love, to which all else that has entered through enjoyment is kept
subordinate.

[7] This is done because the will and understanding must all be formed by
what is external before they are formed by what is internal, for they are
formed first by what enters by the physical senses, chiefly the sight and
the hearing; then when a first will and understanding have been formed,
the internal of thought regards them as the externals of its thinking,
and either joins itself to them or separates itself from them, as they
are or are not enjoyable to it.

[8] It should be well understood, however, that the internal of the
understanding does not unite itself to the internal of the will, but it
is the latter that unites itself to the former and causes reciprocal
union. This is done by the internal of the will, 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 makes a faith for itself.

[9] Fourth: _There is a forced internal and a free one._ A forced
internal is found in those who are in external worship only and in none
that is internal. Their internal consists of thinking and willing what
the external is coerced to. Such are persons who worship living or dead
men or idols, or who rest their faith on miracles. No internal is
possible with them which is not at the same time external. And yet a
forced internal is possible with persons in internal worship; it may be
forced by fear or compelled by love. That forced by fear is found in
those who worship for fear of the torment and fire of hell. This internal
is not the internal of thought of which we have treated, however, but an
external of thought called internal here because it partakes of thought.
The internal of thought of which we have treated cannot be forced by any