701.若不披露圣言灵义，或换句话说，若不揭示属世物与属灵物的对应，本章主题，即圣礼的神圣就好比埋在地里的宝藏，不会被人发自内心承认。这地的估价也不可能高于普通的地；但当发现它里面有宝藏时，这地就身价倍增，买家也从中获得财富。若知道它里面的财宝价值胜过所有黄金，更是如此。
若没有灵义，这圣礼就象紧闭的房屋，里面堆满金银珠宝，但在路人看来，跟街上的其它房子没什么两样。然而，因为神职人员用大理石砌墙，用黄金盖屋顶，所以它抓住路人眼球，他们驻足观看，赞美它，估价它。当房子被打开，人人都可以进入时，情况就大不相同了；那里的守护者根据各自等级，从这财富中拿出一部分给一些人作借款，给另一些人作赠礼。之所以说赠礼，是因为那里的财宝取之不尽，用之不竭。圣言及其属灵内涵和圣礼及其属天内涵也是一样。
这里所讨论的圣礼，若它潜藏的神圣不揭示出来，则看似河砂，其中含有大量几不可见的金颗粒。但当其神圣被揭示出来时，它就象被收集并熔化成锭的黄金，然后被锻造成各种优美形状。若其神圣没有被揭示和看到，这圣礼就象山毛榉或杨木制成的盒子或匣子，里面装满钻石、红宝石和很多其它宝石，并被分门别类，整齐排列。若人知道盒子或匣子里藏着这种东西，谁不重视它呢？若他看到它们，发现它们还免费发放，不更加如此吗？若不揭示圣礼与天堂的对应，即看不到它对应的天堂之物，这圣礼就象穿着普通衣服出现在尘世的天人。当人们知道他是天人，从他口里听到天使般的话语，看到他的行为所带来的奇迹时，情况就截然不同了。
口头上宣称的神圣和所看到的神圣是不同的，它们之间的区别可通过我在灵界耳闻目睹的实例来说明。保罗在世旅行时所写的一封信被读出来，但它并未公开，所以没人知道这是保罗写的。听众起初并不看重它；但当有人披露它是保罗书信之一时，他们就欢喜接受，尊崇其中的一切细节。这清楚表明，仅仅宣称圣言和圣礼神圣，只要是高级神职人员所做的，的确会贴上神圣的标签；但当它的神圣被揭示出来，并呈现在人的眼前时，情形就迥然不同；这一切通过揭示圣言灵义完成。这会使外在的神圣转化成内在的神圣，神圣的归属就变成了对它的承认。主的圣餐礼的神圣也是一样。
701. 若不披露圣言灵义, 或换句话说, 若不揭示属世物与属灵物的对应, 本章主题, 即圣礼的神圣就好比埋在地里的宝藏, 不会被人发自内心承认。 这地的估价也不可能高于普通的地; 但当发现它里面有宝藏时, 这地就身价倍增, 买家也从中获得财富。 若知道它里面的财宝价值胜过所有黄金, 更是如此。
若没有灵义, 这圣礼就象紧闭的房屋, 里面堆满金银珠宝, 但在路人看来, 跟街上的其它房子没什么两样。 然而, 因为神职人员用大理石砌墙, 用黄金盖屋顶, 所以它抓住路人眼球, 他们驻足观看, 赞美它, 估价它。 当房子被打开, 人人都可以进入时, 情况就大不相同了; 那里的守护者根据各自等级, 从这财富中拿出一部分给一些人作借款, 给另一些人作赠礼。 之所以说赠礼, 是因为那里的财宝取之不尽, 用之不竭。 圣言及其属灵内涵和圣礼及其属天内涵也是一样。
这里所讨论的圣礼, 若它潜藏的神圣不揭示出来, 则看似河砂, 其中含有大量几不可见的金颗粒。 但当其神圣被揭示出来时, 它就象被收集并熔化成锭的黄金, 然后被锻造成各种优美形状。 若其神圣没有被揭示和看到, 这圣礼就象山毛榉或杨木制成的盒子或匣子, 里面装满钻石, 红宝石和很多其它宝石, 并被分门别类, 整齐排列。 若人知道盒子或匣子里藏着这种东西, 谁不重视它呢? 若他看到它们, 发现它们还免费发放, 不更加如此吗? 若不揭示圣礼与天堂的对应, 即看不到它对应的天堂之物, 这圣礼就象穿着普通衣服出现在尘世的天人。 当人们知道他是天人, 从他口里听到天使般的话语, 看到他的行为所带来的奇迹时, 情况就截然不同了。
口头上宣称的神圣和所看到的神圣是不同的, 它们之间的区别可通过我在灵界耳闻目睹的实例来说明。 保罗在世旅行时所写的一封信被读出来, 但它并未公开, 所以没人知道这是保罗写的。 听众起初并不看重它; 但当有人披露它是保罗书信之一时, 他们就欢喜接受, 尊崇其中的一切细节。 这清楚表明, 仅仅宣称圣言和圣礼神圣, 只要是高级神职人员所做的, 的确会贴上神圣的标签; 但当它的神圣被揭示出来, 并呈现在人的眼前时, 情形就迥然不同; 这一切通过揭示圣言灵义完成。 这会使外在的神圣转化成内在的神圣, 神圣的归属就变成了对它的承认。 主的圣餐礼的神圣也是一样。
701. If the spiritual meaning of the Word were not opened - or to put it another way, if the correspondences of earthly things to spiritual things were not revealed - the holiness of the sacrament we are currently focusing on would be as impossible to recognize as the true value of a field that contains hidden treasure. Such a field is at first considered no more valuable than any other field; but when someone finds that there is treasure in the field, it is valued at a much higher price, and the person who buys it becomes the owner of that wealth. This happens to an even greater degree when it is discovered that the treasure in the field is more valuable than all the gold in the world.
