which occurs when nothing hinders. The same is true of lusts of evil and
evil deeds with those who make evils allowable in spirit.

[2] As an end unites itself with a cause and by the cause with an effect,
the life's love unites itself with the internal of thought and by this
with its external. It is plain then that man's external of thought is in
itself what his internal is, for an end imparts all of itself to the
cause and through the cause to the effect. Nothing essential is present
in an effect which is not in the cause and through the cause in the end,
and as the end is what essentially enters cause and effect, these are
called "mediate end" and "final end" respectively.

109. Sometimes the external of thought seems to be different in itself
from the internal. This is because the life's love with its internals
about it sets a vicar under it called the love of means, and directs it
to watch and guard against anything of its lusts appearing. This vicar,
with the cunning of its chief, the life's love, therefore speaks and acts
in accordance with the laws of a kingdom, the ethical demands of reason,
and the spiritual requirements of the church, so cunningly, too, and
cleverly that no one sees that persons are other than they say and act,
and finally the persons themselves, so disguised, scarcely know
otherwise. Such are all hypocrites. Such are priests, also, who at heart
care nothing for the neighbor and do not fear God, yet preach about love
of the neighbor and of God. Such are judges who judge by gifts and
friendships while affecting zeal for justice and speaking with reason
about judgment. Such are traders who at heart are insincere and
fraudulent while dealing honestly for the sake of profit. Such are
adulterers when, from the rationality every man possesses, they talk
about the chastity of marriage; and so on.