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The necessity of an election, or super-creation grace, if either angels or men (whether fallen or unfallen) be certainly and securely saved.
若天使或人类（无论已堕落或未堕落）要得以确实而稳妥地被拯救，则拣选，或超越创造之恩典，乃是必要的。

BY the necessity of an election, I mean not as if God had been necessitated thereunto, for nothing with him is more free;
我所说拣选的必要性，并不是指上帝被迫必须如此行，因为在祂那里没有什么比自由更自由的了；

and that it is termed an election of grace sufficiently testifies it;
它被称为恩典的拣选，本身就已充分证明了这一点；

but the necessity lay in respect of the eternal salvation of either angels or men.
然而，这种必要性是就天使或人类的永恒救恩而言的。

Nor, secondly, do I mean, as if it must have been an act of election; understanding it a calling forth but of some persons only;
其次，我也不是说它必然必须是一个拣选的行为；若将拣选理解为只呼召某些人出来；

for that way of salvation, which is the grace itself, God might have saved all of either sort by, and not have made an election of it, that is, of some, although he was pleased so to do.
因为那作为救恩之路的恩典本身，上帝原可以借此拯救天使或人类的全体，而不必在其中作出只拣选一部分的安排，尽管祂乐意如此行。

It is true, indeed, in making an election but of some, the freeness of God’s grace was the more manifested;
诚然，在只拣选某些人的情况下，上帝恩典的自由性就更加显明了；

that is, in the point of the freedom of it;
也就是说，在其自由性的这一方面；

and that, de facto, there was such an election but of some, both angels and men, I shall after shew;
并且事实上，确有这样一种只拣选部分天使与人的情形，稍后我将加以说明；

but the dint of my present assertion, whilst yet I term it election of grace (because de facto so it was), lies in this:
但我当前论断的要点在于：尽管我仍称其为恩典的拣选（因为事实上的确如此），其核心却在这里：

that, take the substance of that, grace itself, which election hath chalked out as the way of salvation thereby,
即把拣选所标定为救恩之路的那实质——恩典本身——单独拿出来看；

and that is it I now alone affirm to have been necessary;
我现在所单独主张为必要的，正是这一点；

I add securely, to bring to salvation both angels and men.
并且我补充说，是为着使天使与人都能稳妥地进入救恩。

And my assertion issues in this, that not any one of his creatures were, or had been eternally and effectually saved (that is, none of his understanding rational creatures), without such a grace as election hath pitched upon;
因此，我的论断归结为这一点：没有任何一个受造物曾经或能够在永恒中、并且有效地得救（也就是说，在一切有理性的受造物中），若没有拣选所指明的这种恩典；

no, not one of either sort, neither angels nor men, as, de facto, it appeared.
一个也没有，无论是天使还是人类，事实已经显明如此。

God, though he made angels and men in a state of perfect holiness, able to stand with the innate pondus, or poise and bias of holiness, joined with that concurrence or assistance of God’s that did accompany it;
上帝虽然造天使与人时，使他们处在完全圣洁的状态中，内在具有圣洁的重量（pondus，即倾向、平衡与取向），并且有上帝的配合与扶助与之相伴；

yet that assistance being then suited to the laws and dues of creation merely;
然而那时的扶助只适合于创造之律与创造之约所规定的范围；

that is, look what preservation in that state a creature could challenge, by the covenant of creation, as a due from God as his creator,
也就是说，受造物在那种状态中，按照创造之约，作为受造者向造物主所能要求的保守程度；

so far forth there was an assistance did accompany that holiness;
上帝的扶助也正是与此相称地伴随那圣洁；

and therefore was but such an assistance as was proportioned to that present state,
因此那只是一种与当时状态相称的扶助；

whereby the will of the creature had a power to continue, if he would use that assistance, and those creation powers and principles, as he ought,
藉此，受造物的意志若愿意按当用的方式使用那扶助与创造所赋予的能力与原则，就有能力持续站立；

