第十二节 仁义首在除恶，次在行善
435# 仁义的首要，是除去诸恶；其次，才是行那些有益于邻舍的善。
在仁义的教义中，居首位的是：仁义的第一要义，乃是不向邻舍作恶；第二要义，乃是向邻舍行善。这一教义原则，犹如通向仁义教义之门。众所周知，恶自出生起便盘踞于每个人的意志之中；而一切恶既都指向近处与远处的人，也指向社会与国家，由此可知，遗传之恶乃是在各个层级上反对邻舍之恶。
人单凭理性便能看见：盘踞于意志中的恶若未被除去，人所行的善便在多大程度上被那恶所浸染；因为这时，恶就在善的里面，如同核在壳中，又如髓在骨中。因此，虽则这样的人所行之善，外表看来像是善，内在却并非善；因为它好似光亮的外壳，里面的仁核却已被虫蛀蚀；又好似洁白的杏仁，里面却已腐败，败坏的脉络一直蔓延到表面。
【2】恶的意愿与善的行为，本身乃是两个相反之物；因为恶是对邻舍的恨，善是对邻舍的爱；或说，恶是邻舍的仇敌，善是邻舍的朋友。这二者不能并存于同一心思之中，也就是说，不能内在人中有恶，而外在人中有善。倘若如此，外在人中的善便如经过姑息治疗的伤口，里面却有腐败的脓毒。
那时，人就像一棵根已朽坏的树，却仍结出果子；其果子外表看来仿佛可口、有用，内里却恶臭而无益。又像被弃的炉渣，外表磨光并施以美丽颜色，便当作宝石出售。简言之，又像鸱鸮的卵，却被说成是鸽子的卵。
【3】人当知道，人用身体所行的善，乃是从他的灵，或说从内在人发出；内在人就是他的灵，并且在死后继续存活。因此，当人脱去构成其外在人的身体时，他整个人便全然在诸恶之中，并以这些恶为乐，且厌恶善，视之为自己生命的仇敌。
【4】主在多处教导说：人若未先除去恶，就不能行本身为善的善：“荆棘上岂能摘葡萄呢？蒺藜里岂能摘无花果呢？……坏树不能结好果子。”（太7:16-18）又说：“你们这文士和法利赛人有祸了！……你们洗净杯盘的外面，里面却盛满了勒索和放荡。你这瞎眼的法利赛人，先洗净杯盘的里面，好叫外面也干净了。”（太23:25-26）
又在以赛亚书中说：“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，寻求公平；……你们的罪虽像朱红，必变成雪白；虽红如丹颜，必白如羊毛。”（赛1:16-18）
435# 在仁爱的教义中，这一点是占据首位的，即：仁爱的第一步是不向邻舍行恶；向邻舍行善占据第二位。这个信条就像通往仁爱教义的大门。众所周知，自每个人出生时，邪恶就牢牢植根于他的意愿；由于一切邪恶都与人有关，无论是近还是远，也与社会和国家有关，所以可推知，遗传之恶是针对每个层级上的邻舍的邪恶。人可以凭理性本身看到，只要植入意愿的邪恶没有被除去，那么他所行的良善就被这邪恶玷污；因为在这种情况下，邪恶就在良善里面，就像核仁在外壳里面，或骨髓在骨头里面。因此，尽管这种人所行的良善看起来是良善，但它本质上仍不是良善，因为它就像表面完好、美丽的外壳，里面却装着虫蛀的核仁，或像内部腐烂，而且腐烂的痕迹甚至延伸到表面的白杏仁。
意愿邪恶和实行良善在性质上是对立面；因为邪恶属于对邻舍的仇恨，而良善属于对邻舍的爱，或邪恶是邻舍的敌人，良善是邻舍的朋友。这两者不能存在于同一个心智中，也就是说，邪恶在内在人中，良善在外在人中；否则，外在人中的良善就像表面愈合，但内部有腐烂物质的伤口。在这种情况下，人就像一棵烂了根的树，这树虽然仍结出果实，这果实外表看起来美味、有用，但内部却腐烂、无用。他也像废弃的渣滓，表面抛光、色彩艳丽，被当成宝石来出售；换句话说，他就像猫头鹰的蛋，人们却误以为是鸽子的蛋。
每个人都要知道，人通过身体所行的良善是从他的灵，或内在人发出的，内在人就是死后活着的灵。因此，当前面描述的人脱去构成其外在人的肉体时，他只由自己的邪恶构成，或说他处于邪恶，以邪恶为快乐到何等程度，就在何等程度上恨恶良善为对他的生活有害的东西。
主在许多地方教导说，在邪恶被除去之前，人不能行本身为良善的良善：
人不能从荆棘上摘葡萄，从蒺藜上摘无花果。坏树不能结出好果子。（马太福音7:16-18）
马太福音：
文士和法利赛人哪，你们有祸了，因为你们洗净杯盘的外面，里面却盛满了勒索和放荡。你这瞎眼的法利赛人，先洗净杯盘的里面，好叫外面也干净了。（马太福音23:25-26）
以赛亚书：
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，寻求公平。你们的罪虽像朱红，必变白如雪；虽红如丹颜，必如羊毛。（以赛亚书1:16-18）
435. The First Step toward Goodwill Is Removing Evils; the Second Step Is Doing Good Things That Are Useful to Our Neighbor
Among teachings on goodwill the following point is primary: the first step toward goodwill is not to do evil to our neighbor. A secondary point is to do good to our neighbor. This is like a doorway to the teachings on goodwill.
