136、⑶没有人能因威胁或惩罚被改造，因为它们强迫人。人们都知道，外在不能强迫内在，但内在能强迫外在。人们也知道，内在如此厌恶外在的强迫，以致它转身离去。人们可能还知道，外在的快乐会引诱内在去同意和喜爱；或许又知道，一个被迫的内在和一个自由的内在是有可能存在的。人们虽知道这一切，但它们仍需说明；因为有许多要点一经听闻，就被发觉是这样，从而得到肯定；但它们若没有同时被理性证实，可能会被谬论反驳或动摇，最终遭到否认。因此，刚才所说的这些众所周知的要点必须再次予以讨论，并被理性证实。
第一点：外在不能强迫内在，但内在能强迫外在。谁能被强迫去相信和热爱呢？当人认为事情不是这样时，他不能被迫相信，只能被迫认为事情是这样；人不能被迫热爱，只能被迫意愿他所不愿的；因为信属于思维，爱属于意愿。然而，外在可以强迫内在不去说国家法律、生活道德和教会神圣的坏话。在这种情况下，内在可以被威胁和惩罚强迫；此外，它的确被如此强迫，并且应当如此。然而，严格来说，这内在不是人类的内在，而是人与动物共有的一个内在；动物能被强迫。人类的内在住在这动物的内在之上。此处所指的，正是这种人类内在，它无法被强迫。
第二点：内在如此厌恶外在的强迫，以致它转身离去。这是因为内在想要处于自由，并热爱自由，因为自由属于人的爱或生命，如前所示（73节）。所以，当自由感觉自己被强迫时，可以说就会退回到它自己里面，并转身离去，视强迫为它的仇敌。构成人生命的爱被激怒，使人认为他在这方面不自主，因而没有过自主的生活。人的内在具有这种性质来源于主的圣治律法，即：人要出于自由照着理性行动。由此清楚可知，通过威胁和惩罚强迫人敬拜神是有害的。然而，在宗教信仰方面，有些人愿意被强迫，有些人不愿意。在这方面愿意被强迫的人，大多是天主教徒；但这适用于那些其敬拜没有内在实质，都是表面的人。不愿意被强迫的人，大多是英国国教教徒，或圣公会教徒；结果，他们的敬拜里面有一种内在实质，他们表面上所做的出自他们的内在。在宗教信仰方面，他们的内层在属灵之光中看似亮云；而在这方面，前者的内层在天堂之光中看似乌云。在灵界，我被允许看见这两种表象；等死后进入灵界，凡想看见它们的人都会看到。此外，强制敬拜会把邪恶关起来，以致它们隐藏起来，就像埋在灰烬中的木屑里的火，这火不断阴燃和蔓延，直到燃烧起来。而非强制的自发敬拜不会把邪恶关起来，故就像快速燃烧，然后熄灭的火。这一切清楚表明，内在如此厌恶强迫，以致它转身离去。内在能强迫外在，因为内在就像主人，外在就像仆人。
第三点：外在的快乐会引诱内在去同意和喜爱。快乐有两种，即：理解力的快乐和意愿的快乐。理解力的快乐也是智慧的快乐，意愿的快乐也是爱的快乐，因为智慧属于理解力，爱属于意愿。由于身体及其感官的快乐，也就是外在的快乐，与属于理解力和意愿的内在的快乐行如一体，所以可推知，正如内在如此厌恶外在的强迫，以至于转身离去，它也会自动转向外在的快乐，甚至面对它。这就给理解力部分带来同意，给意愿部分带来爱。
在灵界，所有小孩子都是通过快乐迷人的东西被主引入天使的智慧，并通过天使的智慧被引入天堂之爱；首先通过家里的美丽物体和花园里的迷人事物；然后通过属灵事物的代表，这些代表以快乐影响他们心智的内层；最后通过智慧的真理，进而通过爱之良善。因此，孩子们通过在其适当次序中的快乐被引导：首先通过对理解及其智慧的快乐；最后通过变成他们生命之爱的意愿之爱的快乐；通过快乐进入的其它一切事物都从属于这爱。
事情之所以这样发生，是因为理解力和意愿的一切，在通过内在之物形成之前，必须先通过外在之物形成。事实上，理解力和意愿的一切首先通过经由身体感官，尤其经由视觉和听觉进入之物形成。一旦最初的理解力和最初的意愿成形，内在思维就会视它们在自己的思维之外，要么与它们结合，要么与它们分离。如果它们令它快乐，它就与它们结合；否则，它就与它们分离。
必须清楚认识到，理解力的内在不会与意愿的内在结合，而是意愿的内在与理解力的内在结合，所以结合是相互的。但这一切是由意愿的内在实现的，丝毫不是由理解力的内在实现的。这就是为何人不能通过唯信被改造，只能通过为自己构建信的意愿之爱被改造。
第四点：一个被迫的内在和一个自由的内在是有可能存在的。一个被迫的内在可能存在于那些只处于外在敬拜，未处于内在敬拜的人里面，因为他们的内在就在于思想并意愿凡外在所要求的东西。这就是那些敬拜人，无论活人死人，因而敬拜偶像，并且其信仰基于神迹之人的状态。他们所拥有的唯一内在同时也是外在之物。一个被迫的内在也有可能存在于那些处于内在敬拜的人里面。它可能是一种被惧怕强迫的内在，也可能是一种被爱强迫的内在。那些出于对地狱及其火的折磨的一种惧怕而进行敬拜的人就拥有一种被惧怕强迫的内在。然而，这种内在不是前面（103-105，110，111，120，130节）所提到的那种内在思维，而是一种外在思维，在此被称为“内在”，是因为它属于思维。前面所论述的内在思维不可能被任何惧怕强迫；但它能被爱和对失去爱的一种惧怕强迫。从真正意义上说，对神的惧怕不是别的。被爱和对失去爱的惧怕强迫就是自我强迫。下面（145-149节）会看到，自我强迫不违背自由和理性。
136. (3) No one is reformed by threats and punishments, because they compel. People know that the external self cannot compel the internal self, but that the internal can compel the external. They know, too, that the internal self so refuses to be compelled by the external that it turns away. And they also know that external delights entice the internal self to a state of consent and of love. They may know as well that it is possible for one to have a coerced internal self and a free internal self.
Even though these points are known, however, still they must all be illustrated; for there are many concepts which, as soon as they are heard, are perceived as being so, because they are true, and so are affirmed, but which, if not at the same time confirmed by explanations, may be contravened by reasonings based on fallacies and at last denied. Consequently we must take up again the points we have just stated as known and rationally confirm them.
