As elsewhere stated, Seventh-day Adventists have no creed but the Bible; but they hold to certain well-defined points of faith, for which they feel prepared to give a reason "to every man that asketh" them. The following propositions may be taken as a summary of the principal features of their religious faith, upon which there is, so far as we know, entire unanimity throughout the body. They believe, —
正如其他地方所述，基督复临安息日会没有任何信条，只有圣经； 但是他们持守一些明确定义的信仰，为此他们准备好为“每个询问”他们的人提供理由。 以下陈述可被视为他们宗教信仰主要特征的摘要， 据我们所知，这些都是全体信徒一致同意的。他们相信，——
I – That there is one God, a personal, spiritual being, the creator of all things, omnipotent, omniscient, and eternal; infinite in wisdom, holiness, justice, goodness, truth, and mercy; unchangeable, and everywhere present by his representative, the Holy Spirit. Ps. 139： 7.
一、有一位上帝，一个有位格的灵体生物，是万物的创造主，是全能、全知、及永恒的，有无穷的智慧、圣洁、公义、良善、诚实和慈爱；是永不改变的，藉着祂的代表，即圣灵，祂无处不在。（诗 139：7）
II – That there is one Lord Jesus Christ, the Son of the Eternal Father, the one by whom he created all things, and by whom they do consist; that he took on him the nature of the seed of Abraham for the redemption of our fallen race; that he dwelt among men, full of grace and truth, lived our example, died our sacrifice, was raised for our justification, ascended on high to be our only mediator in the sanctuary in heaven, where, through the merits of his shed blood, he secures the pardon and forgiveness of the sins of all those who penitently come to him; and as the closing portion of his work as priest, before he takes his throne as king, he will make the great atonement for the sins of all such, and their sins will then be blotted out (Acts 3：19) and borne away from the sanctuary, as shown in the service of the Levitical priesthood, which foreshadowed and prefigured the ministry of our Lord in heaven. See Lev. 16; Heb. 8：4, 5; 9：6, 7; 2; etc.
二、有一位主——耶稣基督，永恒之父的儿子，父藉着祂创造了万物，万有也靠祂而立； 祂取了亚伯拉罕后裔的本性，以救赎我们堕落的人类； 祂住在人间，满有恩典和真理，一生为我们的榜样，为我们牺牲，为叫我们称义而被复活，升到高处，成为我们在天上圣所的唯一中保，在那里，藉着祂流血的功劳， 祂使所有悔改归向祂的人的罪孽得到赦免和宽恕； 作为祂作祭司工作的结束部分，在祂作王登上宝座前，祂将为他们的罪孽行大赎罪，他们的罪将被涂抹（徒 3：19）并从圣所除去，如那预示和代表了我们的主在天上事工的利未祭司的职任所示。见利 16; 希 8：4，5; 9：6，7; 等。
III – That the Holy Scriptures of the Old and New Testaments were given by inspiration of God, contain a full revelation of his will to man, and are the only infallible rule of faith and practice.
三、旧约和新约圣经，都是上帝所默示的，其中包含上帝向人类对祂旨意的全部启示。圣经是信仰和实践的唯一无误准绳。
IV – That baptism is an ordinance of the Christian church, to follow faith and repentance, —an ordinance by which we commemorate the resurrection of Christ, as by this act we show our faith in his burial and resurrection, and through that, in the resurrection of all the saints at the last day; and that no other mode more fitly represents these facts than that which the Scriptures prescribe, namely, immersion. Rom. 6：3-5; Col. 2：12.
四，洗礼是基督教会的礼节，遵循信心和悔改，——是我们纪念基督复活的一个礼节，因为藉着这一行为，我们表明我们对祂的埋葬和复活的信心，也藉此，对所有圣徒在末日的复活存有信心；并且没有其他方式比圣经所规定的方式更恰当地代表这些事实，即全身受浸。罗 6：3-5；西 2：12。
V – That the new birth comprises the entire change necessary to fit us for the kingdom of God, and consists of two parts; First, a moral change wrought by conversion and a Christian life (John 3：3,5); second, a physical change at the second coming of Christ, whereby, if dead, we are raised incorruptible, and if living, are changed to immortality in a moment, in the twinkling of an eye. Luke 20：36; 1 Cor. 15：51,52.
