109、有时，人思维的外在本身看上去并不具有和其内在一样的性质。这是因为生命之爱和围绕它的内在事物在它下面安置了一个副手，被称为“对方法的爱”，并委托它留心观察，确保来自其欲望的东西不出现。因此，这个副手，出于它的统治者，也就是生命之爱的狡诈，照着国家的文明要求，理性的道德要求和教会的属灵要求而说话和行动。有些人做得如此狡猾和巧妙，以至于没有人看出，这些人实际上不像他们所说和所做的那样。最终，出于掩藏的习惯，连他们自己几乎都分辨不出。所有假冒为善者，或伪君子都是这样；心里毫不关心邻舍，也不敬畏神，却又传讲对邻之爱和对神之爱的牧师是这样；基于贿赂和友情判案，同时又假装热情倡导正义，对判决进行合理化陈述的法官是这样；心里虚情假意，同时为了谋利而行事诚实的商人是这样；理性谈论婚姻贞洁的通奸者也是这样，等等。
当这些人把他们披在对方法的爱，也就是其生命之爱的副手身上的紫色亚麻长袍脱下来，给它换上便服时，他们想得正好相反，并以他们与具有相似性质的生命之爱的挚友在一起时所说的话来表达这些想法。有些人可能以为，当这些人出于对方法的爱而说得如此公正、真诚和虔诚时，他们内在思维的性质不在他们的外在思维中；然而，它在里面。他们里面有一种伪善，有一种对自我和世界的爱；这爱的诡计旨在为了面子或利益而维护表面的名声。每当他们像这样思想和行动时，他们内在思维的这种性质就存在于他们外在思维的过程中。
109. It sometimes seems as though a person's external level of thought is not in itself of the same character as his internal one. But that is because the life's love with its internal elements surrounding it places below it a deputy, called the love of the means, and directs it to stand guard and keep anything of its lusts from appearing. Consequently, with the cunning of its captain, the life's love, that deputy speaks and acts in accordance with the civil requirements of the kingdom, in accordance with the moral requirements of reason, and in accordance with the spiritual requirements of the church. Moreover, some people do this so cunningly and so cleverly that no one sees that they are not as they speak and act, and this till at last, owing to their strategy of concealment, they themselves scarcely know any different.
Of such a character are all hypocrites. Of such a character, too, are priests who at heart have no regard for the neighbor and do not fear God, and yet preach love of the neighbor and love of God. Of such a character are judges whose judgment depends on bribes or their partialities when they pretend a zeal for justice or speak in accord with reason of judgment. Of such a character are businessmen at heart dishonest and deceitful when they deal honestly for the sake of material gain. Of such a character also are adulterers when by virtue of the rationality everyone has they speak of the chastity of marriage. And so on.
[2] But if these people strip the love of the means, their life's love's deputy, of the purple and linen garments with which they have arrayed it and dress it in the gown worn at home, they then think the complete opposite, and in accordance with their thinking sometimes say so in the company of their closest friends who have a similar life's love.
People may believe, when they have spoken thus justly, honestly and piously from their love of the means, that the character of their internal level of thought was not present in their external level of thought; but still it was. It is the hypocrisy in them, the love of self and the world in them, whose cunning it is to gain respectability, even to the utmost appearance of it, for the sake of acclaim or material gain.
This character of their internal level of thought is present in the external level when they so speak and act.
109. It does sometimes seem as though the outer processes of our thinking were not really of the same nature as the inner ones. This happens, though, because the life's love, with the inner things that surround it, appoints a subsidiary agent called "the love of means" and commissions it to make very sure that nothing of its compulsions comes to light. Consequently, this agent speaks and acts in accord with the civic principles of the country, the moral principles of reason, and the spiritual principles of the church, all because of the deviousness of its ruler, the life's love. It does this so deviously and cleverly that no one even sees that such people are not really like what they are saying and doing. Eventually, they cover up so completely that they themselves can hardly tell. All hypocrites are like this, as are priests who at heart trivialize the neighbor and have no fear of God, although they are preaching about love for our neighbor and love for God. Judges are like this who make decisions on the basis of bribes and friendships while pretending to be passionate advocates of justice and making reasonable statements about judicial matters. Business people are like this who are dishonest and deceptive at heart while they are acting honestly for the sake of their profits. Adulterers are like this when they use the rationality we all have to talk about the chastity of marriage. The list could go on.
[2] If these same people take off the robes of purple and linen with which they have clothed their love of means, the agent of their life's love, and dress it in its everyday clothes, then they think the exact opposite and express these thoughts in words when they are with their intimates, with people whose life's loves are of the same nature.
Some might believe that when these people are talking so fairly, honestly, and devoutly because of their love of means, the quality of their inner thought processes was not present in their outer thinking; but it is. There is a hypocrisy in them, a self-centeredness and love for the world, whose wiles aim at getting a reputation for decency, with profits in mind; and this is present in the smallest details of their facade. This quality of their inner thinking is present in the processes of their outer thought whenever they are thinking and acting like this.
