WIND

粗字吴译为：虽然，教派之间的纷争对于灵魂的拯救应当承认是莫大的障碍。
显然不合洛克的意思。

WIND

That any man should think fit to cause another man — whose salvation he heartily desires — to expire in torments, and that even in an unconverted state, would, I confess, seem very strange to me, and I think, to any other also. But nobody, surely, will ever believe that such a carriage can proceed from charity, love, or goodwill. If anyone maintain that men ought to be compelled by fire and sword to profess certain doctrines, and conform to this or that exterior worship, without any regard had unto their morals; if anyone endeavour to convert those that are erroneous unto the faith, by forcing them to profess things that they do not believe and allowing them to practise things that the Gospel does not permit, it cannot be doubted indeed but such a one is desirous to have a numerous assembly joined in the same profession with himself; but that he principally intends by those means to compose a truly Christian Church is altogether incredible.
任何一个人认为应当使另一个人——他由衷的想要拯救的人——在折磨中丧生，这样的事情甚至在未皈依宗教的国家，我承认，我都认为非常奇怪，我认为其他人也会这样想。但是，确实没有人会相信这种事情是出于仁慈，关爱，或者善意。如果有人仍然认为应该用火与剑来强迫人们承认特定的教义，以及遵守这样那样的形式上的敬拜仪式，而对人们却没有道德上的关心；或者力图通过强迫人们承认他们不相信的东西，纵容人们行那些福音书不允许的事而让那些在信仰上错误的人规正，毫无疑问，这样的人是希望把更多人拉入到他自己的教派中来；他的行为表明他主要关心的是建立一个真正的基督教会是完全难以置信的。

WIND

It is not, therefore, to be wondered at if those who do not really contend for the advancement of the true religion, and of the Church of Christ, make use of arms that do not belong to the Christian warfare. If, like the Captain of our salvation, they sincerely desired the good of souls, they would tread in the steps and follow the perfect example of that Prince of Peace, who sent out His soldiers to the subduing of nations, and gathering them into His Church, not armed with the sword, or other instruments of force, but prepared with the Gospel of peace and with the exemplary holiness of their conversation. This was His method. Though if infidels were to be converted by force, if those that are either blind or obstinate were to be drawn off from their errors by armed soldiers, we know very well that it was much more easy for Him to do it with armies of heavenly legions than for any son of the Church, how potent soever, with all his dragoons.
所以，如果那些不是实在的在为真正的信仰和基督教会发展而努力的人，要使用非属基督的战争武器，也就不足为疑了。如果像我们的救主那样，他们由衷地想要得到好的灵魂，他们就应当步随那位和平的王的完美先例，这王差遣祂的士兵去驯服地上的国，聚集他们到祂的教会，不是用剑装备，或者其它的武力器械，而是用和平的福音与堪作楷模的神圣交谈来预备。这就是祂的方法。不过，如果无信仰者可以用武力来皈依，如果那些眼瞎的或者倔强的可以用武装的士兵来让他们脱离错误，我们清楚地知道祂用天国的军队来做要比任何教会的基督徒容易得多，无论后者和他的军队是多么的强大。