As people generally know, evil dwells in the will of every human being from birth. Because all evil targets someone nearby or far away, including the wider community and the country, it follows that hereditary evil is evil against our neighbor on every scale.
On the basis of reason itself we can all see that the less we remove the evil that dwells in our will, the more the good we do is pregnant with that evil, because then evil exists inside the goodness like a kernel in a shell or the marrow in a bone. Therefore although good things that someone does in that state appear to be good, they are nevertheless not good inside. They are like a shiny shell containing a nut that has been consumed by worms. They are like a white almond that has rottenness inside it, so that rotten streaks have crept up to the surface.
[2] Intending evil and doing good are two things that are intrinsically opposite to each other. Evil comes from hatred for our neighbor and good comes from love for our neighbor. Or to put it another way, evil is an enemy to our neighbor and goodness is our neighbor's friend. The two cannot exist in a single mind, that is, there cannot be evil in our inner self and goodness in our outer self. If there were, the goodness on the outside would be like a wound that has been superficially treated, beneath which there lies the pus of an infection. We ourselves would then be like a tree whose roots are unsound; it produces pieces of fruit that outwardly look tasty and beneficial, although inwardly they are rotten and useless. Our good deeds would also be like pieces of rejected slag, superficially polished and beautifully colored, which are offered for sale as precious stones. Briefly put, these good deeds would be like the eggs of an owl mistaken for the eggs of a dove.
[3] It is important to know that the good things people accomplish with the body come from the spirit or the inner self. The inner self is their spirit, which lives after death. Therefore when [evil] people cast away the body that formed their outer self, they are made up of nothing but their own evils. They enjoy these evils and steer away from goodness as a threat to the way they live.
[4] The Lord teaches in many passages that we cannot do good things that are intrinsically good before evil has been removed from us:
Do people gather grapes from thornbushes or figs from thistles? A rotten tree cannot produce good fruit. (Matthew 7:16-18)
Woe to you, scribes and Pharisees. You clean the outside of the cup and the plate, but the insides are full of plundering and self-indulgence. Blind Pharisee, first clean the inside of the cup and the plate, so that the outside may become clean as well. (Matthew 23:25-26)
And in Isaiah,
Wash yourselves. Remove the evil of your actions. Stop doing evil. Learn to do what is good; seek [good] judgment. Then if your sins had been like scarlet, they will become as white as snow. If they had been red as crimson, they will be like wool. (Isaiah 1:16-18)
435. XII. The first thing in charity is to banish evils, the second is to do good deeds which may be of use to the neighbour.
The leading role in the doctrine of charity is played by this statement, that the first thing is not to do evil to the neighbour, the second is to do good to him. This dogma forms as it were a gateway leading to the doctrine of charity, It is well known that from birth everyone has evil lodged in his will; and because every evil is aimed at people both near and far, as well as one's community and country, it follows that hereditary evil is evil directed against the neighbour of whatever degree. Reason itself can show anyone that in so far as the evil lodged in the will is not removed, so far is the good he does impregnated with that evil. For in that case the evil is inside the good, like a kernel in a nut-shell or marrow in a bone. Although therefore the good done by such a person looks like good, it is not intrinsically good. For it is like a glistening shell within which the kernel is eaten away by maggots; and like a white almond which is rotten inside, so that rotting passages extend to the surface.
[2] Willing evil and doing good are essentially two opposites. For evil is the product of hatred directed against the neighbour, good that of love towards the neighbour; or if you like, evil is the neighbour's enemy, good is his friend. These two cannot both exist in one mind, that is, the evil in the internal man, the good in the external man; if it does, the good in the external is like a wound treated with palliatives, but containing rotten pus inside it. A person then resembles a tree with a worn-out root, yet producing fruit which outwardly seems to be tasty and fit to use, but inwardly is bitter and useless. Such people are also like dross thrown away, which when superficially polished and given pretty colouring is put up for sale as precious stones. In short, they are like owl's eggs passed off as those of a dove.
