329、⑷这意味着所有人都预定上天堂，没有人预定下地狱。主不将任何人投入地狱，而是灵人自动投入地狱，这一点在1758年伦敦出版的《天堂与地狱》一书（545-550节）已经说明。凡邪恶和不敬虔的人死后都如此行，世上的邪恶和不敬虔的人也一样，唯一区别在于：只要还在世上，他们仍能被改造，能接受并吸收得救的方法，但离世后就不能了。得救的方法涉及这两点：必须避开邪恶，因为它们违背十诫中的神性律法；必须承认有一位神。人人都能做到这两点，只要他不爱邪恶。主不断向他的意愿注入能使他避开邪恶的能力，向他的理解力注入能使他思想有一位神的能力。然而，若不做那件事，没有人能做这件事，因为这两件事是连在一起的，就像十诫的两块石版一样，其中一块涉及主，一块涉及人。主从祂的石版光照每个人，并赋予他能力；但人只有做到他石版上所吩咐的事，才接受到这种能力和光照。在此之前，这两块石版看上去就像一个躺在另一个上面，并被封印封住；但随着人做到他石版上所吩咐的事，它们就被启封并打开。
如今十诫不就像只在孩子和青少年手中打开的小密封书或小册子吗？对成年人说，他们不可以做某事，因为这违反十诫，谁会听呢？但如果你说，他们不可以做某事，因为这违反神性律法，他们或许会听。然而，十诫却是神性律法本身。我曾在灵界对几个人做过一个试验，当我提到十诫或教义问答时，他们都轻蔑地弃绝之。这是因为十诫的第二块石版，就是人的石版教导说，必须避开邪恶；如果人不避开它们，无论是因为他不敬虔，还是因为他的宗教信条声称行为无助于救恩，唯独信可以，那么他一听见有人提到十诫或教义问答，就会带有某种程度的轻蔑，仿佛听见的是一本对孩子们不再有用的儿童书。
提及这一切是为了清楚说明，凡想要得救的人都不会不知道得救的方法，或缺乏得救的能力。由此可知，所有人都被预定上天堂，没有人被预定下地狱。然而，由于有些人信仰与救赎相反的预定论，也就是诅咒，并且这种信仰极其有害，无法被驱散，除非理性看见它的愚蠢和残忍，所以必须按下列顺序来认真考虑：
①除了去天堂，任何预定都违背神性之爱及其无限。
②除了去天堂，任何预定都违背神性智慧及其无限。
③只有那些生在教会的人才能得救是一种愚蠢疯狂的异端邪说。
④人类当中有人因预定而受到诅咒，这是一种残忍的异端邪说。
329. (4) Thus all are predestined for heaven, and no one for hell. In the book Heaven and Hell, published in London in 1758, (Heaven and Hell 545-550), we showed that the Lord casts no one into hell, but that a spirit himself does. Such is the case with every evil and impious person after death. The case is the same with an evil and impious person in the world, with the difference that in the world he can be reformed and embrace and adopt the means of salvation. But not after his departure from the world.
The means of salvation have to do with these two elements, that one refrain from evils because they are contrary to the Divine laws in the Decalogue, and that one acknowledge the existence of God.
Everyone can do this, provided he does not love evils. For the Lord continually flows into the will with a power that enables him to refrain from evils, and into the intellect with a power that enables him to think that God exists. But even so, no one can do one without at the same time doing the other. The two are joined as the two tables of the Decalogue are joined, one of them being for the Lord, and the other for man. The Lord enlightens everyone from His table, and empowers him, but a person receives the power and enlightenment in the measure that he puts into practice the commandments contained in his table. Before that the two tables are as though lying one on top of the other and sealed shut. But as the person puts into practice the commandments contained in his table, the tables are unsealed and opened.
[2] What is the Decalogue today but a closed little book or manual, open only in the hands of little children and the young? Tell someone of a mature age not to do this or that because it is contrary to the Decalogue and who listens? But if you tell him not to do this or that because it is contrary to Divine laws - to this he may pay heed, even though the precepts of the Decalogue are the fundamental Divine laws.