WIND

The toleration of those that differ from others in matters of religion is so agreeable to the Gospel of Jesus Christ, and to the genuine reason of mankind, that it seems monstrous for men to be so blind as not to perceive the necessity and advantage of it in so clear a light. I will not here tax the pride and ambition of some, the passion and uncharitable zeal of others. These are faults from which human affairs can perhaps scarce ever be perfectly freed; but yet such as nobody will bear the plain imputation of, without covering them with some specious colour; and so pretend to commendation, whilst they are carried away by their own irregular passions. But, however, that some may not colour their spirit of persecution and unchristian cruelty with a pretence of care of the public weal and observation of the laws; and that others, under pretence of religion, may not seek impunity for their libertinism and licentiousness; in a word, that none may impose either upon himself or others, by the pretences of loyalty and obedience to the prince, or of tenderness and sincerity in the worship of God; I esteem it above all things necessary to distinguish exactly the business of civil government from that of religion and to settle the just bounds that lie between the one and the other. If this be not done, there can be no end put to the controversies that will be always arising between those that have, or at least pretend to have, on the one side, a concernment for the interest of men's souls, and, on the other side, a care of the commonwealth.
在宗教信仰的事情上对异见宽容是与耶稣基督的福音和人类真正的理性完全一致的，对于人们如此的蒙蔽而不能理解它显见的必要性和好处，真是令人吃惊。在此，我不会斥责一些人的高傲和野心，或另一些人的激情和无仁慈的狂热。这或许是人类行为很少能够完美而常犯的错误；没有人不用离奇的色彩将他们自己掩盖起来而去承担这些显见的责任；当他们因反常的激情而失控时反而伪装赞赏。但是，一些人不可以用关心公众福利和法律的借口来粉饰他们迫害和反基督的残酷行为；另一些人，在信仰的借口下，不可以为他们的放荡和毫无约束寻求赦免；一句话，没有人可以用忠诚和服从地上的王，或者温顺和诚挚的敬拜上帝为借口来强迫自己或他人；我认为在一切必要性之上的，是精确的区分宗教信仰的事务和世俗政府的事务，解决两者之间恰当的边界问题。如果没有做到这一点，那么两者之间的争端就会没完没了，一方面，是对人们灵魂的关心，另一方面，是对联邦的关心。

WIND

The commonwealth seems to me to be a society of men constituted only for the procuring, preserving, and advancing their own civil interests.
Civil interests I call life, liberty, health, and indulgency of body; and the possession of outward things, such as money, lands, houses, furniture, and the like.
在我看来，联邦是人们组成的一个社会，人们组成这个社会仅仅是为了获得，保存，以及增进他们自己的世俗利益。
世俗利益我指的是生命，自由，健康与身体的赦免；以及人身之外的财产，诸如金钱，土地，房屋，家具等等此类的东西。

WIND

It is the duty of the civil magistrate, by the impartial execution of equal laws, to secure unto all the people in general and to every one of his subjects in particular the just possession of these things belonging to this life. If anyone presume to violate the laws of public justice and equity, established for the preservation of those things, his presumption is to be checked by the fear of punishment, consisting of the deprivation or diminution of those civil interests, or goods, which otherwise he might and ought to enjoy. But seeing no man does willingly suffer himself to be punished by the deprivation of any part of his goods, and much less of his liberty or life, therefore, is the magistrate armed with the force and strength of all his subjects, in order to the punishment of those that violate any other man's rights.
世俗法官的责任是，通过平等法律的公正施行，在一般的意义上来保护所有的人，以及保护属于每个单独的国民的正当财产。如果有人试图违背为保护这些财产而建立的公共的正义与平等的法律，他的企图就会因恐惧惩罚而得到限制，那些惩罚包括剥夺或者减少他的原本可以和应当享有的世俗利益，或者商品。但是，没有人愿意要去遭受被剥夺财产的惩罚，更不愿意丧失自由或生命，所以，法官依靠的是他的国民的强制力，去惩罚那些侵犯别人权利的人。

WIND

Now that the whole jurisdiction of the magistrate reaches only to these civil concernments, and that all civil power, right and dominion, is bounded and confined to the only care of promoting these things; and that it neither can nor ought in any manner to be extended to the salvation of souls, these following considerations seem unto me abundantly to demonstrate.
法官的整个审判权仅仅涉及那些世俗事务，并且所有的世俗权力，权利和统治权，被限制在关心促进这些东西上；它不能也不应当用任何方式侵入灵魂拯救的领域，下面的考虑我以为足够说明这一点。

