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THE BAPTIST CONFESSION OF FAITH OF 1689 WITH SCRIPTURE PROOFS
1689年浸信会信仰宣言附经文佐证
Put forth by the Elders and Brethren of many Congregations of Christians (baptized upon profession of their faith) in London and the Country.
由伦敦及乡间许多基督徒（由认信而受洗）会众的长老与弟兄们发布。
“…for with the heart man believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation.” – Romans 10:10
“……因为人心里相信，就可以称义；口里承认，就可以得救。”——罗马书 10:10
FOREWORD
前言
‘I have thought it right to reprint in a cheap form this excellent list of doctrines, which were subscribed to by the Baptist Ministers in the year 1689.
“我认为以廉价形式重印这份优秀的教义清单是正确的，这些教义是浸信会牧师们在1689年所签署的。
We need a banner because of the truth; it may be that this small volume may aid the cause of the glorious gospel by testifying plainly what are its leading doctrines . . .
为了真理的缘故，我们需要一面旗帜；但这本小册子或许能借着清楚见证其主要教义是什么，来帮助这荣耀福音的事工……
May the Lord soon restore unto His Zion a pure language, and may her watchmen see eye to eye.’
愿主以此纯正的言语快快复兴祂的锡安，并愿其中的守望者眼光一致。”
So wrote the young C.H. Spurgeon, then in the second year of his ministry at New Park Street Chapel, Southwark, in a preface addressed to All the Household of Faith, who rejoice in the glorious doctrines of Free Grace with which he prefixed this Confession when he published it in October, 1855.
年轻的司布真（C.H. Spurgeon）在萨瑟克区（Southwark）的新公园街礼拜堂（New Park Street Chapel）事奉的第二年如此写道，这是他在1855年10月出版此《宣言》时，写给“所有欢喜于白白恩典之荣耀教义的信徒一家的人”的序言。
The Confession itself was first compiled by the Elders and Brethren of many congregations of Christians, baptized upon their profession of faith, in London and the country (as they then described themselves) in the year 1677.
这份《宣言》本身最初是由伦敦及乡间（正如他们当时自称的那样）许多基督徒（由认信而受洗）会众的长老与弟兄们于1677年编纂的。
It was based upon, and drew its inspiration from the Confession drawn up by the Westminster Assembly of Divines a generation earlier,
它是基于上一代威斯敏斯特圣职会议（Westminster Assembly of Divines）所起草的《信条》，并从中汲取灵感，
and indeed differs only from it in its teaching upon those matters, such as baptism, the Lord’s Supper, and church government, upon which among the Reformed churches the Baptists differ from the Presbyterians.
实际上，仅在洗礼、圣餐和教会治理等事项的教导上与其有所不同，在这些事项上，归正教会中的浸信会与长老会存在分歧。
For fear of persecution, the compilers of the 1677 Confession did not subscribe their names to it,
哪怕是为了避免逼迫，1677年《宣言》的编纂者们并没有在其上签署姓名，
but when, in September, 1689, following the Revolution of the previous year, the Ministers and Messengers of the churches were able to meet in more peaceful times,
但当1689年9月，继前一年的“光荣革命”之后，众教会的牧师和代表们能够在更和平的时期相聚时，
thirty-seven of them, including all the most eminent Baptist ministers of the day, set their names to the recommendation with which it was circulated among the churches.
他们当中的三十七位，包括当时所有最杰出的浸信会牧师，都在推荐信上签了名，使之在众教会中流传。
Thereafter for between 150 and 200 years it remained the definitive Confession of Faith of the Particular (or Calvinistic) Baptist churches of England and Wales.
此后，在一百五十年到两百年间，它一直是英格兰和威尔士的特别（或加尔文主义）浸信会众教会确定的《信仰宣言》。
Mr. Spurgeon did not, however, when he republished this Confession, merely preface it with certain words of general commendation.
然而，司布真先生在重印这份《宣言》时，并非仅仅以某些一般性的推荐之词作为序言。
He also addressed to his own church at New Park Street some practical words of advice as to how they should use the Confession.
他还向自己在新公园街的教会提出了一些关于如何使用这份《宣言》的实用建议。
These are still relevant today.
