that appearance, repentance for sins would clearly be impossible and in
fact faith would; without that appearance, likewise, man is not man but
is devoid of rational life like the beasts. Let him who will, consult his
reason whether it appears otherwise than that man thinks from himself
about good and truth, spiritual as well as moral and civil; then accept
the doctrine that all good and truth are from the Lord and none from man.
Must he not then acknowledge as a consequence that man is to do good and
think truth of himself, yet always acknowledge that these are from the
Lord? And acknowledge further that man is to remove evils of himself, but
still acknowledge that he does so from the Lord?

117. Many are unaware that they are in evils since they do not do them
outwardly, fearing the civil law and the loss of reputation. Thus by
custom and habit they practice to avoid evils as detrimental to their
standing and interests. But if they do not shun evils on religious
principle, because they are sins and against God, the lusts of evil with
their enjoyments remain in them like impure waters stopped up or
stagnant. Let them probe their thoughts and intentions and they will come
on the lusts provided they know what sins are.

[2] Many such, who have confirmed themselves in faith separated from
charity and who believe that the law does not condemn, pay no attention
to sins. Some doubt there are sins, or if so, that they exist in God's
sight, having been pardoned. Such also are natural moralists, who believe
that civil and moral life with its prudence accomplishes all things and
divine providence nothing. Such are those, also, who strive with great
care after a reputation and a name for honesty and sincerity for the sake
of standing and preferment. But those who are such and who at the same
time have spurned religion become lustful spirits after death, appearing
to themselves like men indeed, but to others at a distance like _priapi;_