so as it was every way such as the creature could not, but at any time (till the act of falling), say, I find myself able to stand if I will;
因此在任何时候（直到堕落行为发生之前），受造物都不得不说：若我愿意，我发现自己能够站立；

but so as the keeping of this holiness with that assistance, was committed to the free-will of man, as likewise of angels,
然而，这圣洁连同那样的扶助，却是交托在人的自由意志之下，同样也交托在天使的自由意志之下；

which at the best was a mutable slippery thing, fickle and changeable.
而自由意志即便在最好的状态下，也是一种可变、滑移、不稳定而多变的事物。

To make instance in the angels, by and from the example of whom it is that I make forth this necessity of election for the creature to be saved.
以天使为例，正是藉着他们的例证，我要阐明受造物得救之所以必须有拣选。

In Job 4:18, ‘Behold, he puts no trust in his servants, and the angels he chargeth with folly.’
在约伯记四章十八节中说：“看哪，祂不信靠祂的臣仆，并且指责祂的使者有愚昧。”

We have the like in chap. 15 ver. 15, ‘He putteth no trust in his saints.’
在十五章十五节中也有类似的话：“祂不信靠祂的圣者。”

The angels were perfectly holy, but if he would give them no other assistance but what was their due from creation, there was no trust to be put in them, or their standing.
天使原是完全圣洁的，但若上帝不给他们除创造之约所应得的以外任何别的扶助，就不能信靠他们，也不能信靠他们的站立。

If they were holy to-day, they might sin to-morrow.
他们今日若是圣洁，明日也可能犯罪。

If God but sent them of an errand down into this world, they might sin before they came up again.
若上帝只差遣他们到这世界办一件事，他们在回来之前就可能犯罪。

The folly there was their mutability;
那里的“愚昧”就在于他们的可变性；

and to be carried on unchangeably to eternity, without the hazard and danger of miscarriage, was beyond the due of creation,
而要不变地被保守直到永恒，毫无失败与危险，这已超出了创造之约所应得的范围；

which was their first creation covenant they all appeared afore God in;
那正是他们在上帝面前最初所立的创造之约；

and therefore immutably to have kept them, had been grace,
因此，若要使他们不变地被保守，那必定是恩典；

which must flow from another well-head and original than the pure covenant of works or of creation,
这种恩典必须出自不同于单纯行为之约或创造之约的另一个泉源与根基；

and that can be no other than grace;
而那只能是恩典；

and the indispensable ground why the creature, by the law and covenant of creation, should be thus dealt with as aforesaid, and so he left to a mutability,
并且，受造物之所以按创造之律与创造之约必须如此被对待、被留在可变的状态中，其不可更改的根由在于：

is, that it is only proper unto God, and that essentially, not to be subject to change.
唯有上帝在本质上是不受变化的。

And it was fit this difference betwixt God’s being, and the being of the creature (which it had by creation) should be thus stated by the creation-law as purely it came out of God’s hand;
因此，上帝的存在与受造物的存在（受造物的存在来自创造）之间的这一区别，理当在创造之律中如此被设定，正如它纯然从上帝手中出来一样；

and so as that if God would impart the image of his immutability of holiness to any, and fix them in it, it might appear to be of grace.
并且如此一来，若上帝愿意将祂圣洁之不变性的形像赐给某些受造物，并将他们固定在其中，这就显明乃是出于恩典。

This is grace, and grace to the angels themselves.
这就是恩典，并且连对天使而言也是恩典。

In James 1:13, you have it, that it is ‘God only that is not tempted with evil, nor can be tempted.’
在雅各书一章十三节中说：“唯有上帝不被恶试探，祂也不能被试探。”

The creature, by what from the law of creation they have upon the terms of creatureship, may be tempted to sin;
受造物按着创造之律、在其受造身份的条件之下，是可能被试探而犯罪的；

and not only so, but fall and be lost, and then never to be able to recover itself again.
不仅如此，还可能堕落并灭亡，并且此后再也不能自我恢复。