五，重生包括使我们进入上帝的国度所需要的全部改变，其中包含两个部分；首先，悔改归主和基督化生活所带来的道德改变（约 3：3，5）；第二，基督复临时身体的变化，如果我们死了，我们就复活成为不朽坏的，如果我们活着，就在一霎时，眨眼之间变成不死的。路 20：36；林前 15：51，52。
VI – That prophecy is a part of God’s revelation to man; that it is included in that Scripture which is profitable for instruction (2 Tim. 3：16); that it is designed for us and our children (Deut. 29：29); that so far from being enshrouded in impenetrable mystery, it is that which especially constitutes the word of God a lamp to our feet and a light to our path (Ps. 119：105; 2 Peter 1：19); that a blessing is pronounced upon those who study it (Rev. 1：1-3); and that, consequently, it is to be understood by the people of God sufficiently to show them their position in the world’s history and the special duties required at their hands.
六，预言是上帝对人的一部分启示；它包含在对教导人有益的圣经中（提后 3：16）；它是给我们和我们的子孙的（申 29：29）；远非笼罩在难以测透的奥秘之中，它特别构成上帝的圣言，作我们脚前的灯和路上的光（诗 119：105；彼后 1：19）；凡研究它的必得祝福（启 1：1-3）；因此，上帝的子民应该充分理解它，以向他们表明他们在世界历史中所处的位置以及他们手中特殊的责任。
VII – That the world’s history from specified dates in the past, the rise and fall of empires, and the chronological succession of events down to the setting up of God’s everlasting kingdom, are outlined in numerous great chains of prophecy; and that these prophecies are now all fulfilled except the closing scenes.
七，从过去的特定日期开始的世界历史，帝国的兴衰，以及按时间顺序发生的事件，一直到上帝永恒国度的建立，都在无数伟大的预言链中概述；除了最后的几幕场景外，这些预言都已经应验了。
VIII – That the doctrine of the world’s conversion and a temporal millennium is a fable of these last days, calculated to lull men into a state of carnal security, and cause them to be overtaken by the great day of the Lord as by a thief in the night (1 Thess. 5：3); that the second coming of Christ is to precede, not follow, the millennium; for until the Lord appears, the papal power, with all its abominations, is to continue (2 Thess. 2：8), the wheat and tares grow together (Matt. 13：29,30,39), and evil men and seducers wax worse and worse, as the word of God declares. 2 Tim. 3：1,13.
八，普世悔改和属世的千禧年之道理是末时的虚谎，旨在使人们陷入肉体的安逸之中，并使主的大日临到他们，像夜间的贼一样（帖前 5：3）；基督的复临是在千禧年之前，而不是之后；因为直到主显现之前，罗马天主教皇势力及其一切可憎之物将继续存在（帖后 2：8），麦子和稗子一起生长（太 13：29，30，39），作恶的和迷惑人的，必越久越恶，正如上帝的话语所宣告的（提后 3：1，13）。
IX – That the mistake of Adventists in 1844 pertained to the nature of the event then to transpire, not to the time; that no prophetic period is given to reach to the second advent, but that the longest one, the two thousand and three hundred days of Dan. 8：14, terminated in 1844, and brought us to an event called the cleansing of the sanctuary.
九，1844年复临信徒的错误只攸关当时要发生的事件的性质，而与事件发生的时间无关 ；即没有预言时期是为计算第二次降临而给予的，但最长的一个预言时期，即 但 8：14 中的二千三百日，已于1844年结束，并为我们指向一个称为洁净圣所的事件。
X – That the sanctuary of the new covenant is the tabernacle of God in heaven, of which Paul speaks in Hebrews 8 and onward, and of which our Lord, as great high priest, is minister; that this sanctuary is the antitype of the Mosaic tabernacle, and that the priestly work of our Lord, connected therewith, is the antitype of the work of the Jewish priests of the former dispensation (Heb. 8：1-5, etc.); that this, and not the earth, is the sanctuary to be cleansed at the end of the two thousand and three hundred days, what is termed its cleansing being in this case, as in the type, simply the entrance of the high priest into the most holy place, to finish the round of service connected therewith, by making the atonement and removing from the sanctuary the sins which had been transferred to it by means of the ministration in the first apartment (Lev. 16; Heb. 9：22,23); and that this work in the antitype, beginning in 1844, consists in actually blotting out the sins of believers (Acts 3：19), and occupies a brief but indefinite space of time, at the conclusion of which the work of mercy for the world will be finished, and the second advent of Christ will take place.
