278、⑵邪恶若不显露，就无法被移走。这不是说人必须作恶，好叫它们显露，而是说他必须检查自己，不仅检查行为，还要检查思维，检查他若不害怕法律和声名狼藉，会做什么，尤其他在灵里认为哪些邪恶是可允许的，不算为罪；因为他早晚会作这些恶。理解力被赋予人，就是为了使他能检查自己；这理解力与意愿分离，是为了叫他知道、明白并承认何为良善，何为邪恶，以及看到其意愿的真正性质是什么，也就是说，他爱的是什么，渴望的是什么。为叫人能看到这一切，他的理解力还被赋予高层思维和低层思维，或内在思维和外在思维，以使他能从高层和内在思维看到意愿在低层和外在思维中正在做什么。他看到这一切，就像一个人在镜中看到自己的脸一样。当看见并认识到何为罪时，他若祈求主的帮助，就能不再意愿它，避开它，后来反对它。即便过程不那么轻松，他还能通过争战强迫它，最终远离并憎恨它。直到这时，他才第一次发觉并感受到，邪恶就是邪恶，良善就是良善。这就是自我检查，看见自己的邪恶，承认它们，然后停止它们。然而，由于很少有人知道这就是基督教的本质（因为唯有如此行的人才拥有仁和信，唯独他们被主引导并靠主行善），所以有必要说一说那些不如此行，却仍认为自己拥有宗教信仰的人。他们是：
①那些承认自己罪孽深重，却在自己身上找不出任何罪的人。
②那些出于宗教原因而忽略省察的人。
③那些出于世俗原因而不思想罪，因而不知道它们的人。
④那些钟爱自己的罪，因而不可能知道它们的人。
⑤对这些人来说，罪没有显露，因而无法被移走。
⑥最后，为何邪恶无法被移走，除非它们被搜寻，发现、承认、忏悔并抵制，其隐藏至今的原因将要显明。
278a.但必须逐一检查这些要点，因为就人而言，它们是基督教的基本要素。
①关于那些承认自己罪孽深重，却在自己身上找不出任何罪的人。这种人会说：“我是个罪人！我生在罪中；从头顶到脚底，没有一处是完好的！我无非是恶！仁慈的神啊，求你怜悯我，宽恕我，洁净我，拯救我，使我行在圣洁中，走公义的路”，等等。然而，他们却不检查自己，因而不知道任何恶；没有人能避开他所不知道的恶，更不用说与它争战了。忏悔之后，他们便自以为被清洗干净了；而事实上，他从头顶到脚底没有一处被清洗干净。因为对所有罪的忏悔无非是催人入眠，最终导致瞎眼。它就像没有任何细节的某种大概括，这种大概括实际上什么东西都没有。
②关于那些出于宗教原因而忽略省察的人。他们尤其是那些把仁与信分离的人；这种人会对自己说：“我为何要寻找是有邪恶还是有良善呢？为何寻找邪恶呢？它又不定我的罪。为何寻求良善呢？它又不能拯救我。使人称义并从一切罪中洁净的，是怀着信靠和信心所思想和宣称的唯信；一旦称义，我在神眼里就是完全的。我的确在恶中；但一犯这恶，神就会将它抹除，因此它不再出现”，等等。但凡睁开双眼，谁看不出这些都是空洞的话，没有任何实际内容，因为它们里面没有任何良善？当同时想到地狱和永恒的诅咒时，谁不能这样想、这样说，甚至怀着信靠和信心如此行？这样一个人还愿意进一步了解何为真理，或何为良善吗？论到真理，他会说：“真理是什么，不就是证实这信的东西吗？”论到良善，他会说：“良善是什么，不就是来自这信而在我里面的东西吗？但为叫这善可以在我里面，我决不可以貌似凭自己行善，因为这是邀功的，邀功的善不是善。”他就这样忽视整个事情，直到不再知道何为邪恶。这时，他在自己身上会检查并看见什么呢？他此刻的状态不就成了这样：积压的恶欲之火吞噬他的心智内层，使它们荒废，甚至只剩下门口？他只守着这扇门，以免这火显现；但死后这门会打开，然后那火将呈现在所有人眼前。
③关于那些出于世俗原因而不思想罪，因而不知道它们的人。他们是那些爱世界超过一切，不允许那会引导他们离开其宗教的任何虚假的真理进入之人。他们会对自己说：“这跟我有什么关系？它不会进入我的思维。”因此，一听见真理，他们就弃绝之，即便听取了，也会扼杀它。当听讲道时，他们也是如此；只保留了没有任何实质内容的几个词语。他们因如此对待真理，故不知道何为良善，因为良善和真理行如一体；从非来自真理的良善无法认识邪恶，除非它也被称为良善；这是通过来自虚假的推理实现的。他们就是落到荆棘里的种子所指的那些人，论到他们，主说：
有落在荆棘里的，荆棘长起来，便把它们窒息了。撒在荆棘里的，就是人听了圣言，而今世的思虑，钱财的迷惑，把圣言挤住了，不能结实。（马太福音13:7，22；马可福音4:7，19；路加福音8:7，14）
④关于那些钟爱自己的罪，因而不可能知道它们的人。他们就是那些承认神，按既定仪式敬拜祂，并确信系一种罪的某个邪恶实际上不是一种罪的人；因为他们用谬论和表象来粉饰它，由此隐藏它的穷凶极恶。做完这一切，他们就支持它，使其成为他们的朋友和亲密伙伴。我们说，那些承认神的人才会这样做，因为其他人不将任何恶视为罪；事实上，一切罪都是反对神的罪。举例说明：一个贪财的人当出于他所想出的理由认为一些欺诈形式是可允许的时，是不会视恶为罪的。为自己报复私敌辩护的人，或在战争时期为掠夺那些不是自己国家仇敌之人辩护的人，同样如此。
⑤对这些人来说，罪没有显露，因而无法被移走。凡未显现的邪恶都会喂养自己，就像灰烬之下木头里的火，或像伤口里未打开的病灶。因为所有被封闭在里面，没有一个出口的邪恶都会增长，不会减少，直到整个被毁坏。因此，为免得有什么邪恶被封闭在里面，每个人都被允许思想支持或反对神，支持或反对教会的圣物，并且不会因此在世上受惩罚。对此，主在以赛亚书中说：
从脚底到头顶，没有一处完全的。竟是伤口，青肿，与新打的伤痕。都没有挤干，没有包扎，也没有用油滋润。你们要洗濯，自洁；从我眼前除掉你们的恶行，要止住作恶，学习行善。你们的罪虽像朱红，必变白如雪。虽红如丹颜，必白如羊毛。若拒绝反抗，必被剑吞灭。 （以赛亚书1:6，16-18，20）
“必被剑吞灭”表示因邪恶的虚假而灭亡。
⑥最后，为何邪恶无法被移走，除非它们被搜寻，发现、承认、忏悔并抵制，其隐藏至今的原因将要显明。整个天堂照着对良善的情感而按社群排列，整个地狱则照着与对良善的情感相反的恶欲而按社群排列。就其灵而言，每个人都在某个社群；他若处于对良善的情感，就在一个天堂社群；若处于恶欲，就在一个地狱社群。只要活在世上，人就不知道这一点；然而，就其灵而言，他就在某个社群，否则他无法存活；主通过这个社群引导他。如果他在一个地狱社群，主只能照着祂的圣治律法把他从该社群中领出来；其中一条律法是：这个人必须看到自己在地狱社群，必须愿意从中走出来，必须努力凭自己如此行。他活在世上时能够做到这一切，但死后就不能了；因为那时，他将永远留在他在世时把自己所置于的那个社群。这就是为何人必须检查自己，必须看到并承认自己的罪，进行悔改，然后必须持之以恒，直到生命结束。这是千真万确的，我能通过大量经历证明这一点，甚至直到让你彻底相信；但这不是阐述我的经历证据的地方。
278. (2) Evils cannot be removed unless they appear. We do not mean that a person has to commit evils in order for them to appear, but that he must examine himself, not only his deeds, but also his thoughts, and what he would do if he did not fear the laws and disgrace - especially what evils he makes in his spirit allowable and does not regard as sins, for these he continues to do.