——

Table of Contents
目录

BOOK I: Wherein is proved the necessity of an election grace
第一卷：论证恩典拣选的必要性

CHAPTER I: The necessity of an election
第一章：拣选的必要性

CHAPTER II: That there is an election of grace, with a non-election or passing by others
第二章：确有恩典的拣选，并伴随对他人的不拣选或越过

CHAPTER III: God hath made an election of same out of pure grace, with a non-election of others, proved by the story of all ages of the world
第三章：上帝出于纯粹恩典拣选一些人，同时不拣选另一些人，由世界历代的历史加以证明

CHAPTER IV: The instance of Noah, and his being saved in an ark, and God’s covenant made with him
第四章：挪亚的例证——他如何在方舟中得救，以及上帝与他所立的约

BOOK II: Of the order of God’s decrees about man’s election and reprobation.
第二卷：论上帝关于人类拣选与弃绝之旨意的次序

CHAPTER I: That God had a respect unto man considered as unfallen, in his election of him unto the end
第一章：上帝在拣选人归向终极目的时，是将人视为未堕落者

CHAPTER II: A brief draught of the order of Christ’s election
第二章：基督拣选次序的简要概述

CHAPTER III: termination of election is God’s choosing us to himself
第三章：拣选的终极目的乃是上帝拣选我们归向祂自己

CHAPTER IV: That our union with God the Father, and Christ, proved from John seventeen
第四章：从约翰福音十七章证明我们与父上帝及基督的联合

CHAPTER V: The infinity of grace and condescension in God, to ordain such an union and communion with himself of us his creatures
第五章：上帝设立我们这些受造物与祂自己有如此联合与相交，显出祂无限的恩典与俯就

CHAPTER VI: The primordial motives in the heart of God, for union of creatures with himself
第六章：上帝心中促使祂使受造物与自己联合的原初动机

CHAPTER VII: The oneness and intimacy of communion which the Trinity the motive of God’s ordaining us unto union with himself.
第七章：三一上帝内部合一而亲密的相交，乃是上帝设立我们与祂自己联合的动机

BOOK III: The infinity of grace in God’s choosing us, proved from the nature of election,
第三卷：从拣选的本质证明上帝拣选我们之恩典的无限性

CHAPTER I: The grace of electing us simply considered
第一章：单纯考察拣选我们的恩典

CHAPTER II: The infinity of grace in God’s electing us, discovered by a comparison of it with the other act of reprobation
第二章：通过与弃绝之行为的对比，显明上帝拣选我们之恩典的无限性

CHAPTER III: The infinity of grace in electing us
第三章：拣选我们的恩典的无限性

CHAPTER IV: Of the common condition of the elect, and rejected, in the fallen estate of mankind
第四章：论在堕落的人类状态中，蒙拣选者与被弃绝者的共同处境

CHAPTER V: The infinite grace of God in election, by a view of the particular conditions of elect
第五章：从蒙拣选者的具体处境来看上帝在拣选中的无限恩典

CHAPTER VI: The grace of election illustrated in one particular, the most eminent demonstration of it
第六章：从一个具体方面阐明拣选的恩典，这是其中最显著的证明

CHAPTER VII: A brief exposition of Jude, by way of confirmation of the precedent doctrine
第七章：对犹大书的简要释经，用以证实前述教义

BOOK IV: The mighty and powerful grace which God dispenses to his elect
第四卷：上帝施行在祂蒙拣选者身上的大能而有力的恩典

CHAPTER I: The explication of the words.—What it is for God to be a God of grace
第一章：词语解释——上帝作为恩典之上帝意味着什么

CHAPTER II: He gives supplies of grace proportionably to the needs, distresses, and temptations unto which his elect
第二章：祂按着祂蒙拣选者的需要、困境与试探，按比例赐下恩典的供应

CHAPTER III: God is the God of all grace, with a discrimination to us, not to others
第三章：上帝是赐各样恩典的上帝，但对我们与对他人有所分别

