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Hand-typed, modernized, formatted, corrected, and annotated by William Gross
由威廉·格罗斯（William Gross）手动输入、现代化、格式化、校正和批注
For readability, and because citations no longer require them, the original page numbers are omitted.
为了可读性，并且因为引文不再需要，原始页码被省略。
The format of the 1648 printing was a jumble of odd fonts, capitalizations, and italicized text.
1648年印刷版的格式是一堆奇怪的字体、大小写和斜体文本的混杂。
Those have been revised.
这些已被修订。
Headings and bullets were added (breadcrumbs to follow).
添加了标题和项目符号（作为遵循的线索）。
The invasive marginal notes in Latin and Greek are omitted, but references to external texts are preserved.
省略了侵入性的拉丁文和希腊文旁注，但保留了对外部文本的引用。
Marginal Scripture references are superscripted in the text, or footnoted.
页边圣言引用以文本上标或脚注形式呈现。
There are additional verse references; and the verse text is often footnoted for convenience.
有额外的经文引用；并且为了方便，经文内容通常以脚注形式呈现。
The extensive Latin and Greek phrases Hooker used, because those languages are largely unknown today, have been translated; the original was moved to footnotes.
由于拉丁文和希腊文在今天大体上不为人知，胡克（Hooker）使用的那些大量的拉丁文和希腊文短语已被翻译；原文被移至脚注。
Please excuse my crude renderings.
请原谅我粗略的翻译。
If you find substantive errors, please contact me at my website above, and I’ll gladly make corrections.
如果您发现实质性的错误，请通过我上述网站与我联系，我将乐意进行更正。
In Part I, Hooker’s arguments were difficult to distinguish from Rutherford’s — like listening to one side of a phone conversation.
在第一部分中，胡克的论点很难与卢瑟福（Rutherford）的论点区分开来——就像只听到电话交谈的一方。
He was responding to contemporary criticisms made in the四then well-known treatises listed on the title page.
他当时正在回应扉页上列出的四本当时广为人知的论文中所提出的批评。
So I’ve made it explicit as to who is speaking, and provided some transitional phrases to help connect the dots.
因此，我明确了说话者是谁，并提供了一些过渡短语来帮助连接各个点。
Rutherford’s are in quotation marks.
卢瑟福（Rutherford）的论点放在引号中。
I’ve placed abstracts at the top of chapters 2 and 3, to compare and contrast these competing views of Church government.
我在第2章和第3章的顶部放置了摘要，以比较和对比这些相互竞争的教会治理（Church government）观点。
What are the rights and powers of the people of God, and from where does leadership, whether civil or ecclesiastical, derive its authority?
上帝子民的权利和权力是什么，以及领导权，无论是民间的还是教会的，其权威源于何处？
This book is not only about Church Discipline, but Church Government.
这本书不仅关乎教会纪律（Church Discipline），也关乎教会治理（Church Government）。
Is the Church defined by its clergy who hold the power of the Keys to open and shut?
教会是否由其神职人员（clergy）来定义，这些神职人员掌握着开启和关闭的权柄（power of the Keys）？
Or is it the assembly of God’s people, who elect their elders, and delegate their power to them?
或者，教会是否是上帝子民的聚集，他们选出他们的长老，并将他们的权力委托给他们？
Ten years earlier, in 1638, Hooker preached on authority first lying in the free consent of the people.
十年前，在1638年，胡克讲道说权力首先在于人民的自由同意（free consent）。
Consider that John Locke, whose ideas inspired the American founders, was only six at the time.
请想想，约翰·洛克（John Locke）的理念启发了美国的开国元勋，而他当时才六岁。
Hooker said that God granted the people the right to choose their leaders, and the power to put limitations on the rule of those individuals.
胡克说，上帝赋予了人民选择他们领袖的权利，以及对这些个体的统治施加限制的权力。
The following year, he helped establish the Fundamental Orders that governed the colony at Connecticut River.
次年，他帮助建立了管理康涅狄格河（Connecticut River）殖民地的《基本法》（Fundamental Orders）。
I’ve included those Orders in Appendix I.