WIND

First, because the care of souls is not committed to the civil magistrate, any more than to other men. It is not committed unto him, I say, by God; because it appears not that God has ever given any such authority to one man over another as to compel anyone to his religion. Nor can any such power be vested in the magistrate by the consent of the people, because no man can so far abandon the care of his own salvation as blindly to leave to the choice of any other, whether prince or subject, to prescribe to him what faith or worship he shall embrace. For no man can, if he would, conform his faith to the dictates of another.
首先，因为关心灵魂的事情没有比他人更多的委托给世俗的法官。我以上帝的名义说，这件事情没有委托给他；因为很显然上帝并未曾给与一个人对另一个的强迫信仰的权柄。任何这样的权力也不能经由人们的同意而授权给世俗的法官，因为没有人会对拯救自己的灵魂漠不关心而盲目的任由别人来规定哪种信仰他该信奉，不论是国王还是臣民。就算他愿意也没有人能够将自己的信仰听从他人的指令。

WIND

All the life and power of true religion consist in the inward and full persuasion of the mind; and faith is not faith without believing. Whatever profession we make, to whatever outward worship we conform, if we are not fully satisfied in our own mind that the one is true and the other well pleasing unto God, such profession and such practice, far from being any furtherance, are indeed great obstacles to our salvation. For in this manner, instead of expiating other sins by the exercise of religion, I say, in offering thus unto God Almighty such a worship as we esteem to be displeasing unto Him, we add unto the number of our other sins those also of hypocrisy and contempt of His Divine Majesty.
真正的宗教信仰的生命和动力在于内心和对思想的说服力；没有内心的信服信仰就不成其为信仰。无论我们作出什么声明，无论我们尊从什么样的形式上的敬拜仪式，如果我们在自己的思想上不能完全的确信前者为真，后者为上帝所喜悦，这样的声明和这样的敬拜就毫无裨益，确实是拯救我们的重大障碍。因为这样做，不是通过践行信仰而赎免其它的罪过，我要说，如此的敬拜全能的上帝，我们认为不会喜悦祂，反倒会增加其它对神的权柄伪善和不敬的罪过。

WIND

In the second place, the care of souls cannot belong to the civil magistrate, because his power consists only in outward force; but true and saving religion consists in the inward persuasion of the mind, without which nothing can be acceptable to God. And such is the nature of the understanding, that it cannot be compelled to the belief of anything by outward force. Confiscation of estate, imprisonment, torments, nothing of that nature can have any such efficacy as to make men change the inward judgement that they have framed of things.
其次，对灵魂的关心不能属于世俗的法官，因为他的权力仅仅在于外在的强制力；但是真与拯救的宗教信仰在于内心的思想的说服力，舍此没有别的可以为上帝所接受。并且那就是理解的本质，它不会屈于外在的强制力而去相信。剥夺财产，入狱，折磨，所有这类强迫为着改变人们内心的已经形成的对事物的判断都不会有任何效果。

WIND

Confiscation of estate, imprisonment, torments, nothing of that nature can have any such efficacy as to make men change the inward judgement that they have framed of things.
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所以人一生下来就要主动去“关怀”他们，引导他们形成对事物的判断，这样，粪青就被制造出来了。

zmarc

加把劲，期待更新。

WIND

It may indeed be alleged that the magistrate may make use of arguments, and, thereby; draw the heterodox into the way of truth, and procure their salvation. I grant it; but this is common to him with other men. In teaching, instructing, and redressing the erroneous by reason, he may certainly do what becomes any good man to do. Magistracy does not oblige him to put off either humanity or Christianity; but it is one thing to persuade, another to command; one thing to press with arguments, another with penalties. This civil power alone has a right to do; to the other, goodwill is authority enough. Every man has commission to admonish, exhort, convince another of error, and, by reasoning, to draw him into truth; but to give laws, receive obedience, and compel with the sword, belongs to none but the magistrate.
有人声称世俗的法官可以使用辩论，将异端拉到真理的道上来，促成他们的拯救。我承认这一点；但是这对于法官和其他的人都是一样的。理性的使用教育，指导，矫正错误，他当然的可以去做任何好人可以做的事情。法官的职位没有强迫他放弃人道或者基督信仰；但是一种事情是劝说，另一种事情是命令；一种事情是用辩论来表达，另一种事情是用惩罚。世俗的权力仅仅是有权利去做；至于另一个，则善意就是足够的权力。每个人都可以理性的告诫，规劝，说服另一个人的错误，让他回到正确中来；但是颁布法律，接受服从，以及用剑强迫的事，仅仅属于世俗的法官。

