第二节 理性显明人必须重生
574# 人必须重生，这从一切理性都可以看出；因为人从父母生来便陷入各样的恶，这些恶盘踞在他的属世人里面，而属世人本身与属灵人截然相反。然而，人是为天堂而生的；人若不成为属灵的，就不能进入天堂，而这唯有借着重生才能实现。
由此必然可知，属世人连同其私欲必须被制伏、被降服，并被扭转；否则，人一步也不能接近天堂，反而会越来越沉入地狱。凡相信人生来陷入各样的恶，并承认善与恶确实存在，且二者彼此相反的人，若又相信死后的生命，以及地狱与天堂，相信恶造成地狱，善造成天堂，谁不能看见这一点呢？
属世人就其本性本身来看，与野兽的本性毫无差别，同样是野性的；但这是就意志而言。至于理智，人则不同于野兽；人的理智能够被提升到意志的私欲之上，不仅能看见这些私欲，也能约束它们。因此，人能够出于理智思想，并从思想说话，这是野兽所不能的。
人从出生起是什么样的；若不重生，又会成为什么样的，这可从各种野兽看出来：他会成为老虎、黑豹、豹子、野猪、蝎子、狼蛛、毒蛇、鳄鱼等等。因此，人若不借重生被转化为绵羊，还会是什么呢？岂不就是地狱中魔鬼之间的一个魔鬼吗？
那么，如果国家的法律不约束这类人先天的凶残，他们岂不会彼此冲撞，互相残杀，或把对方剥夺到只剩贴身衣物吗？人类中有多少人不是生来就像萨提尔和普里阿普斯——即神话中象征兽性与淫欲的形象——或像四足蜥蜴一般呢？而这些人若不重生，谁不会变成猿猴呢？人后天学习外在道德，只是为了遮掩自己的内在，才使他看起来不像这样。
574# 一切理性都表明，人必须重生，因为他生在源于父母的各种邪恶中；这些邪恶存在于他的属世人中，而属世人本身与属灵人截然对立。然而，人是为天堂而生的；尽管他不会进入天堂，除非他变得属灵，而他只有通过重生才能变得属灵。由此必然可以推知，属世人及其欲望必须被控制、征服和翻转过来；否则，人无法靠近天堂一步，而是越来越深地沉入地狱。凡相信自己生在各种邪恶中，承认良善和邪恶的存在和对立，相信死后的生命、天堂和地狱，并且邪恶构成地狱，良善构成天堂的人，都能看到这一点。就其本身而言，属世人在性质上与动物没有任何不同。就其意愿而言，他的确就像野兽；但就其理解力而言，他又不同于动物；因为理解力能被提升到意愿的欲望之上，不仅能看到它们，还能控制或约束它们。因此，人能出于理解力思考，出于思维说话，而这是动物不能做到的。
人天生是什么样，他若没有重生，又会是什么样，可从各种凶猛的动物看出来。他将是老虎、黑豹、花豹、野猪、蝎子、狼蛛、毒蛇、鳄鱼等等。因此，如果他没有通过重生变成绵羊，那么他只会是地狱里的魔鬼当中的一个魔鬼。在这种状态下，这些人若不受国家法律的约束，会不会因与生俱来的凶猛而彼此冲撞、互相攻击和屠杀，甚至互相掠夺最后一件衣服呢？人类当中有多少人不是天生的萨梯和普里阿普斯，或淫荡的生物，或四足蜥蜴呢？如果不重生，在这些人当中，谁不会变成猿猴呢？唯一让他们上升到那么远的，是他们为了掩盖他们的内在而培养的外在道德，或说一个人为了掩盖他的内在而培养的外在道德，促成了这种状态。
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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