In the spiritual world I performed an experiment with a number of people who, when I mentioned the Decalogue or catechism, rejected it with contempt. The reason is that in its second table, the table for man, the Decalogue teaches that one must refrain from evils, and anyone who does not refrain from these - whether out of impiety or in conformity with a religion teaching that works are of no avail but only faith - hears with some contempt any mention of the Decalogue or catechism, as though hearing mentioned some book of his childhood which is no longer of any use to him.
[3] I have said this much to make it known that no one is without a concept of the means by which he can be saved, or the power, if he wishes to be saved. It follows from this that all people are predestined for heaven and no one for hell.
But because a belief in predestination to something other than salvation, namely damnation, has prevailed in some, and because this belief is a harmful one and cannot be dispelled unless reason sees the insanity and cruelty in it, we must therefore discuss it under the following series of headings:
1. Any predestination other than a predestination to heaven is contrary to Divine love and its infinity.
2. Any predestination other than a predestination to heaven is contrary to Divine wisdom and its infinity.
3. The idea that only those people born in the church are saved is an insane heresy.
4. The idea that some members of the human race have been damned by predestination is a cruel heresy.
329. 4. This means that everyone is predestined to heaven and no one to hell. I have explained in Heaven and Hell 545-550 (published in London in 1758) that the Lord does not throw anyone into hell, but that spirits throw themselves in. That is how it is with everyone who is evil and cynical after death. It is much the same with people who are evil and irreligious in this world, except that in this world they can be reformed; they can embrace and absorb the means of salvation, which they cannot do after they leave this world.
The means of salvation boil down to these two, that we are to abstain from evils because they are against the divine laws in the Ten Commandments, and that we are to acknowledge that God exists. We can all do this, provided we do not love what is evil. The Lord is constantly flowing into our volition with the power to abstain from evils and into our discernment with the power to think that God is real. However, no one can do one of these things without doing the other as well. They are united the way the two tablets of the Ten Commandments are united, the one being for the Lord and the other for us. From his tablet, the Lord is enlightening and empowering everyone, but we accept that power and enlightenment only as we do what is on our tablet. Until we do that, it is as though the two tablets were lying face to face and closed with a seal; but as we do what is on our tablet, they are unsealed and opened.
[2] What are the Ten Commandments nowadays but a closed booklet or leaflet opened only by the hands of children and youths? Try telling people of mature years that they should not do something because it is against the Ten Commandments--who actually cares? Of course, if you say that they should not do something because it is against divine laws they may listen. But the Ten Commandments are divine laws. I have checked this out with any number of people in the spiritual world, people who sneered when I talked about the Ten Commandments or the catechism. This is because the second tablet of the Ten Commandments, our tablet, tells us that we are to abstain from evils; and if people do not abstain from them, whether because they are irreligious or because their religion says that works do nothing for our salvation, only faith, they feel smug on hearing talk of the Ten Commandments or the catechism. It is like hearing about some children's book that is no longer of any use to them.
[3] I mention this to show that none of us is unfamiliar with the means by which we can be saved, or the power, if we want to be saved. It follows from this that everyone is predestined to heaven, and no one to hell.
However, since for some people a belief in predestination to nonsalvation, which is damnation, has taken over, and this belief is vicious, and since it cannot be dispelled unless reason sees its insanity and cruelty, I need to deal with the matter in the following sequence. (a) Any predestination but predestination to heaven is contrary to divine love and its infinity. (b) Any predestination but predestination to heaven is contrary to divine wisdom and its infinity. (c) It is an insane heresy to believe that only those born in the church are saved. (d) It is a cruel heresy to believe that any member of the human race is damned by predestination.
