第十四节 道德生活若同时是属灵生活，便是仁义
443# 道德生活若同时是属灵生活，便是仁义。
每个人都从父母和教师那里学习过道德生活，也就是在社会中作一个有礼法的人，并履行诚实体面的职责；这些职责关系到各种德行，而这些德行乃是诚实体面的本质；人又借其外在形式将这些德行表现出来，这些形式称为合宜得体之举。随着年龄增长，人又在其上增添理性内容，并借此使生命的道德方面趋于完善。因为儿童直到初入少年时期的道德生活，乃是属世的；此后才越来越成为理性的。
凡善于反省的人都能看见，道德生活与仁义生活本是一回事；而仁义生活就是善待邻舍，并约束自己，使其不被诸恶污染。这一点可由上文435-438节所示之事推出。然而，在人生最初阶段，道德生活只是处于仁义生活的最外层；也就是说，它只是仁义生活外在而在前的部分，并非其内在部分。
【2】人的生命从婴孩时期直到老年，要经过四个阶段：第一阶段，人照着教导、出于他人而行；第二阶段，人出于自己而行，但受理智节制；第三阶段，意志作用于理智，理智又调节意志；第四阶段，人出于已被确认之物，并出于既定目的而行。
但这些生命阶段，是人之灵的生命阶段；人的身体却并非同样如此。因为身体可以道德地行事、理性地说话，而人的灵却可能意愿并思想相反之事。属世之人正是如此，这从伪装者、谄媚者、说谎者和伪善者身上显然可见；这些人享有双重心思，或者说，他们的心思分裂为彼此不合的两部分，这是确定无疑的。那些意愿良善、理性思想，并由此行善、理性说话的人，则全然不同；这些人就是圣言中所谓内里单纯之人；他们之所以称为单纯，是因为他们并非双重之人。
【3】由此可以看出，严格说来，人的外在与内在是什么意思；也可以看出，任何人都不能从外在之人的道德性，推断内在之人的道德性；因为内在之人可能正朝相反方向转去，并隐藏自己，如龟将头藏入壳中，又如蛇将头藏入盘曲之中。这样所谓的道德人，正如城中和林中的强盗：在城中扮演道德人，在林中则作劫掠者。
然而，那些在内在方面，也就是就灵而言为道德的人，则全然不同；他们借着主的重生而成为这样的人。这些人就是所谓属灵的道德人。
443# 每个人都被自己的父母和老师教导要过道德的生活，也就是说，要做好公民，像文明人一样行事，要学会履行高尚生活的职责，这些职责与构成高尚生活的本质或要素的各种美德有关；还要学会通过被称为礼节的高尚生活的形式把它们带出来；随着年龄增长，他被教导在这些上面添加理性之物或理性欣赏，从而完善他生活中的道德之物或道德品质。因为在儿童时期，甚至直到少年时期，道德生活是属世的，后来变得越来越理性。凡认真反思这个问题的人都能看到，道德生活与仁爱生活是一样的，这种生活在于正确地对待邻舍，规范生活，使它免受邪恶的污染；这一点从前面的说明（TCR 435-438节）可推知。然而，在人生的最初阶段，道德生活是最外层的仁爱生活；也就是说，它只是仁爱生活的外在和最肤浅的部分，不是内在部分。
一个人从婴儿到老年，要经历四个生活阶段。在第一个阶段，他按照他人的指示、照着他们的教导行事；在第二个阶段，他在理解力的指导下凭自己行事；在第三个阶段，意愿作用于理解力，理解力调整意愿；在第四个阶段，他出于既定的信念或原则和深思熟虑的目的行事。但这些生活阶段是人之灵的生活阶段，但它们并非同时是其身体的生活阶段；因为身体能行事道德，说话理性，而与此同时，它的灵却在意愿和思考相反的东西。这就是属世人的性质，这一点在伪装者、阿谀奉承者、撒谎的人和伪君子身上是显而易见的。这些人明显喜欢一种双重心智，也就是说，他们的心智分裂成两个不和谐的心智。对那些正确地意愿或意愿良善，理性思考，从而正确地行事或行善和说话理性的人来说，情况并非如此。在圣言中，“灵里单纯的人”就是指这些人；他们被称为单纯，是因为他们没有双重心智。
由此可见，外在人和内在人具体是什么意思。没有人能从外在人的道德中对内在人的道德得出任何结论，因为这内在人可能完全不同，或转向相反的方向，可能会把自己隐藏起来，就像乌龟把头藏在龟壳里，或蛇把头藏在盘绕的蛇身里一样。这样一个所谓的道德人就像一个在城市和森林里的强盗，他在城市里扮演道德人，但在森林里却扮演强盗。对那些内在或灵里道德的人来说，情况并非如此，因为他们通过被主重生而变得道德。属灵道德的人就是指这些人。
443. A Life of Goodwill Is a Moral Life That Is Also Spiritual
We all learn from our parents and teachers to live a moral life, that is, to behave like civil human beings. We learn to discharge the duties of an honorable life, which are related to the various virtues that constitute the essence of being honorable. We also learn to discharge these dutiful acts through the outward forms called manners. As we advance in age, we learn to add the exercise of rationality, and we use that rationality to enhance the morality of our life.
The moral life in youths up to early adulthood is earthly. After that it becomes increasingly rational. People who reflect on the question can see that a moral life is the same thing as a life of goodwill, which is behaving well to our neighbor and regulating our life to keep it from being contaminated with evils (as follows from the points made above in 435-438). Nevertheless, in the first phase of our lives, our moral life is a life of goodwill on the outermost level, that is, only in the outward, most superficial part of our life, but not deeper within it.
