595.世上的一切受造物，无论活的还是死的，都有一个内在和一个外在，一个离开另一个无法存在，正如没有原因就没有结果。一切受造物皆因其内在良善而高贵，因其内在恶性而低贱，外善内恶也是一样。世上的所有智者和天堂的所有天人都如此判断。但未重生者和重生者各自的性质要通过比喻来说明。伪装道德公民或基督徒的非重生者，好比裹着香料的死尸，所散发的腐臭味污染香料，并慢慢渗入鼻孔，损伤大脑。他还好比镀金或放在银棺中的木乃伊，当打开覆盖物往里看时，一具丑陋的黑尸赫然入目。
他好比坟墓里饰以青金石及其它宝石的骸骨；还好比外穿紫袍和细麻衣、内里却是地狱的财主（路加福音16:19）。再者，他好比甜蜜的毒药，开花的剧毒铁杉，果皮光滑、内瓤被虫蛀空的水果；也好比先涂了一层膏药、然后覆上一层薄皮、里面却积满脓臭的溃疡。在尘世，只有那些内在没有良善，因此凭表象判断的人才会根据外在评价内在。但在天堂则不然，因为身体在灵周围活动，能轻易将恶指为善，当死亡将身体分离出去后，就只剩下内在，它构成人的灵，然后从远处看，他就象蜕皮的毒蛇，或被剥去使之看似完好的内皮或表皮的烂木头。
但重生者的情况则不同。其内在是良善，其外在类似未重生者的外在，但又不同于它，如同天堂不同于地狱，因为善之灵魂在其中，至于他是否是伟人，是住在宫殿，外出时有随从簇拥，还是住在陋室，只有一个仆人伺候，甚至无论他是着紫袍、戴主教冠的大主教，还是衣着松散朴素、头戴小帽、在树林里放羊的羊馆，则无关紧要。
金子就是金子，无论它在火里闪耀，还是表面被烟熏黑，或无论它被铸成美丽如婴儿的样子，还是丑陋如老鼠的形状。放在约柜中的金老鼠就是可接受并被献为赎罪祭的（撒母耳记上6:3－5），因为金子象征内在良善。从母岩、石灰或粘土中获得的钻石或红宝石，同样是因其内在良善而被认为珍贵，女王项链上的钻石和宝石也是一样，诸如此类。这些例子清楚表明，外在是根据内在被评价的，而不是相反。
595. 世上的一切受造物, 无论活的还是死的, 都有一个内在和一个外在, 一个离开另一个无法存在, 正如没有原因就没有结果。 一切受造物皆因其内在良善而高贵, 因其内在恶性而低贱, 外善内恶也是一样。 世上的所有智者和天堂的所有天人都如此判断。 但未重生者和重生者各自的性质要通过比喻来说明。 伪装道德公民或基督徒的非重生者, 好比裹着香料的死尸, 所散发的腐臭味污染香料, 并慢慢渗入鼻孔, 损伤大脑。 他还好比镀金或放在银棺中的木乃伊, 当打开覆盖物往里看时, 一具丑陋的黑尸赫然入目。
他好比坟墓里饰以青金石及其它宝石的骸骨; 还好比外穿紫袍和细麻衣, 内里却是地狱的财主 (路加福音16:19)。 再者, 他好比甜蜜的毒药, 开花的剧毒铁杉, 果皮光滑, 内瓤被虫蛀空的水果; 也好比先涂了一层膏药, 然后覆上一层薄皮, 里面却积满脓臭的溃疡。 在尘世, 只有那些内在没有良善, 因此凭表象判断的人才会根据外在评价内在。 但在天堂则不然, 因为身体在灵周围活动, 能轻易将恶指为善, 当死亡将身体分离出去后, 就只剩下内在, 它构成人的灵, 然后从远处看, 他就象蜕皮的毒蛇, 或被剥去使之看似完好的内皮或表皮的烂木头。
但重生者的情况则不同。 其内在是良善, 其外在类似未重生者的外在, 但又不同于它, 如同天堂不同于地狱, 因为善之灵魂在其中, 至于他是否是伟人, 是住在宫殿, 外出时有随从簇拥, 还是住在陋室, 只有一个仆人伺候, 甚至无论他是着紫袍, 戴主教冠的大主教, 还是衣着松散朴素, 头戴小帽, 在树林里放羊的羊馆, 则无关紧要。
金子就是金子, 无论它在火里闪耀, 还是表面被烟熏黑, 或无论它被铸成美丽如婴儿的样子, 还是丑陋如老鼠的形状。 放在约柜中的金老鼠就是可接受并被献为赎罪祭的 (撒母耳上6:3-5), 因为金子象征内在良善。 从母岩, 石灰或粘土中获得的钻石或红宝石, 同样是因其内在良善而被认为珍贵, 女王项链上的钻石和宝石也是一样, 诸如此类。 这些例子清楚表明, 外在是根据内在被评价的, 而不是相反。
595. Every created thing in the world, both animate and inanimate, has an inner level and an outer level. The one level does not exist in the absence of the other, any more than an effect can exist without a cause. Every created thing is considered valuable if it is inwardly good, and worthless if it is inwardly bad, even where inner badness lies within outer goodness. Every wise person in the world and every angel in heaven evaluates people and things in this way.
