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IN 1672, the year in which this “Discourse concerning Evangelical Love, Church-Peace, and Unity” was published, an indulgence had been extended to Dissenters; and, encouraged by this capricious gleam of better feeling on the part of the Government, Dr Owen endeavours in the following discourse to exhibit the religious principles of his denomination, under a light fitted to disarm hostility and allay the rancour with which they had been long regarded.
1672年，即这篇《关于福音之爱、教会和平与合一的论述》出版的那一年，对持异议者给予了宽容；受到政府方面这种反复无常的较好感情闪现的鼓励，欧文博士在以下论述中努力展示他的宗派的宗教原则，以一种适合消除敌意并减轻长期以来人们对他们怀有的怨恨的光照。
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He shows, Chap. I, that it was not from want of Christian love they continued in a state of separation from the Church of England.
他在第一章中显明，他们继续与英国教会保持分离状态并非因为缺乏基督教之爱。
After illustrating the obligation of Christian love to all mankind in general, II., he proceeds to establish the claims of the Church of Christ on our affections, considering it first as the spiritual body of Christ, secondly, in regard to its outward profession, and, thirdly, as consisting of professors of the gospel ranged under particular churches.
在第二章中阐明了对全人类的基督教之爱的义务之后，他继续确立基督教会对我们情感的要求，首先将其视为基督的属灵身体，其次，关于其外在的信仰表白，第三，作为由归属于特定教会的福音信徒组成的整体。
In a position of dissent from the Church of England, there is no repudiation of it as a true church of Christ, and no sin of schism from the church, viewed as catholic and invisible, or as visibly professing the fundamental truths of the gospel, III.
在与英国教会持异议的立场上，并没有否认它是基督的真教会，也没有从教会分裂的罪，无论是将教会视为大公的和无形的，还是视为可见地承认福音基要真理的，第三章。
The causes of schisms and divisions are specified, such as erroneous views of evangelical unity, and the neglect of various duties incumbent upon the churches for the preservation of order and purity, IV.
分裂和分歧的原因被详述，如对福音合一的错误观点，以及忽视教会为保持秩序和纯洁所应履行的各种职责，第四章。
In the last chapter the grounds and reasons of nonconformity are stated.
在最后一章中陈述了不从国教的根据和理由。
He first proves that the imposition of terms of communion not required by divine law is inconsistent with the rule of communion established by Christ himself; secondly, with the practice of the apostles; thirdly, with the doctrine of Scripture on the duty of churches and the liberty of Christians in these matters; fourthly, with certain special facts in the history of the primitive churches; and, fifthly, he argues that if unscriptural terms of communion are allowed, it would follow that no rule of communion had been fixed by Christ himself,—an inference which would set aside the authority of Christ over the church.
他首先证明强加神圣律法所不要求的团契条件与基督亲自设立的团契规则不一致；其次，与使徒的实践不一致；第三，与圣经关于教会职责和基督徒在这些事上的自由的教义不一致；第四，与初期教会历史中某些特殊事实不一致；第五，他论证说如果允许非圣经的团契条件，那就意味着基督自己没有确定团契规则——这一推论将搁置基督对教会的权威。
He next illustrates in what respects the terms of communion in the Church of England are unscriptural;—in the subscription to the liturgy which is exacted; in the canonical submission required to the polity of the church; in the observance of unscriptural ceremonies; and in the oath of canonical obedience, which must be taken by its ministers.
他接下来阐明英国教会的团契条件在哪些方面是非圣经的；——在所要求的对礼拜仪式的认同上；在对教会政体所要求的教规顺从上；在遵守非圣经仪式上；以及在其圣职人员必须宣誓的教规顺从上。
He shows farther, that in conforming to the usages and polity of the Established Church, consent would be given to the omission of sundry duties which Christ expressly enjoins,—such as the obligation of every minister of the gospel to take the immediate care of the flock whereof he is the overseer, and the responsibility under which he lies to admit to sacramental privileges those only who make “a credible profession of repentance, faith, and obedience.”
他进一步显明，在顺从国教会的惯例和政体时，就会同意省略基督明确命令的各种职责，——如每位福音牧师有义务直接照顾他所监督的羊群，以及他所承担的责任，即只准许那些作出”可信的悔改、信心和顺从表白”的人享有圣礼特权。
The scope of the argument is to produce the conviction that the guilt of schism rests not with those who refuse, but with those who exact compliance with unscriptural terms of communion.
论证的目的是产生这样的信念：分裂的罪责不在于那些拒绝的人，而在于那些强求遵守非圣经团契条件的人。
Mr Orme states that this work of Owen, though very excellent, has not attained the celebrity and circulation of his other writings, “perhaps in consequence of its being without his name.”
奥姆先生说欧文的这部作品虽然非常优秀，但没有达到他其他著作的知名度和流传度，”也许是因为没有署他的名字”。
He does not seem to have been aware that though the work on its first issue was anonymous, within a twelvemonth after its publication it was issued anew with the name of the author on the title-page.
他似乎没有意识到虽然这部作品初版时是匿名的，但在出版后一年内就重新发行了，在标题页上署上了作者的名字。
The value of this discourse would be less appreciated when the controversy between the Established Church and Dissenters assumed another phase.
当国教会与持异议者之间的争论呈现另一个阶段时，这篇论述的价值就不太受重视了。
The charge of schism, with the refutation of which it is occupied, soon lost all power, when, in the course of discussion, it came to be felt that this question depended entirely on the validity of the grounds on which secession from any church took place.
分裂的指控，即本书所忙于驳斥的，很快就失去了所有力量，当在讨论过程中，人们感到这个问题完全取决于从任何教会分离的根据的有效性。
And to this change in the nature of the discussion, more than to the circumstance that the work was at first published anonymously, may be attributed the comparative neglect into which, in later times, the treatise had fallen.
这种讨论性质的改变，比起这部作品最初匿名出版的情况，更能解释这篇论文在后来时代所陷入的相对忽视。
It contains, nevertheless, much important matter, and the spirit which it breathes throughout is admirable.—ED.
然而，它包含了很多重要内容，而且贯穿始终的精神是令人钦佩的。——编者
TABLE OF CONTENTS
目录
PREFATORY NOTE BY THE EDITOR
编者序言
CHAPTER I: Complaints of want of love and unity among Christian
第一章：对基督徒中缺乏爱心和合一的抱怨
CHAPTER II: Commendations of love and unity
第二章：对爱心和合一的称赞
CHAPTER III: Nature of the catholic church — The first and principal object of Christian love
第三章：大公教会的性质——基督徒爱心的首要和主要对象
CHAPTER IV: Want of love and unity among Christians justly complained of—Causes of divisions and schisms
第四章：对基督徒中缺乏爱心和合一的正当抱怨——分歧和分裂的原因
CHAPTER V: Grounds and reasons of nonconformity
第五章：不从国教的根据和理由