这些建议在今天仍然适用。
‘This little volume,’ he wrote, ‘is not issued as an authoritative rule, or code of faith, whereby you are to be fettered, but as an assistance to you in controversy, a confirmation in faith, and a means of edification in righteousness.
“这本小册子，”他写道，“并非作为权威性的规条或信仰法典发布的，以此来束缚你们，而是作为你们在争辩中的辅助，在信仰上的坚固，以及在义中造就的工具。
Here the younger members of our church will have a body of divinity in small compass, and by means of the scriptural proofs, will be ready to give a reason for the hope that is in them.
在此，我们教会中年轻的成员将拥有一套小篇幅的神学体系，并借着经文佐证，随时准备好解释他们心中盼望的缘由。
Be not ashamed of your faith; remember it is the ancient gospel of the martyrs, confessors, reformers, and saints.
不要以你们的信仰为耻；记住，这是殉道者、认信者、改革家和圣徒们的古老福音。
Above all, it is the truth of God, against which all the gates of Hell cannot prevail.
最重要的是，这是神的真理，是地狱所有的门都不能胜过的。
Let your lives adorn your faith, let your example adorn your creed.
让你们的生活装饰你们的信仰，让你们的榜样装饰你们的信条。
Above all live in Christ Jesus, and walk in Him, giving credence to no teaching but that which is manifestly approved of Him, and owned by the Holy Spirit.
最重要的是要活在基督耶稣里，并在祂里面行事为人，除了那些明显蒙祂认可并被圣灵拥有的教导外，不要相信任何教导。
Cleave fast to the Word of God which is here mapped out for you.’
紧紧抓住神的话语，这已经在书中为你们勾勒出来了。”
This new edition of the Confession is sent out as a private venture by a small group of Baptists who are convinced that it has a message for this generation and believe its publication to be long overdue.
这一新版《宣言》是由一小群浸信会信徒作为私人项目发出的，他们确信这份宣言对这一代人有信息要传达，并认为其出版早已姗姗来迟。
They hope it will achieve a wide circulation among the churches, and receive the close study which they believe it will richly repay.
他们希望这能在这个众教会中广泛流传，并得到仔细的研读，他们相信这将带来丰厚的回报。
In England during the 1630’s and the 1640’s Congregationalists and Baptists of Calvinistic persuasion emerged from the Church of England.
1630年代和1640年代的英格兰，持加尔文主义立场的公理宗信徒和浸信会信徒从英格兰国教中兴起。
Their early existence was marked by repeated cycles of persecution at the hands of the established religion of crown and Parliament.
他们早期的生存特征是遭受王室和议会所确立的宗教反复循环的逼迫。
The infamous Clarendon Code was adopted in the 1660’s to crush all dissent from the official religion of the state.
臭名昭著的《克拉伦登法典》（Clarendon Code）于1660年代被采用，旨在粉碎所有对国家官方宗教的异议。
Periods of rigorous application and intervals of relaxation of these coercive acts haunted Presbyterians, Congregationalists, and Baptists alike.
这些强制性法案的严厉执行期和间歇性放松期，同样困扰着长老会信徒、公理宗信徒和浸信会信徒。
Presbyterians and Congregationalists suffered less than did Baptists under this harassment.
在这种骚扰下，长老会信徒和公理宗信徒所受的苦难比浸信会信徒要少。
No little reason for their relative success in resisting government tyranny was their united front of doctrinal agreement.
他们在抵制政府暴政方面相对成功的一个重要原因，是他们在教义共识上的统一战线。
All Presbyterians stood by their Westminster Confession of 1646.
所有的长老会信徒都坚守他们1646年的《威斯敏斯特信条》。
Congregationalists adopted virtually the same articles of faith in the Savoy Confession of 1658.
公理宗信徒在1658年的《萨伏伊宣言》（Savoy Confession）中采用了几乎相同的信仰条款。
Feeling their substantial unity with paedobaptists suffering under the same cruel injustice, Calvinistic Baptists met to publish their substantial harmony with them in doctrine.
加尔文主义浸信会信徒感到他们与同样遭受残酷不公待遇的婴儿洗礼派信徒在本质上是合一的，于是聚在一起发表声明，表明他们在教义上与后者实质上是和谐一致的。
A circular letter was sent to particular Baptist churches in England and Wales asking each assembly to send representatives to a meeting in London in 1677.