[2] There are four phases to our lives. We pass through them as we go from infancy to old age. The first phase is when our behavior follows other people's instructions. The second is when our behavior is our own, and our intellect restrains us. The third is when our will pushes our intellect and our intellect restrains our will. The fourth is when our behavior is deliberate and purposeful.
These phases of our lives are phases of the life of our spirit, however; they do not necessarily relate to our body. Our body can behave morally and speak rationally, and yet our spirit can intend and think things that are the opposite of morality and rationality. It is clear from pretenders, flatterers, liars, and hypocrites that this is the nature of our earthly self. Clearly, people like this have a dual mind - their mind can be divided into two parts that do not agree.
It is different for people who have benevolent intentions and think rational thoughts, and as a result do good things and speak rationally. These are the type of people meant by "the simple in spirit" in the Word. They are called simple because they are not dual.
[3] These statements clarify the proper meaning of the outer self and the inner self; they show that we cannot conclude from other people's morality in their outer self that they have morality in their inner self. Their inner self could be turned in the opposite direction. It could be hiding the way a turtle hides its head in its shell or the way a snake hides its head in its coils. In that case their supposedly moral self is like a robber who spends time both in the city and in the woods; in the city the robber behaves like a moral person, but in the woods, like a thief.
It is completely different for people who are inwardly moral, whose spirit is moral, and who attained that nature by being regenerated by the Lord. Such people constitute the type meant by the phrase "spiritually moral. "
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443. XIV. When a moral life is at the same time spiritual, this is charity.
Everyone is taught by his parents and teachers to lead a moral life, that is, to be a good citizen, and act in an honest fashion. Honesty refers to various virtues which are its essentials; and he learns by means of these to give formal expression to honesty and this constitutes its graces. As he advances in age, he learns in addition rational arguments, and so to perfect the morality of his life. Moral life for boys up to the beginning of adolescence is natural, and from then on becomes more and more rational. Careful reflexion can show that a moral life is the same thing as a charitable one; it is dealing well with the neighbour, and controlling one's life so as to prevent it being contaminated with evils. This follows from the demonstration in 435-438 above. Still, in the first period of one's life, a moral life is only in its outermost form a charitable one; that is, it affects only its outward form and front, not the inward parts.