WIND

And, upon this ground, I affirm that the magistrate's power extends not to the establishing of any articles of faith, or forms of worship, by the force of his laws. For laws are of no force at all without penalties, and penalties in this case are absolutely impertinent, because they are not proper to convince the mind. Neither the profession of any articles of faith, nor the conformity to any outward form of worship (as has been already said), can be available to the salvation of souls, unless the truth of the one and the acceptableness of the other unto God be thoroughly believed by those that so profess and practise. But penalties are no way capable to produce such belief. It is only light and evidence that can work a change in men's opinions; which light can in no manner proceed from corporal sufferings, or any other outward penalties.
基于上述理由，我断定世俗法官的权力不能通过他的法律的强制力越界去建立信任何信条，或者敬拜的形式。由于法律没有惩罚就完全没有强制力，而在这样的事情中惩罚绝对是粗鲁野蛮的，因为惩罚对于思想的说服是不正当的。声明任何信条，遵守任何形式上的敬拜仪式（前面说过），对于灵魂的拯救都没有效果，除非那些声明和敬拜的人完全的相信前者为真后者为上帝所接受。但是惩罚没有能力达致这样的信念。只有领悟和证据能够改变人们的观点；而领悟是不可能从肉体的痛苦或者其它外来的惩罚中产生的。

WIND

In the third place, the care of the salvation of men's souls cannot belong to the magistrate; because, though the rigour of laws and the force of penalties were capable to convince and change men's minds, yet would not that help at all to the salvation of their souls. For there being but one truth, one way to heaven, what hope is there that more men would be led into it if they had no rule but the religion of the court and were put under the necessity to quit the light of their own reason, and oppose the dictates of their own consciences, and blindly to resign themselves up to the will of their governors and to the religion which either ignorance, ambition, or superstition had chanced to establish in the countries where they were born? In the variety and contradiction of opinions in religion, wherein the princes of the world are as much divided as in their secular interests, the narrow way would be much straitened; one country alone would be in the right, and all the rest of the world put under an obligation of following their princes in the ways that lead to destruction; and that which heightens the absurdity, and very ill suits the notion of a Deity, men would owe their eternal happiness or misery to the places of their nativity.
第三，对人们灵魂的关心的事情不能属于世俗的法官；因为，虽然法律的严厉和惩罚的强制力有能力去说服和改变人们的思想，还是完全无助于他们灵魂的拯救。因为只有一个真理，天堂的路只有一条，如果他们必须抛弃他们自己的理性的领悟，反对他们自己的道德心的支配，盲目顺从他们出生的国家的统治者的意志，以及盲目顺从无知，野心，迷信乘机建立起来的“宗教信仰”，除了世俗法庭规定的信仰外没有任何约束，那么还有什么希望让更多的人进入天堂？在宗教信仰上各种各样互相矛盾的观点中，世俗君主的观点的分化和他们的利益一样，通往天堂的狭窄的路就更窄了；只有一个国家是对的，其他的国家跟随他们君主走向毁灭；这样一来荒谬就很显然了，并且对于神的理解非常错误，人们会将他们永恒的幸福或者痛苦归于他们的出生地。

WIND

These considerations, to omit many others that might have been urged to the same purpose, seem unto me sufficient to conclude that all the power of civil government relates only to men's civil interests, is confined to the care of the things of this world, and hath nothing to do with the world to come.
这些考虑——为着说明同样的结论省略了许多其它的理由——我认为足够可以得出结论：所有世俗政府的权力仅仅与人们的世俗利益有关，被限制在对这个世界的事情的关心上，而与将要来的世界无关。

