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by Anthony Burgess
以安东尼·伯吉斯所著
in ePub, .mobi & .pdf formats
以 ePub、.mobi 和 .pdf 格式提供
This text has been initially updated from EEBO-TCP by Project Puritas, Further revision and editing done by Monergism.
该文本最初由Project Puritas从EEBO-TCP更新，后续由Monergism进行进一步修订和编辑
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“The True Doctrine of Justification: Asserted and Vindicated from the Errors of Papists, Arminians, Socinians, and More Especially Antinomians” by Anthony Burgess stands as a robust defense and detailed exposition of the classical Protestant doctrine of justification by faith alone.
《称义的真正教义：对天主教徒、亚米念派、索西尼派，尤其是反律法主义者的错误进行断言和辩护》，作者安东尼·伯吉斯，是对古典新教因信称义教义的有力辩护和详细阐述。
Written during a time of significant theological conflict, Burgess’s work aims to clarify and defend the doctrine that was crucial to the Protestant Reformation and remains central to Reformed theology.
伯吉斯的著作写于神学冲突激烈的时期，旨在澄清和捍卫对新教改革至关重要且仍是改革宗神学核心的教义。
In his comprehensive treatise, Burgess meticulously dissects the multiple errors that had infiltrated the church’s understanding of justification, such as the Roman Catholic reliance on sacraments and works, the Arminian emphasis on human cooperation with divine grace, and the Antinomian rejection of the law’s role in the life of a believer.
在这篇全面的论文中，伯吉斯细致地剖析了渗透到教会对称义理解中的多重错误，如天主教对圣礼和行为的依赖，亚米念派对人与神恩合作的强调，以及反律法主义者对律法在信徒生活中作用的否定。
Each of these, Burgess argues, detracts from the sufficiency of Christ’s atoning sacrifice and the assurance it is meant to provide believers.
伯吉斯认为，这些每一种观点都削弱了基督赎罪牺牲的充足性及其本应给信徒带来的确据。
Burgess uses Scripture extensively to argue that justification involves both the imputation of Christ’s righteousness to the believer and the full remission of sins—themes he elaborates through careful biblical exegesis and theological reasoning.
伯吉斯广泛使用圣经来论证称义包括基督的义归算给信徒以及罪得完全赦免——他通过仔细的圣经释经和神学推理来阐述这些主题。
His goal is to present a balanced view that maintains the necessity of faith and repentance without falling into the trap of legalism or license.
他的目标是呈现一个平衡的观点，既保持信心和悔改的必要性，又不陷入律法主义或放纵的陷阱。
This book is particularly notable for its depth and the rigor of its argumentation.
这本书因其深度和论证的严谨性而特别引人注目。
Burgess not only addresses theological errors but also pastoral concerns, providing a guide that helps believers understand and appreciate the profound relief and joy that come from being justified by faith.
伯吉斯不仅解决了神学错误，还关注牧养问题，提供了一份指南，帮助信徒理解和欣赏因信称义所带来的深刻安慰和喜乐。
His work is a valuable resource for theologians, pastors, and any serious student of theology seeking to understand the historical and biblical foundations of this pivotal Christian doctrine.
他的著作是神学家、牧师和任何认真研究神学的学生理解这一关键基督教教义的历史和圣经基础的宝贵资源。
It is especially relevant for those interested in the interplay between Reformation theology and contemporary challenges to orthodox Christian beliefs.
对于那些对改革宗神学与当代正统基督教信仰挑战之间的相互作用感兴趣的人来说，这本书尤其相关。
900 pages
900页
Anthony Burgess was a prominent Puritan divine and scholar of the 17th century, noted for his erudite theological writings and deep commitment to the principles of the Reformation.
安东尼·伯吉斯是17世纪著名的清教徒神学家和学者，以其博学的神学著作和对改革原则的深刻承诺而闻名。
Born in 1600 in Watford, Hertfordshire, Burgess attended St. John’s College, Cambridge, where he excelled in his studies and later became a fellow.