To enable a person to examine himself, he has been given an intellect, and this separate from his will, in order that he may know, understand and acknowledge what is good and what is evil, and may also see the character of his will, or what he loves and what he desires. For a person to see this, his intellect has been endowed with a higher and lower thought, or an inner and outer thought, that from the higher or inner thought he may see what his will is doing in the lower or outer thought. He sees this as someone sees his face in a mirror, and when he does, and knows what sin is, he can, if he implores the Lord's aid, stop willing it, refrain from it, and subsequently behave contrary to it. If he cannot do this readily, still he can overcome it through struggle, and at last become averse to it and abhor it. Moreover, for the first time then he perceives and also feels that evil is evil and good good, and not before.
This, now, is what it is to examine oneself, to see one's evils and acknowledge them, to confess them, and afterward to desist from them.
But as those people are few who know that this is the essence of Christian religion, because they alone have charity and faith, and they alone are led by the Lord and do good from Him, we will say something about people who do not do this and yet think that they possess religion. They are the following:
1. People who confess themselves guilty of all sins, and do not search out any in themselves.
2. People who as a matter of religion fail to search out any sin in themselves.
3. People who because of worldly involvements give no thought to sins and so are not aware of them.
4. People who are favorably disposed to them and are therefore prevented from being aware of them.
5. In all such cases sins are not apparent, and therefore cannot be removed.
6. Finally, we will make manifest the reason, previously unknown, why evils cannot be removed unless they are examined, seen, acknowledged, confessed, and struggled against.
278 [repeated]. But we will examine each of these points separately, because they are fundamental to a person's part in Christian religion.
FIRST, concerning people who confess themselves guilty of all sins, and do not search out any in themselves: They confess themselves guilty of all sins, saying, "I am a sinner. I was born in sin. There is nothing sound in me from head to foot. I am nothing but evil. Good God, be gracious to me. Pardon me, purify me, save me. Cause me to walk in purity, and in the way of righteousness." And other like things.
And yet they do not examine themselves and so are not aware of any evil, and no one can refrain from something he is not aware of, still less fight against it. Furthermore, after his confessions he also believes himself to be washed clean, even though he is unclean and unwashed from his head to the sole of his foot. For confession of all sins lulls into an unconsciousness of all, and eventually into a blindness to all. It is, then, like a universal entity without any specific constituent, which has no reality.