[2] FIRST, that the external self cannot compel the internal self, but that the internal can compel the external: Who can be forced to believe or to love? No one can be forced to believe this or that any more than he can be forced to think that something is so when he does not think it is; and no one can be forced to love this or that any more than he can be forced to will something that he does not will. Belief, too, is a matter of the thought, and love a matter of the will.
Still, the internal self can be compelled by the external not to speak ill against the laws of the country, the moralities of life, or the sanctities of the church. The internal self can be compelled to this by threats and punishments, and also is so compelled and must be so compelled. But this internal is not the internal self that is peculiarly human, but the internal which the human being has in common with animals, which can be similarly compelled. The human internal resides above this animal internal. By the internal self we mean here the human internal, which cannot be compelled.
[3] SECOND, that the internal self so refuses to be compelled by the external that it turns away: The reason is that the internal self wishes to be in freedom and loves freedom, for freedom is bound up with a person's love or life, as we have shown above. Consequently, when that freedom feels itself to be compelled, it withdraws into itself, so to speak, and turns away, and regards the compulsion as its enemy. Indeed, the love which constitutes the person's life is provoked, and causes the person to think that he is then not his own person, consequently that he has no life of his own.
A person's internal self is of such a character owing to the law of the Lord's Divine providence that a person act in freedom in accordance with his reason.
[4] It is apparent from this that it is harmful to coerce people into Divine worship by threats and punishments. However, some people allow themselves to be coerced into religion, and some do not. People who allow themselves to be coerced into religion include many of the papal population, but this is the case with those for whom there is nothing internal in their worship, but everything external.
People who do not allow themselves to be coerced include many of the English nation. There is as a result something internal in their worship, and what exists in external expression comes from something internal.
The interior qualities of the latter in respect to religion appear in spiritual light as white clouds. By contrast, the interior qualities of the former in respect to religion appear in the light of heaven as dark clouds. It is possible to see both in the spiritual world, and whoever wishes will see them when he comes into that world after death.
Compelled worship, furthermore, shuts in evils, which then lie hidden, like fires in pieces of wood under the ash, which continue to smolder and spread until they burst into flame.
Worship not compelled but voluntary, on the other hand, does not shut in evils. Consequently they are like fires which blaze up right away and are gone.
It is apparent from this that the internal self so refuses to be compelled that it turns away.
The fact that the internal self can compel the external is because the internal self is, so to speak, the master, and the external self its servant.