[2] If we do not know about the spiritual meaning, this sacrament is like a house that is locked and shuttered, but full of treasure chests that contain valuables. People pass by the house like any other on the street. The clergy decorate its outside walls with a surface of marble and cover its roof with gold plate; as a result, the eyes of passers-by are drawn to the house and they compliment it and consider it more valuable. The situation is very different, however, when the house is opened up and all are allowed in, and a guard inside loans treasures to some and gives treasures to others, depending on each person's worthiness. I mention that some of the wealth is given away, because the valuables there never run out, since they are constantly restocked. This is how it is for the spiritual riches within the Word and the heavenly riches within the sacraments.
[3] Before the hidden inner holiness of the sacrament that is our topic here is revealed to us, the sacrament looks like river sand that invisibly harbors gold particles in great quantities. When that holiness is revealed, it is like collecting those gold particles, melting them together into a mass, and forming them into beautiful shapes.
Before the holiness of this sacrament has been disclosed and is seen, this sacrament is like a box or case made out of beech or poplar wood. Inside, however, it contains diamonds, rubies, and many other precious stones laid out in an orderly way in little compartments. Obviously, we see this box or case as more valuable when we hear what is hidden inside it; and we see it as still more valuable when we actually see for ourselves what is inside and are given its contents for free.
Before this sacrament's correspondences with heaven have been revealed and we have actually seen the heavenly things to which it corresponds, this sacrament is like angels seen in the world wearing everyday clothing. People at first accord them no more honor than their clothes would suggest they were due. People treat the angels completely differently, however, when they recognize that they are angels, hear them saying angelic things, and see them performing miracles.
[4] A situation I experienced in the spiritual world illustrates the difference between holiness that is merely said to be present and holiness that is actually experienced. Someone read out loud an epistle that had been written by Paul while he was traveling in the world but had never been made public, so no one knew that it was by Paul. The people who heard the letter considered it worthless to begin with; but when they were told it actually belonged among the Pauline Epistles, they found tremendous joy in it and adored every single thing about it.
