129、圣治的这条律法从前两条律法可推知，即：人要出于自由照着理性行动（71-99节）；人要凭自己，然而靠着主如此行，因而貌似凭自己如此行（100-128节）。由于被强迫是不出于自由照着理性行动，是不出于自己，而是出于不自由，出于别人，所以圣治的这条律法在顺序上排在前两条之后。此外，人人都承认，强迫任何人去思考他所不愿思考的，去意愿他的思维禁止他所意愿的，因而去相信他所不相信的，完全相信他所不愿相信的，或去爱他所不爱的，完全去爱他所不愿去爱的，是不可能的。因为一个人的灵或心智在思考、意愿、相信和爱上拥有完全的自由。它拥有这种自由，是由于来自灵界、没有强迫的流注（因为人的灵或心智就在灵界），而不是由于来自自然界的流注，后一种流注只有在与属灵流注一致行动时才被接受。
一个人可能会被强迫说，他思想、意愿、相信并热爱宗教的事；但他不会思想、意愿、相信并热爱它们，除非它们成为其情感和由此而来的理性的事，或这不是他真正思想、意愿、相信和热爱的事。一个人也有可能被强迫去说赞成宗教的话，并照着宗教去行动；但他不能被强迫出于对宗教的信仰在思维上赞成它，或出于对宗教的热爱在意愿上赞成它。此外，在捍卫公义和公平的国度，每个人都被强迫不去说反对宗教的话，不去做反对宗教的事；然而，没有人能被强迫在思维和意愿上赞成它。这是因为每个人都有自由去与地狱一致思考，并意愿赞成它，同样有自由在思维和意愿上赞成天堂。然而，理性会告诉我们地狱是何性质，天堂是何性质，等待这一个的命运是什么，等待那一个的命运又是什么。正是基于理性，意愿才拥有选择和决定的能力。
由此可见，外在无法强迫内在。然而，强迫的事有时也会发生，我需要按下列顺序说明，这种事是有害的：
⑴没有人能因神迹奇事被改造，因为它们强迫人。
⑵没有人能因异象或与死者交谈被改造，因为它们强迫人。
⑶没有人能因威胁或惩罚被改造，因为它们强迫人。
⑷没有人能在缺乏理性和自由的状态下被改造。
⑸自我强迫不违背理性和自由。
⑹外在人必须通过内在人被改造，反过来不行。
129. It Is a Law of Divine Providence That a Person Not Be Compelled by External Means to Think and Will, Thus to Believe and Love, Matters Having to Do with Religion; but That a Person Bring Himself to Do So and at Times Compel Himself
This law of Divine providence follows from the two preceding ones, namely, that a person act in freedom in accordance with his reason (as discussed in nos. 71-99), and that he do this of himself, even though doing so from the Lord, thus doing so as if of himself (as discussed in nos. 100-128). So, because to be compelled is not to act in freedom in accordance with one's reason, and is not to act of oneself, but is to act without freedom and in subjection to another, therefore this law of Divine providence follows in turn from the first two.
Everyone knows, moreover, that no one can be compelled to think what he is not willing to think, or to will what he decides not to will, thus to believe what he does not believe, and absolutely what he is not willing to believe, or to love what he does not love, and absolutely what he is not willing to love. For a person's spirit or mind has complete freedom in thinking, willing, believing and loving. It has this freedom owing to influx from the spiritual world, which does not compel (for a person's spirit or mind is in that world), and not to influx from the natural world, which is not admitted unless the two are in harmony.
[2] A person may be forced to say that he thinks and wills this or that, or that he believes and loves this or that; but if these are not or do not become matters of his affection and so of his reason, he still does not think, will, believe or love them. A person may also be compelled to speak in favor of religion, and to behave in accordance with it, but he cannot be compelled to think in favor of it out of any faith in it, or to will in favor of it out of any love for it.
In countries where justice and judgment are preserved, moreover, everyone is compelled not to speak in opposition to religion or to behave in opposition to it, but still no one can be compelled to think and will in favor of it. For it lies within everyone's freedom to think in concert with hell and to will in support of it, and likewise to think on the side of heaven and to will in support of it. Reason, however, teaches what kind of person the first is and what kind of person the second, and the kind of lot that awaits the one and the kind of lot that awaits the other, and reason provides the will with the option and choice.
[3] It can be seen from this that something external cannot compel something internal. Nevertheless it sometimes happens, but that it is harmful is something we will demonstrate under the following series of headings:
(1) No one is reformed by miracles and signs, because they compel.
(2) No one is reformed by visions or by communications with the dead, because they compel.
(3) No one is reformed by threats and punishments, because they compel.
(4) No one is reformed in states devoid of rationality and freedom.
(5) It is not contrary to rationality and freedom to compel oneself.
(6) The outer self must be reformed by the inner self, and not the reverse.
