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善恶之争

第十一章 诸侯的抗议

[日期:2005-09-25] 来源:使命中华 福音中国  作者:怀爱伦 著 [字体: ]
【内容导航】
导言 第一章 世界命运的预测 第二章 殉道者的信心
第三章 灵性的黑暗时代 第四章 忠贞的擎光者 第五章 宗教改革的晨星
第六章 两位殉道英雄 第七章 徘徊歧路的路德马丁 第八章 真理的战士
第九章 瑞士的改革运动 第十章 改革运动的进展 第十一章 诸侯的抗议
第十二章 法国的改革运动 第十三章 尼德兰和斯干的那维亚 第十四章 真理在英国的进展
第十五章 《圣经》与法国革命 第十六章 清教徒的追求自由 第十七章 黎明的曙光
第十八章 一个重要的预言 第十九章 失望中的希望 第二十章 普世的宗教奋兴
第二十一章 拒绝真理的后果 第二十二章 预言的应验 第二十三章 洁净圣所
第二十四章 作中保的耶稣基督 第二十五章 预言中的美国 第二十六章 最后的改革运动
第二十七章 真悔改的必要 第二十八章 查案审判 第二十九章 罪恶及痛苦的起源
第三十章 人类的大敌 第三十一章 邪灵的工作 第三十二章 撒但的罗网
第三十三章 永生的奥秘 第三十四章 招魂术 第三十五章 罗马教廷的策略
第三十六章 迫近的争斗 第三十七章 我们唯一的保障 第三十八章 最后的警告
第三十九章 大艰难的时期 第四十章 上帝的子民蒙拯救 第四十一章 全地荒凉
第四十二章 善恶之争的结束 附录

 

诸侯的抗议   Protest of the Princes
 
     
01  一五二九年,信从基督的德国诸侯在斯拜耳兹所提出的抗议乃是人们为改革运动所作最伟大的一个见证。这些属上帝的人所有的勇敢,信心,坚决,终于为后代争取了思想和良心的自由。他们的抗议使改革的教会得了“改正教”的名称,(译者按:英文作“抗议教”)而它所倡导的主义乃是“改正教的本质。”(注一)     One of the noblest testimonies ever uttered for the Reformation was the Protest offered by the Christian princes of Germany at the Diet of Spires in 1529. The courage, faith, and firmness of those men of God gained for succeeding ages liberty of thought and of conscience. Their Protest gave to the reformed church the name of Protestant; its principles are "the very essence of Protestantism."--D'Aubigne, b. 13, ch. 6. {GC 197.1}
     
02  一个黑暗而可怕的日子,临到了宗教改革运动。俄姆斯的敕令虽然剥夺了路德法律的保障,禁止人传讲或相信路德的道理,但宗教自由在国内仍是相当普遍的。上帝曾遏止了反对真理的种种势力。查理第五本来一心想要粉碎改革运动,但每当他举手要攻击的时候,就被迫将自己的矛头转向他方。一切胆敢反抗罗马的人,多次似乎临到了不可避免的将近毁灭;但在危急之秋,不是土耳其的军队在国境的东边出现,就是法王或教皇自己因嫉妒皇帝的威权日益扩大而与他作战,于是在列国的纷争和扰攘之中,改革运动就壮大扩展起来了。     A dark and threatening day had come for the Reformation. Notwithstanding the Edict of Worms, declaring Luther to be an outlaw and forbidding the teaching or belief of his doctrines, religious toleration had thus far prevailed in the empire. God's providence had held in check the forces that opposed the truth. Charles V was bent on crushing the Reformation, but often as he raised his hand to strike he had been forced to turn aside the blow. Again and again the immediate destruction of all who dared to oppose themselves to Rome appeared inevitable; but at the critical moment the armies of the Turk appeared on the eastern frontier, or the king of France, or even the pope himself, jealous of the increasing greatness of the emperor, made war upon him; and thus, amid the strife and tumult of nations, the Reformation had been left to strengthen and extend. {GC 197.2}
     
03  但这几个信奉罗马教的君王终于抑制了他们阋墙之争,以便组成联合阵线去对付改革运动。一五二六年召开的斯拜耳兹会议曾规定各邦在宗教方面有完全的自由,直到下届全体大会为止。但查理皇帝一到那逼他让步的危险过去之后,就招集了第二次会议,定于一五二九年在斯拜耳兹开会,目的是要镇压“异端”。如果可能的话,他要用和平的手段劝诱诸侯帮助他镇压改革运动;倘若不果,他就准备采用武力。     At last, however, the papal sovereigns had stifled their feuds, that they might make common cause against the Reformers. The Diet of Spires in 1526 had given each state full liberty in matters of religion until the meeting of a general council; but no sooner had the dangers passed which secured this concession, than the emperor summoned a second Diet to convene at Spires in 1529 for the purpose of crushing heresy. The princes were to be induced, by peaceable means if possible, to side against the Reformation; but if these failed, Charles was prepared to resort to the sword. {GC 197.3}
     
04  罗马教派欣喜极了。因他们来到斯拜耳兹的人数很多,他们公然敌对改革家和赞助他们的人。那时梅兰克吞说:“我们成了世界的渣滓和垃圾了;但基督必要垂顾他可怜的百姓,并要保守他们。”新教派的诸侯来参加会议的时候,即使在自己的住处请人宣讲福音,也被禁止。但是斯拜耳兹的居民渴慕上帝的圣言,成千的人不顾这个禁令,竟蜂拥到撒克逊选侯的会堂里,去参加那里所举行的聚会。     The papists were exultant. They appeared at Spires in great numbers, and openly manifested their hostility toward the Reformers and all who favored them. Said Melanchthon: "We are the execration and the sweepings of the world; but Christ will look down on His poor people, and will preserve them."--Ibid., b. 13, ch. 5. The evangelical princes in attendance at the Diet were forbidden even to have the gospel preached in their dwellings. But the people of Spires thirsted for the word of God, and, notwithstanding the prohibition, thousands flocked to the services held in the chapel of the elector of Saxony. {GC 198.1}
     
