BE113.针对上述观点，再补充说明以下内容。教会中常说没有人能守全律法，尤其声称谁触犯十诫的一条诫命，就触犯全部。然而这样的说话方式并不是事实所表达。这些话当如此理解：凡是出于有意并经过确认而行事触犯某一条诫命的人，他会触犯其余的诫命；因为只要是出于有意并经过确认而采取行动，便完全否认这种行径是罪；否认这是罪恶的人对触犯其余诫命会不以为然。谁不知道某人是个通奸者，并不意味着他就是个杀人犯、盗贼或作假证者，甚至不愿成为这样的人？但是，出于有意并经过确认而通奸之人，会轻看与宗教相关的一切事，最终也不在意杀人、偷盗和作假见证，不会因它们是罪，而只因害怕犯法或声誉扫地而避免付诸行动；放弃这些罪恶不是因为犯了罪，而是因为害怕法律或声誉受损。同样地，出于有意并经过确认的任何人违反十诫的任何其他某条诫命，他也将触犯其余的诫命，因为他从不把这些视为罪。 【2】相同的原则适用于那些受来自主的善所激励者。这样的人倘若出于意与知或出于有意和确认，因为它是个罪而避免触犯某一诫，那么他们也会避免触犯其余所有诫命；如果他们避免触犯诸恶，那就更是如此。因为任何人一旦出于有意并确认并因为它是罪而避免作任何恶，他在避免触犯其余诸恶的意图中就蒙主保守。因此，如果他因无知或某个占优势的肉体之欲而作了某恶，此恶并不归算于他，因为这并非他有意为之，也不是他自行去确认的。一个人每年自我省察一次或两次，悔改在自己里面所发现的恶，就会达到这种目的。从不自我省察者就不一样了。 【3】我被许可通过以下见闻来确证此事。在灵界我见过好多人，他们在世时像其他人一样生活，饮食奢华，衣着华美，像其他人一样经商贸易以获利，经常光顾娱乐场所，在男欢女爱之事上开玩笑，还有类似性质的其他事情，众天使却将这些事在一些人身上定论为罪恶，却不将这些恶归算给另一些人，宣告后者是清白的，而前者则是有罪的。在被问及双方都做了类似的事情时，为何要区别对待时，天使回答声称他们动机、意图和目的来看待每个人，并据此加以区分。因此，目的宽恕或谴罚谁，他们就宽恕或谴责谁，因为善是天上每个人的目的，而恶是地狱每个人的目的。综上所述，现在可以清楚地看出罪被归算给谁，不归算给谁了。
113. Let this be added to the above. It is said in the Church that no one can fulfil the law; especially as whoever offends against one commandment of the Decalogue, offends against all. But this form of speaking is not what it appears to be; for it is to be understood in this way, that whoever acts against one commandment from set purpose or from a confirmed mind acts against the rest, inasmuch as to act from purpose or from confirmation is altogether to deny that such action is a sin, and whoever denies the sin thinks nothing of acting against the rest of the commandments. Who does not know that whoever is a fornicator is not therefore a murderer, a thief or a false witness, nor even willing to be such. But whoever is an adulterer from set purpose and confirmation regards all religious matters as nothing, thus also murders, thefts and false witness; abstaining from these evils not because they are sins but from fear of the law or loss of reputation. Similarly, if anyone from set purpose or confirmation acts against any other single commandment of the Decalogue, he also acts against the rest, because he does not regard any action as sin.
[2] The same principle applies to those who are in good from the Lord. If they abstain of their own will and understanding, thus from set purpose and confirmation, from one evil because it is a sin, they abstain from all. Still more is this so if they abstain from several evils. For as soon as anyone abstains from any evil from set purpose and confirmation because it is a sin, he is kept by the Lord in the purpose of abstaining from the rest. Wherefore, if he commits an evil through ignorance or some predominant lust of the body, still it is not imputed to him, because he did not intend it of himself, neither does he confirm it in himself. A man comes into this kind of purpose if he examines himself once or twice a year, and repents of the evil he discovers in himself. It is otherwise with the man who never examines himself.
[3] I am allowed to confirm these observations by the following account. I have met several people in the spiritual world who have lived like others in the natural world, dressing well, feasting sumptuously, engaging in business like others for profit, going to the theatre, joking as if lasciviously on love topics, with other things of a similar nature; and yet the angels denounced such things as sinful evils with some, whilst not imputing them as evils with others, declaring the latter to be innocent and the former guilty. On being asked why they made this distinction when yet both parties had done similar things, they replied that they regard everyone according to their purpose, intention and end, and distinguish them accordingly. Therefore they excuse or condemn those whom the end excuses or condemns, inasmuch as good is the end with everyone in heaven, and evil is the end with everyone in hell. From all this it now plainly appears to whom sin is imputed and to whom it is not imputed.
