143、人拥有思想邪恶和虚假，以及在不受法律约束的情况下实行它们的自由，以便他能被改造。因为各种良善和真理必须被植入他的爱和意愿，以便它们能成为他生命的一部分。而这一切不可能发生，除非他拥有思想邪恶和虚假，以及良善和真理的自由。主把这种自由赐给了每个人；当人思想良善和真理时，他越弃绝邪恶和虚假，主就越将良善和真理植入他的爱和意愿，进而植入他的生命，从而改造他。在自由中播种的东西会长存；但在强迫下播种的东西不会长存，因为强迫并不符合这个人的意愿，而是符合强迫他的那个人的意愿。这也是为何自由献上的敬拜蒙主悦纳，而被迫献上的敬拜不蒙主悦纳。因为自由献上的敬拜是出于爱的敬拜，而被迫献上的敬拜不是。
143、人之所以被赋予思考邪恶和谬误的自由，只要不违反法律，也有行出它们的自由，是因为这样他才能够被重生。对于良善和真理的认知，需要植入人的爱和意志里，从而成为他的生命。而要达此目的，人就必须像自由地思考良善和真理一样，能够自由地深思邪恶和谬误。 主把这种自由赋予每个人。当人深思良善和真理时，只要他不同时也爱邪恶和谬误，主就把良善和真理植入他的爱和意志中，也就是他的生命里，由此使他更新。任何在自由状态下进入人心的都和他常在，但是任何被迫进入的都不能保留，因为被迫的事不是来自人的意志，而是来自施压者的意志。同理，自由的敬拜是被主悦纳的，但是被迫的敬拜不被悦纳。因为自由的敬拜出自爱，而被迫的敬拜没有爱。
143. The purpose of our having the freedom to think what is evil and what is false and even to put them into practice (to the extent that the laws do not prevent it) is that it gives us the ability to be reformed. What is good and what is true need to be planted in our love and our will if they are to become part of our life, and there is no way this can happen unless we have the freedom to contemplate both what is evil and false and what is good and true. This freedom is given to each one of us by the Lord. When we are contemplating something that is good and true, then to the extent that we do not at the same time love what is evil and false the Lord plants that goodness and truth in our love and our will and therefore in our life, and in this way reforms us.
Anything that is planted within us while we are in a state of freedom becomes a permanent part of us; anything, though, that is planted under coercion does not last, because our will is not engaged; the will behind it is that of the person supplying the pressure.
That is also why worship in a state of freedom is pleasing to the Lord but forced worship is not. Worship in freedom is worship that comes from love; forced worship does not come from love.
143. The reason we have the freedom to think and do things that are harmful and false (when the law does not prevent us) is to make it possible for us to change our lives for the better. Goodness and truth have to be worked into our love and motivation in order to become a part of our life. This cannot happen unless we are free to have harmful and false thoughts as well as good and true ones. The Lord gives this freedom to everyone. When we have good and true thoughts, the Lord works them into our love and motivation — as long as we do not love things that are harmful and false — so that our life is changed for the better.
Anything planted in our mind in freedom stays with us, but anything planted in our mind under compulsion does not last. Things we do under compulsion do not come from our own motivation, but from the motivation of whoever is forcing us to do them. This is why worship offered in freedom pleases the Lord, but not worship offered under compulsion. Worship offered in freedom comes from love, but worship offered under compulsion does not.
143. A person is free to have evil and false thoughts, and also to do evil and false actions, in so far as he is not restrained by laws, because this enables him to be reformed. For the various kinds of good and truth need to be implanted in his love and his will, in order to become part of his life. This cannot take place unless he is free to have evil and false thoughts as well as good and true ones. Each individual has this freedom given him by the Lord. When he has good and true thoughts, then the less he loves evil and falsity, the more the Lord implants the others in his love and his will, and thus in his life, and so reforms him.
The seed that is sown in freedom lasts; but what is sown under compulsion does not, because compulsion is not in accordance with the person's will, but with the will of the one who compels him. This too is why freely offered worship is pleasing to the Lord, but not worship under compulsion. For freely offered worship is inspired by love, but worship under compulsion is not.
143. A man has the freedom of thinking evil and falsity, and also of doing them, so far as he is not restrained by the laws, and indeed for this reason, that he may have the capacity of being reformed; for goods and truths have to be implanted in his love and in his will, in order that they may become a part of his life; and this cannot be brought about unless he has the freedom of thinking evil and falsity, as well as good and truth. This freedom is granted to every man by the Lord; and so far as when he rejects evil and falsity he thinks of good and truth, the Lord implants them in his love and in his will, and consequently in his life, and thus reforms the man. What is inseminated in freedom, remains; but what is inseminated under compulsion, does not remain, because that which is compulsory does not proceed from the will of the man, but from the will of him who uses compulsion. Hence, also, it is, that worship from freedom is well pleasing to the Lord, but not worship from compulsion; for worship from freedom is worship from love, but worship from compulsion is not so.
143. That man has the freedom of thinking evil and falsity, and also of doing it, so far as the laws do not withhold him, is in order that he may be capable of being reformed; for goods and truths are to be implanted in his love and will, so that they may become of his life, and this cannot be done unless he have the freedom of thinking evil and falsity as well as good and truth. This freedom is given to every man by the Lord, and so far as he does not love evil and falsity, so far, when he thinks what is good and true, the Lord implants them in his love and will, consequently in his life, and thus reforms him. What is inseminated in freedom, this also remains, but what is inseminated in a state of compulsion, this does not remain, because what is from compulsion is not from the will of the man, but from the will of him who compels. Hence also it is, that worship from freedom is pleasing to the Lord, but not worship from compulsion; for worship from freedom is worship from love, but worship from compulsion is not so.
143. Quod homini sit liberum cogitandi malum et falsum, et quoque faciendi, quantum non leges detinent, est ob causam ut possit reformari; bona enim et vera implantanda sunt ejus amori et voluntati, ut fiant vitae ejus; et hoc fieri nequit nisi ei liberum sit tam cogitandi malum et falsum quam bonum et verum: hoc liberum unicuivis homini a Domino datur; et cum cogitat bonum et verum, quantum tunc non amat malum et falsum, tantum Dominus illa implantat amori et voluntati ejus, ita vitae ejus, et sic eum reformat. Quod inseminatur in libero, hoc quoque manet; at quod inseminatur in coacto, hoc non manet, quia coactum non est ex voluntate hominis, sed ex voluntate ejus qui cogit. Inde etiam est quod cultus ex libero placeat Domino, non autem cultus ex coacto; cultus enim ex libero est cultus ex amore, at cultus ex coacto non ita.