[5] THIRD, that external delights entice the internal self to a state of consent and also of love: Delights are of two kinds: delights of the intellect and delights of the will. Delights of the intellect are also delights of wisdom, and delights of the will are also delights of love, for wisdom is connected with the intellect, and love with the will.
Now, since delights of the body and its senses, which are external delights, operate in concert with internal delights, which are those of the intellect and will, it follows that as the internal self refuses to be compelled by the external to the point that it turns away, so the internal self looks with favor on delight in the external self to the point that it turns to it. The result is consent on the part of the intellect, and love on the part of the will.
[6] All little children in the spiritual world are introduced by the Lord into angelic wisdom and by that into heavenly love through delights and gratifications - first through pretty things in their homes and pleasant attractions in gardens, then through representations of spiritual qualities which affect the interiors of their minds with pleasure, and finally through truths of wisdom and so goods of love. Thus they are steadily introduced into that wisdom and love through a successive series of delights, first through the delights of a love of the intellect and its wisdom, and finally through the delights of a love of the will. This then becomes their life's love, and everything else that has entered through the experience of delights is kept under it in subordination to it.
[7] This is the case because every constituent of the intellect and will must be formed by something external before it is formed by something internal. For every constituent of the intellect and will is formed first by such things as enter by way of the physical senses, especially through the sight and hearing. But when the first intellect and first will have been formed, then the internal level of thought regards them as external to its thought, and either conjoins itself with them or divorces itself from them. It conjoins itself with them if they are delightful to it, and divorces itself from them if they are not.
[8] It should be rightly known, however, that the internal level of the intellect does not conjoin itself with the internal level of the will, but that the internal level of the will conjoins itself with the internal level of the intellect, and causes the conjunction to be reciprocal. But this is accomplished by the internal level of the will, and not at all by the internal level of the intellect.
It is because of this that a person can be reformed, not by faith only, but by a love of the will which forms for itself its faith.
[9] FOURTH, that it is possible for one to have a coerced internal self and a free internal self: A coerced internal self is found in people who engage in external worship only and not in any internal worship; for their internal self consists in thinking and willing that to which their external self is compelled. They are people who are caught up in the worship of people, living and dead, and so in the worship of idols, and in a faith based on miracles. In their case the only internal self they have is one that is at the same time external.
However, in people who possess an internal worship a coerced internal self is possible - one produced by fear, and one produced by love. A coerced internal produced by fear is found in people who engage in worship because they fear the torment of hell and its fire. But this internal is not the internal level of thought we discussed before, but an external level of thought, which we here call internal because it is one of thought. The internal level of thought that we discussed before cannot be coerced by any fear. Yet it can be compelled by love and by a fear of losing it. Fear of God in its true sense is just that. To be compelled by love and by a fear of losing it is to compel oneself. We will see below that to compel oneself is not contrary to one's freedom and rationality.
136. 3. No one is reformed by threats or by punishment, because they compel. It is generally recognized that what is outside us cannot control what is inside us, but that what is inside can control what is outside. It is also recognized that what is inside us resists compulsion from the outside so definitely that it turns the other way; and it is recognized that outward pleasures attract what is inside toward assent and toward love. We might also realize that there is inner compulsion and inner freedom.
Even though these facts are generally recognized, we still need examples, because there are a great many things that we sense to be true as soon as we hear them, simply because they are true; so we affirm them. If they are not supported by rational considerations, though, they can be undermined by arguments based on deceptive appearances and eventually denied. So I need to go back to the principles I have just described as "recognized" and give them rational support.
[2] First, what is outside us cannot control what is inside us, but what is inside can control what is outside. Can anyone be forced to believe and to love? We can no more be forced to believe than we can be forced to think what we do not think. We can no more be compelled to love than we can be compelled to intend what we do not intend. Faith, too, is a matter of thought, and love is a matter of volition. However, what is inside can be compelled from the outside not to speak maliciously against the laws of the realm, the customs of everyday living, and the holy values of the church. What is inside can be compelled in this regard by threats and by punishments. It is so compelled, and it needs to be. However, this internal part of us is not truly human. It is an inner nature that we have in common with animals who can also be controlled. Our human inner nature dwells on a higher level than this animal inner nature. This is what I mean by the inner human nature that cannot be compelled.
[3] Second, what is inside us resists compulsion from the outside so definitely that it turns the other way. This is because our inner nature wants to be in freedom and loves its freedom. As I have already explained [73], freedom is a matter of our love or our life; so when something free feels that it is being controlled, it withdraws into itself, so to speak, and turns in the opposite direction. It looks at the compulsion as an enemy. The love that is the substance of our life is irritated, which makes us think that we are not in control of ourselves and that we are therefore not living our own life.