十，新约的圣所就是上帝在天上的帐幕，保罗在希伯来书第8章及之后的章节中谈到了这一点，即是我们的主作为大祭司供职的地方；这个圣所是摩西帐幕所预表的实体，而与此相关的，我们的主作祭司的工作则是前一个时代犹太祭司工作的实体（来 8：1-5 等）；这个天上圣所，而不是地球，是在二千三百日结束时要被洁净的，在这种情况下，所谓的洁净，正如在预表中一样，只是大祭司进入至圣所，完成与此相关的圣职，藉着进行赎罪的工作并从圣所中除去通过在第一层圣所的供职转移到至圣所的罪孽（利 16; 来 9：22，23）；这项工作的实体始于 1844 年，在于涂抹信徒的罪（徒 3：19），并且占据了短暂但不确定的时期，在其结束时，对世界进行的怜悯之工作就会结束，届时基督将会第二次降临。
XI – That God’s moral requirements are the same upon all men in all dispensations; that these are summarily contained in the commandments spoken by Jehovah from Sinai, engraven on the tables of stone, and deposited in the ark, which was in consequence called the “ark of the covenant,” or testament (Num. 10：33; Heb. 9：4, etc.); that this law is immutable and perpetual, being a transcript of the tables deposited in the ark in the true sanctuary on high, which is also, for the same reason, called the ark of God’s testament; for under the sounding of the seventh trumpet we are told that “the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.” Rev. 11：19.
十一，上帝的道德要求在每一个时代对所有人都是相同的； 这些都已概括地包含在耶和华在西奈山上颁布的诫命中，刻在石版上，并存放在柜中，因此这柜被称为“约柜”，或法柜（民 10：33；来 9：4等）； 这律法是不可变更和永远长存的，是存放在天上真正圣所的约柜中之石版的副本，出于同样的原因，约柜也被称为上帝的法柜； 因为在第七号吹响时，我们得知“上帝天上的殿开了，在祂殿中现出祂的约柜”。 启 11：19。
XII – That the fourth commandment of this law requires that we devote the seventh day of each week, commonly called Saturday, to abstinence from our own labor, and to the performance of sacred and religious duties; that this is the only weekly Sabbath known to the Bible, being the day that was set apart before Paradise was lost (Gen. 2：2,3), and which will be observed in Paradise restored (Isa. 66：22,23); that the facts upon which the Sabbath institution is based confine it to the seventh day, as they are not true of any other day; and that the terms Jewish Sabbath, as applied to the seventh day, and Christian Sabbath, as applied to the first day of the week, are names of human invention, unscriptural in fact, and false in meaning.
十二，该律法的第四条诫命要求我们在每周的第七日（普遍称为星期六）禁戒我们自己的工作，并履行神圣和宗教的职责； 这是圣经中唯一指明的每周的安息日，是在失去乐园之前所分别的日子（创 2：2,3），也是在恢复乐园后将继续遵守的一日（赛 66：22,23）； 这些安息日制度所依据的事实将其限制在第七日，因为它们并不适用于任何其他日子；犹太人的安息日（应用于第七日）和基督教的安息日（应用于一周的第一日）这些术语都是人类发明的名称，事实上不符合圣经，而且含义错误。
XIII – That as the man of sin, the papacy, has thought to change times and laws (the law of God, Dan. 7：25), and has misled almost all Christendom in regard to the fourth commandment, we find a prophecy of a reform in this respect to be wrought among believers just before the coming of Christ. Isa. 56：1,2; 1 Peter 1：5; Rev. 14：12, etc.
