118. Proposition v, that _a man ought to remove evils from the external man of himself,_ is substantiated then. Further explanation may be seen in _Doctrine of Life for the New Jerusalem_ under three propositions: 1. No one can flee evils as sins so as to be averse to them inwardly except by combats against them (nn. 92-100); 2. A man ought to shun evils as sins and fight against them as of himself (nn. 101-107); and 3. If he shuns evils for any other reason than that they are sins, he does not shun them, but only keeps them from appearing to the world. 119. (vi) _The Lord then purifies man from the lusts of evil in the internal man and from the evils themselves in the external._ The Lord purifies man from the lusts of evil only when man as of himself removes the evils because He cannot do so before. For the evils are in the external man and the lusts in the internal man, and they cling together like roots and a trunk. Unless the evils are removed, therefore, no outlet offers; they block the way and shut the door, which the Lord can open only with a man's participation, as was shown just above. When the man as of himself opens the door, the Lord then roots out the lusts. [2] A second reason why the Lord cannot do so sooner is that He acts upon man's inmost and by that on all that follows even to outmosts where man himself is. While outmosts, therefore, are kept closed by man, no purification can take place, but only that activity of the Lord in interiors which is His activity in hell, of which the man who is in lusts and at the same time in evils is a form--an activity which is solely provision lest one thing destroy another and lest good and truth be violated. It is plain from words of the Lord in the Apocalypse that He constantly urges and prompts man to open the door to Him: Behold, I stand at the door, and knock; if anyone hears my voice and opens the door, I will come in to him, and sup with him, and he with Me (3:20).