我已将这些《基本法》纳入附录一。
Hooker says a comparable covenant must apply to the Church (see Part III).
胡克说，一项类似的圣约（covenant）必须适用于教会（见第三部分）。
He argues that believers are in a covenantal relationship with each other in a Church, just as they’re in a covenantal relationship with God above.
他论证说，信徒在教会中彼此之间处于圣约关系，就像他们与至高之上的上帝处于圣约关系一样。
Therefore, the Church ought to have a constitutional form of government.
因此，教会应该有一种立宪（constitutional）形式的治理。
This didn’t go over well with the Church of England, nor with many fellow Puritans.
这在英国国教（Church of England）和许多清教徒同僚中都没有得到好评。
When this was written, the English Civil Wars had ceased for the time being.
本书撰写时，英国内战（English Civil Wars）暂时停止了。
The Westminster Assembly had been tasked by the Parliament with developing a fixed set of doctrines and practices for the Church.
威斯敏斯特会议（Westminster Assembly）被国会（Parliament）委以制定一套固定教会教义和实践的任务。
It would be a bulwark against the papists.
这将成为对抗天主教徒（papists）的堡垒。
独立教会（Independent churches）在政治上是不合时宜，也不受欢迎的。
Independent churches were not politically expedient nor welcome.
独立教会（Independent churches）在政治上是不合时宜，也不受欢迎的。
Hooker found it necessary to defend them against his fellow Protestants, and prove they were not a threat to the Church of England (see Part II. Ch. 3).
胡克发现有必要为它们辩护，以对抗他的新教徒同胞，并证明它们对英国国教不构成威胁（见第二部分第3章）。
Those Puritans who sensed that the Church of England was too political, and couldn’t be reformed, left England for the Netherlands, or for America, to seek a purer form of worship, and of church government.
那些认为英国国教过于政治化且无法改革的清教徒，离开了英国前往荷兰或美国，寻求一种更纯粹的敬拜形式和教会治理形式。
In his preface to this book, Hooker asks: 1. What does the spiritual rule of Christ’s Kingdom consist in: how is it revealed and dispensed to the souls of his servants inwardly? 2. What is the order and manner of it: how is the government of His kingdom to be managed outwardly in his churches?
在本书的序言中，胡克问道：1. 基督国度（Christ’s Kingdom）的属灵统治由什么组成：它如何向祂仆人的灵魂内在启示和分派？2. 它的秩序和方式是什么：祂国度的治理如何在祂的教会中外在地进行管理？
Hooker is described as a Puritan, or Nonconformist.
胡克被描述为一个清教徒（Puritan）或不从国教者（Nonconformist）。
Here he argues for “congregational” churches – more specifically, independent local churches.
在这里，他主张“公理制”（congregational）教会——更具体地说，是独立的地方教会。
At the same time, he pushes for a community, or consociation of churches.
与此同时，他推动建立一个教会的社群（community）或联合（consociation）。
He disagreed with the Brownists, who were radical separatists; they claimed the Church of England was no church at all, because it was formed by the government, and because it lacked church discipline.
他不同意激进的分离主义者布朗派（Brownists）；他们声称英国国教根本不是教会，因为它是由政府组建的，并且缺乏教会纪律。
He weighs Samuel Rutherford’s centralized, Presbyterian, hierarchical view of church government, against the Brownists’ congregational view.
他权衡了塞缪尔·卢瑟福（Samuel Rutherford）的中央集权、长老会（Presbyterian）、等级制度（hierarchical）的教会治理观点，与布朗派的公理制观点。
Then he provides “a middle way.”
然后他提供了一个“中间道路”。
Hooker argues that church and state are two different “species;” but he is “not yet persuaded that the chief Magistrate should stand neutral, and tolerate all religions.”
胡克论证说，教会和国家是两种不同的“实例”（species）；但他“尚未确信首席长官（chief Magistrate）应该保持中立，容忍所有的宗教。”
In Appendix II, I’ve provided excerpts from George Walker’s book, Thomas Hooker: Preacher, Founder, Democrat (1891), explaining the context of this treatise, why Hooker was reluctant to write it, and why its style is uncharacteristically cumbersome.