This experience suggests that when leaders of the clergy assert that the Word and the sacraments are holy, they do succeed in conveying some sense of holiness; but it is nothing like the experience we have when the true holiness is unveiled and is visibly presented before our eyes, which occurs when the spiritual meaning is revealed. Then an outer sense of holiness becomes an inner sense of holiness, and being told something turns into acknowledging it for ourselves. This is true of the holiness within the sacrament of the Holy Supper.
701. Without the disclosure of the spiritual sense of the Word, or what is the same thing, without the revelation of how natural things correspond to spiritual ones, the holiness of the sacrament which is the subject of this chapter could no more be inwardly acknowledged than a treasure hidden in a field. The field is not valued more highly than any ordinary one; but when it is disclosed that the field contains a treasure, the field acquires a high value, and the buyer makes the wealth from it his own. Even more would this be the case, if it were known that the treasure in it was worth more than any amount of gold.
[2] Without the spiritual sense that sacrament is like a house shut up, but full of valuable objects and treasure-chests, which looks to the passerby like any other in the street. But because the clergy have built its walls of marble and overlaid the roof with gold, it catches the eye of the passer-by who stops to look, admire and set a value on it. The case is quite different when the house is open so that anyone may go inside; and there the guardian gives some people a loan, and some a gift from its wealth, each according to his rank. We can speak of a gift from its wealth, because it has an inexhaustible supply of valuables, and they are continually replaced. This is how it is with the spiritual things in the Word, and with the celestial things contained in the sacraments.
[3] The sacrament under discussion here, if the holiness which lurks within is not revealed, looks like river sand, which contains a great quantity of grains of gold too small to see. But when its holiness is revealed, it is like gold collected and melted down to make an ingot, and then worked into beautiful shapes. If the holiness of this sacrament is not disclosed and seen, it is like a chest or case of beech or poplar wood, in which lie diamonds, rubies and many other precious stones carefully arranged in trays. Anyone would put a high price on that chest or case, if he knew that such things were hidden in it; and even higher when he sees them, and sees them being given away for nothing. Without the revelation of its correspondences with heaven, if, that is, the heavenly things to which it corresponds are not seen that sacrament is like an angel seen in the world in ordinary dress, and treated with only so much respect as his dress warrants. The case is quite different when it is known that he is an angel, and the utterances heard from his mouth are angelic and his deeds are seen to have wonderful results.
[4] The difference between holiness that is only proclaimed and holiness that is seen to be such may be illustrated by this example, which I saw and heard in the spiritual world. A letter was read out which was written by Paul at the time of his travels in the world, but not published so that any knew that it was Paul's. To begin with the audience thought poorly of it. But when it was disclosed that it was one of the Pauline Epistles, it was received with joy, and every detail in it was revered. This made it plain that merely proclaiming the holiness of the Word and the sacraments, so long as performed by leading churchmen, imprints the mark of holiness. But it is quite different when its holiness is disclosed and displayed to view before one's eyes; and this is what the revelation of the spiritual sense does. This turns its outward holiness into inward holiness, and when it is proclaimed it is acknowledged. It is much the same with the holiness of the sacrament of the Lord's supper.
701. Without the opened spiritual sense of the Word, or what is the same, without a revelation of the correspondence of natural with spiritual things, the holiness of the sacrament here treated of can no more be interiorly recognized than the existence of a treasure hidden in a field. Such a field is no more highly valued than any common field; but when it is discovered that there is a treasure in it, the field is valued at a great price, and the purchaser enriches himself from it; still more must it be so when it is known to contain a treasure more precious than all gold.
[2] Without the spiritual sense this sacrament is like a closed house full of jewels and treasures that is passed by like any other house on the street, except that the gaze of those passing is attracted to it, to view it and praise it and estimate its value, because the clergy have built its walls of marble and covered its roof with plates of gold. It is otherwise when the house has been opened, and everyone is given leave to enter, and from it the custodian supplies to some a loan, and to others presents a gift, to each according to his rank. It is said, a gift from it, because the valuables there are inexhaustible, and are continually supplied. This is true of the Word with its spiritual contents, and the sacraments with their celestial contents.