[2] SECOND, concerning people who as a matter of religion fail to search out any sin in themselves: These are primarily people who separate charity from faith. For they say to themselves, "Why should I inquire into whether something is evil or good? Why concern myself with evil, when it does not condemn me? Why concern myself with good, when it does not save me? It is faith alone, thought and voiced with trust and confidence, that justifies and purifies from every sin; and when I have been once justified, I am whole in the sight of God. I am still, indeed, caught up in evil, but as soon as I commit it God wipes it away, so that it is no longer seen." And other like things.
Who does not see, however, if he opens his eyes, that these are empty words, having in them no reality, being devoid of any good? Who cannot think and speak in this way, even with trust and confidence, when he at the same time thinks about hell and eternal damnation? Is a person like that willing to know further whether anything is true or good? Of truth he says, "What is true except what supports that faith?" Of good he says, "What is good except what I have in me in consequence of that faith? But for it to be in me, I must not do it as though of myself, since that is merit-seeking, and merit-seeking good is not good."
Thus he ignores all evils until he does not know what evil is. What will he then examine and see in himself? Does his state not then become one in which the pent-up fire of lusts for evil consumes the interiors of his mind and devastates them even to their portal? This he guards only to prevent the conflagration from appearing. But the portal is opened after death, and then the conflagration is apparent to all.
[3] THIRD, concerning people who because of worldly involvements do not think about sins and so are not aware of them: These are people who love the world above all things and do not accept any truth which would lead them away from some falsity of their religion, saying to themselves, "What is this to me? It's not to my way of thinking." Thus they reject it the instant they hear it, and if they do hear it, they snuff it out.
People of this kind do much the same when they hear sermons. They retain from them only some phrases and not any substance.
Because that is how they treat truths, they therefore do not know what is good, for the two are united, and from good that does not spring from truth one does not recognize evil, except to call it also good, which is accomplished by reasonings based on falsities.
These are the people meant by the seeds that fell among thorns, of which the Lord says the following:
Some (seeds) fell among thorns; and the thorns grew up and choked them?. These are people who hear the Word, but the cares of this world and the deceitfulness of riches... choke the Word, (so that) it becomes unfruitful." (Matthew 13:7, 22; Mark 4:7, 18-19; Luke 8:7, 14)
[4] FOURTH, concerning people who are favorably disposed to sins and are therefore prevented from being aware of them: These are people who acknowledge God and worship Him according to the customary rituals, and maintain in themselves that some evil that is a sin is really not a sin. For they color it with fallacies and appearances, and so hide its egregiousness. And when they have done this, they become favorably disposed to it, and make it their friend and close companion.
We say that people who acknowledge God do this, because others do not regard any evil as a sin, as every sin is a sin against God.
But let examples illustrate. A person eager for material gain, who makes allowable, with justifications, some types of fraud that he devises, regards the evil as not a sin. So, likewise, one who justifies to himself revenge against his enemies, and one who justifies the plundering and looting of people who are not his foes in war.
[5] FIFTH, that in such cases sins are not apparent, and therefore cannot be removed: Every evil that is not apparent feeds on itself. It is like fire in a piece of wood under the ash. And it is like pus in a wound which is not laid open. For every evil shut away increases, and does not stop until it has brought an end to the whole. Consequently, to prevent any evil from being shut away, it is permitted everyone to think either in affirmation of God or in opposition to God, and in affirmation of the sanctities of the church or in opposition to them, and not be punished for it in the world.
Regarding this the Lord says in Isaiah the following:
From the sole of the foot even to the head, there is no soundness... ; wounds and bruises and fresh blows have not been drained or bound up, or softened with oil... .
Wash yourselves, make yourselves clean; put away the evil of your doings from before My eyes. Cease to do evil; learn to do good... . (Then,) if your sins are like scarlet, they shall be as white as snow; if they are red like crimson, they shall be as wool... .
. . .if you refuse and rebel, you shall be devoured by the sword?. (Isaiah 1:6, 16-18, 20)
To be devoured by the sword symbolically means to perish by the falsity of evil.
[6] SIXTH, the reason, previously hidden, why evils cannot be removed unless they are examined, seen, acknowledged, confessed, and struggled against: In previous discussions we have reported that the whole of heaven has been arranged into societies in accordance with the inhabitants' affections for good, and the whole of hell into societies in accordance with the inhabitants' lusts for evil in opposition to those affections for good.
Every person in respect to his spirit is in some society - in a society of heaven if he is impelled by an affection for good, but in a society of hell if impelled by a lust for evil. The person is not aware of this while living in the world, but yet he is, in respect to his spirit, in some one or other of them. Without this he could not live, and through it he is directed by the Lord.
If he is in a society of hell, the Lord can lead him out of it only in accordance with the laws of His Divine providence. Among them is one that requires a person to see that he is there and wish to get out, and to make the effort himself, of himself, to do so. This a person can do when in the world, but not after death, for he then remains to eternity in the society into which in the world he introduced himself.
This is the reason that a person must examine himself, see and acknowledge his sins, and repent, and then persevere in this to the end of his life.
The reality of this is something I could have attested by long experience to the point of complete belief, but this is not the place to cite the attestations of experience.
278a. 2. Evils cannot be set aside unless they come to light. This does not mean that we have to act out our evils in order to bring them to light but that we need to look carefully not only at our actions but also at our thoughts, at what we would do if it were not for our fear of the laws and of ill repute. We need to look especially at which evils we see as permissible in our spirit and do not regard as sins, for eventually we do them.