[2] From infancy to old age man passes through four stages of life. In the first he acts as he is taught by others. In the second he acts of his own accord, as governed by the understanding. In the third the will acts on the understanding and the understanding modifies the will. In the fourth he follows the course of action he has convinced himself is right and set before himself as his aim. These are stages in the life of a person's spirit and are not paralleled in his body. The body is capable of acting in moral fashion and talking rationally, while the spirit can will and think the opposite. It is obvious that the natural man is like this from looking at pretenders, toadies, liars and hypocrites, who as is well known have duplicitous minds, that is, their minds are split into two parts which disagree. The case is different with those who will good and think rationally, and as a result do good deeds and talk rationally; they are the people meant by 'the simple in spirit' in the Word, being called simple because they are not duplicitous.
[3] These remarks can show plainly the real meaning of the terms 'external' and 'internal man'. No one can draw any conclusions from the morality of the external about that of the internal, since he may be facing the opposite direction, and hiding as a tortoise does its head in its shell, or a snake its in its coils. The so-called moral man of this sort is like a highwayman in town and in the woods; in town he adopts the role of a moral citizen, but in the woods he preys on travellers. It is quite different in the case of those who are inwardly moral, that is, in spirit, the result of being regenerated by the Lord; these are the people meant by 'the spiritually moral.'
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443. XIV. WHEN MORAL LIFE IS AT THE SAME TIME SPIRITUAL, IT IS CHARITY.
Every man is taught by his parents and teachers to live morally, that is, to act the part of a good citizen, to discharge the duties of an honorable life (which relate to the various virtues that are the essentials of an honorable life), and to bring them forth through the formalities of an honorable life, which are called proprieties; and as he advances in years he is taught to add to these what is rational, and thereby to perfect what is moral in his life. For in children, even to early youth, moral life is natural, and becomes afterwards more and more rational. Anyone who reflects well upon it can see that a moral life is the same as a life of charity, and that this is to act rightly towards the neighbor, and to so regulate the life as to preserve it from contamination by evils; this follows from what has been shown above (435-438). And yet, in the first period of life, a moral life is a life of charity in outermosts, that is, it is merely the outer and foremost part of it, not the inner part.
[2] For there are four periods of life through which man passes from infancy to old age; the first is when he acts from others according to instructions; the second, when he acts from himself, under the guidance of the understanding; the third, when the will acts upon the understanding, and the understanding regulates the will; and the fourth, when he acts from confirmed principle and deliberate purpose. But these periods of life are the periods of the life of a man's spirit, not in like manner of his body; for the body can act morally and speak rationally while its spirit is willing and thinking opposite things. That this is the nature of the natural man is obvious in the case of pretenders, flatterers, liars, and hypocrites. These evidently enjoy a double mind, that is, their minds are divided into two discordant minds. It is otherwise with those who will rightly and think rationally, and consequently act rightly and talk rationally. These are meant in the Word by the "simple in spirit;" they are called simple, because they are not double-minded.
[3] From all this it can be seen what is meant specifically by the external man; also that, from the morality of the external man, no one can form any conclusion as to the morality of the internal, since this may be turned in an opposite direction, and may hide itself as a tortoise hides its head within its shell, or as a serpent hides its head in its coil. For such a so-called moral man is like a robber in a city and in a forest, acting the part of a moral person in the city, but of a plunderer in the forest. It is wholly otherwise with those who are moral inwardly or in the spirit, which they become through regeneration by the Lord. These are meant by the spiritually-moral.
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443. XIV. MORAL LIFE, WHEN IT IS AT THE SAME TIME SPIRITUAL, IS CHARITY.
Every one learns from parents and teachers to live morally, that is, to act the part of a good citizen, and to perform those honorable duties, pertaining to the various virtues, which are the essentials of honorable conduct. He learns to give outward expression to these essentials in what are called the proprieties of life; and as he grows in years, to add a rational appreciation to these, and so perfect his moral character. For moral life in children is merely natural till they approach the period of youth, and then it becomes more rational. He who considers the matter carefully may see that the moral life is the same as the life of charity; for this consists in acting well towards the neighbor, and in so regulating the life that it may not be contaminated by evils. That this is so follows from what was shown above in 435-438. However, in the first period of a man's life, the moral life is the life of charity in things most external; it is only its exterior and more superficial part, and not its interior.