329. IV. THUS ALL ARE PREDESTINED TO HEAVEN, AND NO ONE TO HELL. That the Lord casts no one down to hell, but that the spirit casts himself, is shown in the work HEAVEN AND HELL, published at London in the year 1758 (n. 545-550). This happens with every wicked and impious person after death; and it is the same with the wicked and impious person in the world, with this difference that while in the world he is capable of being reformed, and may acquire and use to his advantage the means of salvation, but not after his departure from the world. The means of salvation relate to these two essentials, that evils must be shunned because they are contrary to the Divine laws in the Decalogue, and there must be the acknowledgment that there is a God. This everyone can do provided he does not love evils; for the Lord is continually flowing into his will with power that he may be able to shun evils, and into his understanding with power that he may be able to think that there is a God. Nevertheless, no one can do the one without at the same time doing the other, for these two things are joined together like the two tables of the Decalogue, one of which relates to God and the other to man. The Lord in accordance with what is in His table enlightens everyone and gives him power; but man receives power and enlightenment only so far as he carries out what is laid down in his table: before this, the two appear as if lying one upon the other and fastened with a seal; but as man carries out what is in his table they are unsealed and opened.
[2] What is the Decalogue at the present day but like a little closed book or religious primer, opened only in the hands of infants and children? Say to anyone of mature age, Do not do this because it is contrary to the Decalogue, and who pays any attention? But if you say, Do not do this because it is contrary to the Divine laws, he may give this his attention; and yet the commandments of the Decalogue are the Divine laws themselves. An experiment was made with several spirits in the spiritual world, and when the Decalogue or Catechism was mentioned they rejected it with contempt. The reason for this is that the Decalogue in its second table, which is man's table, teaches that evils are to be shunned; and he who does not shun them, whether from impiety or from the religious belief that works avail nothing, but only faith, hears with some contempt the Decalogue or Catechism being mentioned as though he heard mention made of a book for children, n which is no longer of any use to him.
[3] These things have been stated in order that it may be known that a knowledge of the means by which he may be saved, or the power, is not wanting to anyone if he desires to be saved. From this it follows that all are predestined to heaven, and no one to hell. As, however, there has prevailed among some a belief in predestination to the opposite of salvation, that is, to condemnation, and as this belief is harmful and cannot be dispelled unless the reason sees the folly and the cruelty of it, it must therefore be considered in the following order:
1. Any predestination except to heaven is contrary to the Divine Love and its infinity.
2. Any predestination except to heaven is contrary to the Divine Wisdom and its infinity.
3. It is a foolish heresy that only those are saved who are born within the Church.
4. It is a cruel heresy that any of the human race are condemned by predestination.
329. (4) Thus all men were predestined to heaven, and no one to hell. That the Lord casts no one into hell, but that the spirit does this of his own accord, is shown in the work on Heaven and Hell, published at London in 1758, Heaven and Hell 545-550). This every evil and impious person does after death, and the evil and impious man in the world does the same, with the difference that so long as he is in the world he is capable of being reformed and of accepting and being instructed in the means of salvation, but not after his departure from the world. The means of salvation relate to these two points, that evils must be shunned because they are contrary to the Divine laws in the Decalogue, and there must be an acknowledgment that there is a God. This every one can do provided he does not love evils; for the Lord is continually flowing into his will with a power that enables him to shun evils, and into his understanding with a power that enables him to think that there is a God. Nevertheless, no one can do the one apart from the other; the two are joined together like the two tables of the Decalogue, one of which relates to the Lord, and the other to man. The Lord from His table enlightens every man and gives him power, but man receives the power and enlightenment only so far as he does the things commanded in his table; before this these two appear to be lying one upon the other, and closed up with seals; but as man does the things commanded in his table they are unsealed and opened.
[2] What is the Decalogue at the present day but like a little sealed book or writing, opened only in the hands of children and youth? Say to any one of mature age that a thing should not be done because it is contrary to the Decalogue, and who listens? But if you say that it should not be done because it is contrary to the Divine laws, he might listen. And yet the commandments of the Decalogue are the Divine laws themselves. An experiment was made with several in the spiritual world, and when the Decalogue or catechism was mentioned they rejected it with contempt. This was because the Decalogue in its second table, which is man's, teaches that evils must be shunned; and he who does not shun them (whether from impiety or from the religious tenet that works effect nothing, but faith only) can hear the Decalogue or catechism mentioned only with some degree of contempt, as he might some book for little children which is no longer of any use to him.