What a person who has not been regenerated is like and what a person who has been regenerated is like can be illustrated through comparisons. People who have not been regenerated but who present themselves as moral citizens and "good Christians" can be compared to a corpse that has been embalmed with fragrant oils but nevertheless gives off a reek that overpowers the fragrances, assaults your nose, and hurts your brain.
They can also be compared with a mummy that has been gilded and placed in a silver coffin; as you look inside, your eye is met with a deformed, blackened corpse.
[2] They can be compared with bones and skeletons in a tomb that has been decorated with lapis lazuli and other precious stones.
They can also be compared with the rich man clothed in purple and fine linen, whose inner level was nonetheless hellish (Luke 16:[19-25]).
They can be compared with poison that tastes sweet; with hemlock in bloom; with fruit that has gleaming skin but whose flesh has been eaten away by worms; and with a wound that is carefully bandaged and has recently developed a thin layer of new skin, but inside is still full of infectious pus.
In our world, of course, the inside is sometimes valued highly on the basis of what is outside, but only by people who themselves have no inner goodness and who therefore judge things by appearances. This is not how it works in heaven, however. The body that can be turned this way and that around the spirit and can be bent from evil to good is removed by death, and then only the inner self remains, which constitutes the spirit. Then even from far away such people look like a snake that has shed its skin, or rotten wood whose shiny bark has been removed.
[3] It is different, though, for those who have been regenerated. Their inner level is good and their outer level, which appears to be like anyone else's, is actually as different from that of the people just mentioned as heaven is from hell, since it has a soul of goodness inside.
After death it means nothing any more whether people in this world were of high rank and lived in a mansion and walked around with an entourage, or lived in a hut and were waited on by a child. It does not matter if they were an archbishop who wore a scarlet robe and a two-tiered tiara, or a shepherd tending a few sheep in the woods, who wore a loose-fitting country coat with a hood for his head.
[4] Gold is still gold whether it shines next to the fire or its surface is blackened with smoke. Gold is still gold whether it has been poured into a beautiful shape like that of a little child or an unpleasant shape like that of a rat. The rats made of gold and placed next to the ark were still found acceptable and pleasing (1 Samuel 6:3-5, and following), because gold symbolizes inner goodness. Diamonds and rubies that have been kept in their matrix of limestone or clay are just as valuable as diamonds and rubies set in a queen's necklace, because they are valued for their inner goodness. And so on.
This makes it clear that what is on the outside derives its value from what is on the inside and not the other way around.
595. Every created thing in the world, whether alive or dead, has an internal and an external. One cannot exist where the other does not, just as an effect cannot without a cause. Every created thing is prized for its inward goodness and disdained for its inward badness; and the same is true of outward goodness containing inward badness. Every wise man in the world, and every angel in heaven, judges like this. But comparisons will illustrate what the unregenerate and the regenerate person are like. An unregenerate person who pretends to be a respectable citizen and a Christian can be compared to a corpse wrapped in aromatic substances, but which still gives off a stench that spoils the aroma and penetrating the nose offends the brain. He can also be compared with a gilded mummy, or one laid in a silver coffin; but if one looks inside, the ugly black body comes into view.
[2] He can be compared with the bones or skeleton in a tomb decorated with lapis lazuli and other precious stones. He can also be compared to the rich man who wore purple and fine linen, yet inwardly was hellish (Luke 16:19). Further comparisons may be made with sugary poison, with flowering hemlock, with fruits in gleaming shells whose kernels have been eaten up by maggots; and with a sore covered by a plaster and later by smooth skin, but full of nothing but pus. In the world the internal may be judged by the external, but only by those whose internal is not good and who therefore judge by appearances. But the situation in heaven is different; for when death separates the body, which can be twisted round the spirit and bent from evil to good, then the internal is left; for this is what makes up the spirit. Seen at a distance it looks like a snake which has sloughed its skin, or like rotten wood stripped of the bark or surface which made it look bright.
