574.一切理性均表明，人必须重生，因为他生来就秉承了父母的种种邪恶，这些邪恶居于他的属世人，属世人本身与属灵人截然相反。然而，人是为天堂而生的，尽管他不能进入天堂，除非他变得属灵，并且他唯有通过重生才能变得属灵。由此产生的必然结果就是，属世人及其欲望必须被驯化、制服和反转，否则人无法靠近天堂一步，而是越来越深地沉入地狱。如果人相信他生在各种邪恶中，承认善与恶的存在和彼此的对立，并且相信死后的生活、天堂和地狱，以及邪恶构成地狱，良善构成天堂，那么谁不能明白这一点？就其本身而言，属世人的本性与动物的本性没什么两样。在意愿方面，他和动物一样野蛮，但在觉知方面，却又不同于动物，因为觉知能被提升至意愿的欲望之上，它不仅能看到，而且还能节制它们。故，人能用觉知思考，用思维言谈，这是动物无法做到的。人生来是何模样，若不重生又会是什么样，可从各种凶猛的动物看出来，即他将是老虎、黑豹、美洲豹、野猪、蝎子、蜘蛛、毒蛇、鳄鱼，诸如此类。所以，若人真未藉由重生变成绵羊，那么他除了成为地狱群魔中的一员外，还能是什么？处于这种状态，若没有法律的约束，难道人类不会出于天生的残暴而彼此冲撞，互相残杀，互相掠夺，甚至连一片衣服也不留吗？人类当中有多少人生来不是好色之徒和淫荡者，或四足蜥蜴？若不重生，这两类人中无论哪一个人，都会变成类人猿。这就是为掩盖人的内在所需的外在道德造成的结果。
574. 一切理性均表明, 人必须重生, 因为他生来就秉承了父母的种种邪恶, 这些邪恶居于他的属世人, 属世人本身与属灵人截然相反。 然而, 人是为天堂而生的, 尽管他不能进入天堂, 除非他变得属灵, 并且他唯有通过重生才能变得属灵。 由此产生的必然结果就是, 属世人及其欲望必须被驯化, 制服和反转, 否则人无法靠近天堂一步, 而是越来越深地沉入地狱。 如果人相信他生在各种邪恶中, 承认善与恶的存在和彼此的对立, 并且相信死后的生活, 天堂和地狱, 以及邪恶构成地狱, 良善构成天堂, 那么谁不能明白这一点? 就其本身而言, 属世人的本性与动物的本性没什么两样。 在意愿方面, 他和动物一样野蛮, 但在觉知方面, 却又不同于动物, 因为觉知能被提升至意愿的欲望之上, 它不仅能看到, 而且还能节制它们。 故, 人能用觉知思考, 用思维言谈, 这是动物无法做到的。 人生来是何模样, 若不重生又会是什么样, 可从各种凶猛的动物看出来, 即他将是老虎, 黑豹, 美洲豹, 野猪, 蝎子, 蜘蛛, 毒蛇, 鳄鱼, 诸如此类。 所以, 若人真未藉由重生变成绵羊, 那么他除了成为地狱群魔中的一员外, 还能是什么? 处于这种状态, 若没有法律的约束, 难道人类不会出于天生的残暴而彼此冲撞, 互相残杀, 互相掠夺, 甚至连一片衣服也不留吗? 人类当中有多少人生来不是好色之徒和淫荡者, 或四足蜥蜴? 若不重生, 这两类人中无论哪一个人, 都会变成类人猿。 这就是为掩盖人的内在所需的外在道德造成的结果。
574. Reason, too, makes it entirely clear that we have to be regenerated. We are born with evils of every kind from our parents. These evils reside in our earthly self, which left to itself is directly opposed to our spiritual self. Nevertheless, we are born for heaven.
We cannot come into heaven, then, unless we become spiritual, and that happens through regeneration alone. It follows inevitably from this that our earthly self and its desires have to be tamed, brought under control, and turned upside down. Otherwise we cannot take a single step in the direction of heaven; we slip instead farther and farther down into hell.