[3] The sacrament here treated of, without a revelation of its holiness, which lies concealed within it, appears like the sand of a river containing scarcely visible grains of gold in great abundance; but when its holiness has been revealed, it is like the gold collected from the sand, melted into a mass, and wrought into beautiful forms. This sacrament, when its holiness has not been disclosed and seen, is like a box or casket made of beech or poplar, containing diamonds, rubies, and many other precious stones, arranged in order in compartments. Who does not value such a box or casket, when he knows that such things are concealed within it, and still more when they are seen and are offered for free distribution? This sacrament, when its correspondences with heaven are not revealed, and the heavenly things to which it corresponds are not seen, is like an angel appearing in the world in common clothing, who is honored only according to his clothing; but it is wholly different when he is known to be an angel, and what is angelic is heard from his lips, and marvelous things are seen in his deeds.
[4] The difference between a holiness that is merely declared to belong to anything and a holiness that is seen, may be illustrated by an instance which was seen and heard in the spiritual world. An epistle written by Paul while he dwelt in the world, but not published, was read, no one knowing that it was by Paul. The hearers at first thought little of it; but when it was discovered to be one of Paul's epistles, it was received with joy, and each and everything in it was adored. This makes clear how the mere attribution of holiness to the Word and the sacraments, when made by the higher orders of the clergy, does indeed give them a stamp of holiness; but it is quite different when the holiness itself is disclosed, and presented visibly to the eye, which is done by a revelation of the spiritual sense. When this is done the external holiness becomes internal, and the attribution of holiness becomes an acknowledgment of it. It is the same with the holiness of the sacrament of the Lord's supper.
701. The holiness of the sacrament which is here treated of, without the opening of the spiritual sense of the Word, or what is the same thing, without a revelation of the correspondences of natural with spiritual things, can no more be recognized interiorly than a treasure hid in a field. Such a field is regarded as of no more value than any common one; but when it is discovered that it contains a treasure, it is esteemed of great value, and the purchaser then acquires for himself great wealth from it, especially when it becomes known that the treasure in it is more precious than all gold.
[2] Apart from the spiritual sense, this sacrament is like a house that is shut up, full of jewels and treasures, which is passed by like any other house in the street. As the clergy, however, have built its walls of marble and covered its roof with plates of gold, it attracts the gaze of the passers-by, demanding their attention, praise and esteem. It is different when that house is opened, and every one is freely permitted to enter, and the guardian supplies some with a loan from it, and makes a gift to others, to every one according to his worth. The treasures are said to be imparted as a gift, because they are inexhaustible and are continually renewed. So it is with the Word as to its spiritual contents and with the sacraments as to their celestial treasures.
[3] The sacrament, which is here treated of, without a revelation of its holiness, which lies concealed within it, is like the sand of a river in which are grains of gold in great abundance though hardly visible; but when its holiness is revealed, it is like the gold which has been collected from it, melted into an ingot and then fashioned into beautiful forms. This sacrament, while its holiness is undiscovered and unseen, is like a box or casket made of beech or poplar, in which lie diamonds, rubies and many other precious stones disposed in order in little compartments. Who that knows what treasures lie within it, does not value that box or casket, especially when he sees them, and also when they are imparted freely? This sacrament, without a revelation of its correspondences with heaven, and thus without the heavenly things being seen to which it corresponds, is like an angel seen in the world in common raiment, who is respected only according to his dress. The case is altogether different when it is known that he is an angel, and when words of angelic wisdom are heard from his lips, and wonderful things are seen to follow from his actions.
