something that he does not will; belief attaches to thought, and love to
the will. The internal can be compelled, however, by what is external not
to speak improperly against the laws of a kingdom, the morals of life or
the sanctities of the church. The internal can be compelled to this by
threats and penalties and is compelled and should be. But this is not the
specifically human internal, but one which the human being shares with
beasts; they can also be compelled. The human internal resides above this
animal internal. Here the human internal which cannot be coerced is
meant.

[3] Second: _The internal refuses to be coerced by the external and turns
away._ The reason is that the internal wills to be in freedom and loves
freedom. For, as was shown, freedom attaches to man's love and life. When
the internal feels it is being subjected to compulsion, therefore, it
withdraws as it were into itself, averts itself, and regards the
compulsion as its enemy. For the love which makes man's life is irritated
and causes him to think that he is then not himself and has no life of
his own. The internal of the human being is of this nature by the law of
the Lord's divine providence that he shall act from freedom in accord
with reason.

[4] Plainly, then, it does harm to compel men to divine worship by
threats and penalties. Some permit themselves to be forced to religion,
some do not. Many who do are adherents of Catholicism; but this is the
case with those in whom there is nothing internal in worship, but all is
external. Among those who do not allow themselves to be coerced are many
of the English nation, and as a result there is what is internal in their
worship and what is external is from the internal. Their interiors in
respect to religion appear in the light of the spiritual world like
bright clouds, but those of the former like dark clouds. The one and the