[3] All this has been said to make clear that no one who wishes to be saved is left without a knowledge of the means, or without the power by which he may be saved. And from this it follows that all men were predestined to heaven and no one to hell. But as a belief about predestination to non- salvation, which is damnation, has been held by some, and as this belief is pernicious, and can be dispelled only when the madness and cruelty in it are recognized by the reason, it shall be considered in the following order:
(1) Any predestination except to heaven is contrary to the Divine love and its infinitude.
(2) Any predestination except to heaven is contrary to the Divine wisdom and its infinitude.
(3) That only those born within the church are saved is an insane heresy.
(4) That any of the human race are damned by predestination is a cruel heresy.
329. IV. Quod sic omnes praedestinati sint ad coelum, et nullus ad infernum. Quod Dominus nullum ad infernum dejiciat, sed quod ipse spiritus semet, in Opere de COELO ET INFERNO 545-550 Londini An. 1758 edito, ostensum est: ita fit cum omni malo et impio post mortem; similiter fit cum malo et impio in mundo, cum differentia, quod in mundo reformari possit, ac amplecti et imbuere media salvationis, non autem post exitum e mundo. Media salvationis se referunt ad haec duo, quod fugienda sint mala quia sunt contra leges Divinas in Decalogo, et ut agnoscatur quod Deus sit: hoc potest unusquisque, modo non amet mala; influit 1enim Dominus continue cum potentia in voluntatem ut possit fugere mala, et cum potentia in intellectum ut possit cogitare quod Deus sit; sed usque nemo potest unum nisi simul alterum: sunt duo illa conjuncta sicut binae Tabulae decalogi conjunctae sunt; quarum una est pro Domino, et altera pro homine; Dominus ex sua Tabula illustrat unumquemvis, et dat potentiam, sed quantum homo facit illa quae in sua Tabula sunt, tantum recipit potentiam et illustrationem; antea apparent binae illae sicut una super alteram jacentes et conclusae sigillo, at sicut homo facit illa quae in sua Tabula sunt, recluduntur et aperiuntur.
[2] Quid hodie Decalogus nisi sicut libellus aut codicillus occlusus, solum in manibus infantum et puerorum apertus: dic alicui provecto in aetatem, ne hoc fac quia est contra decalogum, quis attendit; at si dicis, ne hoc fac quia est contra leges Divinas, ad hoc potest attendere, cum tamen praecepta decalogi sunt ipsae leges Divinae: facta est experientia in Mundo spirituali cum pluribus, qui cum contemtu rejecerunt cum dicebatur decalogus seu Cathechesis; 2causa est, quia decalogus in altera tabula, quae est tabula hominis, docet, quod fugienda sint mala, et qui non fugit illa vel ex impietate vel ex religione quod opera nihil faciant sed sola fides, cum aliquo contemtu audit nominari decalogum seu Cathechesin, 3sicut audiret nominari aliquem librum infantiae, qui non illi 4amplius alicujus usus est.
[3] Haec dicta sunt, ut sciatur quod nulli homini desit cognitio mediorum, per quae salvari possit, nec potentia si vult salvari; ex quo sequitur, quod omnes praedestinati sint ad coelum, et nullus ad infernum. Sed quia apud aliquos invaluit fides de Praedestinatione ad non salvationem, quae est damnatio, et haec fides est damnosa, et illa non discuti potest, nisi etiam ratio videat insanum et crudele in illa, quare de ea in hac serie agendum est. 1. Quod Praedestinatio alia quam ad coelum, sit contra Divinum Amorem et infinitatem ejus. 2. Quod Praedestinatio alia quam ad Coelum sit contra 5Divinam Sapientiam et infinitatem ejus. 3. Quod salventur illi soli qui intra Ecclesiam nati sunt, sit haeresis insana. 4. Quod aliqui ex humano genere ex praedestinato damnati sint, sit haeresis crudelis.
Footnotes:
1 Prima editio: influit
2 Prima editio: Chathechesis;
3 Prima editio: Chatechesin,
4 Prima editio: illis
5 Prima editio: contta