WIND

Let us now consider what a church is. A church, then, I take to be a voluntary society of men, joining themselves together of their own accord in order to the public worshipping of God in such manner as they judge acceptable to Him, and effectual to the salvation of their souls.
现在让我们考虑教会是什么。教会，我认为是人们自愿组成的社团，基于他们自愿而将他们自己结合在一起，用他们断定的可以为上帝接受的方式来共同敬拜上帝，并认为能够拯救他们的灵魂。

WIND

I say it is a free and voluntary society. Nobody is born a member of any church; otherwise the religion of parents would descend unto children by the same right of inheritance as their temporal estates, and everyone would hold his faith by the same tenure he does his lands, than which nothing can be imagined more absurd. Thus, therefore, that matter stands. No man by nature is bound unto any particular church or sect, but everyone joins himself voluntarily to that society in which he believes he has found that profession and worship which is truly acceptable to God. The hope of salvation, as it was the only cause of his entrance into that communion, so it can be the only reason of his stay there. For if afterwards he discover anything either erroneous in the doctrine or incongruous in the worship of that society to which he has joined himself, why should it not be as free for him to go out as it was to enter? No member of a religious society can be tied with any other bonds but what proceed from the certain expectation of eternal life. A church, then, is a society of members voluntarily uniting to that end.
我说教会是一个自由和自愿的社团。没有人一生下来就是某个教会的成员；否则父母的信仰就会像他们的世俗财产一样通过同样的继承权被儿女继承，每个人就像保有土地一样保佑他的信仰，没有什么比这更荒唐了。所以，事情只能这样：没有人自然的应该就属于任何一个特定教会或者教派，但是每个人自愿的加入这样的社团，在其中他相信他已经找到那样的信条和敬拜确实为上帝所承认。拯救的希望，既然是唯一加入那个团体的原因，那么就只能是呆在其中唯一理由。如果后来发现他加入的那个团体的教义的错误或者敬拜的不协调，为什么他不能像当初自由的加入一样自由的推出？一个信仰团体的成员除了依靠对永恒生命的期待之外，没有什么能够使他和教会联系在一起。所以，教会就是一个信徒们为着那个目的自愿结合的社团。

WIND

It follows now that we consider what is the power of this church and unto what laws it is subject.
接下来我们考虑这种教会的权力是什么，以及它服从什么样的法律。

WIND

Forasmuch as no society, how free soever, or upon whatsoever slight occasion instituted, whether of philosophers for learning, of merchants for commerce, or of men of leisure for mutual conversation and discourse, no church or company, I say, can in the least subsist and hold together, but will presently dissolve and break in pieces, unless it be regulated by some laws, and the members all consent to observe some order. Place and time of meeting must be agreed on; rules for admitting and excluding members must be established; distinction of officers, and putting things into a regular course, and suchlike, cannot be omitted. But since the joining together of several members into this church-society, as has already been demonstrated, is absolutely free and spontaneous, it necessarily follows that the right of making its laws can belong to none but the society itself; or, at least (which is the same thing), to those whom the society by common consent has authorised thereunto.
鉴于没有社团，无论多么自由，或者无论因为多么不足道的理由成立，不管是哲学家们为了交流学问，商人为了贸易，或者闲人为了相互交谈和讨论，如果不通过一些规则约束，并且其成员都同意遵守一定的秩序，我要说，没有教会或者公司，能够最低限度的存在和聚在一起而不是马上解散开来。聚会的地点和时间必须商定；成员加入或者退出的规则必须订立；职位的级别，以及让事情有序的进行，诸如此类的东西，是必不可少的。但是既然加入教会团体，就像已经说明的那样，是绝对自由和非强制的，那么制定规则的权利属于教会本身就是必要的；或者，至少（这是一回事），属于这个教会基于共同的同意已经授权的那些人。

WIND

Some, perhaps, may object that no such society can be said to be a true church unless it have in it a bishop or presbyter, with ruling authority derived from the very apostles, and continued down to the present times by an uninterrupted succession.
也许有人会反对说：这样的教会不能称为一个真正的教会，除非它拥有一个主教或者长老，统治的权威来源于耶稣最初的门徒，通过连续的继承直到现在。