129. It Is a Law of Divine Providence That We Should Not Be Compelled by Outside Forces to Think and Intend and So to Believe and Love in Matters of Our Religion, but That We Should Guide Ourselves and Sometimes Compel Ourselves
This law of divine providence follows from the two preceding ones, namely, that we should act in freedom and in accord with reason (71-99), and that we should do this for ourselves, even though it is being done by the Lord--that is, in apparent autonomy (100-128). Since it is not from freedom and according to reason and not in autonomy to be compelled but comes from the absence of freedom and from someone else, this law of divine providence follows directly from the two earlier ones. Everyone recognizes that none of us can be compelled to think what we do not want to think or to intend what we think we do not want to intend. So we cannot be compelled to believe what we do not believe and certainly not anything that we do not want to believe; or to love what we do not love and certainly not anything that we do not want to love. Our spirit or mind has complete freedom to think, intend, believe, and love. This freedom comes to us by an inflow from the spiritual world, which does not compel us. Our spirit or mind is actually in that world. The freedom does not flow in from the physical world, which accepts the inflow only when the two worlds are in unison.
[2] We can be compelled to say that we think and intend something or that we believe and love something, but unless this is or becomes a matter of our own desire and our consequent reasoning, it is not something that we really think, intend, believe, and love. We can also be compelled to speak in favor of religion and to act according to religion, but we cannot be compelled to think in its favor as a matter of our own faith and to intend it as a matter of our own love. In countries where justice and judgment are cherished, everyone is obliged not to speak against religion or to violate it in action, but still no one can be compelled to think and intend in its favor. This is because each of us has a freedom to think in sympathy with hell and to intend in its favor, or to think in sympathy with heaven and to intend in its favor. Still, our reason tells us what the quality is of the one and of the other and what lot awaits the one and what lot awaits the other. Our ability to intend on the basis of reason is our capacity to choose and to decide.
[3] This may serve to show that what is outside cannot compel what is inside. However, it does happen sometimes, and I need to show that it is harmful in the following sequence.
1. No one is reformed by miracles and signs, because they compel.
2. No one is reformed by visions or by conversations with the dead, because they compel.
3. No one is reformed by threats or by punishment, because they compel.
4. No one is reformed in states where freedom and rationality are absent.
5. Self-compulsion is not inconsistent with rationality and freedom.
6. Our outer self has to be reformed by means of our inner self, and not the reverse.
129. 3. IT IS A LAW OF THE DIVINE PROVIDENCE THAT MAN SHOULD NOT BE COMPELLED BY EXTERNAL MEANS TO THINK AND WILL, AND THUS TO BELIEVE AND LOVE, THE THINGS OF RELIGION, BUT SHOULD PERSUADE AND AT TIMES COMPEL HIMSELF TO DO SO.
This law of the Divine Providence follows from the two preceding which are, that man should act from freedom according to reason (n. 71-99); and that he should do this of himself although from the Lord, thus as of himself (n. 100-128). Since being compelled is not acting from freedom according to reason, and is not from oneself but is from what is not freedom and is from another, therefore this law of the Divine Providence follows in order after the two former. Moreover, everyone knows that no one can be compelled to think what he is not willing to think, and to will what his thought forbids him to will, and thus to believe what he does not believe, and certainly what he is not willing to believe, and to love what he does not love, and certainly what he is not willing to love; for a man's spirit or mind is in full liberty to think, will, believe and love. It is in this liberty by virtue of influx from the spiritual world which does not compel, for man's spirit or mind is in that world, but not by virtue of influx from the natural world, which is not received unless the two act as one.
[2] A man may be compelled to say that he thinks and wills the things of religion, and that he believes and loves them; but if they are not, or do not become, matters of affection and consequently of his reason, he nevertheless does not think, will, believe and love them. A man may also be compelled to speak in favour of religion and to act according to it; but he cannot be compelled to think in favour of it from any faith in it, or to will the things of religion from any love of it. Moreover, in kingdoms where justice and judgment are guarded, everyone is restrained from speaking and acting against religion; but still no one can be compelled to think and will in favour of it. For it is within the liberty of everyone to think with hell and to will in its favour, and also to think and will in favour of heaven; but reason teaches what man's nature is in the one case and in the other, and the nature of his abiding lot; and it is from reason that the will has liberty to choose and make its selection.
[3] From these considerations it can be seen that the external may not compel the internal; nevertheless, this is sometimes done, but that It is pernicious will be shown in the following order:
I. No one is reformed by miracles and signs, because they compel.
II. No one is reformed by visions and by conversations with the dead, because they compel.
III. No one is reformed by threats and punishments, because they compel.
IV. No one is reformed in states that are not of rationality and liberty.
V. It is not contrary to rationality and liberty to compel oneself.
VI. The external man must be reformed by means of the internal, and not the reverse.
129. IT IS A LAW OF THE DIVINE PROVIDENCE THAT MAN SHOULD NOT BE COMPELLED BY EXTERNAL MEANS TO THINK AND WILL, AND THUS TO BELIEVE AND LOVE, THE THINGS OF RELIGION, BUT SHOULD GUIDE HIMSELF, AND SOMETIMES COMPEL HIMSELF.