The reason our inner nature is like this is found in the law of the Lord's divine providence that says we should act in freedom and in accord with reason.
[4] We can see from this that it is harmful to compel people to worship God by threats and punishments.
Still, there are people who are willing to be compelled to religious observance and people who are not. Most of the ones who are willing to be compelled to religious observance are Roman Catholics, but this applies to the ones whose worship has no inner substance but is all on the surface. Most of the ones who are not willing to be compelled are Anglicans; and the result is that there is an inner substance to their worship so that what they do outwardly comes from an inner source. In a spiritual light, the religious aspects of their inner natures look like bright clouds, while in heaven's light the religious aspects of the inner natures of the others look like dark clouds. I have been allowed to see both of them in the spiritual world; and anyone who wants to do so will see the same on arrival in that world after death.
Further, compulsory worship pens in our evils, so that they lie hidden like fire in bits of wood buried in ashes that keep smoldering and spreading until they break out in flame. Worship that is not compulsory but completely voluntary does not pen in our evils, so they are like flames that flare up quickly and then go out. We can see from this that our inner nature resists compulsion so definitely that it turns in the opposite direction.
The reason what is inside us can control what is outside is that what is inside is like a master and what is outside is like a servant.
[5] Third, outward pleasures attract what is inside toward assent and toward love. There are two kinds of pleasure, mental and volitional. Mental pleasures are also the pleasures of wisdom, and volitional pleasures are the pleasures of love, because wisdom is a matter of discernment and love is a matter of volition. Next, since the pleasures of our bodies and their senses (which are outward pleasures) work in unison with our inner pleasures--pleasures of mind and feeling--it follows that just as our inner nature resists compulsion from the outside so definitely that it turns in the opposite direction, so our inner nature turns spontaneously toward pleasure in our outer being until it is actually facing it. This brings about agreement on the part of our discernment, and brings about love on the part of our volition.
[6] In the spiritual world, all little children are led by the Lord into angelic wisdom, and through angelic wisdom into heavenly love, by means of things that are delightful and charming: at first by beautiful objects indoors and charming things in their gardens, then by portrayals of spiritual things that touch the inner levels of their minds with delight, and ultimately by truths of wisdom and virtues of love. So the children are led throughout by pleasures in their proper sequence: first by the pleasures of a love for discernment and its wisdom, and finally by the pleasures of a willing love that becomes their life's love. Then whatever they have internalized through the earlier pleasures is kept in order under this love.
[7] It happens like this because everything that has to do with our discernment and volition is given form by outward means before it is given form by inward means. In fact, everything that makes up our discernment and volition is first given form by things that come in through our physical senses, especially sight and hearing. Then, once our first discernment and first volition have taken shape, our inner thinking regards them as the outside of its own thought processes and either unites with them or distances itself from them. It unites with them if they are pleasing and distances itself from them if they are not.
[8] We need to realize quite clearly, though, that the inside of our discernment does not unite with the inside of our volition. No, the inside of our volition unites with the inside of our discernment and arranges things so that the union is mutual. But all of this is accomplished by the inside of our volition, and none of it by the inside of our discernment. This is why we cannot be reformed by faith alone. It takes our volition's love, which constructs a faith for itself.
[9] Fourth, there is inner compulsion and inner freedom. Inner compulsion is found in people who are busy with outward worship alone and not with inner worship. Their inner process is to think and intend whatever is demanded of their outward nature. These are people who are caught up in worship of living or dead individuals and are therefore involved in the worship of idols and in belief in miracles. The only inner nature they have is one that is superficial at the same time.
For people involved in inner worship, though, there are two kinds of inner compulsion, one based on fear and the other based on love. The inner compulsion that is based on fear is characteristic of people who engage in worship out of fear of the torment of hell and its flames. However, this inner compulsion is not the inner thought process mentioned above [103-105, 110, 111, 120, 130] but an outer thought process, one that we call "inner" at this point simply because it has to do with thinking. The inner thought process discussed earlier cannot be controlled by any kind of fear. It can be compelled, though, by love and by a fear of losing love. This is precisely what is meant by a real "fear of God." Being controlled by love and by a fear of losing it is self-compulsion. It will become clear later [145-149] that self-compulsion is not contrary to our freedom and rationality.
