316# 有诸多原因，使人不但在他人面前，且在自己面前也显为贞洁；然而其人全然不洁。盖他不知道：贪恋一在意志中，便即是事实；且此贪恋非经悔改之后由主除去，不能被移去。停止实行，并不能使人成为贞洁；惟有当人能够实行而因其为罪遂止息其意愿时，这才使人成为贞洁。
譬如，有人仅因惧怕民法及其刑罚而禁戒奸淫与私通；或因惧怕名誉受损、尊荣由此丧失；或因惧怕由此而来的疾病；或因惧怕家中妻子的争吵，以致生活不得安宁；或因惧怕丈夫及其亲属的报复，或惧怕其仆役殴打；或出于贪婪；或出于由疾病、滥用、年老或其他无能原因所生的软弱；甚至即便他因某种自然法或道德法而禁戒此等事，却不同时出于属灵之法而禁戒，此人在内里仍是奸夫与淫乱者。因为他仍相信这些事并非罪，因而在其灵里使之在上帝面前并非非法；如此，他虽未在世人面前以身体行之，却在灵里行之。因此，死后当他成为灵时，便公开为这些事辩护。
此外，奸夫可比作背约者，破坏盟约；又可比作古代的萨堤尔与普里阿普斯，他们游荡林间，高呼说：“童女、新妇与妻子在哪里，好叫我们与她们戏耍？”奸夫在灵界中也实际显现为古代神话中纵欲的萨堤尔与生殖神普里阿普斯。
他们亦可比作发臭的公山羊；又如犬在街道奔走，四下张望并嗅闻何处有母犬，好与之行淫，如此等等。当他们成为丈夫时，其男性能力可比作春日郁金香的盛开；一月之后便花谢而枯萎。
316# 有许多原因使得一个人看似贞洁，不仅在其他人眼里如此，甚至在他自己眼里也是如此；而事实上，他完全不贞洁；因为他不知道，当一个淫欲占据意愿时，它就是一个行为了，并且无法被除去，除非悔改后被主除去。不做某事并不能使一个人变得贞洁，使他变得贞洁的，是不想做他实际上能够做到的事，因为这样做是有罪的。例如，如果一个人放弃通奸和淫乱，只是因为害怕民法及其处罚，害怕丧失名声，从而丧失尊重，害怕传染性病，或妻子在家里责骂和随之生活不安宁，害怕对方的丈夫和亲戚报复，或被他们的仆人殴打，或由于贪婪、吝啬，或由于疾病、滥用、上了年纪，或其它性无能的原因导致的虚弱或能力不足，事实上，如果他出于任何属世或道德的法律，但没有同时出于属灵律法而放弃通奸和淫乱，那么他内在仍是一个通奸者和一个淫乱者。因为他仍认为通奸和淫乱不是罪，因而在灵里不认为它们在神面前是非法的；所以他在灵里犯下它们，即便他没有从肉体上在世人面前犯下它们。因此，当死后成为一个灵时，他就公开表示支持这些行为。此外，通奸者可以比作一个违反契约的背约者，或古代的萨蒂尔（译注：又译萨梯，古希腊神话中半人半兽的森林之神，好色之徒，性欲极强的男人）和普里阿普斯（译注：是希腊神话中的生殖之神），他们在森林里游荡，大声叫嚷：“哪里有处女，新妇和妻子可以玩？”事实上，在灵界，通奸者看起来的确就像萨蒂尔和普里阿普斯。通奸者也可以比作嗅闻其它山羊的恶臭公山羊，或满街乱跑，到处寻找、嗅闻母狗交配的狗，等等。当通奸者成为丈夫时，他们的性能力可以比作春天开放的郁金香，不到一个月就会凋谢、枯萎。
第七诫 不可偷盗
316. People can seem chaste not only to others but even to themselves and yet be completely unchaste. There are various causes that produce this effect. People do not know that a sexual craving in their will is a deed, and it cannot be removed except by the Lord after they have practiced repentance. Abstaining from doing something does not make us chaste. What makes us chaste is abstaining from wanting to do something that we could in fact do, because doing it would be sinful.