Surely any of us can see this provided we have the following concepts: we believe that human beings are born with evils of every kind; we acknowledge the existence of good and evil, and recognize that each of them is opposed to the other; we believe in life after death and in heaven and hell; and we see that evil constitutes hell and goodness constitutes heaven.
Left to its own devices, our earthly self is by nature not at all different from animals. That is, in regard to its will it is just like a wild beast. It differs from animals in its intellect, however. Its intellect can be lifted above the desires in its will and not only see those desires but even restrain them. This allows us to think with and speak from our intellect, which animals cannot do.
[2] By considering savage creatures of all kinds, we can see what we humans are like by birth, and what we will remain if we are not regenerated. We will be a tiger, a panther, a leopard, a wild boar, a scorpion, a tarantula, a viper, or a crocodile, and so on. Therefore unless regeneration transforms us into sheep, what else are we but a devil among the other devils in hell? Surely, then, if we were not held back by the law of the land from our own inborn ferocious nature, we would attack and butcher each other or rob each other of everything down to the breeches. Out of the whole human race, how many are there who are not born satyrs and priapuses or lizard-like quadrupeds? Without regeneration, how many of these turn into anything better than a monkey? And the only thing that allows them to rise that far is the outward morality they cultivate in order to hide the evils that are inside them.
574. All reason plainly shows that man needs to be regenerated. For he acquires by birth from his parents evils of all kinds, and these are lodged in his natural man, which is of itself diametrically opposed to the spiritual man. Yet he is by birth destined for heaven, and he cannot reach heaven, unless he becomes spiritual; and the only way this can happen is by being regenerated. The necessary consequence is that the natural man with his longings must be tamed, subdued and turned upside down; otherwise a person cannot advance a step nearer heaven, but more and more he drags himself down to hell. Everyone can see this, if he believes that he has acquired by birth evils of all kinds, and if he acknowledges the existence of good and evil, one opposed to the other; and if he believes in life after death, in hell and in heaven, and that evils make hell, good makes heaven. The natural man regarded in himself is as concerns his nature not in the slightest different from an animal. He is equally untamed, but this as regards his will. In respect of the understanding, however, he differs from the animals, for the understanding can be raised above the cravings of the will, and can not only see them, but also control them. That is why man is able to use his understanding to think, and his thinking to talk, which no animal can do.
[2] What man is like by birth, and what he would be like if not regenerated can be seen from wild beasts of all kinds. He would be a tiger, a panther, a leopard, a wild boar, a scorpion, a tarantula, a viper, a crocodile and so on. So unless he were by regeneration transformed into a sheep, what else would he be but a devil among the devils in hell? Were it not for the restraint the laws of the kingdom impose on their innate ferocity, would not one then rush to attack another, so that they would slaughter one another or strip them of everything down to their underpants? How many of the human race are there who were not by birth satyrs and priapi, or four-footed lizards? Everyone of either class, if he is not regenerated, turns into an ape. This is the result of external morality, which is the extra lesson learned in order to cover up one's internals.
574. All reason shows that man must be regenerated, for he is born into evils of every kind derived from his parents; and these evils have their seat in his natural man, which of itself is diametrically opposed to the spiritual man. Nevertheless man is born for heaven; although he does not enter heaven unless he becomes spiritual, and he can become spiritual only by means of regeneration. From this it follows of necessity that the natural man with its lusts must be subdued, subjugated, and inverted, and that otherwise man cannot approach a single step toward heaven, but sinks deeper and deeper into hell. Who cannot see this, if he believes that he has been born into evils of every kind and acknowledges the existence and contrariety of good and evil, and believes in a life after death, a hell and a heaven, and that evil is what constitutes hell and good is what constitutes heaven? Viewed in himself the natural man in no way differs in his nature from the nature of beasts. Like them he is wild; but it is as to his will that he is such; in understanding he differs from beasts, in that the understanding can be elevated above the lusts of the will, and not only see but also moderate them; and for this reason man is able to think from understanding, and speak from thought, which beasts cannot do. What man is by birth, and what he would be if not regenerated, can be seen from fierce animals of every kind; that he would be a tiger, a panther, a leopard, a wild hog, a scorpion, a tarantula, a viper, a crocodile, and so on; consequently if he were not transformed by regeneration into a sheep, what would he be but a devil among devils in hell? And in that state, if not restrained by civil laws, would not men from innate ferocity, rush upon one another and slaughter each other, and plunder each other even of the last scrap of clothing? How many are there of the human race who are not born satyrs and priapi or four-footed lizards; and who among these, if not regenerated, does not become an ape? External morality is required, for the sake of covering up their internals; and it does that.