109. It sometimes appears as if the external of man's thought in itself were not of the same character as the internal. This happens, however, because the life's love with its surrounding internals places beneath itself a deputy, called the love of means, and enjoins upon it to take heed and guard lest anything from its lusts should show itself. This deputy, therefore, from the cunning of its chief, the life's love, talks and acts in accordance with the civil institutions of the state, the moral principles of reason and the spiritual things of the Church. In the case of some persons this is done with such craft and skill that no one sees that they are not such as their speech and actions seem to indicate, and at length from the habit of concealment, they scarcely know otherwise themselves. All hypocrites are such; and such are priests who in their heart care nothing for the neighbour and do not fear God, and yet preach about the love of the neighbour and the love of God. Such are judges whose judgments are influenced by bribery and personal friendship while they profess a zeal for justice and from reason talk of judgment. Such also are merchants who are insincere and fraudulent at heart, while they trade sincerely for the sake of gain; and such are adulterers when from the rationality which every man has they talk about the chastity of marriage; and so on.
[2] But if these same persons strip the love of means, the deputy of their life's love, of the garments of purple and fine linen with which they have invested it and clothe it in its own domestic garb, they then think, and sometimes with their dearest friends whose life's love is similar, they speak from their thought in a directly contrary manner. It may be supposed, when from their love of means they spoke so justly, sincerely and piously, that the character of the internal of their thought was not in the external of their thought; and yet it was. There is hypocrisy in them; there is the love of self and the world in them, with its cunning to secure even in outward appearance reputation for the sake of honour and gain. This character of the internal is in the external of their thought when they so speak and act.
109. Sometimes the external of man's thought does not appear to be in itself of the same character as the internal; but this is because the life's love with its surrounding internals places a vicar below itself, which is called the love of means, and enjoins upon it to take heed and watch that nothing from its lusts appear. This vicar, therefore, from the cunning of its chief, which is the life's love, talks and acts in accord with the civil requirements of the country, the moral requirements of reason, and the spiritual requirements of the church. Some do this so craftily and ingeniously that no one sees that they are not such as their speech and act indicate; and at last, from the habit of concealment, they scarcely know otherwise themselves. All hypocrites are such; and such are the priests who at heart care nothing for the neighbor and do not fear God, and yet preach about love of the neighbor and the love of God; such are the judges who give judgment according to bribes and friendship, while they show a pretended zeal for justice, and from reason talk of judgment; such are the merchants who are insincere and fraudulent at heart, while they act sincerely for the sake of gain; and such are adulterers, when from the rationality that every man has they talk about the chastity of marriage; and so on.
[2] But when these same persons strip this love of means-this vicar of their life's love-of the garments of purple and fine linen with which they have invested it, and clothe it in its domestic garb, they then think, and sometimes with their dearest friends whose life's love is similar, they speak from their thought in a wholly opposite way. It might be supposed, when from their love of means they have talked so justly, sincerely, and piously, that the character of the internal of their thought was not in the external of their thought, and yet it was. There is hypocrisy in such; there is a love of self and the world in them, and the cunning of that love is to secure reputation for the sake of honor or gain, in respect to outmost appearances. This character of the internal is in the external of their thought when they so speak and act.
109. Apparet quandoque sicut Externum cogitationis hominis non in se sit quale est Internum; sed hoc fit, quia amor vitae cum suis internis circum se, ponit Vicarium infra se, qui vocatur Amor Mediorum, et ei injungit, ut caveat et custodiat ne aliquid ex suis concupiscentiis appareat; quare ille Vicarius ex astutia principis sui, qui est amor vitae, loquitur et agit secundum 1civilia Regni, secundum moralia rationis, et secundum spiritualia Ecclesiae, et quidam tam astute et ingeniose, ut nemo videat quin tales sint, quales loquuntur 2et agunt, et tandem ex circumvelatione ut vix ipsi sciant aliter: tales sunt omnes hypocritae; et tales sunt sacerdotes qui corde nihili faciunt proximum et non timent Deum, et tamen praedicant de amore proximi et de amore Dei: tales sunt judices, qui judicant 3secundum dona et amicitias, cum simulant zelum pro justitia, et ex ratione de judicio loquuntur: tales sunt negotiatores corde insinceri ac fraudulenti, cum sincere agunt lucri causa: et tales sunt adulteri, cum ex rationalitate, quae cuivis homini est, de castitate conjugii loquuntur; et sic porro.
[2] At iidem si Amorem mediorum, Vicarium amoris vitae eorum, exuunt vestibus purpureis et byssinis, 4quas circumposuerunt, ac induunt illum toga sua domestica, tunc cogitant, et quandoque ex cogitatione sua cum amicissimis, qui in simili amore vitae sunt, loquuntur, prorsus contrarium. Credi potest, quod quando illi ex amore mediorum tam juste, sincere et pie loquuti sunt, tunc non quale interni cogitationis fuerit 5in externo cogitationis eorum, at usque fuit; est hypocrisis in illis, est amor sui et mundi in illis, cujus astutia est captare famam honoris aut lucri causa usque ad ultimam apparentiam: hoc quale Interni est in Externo cogitationis illorum, quando ita loquuntur et agunt.
Footnotes:
1 Prima editio: secundnm
2 Prima editio: loquntur
3 Prima editio: jndicant
4 Prima editio: byssimis,
5 Prima editio: fuerir