455.当如何理解，既然弥赛亚神藉着灵人和天使引导所有人，以致没有任何东西是他们的，但他们仍旧有罪。这一点似乎是有问题的，即：即便人所思所行的一切都不是他的，因为他被灵人引导，但他仍然有罪，要为所犯下的罪行遭受惩罚；不过，这一点可通过信仰来理解。当一个人有真正的信仰时，他按照真理相信，没有什么东西是他自己的，因为他在真理的道路，或信仰的真理上被弥赛亚神引导；在这种情况下，一切邪恶都被折向良善，因此没有任何邪恶算到他头上。但另一方面，当一个人没有真正的信仰时，他就会相信一切都是他自己的，他凭自己的能力思想并做一切事。他就这样充满与他在一起的幻想，这种信仰的后果就是，邪恶不得不算到他的头上，因为如他所相信的，他凭自己行动。也正因如此，邪恶无法轻易地被折向善；相反，良善能被折向邪恶，这种邪恶会生根发芽，并且不断增加，直到此人获得一种在死后仍旧保留的本性；死后，这种幻觉就通过惩罚被洁除。（1748年1月7日）
455. How it is to be understood, since God the Messiah leads all by means of spirits and angels so that nothing is theirs, that they nevertheless become guilty of sins
It seems questionable that even though nothing that people think and do is theirs, because they are led by spirits, they nevertheless become guilty of sins and will suffer the penalties for the evils committed; but this is grasped through faith. When one has true faith, then one believes, in accordance with the truth, that nothing is our own, because we are being led by God the Messiah in the way of truth, or have true belief; and in this case all evil is bent into good, so that nothing of evil is accounted to him.
But when one does not have true faith, then one believes that everything is one's own, and that we think and do everything of our own power. In this way we are filled with fantasies, which stay with us, and the result of such a belief is that the evil cannot but be accounted to us, because, as we believe, it is from ourselves. For this reason also, evil cannot easily be bent into good, but rather, good is bent into evil, which takes root and increases, even until the person acquires a character, such as remains after death, when he or she is purged of that fantasy by means of punishments. 1748, the 7th day of January.
mThus when one has not faith, one takes on [false] convictions, which have to be rooted out.n
455. HOW IT IS TO BE UNDERSTOOD THAT ALTHOUGH GOD MESSIAH LEADS ALL MEN BY SPIRITS AND ANGELS, SO THAT NOTHING IS THEIRS, THEY ARE NEVERTHELESS GUILTY OF SINS
It may appear as doubtful that although nothing that man thinks and does is his, because he is led by spirits, nevertheless he still becomes guilty of sins, and will suffer the punishments of the doers of evils; but this is perceived from faith when man is in the truth of faith. He then believes, as is the truth, that nothing is his, because he is led by God Messiah in the way of truth, or in the truth of faith, and then all evil is bent into good, thus nothing of evil is imputed to him. But on the other hand, when he is not in the truth of faith, he then believes that everything is his own, and that he both thinks and acts from himself, thus he is imbued with phantasies which remain, and therefore such a faith cannot but be imputed to him as evil, because, as he believes, he acts from himself. Wherefore evil cannot be easily bent into good, but rather good into evil, which strikes root and is increased, even until the man acquires a nature which remains such after death; that phantasy is then vastated by punishments. 1748, Jan. 7. Thus when he is not in faith, he puts on persuasions which must be eradicated.
455. Quomodo intelligendum. cum Deus Messias ducat omnes per spiritus et angelos, ut nihil eorum sit, et usque reifiant peccatorum
Ut dubium apparet, quod homo tametsi nihil ejus sit, quod cogitat et agit, quia a spiritibus ducitur, usque tamen reus fiat peccatorum, et luiturus est factorum malorum poenas, sed hoc percipitur ex fide; dum homo in veritate fidei est, tunc credit, sicut verum est, quod nihil ejus sit, quia in via veritatis seu in veritate fidei, a Deo Messia ducitur, et omne malum tunc flectitur in bonum, ita nihil mali ei imputatur, at vero dum non in veritate fidei est, tunc credit, quoc omne suum sit, et [se] ex semet et cogitare, et agere, ita phantasiis imbuitur, quae remanent, et sic talem fidem [habens] non potest non imputari ei malum, quia, ut credit, ex se quare nec facile potest malum in bonum flecti, sed potius bonum in malum, quod radicem figit, et augetur, usque dum homo trahit indolem, qualis remanet post mortem; ea phantasia tunc per punitiones vastatur. 1748, die 7 Jan Induit sic persuasiones dum non in fide, quae eradicandae.'