05  这事促成了危机的来到。查理向议会发布命令说,准许宗教自由的决议既引起了极大的骚扰,故此必须明令予以废除。这种专制独断的行为,使信从福音的人极其愤慨,恐慌。有一个人说:“基督又落到该亚法和彼拉多手中了。”随后罗马教徒更加残暴了。一个顽固的罗马教徒说:“信从路德的人远不如土耳其人呢;因为土耳其人还遵守禁食的日子,而信从路德的人却予以破坏。如果我们必须在上帝的《圣经》和教会古老的谬道之间选择其一,我们宁可拒绝上帝的《圣经》。”梅兰克吞说:“斐勃尔每天在全体议会前用新的武器来攻击我们传福音的人。”(注二)     This hastened the crisis. An imperial message announced to the Diet that as the resolution granting liberty of conscience had given rise to great disorders, the emperor required that it be annulled. This arbitrary act excited the indignation and alarm of the evangelical Christians. Said one: "Christ has again fallen into the hands of Caiaphas and Pilate." The Romanists became more violent. A bigoted papist declared: "The Turks are better than the Lutherans; for the Turks observe fast days, and the Lutherans violate them. If we must choose between the Holy Scriptures of God and the old errors of the church, we should reject the former." Said Melanchthon: "Every day, in full assembly, Faber casts some new stone at us gospelers."--Ibid., b. 13, ch. 5. {GC 198.2}
     
06  宗教信仰自由既是依法成立的,信从福音的各邦就决定要反抗这侵犯他们权力的命令。这时路德仍在瓦姆斯议会所颁布的禁令之下,所以不能到斯拜耳兹来出席议会;但他的地位却被他的同工和一些诸侯所代替了。上帝曾兴起这一班人在这危急之秋为他的圣工辩护。从前保护路德的撒克逊选侯腓特烈已死;继承者是他的兄弟约翰公爵,约翰曾欣然欢迎改革运动,他虽然主张和平,但在一切有关信仰的事上,他却显出有极大的毅力和勇气。     Religious toleration had been legally established, and the evangelical states were resolved to oppose the infringement of their rights. Luther, being still under the ban imposed by the Edict of Worms, was not permitted to be present at Spires; but his place was supplied by his colaborers and the princes whom God had raised up to defend His cause in this emergency. The noble Frederick of Saxony, Luther's former protector, had been removed by death; but Duke John, his brother and successor, had joyfully welcomed the Reformation, and while a friend of peace, he displayed great energy and courage in all matters relating to the interests of the faith. {GC 198.3}
     
07  在会议上,神父们要求那些接受改革运动的各邦绝对服从罗马教的权威。而那些宗教改革家则坚持以前所通过的宗教信仰自由议案。他们不同意让罗马教再把那些已经自愿接受上帝圣言的各邦,重新置于她的支配之下。     The priests demanded that the states which had accepted the Reformation submit implicitly to Romish jurisdiction. The Reformers, on the other hand, claimed the liberty which had previously been granted. They could not consent that Rome should again bring under her control those states that had with so great joy received the word of God. {GC 199.1}
     
08  最后议会提出一个折衷的方案,就是在改革运动还没有成立的地方,必须严格执行瓦姆斯所通过的禁令;而“在那些已经不遵该禁令,以及禁令的执行不免引起暴乱的地方,则必须限制他们,不可进行任何新的改革,不可引起辩论,不可反对弥撒礼;不可让任何罗马教徒归依路德教。”这个方案通过了会议,罗马教的神父和主教们便非常得意。     As a compromise it was finally proposed that where the Reformation had not become established, the Edict of Worms should be rigorously enforced; and that "in those where the people had deviated from it, and where they could not conform to it without danger of revolt, they should at least effect no new reform, they should touch upon no controverted point, they should not oppose the celebration of the mass, they should permit no Roman Catholic to embrace Lutheranism." --Ibid., b. 13, ch. 5. This measure passed the Diet, to the great satisfaction of the popish priests and prelates. {GC 199.2}
     
09  如果执行这一道命令的话,则“改革运动既不能扩展到新的地区,也不能在已经有这运动的地方建立稳固的基础。”(注三)发言的自由必定会禁止。也不许人悔改信奉基督教了。议会饬令改革运动的赞助者立时服从这些限制和禁令;世界的希望似乎将要消灭。“罗马教会制度的重建……必毫无疑问地使从前的暴政死灰复燃;”而且一有机会,罗马教就可以使那已经被狂热派和内哄“所严重地摇动了的工作趋于完全的毁灭。”(注三)     If this edict were enforced, "the Reformation could neither be extended . . . where as yet it was unknown, nor be established on solid foundations . . . where it already existed."-- Ibid., b. 13, ch. 5. Liberty of speech would be prohibited. No conversions would be allowed. And to these restrictions and prohibitions the friends of the Reformation were required at once to submit. The hopes of the world seemed about to be extinguished. "The re-establishment of the Romish hierarchy . . . would infallibly bring back the ancient abuses;" and an occasion would readily be found for "completing the destruction of a work already so violently shaken" by fanaticism and dissension.--Ibid., b. 13, ch. 5. {GC 199.3}
     
10  后来当信从福音的同人聚集商讨这问题的时候,他们只能面面相觑,茫然若失。彼此相问说:“我们怎么办呢?”世界已经临到一个重要的关头了。“宗教改革的领袖们会不会屈服,接受这一次的命令呢?改革家在这极严重的危险中,若为自己采取一个错误的步骤来辩护,是多么地容易啊!他们可以找出许多似是而非的借口,和冠冕堂皇的理由为屈服的行动辩解!信奉路德教的诸侯已经得了他们宗教信仰自由的保证。这同样的权力也已经给予一切在这次议案通过之前信奉宗教改革的人,这还不应当使他们满意么?顺从罗马可以避免多少危难!而反对罗马又将使他们遭遇何等不可逆料的危险和战争!而且谁能说将来再没有良好的机会?我们来争取和平吧;我们来接受罗马所提供的和睦而医治德国的创伤吧。改革家很可以拿这样的论调为自己所采取的步骤辩护,而这步骤不久必要使他们的事业瓦解。”     As the evangelical party met for consultation, one looked to another in blank dismay. From one to another passed the inquiry: "What is to be done?" Mighty issues for the world were at stake. "Shall the chiefs of the Reformation submit, and accept the edict? How easily might the Reformers at this crisis, which was truly a tremendous one, have argued themselves into a wrong course! How many plausible pretexts and fair reasons might they have found for submission! The Lutheran princes were guaranteed the free exercise of their religion. The same boon was extended to all those of their subjects who, prior to the passing of the measure, had embraced the reformed views. Ought not this to content them? How many perils would submission avoid! On what unknown hazards and conflicts would opposition launch them! Who knows what opportunities the future may bring? Let us embrace peace; let us seize the olive branch Rome holds out, and close the wounds of Germany. With arguments like these might the Reformers have justified their adoption of a course which would have assuredly issued in no long time in the overthrow of their cause. {GC 199.4}
     
