Spiritual Life and the Word of God

by Emanuel Swedenborg

But as soon as man shuns and turns away from evils as sins his works are good not only outwardly but inwardly also; and the more interior they are the more they are good, for the more interior they are the nearer they are to the Lord. Then they are like fruits that have a fine-flavored pulp, in the center of which are depositories with many seeds, from which new trees, even to whole gardens, may be produced; but everything and all things in his natural man are like eggs from which swarms of flying creatures may be produced, and gradually fill a great part of heaven. In a word, when man shuns and turns away from evils as sins the works that he does are living works, while those that he did before were dead works; for what is from the Lord is living but what is from man is dead. (A.E., n. 974.)

It has been said that so far as a man shuns and turns away from evils as sins he does goods, and that the goods that he does are such good works as are described in the Word, for the reason that they are done in the Lord; also that these works are good so far as man turns away from the evils opposed to them, because so far they are done by the Lord and not by man. Nevertheless, works are more or less good according to the excellence of the use; for works must be uses. The best are those that are done for the sake of uses to the church. Next in point of goodness come those that are done as uses to one's country; and so on, the uses determining the goodness of the works.

The goodness of works increases in man according to the fullness of truths from affection for which they are done; since the man who turns away from evils as sins wishes to know truths because truths teach uses and the quality of their good. This is why good loves truth and truth loves good, and they wish to be conjoined. So far, therefore, as such a man learns truths from an affection for them so far he does goods more wisely and more fully, more wisely because he knows how to distinguish uses and to do them with judgment and justice, and more fully because all truths are present in the performance of uses, and form the spiritual sphere that the affection for them produces. (A.E., n. 975.)

Take judges for an example: All who make justice venal [purchasable] by loving the office of judging for the sake of gain from judgments, and not for the sake of uses to their country, are thieves, and their judgments are thefts. It is the same if judgments are given according to friendship or favor, for friendships and favors are also profits and gains. When these are the end and judgments are the means, all things that are done are evil, and are what are meant in the Word by "evil works" and "not doing judgment and justice, perverting the right of the poor, of the needy, of the fatherless, of the widow, and of the innocent." And when such do justice, and yet regard profit as the end while they do a good work, to them it is not good; for justice, which is Divine, is to them a means, and such gain is the end; and that which is made the end is everything, while that which is made the means is nothing except so far as it is serviceable to the end. Consequently, after death such judges continued to love what is unjust as well as what is just, and are condemned to hell as thieves. I say this from what I have seen. These are such as do not abstain from evils because they are sins, but only because they fear punishments of the civil law and the loss of reputation, honor, and office, and thus of gain.

It is otherwise with judges who abstain from evils as sins and shun them because they are contrary to the Divine laws, and thus contrary to God. Such make justice their end, and they venerate, cherish, and love it as Divine. In justice they see God, as it were, because everything just, like everything good and true, is from God. They always join justice with equity and equity with justice, knowing that justice must be of equity in order to be justice, and that equity must be of justice in order to be equity, the same as truth is of good and good is of truth.

As such make justice their end, their giving judgments is doing good works; yet these works, which are judgments, are to them more or less good as there is in their judgments more or less of regard for friendship, favor, or gain; also as there is more or less in them of a love of what is just for the sake of the public good, which is that justice may prevail among their fellow citizens, and that those who live according to the laws may have security. Such judges have eternal life in a degree that accords with their works; for they are judged as they themselves have judged. (A.E., n. 976.)

Take as an example managers of the goods of others, higher or lower. If these secretly by arts or under some pretext by fraud deprive their kings, their country, or their masters of their goods, they have no religion and thus no conscience, for they hold the Divine law respecting theft in contempt and make it of no account. And although they frequent churches, devoutly listen to preachings, observe the sacrament of the Supper, pray morning and evening, and talk piously from the Word, yet nothing from heaven flows in and is present in their worship, piety, or discourse, since their interiors are full of theft, plundering, robbery, and injustice; and so long as these are within, the way into them from heaven is closed; consequently all the works they do are evil works.

But the managers of property who shun unlawful gains and fraudulent profits because they are contrary to the Divine law respecting theft, have religion, and thus also conscience; and all the works they do are good, for they act from sincerity for the sake of sincerity, and from justice for the sake of justice, and furthermore are content with their own, and are cheerful in mind and glad in heart whenever it happens that they have refrained from fraud; and after death they are welcomed by the angels and received by them as brothers, and are presented with good things even to abundance. But the opposite is true of evil managers; these after death are cast out of societies, and afterward seek wages and finally are sent into the caverns of robbers to labor there. (A.E., n. 977.)

Take merchants as an example: All their works are evil works so long as they do not regard as sins, and thus shun as sins, unlawful gains and wrongful usury, also fraud and craft; for such works cannot be done from the Lord, but must be done from man himself. And the more expert they are in skillfully and artfully contriving devices from within for overreaching their companions the more evil are their works. And the more expert they are in bringing such devices into effect under the pretense of sincerity, justice, and piety, the more evil still are their works. The more delight a merchant feels in such things the more do his works have their origin in hell.

But if he acts sincerely and justly in order to acquire reputation, and wealth through reputation, even so as to seem to act from a love of sincerity and justice, and yet does not act sincerely and justly from affection for the Divine law or from obedience to it, he is still inwardly insincere and unjust, and his works are thefts, for through a pretense of sincerity and justice he seeks to steal.