[3] People should know that the good a person does in his body comes from his spirit, that is, the internal man. (The internal man is the spirit which lives on after death.) Consequently when such a person puts off the body, which made up his external man, then he is totally and utterly in the grip of evils, and takes pleasure in them, eschewing good as attacking his life.
[4] The Lord teaches in many passages that a person cannot do good which is essentially good until evil has been removed:
They do not gather the grape from thorns, nor figs from thistles; a rotten tree cannot produce good fruit, Matthew 7:16-18.
Woe to you, scribes and Pharisees; you clean the outside of the cup and dish, but the insides are full of robbery and intemperance. You blind Pharisee, clean first the inside of the cup and dish, so that the outside too may be clean, Matthew 23:25-26.
And in Isaiah:
Wash yourselves, remove the wickedness of your deeds; cease to do evil, learn to do good, seek judgment. Then if your sins were as scarlet, they will become white as snow, if they were red like purple, they shall be like wool, Isaiah 1:16-18.
435. XII. THE FIRST THING OF CHARITY IS TO PUT AWAY EVILS; AND THE SECOND IS TO DO GOODS THAT ARE OF USE TO THE NEIGHBOR.
In the doctrine of charity this holds the first place, that the first thing of charity is not to do evil to the neighbor; and to do good to him holds the second place. This tenet is like a door to the doctrine of charity. It is admitted that evil is firmly seated in every man's will from his birth; and as all evil has relation to man both nearly and remotely, and also to society and one's country, it follows that inherited evil is evil against the neighbor in every degree. A man may see from reason itself, that so far as the evil resident in the will is not put away, the good that he does is impregnated with that evil; for evil is then inside the good, like a kernel in its shell or like marrow in a bone; therefore although the good that is done by such a man appears to be good, still intrinsically it is not good; for it is like a healthy-looking shell containing a worm-eaten kernel, or like a white almond rotten within, with streaks of rottenness extending even to the surface.
[2] Willing evil and doing right are two essentially opposite things; for evil belongs to hatred towards the neighbor and good belongs to love towards the neighbor, or evil is the neighbor's enemy and good is his friend. These two cannot exist in the same mind, that is, evil in the internal man and good in the external; if they do, the good in the external is like a wound superficially healed, within which there is putrid matter. Man is then like a tree with a decayed root, which still produces fruit that outwardly looks like well-flavored and useful fruit, but is inwardly offensive and useless. He is also like rejected scoria, which, being bright on the surface and beautifully colored, may be sold for precious stones; in a word, he is like an owl's egg, which men are made to believe to be a dove's egg.
[3] Man ought to know that the good that a man does by means of his body proceeds from his spirit, or out of his internal man, the internal man being the spirit which lives after death. Therefore when the man [above described] casts off the body which formed his external man, all there is of him is in evils and takes delight in them, and is averse to good as something inimical to his life.
[4] That until evil has been put away man cannot do good that is good in itself the Lord teaches in many places:
Men do not gather the grape from thorns or figs from thistles. A corrupt tree cannot bring forth good fruit (Matthew 7:16-18).
Woe unto you, scribes and Pharisees, for ye cleanse the outside of the cup and the platter, but within they are full of extortion and excess. Thou blind Pharisee, cleanse first the inside of the cup and of the platter, that the outside of them may become clean also (Matthew 23:25-26).
And in Isaiah:
Wash you, put away the evil of your doings, cease to do evil, learn to do well, seek judgment. Then although your sins have been as scarlet, they shall become as white as snow; although they have been red like crimson, they shall be as wool (Isaiah 1:16-18).
435. XII. THE FIRST THING OF CHARITY CONSISTS IN PUTTING AWAY EVILS, AND THE SECOND IN DOING GOOD ACTIONS THAT ARE OF USE TO THE NEIGHBOR.
In the doctrine of charity the principal place is held by this proposition, that the first thing is not to do evil to the neighbor, and the second, to do good to him. This tenet is as a door to the doctrine of charity. It is a matter of common knowledge that evil is firmly seated in the will of every man from his birth; and since all evil is directed against men both near and far, as well as against society and the country as a whole, it follows that hereditary evil is directed against the neighbor in every degree. A man may see from reason itself that as far as the evil implanted in his will is not removed, it taints the good he does with evil; for evil lies within the good like a nut in its shell, or marrow in a bone. Although what a man then does has the appearance of good, yet inwardly it is not so, for it is like a beautiful shell containing a worm-eaten nut, or like a white almond that is rotten inside, with its corrupt veins extending even to the surface.