11  “幸亏他们考虑到了这次协议所根据的原则,而凭着信心来采取行动。那个原则是什么呢?就是罗马教有强迫人信仰,并禁止人自由寻求真理之权。但他们自己和信奉新教的国民岂不是可以享受信仰的自由么?不错,但这自由乃是这次协议所特别规定的恩惠,而不是一种权力。至于在这协议范围之外的人,他们都包括在强权的大原则之下;良心是没有一点地位的;罗马教廷就是万万不能错的裁判者,是人人所必须服从的。接受这个方案,事实上就是承认宗教自由必须限于已经信奉新教的撒克逊区域之内;至于基督教世界一切其他地区,自由寻求真理和信奉新教,就要被判为犯罪,并要受监禁和炮烙的处分。他们能够同意把宗教自由限于局部的地区么?他们能就此宣称宗教改革运动已经引领最后一个人悔改么?已经征服他最后的一片土地么?他们能承认罗马所管辖的地方要永远受她的统治么?如果按照这个协议去实行,成千成万的人势必要在罗马教的区域内牺牲他们的性命,这些改革家能宣称自己对于这些人的性命不负责任么?这无异要他们在危急之时出卖福音的事业,和基督教世界的自由。”(注四)他们宁愿“牺牲一切,甚至于牺牲自己的国家,自己的冠冕,自己的性命。”     "Happily they looked at the principle on which this arrangement was based, and they acted in faith. What was that principle? It was the right of Rome to coerce conscience and forbid free inquiry. But were not themselves and their Protestant subjects to enjoy religious freedom? Yes, as a favor specially stipulated for in the arrangement, but not as a right. As to all outside that arrangement, the great principle of authority was to rule; conscience was out of court; Rome was infallible judge, and must be obeyed. The acceptance of the proposed arrangement would have been a virtual admission that religious liberty ought to be confined to reformed Saxony; and as to all the rest of Christendom, free inquiry and the profession of the reformed faith were crimes, and must be visited with the dungeon and the stake. Could they consent to localize religious liberty? to have it proclaimed that the Reformation had made its last convert? had subjugated its last acre? and that wherever Rome bore sway at this hour, there her dominion was to be perpetuated? Could the Reformers have pleaded that they were innocent of the blood of those hundreds and thousands who, in pursuance of this arrangement, would have to yield up their lives in popish lands? This would have been to betray, at that supreme hour, the cause of the gospel and the liberties of Christendom."--Wylie, b. 9, ch. 15. Rather would they "sacrifice everything, even their states, their crowns, and their lives."--D'Aubigne, b. 13, ch. 5. {GC 200.1}
     
12  诸侯说:“我们务要拒绝这道指令,在良心问题上,大多数人是没有权柄作决定的。”议员们声明:“帝国之得享和平,乃是一五二六年的指令所赐;如果废止这道指令,势必使德国陷于苦难和分裂了。会议除了保障信仰自由,以待举行全体大会之外,无权办理其他的事。”保障信仰自由乃是国家的本分,在宗教的事上,它的权威只限于此。政府若想用国家的权力来规定或强制宗教的遵守,就是牺牲了许多基督徒英勇奋斗所争取的原则。     "Let us reject this decree," said the princes. "In matters of conscience the majority has no power." The deputies declared: "It is to the decree of 1526 that we are indebted for the peace that the empire enjoys: its abolition would fill Germany with troubles and divisions. The Diet is incompetent to do more than preserve religious liberty until the council meets."--Ibid., b. 13, ch. 5. To protect liberty of conscience is the duty of the state, and this is the limit of its authority in matters of religion. Every secular government that attempts to regulate or enforce religious observances by civil authority is sacrificing the very principle for which the evangelical Christian so nobly struggled. {GC 201.1}
     
13  罗马教派决意压服这个他们所谓之“大胆的顽固者。”他们开始在支持改革运动的人中间进行挑拨离间。并恫吓一切没有公然赞助这运动的人。最后他们招集一切自由城市的代表到会议中来,要他们声明是否同意会议所提出的条件。这些代表们要求延缓答复,也未蒙允准。当他们进行表决时,几乎有半数的代表偏袒了改革运动。这些不肯牺牲信仰自由和个人抉择权的人,明知自己所取的立场必要受到批评,侮辱,和逼迫。有一个代表曾这样说:“我们必须否认上帝的话,或被焚而死。”(注五)     The papists determined to put down what they termed "daring obstinacy." They began by endeavoring to cause divisions among the supporters of the Reformation and to intimidate all who had not openly declared in its favor. The representatives of the free cities were at last summoned before the Diet and required to declare whether they would accede to the terms of the proposition. They pleaded for delay, but in vain. When brought to the test, nearly one half their number sided with the Reformers. Those who thus refused to sacrifice liberty of conscience and the right of individual judgment well knew that their position marked them for future criticism, condemnation, and persecution. Said one of the delegates: "We must either deny the word of God, or --be burnt."--Ibid., b. 13, ch. 5. {GC 201.2}
     
14  代表皇帝出席会议的斐迪南王看出若不能诱导诸侯接受拥护这道指令,势必造成严重的分裂。他深知采用武力必使这些人更加坚决,所以他企图说服他们。他“请求诸侯接受会议的指令,这样他保证皇帝必要非常喜悦他们。”但是这些忠心的人承认那比地上君王还高的权威,所以镇静地回答说:“我们一定在一切足以维护和平与上帝尊荣的事上顺服皇帝。”     King Ferdinand, the emperor's representative at the Diet, saw that the decree would cause serious divisions unless the princes could be induced to accept and sustain it. He therefore tried the art of persuasion, well knowing that to employ force with such men would only render them the more determined. He "begged the princes to accept the decree, assuring them that the emperor would be exceedingly pleased with them." But these faithful men acknowledged an authority above that of earthly rulers, and they answered calmly: "We will obey the emperor in everything that may contribute to maintain peace and the honor of God."--Ibid., b. 13, ch. 5. {GC 201.3}
     