136. III. NO ONE IS REFORMED BY THREATS AND PUNISHMENTS, BECAUSE THEY COMPEL. It is well known that the external cannot compel the internal, but that the internal can compel the external. It is also well known that the internal is so averse to compulsion by the external that it turns itself away. Further, it is known that external delights allure the internal to consent and love; and it may also be known that there can be a forced internal and a free internal. However, although all these points are known they still require to be illustrated; for there are many things which on being heard are at once perceived to be as stated because they are true and therefore receive affirmation; but if they are not at the same time confirmed by reasons they may be weakened by fallacious arguments, and at length denied. The points, therefore, which have just been stated as well known must be taken up again and rationally established.
[2] First: The external cannot compel the internal, but the internal can compel the external. Who can be compelled to believe and to love? One can no more be compelled to believe than to think that a thing is so when he thinks that it is not so; and one can no more be compelled to love than to will what he does not will, for belief belongs to the thought and love to the will. There is, however, an internal which may be restrained by the external from speaking ill against the laws of the kingdom, the moralities of life and the sanctities of the Church. To this extent the internal may be compelled by threats and punishments; and it, moreover, is compelled and ought to be. This internal, however, is not the human internal that is properly so-called: it is an internal that man has in common with beasts; and beasts can be compelled. The human internal has its seat above this animal internal; and it is the human internal that is here meant, and it cannot be compelled.
[3] Second: The internal is so averse to compulsion by the external that it turns itself away. This is because the internal wishes to be in freedom, and loves freedom, for freedom belongs to the love or life of man, as was shown above. Therefore, when freedom feels itself being compelled it withdraws as it were within itself and turns itself away, and regards compulsion as its enemy; for the love that constitutes the life of man is irritated and causes the man to think that in this matter he is not master of himself, and consequently that his life is not his own. Man's internal is such from the law of the Divine Providence of the Lord that man should act from freedom according to reason.
[4] From this it is clear that it is harmful to compel men to Divine worship by threats and punishments. There are, however, some who suffer themselves to be forced to religion and some who do not. Many Roman Catholic people suffer themselves to be so compelled, but this takes place with those in whose worship there is nothing internal, but all is external. Many of the English nation do not suffer themselves to be compelled, and as a consequence of this there is an internal in their worship, and what there is in the external is from the internal. Their interiors with respect to religion appear in spiritual light like bright clouds; but the interiors of the former with respect to religion appear in the light of heaven like dark clouds. Both of these appearances are to be seen in the spiritual world, and anyone who wishes will see them when he comes into that world after death. Moreover, worship that is compelled shuts in evils, which then lie concealed like fire in wood under ashes, which continues to increase and spread till it breaks out into flames; while worship that is not compelled but spontaneous does not shut in evils, and these are then like fires that blaze up at once and are burnt out. From these things it is clear that the internal is so averse to compulsion that it turns itself away. The internal can compel the external because the internal is like a master and the external like a servant.
[5] Third: External delights allure the internal to consent and also to love. Delights are of two kinds, delights of the understanding and delights of the will; those of the understanding are also the delights of wisdom, and those of the will are also the delights of love; for wisdom is of the understanding and love is of the will. Now since the delights of the body and its senses, which are external delights, act as one with the internal delights which are of the understanding and the will, it follows that as the internal is so averse to compulsion by the external as to turn itself away from it, so the internal looks with such favour on what is delightful in the external as to turn itself to it. Thus arises consent on the part of the understanding and love on the part of the will.
[6] In the spiritual world all infants are led by the Lord into angelic wisdom, and by that into heavenly love by means of delights and pleasures; first, by means of beautiful things in their homes and pleasant things in gardens; then by means of representatives of spiritual things which affect the interiors of their minds with pleasure; and finally by means of truths of wisdom and so by goods of love. They are thus led continually by means of delights in due order; first by the delights of the love of the understanding and of its wisdom; and finally by the delights of the will's love, which becomes their life's love; and in subordination to this are held all other things that have entered their minds by means of delights.
[7] This takes place because everything of the understanding and of the will must be formed by means of the external before it is formed by means of the internal. For everything of the understanding and of the will is formed first by means of what enters through the senses of the body, especially through the sight and hearing. When, however, the first understanding and the first will have been formed, the internal of thought regards them as the external things of its thought, and either conjoins itself with them or separates itself from them, conjoining itself with them if they are delightful to it and separating itself from them if they are not.
[8] It should be clearly understood, however, that the internal of the understanding does not conjoin itself with the internal of the will, but that the internal of the will conjoins itself with the internal of the understanding, and causes the conjunction to be reciprocal. But this is brought about by the internal of the will, and not at all by the internal of the understanding. Hence it is that man cannot be reformed by faith alone, but by the love of the will which forms a faith for itself.