[2] There are four periods of life through which a man passes from infancy to old age. In the first, he acts at the direction of others, according to their instructions; in the second, he acts of himself, under the guidance of the understanding; in the third, the will acts upon the understanding, and the understanding modifies the will; and in the fourth, he acts from settled conviction and purpose. These are the phases in the life of a man's spirit, but they are not the same for the body; for this can act morally and speak rationally while the spirit may will and think the contrary. That this is the case with the natural man is plain from dissemblers, flatterers, liars, and hypocrites, who evidently take delight in their double mind, or a mind divided into two discordant minds. It is otherwise with those who will what is good and think rationally; and who consequently do what is good and speak rationally. These are meant in the Word by "the simple in spirit," so described because they are not double-minded.
[3] Hence it may be seen what is properly meant by the external and the internal man. No one from the morality of the external man can form a conclusion as to the morality of the internal man, because this may be quite different. It may conceal itself as a tortoise hides its head in its shell, or as a serpent its head in its coil. Such a so-called moral man is like a robber in a city and in a forest, who acts the moral man in the city, but the robber in a forest. It is otherwise with those who are moral inwardly, or in respect of the spirit, having become so through regeneration by the Lord. These are meant by the spiritually moral.
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443. Quod Vita Moralis dum simul est Spiritualis sit Charitas.
Omnis homo a parentibus et magistris discit moraliter vivere, hoc est, civilem personam agere et honestatis officia exhibere, quae se referunt ad varias virtutes, quae sunt 1 honestatis essentialia, et producere illa per formalia ejus, quae vocantur decora, et sicut aetate provehitur, superaddere rationalia, ac moralia vitae per illa perficere; nam moralis vita apud pueros usque ad primam adolescentiam est naturalis, quae deinde plus et plus fit 2 rationalis. Qui bene reflectit, potest videre, quod moralis vita sit eadem cum Charitatis Vita, quae quod sit bene agere cum proximo, et moderari ne sit malis contaminata, sequitur ex illis, quae supra 435-438 ostensa sunt. Sed usque in prima aetatis periodo, Moralis Vita est Charitatis Vita in extremis; hoc est, modo exterior et anterior ejus pars, et non interior.
[2] Sunt enim quatuor Periodi vitae, quas homo ab Infantia ad senectutem pertransit; PRIMA est, in qua agit ex aliis secundum instructiones: SECUNDA est, in qua agit ex se moderante intellectu: TERTIA est, in qua Voluntas agit in Intellectum, et Intellectus modificat illam: QUARTA est, in qua agit ex confirmato et ex proposito. Sed hae Periodi vitae, sunt periodi vitae Spiritus hominis, non similiter ejus corporis, hoc enim potest moraliter agere et rationaliter loqui, et tamen Spiritus ejus potest contraria velle et cogitare; quod homo naturalis sit talis, manifeste patet a simulatoribus, assentatoribus, mendacibus et hypocritis; quod hi gaudeant duplici mente, seu quod Mens illorum divisa sit in binas discordantes, constat: aliter apud illos, qui bene volunt et rationaliter cogitant, et inde bene agunt et rationaliter loquuntur; hi sunt qui per Simplices spiritu in Verbo intelliguntur; simplices dicuntur quia non sunt duplices.
[3] Ex his videri potest, quid proprie intelligitur per Externum et Internum hominem, et quod nemo possit a Moralitate Externi hominis concludere ad moralitatem Interni, quoniam hic potest in contrario versu esse, et se recondere sicut testudo suum caput in concha, et sicut serpens suum caput in spira; est enim talis ita dictus moralis homo, sicut latro in Urbe et in sylva, qui in Urbe agit personam moralem, sed in sylva praedonem: Aliter prorsus illi qui interius seu quoad Spiritum morales sunt, quod fiunt per regenerationem a Domino; hi sunt qui intelliguntur per Morales spirituales.
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