15  最后斐迪南在会议中向撒克逊选侯和他的朋友宣布说,这一道命令“就要成为皇帝的谕旨,”而“他们唯一的出路就是服从多数。”他说了这话就退出议会,没有给改革家讨论或回答的机会。“他们派代表去请王回来,结果也是徒然。”他对他们的诤谏只是回答说:“事情已经决定了,只有顺从的一条路可走了。”(注六)     In the presence of the Diet the king at last announced to the elector and his friends that the edict "was about to be drawn up in the form of an imperial decree," and that "their only remaining course was to submit to the majority." Having thus spoken, he withdrew from the assembly, giving the Reformers no opportunity for deliberation or reply. "To no purpose they sent a deputation entreating the king to return." To their remonstrances he answered only: "It is a settled affair; submission is all that remains."--Ibid., b. 13, ch. 5. {GC 202.1}
     
16  保皇党的人看出基督教的诸侯必要坚持主张,《圣经》比人的道理,人的要求,有更高的权威;他们也知道,无论何处接受了这个原则,那里教皇的权威终必推翻。但是他们象历来的许多人一样,只“顾念所见的”事,自己欺哄自己说,皇帝和教皇权力大,而改革家弱小。如果改革家单单信赖人力的援助,他们真会象罗马教徒所想象的那么弱小了。但他们虽然在人数方面远比罗马教为少,但他们却另有力量。他们“以上帝的圣言对抗会议的议案,以万王之王、万主之主耶稣基督对抗查理皇帝。”(注七)     The imperial party were convinced that the Christian princes would adhere to the Holy Scriptures as superior to human doctrines and requirements; and they knew that wherever this principle was accepted, the papacy would eventually be overthrown. But, like thousands since their time, looking only "at the things which are seen," they flattered themselves that the cause of the emperor and the pope was strong, and that of the Reformers weak. Had the Reformers depended upon human aid alone, they would have been as powerless as the papists supposed. But though weak in numbers, and at variance with Rome, they had their strength. They appealed "from the report of the Diet to the word of God, and from the emperor Charles to Jesus Christ, the King of kings and Lord of lords."--Ibid., b. 13, ch. 6. {GC 202.2}
     
17  当斐迪南不肯理睬诸侯们出于良心的主张时,他们就决定不管斐迪南在场与否,立时向这全国性的议会提出他们的抗议书。所以他们写好一篇庄严的声明提交议会,它的主要内容如下:     As Ferdinand had refused to regard their conscientious convictions, the princes decided not to heed his absence, but to bring their Protest before the national council without delay. A solemn declaration was therefore drawn up and presented to the Diet: {GC 202.3}
     
18  “我们用这个文件在上帝面前向会议声明,唯有他是我们的创造主,保护者,救赎主,和拯救者;到了一天,他将要作我们的审判者;我们在万人万有之前,为我们自己和我们的国民提出抗议,声明我们决不同意,也不能以任何方式,服从会议所建议的命令,去违背上帝,违背他的圣言,违背我们正义的良心,并妨害我们灵魂的得救。”     "We protest by these presents, before God, our only Creator, Preserver, Redeemer, and Saviour, and who will one day be our Judge, as well as before all men and all creatures, that we, for us and for our people, neither consent nor adhere in any manner whatsoever to the proposed decree, in anything that is contrary to God, to His holy word, to our right conscience, to the salvation of our souls." {GC 202.4}
     
19  “我们能承认这决议么?当全能的上帝招呼一个人来领受他的知识时,我们能说这个人不可以领受么?”“除了与上帝圣言相符的道理之外,没有其他可靠的道理。……上帝也禁止人传讲任何别的道理。……每句经文必须用其他更清楚的经文来解释;……在这一本神圣的经书中,凡有关基督徒所必需明白的事都是易于领会的,并足以驱散黑暗。我们决意要靠着上帝的恩典,单单传讲上帝纯洁的圣言,就是记在旧约和新约经卷中的教训,也不加添任何与之相抵触的话。上帝的圣言是唯一的真理,它是一切道理与生活的可靠规律,它决不会使我们失望,或欺骗我们。凡在这根基上建造的人,必能抵挡一切地狱的权势,而世人所用来反对它的荒谬言论,必要在上帝面前全然失败。”     "What! we ratify this edict! We assert that when Almighty God calls a man to His knowledge, this man nevertheless cannot receive the knowledge of God!" "There is no sure doctrine but such as is conformable to the word of God. . . . The Lord forbids the teaching of any other doctrine. . . . The Holy Scriptures ought to be explained by other and clearer texts; . . . this Holy Book is, in all things necessary for the Christian, easy of understanding, and calculated to scatter the darkness. We are resolved, with the grace of God, to maintain the pure and exclusive preaching of His only word, such as it is contained in the biblical books of the Old and New Testaments, without adding anything thereto that may be contrary to it. This word is the only truth; it is the sure rule of all doctrine and of all life, and can never fail or deceive us. He who builds on this foundation shall stand against all the powers of hell, while all the human vanities that are set up against it shall fall before the face of God." {GC 203.1}
     
20  “为这个缘故,我们拒绝那加在我们身上的轭。”“同时我们也深信皇帝陛下必以一个爱上帝过于爱一切基督徒的态度对待我们;我们也声明,我们必在公正合法的本分范围之内,向皇帝陛下和诸位贵族议员表示一切的爱戴和顺从。”(注八)     "For this reason we reject the yoke that is imposed on us." "At the same time we are in expectation that his imperial majesty will behave toward us like a Christian prince who loves God above all things; and we declare ourselves ready to pay unto him, as well as unto you, gracious lords, all the affection and obedience that are our just and legitimate duty."--Ibid., b. 13, ch. 6. {GC 203.2}
     
21  会议之人受了深刻的印象。多数议员对于抗议者的勇敢不胜惊异。在他们看来,国家的前途波荡不定。分裂,纷争,流血的事,似乎是无可避免的了。但是改革家深知自己的事业是正义的,便依靠无所不能者的膀臂,“充满了勇敢,非常坚定。”     A deep impression was made upon the Diet. The majority were filled with amazement and alarm at the boldness of the protesters. The future appeared to them stormy and uncertain. Dissension, strife, and bloodshed seemed inevitable. But the Reformers, assured of the justice of their cause, and relying upon the arm of Omnipotence, were "full of courage and firmness." {GC 203.3}
     