[9] Fourth: There can be a forced internal and a free internal. A forced internal is possible with those whose worship is only external and in no degree internal; for their internal consists in thinking and willing that to which their external is compelled. Such are those who worship men, living and dead, and hence who worship idols, and those who are in faith based on miracles. In those there is no internal but what is at the same time external. In those, however, whose worship is internal a forced internal is possible. This may be either an internal forced by fear or an internal compelled by love. Those have an internal forced by fear who worship from fear of the torment of hell and its fire. This internal, however, is not the internal of thought before treated of, but the external of thought, and is here called an internal because it is of thought. The internal of thought before treated of cannot be forced by any fear; but it can be compelled by love and by the fear of losing love. The fear of God in the true sense is none other than this. To be compelled by love and by the fear of losing it is to compel oneself; and it will be seen later that compelling oneself is not contrary to liberty and rationality.
136. (3) No one is reformed by threats and punishments, because they compel. It is admitted that the external cannot compel the internal, but that the internal can compel the external; also that the internal is so averse to compulsion by the external that it turns itself away. It is also admitted that external enjoyments allure the internal to consent and love; and it may be known that a compelled internal and a free internal are possible. But although all these things are admitted they nevertheless need illustration; for many things when they are heard, being true, are at once perceived to be so, and are therefore assented to; but unless they are also corroborated by reasons they may be disproved by arguments from fallacies, and at last denied. Therefore the things just stated as admitted must be taken up and rationally confirmed.
[2] First: The external cannot compel the internal, but the internal can compel the external. Who can be compelled to believe and to love? One can no more be compelled to believe than to think that a thing is so when he thinks that it is not so; and one can no more be compelled to love than to will what he does not will; for belief belongs to thought, and love belongs to the will. But the internal may be compelled by the external not to speak ill of the laws of the kingdom, the moralities of life, and the sanctities of the church; thus far the internal may be compelled by threats and punishments; and it is so compelled and ought to be. This internal, however, is not the strictly human internal, but is an internal that man has in common with beasts; and beasts can be compelled. The human internal has its seat above this animal internal. It is this human internal that is here meant, and that cannot be compelled.
[3] Secondly: The internal is so averse to compulsion by the external that it turns itself away. This is because the internal wishes to be in freedom, and loves freedom, for freedom belongs to man's love or life, as has been shown above; consequently when freedom feels itself to be compelled it withdraws as it were within itself and turns itself away, and looks upon compulsion as its enemy; for the love that constitutes man's life is irritated, and causes the man to think that in this respect he is not his own, and therefore does not live for himself. Man's internal is such from the law of the Lord's Divine providence that man should act from freedom in accordance with reason.
[4] From this it is clear that to compel men to Divine worship by threats and punishments is pernicious. But there are some who suffer themselves to be compelled in respect to religion, and some who do not. Of those who suffer themselves to be so compelled there are many within the papal jurisdiction; but this takes place with those in whose worship there is nothing internal, but all is external. Of those who do not suffer themselves to be compelled there are many of the English nation; and as a consequence of this there is in their worship an internal, and what there is in the external is from their internal. In regard to their religion their interiors appear in spiritual light like bright clouds; while the interiors of the former, in respect to religion, appear in the light of heaven like dark clouds. These appearances are presented to sight in the spiritual world, and will be seen by any one who wishes to see them when he comes into that world after death. Furthermore, compelled worship shuts in evils, which evils then lie hidden like fire in wood under ashes, which is continually kindling and spreading till it breaks out in flames; while worship not compelled, but spontaneous, does not shut evils in, and in consequence they are like fires that blaze up quickly and are gone. All this makes clear that the internal is so averse to compulsion that it turns itself away. The internal can compel the external, because the internal is like a master, and the external like a servant.
[5] Thirdly: External enjoyments allure the internal to consent, and also to love. There are two kinds of enjoyments, enjoyments of the understanding and enjoyments of the will; those of the understanding are also enjoyments of wisdom, and those of the will are also enjoyments of love; for wisdom belongs to the understanding, and love to the will. And inasmuch as the enjoyments of the body and its senses, which are external enjoyments, act as one with the internal enjoyments which belong to the understanding and the will, it follows that while the internal is so averse to compulsion by the external as to turn itself away from it, it also looks with such favor on enjoyments in the external as even to turn itself to it; thus on the part of the understanding there is consent, and on the part of the will there is love.