[2] To will evil and to do good are opposite in their nature, evil being grounded in hatred towards the neighbor and good in love towards him; or in other words, evil is the enemy of the neighbor and good is his friend. These two cannot exist in one and the same mind, that is, evil in the internal man and good in the external; for then good in the external man would be like a wound superficially healed, but inwardly septic. A man in such a case is like a tree with a decayed root, producing fruit which outwardly appears of fine flavor and fit for use, but inwardly is rotten and useless; or like polished and beautifully colored pieces of refiner's slag, which are sold as precious stones; in other words, they are like the eggs of an owl which one is induced to believe are the eggs of a dove.
[3] Everyone should know that the good which a man does in the body proceeds from his spirit, or internal man, for this is his spirit which lives after death. When, therefore, a man puts off the body which constituted his external man, then, as far as he is in evils, he takes delight in them, and hates the good as inimical to his life.
[4] That a man cannot do good which is truly so before evil is put away, the Lord teaches in many places:
'They do not gather grapes of thorns, or figs of thistles. A corrupt tree cannot bring forth good fruit.' Matthew 7:16-18.
"Woe unto you, scribes and Pharisees!... for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also" Matthew 23:25-26.
And in Isaiah:
"Wash you... put away the evil of your doings... cease to do evil: Learn to do well; seek judgment... Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool" 1:16-18.
435. Quod Primum Charitatis sit amovere mala, et Secundum ejus facere bona, quae usui proximo sunt.
In Doctrina Charitatis primas partes tenet hoc, quod primum Charitatis sit non facere malum proximo, et secundas, facere bonum illi; hoc dogmaticum est sicut janua ad doctrinam Charitatis. Notum est, quod cujusvis hominis voluntati a nativitate insideat malum, et quia omne malum spectat hominem prope se et procul a se, et quoque Societatem et Patriam, sequitur quod malum haereditarium sit malum contra proximum in omni gradu. Homo ex ipsa ratione potest videre, quod quantum malum Voluntati insidens non removetur, tantum bonum quod facit, illo malo impraegnatum sit, est enim tunc malum intus in bono, sicut nucleus in crusta, et sicut medulla in osse, quare tametsi bonum, quod fit ab homine tali, apparet ut bonum, usque intrinsecus non est bonum, est enim sicut crusta nitida, intra quam nucleus est erosus a vermibus, et est sicut amygdalum 1 album, intra quod est putredo, e qua venae putres usque ad superficiem prorepunt.
[2] Malum velle et bonum facere, sunt in se duo opposita, malum enim est odii contra proximum, et bonum est amoris erga proximum, seu malum est hostis proximi, et bonum est amicus ejus; illa duo non possunt in una mente dari, hoc est, in Interno homine malum, et in Externo homine bonum; si datur, est bonum in Externo sicut vulnus palliative curatum, in quo intus est sanies putrescens. Homo tunc est sicut Arbor cujus radix est obsoleta, et tamen producit fructus, qui extrinsecus apparent sicut fructus saporis et usus, sed intrinsecus sunt tetri et inutiles; sunt etiam sicut scoriae rejectae, quae extrinsecus politae et pulchre coloratae pro lapidibus pretiosis venditantur; verbo sunt sicut ova bubonis, de quibus inducitur fides quod sint ova columbae.
[3] Sciat homo, quod bonum, quod homo facit Corpore, procedat a spiritu ejus, seu ex Interno homine; Internus homo est spiritus ejus qui vivit post mortem, quare dum homo rejicit corpus, quod fecit Externum ejus hominem, tunc totus quantus est in malis, et in his se jucundat, et aversatur bonum sicut infestum vitae suae.
[4] Quod homo non possit facere bonum, quod in se bonum est, priusquam remotum est malum, docet Dominus multis in locis, Non colligunt de spinis uvam, aut de tribulis ficus; putris arbor non potest fructus bonos facere, Matthaeus 7:16-17, 18. Vae vobis Scribae et Pharisaei; purgatis exterius poculi et patinae, interiora vero sunt plena rapina et intemperantia: Pharisaee caece, purga prius interius poculi et patinae, ut fiat etiam exterius mundum, Matthaeus 23:25-26. Et apud Esajam, Lavate vos, removete malitiam operum vestrorum, cessate malum facere; Discite bonum facere, quaerite judicium; tunc si fuerint peccata vestra sicut coccinea, sicut nix albescent, si rubra fuerint sicut purpura, sicut lana erunt, Cap. 1:16-18.
Footnotes:
1. Sic Errores Typographici.