十三，作为大罪人，罗马教皇必想改变节期和律法（上帝的律法，但 7：25），并且在第四条诫命上误导了几乎整个基督教界，我们发现了一个与此相关的预言，论到在基督复临之前，这方面的改革将在信徒中进行。 赛 56：1，2； 彼前 1：5； 启 14：12等。
XIV – That the followers of Christ should be a peculiar people, not following the maxims, nor conforming to the ways, of the world; not loving its pleasures nor countenancing its follies; inasmuch as the apostle says that “whosoever therefore will be” in this sense, “a friend of the world, is the enemy of God” (James 4：4); and Christ says that we cannot have two masters, or, at the same time, serve God and mammon. Matt. 6：24.
十四，基督的跟随者应该是一群独特的子民，不追随世界的规律，也不效法世界的做法；不喜爱其欢乐，也不纵容其愚行； 正如使徒所说：“所以凡想要与世俗为友的，就是与上帝为敌了。”（雅 4：4）； 基督说我们不能有两个主，或者同时又侍奉上帝，又侍奉玛门。 太 6：24。
XV – That the Scriptures insist upon plainness and modesty of attire as a prominent mark of discipleship in those who profess to be the followers of Him who was, “meek and lowly in heart,” that the wearing of gold, pearls, and costly array, or anything designed merely to adorn the person and foster the pride of the natural heart, is to be discarded, according to such scriptures as 1 Tim. 2：9,10; 1 Peter 3：3,4.
十五，圣经坚决提倡，对于凡宣称自己是那“心里柔和谦卑”之主的门徒来说，着装朴素和端庄是门徒身份的显着标志，根据提前 2：9，10； 彼前 3：3，4等经文，以黄金、珍珠和贵价的衣裳为妆饰，或任何仅仅为了装饰个人和培养本性的骄傲而设计的东西，都应该弃绝。
XVI – That means for the support of evangelical work among men should be contributed from love to God and love of souls, not raised by church lotteries, or occasions designed to contribute to the fun-loving, appetite-indulging propensities of the sinner, such as fairs, festivals, oyster suppers, tea, broom, donkey, and crazy socials, etc., which are a disgrace to the professed church of Christ; that the proportion of one’s income required in former dispensation can be no less under the gospel; that it is the same as Abraham (whose children we are, if we are Christ’s, Gal. 3：29) paid to Melchisedec (type of Christ) when he gave him a tenth of all (Heb. 7：1-4); the tithe is the Lord’s (Lev. 27：30); and this tenth of one’s income is also to be supplemented by offerings from those who are able, for the support of the gospel. 2 Cor. 9：6; Mal. 3：8,10.
十六，支持福音工作的收入来源应该出自人们对上帝的爱和对世人的爱，而不是透过教会彩票或旨在促进罪人爱宴乐、放纵食欲的活动来筹集。例如集市 、节庆、牡蛎晚餐、茶会、扫帚、驴和疯狂的社交活动等等，这些都是自称是基督的教会的耻辱；从前的体制对人们收入所要求的比例，在福音时代也不能少。；亚伯拉罕也是如此（我们既属乎基督，就是亚伯拉罕的后裔，加 3：29），他把将自己所得来的，取十分之一给麦基洗德（基督的预表）（来 7：1-4）； 因为十分之一是属于耶和华的（利 27：30）；除了人们收入的十分一之外，有能力的人也需以额外的捐献来补足，以支持福音的工作。 林后 9：6； 玛 3：8,10。
XVII – That as the natural or carnal heart is at enmity with God and his law, this enmity can be subdued only by a radical transformation of the affections, the exchange of unholy for holy principles; that this transformation follows repentance and faith, is the special work of the Holy Spirit, and constitutes regeneration, or conversion.
十七，由于顺性或属肉体的心是与上帝和祂的律法为敌的，这种敌意唯有藉着将不圣洁的原则换成圣洁的原则，达到情感上的彻底转变才能克服、这种转变伴随着悔改和信心，是圣灵的特殊工作，并构成了重生，或悔改归主。
XVIII – That as all have violated the law of God, and cannot of themselves render obedience to his just requirements, we are dependent on Christ, first, for justification from our past offenses, and, secondly, for grace whereby to render acceptable obedience to his holy law in time to come.