113. To the above shall be added the following observations. It is said in the church, that no one can fulfill the law, especially since whosoever offends against one commandment of the Decalogue, offends against all. This form of speaking, however, is not such as it sounds; for this is to be understood in this manner, that whosoever from purpose or from confirmation acts against one commandment, acts against all the rest, since to act thus from purpose or from confirmation is to deny altogether that it is a sin, and he who denies it to be sin, makes light of acting against all the rest of the commandments. Who does not know, that he who is a fornicator is not therefore a murderer, a thief, or a false witness, nor even willing to be such? But he who is an adulterer from purpose and confirmation, makes light of all things relating to religion, and consequently pays no regard to murders, thefts, and false witness, not abstaining from them because they are sins, but for fear of the law or loss of reputation. The case is similar, if anyone from purpose or confirmation acts against any other commandment of the Decalogue; he then also offends against the rest, because he does not account anything a sin. It is very similar with those who are in good from the Lord. These, if from the will and understanding, or from purpose and confirmation, they abstain from one evil because it is a sin, abstain from all, and still more if they abstain from many; for whenever anyone abstains, from purpose and confirmation, from any evil, because it is a sin, he is kept by the Lord in the purpose of abstaining from the rest; wherefore if through ignorance, or any predominant lust of the body, he does an evil, it nevertheless is not imputed to him, because he did not purpose it to himself, nor confirm it with himself. A man comes into this kind of purpose, if he examines himself once or twice a year, and repents of the evil he discovers in himself. It is otherwise with him who never examines himself. It is permitted to confirm this by the following. I have met with many in the spiritual world, who have lived like other people in the natural world, feasting sumptuously, being splendidly clothed, making interest by trade like others, frequenting play houses, joking on amatory affairs as if from lust, with other things of a similar nature, and yet the angels charged such things as evils of sin in some, and did not impute them as evils in others, declaring the latter innocent, and the former guilty. On being asked the reason of such distinction, when both had indulged in like practices, they replied, that they consider all according to their purpose, intention, and end, and distinguish them accordingly; and therefore that they excuse and condemn those whom the end excuses or condemns, inasmuch as good is the end that influences all who are in heaven, and evil is the end that influences all who are in hell. From what has been said it now plainly appears, to whom sin is imputed, and to whom it is not imputed.
113. His adjicietur hoc; dicitur in Ecclesia, quod nemo possit implere legem, et eo minus, quoniam qui praevaricatur contra unum praeceptum Decalogi, praevaricatur contra omnia; verum haec loquutionis formula non est qualis sonat; nam hoc ita intelligendum est, quod qui ex Proposito aut Confirmato agit contra unum praeceptum, ille agat contra reliqua, quoniam ex proposito aut confirmato agere, est prorsus negare quod peccatum sit, et qui negat peccatum, ille nihil pendit si contra praecepta reliqua agit: quis non scit, quod qui fornicator est, non ideo sit homicida, fur, et falsus testis, nec velit esse; at qui adulter ex proposito et confirmato est, hic nihili pendit omnia quae religionis sunt, ita nec homicidia, furta, et falsa testimonia, et quod ab his non abstineat, quia peccata sunt, sed quia timet legem et famam: Simile est, si quis ex proposito aut confirmato contra unum aliud praeceptum Decalogi agit, quod etiam contra reliqua agat, quia non aliquid reputat peccatum. -Consimile est apud illos qui in bono a Domino sunt; hi si ex Voluntate et Intellectu, seu ex proposito et confirmato, abstinent ab uno malo, quia peccatum est, abstinent ab omnibus, et plus adhuc si abstinent a Pluribus: ut primum enim aliquis ex proposito aut confirmato ab aliquo malo, quod peccatum est, abstinet, ille a Domino in proposito abstinendi a reliquis tenetur; quare si ex inscitia, aut ex praevalente aliqua corporis concupiscentia, malum facit, usque hoc non ei imputatur, quia id sibi non proposuit, nec apud se confirmat. Homo in hoc propositum venit, si semel aut bis in anno explorat se, et a malo, quod deprehendit apud se, resipiscit; aliter qui nusquam explorat se. Haec confirmare licet per hoc; in Mundo Spirituali offendi plures, qui in Mundo naturali similes aliis vixerant, splendide se vestiendo, laute epulando, cum foenore sicut alii negotiando, ludos scenicos spectando, de amatoriis sicut ex libidine jocando, praeter consimilia alia, et tamen Angeli quibusdam inculpabant illa ut mala, peccati, et quibusdam non imputabant illa ut mala, et hos declarabant insontes, illos autem sontes: ad interrogationem cur ita, cum tamen parilia fecerant, respondebant, quod ex proposito, intentione et fine omnes contemplentur, et secundum illa distinguant; et quod idea illos, quos finis aut excusat aut damnat, ipsi excusent aut damnent, quoniam finis boni est omnibus in Caelo, et finis mali est omnibus in inferno. Ex his nunc patescit, quis est cui imputatur peccatum, et quis cui non imputatur.