伯吉斯1600年出生于赫特福德郡沃特福德，就读于剑桥大学圣约翰学院，在学习中表现出色，后来成为该学院的研究员。
He served as a vicar in Sutton Coldfield and was actively involved in the Westminster Assembly, where he participated in debates concerning church governance and doctrine, demonstrating his theological acumen.
他在萨顿科尔菲尔德担任牧师，并积极参与威斯敏斯特大会，在那里参与了关于教会治理和教义的辩论，展现了他的神学敏锐性。
Burgess was highly regarded among his contemporaries for his profound understanding of Scripture and his ability to articulate complex theological ideas with clarity and conviction.
伯吉斯因其对圣经的深刻理解以及清晰而坚定地阐述复杂神学思想的能力，在同时代人中备受推崇。
His works, including “Vindiciae Legis,” a defense of the moral law, and “Spiritual Refining,” a series of sermons on theological virtues, were widely esteemed not only for their scholarly merit but also for their practical application to Christian living.
他的作品，包括为道德律辩护的《Vindiciae Legis》和关于神学美德的系列讲道《Spiritual Refining》，不仅因其学术价值而广受尊崇，也因其对基督徒生活的实际应用而备受推崇。
His writings contributed significantly to Puritan theology and were influential in shaping Protestant thought beyond his own time.
他的著作对清教徒神学做出了重大贡献，并在他所处的时代之后对新教思想的形成产生了深远影响。
Throughout his career, Burgess was known for his staunch defense of Reformed orthodoxy, particularly on the doctrine of justification, which he expounded upon in his work “The True Doctrine of Justification.”
在整个职业生涯中，伯吉斯以坚定捍卫改革宗正统信仰而闻名，尤其是在称义教义方面，他在《称义的真理教义》一书中对此进行了详细阐述。
His works were celebrated for their meticulous scholarship and pastoral sensitivity, earning him a reputation as a key figure in the Puritan movement.
他的作品因其严谨的学术性和牧养的敏感性而备受赞誉，使他赢得了清教徒运动关键人物的声誉。
His legacy continues to be recognized in theological studies, where his works are cited for their doctrinal precision and their role in the development of Protestant theological thought.
他的遗产在神学研究中继续得到认可，他的作品因其教义的精确性及其在新教神学思想发展中的作用而被广泛引用。
TABLE OF CONTENTS
目录
TO THE RIGHT HONORABLE.
致尊敬的阁下。
PART. I – Preface I.
第一部分 – 序言一。
TO THE CHRISTIAN READER.
致基督徒读者。
PART. I – Preface II.
第一部分 – 序言二。
TO THE JUDICIOUS READER.
致明智的读者。
PART. II – Preface
LECTURE XIX.
悔改不是赦免的原因，但在悔改方面其有用性和必要性。为什么悔改不足以消除罪的罪责；以及为什么它在满足上与罪的冒犯不成比例。
LECTURE XX.
罪的赦免是上帝的内在行为还是外在行为：以及它是否在我们的信心和悔改之前。证明相反，即上帝在我们信仰和悔改之前不称义或赦免我们。
LECTURE XXI.
回应反律法主义者关于信心之前称义的论点。
LECTURE XXII.
回应更多关于信心之前称义的论点。
LECTURE XXIII.
我们在这里祈求的是赦免，还是仅仅是赦免的确据。为什么上帝有时赦免罪人，却不告知他；并对怀疑和受试探的人提供关于他们罪的指引。
LECTURE XXIV.
在悔改中，是否应考虑大罪与小罪之间的区别。
LECTURE XXV.
论在覆盖的概念下的罪的赦免。
LECTURE XXVI.
阐明上帝注意到并对信徒的罪感到愤怒。大卫及所有信徒罪的加重因素。信徒可能陷入的罪，以及他们与其他人的罪的不同之处。
LECTURE XXVII.
粗大罪在多大程度上破坏称义。
LECTURE XXVIII.