十八，由于所有人都违背了上帝的律法，并且不能靠自己顺从祂公正的要求，因此我们要依靠基督，首先，使我们从过去的过犯中称义，其次，靠着恩典，使我们在将来能够对他神圣的律法献上可蒙悦纳的顺从。
XIX – That the Spirit of God was promised to manifest itself in the church through certain gifts, enumerated especially in 1 Cor. 12 and Eph. 4; that these gifts are not designed to supersede, or take the place of, the Bible, which is sufficient to make us wise unto salvation, any more than the Bible can take the place of the Holy Spirit; that, in specifying the various channels of its operation, that Spirit has simply made provision for its own existence and presence with the people of God to the end of time, to lead to an understanding of that word which it had inspired, to convince of sin, and to work a transformation in the heart and life; and that those who deny to the Spirit its place and operation, do plainly deny that part of the Bible which assigns to it this work and position.
十九，上帝应许祂的灵要藉着某些恩赐在教会中显现它自己，特别是在 林前 12 和 弗 4 中所列举的；因为圣经本身就足以使我们有得救的智慧，所以这些恩赐并不是为了取代或代替圣经，就正如圣经无法取代圣灵一样；藉着不同的运作方式 ，圣灵会显现它自己并与上帝的子民同在，引导人们理解它所默示的话语，使人们知罪， 并在内心和生活中做出改变 ，一直到世界的末了；那些否认圣灵的地位和工作的人，显然否认了圣经中指定圣灵的工作和地位的部分。
XX – That God, in accordance with his uniform dealings with the race, sends forth a proclamation of the approach of the second advent of Christ; and that this work is symbolized by the three messages of Revelation 14, the last one bringing to view the work of reform on the law of God, that his people may acquire a complete readiness for that event.
二十，上帝按照祂统一对待世人的原则，宣告基督第二次降临的临近；这项工作是启示录第14章的三重信息所代表的，该信息也是最后一个揭示基于上帝律法的改革工作的信息，使祂的子民可以为这事件做好充分的准备。
XXI – That the time of the cleansing of the sanctuary (See proposition X.), synchronizing with the time of the proclamation of the third message (Rev. 14：9,10), is a time of investigative judgment, first, with reference to the dead, and secondly, at the close of probation, with reference to the living, to determine who of the myriads now sleeping in the dust of the earth are worthy of a part in the first resurrection, and who of its living multitudes are worthy of translation, – points which must be determined before the Lord appears.
二十一，洁净圣所的时期（参阅第十条），与宣告第三天使信息的时期同步（启 14：9，10），是一个查案审判的时期。首先，审判已经死了的人，然后，审判在恩典时期结束时活着的人，以决定现在沉睡在地球尘埃中的无数人中，谁配得在第一次的复活中有份，以及在活着的群众中，谁配得被接升天，——在主降临之前必须确定的几个要点。
XXII – That the grave, whether we all tend, expressed by the Hebrew word sheol and the Greek word hades, is a place, or condition, in which there is no work, device, wisdom, nor knowledge. Eccl. 9：10.
二十二，用希伯来文“sheol”和希腊文“hades”来表达的“阴间”一词，无论我们愿意与否，都是指一个“没有工作、谋略、智慧或知识”的地方或状态。 传 9：10。
XXIII – That the state to which we are reduced by death is one of silence, inactivity, and entire unconsciousness. Ps. 146：4; Eccl. 9：5,6; Dan. 12：2.
二十三，死亡使我们陷入一种沉默、无活动和完全无意识的状态。诗 146：4； 传9：5，6； 但 12：2。
XXIV – That out of this prison-house of the grave, mankind are to be brought by a bodily resurrection; the righteous having part in the first resurrection, which takes place at the second coming of Christ; the wicked, in the second resurrection, which takes place in a thousand years thereafter. Rev. 20：4-6.
二十四，人类将透过身体的复活从这个监狱般的坟墓中被释放出来； 义人在基督复临时的第一次复活里有份； 而恶人则在一千年之后的第二次复活里有份。 启 20：4-6。
XXV – That at the last trump, the living righteous are to be changed in a moment, in the twinkling of an eye, and with the risen righteous are to be caught up to meet the Lord in the air, so forever to be with the Lord. 1 Thess. 4：16,17; 1 Cor. 15：51,52.