22  “这个著名的抗议书所包括的原则……构成了基督教的基本要素。这抗议书反对世人在信仰上所犯的两种弊端:第一是官府的横加干涉,第二是教会当局的专权。基督教反对这些弊端,而将良心的自觉置于官府的权势之上,将上帝圣言的权威置于教会的权威之上。原来它拒绝政府干涉信仰问题,与先知和使徒同说:‘顺从上帝,不顺从人,是应当的,’它高举了耶稣基督的冠冕,在查理第五的冠冕之上。但是它还进一步奠定了一个原则,就是人的一切教训都必须次于上帝的圣言。”再者,这些抗议者声明自己有权自由发表自己对真理的信仰。他们不单要相信真理,顺从真理,而且也要将上帝的话教导人,并否认神父或官府有权干涉。斯拜耳兹的抗议乃是反对宗教偏见的一个严肃的见证,并声明人人都有依照自己的良心敬拜上帝的权力。     "The principles contained in this celebrated Protest . . . constitute the very essence of Protestantism. Now this Protest opposes two abuses of man in matters of faith: the first is the intrusion of the civil magistrate, and the second the arbitrary authority of the church. Instead of these abuses, Protestantism sets the power of conscience above the magistrate, and the authority of the word of God above the visible church. In the first place, it rejects the civil power in divine things, and says with the prophets and apostles, 'We must obey God rather than man.' In presence of the crown of Charles the Fifth, it uplifts the crown of Jesus Christ. But it goes farther: it lays down the principle that all human teaching should be subordinate to the oracles of God."--Ibid., b. 13, ch. 6. The protesters had moreover affirmed their right to utter freely their convictions of truth. They would not only believe and obey, but teach what the word of God presents, and they denied the right of priest or magistrate to interfere. The Protest of Spires was a solemn witness against religious intolerance, and an assertion of the right of all men to worship God according to the dictates of their own consciences. {GC 203.4}
     
23  声明书已经写成了。它不但写在千万人的记忆中,而且也记在天上的册子里,是世人所无法磨灭的。德国的基督徒都采纳了这个抗议,作为自己信仰的宣言。各处的人都在这声明书中看出一个更光明的新纪元。有一个诸侯对斯拜耳兹的抗议者说:“全能的上帝既赐给你们恩典,使你们积极地、充分地、无畏地承认了真理,我就愿他保守你们在基督里的坚固信心,直到永远。”(注九)     The declaration had been made. It was written in the memory of thousands and registered in the books of heaven, where no effort of man could erase it. All evangelical Germany adopted the Protest as the expression of its faith. Everywhere men beheld in this declaration the promise of a new and better era. Said one of the princes to the Protestants of Spires: "May the Almighty, who has given you grace to confess energetically, freely, and fearlessly, preserve you in that Christian firmness until the day of eternity."--Ibid., b. 13, ch. 6. {GC 204.1}
     
24  如果改革运动在取得一点成功之后,随即缓和下来,以讨世人的喜悦,那就是既不忠于上帝,又不忠于自己,而且必要注定自己的败亡。这些高尚的改革家所有的经验,足以作后世的一个教训。撒但用来反抗上帝和他《圣经》的种种方法是始终不变的;他今日反对以《圣经》为人生的指导,正如他在第十六世纪所反对的一样。今日人们已经远离了《圣经》的教训和典章,所以我们必须恢复基督教改革运动的大原则──单单以《圣经》为信仰与行为的规范。撒但仍在千方百计地设法破坏宗教信仰的自由。在斯拜耳兹提出抗议之人所拒绝的敌基督的势力,现在正重整旗鼓,想要重新建立它所失去的优势。宗教改革运动在那次危机中所表现的坚持上帝圣言的精神,乃是今日改革运动的唯一希望。     Had the Reformation, after attaining a degree of success, consented to temporize to secure favor with the world, it would have been untrue to God and to itself, and would thus have ensured its own destruction. The experience of these noble Reformers contains a lesson for all succeeding ages. Satan's manner of working against God and His word has not changed; he is still as much opposed to the Scriptures being made the guide of life as in the sixteenth century. In our time there is a wide departure from their doctrines and precepts, and there is need of a return to the great Protestant principle--the Bible, and the Bible only, as the rule of faith and duty. Satan is still working through every means which he can control to destroy religious liberty. The antichristian power which the protesters of Spires rejected is now with renewed vigor seeking to re-establish its lost supremacy. The same unswerving adherence to the word of God manifested at that crisis of the Reformation is the only hope of reform today. {GC 204.2}
     
25  那时有种种迹象显明改正教徒是处于危险之中;但也有许多迹象说明上帝已伸出他的圣臂要保护忠心的人。约在此时,“梅兰克吞领了他的朋友西门格里诺急急的通过斯拜耳兹的街道,向莱茵河走去,并催他赶紧过河。他的朋友对这慌张火急的情形至为惊异。梅兰克吞说:‘刚才有一个白发苍苍,态度严肃,素不相识的老人出现在我面前,对我说,在一分钟之内,斐迪南必派法警来捉拿格里诺。’”     There appeared tokens of danger to the Protestants; there were tokens, also, that the divine hand was stretched out to protect the faithful. It was about this time that "Melanchthon hastily conducted through the streets of Spires toward the Rhine his friend Simon Grynaeus, pressing him to cross the river. The latter was astonished at such precipitation. 'An old man of grave and solemn air, but who is unknown to me,' said Melanchthon, 'appeared before me and said, In a minute officers of justice will be sent by Ferdinand to arrest Grynaeus.'" {GC 205.1}
     
26  当天,格里诺听到一个罗马教著名的博士斐勃尔的演讲,深为不服,随后指责他所辩护的是“可憎的谬论。”“当时斐勃尔隐忍了自己的愤怒,但立时到斐迪南王那里,领得逮捕这个心直口快的海得尔堡教授的命令。梅兰克吞深信这是上帝要拯救他的朋友,所以派了一位圣天使预先警告他。     During the day, Grynaeus had been scandalized at a sermon by Faber, a leading papal doctor; and at the close, remonstrated with him for defending "certain detestable errors." "Faber dissembled his anger, but immediately after repaired to the king, from whom he had obtained an order against the importunate professor of Heidelberg. Melanchthon doubted not that God had saved his friend by sending one of His holy angels to forewarn him. {GC 205.2}
     
27    “他茫然地立在莱茵河畔,等候这一条河流的水拯救格里诺脱离逼迫他之人的手。当梅兰克吞看到他的朋友到了对岸时,便说,‘他终于从渴欲流无辜人之血者的口中被抢救出来了。’当梅兰克吞回家之后,就有人告诉他,法警刚才在他家中寻找格里诺。”(注十)     "Motionless on the banks of the Rhine, he waited until the waters of that stream had rescued Grynaeus from his persecutors. 'At last,' cried Melanchthon, as he saw him on the opposite side, 'at last he is torn from the cruel jaws of those who thirst for innocent blood.' When he returned to his house, Melanchthon was informed that officers in search of Grynaeus had ransacked it from top to bottom."--Ibid., b. 13, ch. 6. {GC 205.3}
     
