“唯独圣经，唯独恩典，唯独信心, 唯独基督, 唯独荣耀”
在我们的主耶稣基督的名。阿门。
In the Name our Lord Jesus Christ. Amen.
1。我们的主，主耶稣基督，当，他说Poenitentiam agite，任性的一生应该忏悔的信徒。
Our Lord and Master Jesus Christ, when He said Poenitentiam agite, willed that the whole life of believers should be repentance.
2。这个字不能被理解为圣事的忏悔，忏悔和满意度，这是由祭司。
3。然而，它是指不向内悔改，不仅如此，有没有向内悔改，不向外工作的潜水员禁欲的肉。
4。的罪的刑罚[]，因此，继续，只要自我仇恨的继续，这才是真正的向内悔改，继续，直到我们进入天国的。
5。教宗不打算汇，和不能减免任何处罚比他实行了由他自己的权威受到的大炮。
6。教宗不能免除任何内疚，除非宣布，它已汇出的神，同意神的缓解，但是，可以肯定的是，他可以给予缓解的情况下，保留他的判断。如果他的权利，在这种情况下，给予减免鄙视，的内疚将继续完全不可饶恕。
7。神汇内疚，没有一个人他不，在同一时间，在所有的事情谦逊和服从他的牧师，牧师把。
8。施加悔罪大炮的生活，据他们说，也不应该强加给垂死的。
9。因此圣灵是一种在教宗给我们，因为在他的法令，他总是让除死亡和必要性的文章。
10。无知和邪恶的是那些祭司的所作所为，在弥留之际，储备规范苦行炼狱的情况下。
11。这种变化的典型罚款的处罚炼狱显然是一个播种的稗子，而主教睡。
12。在以前的不规范处罚实施后，但在此之前赦免，真正悔改的测试。
13。死亡是死亡的所有处罚中解脱出来，他们已经死了规范的规则，并有权利被释放出来。
14。带来了不完美的健康[灵魂]，也就是说，不完美的爱，奄奄一息的，必要的，巨大的恐惧和较小的爱，更大的恐惧。
15。这种害怕和恐惧本身是足够的（可以说没有什么其他的事情）构成炼狱的惩罚，因为它是非常接近绝望的恐怖。
16。地狱，炼狱和天堂那样感到绝望，几乎绝望了，安全的保证似乎有所不同。
17。在炼狱中的灵魂，它似乎是必要的，恐怖应该越来越少，爱增加。
18。它似乎是未经证实的，无论是理性或圣经，他们的优点以外的国家，也就是说，增加的爱。
19。再次，这似乎是未经证实的，他们，或者至少是所有的人，有一定的保证自己的幸福，虽然我们可以很确定的。
20。因此，所有的惩罚“完全缓解”教皇实际上并不意味着“所有”，但只有那些自己所施加的。
21。因此，那些传教士的放纵是错误的，他们说，教皇的赎罪券，一个人从每一个惩罚中解脱出来，并保存;
22。而他汇给在炼狱中的灵魂没有了大炮，他们将不得不支付这辈子处罚。
23。如果是在所有可能的给予任何处罚任何缓解，但可以肯定的是，这缓解只授予最完美的，那就是非常最少。
24。它必须需要的话，因此，从刑罚的释放，不分青红皂白，highsounding承诺，大部份的人都在欺骗。
25。教宗的权力，在一般的方式，过炼狱，就像任何主教或牧师的权力，以特殊的方式，在自己的教区或堂区。
26。教皇授予缓解时，他的灵魂[炼狱]，而不是按电源键（他不具备），但说情。
27。他们鼓吹说，这么快就到钱盒一分钱的广告歌曲，灵魂飞出的人[炼狱]。
28。可以肯定的是，当到的钱盒，增益和贪婪可以增加一分钱的广告歌曲，但教会的代祷的结果，是只有上帝的力量。
29。谁知道是否所有的灵魂在炼狱希望买下了它，因为在传说中的STS。 Severinus和逾越节。
30。没有人知道，他自己的忏悔是真诚的要少得多，他已经达到完全缓解。
31。稀土作为是男人，是真正的忏悔，如此罕见的，也是男人真正购买赎罪券，也就是说，这样的男人是最难得的。
32。他们将永远谴责，连同他们的老师，相信自己的人知道他们的救恩，因为他们有字母的赦免。
33。男人一定要对他们说，教皇的赦免是上帝的礼物，由哪些人是不甘心他是不可估量的防范;
34。对于这些“青睐”赦免关注的处罚圣事的满意度，而这些被任命的人。
35。他们讲基督教的教义，教，痛悔是没有必要的，在那些打算买的灵魂炼狱或购买confessionalia的。
36。每一个真心悔过的基督徒有权利完全缓解的罚款和内疚，甚至不带字母的赦免。
37。每一个真正的基督徒，无论是活着还是死了，有一部分在所有基督和教会的祝福，这是赋予他的神，甚至不带字母的赦免。