For example, if a man abstains from adultery and promiscuity solely out of fear of civil law and its penalties; or out of fear that he will lose his reputation and respect; or out of fear of sexually transmitted disease; or out of fear of being harassed by his wife and having no peace at home; or out of a fear that the other woman's husband and relatives will avenge themselves on him, or that their servants will whip him; or out of miserliness; or out of lack of ability caused by disease, misuse, old age, or some other cause of impotence - in fact, if he abstains from adultery and promiscuity in obedience to any earthly or moral law but not at the same time to spiritual law, he nevertheless remains inwardly an adulterer and a promiscuous person. He still believes that adultery and promiscuity are not sins. In his spirit he does not make them unlawful before God. Therefore in his spirit he commits them, even if he does not commit them before the world in the flesh. As a result, when he becomes a spirit after death, he openly speaks in favor of such acts.
Adulterers could be compared to treaty breakers who violate agreements, or to the satyrs and priapuses of old who would wander in the woods and shout, "Where are virgins, brides, and wives to play with?" In fact, in the spiritual world, adulterers actually look like satyrs and priapuses. Adulterers could also be compared to goats that sniff for other goats, and dogs that run around in the streets looking and smelling for other dogs with which to have sex. And so on.
When adulterers get married, their sexual potency could be compared to the blooming of tulips in spring - in a month tulips lose their blossoms and wither away.
316. There are a number of reasons why a person may appear chaste, not only to others, but even to himself, when in fact he is utterly unchaste. For he is unaware that when lust is present in the will it constitutes a deed, and this lust can only be removed by the Lord after the person has repented. It is not abstaining from the act which makes a person chaste, but abstaining from willing it, when the opportunity is there, because it is a sin. Suppose for example someone abstains from adultery and fornication simply out of fear of the civil law and its penalties; from fear of losing his reputation and respectability; from fear of catching diseases by this means; from fear of quarrelling with his wife at home and thus upsetting his life; from fear of a husband or relatives taking revenge, and of being beaten by their servants; or from greed; or from weakness due to disease, abuse or age, or impotence for any other reason; even if he abstains from these actions as the result of any natural or moral law, and not at the same time as the result of spiritual law, yet that person is inwardly an adulterer and fornicator. For in spite of this he believes these actions not to be sins, and so in his spirit does not treat them as unlawful in the sight of God. Consequently he commits them in spirit, even if he does not do so bodily in the sight of the world. After death therefore, when he becomes a spirit, he openly speaks in favour of them.
Moreover, adulterers can be compared with the forsworn, who break their promises, or with the satyrs and priapi 1 of the ancients, who roamed the woods shouting, 'Where are the girls, the brides and wives for us to have fun with?' Adulterers actually look like satyrs and priapi in the spiritual world. They can also be likened to stinking he-goats; or to dogs which run about the streets, looking around to sniff out bitches with whom to wanton, and so forth. Their virility, when they become husbands, can be likened to the flowering of tulips in spring-time, which within a month wither and droop.
Footnotes:
1. Priapus, a Roman god of lechery.
316. There are many causes which make a man to seem chaste, not only to others but also to himself, when, in fact, he is wholly unchaste; since he does not know that when a lust occupies the will it is a deed and cannot be removed except by the Lord after repentance. A man is not made chaste by abstaining from doing, but by abstaining from willing because it is a sin when the doing is possible. Just so far as anyone abstains from adulteries and whoredoms, solely from fear of the civil law and its penalties; from fear of the loss of reputation and thus of honor; from fear of the diseases arising from them; from fear of the wife's upbraidings at home, and the consequent intranquillity of life; from fear of the vengeance of the husband and relatives, or of being beaten by their servants; or because of avarice, or any infirmity caused by disease or abuse or age or any other cause of impotence; even if he abstains on account of any natural or moral law, and not at the same time on account of spiritual law; he is nevertheless inwardly an adulterer and a fornicator. For he nonetheless believes that adulteries and whoredoms are not sins, and therefore he does not in his spirit make them unlawful before God; and thus in spirit he commits them, even if he does not commit them in the body before the world; and in consequence, when after death he becomes a spirit he speaks openly in favor of them. Furthermore, adulterers may be compared to covenant-breakers who violate compacts; also to the satyrs and priapi of the ancients, who roamed in forests, crying out, "Where are there virgins, betrothed maidens, and wives, to sport with?" Moreover, in the spiritual world adulterers actually appear like satyrs and priapi. They may also be compared to rank he-goats, or to dogs that run about the streets, looking about and smelling for female dogs to satiate their lasciviousness; and so on. When they become husbands their virility may be likened to the blossoming of tulips in spring, which in a month lose their flowers and wither.
