235、不承认圣治的人，根本不会从心里承认神，而是承认自然而非神，承认人类谨慎而非圣治。这一点看上去不是很明显，因为人能出于他的内在自我去思想并谈论这一套，出于他的外在自我去思想并谈论那一套。他就像折叶，能使门朝任何方向打开，进去的时候朝这个方向打开，出来的时候朝那个方向打开；或像风帆，能使船只在航行的过程中根据船长的指挥而转向任意方向。那些确认支持人类谨慎到了否认圣治的地步之人，当陷入自己的思维时，不会注意到别的，无论他们看见、听见或读到什么；事实上，他们也没有能力做到，因为他们没有从天堂接受任何东西，只从自己接受东西。他们只从表象和谬论得出结论，并且看不见别的，所以能发誓说他们是对的。此外，他们若只承认自然，就会向圣治的捍卫者发火，除非他们是牧师，因为牧师认为这是他们的神学问题，或他们的职责所在。
235. Someone who does not in the least acknowledge Divine providence, in his heart does not acknowledge God, but in place of God acknowledges nature, and in place of Divine providence, human prudence. The reality of this is not apparent, because a person can think now in one way, now in another, and also speak now in one way, now in another. He can think and speak in one way in accord with his inner self, and in another way in accord with his outer self. It is like a hinge that enables a door to swing either way, in a different way when one is entering than when one is leaving. Or it is like a sail that can turn a ship in either direction, depending on how the captain spreads it.
People who have confirmed themselves on the side of human prudence to the point of denying Divine providence - these, in whatever they see, hear or read when engaged in that thought of theirs, see nothing else, nor indeed can they, because they take nothing from heaven, but everything from themselves alone. Moreover, because they draw their conclusions from appearances and misconceptions only and see nothing else, they can swear that such is the case. And if in addition they acknowledge only nature, they may become angry at people defending Divine providence, provided they are not priests, to whom they grant this as an obligation of their doctrine or function.
235. At heart, people who have no belief whatever in divine providence do not believe in God either. They believe in the material world instead of God, and in their own prudence instead of divine providence. This may not be obvious, because we can think either way and talk either way. We can think and talk one way from our inner self and the other way from our outer self. It is like a hinge that enables a door to open in either direction, one way when we come in and the other way when we go out; or it is like a sail that can turn a ship one way or another depending on how the skipper sets it.
If we convince ourselves of human prudence to the point of denying divine providence, then even if we do happen to see, hear, or read something when we are thinking about it, we do not really notice it. In fact, we cannot, because we are not open to anything from heaven, only to what comes from ourselves. Since we are basing our conclusions on nothing but deceptive appearances and not actually seeing anything, we can swear that we are right. Then if we also believe in nothing but the material world, we get angry at people who stand up for divine providence--unless they are ministers, because we think that this is a matter of their theology or their profession.
235. He who does not acknowledge the Divine Providence at all does not in his heart acknowledge God, but instead of God he acknowledges nature, and instead of the Divine Providence he acknowledges human prudence. It is not apparent that this is the case, for man can think in two different ways and speak in two different ways. From his inner self he can think and speak in one way and from his exterior self in another. He is like a hinge on which a door can turn either way, one way when a person enters and the other when he goes out; and like a sail by which a ship can be turned either way as the captain sets it. Those who have confirmed themselves in favour of human prudence to such a degree as to deny the Divine Providence observe nothing else when they are in this way of thinking, whatever they see, hear and read; nor indeed can they, because they receive nothing from heaven but only from themselves; and as they form conclusions from appearances and fallacies only, and see nothing else, they can swear that it is so. Moreover, if they acknowledge nature alone they may be angry with defenders of the Divine Providence, provided these are not priests, for in their case they regard their defence as part of their teaching or function as priests.
235. One who does not acknowledge the Divine providence at all does not in his heart acknowledge God, but acknowledges nature in place of God, and human prudence in place of the Divine providence. This does not appear to be true, because man can think in one way or another, and can talk in one way or another. From his inner self he is able to think and talk in one way, and from his outer self in another way. He is like a hinge that can let the door turn either way, one way when one is entering, and the other when going out; or like a sail by which a vessel can be turned either way in its course, as the master sets it. Those that have confirmed themselves in favor of human prudence to such an extent as to deny the Divine providence, so long as they are in that thought of theirs, give heed to nothing else, whatever they may be seeing, hearing, or reading; nor are they able to do so, because they receive nothing from heaven, but only from themselves. And because they draw conclusions from appearances and fallacies only, and see nothing else, they can swear that it is so. Moreover, if they acknowledge nature alone they may be angry with the defenders of Divine providence; provided they are not priests, for they regard this as a matter belonging to the teaching or function of the priesthood.
235. Qui prorsus non agnoscit Divinam Providentiam, ille in corde suo non agnoscit Deum, sed pro Deo agnoscit naturam, et pro Divina Providentia humanam prudentiam; quod ita sit, non apparet, quia homo potest aliter cogitare et cogitare, et quoque aliter loqui et loqui; potest aliter cogitare et loqui ex interiori se, et aliter ab exteriori se; est sicut cardo qui utrinque potest vertere januam, aliter dum intrat quam dum exit; et sicut velum utrinque potest vertere navem, sicut nauclerus id expandit. Qui se confirmaverunt pro humana prudentia, usque adeo ut negaverint Divinam Providentiam, illi quicquid usquam vident, audiunt et legunt, dum in illa sua cogitatione sunt, non animadvertunt aliud, imo nec possunt, quia nihil e Coelo recipiunt, sed solum a se; et quia ex solis apparentiis et fallaciis concludunt, et non vident aliud, possunt jurare quod ita sit; et si etiam solam naturam agnoscunt, possunt irasci contra defensores Divinae Providentiae, modo non sint sacerdotes, de quibus cogitant, quod id eorum doctrinae aut functionis sit.