上帝在赦免时是否同时赦免所有罪，包括未来的和过去的。
LECTURE XXIX.
直到审判日才有完全的赦免：赦免的内容是什么；以及上帝的子民的罪在那一天是否会显现。
LECTURE XXX.
灵魂的温柔和真实的谦卑（而非肉体的自负）是对赦免感受的结果。
第二部分 – 序言
PART I.
第一部分。
LECTURE I.
第一讲。
Introductory Propositions, setting forth the Excellency and Preciousness of the Doctrine of Justification; Of how much importance it is that it be kept pure; With the signification of the word Justify.
介绍性命题，阐述因信称义教义的卓越性和宝贵性；保持其纯正的重要性；以及”称义”一词的含义。
LECTURE II.
第二讲。
Of the Reality of Justification by Christ; That the Scripture speaks of it as to us in a Passive sense, and as God’s Action, not ours. And of other equivalent phrases to it in Scripture; With some necessary Cautions.
论基督称义的真实性；圣经以被动意义谈及它，视其为上帝的行为而非我们的行为。以及圣经中其他等同的表述；附带一些必要的警示。
LECTURE III.
第三讲。
The Possibility of Pardon; How many ways sin may be said to be forgiven; What things are considered in sin; The Difference between Original and Actual sin; That when sin is forgiven, it is totally and perfectly forgiven: Also the Subject and Extent of Remission
赦免的可能性；罪可以通过多少种方式被赦免；罪中考虑的因素；原罪与本罪的区别；当罪被赦免时，是完全且彻底地被赦免：以及赦免的主体和范围
LECTURE IV.
第四讲。
Of the Afflictions that come upon the Godly after the Pardon of their sins.
论虔诚者在罪得赦免后所遭受的苦难。
LECTURE V.
第五讲。
Of Afflictions: Whether God chastises his Children for their sins.
论苦难：上帝是否因他子民的罪而惩戒他们。
LECTURE VI.
第六讲。
Of the Perfection of Justified Persons, and their freedom from sin: Whether God sees sin in Believers: Diverse Scripture expressions about pardon of sin.
论称义之人的完全，及其脱离罪的自由：上帝是否在信徒身上看到罪：圣经中关于赦罪的不同表述。
LECTURE VII.
第七讲。
Arguments to prove, That God does see sin in the Justified as to be offended and displeased with it.
论证上帝确实看到称义之人的罪，并因此感到被冒犯和不悦。
LECTURE VIII.
第八讲。
Further Arguments to prove, That God does see sin in the Justified as to be offended and displeased with it.
进一步论证上帝确实看到称义之人的罪，并因此感到被冒犯和不悦。
LECTURE IX.
第九讲。
How greatly God is offended at the sins of those that are Godly.
上帝对虔诚之人的罪有多么不悦。
LECTURE X.
第十讲。
How God’s anger manifests itself upon his own Children sinning.
上帝的愤怒如何在他自己的子民犯罪时显现。
LECTURE XI.
第十一讲。
The Antinomians Distinction of God’s Knowing and Seeing sin, examined.
检视反律法主义者对上帝知晓罪与看到罪的区分。
LECTURE XII.
第十二讲。
Propositions showing how far God’s taking notice of sin, so as to punish it, is subject to the mere Liberty of his Will.
命题阐述上帝注意到罪并加以惩罚，在多大程度上受制于他意志的自由。
LECTURE XIII.
第十三讲。
Showing, That Sins are Debts.
阐明罪是债务。
LECTURE XIV.
第十四讲。
That Justified persons are to pray for the Forgiveness of sin in a proper sense, and not only for the sense of pardon: With the meaning of the Petition, Forgive us, &c.
称义之人应当以恰当的意义祈求罪得赦免，而不仅仅是为了获得赦免的感觉：以及”赦免我们”等祈求的含义。
LECTURE XV.
第十五讲。
Shows, What this Petition does suppose and imply.
阐明这一祈求所假设和暗示的内容。
LECTURE XVI.
