993# “并不悔改他们的作为”表示他们不愿照主的诫命生活。这从“悔改”和“他们的作为”的含义清楚可知：“悔改”是指过一种不同的生活；“他们的作为”是指来自虚假的邪恶。因为那些将信与作为分离的人出于虚假作恶，他们声称，作为因来自人而不是良善，并且是寻求功德的，因而必不与信结合，而信是属灵的，并使人称义。一个人出于一个虚假原则不能做任何善事，哪里没有良善，哪里就有邪恶。当人照主的诫命生活时，情况就不同了；主的诫命是，必须放弃邪恶，必须实行良善。因此，“并不悔改他们的作为”表示他们不愿照主的诫命生活。
(关于第六诫续)真正的婚姻之爱本身包含如此多无法形容的快乐，这些快乐既无法数算，也无法描述，这一点从以下事实明显看出来：这爱是所有属天和属灵之爱中最基本的爱，因为人通过这爱变成爱；事实上，婚姻伴侣都出于它而爱着对方，如同良善爱真理，真理爱良善，或代表性地如同主爱天堂和教会。这爱只有通过婚姻才能存在；在婚姻中，男人是真理，妻子是良善。当一个人通过婚姻变成这种爱时，他也处于对主之爱和对邻之爱，从而处于对一切良善的爱和对一切真理的爱。因为从一个作为爱的人中只能发出各种爱；这就是为何婚姻之爱是天堂所有爱中最基本的爱。它因是天堂所有爱中最基本的爱，故也是天堂所有快乐和喜悦的基础，因为一切快乐和喜悦都来自爱。由此可知，天堂的喜乐在秩序和程度上从婚姻之爱中获得它们的起源和原因。
从婚姻的幸福可以推断出通奸的不幸，即：通奸之爱是所有地狱之爱中最基本的爱，地狱之爱本质上不是爱，而是恨；因此，各种仇恨，包括反对神和邻舍的仇恨，以及总体上反对天堂和教会的一切良善和真理的仇恨，都从通奸之爱中喷涌而出；因此，各种不幸都与它有关，因为如前所述，人由于通奸而成为一个地狱的形式，由于对通奸的爱而成为一个魔鬼的形像。一切快乐和幸福都从有真正婚姻之爱的婚姻中增长，甚至直到至内层天堂的快乐和幸福；在通奸之爱掌权的婚姻中，一切不快乐和不幸福都可怕地增长，甚至直到最低层的地狱(可参看《天堂与地狱》，386节)。
993. And they repented not of their works. That this signifies that they were not willing to live according to the Lord's precepts, is evident from the signification of repenting, as denoting to live a different life, and from the signification of their works, as denoting evils from falsities. For those who separate faith from works by saying that works, being man's, are not good, and that they are merit-seeking, thus not to be conjoined with faith, which is spiritual and justifying, do evils from falsities. For from a false principle a man cannot do anything good, and where good is not there is evil. It is different when man lives according to the Lord's precepts, which are, that evils must be abstained from, and that goods must be done. Therefore by not repenting of their works, is signified that they were not willing to live according to the Lord's precepts.
Continuation concerning the Sixth Precept:-
[2] That love truly conjugial contains in itself so many ineffable delights as to exceed all number and expression is evident from this, that it is the fundamental of all loves celestial and spiritual, because by it a man becomes love; for from it one conjugial partner loves another, as good loves truth, and truth loves good, or, representatively, as the Lord loves heaven and the church. Such love cannot exist except by a marriage, in which the man is truth, and the wife is good.
When a man has become such a love by marriage, then also he is in love to the Lord, and in love towards the neighbour, consequently, in the love of all good, and in the love of all truth; for from a man as love there cannot go forth anything but loves of every kind. This is why conjugial love is the fundamental love of all the loves of heaven. And because it is the fundamental love of all the loves of heaven, it is also a fundamental of all the delights and joys of heaven, for every delight and joy is from love. From these things it follows, that heavenly joys, in their order and degrees, derive their origin and cause from conjugial love.
[3] From the felicities of marriages it may be inferred in regard to the infelicities of adulteries, that the love of adultery is the fundamental of all infernal loves, which are intrinsically not loves, but hatreds; consequently, that from the love of adultery flow hatreds of every kind, both against God and the neighbour, in general, against every good and truth of heaven and the church; therefore every kind of infelicity is associated with it. For, as before said, from adulteries a man becomes a form of hell, and from the love thereof he becomes an image of the devil.
That from marriages, in which there is love truly conjugial, all delights and felicities increase even to the delights and felicities of the inmost heaven; and that all undelights and infelicities in marriage, in which there is the love of adultery, increase in direfulness; even to the lowest hell, may be seen in the work concerning Heaven and Hell 386).