It is for this self-examination that we have been given discernment, a discernment separate from our volition, so that we can know, discern, and recognize what is good and what is evil. It is also so that we can see what the real nature of our volition is--that is, what we love and what we desire. It is to enable us to see this that our discernment has been given both higher and lower thought processes, both more inward and more outward thought processes. It is so that we can use the higher or more inward thoughts to see what our volition is up to in our lower or outer thoughts. We see this the way we see our face in a mirror; and when we see and recognize what a sin is, then if we want to and ask the Lord for help, we can stop intending it, abstain from it, and later act against it. If we cannot go through this process easily, we can still make it happen by trying to go through it so that finally we reject that evil and detest it. Then for the first time we actually sense and feel that evil is evil and good is good.
This is what it means to examine ourselves, to see and acknowledge our evils, and to confess them and then refrain from them. However, there are so few who know that this is the essence of the Christian religion (because the only people who do so are ones who have charity and faith and are led by the Lord and do what is good in his strength) that I need to say something about the people who do not do this and still think that they are religious. They are (a) people who confess that they are guilty of all sins but do not look for any single sin in themselves; (b) people who for religious reasons do not bother to look; (c) people who for worldly reasons do not think about sins and therefore do not know what they are; (d) people who cherish their sins and therefore cannot know what they are. (e) In all these cases, the sins do not come to light and therefore cannot be set aside. (f) Finally, I need to expose a previously unrecognized reason why evils could not be set aside apart from this examination, this bringing to light, this recognition, this confession, and this resistance.
278b. These items need to be looked at one at a time, though, because they are the basic elements of the Christian religion on our part.
(a) They are people who confess that they are guilty of all sins but do not look for any single sin in themselves. They say, "I am a sinner! I was born in sins; there is no soundness in me from head to toe! I am nothing but evil! Gracious God, look on me with favor, forgive me, purify me, save me, make me walk in purity, in the way of the righteous," and the like. Yet they do not look into themselves and therefore do not identify any particular evil; and no one who does not identify an evil can abstain from it, let alone fight against it. They think that they are clean and washed after these confessions when in fact they are unclean and unwashed from their heads to the soles of their feet. This blanket confession is nothing but a lullaby that leads finally to blindness. It is like some grand generalization with no details, which is actually nothing.
278. II. EVILS CANNOT BE REMOVED UNLESS THEY APPEAR. This does not mean that man is to do evils in order that they may appear, but that he is to examine himself, not his actions only, but also his thoughts, and what he would do if he were not afraid of the laws and disgrace; especially what evils he holds in his spirit to be allowable and does not regard as sins; for these he still commits. In order that man may examine himself an understanding has been given him, and this separate from the will, that he may know, understand and acknowledge what is good and what is evil; and also that he may see the quality of his will, or what it is he loves and desires. In order that he may see this his understanding has been furnished with higher and lower thought, or interior and exterior thought, to enable him to see from higher or interior thought what his will is doing in the lower or exterior thought. This he sees as a man sees his face in a mirror; and when he sees it and knows what sin is, he is able, if he implores the help of the Lord, not to will it, but to shun it and afterwards to act against it; if not wholeheartedly, still he can exercise constraint upon it by combat, and at length turn away from it and hate it. Now, and not before, he first perceives and also feels that evil is evil and that good is good. This then is what is involved in examining oneself, seeing one's evils and recognising them, confessing them and afterwards desisting from them. [2] As, however, there are few who know that this is the Christian religion itself, for only they have charity and faith, and they alone are led by the Lord and do good from Him, therefore something will be said of those who do not do so and yet think they have religion in them. They are:
1. Those who confess themselves guilty of sins of all kinds, and do not search out any one sin in themselves;
2. Those who from religious principles omit such inquiry;
3. Those who on account of worldly matters give no thought to sins, and consequently do not know them;
4. Those who favour sins and therefore cannot know them.
5. In all these persons sins do not appear, and therefore cannot be removed.
6. Lastly, the reason hitherto unknown will be made manifest why evils cannot be removed without this search, appearance, acknowledgment, confession and resistance.
278a. 1These points, however, must be examined one by one because they are fundamentals of the Christian religion on man's part.
First: Concerning those who confess themselves guilty of sins of all kind and do not search out any one sin in themselves. Such a one says, "I am a sinner; I was born in sin; there is nothing sound in me from head to foot; I am nothing but evil. Good God, be gracious to me, pardon me, cleanse me, save me, make me to walk in purity and in the way of righteousness"; and so on. Yet he does not examine himself, and consequently is ignorant of any evil; and no one can shun that of which he is ignorant, much less fight against it. After his confession he also believes himself clean and washed, when nevertheless he is unclean and unwashed from the head to the sole of the foot; for the confession of all sins is the lulling to sleep of all, and at length blindness. It is like a universal lacking every individual, and this has no existence.
