去了對神的敬畏。
50。基督徒要教導教皇知道，如果赦免傳道人的勒索，他寧可聖彼得教堂化為灰燼，比它應建立他的羊的皮，肉和骨頭。
51。基督徒要告訴我們，這將是教宗的願望，因為這是他的責任，給自己的錢，很多的若干小販赦免哄着錢，即使聖彼得教堂的可能要被出售。
52。得救的確據信赦免是徒勞的，，儘管小賣部，不僅如此，即使在它的教皇本人，讓他打自己的靈魂。
53。他們是基督的敵人的教宗，誰出價神的話語是完全沉默，一些教堂，為了赦免可能會在別人講道。
54。損傷是神的話語時，在相同的講道，等於或更長的時間花費在赦免，而不是這個詞。
55。它必須是教皇的意圖，這是一個非常小的事情，如果赦免慶祝一個鍾，單一的遊行和儀式，然後福音，這是非常偉大的事情，應該鼓吹百鍾，一百遊行，一百儀式。
56。 “珍品”，其中的教會，教宗的。補助金的寬容，沒有足夠的命名，或在人民群眾中的基督。
57。 ，他們沒有時間的寶藏無疑是明顯的，許多供應商不倒的珍品那麼容易，但他們只收集。
58。它們也不是基督和聖徒的優點，即使沒有教皇，這些工作的寬限期內的人，和交叉，死亡，和地獄外面的人。
59。聖老楞佐說，寶藏的教會，教會的窮人，但他講得根據使用這個詞在他自己的時間。
60。無躁，我們說的鑰匙，教會，基督的優點，是寶;
61。很顯然，對於緩解的處罰和保留的情況下，權力的教皇是本身就足夠了。
62。真正的財富，教會是最神聖的神的榮耀和恩典的福音。
63。但是這個寶藏自然是最惡劣的，因為它使第一個是最後一個。
64。另一方面，寶贖罪自然是最容易被接受的，因為它使最後是第一。
65。因此，福音的寶藏網與他們以前慣於捕捉到男人的財富。
66。在放縱的寶藏網，他們現在魚人的財富。
67。寬容，傳道人哭“最偉大的青睞”被稱為是真正的，只要他們推動收益。
68。但他們在真理與神的恩典和虔誠的十字架相比是最小的青睞。
69。主教和伙計一定會承認教皇赦免，所有崇敬的小賣部。
70。但更是他們必然要他們的眼睛疲勞，並參加與自己的耳朵，以免這些人鼓吹自己的夢想，而不是佣金的教宗。
71。他對真理的使徒赦免誰說話，讓他被詛咒和詛咒！
72。但他誰防止赦免傳道人的欲望和許可證，讓他的祝福！
73。教皇公正打雷對的人，任何藝術，圖謀的傷害赦免的交通。
74。但他更打算在打雷對那些使用赦免的藉口圖謀神聖的愛和真理的傷害。
75。認為羅馬教皇的赦免如此之大，他們可以免除一個人，即使他犯了一個不可能的罪，違反上帝的母親 - 這太瘋狂了。
76。相反，我們說，教皇的赦免無法刪除最起碼的可寬恕的罪，只要其有罪的。
77。這是說，即使是聖彼得，如果他現在教皇，不能賦予更大的青睞，這是褻瀆聖彼得和反對教皇。
78。我們說，相反，即使是現在的教皇，和任何在所有的教皇，具有更大的恩寵在他的處置，即福音，權力，禮品的癒合等，因為它是寫在一哥林多前書十二。
79。如果說是平等的價值與基督的十字架，在十字架上，印有教皇的武器，它是建立[傳教士的放縱，是褻瀆。
80。主教，誰允許這樣的談話，在人民群眾中傳播的副牧師和神學家，將有一個帳戶來渲染。
2. This word cannot be understood to mean sacramental penance, i.e., confession and satisfaction, which is administered by the priests.
3. Yet it means not inward repentance only; nay, there is no inward repentance which does not outwardly work divers mortifications of the flesh.
4. The penalty [of sin], therefore, continues so long as hatred of self continues; for this is the true inward repentance, and continues until our entrance into the kingdom of heaven.
5. The pope does not intend to remit, and cannot remit any penalties other than those which he has imposed either by his own authority or by that of the Canons.
6. The pope cannot remit any guilt, except by declaring that it has been remitted by God and by assenting to God's remission; though, to be sure, he may grant remission in cases reserved to his judgment. If his right to grant remission in such cases were despised, the guilt would remain entirely unforgiven.