316. There are various reasons why a man should appear chaste not only to others but also to himself, although he may be wholly unchaste. For he does not know that lust in the will acquires the nature of an act, and that it can only be removed by the Lord after repentance. Abstinence from the act does not make a man chaste, but abstinence from willing does when the act is possible, because it is a sin. For instance, if a man abstains from adultery and fornication only from fear of the civil law and its penalties; from fear of the loss of reputation, and therefore of honor; from fear of consequent disease; from fear of domestic quarrels with his wife, and the troubled state of life which might ensue; from fear of the vengeance of husband and relatives, and chastisement at the hands of their servants; or from avarice; from infirmity arising from disease, abuse, age, or any other cause of impotence; in short, if he abstains on account of any natural or moral law, and not at the same time from any spiritual law, he is still inwardly an adulterer and fornicator. For he none the less believes that adultery and fornication are not sins, and therefore he does not regard them in spirit as unlawful in the sight of God. Thus he commits them in spirit but not in actual deed before the world; and when after death he becomes a spirit, he openly declares in their favor.
Moreover, adulterers may be compared to covenant-breakers, who violate their engagements; and also to the satyrs and lewd spirits of the ancients, that wandered about the woods, crying out, "Where are there virgins, betrothed maidens, and wives, with whom we may sport?" In the spiritual world adulterers actually appear like satyrs and Priapi. 1 They may also be compared to rank-smelling goats, and to dogs that run about the streets, looking about and smelling for other dogs to satisfy their lust. Their virility when they do become husbands, may be compared to the blossoming of tulips in spring, which after a few weeks drop their flowers and wither away.
Footnotes:
1. Priapus, god of procreation, lewd spirit or god.
316. Sunt variae causae, quae faciunt, quod homo appareat non modo aliis sed etiam sibi ipsi castus, et tamen totus incastus est, nescit enim, quod concupiscentia, dum in voluntate est, sit factum, et quod illa non removeri possit nisi a Domino post poenitentiam; abstinentia a faciendo, non facit castum, sed abstinentia a volendo, dum potest, quia peccatum est, facit; quemadmodum si quis abstinet ab Adulteriis et Scortationibus solum ex timore legis civilis et ejus poenarum; ex timore jacturae famae et inde honoris; ex timore morborum ex illis; ex timore jurgiorum domi ab uxore, et inde intranquillitatis vitae; ex timore vindictae a marito et affinibus, et verberum ab illorum famulis; aut ex avaritia; aut ex imbecillitate 1 oriunda vel ex morbo, vel ex abusu, vel ex aetate, vel ex alia causa impotentiae: imo si abstinet ab illis ex lege aliqua naturali aut morali, et non simul ex lege spirituali, is usque tamen interius adulter et scortator est, nihilominus enim credit, quod non peccata sint, et inde illa coram Deo non illicita facit in suo spiritu, et sic in spiritu committit illa, tametsi non coram Mundo in corpore, quare post mortem cum fit spiritus, aperte loquitur pro illis. Praeterea adulteri comparari possunt cum foedifragis, qui violant pacta: tum cum Veterum Satyris et Priapis, qui vagabantur in Sylvis, et vociferabantur, ubi virgines, sponsae et uxores, cum quibus ludamus; adulteri etiam in Mundo Spirituali actualiter apparent ut Satyri et Priapi. Comparari etiam possunt cum hircis qui olent, ut et cum canibus, qui discurrunt per plateas, ac circumspiciunt et odorant ubi sunt canes, cum quibus lasciviant, et sic porro. Virilis illorum potentia, quando mariti fiunt, comparari potest efflorescentiae Tuliparum tempore veris, quae post mensem dierum deflorantur et emarcescunt.
Footnotes:
1. Prima editio: imbecilitate.