[2] Second: Concerning those who from religious principles omit such inquiry. They are especially those who separate charity from faith; for such a one says to himself, "Why should I search out whether there is evil or good? Why should I search out whether there is evil when evil does not condemn me; and whether there is good, when good does not save me? It is faith alone, thought of and declared with assurance and confidence, that justifies and purifies from all sin; and when once I am justified I am whole in the sight of God. I am indeed in evil; but God wipes it away as soon as it is committed, and so it appears no more"; besides other things of a like nature. Who does not see, if he but opens his eyes, that such are empty words in which there is no reality, because there is no good in them? Who cannot so think and speak, even with assurance and confidence, when at the same time he is thinking of hell and eternal condemnation? Does such a one desire to know anything further, either what is true or what is good? Of truth he says, "What is truth but that which confirms this faith?" and of good he says, "What is good but that which is in me from this faith? But that it may be in me I will not do it as from myself, because that is meritorious, and meritorious good is not good." Thus he dismisses the whole matter until he does not know what evil is. What then will he search out and see in himself? Does not his state then become such that the pent-up fire of the lusts of evil consumes the interiors of his mind and lays them waste even to the very entrance? This gate only does he guard lest the fire should become manifest; but it is opened after death and then the fire appears to the sight of all.
[3] Third: Concerning those who on account of worldly matters give no thought to sins, and consequently do not know them. These are they who love the world above all things, and admit no truth that would lead them away from any falsity of their religion. They say to themselves, "What have I to do with this? It does not enter into my thought." Thus they reject the truth as soon as they hear it, and if they listen to it they stifle it. They do much the same when they hear preaching: they retain nothing of it save some few phrases, but not any of the substance. As they deal thus with truths they do not know what good is, for truth and good act as one; and from that good which does not spring from truth there is no knowledge of evil unless it is also called good; and this is effected by reasoning from falsities. These are they who are meant by the seed which fell among thorns, of whom the Lord says:
Other seeds fell among thorns; and the thorns sprung up and choked them....
These are they who hear the Word, but the cares of this world and the deceitfulness of riches choke the Word, so that it becomes unfruitful. Matthew 13:7, 22; Mark 4:7, 18-19; 2Luke 8:7, 14.
[4] Fourth: Concerning those who favour sins and therefore cannot know them. These are they who acknowledge God and worship Him according to the customary ceremonials, and who convince themselves that any evil which is a sin is not a sin; for they disguise it by fallacies and appearances, and so hide its Enormity. When they have done this they favour it, making it their familiar friend. It is said that those who acknowledge God do this, because others do not regard any evil as a sin, whereas every sin is an offence against God. But examples may illustrate this. A man does not regard evil as a sin who in his desire for wealth makes certain forms of fraud allowable, by reasons which he devises. The same is true of the man who justifies in himself the spirit of revenge against his private enemies, or who in time of war justifies plundering those who are not his country's enemies.
[5] Fifth: In these persons sins do not appear, and therefore cannot be removed. Every evil that does not become manifest nourishes itself being like fire in wood under the ashes, and like matter in a wound that is not opened; for every evil that is denied an outlet increases and does not abate until the whole has been destroyed. Therefore, lest any evil should be shut in, everyone is permitted to think in favour of God or against God, and in favour of the holy things of the Church or against them, and is not punished for it in the world. Concerning this the Lord says in Isaiah:
From the sole of the foot even unto the head there is no soundness in it; the wound, the bruise, and the fresh stripe: they have not been pressed out, nor bound up, nor mollified with oil (A.V. but wounds, and bruises, and putrefying sores: they have not been closed, neither bound up, neither mollified with ointment)....
Wash you, make you clean; put away the evil of your doings from before mine eyes, cease to do evil; Learn to do well....
Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.... But if ye refuse and rebel, ye shall be devoured with the sword. Isaiah 1:6, 16-17, 18, 20.
To be devoured with the sword signifies to perish by the falsity of evil.
[6] Sixth: The reason, hitherto unknown, why evils cannot be removed without this search, appearance, acknowledgment, confession and resistance. In the preceding pages it has been mentioned that the universal heaven is arranged in societies according to [the affections of good and the entire hell according to] the lusts of evil opposite to the affections of good. Every man as to his spirit is in some society - in a heavenly society if he is in the affection of good, but in an infernal society if he is in the lust of evil. Man does not know this while he is living in the world, but nevertheless as to his spirit he is in some society; otherwise he cannot live, and because of it he is governed by the Lord. If he is in an infernal society he can only be led out of it by the Lord according to the laws of His Divine Providence, one of which is that he must see that he is there, must desire to go out and must himself endeavour to do this of himself. This he can do while he is in the world, but not after death; for then he remains to eternity in the society in which he has placed himself while in the world. This is the reason why man is to examine himself, see and acknowledge his sins and repent, and afterwards persevere right on to the end of his life. That this is the case I could establish from much experience even to complete belief; but this is not the place to set forth proofs of my experience.
Footnotes:
1. Original Edition repeats number 278.
2. Original Edition has "Mark 4:7, 14."
278. (2) Evils cannot be removed unless they appear. This does not mean that man must do evils in order that they may appear, but that he must examine himself,-not his deeds alone but also his thoughts, and what he would do if he did not fear the laws and disrepute, especially what evils he regards in his spirit as allowable and does not account as sins; for these he still does. It is to enable man to examine himself that an understanding has been given him, and this is separated from the will to the end that he may know, understand, and acknowledge what is good and what is evil, also that he may see what his will is, that is, what he loves and what he longs for. In order that man may see this there has been given to his understanding higher and lower thought, or interior and exterior thought, to enable him to see from the higher or interior thought what the will is doing in the lower and exterior thought; this he sees as a man sees his face in a mirror; and when he sees it and knows what sin is, he is able, if he implores the Lord's help, to cease willing it, to shun it, and afterwards to act against it, if not freely, still to coerce it by combat, and finally to turn away from it and hate it; and then, and not before, he perceives and also feels that evil is evil and that good is good. This, then, is examining one's self, seeing one's evils, acknowledging them, and afterwards refraining from them. But as there are few who know that this is the Christian religion itself (because such only have charity and faith, and they alone are led by the Lord and do good from Him), so something shall be said of those who do not do this and nevertheless think that they have religion. They are these:
1) Those who confess themselves guilty of all sins, and do not search out any one sin in themselves.