WIND

To these I answer: In the first place, let them show me the edict by which Christ has imposed that law upon His Church. And let not any man think me impertinent, if in a thing of this consequence I require that the terms of that edict be very express and positive; for the promise He has made us,[6] that "wheresoever two or three are gathered together" in His name, He will be in the midst of them, seems to imply the contrary. Whether such an assembly want anything necessary to a true church, pray do you consider. Certain I am that nothing can be there wanting unto the salvation of souls, which is sufficient to our purpose.
对此我的回答是：首先，请他们出示那份基督曾向祂的教会颁布这样的法律的文书。并且请任何人不要以为我鲁莽，如果按这样的逻辑我要求那样的法令的措辞须明确的表达而肯定；因为祂曾向我们应许：“因为无论在哪里，有两三个人奉我的名聚会，我就在他们中间。”（《马太福音》18：20）这段话的意思正好相反。对于一个真正的教会，那样的聚会是否还需要其它一些必要的东西，请你们去考虑。我确信：对于灵魂的拯救不再需要什么了，对于我们的目的也足够了。

WIND

Next, pray observe how great have always been the divisions amongst even those who lay so much stress upon the Divine institution and continued succession of a certain order of rulers in the Church. Now, their very dissension unavoidably puts us upon a necessity of deliberating and, consequently, allows a liberty of choosing that which upon consideration we prefer.
其次，我提请人们注意：即使在教会非常强调上帝创立（或神创）与连续的继承的一种确定的统治者秩序的那些人当中，也是存在巨大分歧的。现在，他们的分歧让我们有必要仔细考虑，然后自由的选择一种我们认为最好的说法。
And, in the last place, I consent that these men have a ruler in their church, established by such a long series of succession as they judge necessary, provided I may have liberty at the same time to join myself to that society in which I am persuaded those things are to be found which are necessary to the salvation of my soul. In this manner ecclesiastical liberty will be preserved on all sides, and no man will have a legislator imposed upon him but whom himself has chosen.
最后，我赞同这些人在他们的教会中拥有一个统治者，以他们认为的必要的一系列的继承而建立，我可以自由的加入，在教会中我被说服那些事情对于我的灵魂的拯救都是有必要建立的。用这种方式在各方面保持教会的自由，每个人除了他自己选择的立法者没有强加于他的。

WIND

But since menare so solicitous about the true church, I would only ask them here, by theway, if it be not more agreeable to the Church of Christ to make the conditionsof her communion consist in such things, and such things only, as the HolySpirit has in the Holy Scriptures declared, in express words, to be necessaryto salvation; I ask, I say, whether this be not more agreeable to the Church ofChrist than for men to impose their own inventions and interpretations uponothers as if they were of Divine authority, and to establish by ecclesiasticallaws, as absolutely necessary to the profession of Christianity, such things asthe Holy Scriptures do either not mention, or at least not expressly command?Whosoever requires those things in order to ecclesiastical communion, whichChrist does not require in order to life eternal, he may, perhaps, indeedconstitute a society accommodated to his own opinion and his own advantage; buthow that can be called the Church of Christ which is established upon laws thatare not His, and which excludes such persons from its communion as He will oneday receive into the Kingdom of Heaven, I understand not. But this being not aproper place to inquire into the marks of the true church, I will only mindthose that contend so earnestly for the decrees of their own society, and thatcry out continually, "The Church! the Church!" with as much noise,and perhaps upon the same principle, as the Ephesian silversmiths did for theirDiana; this, I say, I desire to mind them of, that the Gospel frequentlydeclares that the true disciples of Christ must suffer persecution; but thatthe Church of Christ should persecute others, and force others by fire andsword to embrace her faith and doctrine, I could never yet find in any of thebooks of the New Testament.
但是，既然人们那么关心真正的教会，在此我想顺便问他们一声：倘若规定入会的条件包括如圣灵在圣经上已经宣布过的那些事情，而且只包括那些事情，用明确表达的话语，作为拯救的必要，不是更适合吗？我想问，对于基督的教会，较之人们将他们的想象和演绎强加于另一些人，就像他们拥有上帝的权柄一样，用教会的法律建立教会，就像对于基督教的声明绝对必要一样，这样的事情圣经既没有提到，也至少没有明确的要求，前者不是更合适吗？无论谁为着教会团体要求那些东西，而这些并非基督为着生命的永恒要求，那么，可能他真正想建立是出自他自己的观点和利益的教会；但是这样的教会怎么能够被称作基督的教会？并非根据祂的法律建立，拒绝那些祂有一天会接受到天堂的人加入这个团体。我认为这不能叫做基督的教会。不过这里不是深入讨论真正教会的标志的合适的场合，我只是想提醒那些如此认真的为他们自己教会法令辩护的人，以及那些不断喧嚣的喊叫：“教会！教会！”，就如以弗所（古希腊重要贸易城市）的银器匠为他们打制的月亮女神戴安娜饰物所做的那样，大概都是基于同样的原理。我想说，我希望提醒他们：福音书常常表明真正的基督的门徒应该遭受迫害；但是基督的教会应当迫害别人，并且用火与剑来强迫他们接受其信条，我还从来没有在新约中发现。