28  这时,改革运动在地上的伟人之前将要更进一步地传开,斐迪南王曾拒绝听取这些信从福音之诸侯的申诉;如今他们却蒙允准,予以机会在皇帝以及教会和国家的显要人物面前,提出他们动机的原委。查理第五为要平息那滋扰他帝国的纷争起见,在斯拜耳兹抗议之后的次年,在奥格斯堡召开了一次会议,并声明他要亲自主持。基督教改革信徒的领袖们也被召出席。  
  The Reformation was to be brought into greater prominence before the mighty ones of the earth. The evangelical princes had been denied a hearing by King Ferdinand; but they were to be granted an opportunity to present their cause in the presence of the emperor and the assembled dignitaries of church and state. To quiet the dissensions which disturbed the empire, Charles V, in the year following the Protest of Spires, convoked a diet at Augsburg, over which he announced his intention to preside in person. Thither the Protestant leaders were summoned. {GC 205.4}
     
29  改革运动有可怕危险威吓着;但维护这运动的人仍然将他们的事交托给上帝,并立志效忠福音,始终不渝。撒克逊选侯的谋士们竭力主张他不可出席议会。他们说皇帝要诸侯出席,无非是要引他们陷入网罗。“一个人置身于强敌的城墙之内,不是冒太大的危险么?”可是其他的人勇敢地声称:“只要诸侯奋不顾身,敢作敢为,上帝的圣工必可保全。”路德说:“上帝是信实的,他必不丢弃我们。”(注十一)于是撒克逊选侯带着他的侍从出发到奥斯堡去了。大家都知道那威胁着他的种种危险,许多人面有愁容,带着沉重的心情前行。然而路德却陪伴他们上路,直到科堡,他在路上写了一首赞美诗,题目是:“我们的上帝是坚固的高台”,他沿路唱着这首诗,振奋了同行之人消沉的信心。当他们听到这感动人的歌声时,许多焦虑的凶兆就消失了,许多沉重的心情也就振作起来。     Great dangers threatened the Reformation; but its advocates still trusted their cause with God, and pledged themselves to be firm to the gospel. The elector of Saxony was urged by his councilors not to appear at the Diet. The emperor, they said, required the attendance of the princes in order to draw them into a snare. "Is it not risking everything to go and shut oneself up within the walls of a city with a powerful enemy?" But others nobly declared, "Let the princes only comport themselves with courage, and God's cause is saved." "God is faithful; He will not abandon us," said Luther.--Ibid., b. 14, ch. 2. The elector set out, with his retinue, for Augsburg. All were acquainted with the dangers that menaced him, and many went forward with gloomy countenance and troubled heart. But Luther, who accompanied them as far as Coburg, revived their sinking faith by singing the hymn, written on that journey, "A strong tower is our God." Many an anxious foreboding was banished, many a heavy heart lightened, at the sound of the inspiring strains. {GC 206.1}
       
30  从事改革运动的诸侯曾决定要根据《圣经》的凭据,把他们的信仰用有系统的方式写成一篇报告,呈给会议;并决定由路德,梅兰克吞,和他们的同工起草。这一个信仰声明书后来就由改正教徒接受为他们信仰的宣言。这重要的文件写成之后,他们就招集一次聚会,大家在其上签名。那确是一个严肃,考验的时候。改革家切望自己的事不要与政治问题混在一起;他们深觉除了上帝的话之外,不该运用其他的势力。正当信从基督的诸侯前来在信仰声明书上签署的时候,梅兰克吞却拦阻他们说:“发动这些事的应该是神学家和牧师们;让我们把地上的势力,权威,留待用在别的事上吧。”撒克逊的约翰回答说:“你们要把我排除在外么?断乎不可。我已决定要作我所该作的事,利害如何,在所不计。我愿意承认主耶稣。在我,选侯的冠冕和职权不如耶稣基督的十字架那么可贵。”他说了这话,就把自己的名字签上了。另有一个王侯拿起笔来说:“如果主耶稣基督的尊荣有所需要,我愿意,……把我的财物和性命置诸脑后。”又说:“我宁可放弃我的臣民和国土,宁可空手离去祖国,而不愿在信仰声明书所列举的信条之外,接受任何其他的教义。”(注十二)这些属上帝的人所有的信心和勇敢,于此可见一斑。     The reformed princes had determined upon having a statement of their views in systematic form, with the evidence from the Scriptures, to present before the Diet; and the task of its preparation was committed to Luther, Melanchthon, and their associates. This Confession was accepted by the Protestants as an exposition of their faith, and they assembled to affix their names to the important document. It was a solemn and trying time. The Reformers were solicitous that their cause should not be confounded with political questions; they felt that the Reformation should exercise no other influence than that which proceeds from the word of God. As the Christian princes advanced to sign the Confession, Melanchthon interposed, saying: "It is for the theologians and ministers to propose these things; let us reserve for other matters the authority of the mighty ones of the earth." "God forbid," replied John of Saxony, "that you should exclude me. I am resolved to do what is right, without troubling myself about my crown. I desire to confess the Lord. My electoral hat and my ermine are not so precious to me as the cross of Jesus Christ." Having thus spoken, he wrote down his name. Said another of the princes as he took the pen: "If the honor of my Lord Jesus Christ requires it, I am ready . . . to leave my goods and life behind." "I would rather renounce my subjects and my states, rather quit the country of my fathers staff in hand," he continued, "than receive any other doctrine than that which is contained in this Confession." --Ibid., b. 14, ch. 6. Such was the faith and daring of those men of God. {GC 206.2}
     
31  指定谒见皇上的时候到了。查理第五坐在他的宝座上,周围坐着选侯和诸侯,于是信奉基督教的改革家就蒙召觐见。他们宣读了他们的信仰声明书,在那庄严的集会中,福音的真理被清楚地发表出来,罗马教会的错谬也被指明了。因此,这一日被称为“宗教改革运动最伟大的日子,也是基督教和人类史上最光荣的一天,”实在是合宜的。     The appointed time came to appear before the emperor. Charles V, seated upon his throne, surrounded by the electors and the princes, gave audience to the Protestant Reformers. The confession of their faith was read. In that august assembly the truths of the gospel were clearly set forth, and the errors of the papal church were pointed out. Well has that day been pronounced "the greatest day of the Reformation, and one of the most glorious in the history of Christianity and of mankind."--Ibid., b. 14, ch. 7. {GC 207.1}
     