第十六讲。
Sets forth the Nature of sin in its several Names, Definition, Effects, and Aggravations.
阐述罪的本质，包括其各种名称、定义、影响和加重因素。
LECTURE XVII.
第十七讲。
An Inquiry into the Nature of Forgiveness of sins. Diverse Greek words that express this Mercy. And the Necessity of Faith and Repentance, in order to pardon.
探究罪得赦免的本质。表达这一怜悯的不同希腊词。以及为获得赦免而需要的信心和悔改。
LECTURE XVIII.
第十八讲。
The Necessity of Repentance in order to Forgiveness: And how it consists with God’s Free-grace in remitting.
为获得赦免而需要悔改：以及这如何与上帝在赦免中的白白恩典相一致。
PART II.
第二部分
- SERMON I.
第31篇 讲道一
Demonstrations of God’s Righteousness; The Kinds of it, and in what sense its attributed unto God.
论证上帝的公义；其种类，以及在何种意义上将其归于上帝。
- SERMON II.
第32篇 讲道二
More Propositions concerning the Righteousness of God; Showing that we must judge of it only by his Word; That its essential and natural to him; The Rule of all Righteousness: That God cannot do anything against his Righteous Will. How many ways Righteousness is taken when attributed to God; And in what sense he is said to be Just in forgiving and rewarding his People.
关于上帝公义的更多命题；表明我们只能通过祂的话语来判断它；它对祂来说是本质的和自然的；一切公义的准则：上帝不能做任何违背祂公义意志的事。当公义归于上帝时有多少种方式；以及在什么意义上说祂在宽恕和奖赏祂的子民时是公正的。
- SERMON III.
第33篇 讲道三
More Propositions about the Nature of Righteousness; Also showing wherein God’s Love to the Righteous doth appear.
关于公义本质的更多命题；还展示了上帝对义人的爱在何处显现。
- SERMON IV.
第34篇 讲道四
Answers some Objections against God’s Righteousness in himself, and his love to Righteousness in men.
回答一些针对上帝自身公义以及祂对人类公义之爱的异议。
- SERMON V.
第35篇 讲道五
A Modest Enquiry into God’s Providence about sin. How far he works about it, and yet no sin to be imputed to him. And why God lets sin to be.
对上帝关于罪的护理的谦逊探究。祂在多大程度上处理罪，却没有罪归咎于祂。以及为什么上帝允许罪存在。
- SERMON VI.
第36篇 讲道六
That all men through Adams Transgression are plunged into Sin, cursed by the Law, and obnoxious to the wrath of God, which is also upon them and cannot be removed, unless there be a way of Satisfaction found out. That Christ voluntarily became man, and offered himself as a Sacrifice upon the Cross to satisfy God’s Justice and expiate our Sins.
所有人因亚当的过犯陷入罪中，被律法咒诅，招致上帝的愤怒，这愤怒也临到他们身上且无法移除，除非找到一种满足的方法。基督自愿成为人，并在十字架上献上自己作为祭物，以满足上帝的公义并赎我们的罪。
- SERMON VII.
第37篇 讲道七
More Demonstrations of the Satisfaction of Christ’s Death to Divine Justice; With Answers to the Socinian Objections against it.
更多关于基督之死对神圣公义的满足的论证；并回答索齐尼派对此的异议。
- SERMON VIII.
第38篇 讲道八
More Propositions about the Sufferings of Christ for Sin: Their usefulness, sufficiency, and extent; with Answers to more Objections of the Socinians.
关于基督为罪受苦的更多命题：其用处、充分性和范围；并回答索齐尼派的更多异议。
- SERMON IX.
第39篇 讲道九
Our Justification by Christ a Demonstration not only of God’s Mercy, but Righteousness also. Or an instance of that Justice in God, whereby he will punish sin. Also a Discussion of the proper Nature of Merit and Satisfaction, showing that Christ’s Sufferings had all the Requisites to Satisfaction.