CHAPTER IV: Effectual calling the fruit of election grace
第四章：有效的呼召乃是拣选之恩的果效

CHAPTER V: Our first calling God hath shewn himself a God of all grace
第五章：在我们初次蒙召时，上帝显明祂是赐各样恩典的上帝

CHAPTER VI: God’s calling us unto his eternal glory is an investing us with a right to heaven
第六章：上帝呼召我们进入祂永恒的荣耀，就是赐给我们承受天国的权利

CHAPTER VII: The security that Jesus Christ gives us to be strengthened, and enabled to persevere
第七章：耶稣基督赐给我们的保障，使我们得以被坚固并能够忍耐到底

CHAPTER VIII: What security the consideration of Christ’s person affords to our faith that we shall be strengthened to persevere unto the end
第八章：思考基督的人位如何为我们的信心提供保障，使我们必被坚固而忍耐到终局

CHAPTER IX: The engagements of Christ, and his interest to preserve us
第九章：基督所承担的责任，以及祂保守我们的切身关切

CHAPTER X: The engagement on Christ’s part for our preservation, that ariseth from his interest in that glory we are by him called into.
第十章：基督为保守我们所承担的责任，源自祂在我们被祂呼召进入之荣耀中的关切

CHAPTER XI: The engagement of God and Christ by promise for the carrying on his truly called ones through all temptations unto eternal glory
第十一章：上帝与基督藉着应许，承担起引领祂真实蒙召之人经过一切试探而进入永恒荣耀的责任

CHAPTER XII: Four words, perfect, stablish, strengthen, settle you
第十二章：四个词——完全、坚立、加力、安定你们

CHAPTER XIII: That this promise of perfecting extends to another case of decayed Christians
第十三章：这使人完全的应许也适用于另一类衰败的基督徒

CHAPTER XIV: What sufferings we must necessarily undergo before that God settles and strengthens us in any eminent manner
第十四章：在上帝以显著的方式坚立并加力我们之前，我们必须经历哪些苦难

CHAPTER XV: The actual performance of those promises of perfecting, stablishing, strengthening, settling us.
第十五章：那些使人完全、坚立、加力、安定之应许的实际成就

CHAPTER XVI: That the decrees of God in election are of such sure efficacy that we may be ascertained of their infallible performance
第十六章：上帝在拣选中的旨意具有如此确定的功效，使我们可以确信其必然无误地成就

BOOK V: Election, in the ordinary course of it, runs in a line of succession from believing parents to their posterity.
第五卷：拣选在其通常的运行中，沿着信徒父母到其后裔的继承脉络而展开

CHAPTER I: The children of godly parents called the inheritance of the Lord
第一章：敬虔父母的儿女被称为耶和华的产业

CHAPTER II: That this covenant is derived unto the churches of the Gentiles
第二章：此约同样传递给外邦人的众教会

CHAPTER III: A comparing the 1 Cor. 7:14, with the fore-cited Rom. 11:16.
第三章：比较哥林多前书七章十四节与前文所引的罗马书十一章十六节

CHAPTER IV: A larger explication of 1 COR. 7:14
第四章：对哥林多前书七章十四节的更详尽解释

CHAPTER V: Reasons drawn out of that foregoing exposition of 1 Cor. 7:14
第五章：从前述对哥林多前书七章十四节的解释中引申出的理由

CHAPTER VI: That two things are intended in that text of 1 Cor. 7:14.
第六章：哥林多前书七章十四节中所包含的两层含义

CHAPTER VII: That God orders his election, so as to run in a successive line from godly parents to their children, does not infringe the freedom of election grace
第七章：上帝安排祂的拣选，使其沿着敬虔父母到儿女的继承线运行，并不侵犯拣选恩典的自由

CHAPTER VIII: How largely God extends his acts of grace and favour.
第八章：上帝如何广泛地施行祂的恩典与恩惠