38。然而，缓解和参与的教会由教皇授予的祝福，因为他们是没有办法被人鄙视，正如我刚才所说，申报的神圣的缓解。
39。这是最困难的，即使是最敏锐的神学家，在一个同时赞扬的赦免和丰富的需要真正悔改的人。
40。真正悔改的目的和爱的处罚，但只有放松自由的赦免处罚和导致它们被讨厌，或至少提供一个机会，恨他们的。
41。使徒赦免时要小心，以免被宣扬的人可能会错误地认为他们最好的爱等优秀作品。
42。基督徒被教导，教宗不打算购买的赦免怜悯的作品以任何方式进行比较。
43。基督徒被教导，他给穷人，或贷款给有需要的人，做一个更好的工作比买赦免;
44。因为爱之成长，爱的作品，人会变得更好，但不赦免的人更好地成长，只有更多的自由处罚。
45。基督徒被教导，他看到一个男人中的极品，并通过他的，并给出了他的钱赦免，采购不放纵的教皇，但上帝的愤怒。
46。基督徒被教导，除非他们有比他们更需要，就必然要隐瞒自己的家庭，而绝非浪费在赦免什么是必要的。
47。基督徒要教导赦免购买的是自由意志的问题，而不是命。
48。基督徒被教导，教宗，给予赦免，需求，因此欲望，他们的虔诚的为他祈祷多的钱，他们带来。
49。基督徒都被教导说，教皇的赦免是有用的，如果他们不把自己对他们的信任，但完全有害的，如果通过他们，他们失去了对神的敬畏。
50。基督徒要教导教皇知道，如果赦免传道人的勒索，他宁可圣彼得教堂化为灰烬，比它应建立他的羊的皮，肉和骨头。
51。基督徒要告诉我们，这将是教宗的愿望，因为这是他的责任，给自己的钱，很多的若干小贩赦免哄着钱，即使圣彼得教堂的可能要被出售。
52。得救的确据信赦免是徒劳的，，尽管小卖部，不仅如此，即使在它的教皇本人，让他打自己的灵魂。
53。他们是基督的敌人的教宗，谁出价神的话语是完全沉默，一些教堂，为了赦免可能会在别人讲道。
54。损伤是神的话语时，在相同的讲道，等于或更长的时间花费在赦免，而不是这个词。
55。它必须是教皇的意图，这是一个非常小的事情，如果赦免庆祝一个钟，单一的游行和仪式，然后福音，这是非常伟大的事情，应该鼓吹百钟，一百游行，一百仪式。
56。 “珍品”，其中的教会，教宗的。补助金的宽容，没有足够的命名，或在人民群众中的基督。
57。 ，他们没有时间的宝藏无疑是明显的，许多供应商不倒的珍品那么容易，但他们只收集。
58。它们也不是基督和圣徒的优点，即使没有教皇，这些工作的宽限期内的人，和交叉，死亡，和地狱外面的人。
59。圣老楞佐说，宝藏的教会，教会的穷人，但他讲得根据使用这个词在他自己的时间。
60。无躁，我们说的钥匙，教会，基督的优点，是宝;
61。很显然，对于缓解的处罚和保留的情况下，权力的教皇是本身就足够了。
62。真正的财富，教会是最神圣的神的荣耀和恩典的福音。
63。但是这个宝藏自然是最恶劣的，因为它使第一个是最后一个。
64。另一方面，宝赎罪自然是最容易被接受的，因为它使最后是第一。
65。因此，福音的宝藏网与他们以前惯于捕捉到男人的财富。
66。在放纵的宝藏网，他们现在鱼人的财富。
67。宽容，传道人哭“最伟大的青睐”被称为是真正的，只要他们推动收益。
68。但他们在真理与神的恩典和虔诚的十字架相比是最小的青睐。
69。主教和伙计一定会承认教皇赦免，所有崇敬的小卖部。
70。但更是他们必然要他们的眼睛疲劳，并参加与自己的耳朵，以免这些人鼓吹自己的梦想，而不是佣金的教宗。
71。他对真理的使徒赦免谁说话，让他被诅咒和诅咒！
72。但他谁防止赦免传道人的欲望和许可证，让他的祝福！
73。教皇公正打雷对的人，任何艺术，图谋的伤害赦免的交通。
74。但他更打算在打雷对那些使用赦免的借口图谋神圣的爱和真理的伤害。
75。认为罗马教皇的赦免如此之大，他们可以免除一个人，即使他犯了一个不可能的罪，违反上帝的母亲 - 这太疯狂了。
76。相反，我们说，教皇的赦免无法删除最起码的可宽恕的罪，只要其有罪的。
77。这是说，即使是圣彼得，如果他现在教皇，不能赋予更大的青睐，这是亵渎圣彼得和反对教皇。
78。我们说，相反，即使是现在的教皇，和任何在所有的教皇，具有更大的恩宠在他的处置，即福音，权力，礼品的愈合等，因为它是写在一哥林多前书十二。
79。如果说是平等的价值与基督的十字架，在十字架上，印有教皇的武器，它是建立[传教士的放纵，是亵渎。
80。主教，谁允许这样的谈话，在人民群众中传播的副牧师和神学家，将有一个帐户来渲染。
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。这种肆无忌惮的说教赦免，使之不容易的事情，即使是有学问的人，抢救崇敬由于教皇的诋毁，甚至是精明的问难的俗人。