一封通函被寄往英格兰和威尔士的特别浸信会教会，请求各会众派代表参加1677年在伦敦举行的会议。
A confession consciously modeled after the Westminster Confession of Faith was approved and published.
一份有意识地模仿《威斯敏斯特信条》的宣言获得批准并出版。
It has ever since born the name of the Second London Confession.
从那时起，它就一直被称为《第二伦敦宣言》。
The First London Confession had been issued by seven Baptist congregations of London in 1644.
《第一伦敦宣言》已由伦敦的七个浸信会会众于1644年发布。
That first document had been drawn up to distinguish newly organized Calvinistic Baptists from the Arminian Baptists and the Anabaptists.
那份最初的文件被起草，是为了将新组织的加尔文主义浸信会信徒与阿米念派浸信会信徒和重洗派信徒区分开来。
Because this second London Confession was drawn up in dark hours of oppression, it was issued anonymously.
因为这《第二伦敦宣言》是在压迫的黑暗时刻起草的，所以它是匿名发布的。
A preface to the original publication of 1677 says in part: “. . . It is now many years since diverse of us . . . did conceive ourselves under a necessity of publishing a Confession of our Faith, for the information and satisfaction of those that did not thoroughly understand what our principles were, of had entertained prejudices against our profession . . .
1677年原版的一篇序言部分说道：“……我们当中的许多人……认为我们有必要发表一份《信仰宣言》，这已经很多年了，这是为了给那些不完全了解我们原则是什么，或者对我们的信仰抱有偏见的人提供信息和解答……
This was first put forth about the year 1643, in the name of seven congregations then gathered in London . . .”
这份文件最初是在1643年左右发布的，是以当时聚集在伦敦的七个会众的名义……”
(These early Baptists were conscious that the 1644 Calvinistic Baptist Confession predated the 1646 Presbyterian Confession and the 1658 Congregationalist Confession).
（这些早期的浸信会信徒意识到，1644年的加尔文主义浸信会《宣言》早于1646年的长老会《信条》和1658年的公理宗《宣言》）。
“Forasmuch as this confession is not now commonly to be had; and also that many others have since embraced the same truth which is owned therein; it was judged necessary by us to join together in giving a testimony to the world of our firm adhering to those wholesome principles . . .”
“鉴于这份宣言现在已不常见；且后来又有许多人拥抱了其中所承认的真理；我们认为有必要联合起来，向世界作见证，表明我们坚定持守那些有益的原则……”
TABLE OF CONTENTS
目录
FOREWORD
前言
THE BAPTIST CONFESSION OF FAITH
浸信会信仰宣言
ENDING STATEMENT AND SIGNATORIES
结语与签署者
AN APPENDIX
附录
Of the Holy Scriptures
论圣经
Of God and the Holy Trinity
论神与三位一体
Of God’s Decree
论神的预旨
Of Creation
论创造
Of Divine Providence
论神圣护理
Of the Fall of Man, of Sin, and of the Punishment Thereof
论人的堕落、罪及其刑罚
Of God’s Covenant
论神的圣约
Of Christ the Mediator
论中保基督
Of Free Will
论自由意志
Of Effectual Calling
论有效的恩召
Of Justification
论称义
Of Adoption
论得儿子的名分
Of Sanctification
论成圣
Of Saving Faith
论得救的信心
Of Repentance unto Life and Salvation
论得生命与救恩的悔改
Of Good Works
论善行
Of the Perseverance of the Saints
论圣徒的坚忍
Of the Assurance of Grace and Salvation
论恩典与救恩的确据
Of the Law of God
论神的律法
Of the Gospel and the Extent of Grace Thereof
论福音及其恩典的范围
Of Christian Liberty and Liberty of Conscience
论基督徒的自由与良心的自由
Of Religious Worship and the Sabbath Day
论宗教崇拜与安息日
Of Lawful Oaths and Vows
论合法的起誓与许愿
Of the Civil Magistrate
论国家的官长
Of Marriage
论婚姻
Of the Church
论教会
Of the Communion of Saints
论圣徒相通
Of Baptism and the Lord’s Supper
论洗礼与圣餐
Of Baptism
论洗礼
Of the Lord’s Supper
论圣餐
Of the State of Man after Death, and of the Resurrection of the Dead
论人死后的状态与死人复活
Of the Last Judgment
论最后的审判