111、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。这一点从前面所述（106-110节）可推知，即：人的外在思维的性质取决于其内在思维的性质；两者就像不仅一个在另一个里面，还源于另一个的两样事物那样彼此一致；因此，不移走另一个，就无法移走这一个。来自一个内在原因的一切外在事物，来自一个在先之物的一切在后之物，以及来自一个原因的一切结果都是如此。
由于欲望及其狡诈构成恶人的内在思维，这些欲望的快乐及其诡计构成他们的外在思维，后者和前者被联结在一起，如同一体，所以可推知，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。要明白的是，人的内在意愿就在欲望之中，内在理解力在狡诈之中，外在意愿在欲望的快乐之中，外在理解力在来自狡诈的诡计之中。谁都能看出，欲望及其快乐构成一体，狡诈和诡计构成一体；而且这四者在一个系列中，可以说一起构成一捆。由此再次清楚看出，由欲望构成的内在只有通过移走由邪恶构成的外在才能被除去。欲望通过它们的快乐产生邪恶；但是，一旦邪恶被认为是可容许的（当意愿和理解力都同意时，这种情况就会发生），快乐和邪恶就会构成一体。人们都承认，这种同意等同于行为；这就是主说这些话的意思：
凡看见别人的妻子或女人就动淫念的，这人心里已经与她犯奸淫了。（马太福音5:28）
其它邪恶也一样。
111. (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. This follows from what we said above, that a person's external level of thought in itself is of the same character as his internal level of thought, and that the two go hand in hand like something that is not only inwardly within the other, but also from the other. Consequently one cannot be set aside except together with the other. So it is with every external entity that springs from an internal one, with every subsequent element that springs from a prior one, and with every effect that springs from a cause.
[2] Now because lusts together with their cunning and guile form the internal level of thought in evil people, while the delights of those lusts together with their schemes form the external level of thought in them, and the two levels are joined into one, it follows that the internal level cannot be purified of its lusts as long as evils in the external self have not been put away.
It should be known that it is a person's internal will that is caught up in lusts, that it is his internal intellect that is caught up in cunning and guile, and that it is his external will that is caught up in the delights of the lusts, and his external intellect that is caught up in the schemes springing from the cunning and guile.
Everyone can see that lusts and their delights go hand in hand, that cunning and guile and their schemes go hand in hand, and that the four exist in one sequence and together form, so to speak, a single package. And from this it is again apparent that the internal level, which consists of lusts, cannot be cast out except by the removal of the external level, which consists of evils.
Lusts produce evils through their delights; but when the evils are believed allowable, which happens because of an agreement of the will and intellect, then the delights and the evils become one. People know that consent is tantamount to the deed; and this is also what the Lord says:
... if anyone looks at another's woman so as to lust for her, he has already committed adultery with her in his heart. (Matthew 5:28)
It is the same with all other evils.
111. 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. This follows from what I have already said [106-110] about the essential nature of our outer thought processes being determined by the nature of our inner thought processes and about their being consistent with each other, the way things are when one is not only within the other but also derives from it, so that one cannot be removed unless the other is as well. That is the way it is with any outward thing that comes from an inner cause, any consequence from some precedent, and any result from some means.
[2] Now, since compulsions combine with their deviousness to make up the inner thought processes of evil people, and since the pleasures of those compulsions combine with their intrigues to make up their outer thought processes, and since these two processes are so united that they function in unison, it follows that our inner nature cannot be cleansed from its compulsions as long as the evil deeds in our outer character are not banished. We need to realize that what lies within our compulsions is our volition, and what lies within our deviousness is the discernment of our inner self; while what lies within the pleasures of our compulsions is our outer volition, and what lies within the intrigues of our deviousness is our outer discernment.
We can all see that our compulsions and their pleasures form a single whole, and that our deviousness and its intrigues form a single whole, and that these four occur in a single sequence and come together in a kind of sheaf. Then we can also see that the only way to get rid of an inner nature that is made up of compulsions is by getting rid of an outer nature that is made up of evil deeds. It is our compulsions that bring forth the evil deeds through their pleasures; but once the evil deeds are considered permissible (which happens when our volition and discernment agree), then the pleasures and the evil deeds make a single whole. We know that consent is the same as action--this is what the Lord says in Matthew 5:28: "If anyone has looked at someone else's wife so as to lust for her, he has already committed adultery with her in his heart." It is the same with our other evils.