WIND

The end of a religious society (as has already been said) is the public worship of God and, by means thereof, the acquisition of eternal life. All discipline ought, therefore, to tend to that end, and all ecclesiastical laws to be thereunto confined. Nothing ought nor can be transacted in this society relating to the possession of civil and worldly goods. No force is here to be made use of upon any occasion whatsoever. For force belongs wholly to the civil magistrate, and the possession of all outward goods is subject to his jurisdiction.
信仰团体的目的（如前所述）是对上帝的公共敬拜，并且通过这种敬拜获得永恒的生命。因此，所有的戒律应当为着那个目的，所有的教会法律应当朝这个目的限制。教会既不得处理关于世俗财产的事，也不得在任何场合使用强制力。因为强制完全的属于世俗的法官，所有外在的财产是他管辖的范围。

WIND

But, it may be asked, by what means then shall ecclesiastical laws be established, if they must be thus destitute of all compulsive power? I answer: They must be established by means suitable to the nature of such things, whereof the external profession and observation — if not proceeding from a thorough conviction and approbation of the mind — is altogether useless and unprofitable. The arms by which the members of this society are to be kept within their duty are exhortations, admonitions, and advices. If by these means the offenders will not be reclaimed, and the erroneous convinced, there remains nothing further to be done but that such stubborn and obstinate persons, who give no ground to hope for their reformation, should be cast out and separated from the society. This is the last and utmost force of ecclesiastical authority. No other punishment can thereby be inflicted than that, the relation ceasing between the body and the member which is cut off. The person so condemned ceases to be a part of that church.
但是，有人可能会问：如果教会的法律必须那样完全丧失强制的权力，那么它们通过什么手段来建立呢？我的回答是：它们必须通过与那样的事情的性质相适宜的手段，在这样的事情上，形式上的声称和遵守——如果不是出自思想上的完全信服和认可——是丝毫无用和无益的。使教会成员保持不逾越其职责的手段是规劝，告诫与忠告。如果通过这些手段这些罪人还不能悔改，错误还不能说服，那就没有别的办法了，如此倔强和顽固的没有给他们的改正留有丝毫的希望的人，只有驱离这个教会了。这是最后和最大的一项教会权力。除了教会肢体与驱离的成员之间的关系终止外，没有比这更甚的其它的惩罚可以施加了。个人不再是那教会的一部分。

WIND

These things being thus determined, let us inquire, in the next place: How far the duty of toleration extends, and what is required from everyone by it?
这些问题这样解决之后，下面让我们探讨：宽容的职责到底有多大的范围？到底要求每个人宽容什么？