32  自从威丁堡的那位修道士独自站在瓦姆斯全国会议前作证时起,到此时不过几年之久。如今代替他的,乃是国内最尊贵最有权势的王侯。路德不得在奥格斯堡出席,但他却借着自己的言论和祷告参加了会议。他写道:“我能活到这时,得以看到基督在那么重要的聚会中,由那么显赫的人的宣言,被公然高举,真使我大喜过望。”(注十三)这样就应验了《圣经》的话说:“我也要在君王面前,论说你的法度。”(诗119:46)     But a few years had passed since the monk of Wittenberg stood alone at Worms before the national council. Now in his stead were the noblest and most powerful princes of the empire. Luther had been forbidden to appear at Augsburg, but he had been present by his words and prayers. "I am overjoyed," he wrote, "that I have lived until this hour, in which Christ has been publicly exalted by such illustrious confessors, and in so glorious an assembly."--Ibid., b. 14, ch. 7. Thus was fulfilled what the Scripture says: "I will speak of Thy testimonies . . . before kings." Psalm 119:46.
     
33  在保罗的日子,他虽然为福音的缘故被捆锁,福音也曾这样传到罗马城的王侯和贵族面前。这时的情形也是如此,皇帝所禁止,不准人在讲台上宣扬的福音却在王宫里传讲了;许多人所认为连奴仆也不宜于听聆的福音,却为国内的显要人物和贵族们所谛听了。君王和伟人是听众,头戴冠冕的王侯是传道人,讲章是上帝至尊的真理。有一个作家说:“自从使徒时代以来,还没有比这更伟大的工作,也没有比这更庄重的信仰宣言。”(注十四)     In the days of Paul the gospel for which he was imprisoned was thus brought before the princes and nobles of the imperial city. So on this occasion, that which the emperor had forbidden to be preached from the pulpit was proclaimed from the palace; what many had regarded as unfit even for servants to listen to was heard with wonder by the masters and lords of the empire. Kings and great men were the auditory, crowned princes were the preachers, and the sermon was the royal truth of God. "Since the apostolic age," says a writer, "there has never been a greater work or a more magnificent confession."--D'Aubigne, b. 14, ch. 7. {GC 208.1}
     
34  一个罗马教的主教声称:“路德派的人所说的话都是实在的;我们无法加以否认。”另一个人问艾克博士说:“你能用正确的理由驳倒选侯和他的同盟所提出的信仰宣言么?”他回答说:“用使徒和先知的著作么──不能!但用教父和议会的著作──可以!”发问的人应声说:“我明白了,照你的说法,路德派的人有《圣经》的根据,而我们则没有。”(注十五)     "All that the Lutherans have said is true; we cannot deny it," declared a papist bishop. "Can you refute by sound reasons the Confession made by the elector and his allies?" asked another of Dr. Eck. "With the writings of the apostles and prophets--no!" was the reply; "but with those of the Fathers and of the councils--yes!" "I understand," responded the questioner. "The Lutherans, according to you, are in Scripture, and we are outside."--Ibid., b. 14, ch. 8. {GC 208.2}
     
35  德国又有一些王侯相信了改正教的信仰。皇帝也亲自宣讲改正教徒所提出的意见确是真理。这一份信仰声明书译成了许多方言,通行全欧,连后世也有亿万人接受它为自己信仰的声明了。     Some of the princes of Germany were won to the reformed faith. The emperor himself declared that the Protestant articles were but the truth. The Confession was translated into many languages and circulated through all Europe, and it has been accepted by millions in succeeding generations as the expression of their faith. {GC 208.3}
     
36  上帝忠心的仆人并不是孤独地在工作。当“执政的,掌权的,以及天空属灵气的恶魔”联合起来反对他们时,主却没有丢弃他的子民。如果他们的眼睛能以睁开,他们就要象古时的一位先知一样,得以看见上帝与他们同在,并帮助他们的显著凭据。当以利沙的仆人将围绕他们并截断他们逃路的敌军指给他主人看时,先知祷告说:“耶和华啊,求你开这少年人的眼目,使他能看见。”(王下6:17)他就看见满山有火车火马,有天军驻扎在那里保护上帝的仆人。众天使也是这样护卫着从事宗教改革运动的人。     God's faithful servants were not toiling alone. While principalities and powers and wicked spirits in high places were leagued against them, the Lord did not forsake His people. Could their eyes have been opened, they would have seen as marked evidence of divine presence and aid as was granted to a prophet of old. When Elisha's servant pointed his master to the hostile army surrounding them and cutting off all opportunity for escape, the prophet prayed: "Lord, I pray Thee, open his eyes, that he may see." 2 Kings 6:17. And, lo, the mountain was filled with chariots and horses of fire, the army of heaven stationed to protect the man of God. Thus did angels guard the workers in the cause of the Reformation.
     
37  路德所最坚决持守的原则之一,就是不借助于属世的权势来支持改革运动,也不采用武力来维护这运动。国内的王侯宣称相信福音,固然使他欢喜快乐;但当他们建议成立一防守同盟时,他却声称:“福音的道理应该单单由上帝来保护。……人的干涉越少,则上帝的作为就必越发明显。人们所设的政治方面的堤防,在他看来都是无谓的惧怕,和不信靠上帝之罪。”(注十六)     One of the principles most firmly maintained by Luther was that there should be no resort to secular power in support of the Reformation, and no appeal to arms for its defense. He rejoiced that the gospel was confessed by princes of the empire; but when they proposed to unite in a defensive league, he declared that "the doctrine of the gospel should be defended by God alone. . . . The less man meddled in the work, the more striking would be God's intervention in its behalf. All the politic precautions suggested were, in his view, attributable to unworthy fear and sinful mistrust."-- D'Aubigne, London ed., b. 10, ch. 14. {GC 209.1}
     