二十五，在号筒末次吹响时，活着的义人将在一霎时、眨眼之间被改变，并与复活的义人一同被提到空中与主相遇，从此与主永远同在。 帖前 4：16，17； 林前 15：51，52。
XXVI – That these immortalized ones are then taken to heaven, to the New Jerusalem, the Father’s house, in which there are many mansions (John 14：1-3), where they reign with Christ a thousand years, judging the world and fallen angels, that is, apportioning the punishment to be executed upon them at the close of the one thousand years (Rev. 20：4; 1 Cor. 6：2,3); that during this time the earth lies in a desolate and chaotic condition (Jer. 4：23-27), described, as in the beginning, by the Greek term abussos—“bottom- less pit” (Septuagint of Gen. 1：2); and that here Satan is confined during the thousand years (Rev. 20：1,2), and here finally destroyed (Rev. 20：10; Mal. 4：1); the theater of the ruin he has wrought in the universe being appropriately made, for a time, his gloomy prison-house, and then the place of his final execution.
二十六，然后，这些不朽坏的人被带到天国的新耶路撒冷，天父的家，那里有许多住处（约14：1-3），他们在那里与基督一同作王一千年，审判世界和堕落的天使，分配在一千年结束时要对他们执行的惩罚（启 20：4；林前 6：2，3）； 在此期间，地球处于荒凉和混乱的状态（耶 4：23-27），这就正如地球起初的状态那样，是用希腊术语“abussos”——“无底坑”来描述的（七十士译本中的创 1：2）； 撒旦将在这里被困一千年（启 20：1，2），并在这里最终被毁灭（启 20：10；玛 4：1）；这个因他的原故而成了宇宙中的一个废墟的剧场，正好适合暂时当他的阴暗监狱，和他最后被处刑的地方。
XXVII – That at the end of the thousand years the Lord descends with his people and the New Jerusalem (Rev. 21：2), the wicked dead are raised, and come up on the surface of the yet unrenewed earth, and gather about the city, the camp of the saints (Rev. 20：9), and fire comes down from God out of heaven and devours them. They are then consumed, root and branch (Mal. 4：1), becoming as though they had not been. Obad. 15,16. In this everlasting destruction from the presence of the Lord (2 Thess. 1：9), the wicked meet the “everlasting punishment” threatened against them (Matt. 25：46), which is everlasting death. Rom. 6：23; Rev. 20：14,15. This is the perdition of ungodly men, the fire which consumes them being the fire for which “the heavens and the earth, which are now,. . . are kept in store,” which shall melt even the elements with its intensity, and purge the earth from the deepest stains of the curse of sin. 2 Peter 3：7-12.
二十七，一千年结束时，主与祂的子民和新耶路撒冷一起降临（启 21：2），死了的恶人要复活，来到尚未更新的地表上，聚集在圣城周围， 即圣徒的营（启 20：9），有火由上帝那里从天降下并吞噬了他们。 然后，他们的根本和枝条都会被烧尽（玛 4：1），他们就归于无有。 （俄 1：15，16）。 他们要受永远灭亡的刑罚，离开主的面（帖后 1：9），恶人要面临向他们宣布的“永刑”（太 25：46），即永远的死亡。 罗 6：23； 启 20：14,15。 这就是不敬虔之人的灭亡，那烧灭他们的火，虽然“现在的诸天与地还是…存留” ，但到时候，连各种元素也要熔化，又要清除一切由罪孽的咒诅在地球上造成之最深的污迹。彼后 3：7-12。
XXVIII – That new heavens and a new earth shall spring by the power of God from the ashes of the old, and this renewed earth, with the New Jerusalem for its metropolis and capital, shall be the eternal inheritance of the saints, the place where the righteous shall evermore dwell. 2 Peter 3：13; Ps. 37：11,29; Matt 5：5.
二十八，新天新地将藉着上帝的大能从旧世界的灰烬中诞生，而这个更新的地球，以新耶路撒冷为大都市和首都，将成为圣徒永恒的产业，并义人永远居住的地方。彼后 3：13； 诗 37：11，29; 太 5：5。