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。也就是说： - “为什么不是教皇空炼狱，为了神圣的爱和急需的灵魂，有无限多的灵魂，如果他恢复为了可怜的钱，用以建立一个教会？前者的原因是最公正的，后者是最微不足道的。“
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。还是那句话： - “为什么是太平间周年群众对死者的持续，以及他为何不返还或准许撤回代表他们的捐赠成立的，因为它是错误的赎回祈祷吗？”
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。还是那句话： - “这是什么新虔诚的上帝和教皇的钱，他们让一个人是不虔诚的人，他们的敌人，购买的朋友，上帝虔诚的灵魂炼狱，做不情愿，因为，虔诚和心爱的灵魂自己的需要，它的纯爱情的缘故？“
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。还是那句话： - “为什么是长久以来的悔罪大炮在实际的事实，并通过废弃废除死了，现在给予indulgences感到满意，虽然他们还活着，有效吗？”
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。还是那句话： - “为什么不教皇，他的财富是大于天的财富最富有的，建立公正的圣彼得教堂用自己的钱，而不是差信徒的钱呢？”
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。还是那句话： - “这是什么，教宗职权范围，并参与他授予者，以完美的悔悟，有充分的缓解和参与的权利吗？”
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。还是那句话： - “什么更大的祝福的教会如果教皇做一百次，一天他现在所做的一次，并赋予每一位信徒这些缓解和参与的吗？”
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。由于教皇，他的赦免，寻求灵魂的救赎，而不是金钱，他为什么要授予此之前暂停的宽容和赦免，因为这些具有相同的功效吗？“
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。单靠武力镇压这些参数和顾忌的俗人，而不是解决这些问题给出理由，是为了揭露教会和教皇的嘲笑，他们的敌人，并让基督徒不愉快。
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，如果所宣扬的精神和心灵的教宗赦免，这些怀疑会很容易解决，不然，他们也就不存在了。
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。离开的话，所有那些先知们到基督的人，“和平，和平”，有说是没有和平！
92. Away, then, with all those prophets who say to the people of Christ, "Peace, peace," and there is no peace!
93。是应当称颂的所有那些先知基督的人，“跨行业，跨说，”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。要劝勉基督徒，他们是跟随基督，他们的头，通过勤奋的惩罚，死亡和地狱;
94. Christians are to be exhorted that they be diligent in following Christ, their Head, through penalties, deaths, and hell;
95。因此，有信心进入天堂，而经历许多艰难的，不是通过和平的保证。
95. And thus be confident of entering into heaven rather through many tribulations, than through the assurance of peace.
GOOGLE 翻译的。请包含。
(http://www.iclnet.org/pub/resources/text/wittenberg/luther/web/ninetyfive.html)