在附录二中，我提供了乔治·沃克（George Walker）的著作《托马斯·胡克：传道人、创始人、民主主义者》（Thomas Hooker: Preacher, Founder, Democrat）（1891年）的摘录，解释了这篇论文的背景、为什么胡克不情愿写它，以及为什么它的风格异常笨拙。
You may want to read that first, because Part I is definitely not an easy read.
您可能想先阅读该部分，因为第一部分绝对不易读。
My notes are marked with “– WHG.”
我的注释标有“– WHG”。
Hooker’s are marked with “— Hooker.”
胡克的注释标有“— Hooker”。
Some of the notes are Goodwin’s (the original editor).
有些注释是古德温（Goodwin）（原编辑）的。
Hooker has been described as an ecclesiastical republican.
胡克被描述为一位教会共和主义者（ecclesiastical republican）。
He helped create a framework for spiritual liberty, on which the American ideal of civil liberty would be built — a representative and constitutional form of government, by consent of the governed.
他帮助创建了一个精神自由的框架，在此基础上将建立美国的公民自由理想——一种由被统治者同意（consent of the governed）的代议制和立宪形式的治理。
This book lays out that American ideal, flowing from a “New England Mind.”
本书阐述了这种源自“新英格兰思想”（New England Mind）的美国理想。
Hooker was foremost a pastor, not a political theorist.
胡克首先是一位牧者（pastor），而不是一位政治理论家。
His book, Poor Doubting Christian, makes that clear.
他的书《可怜的疑惑基督徒》（Poor Doubting Christian）清楚地表明了这一点。
The first eight chapters are Hooker’s responses to Rutherford’s attacks on the congregational churches.
前八章是胡克对卢瑟福对公理制教会的攻击所作的回应。
In chapter 9, Hooker articulates his own arguments, to which Mr. Rutherford replies, and in turn is refuted.
在第9章中，胡克阐明了自己的论点，卢瑟福先生对此进行回应，而胡克随后又驳斥了卢瑟福。
Read Edmund Morgan’s Visible Saints for a broad historical context.
阅读埃德蒙·摩根（Edmund Morgan）的《有形圣徒》（Visible Saints）可了解广泛的历史背景。
Many Latin terms are used, with subtle distinctions.
使用了许多拉丁文术语，带有微妙的区别。
I found they obfuscated rather than clarified the arguments.
我发现它们混淆了论点，而不是澄清了论点。
As an aid, here’s a Glossary of Terms to keep handy.
作为一项帮助，这里有一个术语表（Glossary of Terms）可供随时查阅。
The descriptions are my own inferences from Hooker’s use of them:
这些描述是我根据胡克对它们的使用推断出来的：
Totum essentiale (an Essential Whole) – the whole of the essence of its parts
Totum essentiale（本质的整体）——由其各部分的本质构成的整体
Totum organica (an Organic Whole) – the organized sum of its parts
Totum organica（有机的整体）——其各部分有组织的总结
Corpus organicum (an Organic Body) – an organism acting in its entirety
Corpus organicum（有机体）——作为一个整体行动的有机体
Homogeneum (a Homogenous Whole) – the whole is the same substance as its parts
Homogeneum（同质的整体）——整体与其各部分具有相同的实质
Totum integrale (an Integral Whole) – the whole is the整合ion of its parts
Totum integrale（完整的整体）——整体是其各部分的整合
Totum genericum (a Generic Whole) – the traits of the parts apply to the whole 1
Totum genericum（属的整体）——各部分的特征适用于整体
Totum universale (a Universal Whole) 2 – the whole is everywhere alike, but not identical
Totum universale（普遍的整体）——整体在各处都相似，但并不相同
Totum aggregatum (an Aggregate Whole) – the whole is a mere collection of its parts
Totum aggregatum（聚集的整体）——整体只是其各部分的简单集合
integrum (a united whole) – the whole is incomplete without every part
integrum（一个联合的整体）——没有每一个部分，整体就是不完整的
integrum in membra (the aggregate of its members) – the whole exists in its parts
integrum in membra（其成员的集合）——整体存在于其各部分中
Genus (class) – comprised of consenting particular churches
Genus（类）——由同意的特定教会组成
Species (instance) – a particular visible church ruled by locally elected officers
Species（实例）——由本地选出的职员治理的特定有形教会
What then is the difference between a totum aggregatum and an integrum in membra?