[3] It is different with the regenerated person. His internal is good, while his external resembles the other's. But his external is as different from the other's as heaven is from hell, for he has the soul of good in it. And it makes no difference whether he is a nobleman and lives in a palace, attended by hangers-on when he walks abroad, or whether he lives in a hut with only a lad to wait upon him; or in fact whether he is an archbishop with a purple pallium and a two-fold mitre, or whether he is the shepherd who lives in the woods with a few sheep, wears a loose country cloak and covers his head with a hood.
[4] Gold is still gold, whether it gleams in the firelight or is blackened with smoke on the surface; or whether it is cast into a lovely shape, a child's for instance, or an ugly shape such as a rat's. Rats made of gold and placed next to the Ark were acceptable and served as expiatory offerings (1 Samuel 6:3-5ff). For gold means internal good. A diamond or a ruby extracted from a matrix of chalk or clay are judged just as valuable for their inward goodness as they are if they are set in a queen's necklace; and so on. These examples show clearly that the external is judged by the internal, and not the other way round.
595. In every created thing in the world, whether living or dead, there is an internal and an external; one never exists without the other, as there is no effect without a cause; and every created thing is esteemed according to its internal goodness, or is deemed base if internally malignant, as external goodness is when within it there is internal malignity. Every wise man in the world and every angel in heaven so judges. But the nature of the unregenerate man and of the regenerate, may be illustrated by comparisons. The unregenerate man who simulates a moral citizen or a Christian, may be likened to a corpse wrapped in aromatics, which nevertheless exhales a putrid odor that infects the aromatics, insinuates itself into the nostrils, and injures the brain. He may also be likened to a mummy, gilded or placed in a silver coffin, upon looking beneath the covering of which a hideously black body comes to view.
[2] Again, he may be likened to bones or skeletons in a sepulchre that is adorned with lapis lazuli and other gems; also to the rich man who was clothed in purple and fine linen, but whose internal was nevertheless infernal (Luke 16:19). Still again he may be likened to sweet-tasting poison, to a poison hemlock in flower, to fruit with a bright skin, but inwardly worm-eaten, and also to an ulcer covered first with a plaster and then with a thin skin, but with nothing within but foul matter. In the world only those who have no internal goodness, and who therefore judge by the appearance, can estimate the internal by the external; but in heaven it is otherwise. For when the body which is moveable about the spirit and easily directed from evil to good, is separated by death, the internal remains, for this constitutes the man's spirit; and then at a distance he looks like a serpent that has shed his skin, or like rotten wood stripped of its bark or covering in which it looked so well.
[3] But with the regenerate man it is different. His internal is good, and his external resembles the external of the other. And yet his external differs from that of the unregenerate as heaven differs from hell, since the soul of good is in it, and it matters not to him whether he is a great man, who dwells in a palace, and goes surrounded by attendants, or lives in a cottage and is waited upon by a boy; or even whether he is a primate clad in a purple robe and wearing the cap of his rank, or the shepherd of a few sheep in a wood, clothed in a loose rustic frock and wearing a little cap on his head.
[4] Gold is still gold, whether it flashes before the fire or has its surface blackened by the smoke; whether it is melted into a beautiful form like that of an infant, or into an ugly one like that of a mouse. Mice made of gold and placed beside the ark, were acceptable and pleasing (1 Samuel 6:3-5); for gold signifies internal good. Diamonds and rubies obtained from whatever matrix, lime or clay, are in like manner esteemed according to their internal goodness, the same as those in the necklace of a queen; and so on. From all this it is clear that the external is estimated from the internal, and not the reverse.
595. In every created thing in the world, whether living or dead, there is an internal and an external; the one never exists without the other, as no effect can exist without a cause. Every created thing is esteemed for its internal goodness, and is held of little value in proportion to its internal vileness, as is also external goodness in which there is internal vileness. Every wise man on earth, and every angel in heaven, forms his judgment according to this rule.
The nature of the unregenerate man, and that of the regenerate, may be illustrated by comparisons. The unregenerate man, who assumes the appearance of a moral citizen and a Christian, may be compared to a corpse which, although it may be wrapped in spices, still gives forth a foul odor, which taints the spices, penetrates the nostrils and offends the brain. He may also be compared to a mummy, covered with gold, or placed in a silver coffin; but when this is looked into, a hideous black corpse comes into view.
[2] He may also be compared to bones or skeletons in a sepulchre built of colored marble, and adorned with other costly materials. He may also be compared to the rich man who was clothed with purple and fine linen, whose internal nevertheless was infernal, Luke 16. He may further be compared to poison sweetened with sugar; to hemlock when in bloom; to fruits with shining rinds but with worm-eaten hearts; and to a sore covered over with a plaster and afterwards with a thin skin, beneath which there is nothing but corrupt matter.
