72、但很少有人知道这会是圣治的一条律法，主要因为人还拥有思考邪恶和虚假的自由，尽管圣治或神意不断引导他思考和意愿良善和真理，为了清楚明白这一点，我需要按下列顺序一步一步清楚阐明：
⑴人拥有理性和自由，或理智和自主；这两种官能来自人里面的主。
⑵凡一个人出于自由所行的，无论是否理性，只要符合他的理性，在他看来似乎都是他自己的。
⑶凡一个人出于自由照他的思维所行的，都会成为他永久的一部分。
⑷正是通过这两种官能，人被主改造和重生；没有它们，他无法被改造和重生。
⑸通过这两种官能，人能被改造和重生到这种程度：他能通过它们被引导承认，他所思所行的一切良善和真理都来自主，不是来自他自己。
⑹主与人的结合并人与主的相互结合通过这两种官能实现。
⑺在圣治的整个过程中，主都保护人里面的这两种官能不受侵犯、完好无损，如同神圣之物。
⑻因此，这是圣治的一条律法：人要出于自由照着理性行动。
72. However, because few people know that this law can be a law of Divine providence - principally because a person then has also the freedom to think evil and falsity, even though Divine providence continually leads a person to think and will good and truth - therefore for this to be perceived we must proceed point by point, which we will do according to the following outline:
(1) A human being has reason and freedom, or rationality and liberty, and these two faculties are present in a person from the Lord.
(2) Whatever a person does in freedom, whether it accords with reason or not, provided it accords with his reason, appears to him as his own doing.
(3) Whatever a person does in freedom in accordance with his thought becomes attached to him as his and remains.
(4) It is by means of these two faculties that a person is reformed and regenerated by the Lord, and he cannot be reformed and regenerated apart from them.
(5) A person can be reformed and regenerated by means of these two faculties to the extent that he can be led by means of them to acknowledge that every good and truth that he thinks and does originates from the Lord and not from himself.
(6) The conjunction of the Lord with a person and the reciprocal conjunction of a person with the Lord are effected by means of these two faculties.
(7) Throughout the whole progress of His Divine providence, the Lord preserves these two faculties in a person intact and as sacred.
(8) Therefore it is a goal of Divine providence that a person act in freedom in accordance with his reason.
72. However, since not many people know that this law can be a law of divine providence (primarily because in spite of the fact that divine providence is constantly leading us to think and intend what is good and true, we have a freedom to consider what is evil and false), I need to proceed clearly, step by step, so that this will be grasped. The sequence will be as follows:
1. We have a capacity for disciplined thought and a certain latitude, or rationality and freedom, and these two abilities are in us as gifts from the Lord.
2. Whatever we do from our freedom, whether we have thought it through rationally or not, seems to be ours as long as it is in accord with our reason.
3. Whatever we have done from our freedom in accord with our thinking becomes a permanent part of us.
4. It is by means of these two abilities that the Lord reforms and regenerates us; without them we could not be reformed and regenerated.
5. We can be reformed and regenerated by means of these two abilities to the extent that we are brought to a realization that anything good and true that we think and do comes from the Lord and not from us.
6. The Lord's union with us and our responsive union with the Lord comes about by means of these two abilities.
7. Through the whole course of his divine providence, the Lord protects these two abilities untouched within us, as though they were sacred.
8. This is why it is integral to divine providence that we act from freedom, and in accord with reason.
72. But as few know that this can be a law of the Divine Providence, chiefly because man has thus freedom also to think evil and falsity, although the Divine Providence is continually leading man to think and to will what is good and true, therefore, that this may be clearly perceived it will be set forth distinctly step by step in the following order:
I. Man has reason and freedom, or rationality and liberty; and these two faculties are from the Lord in man.
II. Whatever a man does from freedom, whether it be of reason or not, provided it is according to his reason, appears to him to be his own.
III. Whatever a man does from freedom according to his thought, is appropriated to him as his own, and remains with him.
IV. It is by means of these two faculties (rationality and liberty) that man is reformed and regenerated by the Lord; and without them he cannot be reformed and regenerated.
V. By means of these two faculties man can be so far reformed and regenerated as he can be led by means of them to acknowledge that everything true and good that he thinks and does is from the Lord, and not from himself.
VI. The conjunction of the Lord with man, and the reciprocal conjunction of man with the Lord, are effected by means of these two faculties.
VII. The Lord preserves these two faculties in man unimpaired and as sacred in every step of His Divine Providence.
VIII. Therefore it is of the Divine Providence that man should act from freedom according to reason.
72. But as few are aware that this can be a law of Divine providence, for the reason chiefly that this gives a man freedom also to think evil and falsity (although the Divine providence is continually leading him to think and will what is good and true), that this may be clearly seen the subject must be considered step by step, which shall be done in the following order:-
(1) Man possesses reason and freedom, or rationality and liberty; and these two faculties are in man from the Lord.
(2) Whatever a man does from freedom, whether it be of reason or not, provided it is in accordance with his reason, appears to him to be his.
(3) Whatever a man does from freedom in accordance with his thought is appropriated to him as his, and remains.
(4) It is by means of these two faculties that man is reformed and regenerated by the Lord; and without them he cannot be reformed or regenerated.
(5) By means of these two faculties man can be so far reformed and regenerated as he can be led by means of them to acknowledge that every thing good and true that he thinks and does is from the Lord, and not from himself.
(6) By means of these two faculties the conjunction of the Lord with man and the reciprocal conjunction of man with the Lord are effected.
(7) The Lord preserves these two faculties in man inviolate and as sacred in the whole course of His Divine providence.
(8) Therefore it is [a law] of the Divine providence that man should act from freedom in accordance with reason.
72. Sed quia pauci sciunt, quod haec Lex possit esse lex Divinae Providentiae, ex eo imprimis, quia sic etiam liberum est homini cogitare malum et falsum, et tamen Divina Providentia continue ducit hominem ad cogitandum et volendum bonum et verum, ideo ut hoc percipiatur, distincte progrediendum est; quod erit in hoc ordine:
I. Quod homini Ratio et Liberum sit, seu Rationalitas et Libertas: et quod binae illae facultates sint a Domino apud hominem.
II. Quod quicquid homo ex Libero facit, sive sit rationis vel non rationis, modo sit secundum ejus rationem, appareat illi ut ejus.
III. Quod quicquid homo ex Libero secundum suam cogitationem facit, approprietur ei sicut ejus, et remaneat.
IV. Quod homo per binas illas facultates a Domino reformetur et regeneretur; et quod absque illis non possit reformari et regenerari.
V. Quod homo mediis illis binis facultatibus tantum reformari et regenerari possit, quantum potest per illas adduci ad agnoscendum, quod omne bonum et verum quod cogitat et facit, sit a Domino, et non a semet.
VI. Quod conjunctio Domini cum homine, et reciproca hominis cum Domino, per binas illas facultates fiat.
VII. Quod Dominus binas illas facultates apud hominem illibatas ac ut sanctas in omni Divinae suae Providentiae progressione custodiat.
VIII. Quod ideo Divinae Providentiae sit, ut homo ex libero secundum rationem agat.