7. God remits guilt to no one whom He does not, at the same time, humble in all things and bring into subjection to His vicar, the priest.
8. The penitential canons are imposed only on the living, and, according to them, nothing should be imposed on the dying.
9. Therefore the Holy Spirit in the pope is kind to us, because in his decrees he always makes exception of the article of death and of necessity.
10. Ignorant and wicked are the doings of those priests who, in the case of the dying, reserve canonical penances for purgatory.
11. This changing of the canonical penalty to the penalty of purgatory is quite evidently one of the tares that were sown while the bishops slept.
12. In former times the canonical penalties were imposed not after, but before absolution, as tests of true contrition.
13. The dying are freed by death from all penalties; they are already dead to canonical rules, and have a right to be released from them.
14. The imperfect health [of soul], that is to say, the imperfect love, of the dying brings with it, of necessity, great fear; and the smaller the love, the greater is the fear.
15. This fear and horror is sufficient of itself alone (to say nothing of other things) to constitute the penalty of purgatory, since it is very near to the horror of despair.
16. Hell, purgatory, and heaven seem to differ as do despair, almost-despair, and the assurance of safety.
17. With souls in purgatory it seems necessary that horror should grow less and love increase.
18. It seems unproved, either by reason or Scripture, that they are outside the state of merit, that is to say, of increasing love.
19. Again, it seems unproved that they, or at least that all of them, are certain or assured of their own blessedness, though we may be quite certain of it.
20. Therefore by "full remission of all penalties" the pope means not actually "of all," but only of those imposed by himself.
21. Therefore those preachers of indulgences are in error, who say that by the pope's indulgences a man is freed from every penalty, and saved;
22. Whereas he remits to souls in purgatory no penalty which, according to the canons, they would have had to pay in this life.
23. If it is at all possible to grant to any one the remission of all penalties whatsoever, it is certain that this remission can be granted only to the most perfect, that is, to the very fewest.
24. It must needs be, therefore, that the greater part of the people are deceived by that indiscriminate and highsounding promise of release from penalty.
25. The power which the pope has, in a general way, over purgatory, is just like the power which any bishop or curate has, in a special way, within his own diocese or parish.
26. The pope does well when he grants remission to souls [in purgatory], not by the power of the keys (which he does not possess), but by way of intercession.
27. They preach man who say that so soon as the penny jingles into the money-box, the soul flies out [of purgatory].
28. It is certain that when the penny jingles into the money-box, gain and avarice can be increased, but the result of the intercession of the Church is in the power of God alone.
29. Who knows whether all the souls in purgatory wish to be bought out of it, as in the legend of Sts. Severinus and Paschal.
30. No one is sure that his own contrition is sincere; much less that he has attained full remission.
31. Rare as is the man that is truly penitent, so rare is also the man who truly buys indulgences, i.e., such men are most rare.
32. They will be condemned eternally, together with their teachers, who believe themselves sure of their salvation because they have letters of pardon.
33. Men must be on their guard against those who say that the pope's pardons are that inestimable gift of God by which man is reconciled to Him;
34. For these "graces of pardon" concern only the penalties of sacramental satisfaction, and these are appointed by man.
35. They preach no Christian doctrine who teach that contrition is not necessary in those who intend to buy souls out of purgatory or to buy confessionalia.
36. Every truly repentant Christian has a right to full remission of penalty and guilt, even without letters of pardon.
37. Every true Christian, whether living or dead, has part in all the blessings of Christ and the Church; and this is granted him by God, even without letters of pardon.
38. Nevertheless, the remission and participation [in the blessings of the Church] which are granted by the pope are in no way to be despised, for they are, as I have said, the declaration of divine remission.
39. It is most difficult, even for the very keenest theologians, at one and the same time to commend to the people the abundance of pardons and [the need of] true contrition.
40. True contrition seeks and loves penalties, but liberal pardons only relax penalties and cause them to be hated, or at least, furnish an occasion [for hating them].
41. Apostolic pardons are to be preached with caution, lest the people may falsely think them preferable to other good works of love.
42. Christians are to be taught that the pope does not intend the buying of pardons to be compared in any way to works of mercy.
43. Christians are to be taught that he who gives to the poor or lends to the needy does a better work than buying pardons;
44. Because love grows by works of love, and man becomes better; but by pardons man does not grow better, only more free from penalty.
45. 45. Christians are to be taught that he who sees a man in need, and passes him by, and gives [his money] for pardons, purchases not the indulgences of the pope, but the indignation of God.