In the world the internal of such a person may be judged from the external, but only by those whose own internal is not good, and who, therefore, judge according to the appearance. It is otherwise, however, in heaven; for when the changeable body that envelops the spirit, and that readily turns from evil to good, is separated by death, then the internal remains, as this forms the man's spirit. It now appears at a distance like a serpent which has shed its skin, or like a rotten log stripped of its bark or outer covering in which it once shone.
[3] With the regenerate man it is different. His internal is good, while his external is like that of others, but it differs from that of the unregenerate man as heaven differs from hell, for there is a soul of good within it. It matters not whether he is a nobleman and lives in a palace attended by a retinue of servants, or whether he lives in a cottage with only a boy to serve him; nor indeed does it matter whether he is a primate, arrayed in purple robe and priestly mitre, or the shepherd of a few sheep in a wood, wearing his loose rustic cloak and goat's skin hood. Gold is still gold whether it glitters when brought near the fire-light, or is blackened by the smoke, whether it is cast into a beautiful form like that of an infant, or into a repulsive form like that of a mouse. Mice, however, when made of gold and placed near the ark were also accepted and served as a propitiation, 1 Samuel 6:3-5 and following verses; for gold signifies internal good. The diamond and the ruby when taken from the mine, in whatever matrix they may be found, have their own internal or intrinsic value like those in the necklace of a queen; and so on. Hence it is evident that the external derives its value from the internal, and not the internal from the external.
595. In omni creato in Mundo tam vivo quam mortuo est Internum et Externum, non datur unum ubi non alterum, sicut non effectus absque causa, et omne creatum aestimatur secundum bonitatem internam, et vilipenditur ex malignitate interna, similiter bonitas externa in qua est malignitas interna; omnis sapiens in Mundo, et omnis Angelus in Coelo ita judicat, sed qualis homo non regeneratus est, et qualis regeneratus, illustrari potest per comparationes; homo non regeneratus, qui simulat civem moralem et hominem Christianum, comparari potest cadaveri, quod aromaticis involvitur, quod usque spargit putorem, quo aromatica inficit, et in nares se insinuat, et laedit cerebrum: et quoque comparari potest cum Mumia inaurata, aut in cippo Argenteo locata, qui cum introspicitur, in aspectum venit corpus deformiter nigrum.
[2] Comparari potest cum ossibus seu sceletis in sepulcro ex lapide lazuli et pretiositatibus aliis exornato: comparari etiam potest diviti, qui induebatur purpura et bysso, cujus tamen internum fuit infernale, Luca 16:19-25. 1 Comparari ulterius potest veneno saccharini saporis; cicutae florescenti; fructibus in crustis nitentibus quorum nuclei a vermibus erosi sunt; et quoque ulceri obducto emplastro et postea levi cute, in quo non nisi quam sanies est. Internum potest ab externo aestimari in Mundo, sed modo ab illis quibus non internum bonum est, et qui ideo judicant ex apparentia; aliter vero in Coelo; nam cum corpus versatile circum spiritum, et flexibile a malo ad bonum, per mortem separatur, tunc manet internum, hoc enim facit Spiritum ejus, et tunc apparet et e longinquo sicut serpens depositis exuviis, aut sicut lignum putre nudatum libro seu cortice, in quo splenduit.
[3] Aliter vero regeneratus, hujus Internum est bonum, et Externum simile externo alterius; hujus externum a prioris differt, 2 sicut coelum ab inferno, quoniam anima boni inest, et nihil refert, sive sit magnas, et habitet in palatio, ac incedat cinctus satellitiis, sive habitet in casa, et serviatur a puero: imo sive sit Primas incinctus pallio ex purpura, et cidari duorum graduum, sive sit pastor aliquot ovium in sylva, et integatur toga laxa rustica, et quoad caput tectus cappello. 3
[4] Aurum usque est aurum, sive admotum igni fulgeat, sive super fumo quoad superficiem denigratum sit; tum sive fusum sit in formam pulchram sicut infantis, sive in formam impulchram sicut muris; mures ex auro facti, et juxta arcam positi, etiam acceptabantur et placabant, 1 Samuelis 6:3, 4, 5, seq. Aurum enim significat internum bonum. Adamas et Rubinus, in quacunque matrice, calcaria et lutea, exempti, ex bonitate sua interna similiter aestimantur, sicut illa in collario Reginae, et sic porro; ex his patet, quod externum aestimetur ab interno, et non vicissim.
Footnotes:
1. Prima editio: 16.
2. prioris differt, ubi in prima editione prioris, differt.
3. Prima editio: capapello.