38  当许多有力的仇敌联合起来想要推翻宗教改革的信仰时,当千万把利剑正要拔出鞘来攻击它时,路德写道:“撒但发怒了;不敬虔的主教们也在同谋;而我们受到了战争的威胁。务要劝勉众人,凭着信心和祈祷在主的宝座前勇敢呼吁,使我们的仇敌被上帝的灵所制伏,而不得不趋向和平。我们最大的需要,我们主要的努力就是祷告;人人务要知道,他们这时正在刀剑的锋刃之前,正在撒但的忿怒之下,让他们祷告吧!”(注十七)     When powerful foes were uniting to overthrow the reformed faith, and thousands of swords seemed about to be unsheathed against it, Luther wrote: "Satan is putting forth his fury; ungodly pontiffs are conspiring; and we are threatened with war. Exhort the people to contend valiantly before the throne of the Lord, by faith and prayer, so that our enemies, vanquished by the Spirit of God, may be constrained to peace. Our chief want, our chief labor, is prayer; let the people know that they are now exposed to the edge of the sword and to the rage of Satan, and let them pray."-- D'Aubigne, b. 10, ch. 14. {GC 209.2}
     
39  后来路德论到信奉新教的王侯们所考虑成立的联盟,又声称他们在这战争中所使用的唯一武器,应当是“圣灵的宝剑”。他写信给撒克逊的选侯说:“我们凭着良心不能赞同所建议的联盟。我们宁可死十次而不愿看到我们的福音使人流一滴的血。我们的本分是要象羊羔被牵到宰杀之地。我们必须背负基督的十字架。阁下可以不必惧怕。我们借祷告所能成就的要比我们仇敌用他们的矜夸之辞所能成就的还大。只要注意,不让你的手染上弟兄的血。如果皇帝要我们陈述于他的审判台前,而任凭他的审判员处理,我们也准备出席。你不能卫护我们的信仰,各人要为自己的信仰冒自己的危险。”(注十八)     Again, at a later date, referring to the league contemplated by the reformed princes, Luther declared that the only weapon employed in this warfare should be "the sword of the Spirit." He wrote to the elector of Saxony: "We cannot on our conscience approve the proposed alliance. We would rather die ten times than see our gospel cause one drop of blood to be shed. Our part is to be like lambs of the slaughter. The cross of Christ must be borne. Let your highness be without fear. We shall do more by our prayers than all our enemies by their boastings. Only let not your hands be stained with the blood of your brethren. If the emperor requires us to be given up to his tribunals, we are ready to appear. You cannot defend our faith: each one should believe at his own risk and peril."--Ibid., b. 14, ch. 1.
     
40  伟大的改革运动所有震动世界的力量,乃是从祈祷的密室中而来的。主的仆人在密室中以圣洁的镇静,把他们的脚立在他应许的磐石上。在奥格斯堡的挣扎时期中,路德“每天至少要用三个小时祷告的,而且这几个小时,乃是他从最适宜研究的时间内抽出来的。”在他私人的密室中,可以听见他在上帝面前倾心吐意。“满有尊荣,敬畏,希望,象人与朋友谈话一样。”他说,“我知道你是我们的天父,是我们的上帝,我也知道你必要驱散那些逼迫你儿女的人;因为你自己与我们同受危害。这一切的事都是你的,我们只是因了你的激励才从事这工作。所以,天父啊,求你保护我们!”(注十九)     From the secret place of prayer came the power that shook the world in the Great Reformation. There, with holy calmness, the servants of the Lord set their feet upon the rock of His promises. During the struggle at Augsburg, Luther "did not pass a day without devoting three hours at least to prayer, and they were hours selected from those the most favorable to study." In the privacy of his chamber he was heard to pour out his soul before God in words "full of adoration, fear, and hope, as when one speaks to a friend." "I know that Thou art our Father and our God," he said, "and that Thou wilt scatter the persecutors of Thy children; for Thou art Thyself endangered with us. All this matter is Thine, and it is only by Thy constraint that we have put our hands to it. Defend us, then, O Father!"--Ibid., b. 14, ch. 6. {GC 210.1}
     
41  那时,梅兰克吞在忧虑和惧怕的重担下受了挫折,路德写信给他说:“愿恩惠平安在基督里归于你──我是说在基督里,而不是在世界里。阿们。我非常痛恨那些消耗你精力的过分忧虑。如果我们的事业不是正义的,那么放弃它好了;如果我们的事业真是正义的,那么我们为什么怀疑那吩咐我们安心睡眠之主的应许呢?……对于正义和真理的工作,基督有充足的能力。他是长远活着,他掌管万有,既然如此,我们还有什么可惧怕的呢?”(注十九)     To Melanchthon, who was crushed under the burden of anxiety and fear, he wrote: "Grace and peace in Christ--in Christ, I say, and not in the world. Amen. I hate with exceeding hatred those extreme cares which consume you. If the cause is unjust, abandon it; if the cause is just, why should we belie the promises of Him who commands us to sleep without fear? . . . Christ will not be wanting to the work of justice and truth. He lives, He reigns; what fear, then, can we have?"--Ibid., b. 14, ch. 6. {GC 210.2}
     
42  上帝果然垂听了他仆人的呼求。他赐给王侯和宣道士们恩惠和勇敢来维护真理,并抵挡这世界黑暗的统治者。主说:“看哪,我把所拣选、所宝贵的房角石安放在锡安,信靠他的人必不至于羞愧。”(彼前2:6)基督教的改革家已经在基督身上建造,所以阴间的权柄不能胜过他们。     God did listen to the cries of His servants. He gave to princes and ministers grace and courage to maintain the truth against the rulers of the darkness of this world. Saith the Lord: "Behold, I lay in Zion a chief cornerstone, elect, precious: and he that believeth on Him shall not be confounded." 1 Peter 2:6. The Protestant Reformers had built on Christ, and the gates of hell could not prevail against them. {GC 210.3}
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* chenhen715会员 发表于 2013-4-14 20:37:49
回复 过路人会员 的评论
我们教会正学习这本书
但这边却买不到
很不方便
能邮寄一些吗
最少20本
如果要订购《善恶之争》这本书请与我联系:QQ:920463037
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* yilin会员 发表于 2007-8-3 12:41:15
过路人: 请查看你的QQ信箱
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* 过路人会员 发表于 2007-7-21 21:15:29
我们教会正学习这本书
但这边却买不到
很不方便
能邮寄一些吗
最少20本
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* 过路人会员 发表于 2007-7-21 21:15:29
我们教会正学习这本书
但这边却买不到
很不方便
能邮寄一些吗
最少20本
* yilin会员 发表于 2007-8-3 12:41:15
过路人: 请查看你的QQ信箱
* chenhen715会员 发表于 2013-4-14 20:37:49
如果要订购《善恶之争》这本书请与我联系:QQ:920463037