(2) Those who neglect the search from religious reasons.
(3) Those who for worldly reasons think nothing about sins, and are therefore ignorant of them.
(4) Those who favor them and in consequence are ignorant of them.
(5) To all such sins are not apparent, and therefore cannot be removed.
(6) Lastly, the reason, hitherto hidden, will be made evident, why evils cannot be removed unless they are sought out, discovered, acknowledged, confessed, and resisted.
278b. But these points must be examined one by one, because they are the primary things on man's part of the Christian religion. First: Of those who confess themselves guilty of all sins, and do not search out any one sin in themselves. Such a one says, "I am a sinner; I was born in sin; there is nothing sound in me from head to foot, I am nothing but evil: good God, be gracious unto me, pardon me, cleanse me, save me, make me to walk in purity and the way of righteousness," and so on; and yet he does not examine himself, and consequently is ignorant of any evil; and no one can shun that of which he is ignorant, still less can he fight against it. He also believes himself to be clean and washed after his confessions, and yet he is unclean and unwashed from the head to the sole of the foot; for a confession of all sin lulls one to sleep, and at length brings blindness. It is like a universal apart from any particular, which is nothing.
Secondly: Of those who neglect the search from religious reasons. These are especially such as separate charity from faith; for they say to themselves, "Why should I search whether there is evil or good? Why search for evil, when it does not condemn me; or why for good, when it does not save me? It is faith alone, thought and declared with trust and confidence, that justifies and purifies from all sin; and when once I am justified I am whole before God. I am indeed in evil, but God wipes this away as soon as it is done, and thus it no longer appears;" and other like things. But who does not see, if he will open his eyes, that such things are empty words, in which there is no reality, because there is no good in them? Who cannot so think and speak, even with trust and confidence, when at the same time he is thinking about hell and eternal damnation? Does such a one wish to know anything further, either what is true or what is good? Respecting truth he says, "What is truth but that which confirms this faith?" And respecting good he says, "What is good but that which is in me from this faith? But that it may be in me I must not do it as from myself, since this is meritorious; and good for which merit is claimed is not good." Thus he ignores everything until he ceases to know what evil is. What then shall he examine and see in himself? Does not his state then become such that the pent-up fires of the lusts of evil consume the interiors of his mind and lay them waste to the very gate? Only this gate does he guard that the burning may not appear; but after death this is opened, and then it is evident to all.
Thirdly: Of those who for worldly reasons think nothing about sins and are therefore ignorant of them. These are such as love the world above all things, and admit no truth that would lead them away from any falsity of their religion, saying to themselves, "What is that to me? It is not for me to think of." Thus they reject the truth the moment it is heard, and if they listen to it they stifle it. They do much the same when they hear preaching; they retain nothing of it except some few phrases,-nothing real. Dealing thus with truths they do not know what good is; for good and truth act as one; and from any good that is not from truth evil is not recognized, unless it be to call it good, and this is done by means of reasonings from falsities. Such are meant by the seed that fell among thorns, of whom the Lord says:-
Others fell among the thorns, and the thorns grew up and choked them. These are they that hear the Word, and the care of this world and the deceitfulness of riches so choke the Word that it becometh unfruitful (Matthew 13:7, 22; Mark 4:7, 19; Luke 8:7, 14).
Fourthly: Of those that favor sins, and in consequence cannot know them. These are such as acknowledge God and worship Him in accordance with established ceremonies, and convince themselves that any evil that is a sin is not a sin, painting it over with fallacies and appearances, and thus hiding its enormity; and having done this they favor it, and make it their friend and familiar. It is said that those do this who acknowledge God, for others do not regard any evil as a sin, for all sin is against God. But let examples illustrate. One that is greedy for wealth makes evil to be no sin when, from reasons that he devises, he makes certain kinds of fraud allowable. He does the same who justifies in himself a spirit of revenge against enemies; or who in war justifies the plundering of those who are not enemies.
Fifthly: To all such sins are not apparent and therefore cannot be removed. Every evil that is not seen nourishes itself. It is like fire in wood covered with ashes, or like matter in a wound that is not opened. For all evil that is shut in grows and does not stop till the end is reached. That no evil, therefore, may be shut up, every one is permitted to think in favor of God or against God, and in favor of the holy things of the church or against them, and not be punished therefore in the world. Of this the Lord. thus speaks in Isaiah:-
From the sole of the foot even unto the head there is no soundness in it; the wound, the bruise, and the fresh stripe, they have not been pressed out, nor bound up, nor mollified with oil. Wash you, make you clean; put away the evil of your doings from before Mine eyes, cease to do evil; learn to do well. Then, although your sins have been as scarlet they shall become white as snow; although they have been red as crimson they shall be as wool. But if ye refuse and rebel ye shall be devoured by the sword (Isaiah 1:6, 16-18, 20).
