102、综上所述，可以看出，这是圣治的一条律法：人要移走自己的邪恶；因为如果邪恶不移走，主就无法与人结合，无法凭祂的能力把他引入天堂。然而，由于人们不知道人要貌似凭自己移走外在人中的邪恶，并且除非人貌似凭自己如此行，否则主就无法移走他内在人中的邪恶，所以这几个原则有必要按下列顺序呈现在光中，以便理性进行思考：
⑴每个人都有思维的一个外在和一个内在。
⑵人的外在思维的性质取决于其内在思维的性质。
⑶只要外在人中的邪恶没有被移走，内在人就无法从恶欲中洁净，因为这些外在邪恶形成阻碍。
⑷没有人的帮助，主无法移走外在人中的邪恶。
⑸因此，人要貌似凭自己从外在人中移走邪恶。
⑹然后，主把人从内在人中的恶欲和外在人中的邪恶本身中洁净出来。
⑺主的圣治不断努力把人与祂自己，并祂自己与人结合起来，以便祂能将永生的幸福赐给人；这一切只能成就到邪恶及其欲望被移走的程度。
102. From what we have now said it can be seen that it is a law of Divine providence that a person put away evils, for without their removal the Lord cannot be conjoined with the person and bring him by His power into heaven.
However, because people do not know that a person has to put away evils as if of himself in his external self, and that if a person does not do this as if of himself, the Lord cannot put away the evils in him in his internal self, therefore we will present it to the sight of reason in its own light in accordance with the following outline:
(1) Every person has an external and an internal level of thought.
(2) A person's external level of thought is in itself of the same character as his internal one.
(3) The internal level cannot be purified of its lusts for evil as long as evils in the external self have not been put away, because they stand in the way.
(4) Evils in the external self can be put away by the Lord only through the agency of the person.
(5) Therefore a person has to put away evils from his external self as if of himself.
(6) The Lord then purifies the person of the lusts for evil in his internal self and of the evils themselves in his external self.
(7) It is the continual endeavor of the Lord's Divine providence to conjoin a person with Himself and Himself with the person, in order to be able to impart to him the felicities of eternal life - which is possible only to the extent that evils with their lusts have been put away.
102. All this leads to the conclusion that it is a law of divine providence that we should rid ourselves of our evils. If we do not, then the Lord cannot be united to us and bring us to himself in heaven. However, it is not generally known that we need to rid ourselves of evils in our outer nature, and do this in apparent autonomy, or that the Lord cannot rid us of the evils in our inner nature unless we do this, apparently on our own. Several principles, then, need to be presented in the light for rational consideration in the following sequence.
1. Everyone has an inner and an outer level of thinking.
2. The essential quality of our outer thinking is determined by the quality of our inner thinking.
3. Our inner nature cannot be cleansed from compulsions to evil as long as the evils in our outer nature are not banished, because these outer evils stand in the way.
4. The Lord cannot rid us of the evils in our outer nature without our help.
5. Therefore we need to banish the evils from our outer nature in apparent autonomy.
6. Then the Lord cleanses us from the compulsions to evil in our inner nature and from the evil practices themselves in our outer nature.
7. It is the unceasing effort of the Lord's divine providence to unite us to himself and himself to us in order to give us the joys of eternal life; and this can happen only to the extent that our evils and their compulsions are banished.
102. From what has just been said it may be evident that it is a law of the Divine Providence that evils should be removed by man, for unless they are removed the Lord cannot be conjoined to man, and cannot from Himself lead man into heaven. But as it has not been known that man ought as of himself to remove the evils in the external man, and that unless man does so as of himself the Lord cannot remove the evils that are in his internal man, therefore these propositions will be presented to reason in its own light in the following order:
I. Every man has an external and an internal of thought.
II. The external of man's thought is in itself of the same nature as its internal.
III. The internal cannot be purified from the lusts of evil as long as the evils in the external man are not removed, because they form an obstruction.
IV. Evils in the external man cannot be removed by the Lord except through man's instrumentality.
V. Therefore man ought as of himself to remove evils from the external man.
VI. The Lord then purifies man from the lusts of evil in the internal man, and from the evils themselves in the external.
VII. It is the continual endeavour of the Divine Providence of the Lord to unite man to Himself and Himself to man in order that He may be able to bestow upon man the felicities of eternal life; and this can be done only so far as evils with their lusts are removed.
102. From what has now been said it can be seen that it is a law of the Divine providence that evils should be put away by man; for unless they are put away the Lord cannot be conjoined with man, and cannot from Himself lead man into heaven. But as it has not been known that man ought as if of himself to put away the evils in the external man, and unless man does this as if of himself the Lord cannot put away the evils that are in man's internal, these things shall be presented to the reason in its own light in the following order:-
(1) Every man has an external and an internal of thought.
(2) The external of man's thought is in itself of the same character as its internal.
(3) The internal cannot be cleansed from the lusts of evil so long as the evils in the external man are not put away, since these obstruct.
(4) The evils in the external man can be put away by the Lord only through man's instrumentality.
(5) Therefore man ought as if of himself to put away evils from the external man.
(6) Then the Lord cleanses man from the lusts of evil in the internal man and from the evils themselves in the external.
(7) It is the unceasing effort of the Lord's Divine providence to conjoin man with Himself, and Himself with man, that He may be able to bestow upon man the happinesses of eternal life; and this can be done only so far as evils with their lusts are put away.
102. Ex nunc dictis constare potest, quod Lex Divinae Providentiae sit, ut ab homine removeantur mala, absque enim remotione illorum non potest Dominus conjungi homini, et illum a Se in Coelum adducere. Sed quia ignotum est, quod homo debeat sicut a se removere mala in externo homine, et nisi homo id sicut a se faciat, quod Dominus non possit removere mala apud illum in interno, ideo haec coram ratione in luce ejus sistentur in hoc ordine.
I. Quod cuilibet homini Externum et Internum cogitationis sit.
II. Quod Externum cogitationis hominis sit in se quale ejus Internum est.
III. Quod Internum non possit purificari a concupiscentiis mali, quamdiu mala in Externo homine non remota sunt, quia obstipant.
IV. Quod mala in Externo homine a Domino non possint removeri, quam medio homine.
V. Quod ideo homo mala ab Externo homine removere debeat sicut a se.
VI. Quod Dominus tunc purificet hominem a concupiscentiis mali in Interno homine, et ab ipsis malis in Externo.
VII. Quod continuum Divinae Providentiae Domini sit, ut conjungat hominem Sibi, et Se illi, ut dare possit ei felicia vitae aeternae; quod non fieri potest, nisi quantum mala cum illorum concupiscentiis remota sunt.