那么，一个totum aggregatum（聚集的整体）和一个 integrum in membra（其成员的集合）之间的区别是什么？
It’s the difference between a totum, and an integrum.
这是totum（整体）和integrum（联合的整体）之间的区别。
A totum is divisible; an integrum is not.
一个totum是可分割的；一个integrum是不可分割的。
The United States are “one nation under God, indivisible, with liberty and justice for all.”
美国是“上帝之下，不可分割的一个国家，人人享有自由和正义。”
Synopsis — The Church is a society of believers.
概要——教会是信徒的社团（society）。
If the Church is too centralized, those who lead are tempted to凌驾于 over others, as with the Papacy.
如果教会过于中央集权，那些领导者就会像教皇制（Papacy）一样，被诱惑去凌驾于他人之上。
If the Church is too splintered, there may be unity within a local church, but not between the churches – there is no “Church.”
如果教会过于分裂，在一个地方教会内部可能会有合一，但在教会之间则没有——就没有“教会”。
Where then is the proper balance between the one and the other?
那么，两者之间恰当的平衡点在哪里呢？
Rutherford favors strong central control; Hooker favors decentralization and local control.
卢瑟福赞成强大的中央控制；胡克赞成分权和地方控制。
Rutherford favors appointing local leaders from above; Hooker favors local election.
卢瑟福赞成从上方任命地方领袖；胡克赞成地方选举。
Rutherford favors excommunication by a Presbytery; Hooker favors local discipline.
卢瑟福赞成由长老会（Presbytery）执行逐出教会（excommunication）；胡克赞成地方纪律。
Both men are equally committed to ensuring purity of doctrine and practice.
两人都同样致力于确保教义和实践的纯洁性。
But for Rutherford, it’s ensured by the rule of men, who determine the truth of Scripture for the Church.
但对卢瑟福来说，这由人的统治来确保，他们为教会确定圣言的真理。
For Hooker, it’s ensured by the authority of Scripture alone, without intervening human authority, using the teachers God calls to bring about consensus, in a local congregation, as to that one Truth.
对胡克来说，这仅由圣言的权威来确保，没有介入的人类权威，而是利用上帝所呼召的教师在一个地方会众中就那一真理达成共识。
This all hinges on the doctrine of Union with Christ.
这一切都取决于与基督联合（Union with Christ）的教义。
That’s what the two men are debating — how that Union is to be expressed in the Church.
这就是两个人争论的焦点——这种联合如何在教会中表达。
It’s the theme of Part I, chap. 4.
这是第一部分第4章的主题。
For Rutherford, profession alone brings union with Christ, and that union brings membership in the Church.
对卢瑟福来说，单单信奉（profession）就能带来与基督的联合，而这种联合就带来了教会的成员资格。
Communion with fellow believers in a local congregation is incidental.
与地方会众中的信徒同胞的相交（Communion）是附带的。
Thus, as a member of the Church generally, you may serve as an administrator at a higher level, without being a member of a church locally.
因此，作为广义教会的一员，您可以在更高的层次上担任行政人员，而不必是地方教会的成员。
For Hooker too, profession alone brings union with Christ; but it requires membership in a local congregation, by Covenant and mutual consent.
对于胡克来说，单单信奉也能带来与基督的联合；但它要求通过圣约和相互同意，成为地方会众的一员。
Fellowship with Christ and fellowship with His people are inseparable.
与基督的团契（Fellowship）和与祂子民的团契是不可分割的。
Administration is meaningful only as it applies to the word, sacraments, and discipline — all of which are necessarily administered locally.
行政管理只有在它适用于圣言、圣礼（sacraments）和纪律时才有意义——所有这些都必然在地方上施行。
It is valuable for every believer to consider what the church is, and how it ought to operate.