"To be devoured by the sword" signifies to perish by the falsity of evil.
Sixthly: The reason hitherto hidden why evils cannot be removed unless they are sought out, discovered, acknowledged, confessed and resisted. It has been remarked in the preceding pages that the entire heaven is arranged in societies according to [the affections of good, and the entire hell according to] the lusts of evil opposite to the affections of good. As to his spirit every man is in some society; in a heavenly society if he is in an affection for good, but in an infernal society if he is in a lust of evil. This is unknown to man so long as he lives in the world; nevertheless he is in respect to his spirit in some society, and without this he cannot live, and by means of it he is governed by the Lord. If he is in an infernal society he can be led out of it by the Lord only in accordance with the laws of His Divine providence, among which is this, that the man must see that he is there, must wish to go out of it, and must try to do this of himself. This he can do while he is in the world, but not after death; for he then remains forever in the society into which he has inserted himself while in the world. This is the reason why man must examine himself, must recognize and acknowledge his sins and repent, and then must persevere even to the end of his life. That this is true I could prove by much experience, sufficient for complete belief; but this is not the place to set forth the proofs of experience.
278. II. Quod mala non possint removeri, nisi appareant. Non intelligitur, quod homo facturus sit mala propter finem ut appareant, sed quod se exploraturus sit, non solum sua facta, sed etiam sua cogitata, et quid facturus esset, si non timeret leges et diffamiam; imprimis quaenam mala in suo spiritu licita facit, et pro peccatis non reputat, nam haec usque facit. Propterea ut homo exploret se, datus ei est intellectus, et ille separatus a voluntate, ob finem ut sciat, intelligat et agnoscat quid bonum et quid malum, tum etiam ut videat qualis sua voluntas est, seu quid amat et quid cupit; ut homo hoc videat, data est intellectui ejus cogitatio superior et inferior, seu interior et exterior, ut ex cogitatione superiore seu interiore videat, quid voluntas agit in cogitatione inferiore et exteriore; hoc videt sicut homo faciem in speculo, et cum hoc videt, et novit quid peccatum est, potest, si implorat opem Domini, id non velle, id fugere, et postea contra id agere, si non libere, usque cogere id per pugnam, et demum id aversari et abominari; et tunc primum percipit et quoque sentit, quod malum sit malum, ac quod bonum sit bonum, et non prius. Hoc nunc est explorare se, videre sua mala, et agnoscere illa, confiteri illa, et postea desistere ab illis. Sed quia pauci sunt, qui sciunt, quod hoc sit ipsa Religio Christiana, quia illis solis est charitas et fides, et illi soli ducuntur a Domino, et faciunt bonum ab Ipso, dicetur aliquid de illis, qui id non faciunt, et usque putant apud se religionem esse; illi sunt hi. 1. Qui confitentur se reos omnium peccatorum esse, 1et non inquirunt aliquod apud se. 2. Qui ex religione omittunt inquirere. 3. Qui propter mundana nihil cogitant de peccatis, et inde illa non sciunt. 4. Qui favent 2illis, et ideo non possunt scire illa. 5. Quod peccata apud omnes illos non appareant, et quod ideo non removeri possint. 6. Ultimo, causa hactenus ignota manifestabitur, cur mala non removeri possint, absque illorum exploratione, apparentia, agnitione, confessione, ac resistentia.
Footnotes:
1 Prima editio: esse.
2 Prima editio: favet
278 [iteratum]. Sed haec momenta singillatim lustranda sunt, quia sunt primaria Religionis Christianae a parte hominis. PRIMUM; de illis, qui confitentur se reos omnium peccatorum esse, et non inquirunt aliquod in se, dicentes, sum peccator, natus sum in peccatis, nihil in me integrum est a capite ad calcem, non sum nisi quam malum; bone Deus, sis mihi propitius; ignosce mihi, purifica me, salva me, fac ut ambulem in puritate, et in via justi, et plura similia; et usque non explorant 1se, et inde non sciunt 2aliquod malum, et nemo id quod non scit potest fugere, minus contra id pugnare; et ille quoque credit se post confessiones mundum et lotum, cum tamen est immundus ac illotus a capite ad volam pedis; confessio enim omnium est sopitio omnium, et tandem occaecatio; et est sicut universale absque omni singulari, quod non est aliquid. [2] SECUNDUM; de illis qui ex religione omittunt inquirere; sunt illi imprimis qui separant charitatem a fide; dicunt enim secum, cur inquiram num sit malum vel bonum; cur malum, cum id me non damnat; cur bonum, cum id me non salvat; est sola fides cogitata et enuntiata cum fiducia et confidentia, quae justificat et purificat ab omni peccato, et cum semel justificatus sum, coram Deo integer sum; sum quidem in malo, sed hoc Deus, illico cum fit, abstergit, et sic non apparet amplius, praeter similia alia. Sed quis non videt, si aperit oculum, quod talia sint voces inanes, quibus nihil rei, quia nihil boni, inest; quis non potest