This law of the Divine providence follows from the two preceding, namely, that man should act from freedom in accordance with reason (71-99); and that he should do this from himself and yet from the Lord, therefore as if from himself (100-128). And as being compelled is not from freedom in accordance with reason, and not from oneself, but is from what is not freedom, and from another, so this law of the Divine providence follows in order after the two former. Everyone admits, moreover, that it is impossible to compel any one to think what he is not willing to think, and to will what his thought forbids him to will, thus to believe what he does not believe, and wholly so what he is unwilling to believe; or to love what he does not love, and wholly so what he is unwilling to love. For a man's spirit or mind has full liberty in thinking, willing, believing, and loving. It has this liberty by influx from the spiritual world, which does not compel (for man's spirit or mind is in that world), and not by influx from the natural world, which is received only when it acts in harmony with spiritual influx.
[2] A man may be forced to say that he thinks and wills and believes and loves the things of religion; but he does not think, will, believe, and love them unless they are matters of affection and consequent reason with him, or come to be so. Also, a man may be compelled to speak in favor of religion and to do what it inculcates; but he cannot be compelled to favor it in his thought from any belief in it, or to favor it in his will from any love for it. Moreover, in kingdoms where justice and judgment are guarded, men are compelled not to speak against religion, and to do nothing in opposition to it, and yet no one can be compelled to favor it in his thought and will. For it is within every one's freedom to think in harmony with hell and to will in favor of hell, and also to favor heaven in thought and will. But the reason teaches what hell is and what heaven is, and what the abiding condition is in the one and in the other; and it is from the reason that the will has its preference and choice.
[3] From all this it can be seen that the external can not compel the internal. Nevertheless, this is sometimes done; but that it is pernicious will be shown in this order:-
(1) No one is reformed by miracles and signs, because they compel.
(2) No one is reformed by visions or by conversations with the dead, because they compel.
(3) No one is reformed by threats and punishments, because they compel.
(4) No one is reformed in states that do not spring from rationality and liberty.
(5) To compel oneself is not contrary to rationality and liberty.
(6) The external man must be reformed by means of the internal, and not the reverse.
129. Quod Lex Divinae Providentiae sit, ut homo non per media externa cogatur ad cogitandum et volendum, ita ad credendum et amandum illa quae religionis sunt; sed ut homo semetipsum adducat, et quandoque cogat
Haec Lex Divinae Providentiae sequitur ex binis praecedentibus, quae sunt; Quod homo ex Libero secundum rationem agat, de qua 71-99: et quod hoc ex se, tametsi a Domino, ita sicut ex se, de qua 100-128: et quia cogi, non est ex libero secundum rationem, et non est ex se, sed est ex non libero, et ex alio, �quare� haec Lex Divinae Providentiae sequitur in ordine post binas priores: quisque etiam novit, quod nemo cogi possit ad cogitandum quod non vult cogitare, et ad volendum quod cogitat non velle, ita nec ad credendum quod non credit, et prorsus non quod non vult credere, ac ad amandum quod non amat, et prorsus non quod non vult amare; spiritus enim hominis seu mens ejus in plena libertate est cogitandi, volendi, credendi et amandi; in qua libertate est ex influxu e mundo spirituali, qui non cogit, spiritus enim aut mens hominis in illo mundo est; non autem ex influxu e mundo naturali, qui non recipitur, nisi unum agant:
[2] potest homo adigi ad dicendum, quod haec cogitet et velit, et quod haec credat et amet, sed si illa non affectionis et inde rationis ejus sunt aut fiunt, usque non cogitat, vult, credit et amat illa: potest etiam homo cogi ad loquendum pro religione, et ad faciendum secundum illam, sed non potest cogi ad cogitandum pro illa ex aliqua fide, et ad volendum [pro] illa ex aliquo amore: quisque etiam in Regnis, in quibus justitia et judicium custodiuntur, cogitur ad non loquendum contra religionem, nec ad faciendum contra illam, sed usque nemo potest cogi ad cogitandum et volendum pro illa; nam in cujusvis libertate est cogitare cum inferno, et velle pro illo, tum etiam cogitare pro coelo, et velle pro illo, sed ratio docet qualis unus et qualis alter est, et qualis sors unum manet et qualis sors alterum, ac voluntati ex ratione est optio et electio.
[3] Ex his constare potest, quod Externum non possit cogere Internum: fit tamen quandoque, sed quod id damnosum sit, demonstrabitur in hoc ordine.
I. Quod nemo reformetur per miracula et signa, quia cogunt.
II. Quod nemo reformetur per visiones, et per loquelas cum defunctis, quia cogunt.
III. Quod nemo reformetur per minas et poenas, quia cogunt.
IV. Quod nemo reformetur in statibus non rationalitatis et non libertatis.
V. Quod contra rationalitatem et libertatem non sit semetipsum cogere.
VI. Quod Externus homo reformandus sit per Internum, et non vicissim.