对每一位信徒来说，思考教会是什么以及它应该如何运作，都是有价值的。
I pray this classic is edifying to your Christian walk, and encouraging to your life in the Body.
我祈祷这部经典作品能造就您的基督徒行事为人，并鼓励您在身体（Body）中的生活。
William H. Gross
威廉·H·格罗斯
July 25, 2020
2020年7月25日
CONTENTS
目录
Modernization and Overview
现代化与概述
A Preface by the Author
作者序言
TO THE READER
致读者
Testimonials
推荐
Editor’s Preface
编者序言
Part I. Ecclesiastical Policy
第一部分. 教会政策（Ecclesiastical Policy）
Chapter 1. Ecclesiastical Policy Defined.
第1章. 教会政策的定义。
Chapter 2. The Constitution of a Visible Church.
第2章. 有形教会的构成（Constitution）。
Chapter 3. The Invisible Church as the Subject of the Seals and Privileges.
第3章. 无形教会作为印记（Seals）和特权的主体。
Chapter 4. The Formal Cause of a Visible Church: the Church Covenant.
第4章. 有形教会的形式因（Formal Cause）：教会圣约（Church Covenant）。
Chapter 5. Whether Baptism gives formality, or makes a member of a visible Church?
第5章. 洗礼是否赋予形式（formality），或使人成为有形教会的成员？
Chapter 6. Whether Profession makes a member of a Congregation?
第6章. 信奉是否使人成为会众的成员？
Chapter 7. An Answer to Arguments made against the Church Covenant.
第7章. 对反对教会圣约的论点的回答。
Chapter 8. The Precedency of a Church, as a Homogenous Whole.
第8章. 教会作为同质整体的优先地位。
Chapter 9. The Nature and Being of a Presbyterial Church.
第9章. 长老会制教会（Presbyterial Church）的性质与存在。
Section 1. The Essence of a Presbyterian Church
第1节. 长老会制教会的本质
Section 2. The Grounds of such a Constitution.
第2节. 这种构成的根据。
Section 3. Reasoning from such grounds, against it.
第3节. 从这些根据出发，反对它的推理。
Section 4. The Nature of a Church and a Classis.
第4节. 教会和区会（Classis）的性质。
Section 5. Particular Churches Meeting in One Place.
第5节. 在一处聚集的特定教会。
Chapter 10.
第10章.
Answers to Mr. R.’s Arguments for Confirming a Presbyterial Church.
对卢瑟福先生确认长老会制教会的论点的回答。
Chapter 11. The Subject of Ecclesiastical Power – the Keys.
第11章. 教会权力（Ecclesiastical Power）的主体——权柄（the Keys）。
Section I. Its Nature.
第1节. 它的性质。
Section II. Where this Power is Seated.
第2节. 这种权力位于何处。
Section III. Rutherford’s Arguments for Who Holds the Keys,
第3节. 卢瑟福关于谁持有权柄的论点，
Book 1.
第1卷。
Section IV. Rutherford’s Arguments for Who Holds the Keys,
第4节. 卢瑟福关于谁持有权柄的论点，
Book 2.
第2卷。
Propositions
命题
Chapter 12. To Whom the Keys to the Visible Church are
第12章. 有形教会的权柄是委托给谁的。
Committed.
委托给谁的。
Rutherford’s Arguments
卢瑟福的论点
Chapter 13. The catholic Church as it is a Representative Whole.
第13章. 大公教会（catholic Church）作为一个代表性整体。
Chapter 14. The Universal Church as an Integral Whole.
第14章. 普世教会（Universal Church）作为一个完整整体。
In Summary
总结
Chapter 15. Answer to Mr. Hudson re: the Visible Church as an
第15章. 回答哈德森先生关于有形教会作为一个完整整体的观点。
Integral Whole.
完整整体的观点。
Section 1. Conclusions
第1节. 结论
Section 2. A catholic visible Church examined
第2节. 对大公有形教会的考察
Section 3. Examining the Alleged Scripture Proofs
第3节. 检验被声称的圣言证明
In Closing
结束语
Chapter 16. Church Communion as a Peculiar Privilege to the
第16章. 教会相交（Church Communion）作为教会成员特有的特权。
Members of a Church.