46. Christians are to be taught that unless they have more than they need, they are bound to keep back what is necessary for their own families, and by no means to squander it on pardons.
47. Christians are to be taught that the buying of pardons is a matter of free will, and not of commandment.
48. Christians are to be taught that the pope, in granting pardons, needs, and therefore desires, their devout prayer for him more than the money they bring.
49. Christians are to be taught that the pope's pardons are useful, if they do not put their trust in them; but altogether harmful, if through them they lose their fear of God.
50. Christians are to be taught that if the pope knew the exactions of the pardon-preachers, he would rather that St. Peter's church should go to ashes, than that it should be built up with the skin, flesh and bones of his sheep.
51. Christians are to be taught that it would be the pope's wish, as it is his duty, to give of his own money to very many of those from whom certain hawkers of pardons cajole money, even though the church of St. Peter might have to be sold.
52. The assurance of salvation by letters of pardon is vain, even though the commissary, nay, even though the pope himself, were to stake his soul upon it.
53. They are enemies of Christ and of the pope, who bid the Word of God be altogether silent in some Churches, in order that pardons may be preached in others.
54. Injury is done the Word of God when, in the same sermon, an equal or a longer time is spent on pardons than on this Word.
55. It must be the intention of the pope that if pardons, which are a very small thing, are celebrated with one bell, with single processions and ceremonies, then the Gospel, which is the very greatest thing, should be preached with a hundred bells, a hundred processions, a hundred ceremonies.
56. The "treasures of the Church," out of which the pope. grants indulgences, are not sufficiently named or known among the people of Christ.
57. That they are not temporal treasures is certainly evident, for many of the vendors do not pour out such treasures so easily, but only gather them.
58. Nor are they the merits of Christ and the Saints, for even without the pope, these always work grace for the inner man, and the cross, death, and hell for the outward man.
59. St. Lawrence said that the treasures of the Church were the Church's poor, but he spoke according to the usage of the word in his own time.
60. Without rashness we say that the keys of the Church, given by Christ's merit, are that treasure;
61. For it is clear that for the remission of penalties and of reserved cases, the power of the pope is of itself sufficient.
62. The true treasure of the Church is the Most Holy Gospel of the glory and the grace of God.
63. But this treasure is naturally most odious, for it makes the first to be last.
64. On the other hand, the treasure of indulgences is naturally most acceptable, for it makes the last to be first.
65. Therefore the treasures of the Gospel are nets with which they formerly were wont to fish for men of riches.
66. The treasures of the indulgences are nets with which they now fish for the riches of men.
67. The indulgences which the preachers cry as the "greatest graces" are known to be truly such, in so far as they promote gain.
68. Yet they are in truth the very smallest graces compared with the grace of God and the piety of the Cross.
69. Bishops and curates are bound to admit the commissaries of apostolic pardons, with all reverence.
70. But still more are they bound to strain all their eyes and attend with all their ears, lest these men preach their own dreams instead of the commission of the pope.
71. He who speaks against the truth of apostolic pardons, let him be anathema and accursed!
72. But he who guards against the lust and license of the pardon-preachers, let him be blessed!
73. The pope justly thunders against those who, by any art, contrive the injury of the traffic in pardons.
74. But much more does he intend to thunder against those who use the pretext of pardons to contrive the injury of holy love and truth.
75. To think the papal pardons so great that they could absolve a man even if he had committed an impossible sin and violated the Mother of God -- this is madness.
76. We say, on the contrary, that the papal pardons are not able to remove the very least of venial sins, so far as its guilt is concerned.
77. It is said that even St. Peter, if he were now Pope, could not bestow greater graces; this is blasphemy against St. Peter and against the pope.
78. We say, on the contrary, that even the present pope, and any pope at all, has greater graces at his disposal; to wit, the Gospel, powers, gifts of healing, etc., as it is written in I. Corinthians xii.
79. To say that the cross, emblazoned with the papal arms, which is set up [by the preachers of indulgences], is of equal worth with the Cross of Christ, is blasphemy.
80. The bishops, curates and theologians who allow such talk to be spread among the people, will have an account to render.
81。這種肆無忌憚的說教赦免，使之不容易的事情，即使是有學問的人，搶救崇敬由於教皇的詆毀，甚至是精明的問難的俗人。
81. This unbridled preaching of pardons makes it no easy matter, even for learned men, to rescue the reverence due to the pope from slander, or even from the shrewd questionings of the laity.
with which to build a Church? The former reasons would be most just; the latter is most trivial."