[4] The difference between holiness that is merely affirmed, and that which is actually visible may be illustrated by this incident recorded from what was seen and heard in the spiritual world. There was read an epistle, written by Paul when still in the world but not published, without any one knowing that it was by Paul. At first it was lightly esteemed by the hearers; but when it was discovered to be one of Paul's epistles, it was received with joy, and every thing in it was adored. It was thus evident that the mere affirmation of holiness in the case of the Word and the sacraments, when it is done by the primates of the clergy, gives an impression indeed of holiness. But it is otherwise when the holiness itself is disclosed and is made manifest to the sight, as in the revelation of the spiritual sense; for thus external holiness becomes internal, and the affirmation of holiness becomes its acknowledgment. So it is with the holiness of the sacrament of the Holy Supper.
701. Sanctitas Sacramenti, de quo hic agitur, absque Sensu spirituali Verbi aperto, seu quod idem, absque Correspondentiis naturalium cum spiritualibus revelatis, non plus interius agnosci potest, quam thesaurus reconditus in agro, qui non plus aestimatur quam ager vulgaris, at cum detegitur quod in agro illo sit thesaurus, aestimatur ager ille magno pretio, et emtor tunc opulentiam sibi inde appropriat; et plus adhuc, quando cognoscitur, quod in illo sit thesaurus omni auro pretiosior.
[2] Absque Sensu spirituali est illud Sacramentum, sicut Domus occlusa, plena cimeliis et gazophylaciis, 1 quae praeteritur sicut domus alia in platea; at quia a Clero quoad parietes aedificata est ex marmore, et quoad tectum obducta est laminis auri, attrahitur visus praetereuntium 2 ad spectandum, laudandum et aestimandum; aliter, cum Domus illa aperta est, et cuivis datur copia intrandi, et custos suppeditat aliquibus mutuum inde, aliquibus donum inde, singulis secundum dignitatem; dicitur donum inde, quia pretiosa ibi sunt inexhausta, et supplentur continue; ita est cum Verbo quoad spiritualia ejus, et cum Sacramentis quoad coelestia illorum.
[3] Sacramentum, de quo hic agitur, absque revelata sanctitate ejus, quae intus latet, apparet sicut arena fluvii, in qua granula auri inconspicua in multa copia sunt, at cum revelata est, est sicut aurum inde collectum, et fusum in massam, et haec fabricata in pulchras formas. Sacramentum hoc absque Sanctitate ejus detecta et visa, est sicut arca et theca ex fago aut populo, in qua adamantes, rubini, et plures alii lapides pretiosi in loculis ordine dispositi jacent; quis non arcam et thecam illam aestimat, qui novit quod talia intus lateant, et plus cum videt illa, et quoque cum distribuuntur gratis. Sacramentum illud absque revelatis correspondentiis ejus cum Coelo, et sic non visis coelestibus, quibus correspondet, est sicut Angelus visus in Mundo in veste vulgari, qui modo secundum vestem honoratur; aliter prorsus cum noscitur, quod sit Angelus et auditur angelicum ex ore ejus, ac videntur mirabilia ex factis ejus.
[4] Qualis est Sanctitas solum praedicata, et qualis est Sanctitas visa, illustrare licet per exemplum hoc visum et auditum in Mundo spirituali: lecta fuit Epistola a Paulo scripta tempore quo peregrinatus est in Mundo, sed non evulgata, praeter quod ullus sciret, quod a Paulo; haec primum ab auditoribus vilipensa est, at cum detectum est, quod una ex Epistolis Paulinis esset, recepta est cum gaudio, ac omnia et singula ibi adorata sunt. Ex quibus patuit, quod sola praedicatio sanctitatis de Verbo et de Sacramentis, dum fit a Primatibus e Clero, quidem imprimat sanctitatem, sed aliter, quando ipsa sanctitas detegitur, et coram oculis sistitur videnda, quod fit per revelationem Sensus spiritualis; ex hoc Sanctitas externa fit interna, ac praedicatio ejus fit agnitio ejus. Simile est cum sanctitate Sacramenti Coenae.
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