574. 1 It is obvious to reason that a man must be regenerated, since he is born into evils of every kind derived from his parents. These have their seat in his natural man, which is diametrically opposed to the spiritual man; and although he is born for heaven, yet he does not enter there unless he becomes spiritual, which is only possible by regeneration. It necessarily follows, therefore, that the natural man with its lusts must be overcome, subdued and converted; for otherwise a man cannot approach a single step towards heaven, but casts himself deeper and deeper into hell. Every one must see this who believes that he was born into evils of every kind, and who acknowledges that there are such things as good and evil, and that the one is contrary to the other; and who also believes in a life after death, in heaven and hell; and that evil makes hell and good makes heaven.
The natural man, regarded in himself, differs in nature not at all from the beasts. He is, indeed, like a wild beast as regards his will, but he differs from the beasts as regards his understanding; for this can be raised above the lusts of the will, and can not only perceive them but also control them. For this reason a man can think from his understanding and speak from his thought, which beasts cannot do. What a man's nature is by birth, and what it would be if he were not regenerated, may be seen from savage animals of every kind. He would be a tiger, a panther, a leopard, a wild boar, a scorpion, a tarantula, a viper, a crocodile, and so on. Unless, therefore, he were transformed into a sheep by regeneration, what would he be but a devil among devils in hell? If, then, such men were not restrained by the laws of their country, would they not, from their innate ferocity, assault and kill one another, or despoil one another of their last garment? Many men by birth are satyrs, lewd creatures, 2 or four-footed reptiles; and not one of them but would become an ape, unless he were regenerated. External morality, which a man assumes for the purpose of concealing his inner nature, contributes to this state.
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574. 1 Quod homo regenerandus sit, patet ex omni ratione; nascitur enim in mala omnis generis a parentibus, et haec insident naturali ejus homini, qui ex se e diametro est contra spiritualem hominem; et tamen natus est ad Coelum, et ad Coelum non venit, nisi spiritualis fiat, quod unice fit per regenerationem: inde necessario sequitur, quod naturalis homo cum suis concupiscentiis sit domandus, subjugandus, et invertendus, et quod alioquin nullo passu appropinquare ad Coelum possit, sed plus et plus se in infernum demittat: quis hoc non videt, qui credit quod in mala omnis generis natus sit, et qui agnoscit quod bonum et malum sint, et quod unum sit contra alterum; et si credit vitam post mortem, ac infernum et coelum, quod mala faciant infernum, et bona Coelum. Naturalis homo in se spectatus quoad naturam suam ne hilum differt a natura bestiarum, est similiter ferus, sed talis est quoad voluntatem; at differt a bestiis quoad intellectum; hic potest elevari supra concupiscentias voluntatis, et non modo videre illas, sed etiam moderari illas; inde est, quod homo possit ex intellectu cogitare, et ex cogitatione loqui, quae bestiae nequeunt.
[2] Qualis homo est a nativitate, et qualis foret si non regeneraretur, videri potest ab omnis generis belluis, quod foret tigris, panthera, pardus, porcus sylvestris, scorpius, taratantula, vipera, crocodilus, etc; quare nisi per regenerationem transformaretur in ovem, quid aliud esset quam diabolus inter diabolos in inferno: annon tunc, si non leges regni coercerent tales, a ferocitatibus connatis, irrueret unus in alterum, et se mutuo trucidarent, 2 aut usque ad femoralia despoliarent. Quot ex humano genere sunt, qui non nati sunt satyri et priapi, aut quadrupedes lacerti, et quis non ex his et illis, nisi regeneretur, fit simia; moralitas externa, quae addiscitur causa operiendi interna sua, hoc facit.
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