[6] In the spiritual world all children are led by the Lord into angelic wisdom, and through that into heavenly love, by means of things enjoyable and pleasing; first by means of beautiful things in their homes, and by means of pleasing things in gardens; then by means of representatives of spiritual things, which affect the interiors of their minds with pleasure; and finally by means of truths of wisdom, and so by means of goods of love. Thus this is done continuously by means of enjoyments in their order; first by means of the enjoyments of the love of the understanding and of its wisdom; and finally by the enjoyments of the will's love, which becomes their life's love; and to this all other things that have entered by means of enjoyments are held subordinate.
[7] This takes place because everything of the understanding and will must be formed by means of what is external before it is formed by the means of what is internal; since everything of the understanding and will is first formed by means of what enters through the senses of the body, especially through the sight and hearing; and when the first understanding and first will have been formed, the internal of thought looks upon these as the externals of its thought, and either conjoins itself with them or separates itself from them. It conjoins itself with them if they are delightful to it, and it separates itself from them if they are not.
[8] But it must be clearly understood that the internal of the understanding does not conjoin itself with the internal of the will, but that the internal of the will conjoins itself with the internal of the understanding, and makes the conjunction to be reciprocal; but this is done by the internal of the will, and not in the least by the internal of the understanding. This is the reason why man cannot be reformed by means of faith alone, but only by means of the will's love, which makes a faith for itself.
[9] Fourthly: A compelled internal and a free internal are possible. A compelled internal is possible in such as are in external worship only and in no internal worship; for their internal consists in thinking and willing that to which the external is compelled. Such is the state of those who worship men living and dead, and thus worship idols, and whose faith is based on miracles. In such no internal is possible except what is at the same time external. A compelled internal is also possible in such as are in the internal of worship. It may be an internal compelled by fear or an internal compelled by love. Those have an internal compelled by fear who are in worship from a fear of the torment of hell and its fire. Such an internal, however, is not the internal of thought before treated of, but is the external of thought, and is here called an internal because it belongs to thought. The internal of thought before treated of cannot be compelled by any fear; but it can be compelled by love and by a fear of losing love. In its true sense the fear of God is nothing else. To be compelled by love and a fear of losing it is to compel oneself. That compelling oneself is not contrary to liberty and rationality will be seen below.
136. III. Quod nemo reformetur per minas et poenas, quia cogunt. Notum est, quod externum non possit cogere internum, sed quod internum possit cogere externum: tum notum est, quod internum ita renuat coactum ab externo, ut avertat se: et quoque notum est, quod jucunda externa allectent internum ad consensum et ad amorem: notum etiam esse potest, quod detur internum coactum ac internum liberum. Sed haec omnia, tametsi nota sunt, usque illustranda sunt; sunt enim plura, quae dum audiuntur, statim percipiuntur quod ita sint, 1quia sunt vera, et inde affirmantur, sed si non simul per rationes confirmantur, possunt per argumentationes ex fallaciis infirmari, et tandem negari; quare illa, quae nunc 2dicta sunt ut nota, reas sumenda sunt, et rationaliter confirmanda.
[2] PRIMO, Quod externum non possit cogere internum, sed quod internum possit cogere externum: Quis potest cogi ad credendum et ad amandum; ad credendum non aliquis plus potest cogi, quam ad cogitandum quod ita sit, cum non ita cogitat, et ad amandum non aliquis plus potest cogi quam ad volendum quod non vult; fides etiam est cogitationis, et amor est voluntatis: sed internum per externum cogi potest, ne loquatur male contra leges regni, mores vitae, et sanctitates Ecclesiae; internum ad hoc per minas et poenas potest cogi, et quoque cogitur et cogendum est; sed hoc internum non est internum proprie humanum, sed est internum quod homo commune habet cum bestiis, quae etiam possunt cogi; internum humanum residet supra hoc internum animale: Internum humanum hic intelligitur, quod non cogi potest.
[3] SECUNDO, Quod internum ita renuat coactum ab externo, ut avertat se; causa est, quia Internum vult in libero esse, et amat liberum; liberum enim est amoris seu vitae hominis, ut supra ostensum est; quare dum liberum sentit se cogi, retrahit se quasi in se, et avertit se, et spectat coactum sicut suum inimicum; amor enim qui facit vitam hominis, exacerbatur, ac facit ut homo cogitet, quod sic non suus sit, consequenter quod non vivat sibi. Quod internum hominis tale sit, est ex lege Divinae Providentiae Domini, ut homo ex libero secundum rationem agat.