111. 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. This follows from what has been said above, that the external of man's thought in itself is of the same character as the internal of his thought; and that they cohere like two things, one not only being within the other but also existing from the other, so that it is not possible to remove one without at the same time removing the other. So it is with everything external which exists from an internal, and with everything posterior which exists from a prior, and with every effect which exists from a cause. Now because lusts together with their subtleties constitute the internal of thought with the wicked, and the delights of lusts together with their devices constitute their external of thought, and because lusts and their delights are joined together as one, it follows that the internal cannot be purified from lusts as long as evils in the external man have not been removed.
[2] It should be understood that it is man's internal will that is in lusts and his internal understanding that is in subtleties, and that it is his external will that is in the delights of lusts and his external understanding that is in devices from the subtleties. Everyone may see that lusts and their delights make one, and also that subtleties and devices make one; and that these four are in one series and together form as it were one group. From this again it is clear that the internal which consists of lusts can be cast out only by the removal of the external which consists of evils. Lusts through their own delights produce evils; but when evils are believed to be allowable, which comes from consent of the will and the understanding, then the delights and the evils make one. It is well known that consent is deed; and this is what the Lord says:
Whosoever looketh on the wife of another (A.V. a woman) to lust after her hath committed adultery with her already in his heart. Matthew 5:28.
It is the same with all other evils.
111. (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. This follows from the preceding statement, that the external of man's thought is in itself of the same character as its internal; and that the two cohere like things that are not only one within the other but also one from the other; consequently one cannot be set aside unless the other is also. It is so with every thing external that is from an internal, and with every thing posterior that is from a prior, and with every effect that is from a cause.
[2] Since, then, lusts with their subtleties constitute in the evil the internal of thought, and the enjoyments of lusts together with their devices constitute their external of thought, and the latter and the former are joined together as one, it follows that the internal cannot be cleansed from lusts so long as the evils in the external man are not put away. It should be understood that man's internal will is that which is in the lusts, and the internal understanding is that which is in the subtleties, and that the external will is that which is in the enjoyments of the lusts, and the external understanding is that which is in the devices from the subtleties. Anyone can see that lusts and their enjoyments make one, and that the subtleties and devices make one; also that these four are in one series, and together make as it were one bundle; and from this again it is clear that the internal, which consists of lusts, can be cast out only by the putting away of the external, which consists of evils. Lusts through their enjoyments produce evils; but when evils are believed to be allowable, which comes from the agreement of will and understanding, the enjoyments and the evils then make one. It is acknowledged that this agreement is equivalent to doing the thing; and this is what the Lord says:-
Whosoever looketh on another's woman to lust after her hath committed adultery with her already in his heart (Matthew 5:28).
It is the same with other evils.
111. III. Quod Internum non possit purificari a concupiscentiis mali, quamdiu mala in Externo homine non remota sunt, quia obstipant, sequitur ex supradictis, quod externum cogitationis hominis in se sit quale internum cogitationis ejus, et quod cohaereant sicut illud quod non solum intus in altero est, sed etiam ex altero, quare non separari potest unum nisi simul alterum; ita est cum omni externo quod ab interno est, et cum omni posteriori quod a priori est, et cum omni effectu qui a causa est.
[2] Nunc quia concupiscentiae una cum astutiis faciunt internum cogitationis apud malos, et jucunda concupiscentiarum una cum machinationibus faciunt externum cogitationis apud illos, et haec cum illis conjuncta sunt in unum, sequitur quod internum non possit purificari a concupiscentiis, quamdiu mala in externo homine non remota sunt. Sciendum est, quod voluntas interna hominis sit quae in concupiscentiis est, et quod intellectus internus ejus sit qui in astutiis, ac quod voluntas externa sit quae in jucundis concupiscentiarum est, ac intellectus externus sit qui in machinationibus ex astutiis: quisque potest videre quod concupiscentiae et earum jucunda unum faciant, tum quod astutiae et machinationes unum faciant, et quod quatuor 1illa in una serie sint, et faciant simul sicut unum manipulum; ex quibus iterum patet, quod internum, quod consistit a concupiscentiis, non possit ejici nisi quam per remotionem externi, quod consistit ex malis. Concupiscentiae per jucunda sua producunt mala, sed cum mala creduntur licita, quod fit ex consensu voluntatis ac intellectus, tunc jucunda et mala unum faciunt; quod consensus sit factum, notum est; quod etiam est quod Dominus dicit, "Si quis aspexerit mulierem alienam, ita ut concupiscat eam, jam adulterium committit cum illa in corde suo," Matthaeus 5:28 : simile est cum reliquis malis.
Footnotes:
1 Prima editio: quatvor