100、单凭理性，谁都能明白，作为良善本身和真理本身的主不可能进入人，除非他里面的邪恶和虚假被移走。因为邪恶是良善的对立面，虚假是真理的对立面，两个对立面决不能混在一起；而是当一方接近另一方时，争战就会发生，这场争战会持续到一方让位于另一方为止。这时，屈服的那一方会离开，另一方则取而代之。天堂与地狱，或主与魔鬼就处在这种对立之中。出于理性，谁会以为主能进入魔鬼掌权的地方，天堂能在地狱所在的地方？出于赋予每个神志正常之人的理性，谁看不出为了主进入，魔鬼必须逐出？或为了天堂进入，地狱必须逐出？
亚伯拉罕从天上对阴间的财主所说的话就表示这种对立：
在你我之间，有深渊限定，以致人要从这边过到你们那边是不能的；要从那边过到我们这边也是不能的。（路加福音16:26）
邪恶本身就是地狱，良善本身就是天堂；或也可说，邪恶本身就是魔鬼，良善本身就是主。凡被邪恶掌控的人都是最小形式的地狱，凡被良善掌控的人都是最小形式的天堂。既然是这样，那么在两者之间有深渊限定，以至于从这边不能过到那边的情况下，天堂如何能进入地狱呢？由此可推知，必须不惜一切代价地逐出地狱，主与天堂才能进入。
100. It Is a Law of Divine Providence That a Person Put Away as If of Himself Evils as Sins in His External Self, and That the Lord Be Able Only Then to Put Away Evils in His Internal Self and at the Same Time in His External One
Everyone can see from reason alone that the Lord, who is good itself and truth itself, cannot enter into a person unless the evils and falsities in him are put away. For evil is opposed to good, and falsity to truth, and two opposites can never be commingled. Rather, when one approaches the other, a combat ensues, which lasts until one gives way to the other, and the one that gives way, goes away, and the other takes its place.
In such an opposition are heaven and hell, or the Lord and the devil. Can anyone reasonably suppose that the Lord can enter where the devil reigns? Or that heaven and hell can exist together? Who does not see from the rationality granted to every sane person that for the Lord to enter, the devil must be cast out? Or that for heaven to enter, hell must be removed?
[2] This opposition is meant by Abraham's words from heaven to the rich man in hell:
Between us and you there is a great gulf fixed, so that those who want to pass over from here to you cannot, nor can those who are there pass over to us. (Luke 16:26)
Evil is itself hell, and good is itself heaven, or to say the same thing, evil is itself the devil, and good is itself the Lord; and a person in whom evil reigns is a hell in miniature form, while a person in whom good reigns is a heaven in miniature form.
This being the case, how can heaven enter hell when between them there is so great a gulf fixed that no one can pass over from one to the other?
It follows from this that hell must be altogether removed for the Lord to be able to enter with heaven.
100. It Is a Law of Divine Providence That We Should Put Aside Evils in Our Outer Nature, Regarding Them as Sins and Doing So in Apparent Autonomy, and That This Is the Only Way the Lord Can Put Aside the Evils in Our Inner Nature and in Our Outer Nature Alike
On the basis of reason alone everyone can see that the Lord, who is goodness itself and truth itself, cannot enter us unless what is evil and false in us has been banished. What is evil is the opposite of what is good and what is false is the opposite of what is true, and there is no way that opposites can mingle. No, when one approaches the other, there is a battle that lasts until one gives way to the other. Then the one that gives way moves off and the other takes its place. There is this kind of opposition between heaven and hell, or between the Lord and the devil.
Is it reasonable for anyone to think that the Lord can enter where the devil is in control, or that heaven can be in the same place as hell? With the rationality given to everyone who is sane, can we not see that the devil must be expelled for the Lord to enter, that hell must be banished for heaven to come in?
[2] This opposition is meant by what Abraham said from heaven to the rich man in hell:
There is a huge, fixed chasm between you and us, so that people who want to cross to you from our side cannot, nor can you cross over to us. (Luke 16:26)
Real evil is hell and real goodness is heaven, or in other words, real evil is the devil and real goodness is the Lord. Anyone controlled by what is evil is a miniature hell, and anyone controlled by what is good is a miniature heaven. How, then, can heaven enter hell when there is such a huge, fixed chasm between them that you cannot get from one to the other? It follows from this that hell must at all costs be banished so that the Lord can enter in with heaven.
100. 2. IT IS A LAW OF THE DIVINE PROVIDENCE THAT MAN SHOULD AS FROM HIMSELF REMOVE EVILS AS SINS IN THE EXTERNAL MAN; AND THUS AND NOT OTHERWISE CAN THE LORD REMOVE EVILS IN THE INTERNAL MAN, AND THEN AT THE SAME TIME IN THE EXTERNAL.