WIND

And, first, I hold that no church is bound, by the duty of toleration, to retain any such person in her bosom as, after admonition, continues obstinately to offend against the laws of the society. For, these being the condition of communion and the bond of the society, if the breach of them were permitted without any animadversion the society would immediately be thereby dissolved. But, nevertheless, in all such cases care is to be taken that the sentence of excommunication, and the execution thereof, carry with it no rough usage of word or action whereby the ejected person may any wise be damnified in body or estate. For all force (as has often been said) belongs only to the magistrate, nor ought any private persons at any time to use force, unless it be in self-defence against unjust violence. Excommunication neither does, nor can, deprive the excommunicated person of any of those civil goods that he formerly possessed. All those things belong to the civil government and are under the magistrate's protection. The whole force of excommunication consists only in this: that, the resolution of the society in that respect being declared, the union that was between the body and some member comes thereby to be dissolved; and, that relation ceasing, the participation of some certain things which the society communicated to its members, and unto which no man has any civil right, comes also to cease. For there is no civil injury done unto the excommunicated person by the church minister's refusing him that bread and wine, in the celebration of the Lord's Supper, which was not bought with his but other men's money.
首先，我认为：教会不能因为宽容的职责而容纳那种劝告之后仍然不断顽固的违反教会法律的人。因为，这些法律是团拜的条件和教会的契约，如果容许这种违规而不加指责，那么教会就会立即因此而消散。虽然如此，但是在这样的事件中，要注意：在宣判逐出教会并执行的过程中，不能带有粗鲁的言词和行为而致使被逐出教会的人有任何人身和财产的伤害。因为（如经常提到的）强制力只能属于世俗的法官，而不能允许任何私人在任何时间使用强制，除非在反抗不公正的暴力的自卫中使用。驱逐教会没有，也不能剥夺被驱逐的人的任何以前拥有的世俗财产。所有那些事务属于世俗政府并在法官的保护之下。驱逐教会的整个强制力仅仅包括：宣布教会关于驱逐的决定，从而解除教会与一些成员之间的关系；关系终止之后，教会与其成员对一些事情的分享也随之终止，对于这些活动没有人拥有世俗的权利。因为教会的牧师拒绝分予他面包与酒对于被驱逐的人并没有世俗的伤害。在举行圣餐礼时，花费的不是他而是别人的钱。

WIND

Secondly, no private person has any right in any manner to prejudice another person in his civil enjoyments because he is of another church or religion. All the rights and franchises that belong to him as a man, or as a denizen, are inviolably to be preserved to him. These are not the business of religion. No violence nor injury is to be offered him, whether he be Christian or Pagan. Nay, we must not content ourselves with the narrow measures of bare justice; charity, bounty, and liberality must be added to it. This the Gospel enjoins, this reason directs, and this that natural fellowship we are born into requires of us. If any man err from the right way, it is his own misfortune, no injury to thee; nor therefore art thou to punish him in the things of this life because thou supposest he will be miserable in that which is to come.
其次，没有私人有任何权利用任何方式损害另一个人的世俗享乐，仅仅因为这个人属于另一个教会或者信仰。所有的作为一个人或者一个公民而拥有的权利和特权，不可侵犯的应保留给他。这些不是信仰的事情。无论他是基督徒或者非基督徒，都不得对他施加暴力和伤害。不，我们不能仅仅使用我们自己满足的严格正义的狭窄尺度；还须仁慈，宽大与慷慨。这是福音书所指示的，这是理性所引导的，这也是我们生来具有的自然身份所要求我们的。如果有谁误入歧途，那是他自己的不幸，并没有伤害到你；因此，你既然料想他在将来的世界会痛苦，也就无须惩罚他的这一生。

WIND

nor therefore art thou to punish him in the things of this life because thou supposest he will be miserable in that which is to come.
因此，你既然料想他在将来的世界会痛苦，也就无须惩罚他的这一生。
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这句话比较糊涂，参照吴先生译。