also confirmed evils
in himself by reasonings, he does them in freedom according to his
reason. Doing them is from his faculty called liberty, and confirming
them from his faculty called rationality.

[4] For example, it is from the love into which he is born that he
desires to commit adultery, to defraud, to blaspheme, to take revenge.
Confirming these evils in himself and by this making them allowable, he
then, from his love's enjoyment in them, thinks and wills them freely and
as if according to reason, and so far as civil laws do not hinder, speaks
and does them. It is of the Lord's divine providence that man is allowed
to do so, for freedom or liberty is his. This natural freedom is man's by
nature because by heredity, and those are in this freedom who have
confirmed it in themselves by reasonings from enjoyment in self-love and
love of the world.

[5] _Rational freedom_ is from the love of good repute for the sake of
standing or gain. The delight of this love is to seem outwardly a moral
person. Loving this reputation, the man does not defraud, commit
adultery, take revenge, or blaspheme; and making this his reasoned
course, he also does in freedom according to reason what is sincere,
just, chaste, and friendly; indeed from reason can advocate such conduct.
But if his rational is only natural and not spiritual, his freedom is
only external and not internal. He does not love these goods inwardly at
all, but only outwardly for reputation's sake, as we said. The good deeds
he does are therefore not in themselves good. He can also say that they
should be done for the sake of the general welfare, but he speaks out of
no love for that welfare, but from love of his own standing or gain. His
freedom therefore derives nothing from love of the public good, nor does
his reason, which complies with his love. This rational freedom,
therefore, is inwardly natural freedom. The Lord's divine providence
leaves everyone this freedom too.

[6] _Spiritual freedom_ is from love of eternal life. Into this love and
its enjoyment only he comes who regards evils as sins and therefore does
not will them, and who also looks to the Lord. Once a man does this he is
in this freedom. One can refuse to will and do evils for the reason that
they are sins, only from an interior or higher freedom, belonging to his
interior or higher love. This freedom does not seem at first to be
freedom, yet it is. Later it does seem freedom, and the man acts i