Everyone can see from reason alone that the Lord, who is Good itself and Truth itself, cannot enter into man unless the evils and falsities in him are removed. For evil is the opposite of good, and falsity is the opposite of truth; and two opposites can in no wise mingle together, but when one approaches the other a combat takes place, which lasts till one gives way to the other; and the one that yields departs while the other takes its place. In such opposition are heaven and hell, or the Lord and the devil. Can anyone from reason think that the Lord can enter where the devil reigns, or that heaven can be where hell is? Who does not see, from the rationality granted to every sane man, that for the Lord to enter, the devil must be cast out, or that for heaven to enter, hell must be removed?
[2] This opposition is meant by Abraham's words from heaven to the rich man in hell:
Between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence. Luke 16:26.
Evil itself is hell and good itself is heaven; or what is the same, evil itself is the devil and good itself is the Lord; and the man in whom evil reigns is a hell in the least form, and the man in whom good reigns is a heaven in the least form. Since this is the case, how can heaven enter hell when between them there is such a great gulf fixed that there can be no crossing from one to the other? Hence it follows that hell must be completely removed that it may be possible for the Lord to enter with heaven.
100. IT IS A LAW OF THE DIVINE PROVIDENCE THAT MAN SHOULD AS IF FROM HIMSELF PUT AWAY EVILS AS SINS IN THE EXTERNAL MAN; AND THE LORD IS ABLE IN THIS WAY AND IN NO OTHER TO PUT AWAY EVILS IN THE INTERNAL MAN, AND SIMULTANEOUSLY IN THE EXTERNAL.
Any one is able to see from reason alone that the Lord, who is good itself and truth itself, cannot enter into man unless the evils and falsities in him are put away; for evil is the opposite of good, and falsity is the opposite of truth, and two opposites can in no wise be commingled, but when one draws near to the other a combat takes place, which lasts till one gives way to the other; and the one that yields departs, and the other takes its place. In such opposition are heaven and hell, or the Lord and the devil. Can any one think in a rational way that the Lord can enter where the devil reigns, or that heaven can be where hell is? From the rationality granted to every sane man can he not see that for the Lord to enter the devil must be cast out? or for heaven to enter, hell must be put away?
[2] This opposition is meant by Abraham's words from heaven to the rich man in hell:-
Between us and you there is a great gulf fixed; that those wishing to pass from this side to you may not be able, nor can those on that side pass over to us (Luke 16:26).
Evil itself is hell, and good itself is heaven; or what is the same, evil itself is the devil, and good itself is the Lord; and the man in whom evil reigns is a hell in the least form; while the man in whom good reigns is a heaven in the least form. This being so, how can heaven enter hell when between them a gulf so great is fixed that there can be no crossing from one to the other? From all this it follows that hell must by all means be put away to make it possible for the Lord with heaven to come in.
100. Quod Lex Divinae Providentiae sit, ut homo sicut ex se removeat mala ut peccata in externo homine, et quod sic [et] non aliter Dominus removere possit mala in interno homine, et simul tunc in externo
Quisque potest ex sola ratione videre, quod Dominus, qui est ipsum Bonum et ipsum Verum, non possit intrare apud hominem, nisi remota sunt mala et falsa apud illum, malum enim est oppositum bono, et falsum est oppositum vero; et duo opposita nusquam commisceri possunt, sed cum unum accedit ad alterum, fit pugna, quae perstat usque dum unum alteri cedit locum, et quod cedit, abit, et alterum succedit. In tali opposito sunt Coelum et Infernum, seu Dominus et diabolus: num quisquam ex ratione potest cogitare, quod Dominus possit intrare, ubi diabolus regnat; seu quod coelum possit esse ubi est infernum: quis non ex rationalitate cuivis homini sano data videt, quod ut Dominus intret, diabolus ejiciendus sit, vel ut coelum intret, infernum removendum sit.
[2] Oppositio illa intelligitur per verba Abrahami e coelo ad divitem in inferno, "Inter nos et vos hiatus ingens firmatus est, ut qui volunt transcendere 1abhinc ad vos, non possint, neque qui ibi, ad nos transire," Lucas 16:26. Ipsum malum est infernum, ac ipsum bonum est coelum, seu quod idem, ipsum malum est diabolus, et ipsum bonum est Dominus, et homo, in quo regnat malum, est in minima forma infernum, et homo in quo regnat bonum, est in minima forma coelum: quoniam ita est, quomodo potest coelum intrare infernum, cum inter illa hiatus tam ingens firmatus est, ut non transiri possit hinc illinc. Ex his sequitur, quod omnino removendum sit infernum, ut Dominus cum Coelo possit intrare.
Footnotes:
1 Prima editio: transcendeee