我们通过基督得称义不仅是上帝怜悯的证明，也是祂公义的证明。或者说是上帝公义的一个实例，藉此祂将惩罚罪。还讨论了功德和满足的恰当本质，表明基督的受苦具备满足所需的一切条件。
- SERMON X.
第40篇 讲道十
Of the Fulness, Perfection, and Infinite Worth of Christ’s Satisfaction, as further Demonstrating God’s Righteousness in our Justification.
论基督满足的完全、完美和无限价值，进一步证明上帝在我们称义中的公义。
- SERMON XI.
第41篇 讲道十一
Why it was necessary our Redemption should be by way of Justice, with Distinctions of natural Necessity. And whether God could have Remitted Sin without Satisfaction, modestly discussed.
为什么我们的救赎必须通过公义的方式，并区分自然必然性。以及上帝是否可以不通过满足而赦免罪，谦逊地讨论这个问题。
- SERMON XII.
第42篇 讲道十二
Showeth what Justification is, and what are the Adjuncts, Properties, and Effects of it.
展示什么是称义，以及它的附属物、属性和效果是什么。
- SERMON XIII.
第43篇 讲道十三
A particular Description of Justification.
对称义的具体描述。
- SERMON XIV.
第44篇 讲道十四
More Propositions tending to clear the Nature of Justification, especially showing how it answers all Accusations.
更多倾向于阐明称义本质的命题，特别展示它如何回应所有指控。
- SERMON XV.
第45篇 讲道十五
The several Distinctions of Learned Men in the Point of Justification.
学者们在称义问题上的几种区分。
- SERMON XVI.
第46篇 讲道十六
An Examination of some Distinctions about Justification, much controverted by several Authors.
对一些关于称义的区分的考察，这些区分被几位作者广泛争论。
- SERMON XVII.
第47篇 讲道十七
Showeth, That every Man is prone to set up a Righteousness of his own, to be Justified by it, and whence it proceeds.
表明每个人都倾向于建立自己的义，以此得称义，并探讨这种倾向从何而来。
- SERMON XVIII.
第48篇 讲道十八
Another great Cause of Men’s trusting in their own Righteousness, viz. A Practical Ignorance or Inconsideration of some Necessary Things relating to our Actions.
人们信靠自己的义的另一个重要原因，即对与我们行为相关的一些必要事物的实际无知或忽视。
- SERMON XIX.
讲道十九
The Necessity of a perfect Righteousness: And how destitute all men naturally are of it; With the Grounds thereof.
完美公义的必要性：以及所有人天生如何缺乏它；及其原因。
- SERMON XX.
讲道二十
Showeth, That every Man by Nature is Spiritually Impure and Unclean, both in his Person, and in all his Actions, and therefore cannot be Justified by his own Righteousness. And treats of the Salvation of Heathens.
显示，每个人本性上在其人格和所有行为中都在灵性上不洁和污秽，因此不能凭自己的公义得称义。并论述异教徒的救赎。
- SERMON XXI.
讲道二十一
That none can be Justified by the Works of the Law, though they are done by the Grace of God.
没有人能通过遵行律法而得称义，即使这些行为是靠上帝的恩典完成的。
- SERMON XXII.
讲道二十二
That Justification cannot be attained by the Works of the Law.
称义不能通过遵行律法而获得。
- SERMON XXIII.
讲道二十三
That the Works of a Godly man done graciously, are not the Condition or a Causa sine qua non of his Justification.
虔诚之人靠恩典所行的善工，不是他称义的条件或必要原因。
- SERMON XXIV.
讲道二十四
More Arguments to prove the former Position.
更多论据证明前述立场。
- SERMON XXV.
讲道二十五
That Faith as it is a work, or the τό credere is not Imputed unto us for our Righteousness.
信心作为一种行为，或称相信的行为，不被算为我们的义。
- SERMON XXVI.
讲道二十六
More Arguments to prove, That Faith as it is a Work, is not Imputed unto us for our Righteousness; With Answers to Objections. Also handling the Point of the Instrumentality of Faith.
