[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 in real freedom according to true reason, thinking, willing, speaking and doing the good and the true. This freedom grows as natural freedom decreases and serves it; and it unites with rational freedom and purifies it. [7] Anyone can come into this freedom if he is willing to think that there is a life eternal, and that the joy and bliss of life in time and for a time is like a passing shadow to the joy and bliss of life in eternity and for eternity. A man can think so if he will, for he has rationality and liberty, and the Lord, from whom he has the two faculties, constantly enables him to do so. 74. (ii) _Whatever a man does in freedom, whether with reason or not, provided it is according to his reason, seems to him to be his._ Nothing makes so clear what rationality and liberty are, which are proper to the human being, as to compare man and beast. Beasts do not have any rationality or faculty of understanding, or any liberty or faculty of willing freely. They do not have understanding or will, therefore, but instead of understanding they have knowledge and instead of will affection, both of these natural. Not having the two faculties, animals do not have thought, but instead an internal sight which makes one with their external sight by correspondence.