993. And they repented not of their works, signifies that they were unwilling to live according to the Lord's commandments. This is evident from the signification of "repenting," as being to live a different life; also from the signification of "their works," as being evils from falsities. For those who separate faith from works do evils from falsities, in that they say that as works are from man they are not good but are meritorious, and therefore must not be joined with faith, which is spiritual and justifying. For a man can do nothing that is good from a false principle; and where there is no good there is evil. It is otherwise when a man lives according to the Lord's commandments, which are, that evils must be refrained from and goods must be done. Therefore "they repented not of their works" signifies not to be willing to live according to the Lord's commandments.
(Continuation respecting the Sixth Commandment)
[2] That true conjugial love contains in itself so many ineffable delights that can neither be numbered nor described can be seen from the fact that this love is the fundamental love of all celestial and spiritual loves, since through that love man becomes love; for from it each of the marriage pair loves the other as good loves truth and truth loves good, thus representatively as the Lord loves heaven and the church. Such love can exist only through a marriage in which the man is truth and the wife is good. When a man through marriage has become such love he is also in love to the Lord and in love towards the neighbor, and thus in the love of all good and in the love of all truth. For from man as love there must proceed loves of every kind; therefore conjugial love is the fundamental love of all the loves of heaven. And as it is the fundamental love of all the loves of heaven it is also the fundamental of all the delights and joys of heaven, since every delight and joy is of love. From this it follows that heavenly joys, in their order and in their degrees, have their origins and their causes from conjugial love.
[3] From the felicities of marriages a conclusion may be drawn respecting the infelicities of adulteries, namely, that the love of adultery is the fundamental love of all infernal loves, which are in themselves not loves, but hatreds; consequently from the love of adultery hatreds of every kind gush forth, both against God and against the neighbor, and in general against every good and truth of heaven and the church; therefore to it all infelicities belong, for, as has been said before, from adulteries man becomes a form of hell, and from the love of adulteries he becomes an image of the devil. That from the marriages in which there is true conjugial love all delight and felicities increase even to the delights and felicities of the inmost heaven, and that all that is undelightful and unhappy in the marriages in which the love of adultery reigns increases in direfulness even to the lowest hell, can be seen in the work on Heaven and Hell 386).
993. "At non resipuerunt ex operibus suis." - Quod significet quod non voluerint vivere secundum praecepta Domini, constat ex significatione "resipiscere", quod sit aliam vitam agere; et ex significatione "operum suorum", quod sint mala ex falsis; nam qui separant fidem ab operibus, dicendo quod opera quia ab homine non sint bona, et quod sint meritoria, ita non conjungenda fidei quae est spiritualis et justificans, illi faciunt mala ex falsis; ex falso enim principio homo non operatur aliquod bonum, et ubi non bonum ibi est malum; aliter dum homo secundum praecepta Domini vivit, quae sunt, quod abstinendum sit a malis, et quod facienda sint bona: inde per "Non resipuerunt ex operibus suis", significatur quod non voluerint vivere secundum praecepta Domini.
[2] (Continuatio de Sexto Praecepto.)
Quod amor vere conjugialis in se tot ineffabiles jucunditates ut numeros et voces excedant, contineat, constare etiam potest ex eo, quod ille amor sit fundamentalis omnium amorum caelestium et spiritualium, quoniam homo per illum fit amor; amat enim conjux conjugem ex illo sicut bonum amat verum et verum amat bonum, ita repraesentative sicut Dominus amat caelum et ecclesiam; talis amor non potest existere quam per conjugium, in quo vir est verum et uxor bonum. Cum homo talis amor factus est per conjugium, tunc etiam in amore in Dominum est, et in amore erga proximum, proinde in amore omnis boni, et in amore omnis veri; nam ex homine ut amore non possunt nisi amores omnis generis procedere; inde est quod amor conjugialis sit amor fundamentalis omnium amorum caeli. Nunc quia est amor fundamentalis omnium amorum caeli, est etiam fundamentalis jucundorum et gaudiorum omnium caeli, nam omne jucundum et gaudium est amoris.
[3] Ex his sequitur quod gaudia caelestia in suo ordine et in suis gradibus ex amore conjugiali origines et causas trahant. Ex felicitatibus conjugiorum concludi potest ad infelicitates adulteriorum, quod nempe amor adulterii sit fundamentalis omnium amorum infernalium, quae in se non amores sunt, sed odia; proinde quod amor adulterii sit, ex quo scaturiunt odia omnis generis, tam contra Deum quam contra proximum, in genere contra omne bonum et verum caeli et ecclesiae; inde ei sunt omnes infelicitates; homo enim ex adulteriis fit forma inferni, et ex amore illorum fit imago diaboli, ut prius dictum est. Quod ex conjugiis, in quibus est amor vere conjugialis, omnes jucunditates et felicitates crescant usque ad jucunditates et felicicitates intimi caeli; et quod injucunditates et infelicitates, in conjugiis in quibus amor adulterii regnat, crescant diritate usque ad infimum infernum, videatur in opere De Caelo et Inferno (n. 386).