教会成员特有的特权。
I. The Sense of Communion.
一、相交的意义。
II. The Things and Manner of Communion.
二、相交的事项与方式。
III. Ordinance, Dispensation, and Hearing of it.
三、圣礼、施行和听闻。
IV. Set, Ordinary, Professed, and Resolved Hearing of it.
四、固定的、常规的、公开宣称的、和决意听闻。
Part II. The Church Considered as an Organic Body.
第二部分. 作为有机体（Organic Body）被考量的教会。
Chapter 1. The Number of Officers in it, and the Nature of it.
第1章. 教会中的职员人数及其性质。
Of the Ruling Elder
关于治理长老（Ruling Elder）
Of the Pastor’s Office
关于牧师（Pastor）的职分
Of the Teacher’s Office
关于教师（Teacher）的职分
The Manner of Their Work.
他们工作的方式。
The Reward for Their Work.
他们工作的回报。
Tithing and Maintenance
什一奉献和供养
Of Deacons
关于执事（Deacons）
The Limits of the Office of Deacon
执事职分的限制
Chapter 2. The Nature of Ordination, and a Pastor’s Power over
第2章. 按立（Ordination）的性质，以及牧师对其他会众的权力。
other Congregations.
其他会众的权力。
- Whether Ordination is by nature before Election.
- 按立在本质上是否先于选举。
- Whether Ordination gives all the Essentials to an Officer.
- 按立是否赋予职员所有的本质要素（Essentials）。
- What Ordination Is.
- 按立是什么。
- To whom the right of dispensing the Ordinance pertains.
- 施行圣礼的权利属于谁。
Chapter 3. The Right Meaning of an Independent Church.
第3章. 独立教会（Independent Church）的正确含义。
Part III. Church Government
第三部分. 教会治理
Chapter 1. Of the Government of the Church.
第1章. 关于教会的治理。
Chapter 2. Of the Dispensation of the Sacraments.
第2章. 关于圣礼的施行（Dispensation）。
- The Parties to the Sacraments
- 圣礼的参与者（Parties）
- The Manner of Dispensing the Sacraments
- 施行圣礼的方式
Chapter 3. Of Censures and Excommunication.
第3章. 关于责备（Censures）和逐出教会。
Excommunication
逐出教会
Part IV. Concerning Synods.
第四部分. 关于议会（Synods）。
Chapter 1. The Nature of a Synod and its Power to Bind.
第1章. 议会的性质及其约束力。
Of Acts 15.
关于使徒行传第15章。
Chapter 2. Alleged Superiority of Classes and Synods above
第2章. 被声称的区会和议会高于特定会众的优越性。
Particular Congregations.
特定会众的优越性。
Mr. Rutherford’s 7th and 9th Arguments.
卢瑟福先生的第7和第9个论点。
Mr. Rutherford’s 8th Argument.
卢瑟福先生的第8个论点。
Mr. Rutherford’s 10th Argument.
卢瑟福先生的第10个论点。
Mr. Rutherford’s 11th Argument.
卢瑟福先生的第11个论点。
Mr. Rutherford’s 12th Argument.
卢瑟福先生的第12个论点。
Chapter 3. An Appendix to the Former Treatise Concerning Synods.
第3章. 关于议会的前一篇论文的附录。
Ques. 1. What is a Synod?
问题1. 什么是议会？
Ques. 2. How are Synods proved to be Scriptural?
问题2. 如何证明议会是符合圣言的？
Ques. 3. What is the Power of a Synod?
问题3. 议会有何权力？
Ques. 4. To whom does the power of calling Synods pertain?
问题4. 召集议会的权力属于谁？
Appendix I.
附录一。
The Fundamental Orders of Connecticut
康涅狄格的《基本法》
Appendix II.
附录二。
Thomas Hooker: Preacher, Founder, Democrat
托马斯·胡克：传道人、创始人、民主主义者