Faculty Man would be like Chaff in the Wind, and would ftand like Somewhat inanimate, with his Mouth open and his Hands hanging down, expecting Divine Influx, thinking Nothing, and doing Nothing in the Things which concern his Salvation: He hath indeed from himself no Power of Activity in thofe Things, but still he hath the Power of re-acting as from himself.

But this Matter will be fet in a clearer Light in the Treatife concerning ANGELIC WISDOM.

That if any one fhuns Evils from any other Motive than becaufe they are Sins, be doth not fhun them, but only prevents their appearing in the Eyes of the World.

108. T

HERE are Moral Men, who keep the Commandments of the fecond Table of the Decalogue, being guilty neither of Theft, or of Blafphemy, or of Revenge, or of Adultery; and fuch of them as perfuade themselves that fuch Things are evil, because they are hurtful to the common Good of the State, and thereby contrary to the Laws of Humanity, they also live in the Exercife of Charity, Sincerity, Juftice, and Chastity. But if they practise these Virtues, and shun thofe Evils, only because they are Evils, and not at the fame Time because they are

Sins, they are ftill mere natural Men, and with mere natural Men the Root of Evil remains ingrafted, and is not removed; wherefore the good Actions they do are not good, because done from themfelves.

109. It is poffible that the moral natural Man may appear before Men in the World altogether like the moral spiritual Man, but he will not appear fo before the Angels in Heaven; for before the Angels in Heaven, if he be principled in what is good, he appears as an Image of Wood, and if he be principled in what is true, as an Image of Marble, in which is no Life; but it is otherwise with the moral fpiritual Man: For the moral natural Man is externally moral, and the moral fpiritual Man is internally moral,

and what is External without what is Internal is not alive; it lives indeed, but not the Life which is called Life.

110. The Concupifcencies of Evil, which form the Interiors of Man from his Birth, are not removeable but by the Lord Alone, for the Lord enters by Influx from what is fpiritual into what is natural, whereas Man of himself afcends from what is natural into what is fpiritual, and this Influx is contrary to Order, and does not operate upon Concupifcencies to the Removal of them, but incloses or fhuts them in clofer and clofer in Proportion as it confirms itfelf: And whereas hereditary Evil thus lies concealed and fhut up, after Death, when Man becomes a Spirit, it burfts the Covering with which it was covered in the World, and breaks out like an ulcerous Sore which was only externally healed.

1II. There are various and manifold Causes operating to render Man moral in an external Form, but if he be not alfo moral in an internal Form, he is still not moral: As for Example; if a Person abstains

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abftains from Adultery and Whoredom through Fear of the civil Law and it's Penalties; or through Fear of losing his Reputation and confequently his Prospects of worldly Advancement; or through Fear of Diseases which may be thereby contracted; or through Fear of Family Broils, and the Disturbance of his private Tranquillity; or through Fear of Revenge exercised by the injured Party; or from Motives of Poverty or of Avarice; or from Weakness occafioned either by Difease, or by Excefs, or by Age, or by Impotence; yea, if he abftains from thofe Evils on Account of natural or any moral Law, and not at the fame Time on Account of a spiritual Law, he is ftill inwardly an Adulterer and Whoremonger; for he nevertheless believes that those Evils are not Sins, and confequently hc does not make them unlawful in his Spirit before God, and thus in Spirit he commits them, although not before the World in the Body; wherefore after

Death,