[4] Ex his patet, quod damnosum sit, homines ad cultum Divinum per minas 3et poenas cogere. Sed sunt qui patiuntur se ad religionem cogi, et sunt qui non patiuntur; qui patiuntur se ad religionem cogi, sunt multi ex Gente Pontificia, sed hoc fit apud illos, apud quos nihil interni est in cultu, sed omne externum: qui non patiuntur se cogi, sunt multi ex Gente Anglica; ex hoc fit quod internum sit in cultu eorum, et quod in externo est, sit ab interno: interiora horum quoad religionem in luce spirituali apparent sicut candidate 4nubes; at interiora priorum quoad religionem in luce coeli apparent sicut furvae nubes: utrumque hoc datur videri in mundo spirituali, et qui vult visurus est, dum in illum mundum post mortem venit: praeterea, cultus coactus includit mala, quae tunc latent sicut ignes in lignis sub cinere, qui se continue fomentant et dilatant, usque dum erumpunt in incendium: at cultus non coactus sed spontaneus non includit mala; quare sunt sicut ignes, qui statim efflagrant et dissipantur. Ex his patet, quod internum ita renuat coactum, ut avertat se. Quod internum cogere possit externum, est quia internum est sicut domi nus, ac externum sicut famulus.
[5] TERTIO, Quod jucunda externa allectent internum ad consensum, et quoque ad amorem: jucunda sunt duplicis generis, jucunda intellectus et jucunda voluntatis; jucunda intellectus sunt etiam jucunda sapientiae, et jucunda voluntatis sunt etiam jucunda amoris, nam sapientia est intellectus, et amor est voluntatis: nunc quia jucunda corporis et ejus sensuum, quae sunt jucunda externa, unum agunt cum jucundis internis, quae sunt intellectus et voluntatis, sequitur quod sicut internum renuit coactum ab externo, usque ut avertat se, ita internum grate aspiciat jucundum in externo, usque ut vertat se ad illud; sic fit consensus a parte intel lectus, et amor a parte voluntatis. 5
[6] Omnes infantes in Mundo spirituali in sapientiam angelicam, et per illam in amorem coelestem, per jucunda et amaena a Domino introducuntur, primum per pulchra in domibus, et per amaena in hortis, deinde per repraesentativa spiritualium, quae interiora mentis eorum voluptate afficiunt, et demum per vera sapientiae, et sic per bona amoris; ita continue per jucunda in suo ordine, primum per jucunda amoris intellectus et ejus sapientiae, et demum per jucunda amoris voluntatis, qui fit amor vitae eorum, sub quo reliqua, quae per jucunda intraverunt, subordinata tenentur.
[7] Hoc fit, quia omne intellectus et voluntatis formandum est per externum, antequam formatur per internum; omne enim intellectus et voluntatis formatur primum per illa 6quae intrant per sensus corporis, imprimis per visum et auditum: at cum primus intellectus et prima voluntas formata sunt, tunc internum cogitationis spectat illa ut externa cogitationis suae, et vel conjungit se cum illis, vel separat se ab illis; conjungit se cum illis si jucunda sunt, et separat se ab illis si non sunt.
[8] At probe sciendum est, quod internum intellectus non conjungat se cum interno voluntatis, sed quod internum voluntatis se conjungat cum interno intellectus, ac faciat ut conjunctio reciproca sit, sed hoc fit ab interno voluntatis, et ne hilum ab interno intellectus. Inde est, quod homo non per solam fidem possit reformari, sed per amorem voluntatis, qui facit sibi fidem.
[9] QUARTO, Quod detur internum coactum ac internum liberum: Internum coactum datur apud illos, qui in solo cultu externo et nullo interno sunt; internum eorum enim est id cogitare et velle, ad quod externum cogitur; hi sunt qui in cultu hominum vivorum et mortuorum sunt, et inde in cultu idolorum, inque fide miraculorum; apud hos non datur aliud internum, quam quod simul externum est. Apud illos autem qui in interno cultus sunt, datur internum coactum, unum ex timore, et alterum ex amore; internum coactum ex timore, est apud illos, qui in cultu sunt ex timore cruciatus inferni et ejus ignis; sed hoc internum non est internum cogitationis, de quo prius actum est, sed externum cogitationis, quod hic vocatur internum quia est cogitationis; internum cogitationis, de quo prius actum est, non potest cogi ab aliquo timore; sed potest cogi ab amore et a timore jacturae ejus; timor Dei in genuino sensu non aliud est; cogi ab amore et a timore jacturae ejus, est semetipsum cogere; quod semetipsum cogere non sit contra libertatem et rationalitatem, videbitur infra.
Footnotes:
1 Prima editio: sit,
2 Prima editio: c
3 Prima editio: minas
4 Prima editio: candid�
5 Prima editio: volunratis.
6 Prima editio: illa