592.但在新教会，内在人和外在人则迥然不同。内在人属于意愿，当他独自一人，如在家时，主导他的思考；而外在人则是他的言与行，诸如他跟别人在一起或在外时源自内在的行为。故，内在人既是属意愿的仁，也是属思维的信。重生前这二者构成属世人，这属世人因此被分为内在与外在。通过以下事实，这一点显而易见，一个人跟别人在一起或在外时的言行可能和他独自一人或在家时不一致。导致这种分离的原因在于，民法为作恶者规定了处罚，为行为良好者制定了奖赏，所以人们会强使外在从内在分离，因为没人愿意受罚，都想得到名和利的奖赏，而除非人依法生活，否则这二者一样也得不到。由此带来的结果是，道德仁义可见于外在，哪怕内在没有任何道德仁义之人的外在。所有虚伪、奉承和伪装皆出自这同一个源头。
592. 但在新教会, 内在人和外在人则迥然不同。 内在人属于意愿, 当他独自一人, 如在家时, 主导他的思考; 而外在人则是他的言与行, 诸如他跟别人在一起或在外时源自内在的行为。 故, 内在人既是属意愿的仁, 也是属思维的信。 重生前这二者构成属世人, 这属世人因此被分为内在与外在。 通过以下事实, 这一点显而易见, 一个人跟别人在一起或在外时的言行可能和他独自一人或在家时不一致。 导致这种分离的原因在于, 民法为作恶者规定了处罚, 为行为良好者制定了奖赏, 所以人们会强使外在从内在分离, 因为没人愿意受罚, 都想得到名和利的奖赏, 而除非人依法生活, 否则这二者一样也得不到。 由此带来的结果是, 道德仁义可见于外在, 哪怕内在没有任何道德仁义之人的外在。 所有虚伪, 奉承和伪装皆出自这同一个源头。
592. The concepts of the inner and outer self taught by the new church are completely different, however. In this view, our inner self is our will. It is the source of the thoughts we have when we are left to ourselves, such as when we are at home. Our outer self is what we do and say in company or in public. Our inner self, then, is goodwill and faith - goodwill that belongs to our will, and faith that occupies our thoughts.
Before we undergo regeneration, goodwill and faith constitute our earthly self, which is divided into an inner and an outer level. This is clear from the fact that we are not allowed to act in company or in public the way we do when left to ourselves at home. What causes the split into an inner and outer level is that civil law prescribes punishments for those who do evil things and rewards for those who do good things. Since no one wants to be punished and everyone wants to be rewarded, we therefore force ourselves to create an outer self that is separate from our inner self. The reward takes the form of wealth or a good reputation; we achieve neither one unless we live according to the law. This is why morality and benevolence are practiced outwardly, even by people who have no morality or benevolence inwardly. This is the origin of all hypocrisy, flattery, and pretense.
592. But in the new church the internal and external man are quite different. The internal man belongs to his will, which governs his thinking when he is left to himself, as he is at home. His external man is his actions and speech, what he does in company or away from home. Consequently the internal man is charity, which is a quality of the will, and at the same time faith, which is a quality of the thought process. Both of these before regeneration make up the natural man, which is thus divided into an internal and an external man. This is obvious from the fact that a person may not act and speak in company or away from home as he would if left to himself or at home. The reason for this division is that civil legislation prescribes penalties for those who act wickedly and rewards for those who act well, so that people compel themselves to separate the external man from the internal. No one wants to be punished, and everyone wants to be rewarded by receiving wealth and honours. Neither of these aims can a person achieve, if he does not live in accordance with these laws. That is why morality or good-will are to be seen in externals, even with those who have no morality or good-will in internals. This is the origin of all hypocrisy, toadying and pretence.
592. But the internal and external man of the New Church are wholly different. The internal man pertains to the will, from which man thinks when left to himself, as when he is at home; but the external man is his actions and words, such as come forth from the internal when man is with others, thus when abroad. Consequently, the internal man is both charity, because this pertains to the will, and faith, which pertains to thought. Before regeneration these two constitute the natural man, which is thus divided into an internal and an external. This is shown in the fact that it is not permissible for man to act and speak in company or abroad as when alone or at home. The cause of this division is, that civil laws prescribe punishments for those who act wickedly, and rewards for those who act rightly, consequently men compel themselves to separate the external from the internal man; for no one wishes to be punished, and everyone wishes to be rewarded, which is done by riches and honors; and man attains to neither of these unless he lives according to those laws. It results from this that morality and benevolence exist in externals even with those who have none internally. And from the same source is all hypocrisy, flattery, and simulation.
592. In the New Church, however, there is a totally different conception of the internal and the external man. The internal man is of the will, under whose influence a man thinks when he is at home and left to himself; but the external man consists of the action and speech which proceed from him in company, thus away from home; so that the internal man is charity, because charity is of the will, and it is at the same time faith, which is of the thought. Both of these before regeneration form the natural man, which has thus an internal and an external, as is evident from the fact that a man may not act and speak in company or abroad as he does when he is left to himself or at home. This division exists because the civil laws prescribe punishments for those who do ill and rewards for those who do well; and so men compel themselves to separate the external man from the internal, for no one wishes to be punished, but every one wishes to be rewarded by receiving riches and honors; and man does not avoid punishment and acquire rewards unless he lives according to those laws. Hence it is that morality and benevolence are found in externals with those who have none in internals. This is the origin of all hypocrisy, flattery and dissimulation.
592. Sed Internus et Externus homo novae Ecclesiae sunt prorsus alii; Internus homo est ejus Voluntatis, ex qua cogitat, dum sibi relictus est, quod fit domi; at Externus homo est ejus actio et loquela, quae ab illo fiunt in Caetu, ita foris; proinde Internus homo est charitas, quia haec est voluntatis, et simul fides quae est cogitationis: uterque ille ante regenerationem facit naturalem hominem, qui sic est divisus in internum et externum; hoc patet ex eo, quod non liceat homini agere et loqui in Caetu aut foris, sicut dum sibi relictus est, seu domi; causa divisionis hujus est, quia Leges civiles praescribunt punitiones pro illis qui male agunt, et remunerationes pro illis qui bene, et sic se cogunt ad separandum Externum hominem ab Interno, nam nullus vult puniri, et unusquisque vult remunerari, quod fit per opes et honores; utrumque hoc non assequitur homo, si non secundum illas leges vivit; inde est, quod detur moralitas et benevolentia in externis, etiam apud illos, quibus nulla moralitas et benevolentia est in internis; ex hac origine est omnis hypocrisis, assentatio et simulatio.