ita cogitare et loqui, etiam cum fiducia et confidentia, cum simul cogitat de inferno et de aeterna damnatione; num talis vult scire aliquid praeterea, 3sive sit verum sive bonum; de vero dicit, quid verum nisi quod fidem illam confirmat; de bono dicit, quid bonum, nisi id quod ex fide illa in me est; sed ut in me sit, non faciam illud sicut ex me, quoniam id est meritorium, et bonum meritorium non est bonum; ita omittit omnia usque dum non scit quid malum; quid tunc apud se explorabit et videbit; annon tunc status ejus fit, quod ignis concupiscentiarum mali inclusus interiora mentis ejus consumat, ac devastet illa usque ad portam; hanc solum 4custodit ne incendium appareat; sed aperitur post obitum, et tunc coram omnibus apparet. [3] TERTIUM; de illis qui propter mundana non cogitant de peccatis, et inde illa non sciunt; sunt qui mundum super omnia amant, et non admittunt aliquod verum quod ab aliquo falso religionis 5eorum abducat, dicentes secum, quid mihi hoc; non meae cogitationis est; ita rejiciunt id illico cum audiunt, et si audiunt, id suffocant. Iidem paene similiter faciunt cum audiunt praedicationes; ex illis non plus retinent quam aliquas voces, et non aliquam rem. Quia ita cum veris faciunt, ideo non sciunt quid bonum, unum enim agunt, et ex bono quod non est ex vero, non cognoscitur malum, nisi ut quoque dicatur bonum, quod fit per ratiocinia ex falsis. Hi sunt qui intelliguntur per semina quae ceciderunt inter spinas, de quibus ita Dominus, "Alia semina ceciderunt inter spinas; et ascenderunt spinae, et suffocarunt illa. Hi sunt qui Verbum audiunt, sed cura saeculi hujus et fraus divitiarum suffocat Verbum, 6ut infrugiferum fiat," Matthaeus 13:7, 22, Marcus 4:7, 18-19, 7Lucas 8:7, 14. [4] QUARTUM: de illis, qui favent peccatis, et ideo non possunt scire illa: hi sunt qui agnoscunt Deum, et Ipsum secundum ritus solennes colunt, et apud se confirmant, quod aliquod malum, quod est peccatum, non sit peccatum, infucant enim id per fallacias et apparentias, et sic enormitatem ejus abscondunt; quod cum fecerunt, favent ei, ac id sibi amicum et familiare reddunt. Dicitur quod illi hoc faciant, qui Deum agnoscunt, quia alii non aliquod malum pro peccato reputant, omne enim peccatum est contra Deum. Sed exempla illustrent: malum non peccatum facit lucri cupidus, qui aliquas defraudationis species, ex rationibus, quas excogitat, licitas reddit: similiter facit, qui vindictam contra inimicos apud se confirmat; et qui depraedationes illorum qui non hostes sunt in bellis. [5] QUINTUM: quod peccata apud illos non appareant, et quod ideo non removeri possint; omne malum quod non apparet, fomentat se; est sicut ignis in ligno sub cinere; et est sicut sanies in vulnere, quod non aperitur; nam omne malum obstructum increscit, et non desinit priusquam totum consummatum est; quare ne aliquod malum obstruatur, 8permittitur cuique cogitare pro Deo et contra Deum, proque sanctis Ecclesiae et contra illa, et in mundo propterea non plecti. De hoc ita Dominus apud Esajam, "A vola pedis usque ad caput non est integritas; vulnus et cicatrix, et plaga recens, non expressa sunt, non obligata, 9et non emollita oleo. Lavate vos, purificate vos, removete malitiam operum vestrorum a coram oculis meis; cessate malum facere: discite bonum facere; tunc si fuerint peccata vestra sicut coccinea, sicut nix albescent; si rubra fuerint sicut purpura, sicut lana erunt. Si renueritis et rebellaveritis, gladio comedemini," 1:6, 16,[17,] 18, 20; 10gladio comedi significat falso mali perire. [6] SEXTUM: causa hactenus occulta, cur mala non removeri possint absque illorum exploratione, apparentia, agnitione, confessione, et resistentia. In praecedentibus 11memoratum est, quod universum coelum ordinatum sit in societates secundum [affectiones boni, et universum infernum secundum] concupiscentias mali affectionibus boni oppositas: unusquisque homo quoad spiritum suum est in aliqua societate, in societate coelesti si in affectione boni, at in societate infernali si in concupiscentia mali; hoc nescit homo cum in mundo vivit, sed usque quoad spiritum suum in aliqua est; absque eo non potest vivere, et per id regitur a Domino: si in societate infernali est, non potest inde educi a Domino nisi secundum leges Divinae Providentiae Ipsius, inter quas etiam est, ut homo videat quod ibi sit, utque velit exire, ac ut ipse id a se conetur; hoc potest homo cum in mundo est, non autem post mortem, tunc enim manet in societate, cui se inseruit in mundo, in aeternum: haec causa est, quod homo se exploraturus sit, peccata sua visurus et agniturus, ac poenitentiam acturus, et dein perseveraturus usque ad finem vitae. Quod ita sit, per multam experientiam usque ad plenam fidem potuissem confirmare, sed documenta experientiae adducere non hujus loci est.
1 Prima editio: explorat
2 Prima editio: scit
3 Prima editio: praetetea,
4 Prima editio: solam
5 Prima editio: religionis
6 Prima editio: verbum,
7 Prima editio: 4:7, 14
8 Prima editio: obstruarur,
9 Prima editio: obligata,
10 Prima editio: 1:6, 16, 18, 10;
11 Prima editio: praecedentihus