82。也就是說： - “為什麼不是教皇空煉獄，為了神聖的愛和急需的靈魂，有無限多的靈魂，如果他恢復為了可憐的錢，用以建立一個教會？前者的原因是最公正的，後者是最微不足道的。“
82. To wit: -- "Why does not the pope empty purgatory, for the sake of holy love and of the dire need of the souls that are there, if he redeems an infinite number of souls for the sake of miserable money
83。還是那句話： - “為什麼是太平間周年群眾對死者的持續，以及他為何不返還或准許撤回代表他們的捐贈成立的，因為它是錯誤的贖回祈禱嗎？”
83. Again: -- "Why are mortuary and anniversary masses for the dead continued, and why does he not return or permit the withdrawal of the endowments founded on their behalf, since it is wrong to pray for the redeemed?"
84。還是那句話： - “這是什麼新虔誠的上帝和教皇的錢，他們讓一個人是不虔誠的人，他們的敵人，購買的朋友，上帝虔誠的靈魂煉獄，做不情願，因為，虔誠和心愛的靈魂自己的需要，它的純愛情的緣故？“
84. Again: -- "What is this new piety of God and the pope, that for money they allow a man who is impious and their enemy to buy out of purgatory the pious soul of a friend of God, and do not rather, because of that pious and beloved soul's own need, free it for pure love's sake?"
85。還是那句話： - “為什麼是長久以來的悔罪大炮在實際的事實，並通過廢棄廢除死了，現在給予indulgences感到滿意，雖然他們還活着，有效嗎？”
85. Again: -- "Why are the penitential canons long since in actual fact and through disuse abrogated and dead, now satisfied by the granting of indulgences, as though they were still alive and in force?"
86。還是那句話： - “為什麼不教皇，他的財富是大於天的財富最富有的，建立公正的聖彼得教堂用自己的錢，而不是差信徒的錢呢？”
86. Again: -- "Why does not the pope, whose wealth is to-day greater than the riches of the richest, build just this one church of St. Peter with his own money, rather than with the money of poor believers?"
87。還是那句話： - “這是什麼，教宗職權範圍，並參與他授予者，以完美的悔悟，有充分的緩解和參與的權利嗎？”
87. Again: -- "What is it that the pope remits, and what participation does he grant to those who, by perfect contrition, have a right to full remission and participation?"
88。還是那句話： - “什麼更大的祝福的教會如果教皇做一百次，一天他現在所做的一次，並賦予每一位信徒這些緩解和參與的嗎？”
88. Again: -- "What greater blessing could come to the Church than if the pope were to do a hundred times a day what he now does once, and bestow on every believer these remissions and participations?"
89。由於教皇，他的赦免，尋求靈魂的救贖，而不是金錢，他為什麼要授予此之前暫停的寬容和赦免，因為這些具有相同的功效嗎？“
89. "Since the pope, by his pardons, seeks the salvation of souls rather than money, why does he suspend the indulgences and pardons granted heretofore, since these have equal efficacy?"
90。單靠武力鎮壓這些參數和顧忌的俗人，而不是解決這些問題給出理由，是為了揭露教會和教皇的嘲笑，他們的敵人，並讓基督徒不愉快。
90. To repress these arguments and scruples of the laity by force alone, and not to resolve them by giving reasons, is to expose the Church and the pope to the ridicule of their enemies, and to make Christians unhappy.
91。因此，如果所宣揚的精神和心靈的教宗赦免，這些懷疑會很容易解決，不然，他們也就不存在了。
91. If, therefore, pardons were preached according to the spirit and mind of the pope, all these doubts would be readily resolved; nay, they would not exist.
92。離開的話，所有那些先知們到基督的人，“和平，和平”，有說是沒有和平！
92. Away, then, with all those prophets who say to the people of Christ, "Peace, peace," and there is no peace!
93。是應當稱頌的所有那些先知基督的人，“跨行業，跨說，”不存在交叉！
93. Blessed be all those prophets who say to the people of Christ, "Cross, cross," and there is no cross!
94。要勸勉基督徒，他們是跟隨基督，他們的頭，通過勤奮的懲罰，死亡和地獄;
94. Christians are to be exhorted that they be diligent in following Christ, their Head, through penalties, deaths, and hell;
95。因此，有信心進入天堂，而經歷許多艱難的，不是通過和平的保證。
95. And thus be confident of entering into heaven rather through many tribulations, than through the assurance of peace.
GOOGLE 翻譯的。請包含。
(http://www.iclnet.org/pub/resources/text/wittenberg/luther/web/ninetyfive.html)