更多论据证明，信心作为一种行为，不被算为我们的义；并回答反对意见。还处理了信心作为工具的问题。
- SERMON XXVII.
讲道二十七
That the whole Nature of Justification is not comprehended in Remission and Forgiveness of Sins.
称义的全部本质不仅仅包含在罪的赦免和宽恕中。
- SERMON XXVIII.
讲道二十八
Further Considerations, and Answers to Correlating Objections.
进一步的考虑，以及对相关反对意见的回答。
- SERMON XXIX.
讲道二十九
That a Believers Righteousness is Imputed. Divers Propositions about Imputation of Good and Evil, and of Christ’s Righteousness in particular.
信徒的义是被归算的。关于善恶归算的各种命题，特别是基督的义的归算。
- SERMON XXX.
讲道三十
The Doctrine of the Imputation of Righteousness demonstrated; With Answers to the Objections against it.
义的归算教义的证明；并回答反对意见。
- SERMON XXXI.
讲道三十一
Of the Sufferings of Christ, both in body and soul, as imputed to us for our Righteousness.
论基督在身体和灵魂上的受苦，作为归算给我们的义。
- SERMON XXXII.
讲道三十二
Showeth, By Propositions and Arguments, That the whole Manhood of Christ suffered in Body and Soul, because of the Anger of God due to Sinners.
通过命题和论证显示，基督的整个人性在身体和灵魂上都受苦，因为上帝对罪人的愤怒。
- SERMON XXXIII.
讲道三十三
Whether Christ while on earth, did truly and properly obey the will of God.
基督在世时是否真正且恰当地顺服了上帝的旨意。
- SERMON XXXIV.
讲道三十四
Divers Propositions tending to clear the Point of The Imputation of the Active Obedience of Christ. And the Point truly stated.
各种命题倾向于澄清基督主动顺服的归算问题。并准确陈述该观点。
- SERMON XXXV.
讲道三十五
Arguments to prove the Imputation of Christ’s active obedience to us for our Justification.
论证基督主动顺服归算给我们以称义的理由。
- SERMON XXXVI.
讲道三十六
More Reasons to prove the Imputation of Christ’s Active Obedience to Believers.
更多理由证明基督主动顺服归算给信徒。
- SERMON XXXVII.
讲道三十七
The fore-going Argument prosecuted, and some more added.
继续前述论点，并增加一些新的论点。
- SERMON XXXVIII.
讲道三十八
Arguments against the Imputation of Christ’s Active Obedience, answered.
回答反对基督主动顺服归算的论点。
- SERMON XXXIX.
讲道三十九
That Christ was truly and properly subject to the Law of God, both general and particular: And that he suffered in obedience both to the natural and positive Law.
基督真正且恰当地服从上帝的律法，包括一般律法和特定律法：并且他在顺服自然律法和实定律法时都受苦。
- SERMON XL.
讲道四十
Some Objections Answered, and Distinctions Examined, concerning the Obedience of Christ.
回答一些反对意见，并检验关于基督顺服的一些区分。
- SERMON XLI.
讲道四十一
A further dispute for the Imputation of Christ’s active obedience.
进一步争论基督主动顺服的归算问题。
- SERMON XLII.
讲道四十二
In Answering the last Objection, is discussed, Whether and how far Christ was bound to Obey and Suffer for himself: And showed that the same Arguments which are brought against the Active Obedience of Christ, make as much against his Passive.
在回答最后一个反对意见时，讨论了基督是否以及在多大程度上有义务为自己顺服和受苦：并指出，那些反对基督主动顺服的论点同样也反对他的被动顺服。
- SERMON XLIII.
讲道四十三
More Objections Answered, and the Doctrine cleared from Antinomianism.
回答更多反对意见，并澄清该教义与反律法主义的区别。
- SERMON XLIV.
讲道四十四
More Objections Answered.
回答更多反对意见。
- SERMON XLV.
讲道四十五
More Objections answered, with Antidotes against Prejudice.
回答更多反对意见，并提供对抗偏见的解药。