147、⑺只有出于宗教信仰彻底弃绝淫行，才能实现婚姻的贞洁。原因在于，贞洁就是除去不贞洁。这是一条普世法则，即：人越移除邪恶，良善就越有机会取代它；而且，越恨恶邪恶，就越喜爱良善，反之亦然。因此，淫乱越被逐出，婚姻的贞洁就越进入。婚姻之爱照着淫乱被逐出的程度而得以净化和提纯，这种说法一经提出并听闻，谁都能凭普遍的感觉明白，无需证明。但由于并不是所有人都具有这种普遍感觉，所以有必要举证说明。这些证据如下：婚姻之爱一旦破裂，就会变得冷淡，这种冷淡就是它的死亡；因为不贞洁的爱之热会熄灭它。这两种对立的热无法共存，否则，一方必逐出另一方，并剥夺它的能力。所以，当婚姻之爱的热移除并逐出淫乱之爱的热时，婚姻之爱就开始变得温暖宜人，而快乐的感觉则使它发芽、开花，就像春天的果园或玫瑰园那样；只不过一个是尘世太阳的光和热在春天混合的效果，另一个是灵界太阳的光和热在春天混合的效果。
147、（7）婚姻中的贞节来自于基于宗教信仰而拒绝婚外情，原因是贞节能将非贞节带走。众所周知人在排除罪恶的同时，也就为善的存在创造了机会，反之亦然，因此，基于人拒绝婚外情的程度，他也就接受了婚姻中的贞节。
因为不同的人对此有不同的理解，下面做进一步解释：
婚姻之爱如果被分享的话，它就会冷却，渐渐走向死亡。非贞节的爱会扼杀婚姻之爱。这两种爱不能同时存在，当婚姻之爱中排除了非贞节的爱后，婚姻之爱就会逐渐升温象是春天花园中的兰花和玫瑰会开花。区别在于兰花和玫瑰因为太阳的热而开花，而婚姻之爱是因为精神世界中太阳的热而开花。
147. (vii) The chastity of marriage comes about through the complete renunciation for religious reasons of promiscuous conduct.
The reason is that chastity is the removal of unchastity. It is a universal rule that so far as anyone removes evil, so far does good have a chance to replace it; and further, so far as evil is hated, so far is good loved, and vice versa. Consequently so far as promiscuity is banished, so far does the chastity of marriage come in. Anyone can see from what is generally felt, as soon as the statement is made and heard without waiting for proofs, that conjugial love is purified and corrected in so far as promiscuity is banished. But since what is generally felt is not felt by everyone, it is worth adducing proofs by way of illustration.
Conjugial love grows cold as soon as it is divided, and this chill is the death of it, for the warmth of an unchaste love quenches it. Two kinds of warmth of opposite types cannot exist together, without one banishing the other and depriving it of its power. So when the warmth of conjugial love removes and banishes the warmth of scortatory love, conjugial love begins to grow delightfully warm, and the feeling of delight makes it bud and flower, like an orchard or a rose-garden in springtime. This is the effect of the mixing in spring of heat and light from the sun of the natural world. But the other is the effect of the mixing in spring of heat and light from the sun of the spiritual world.
147. 7. Chastity in marriage comes about through total renunciation of licentious relationships in accordance with religion. The reason is that chastity is the removal of unchasteness. It is a universal rule that to the extent anyone removes evil, to the same extent an opportunity is given for goodness to succeed it. And furthermore, to the extent anyone hates evil, to the same extent he loves goodness. The reverse is also the case as well. Consequently it follows that to the extent anyone renounces licentiousness, to the same extent he allows the chastity of marriage to enter.
The fact that conjugial love is purified and refined according to one's renunciation of licentious relationships - this everyone sees from common perception if he only hears it said, thus without prior arguments. But because all people do not have common perception, it is useful that it be clarified by arguments too.
The arguments are as follows: Conjugial love cools as soon as it becomes divided, and the growing coldness causes it to die, it being the heat of unchaste love that kills it. For two opposing feelings of warmth cannot exist together at the same time without the one casting out the other and depriving it of its vitality. When the warmth of conjugial love displaces and casts out the heat of licentious love, therefore, conjugial love begins to grow pleasantly warm and, from a sensation of its delights, to bud and blossom, like an orchard or rose garden in springtime. The difference is that an orchard or rose garden does so in response to the vernal warmth of light and heat from the sun of the natural world, while conjugial love does so in response to the vernal warmth of light and heat from the sun of the spiritual world.
147. 7. The chastity of a marriage emerges through totally renouncing fornication, for religious reasons. The reason is that chastity is the removal of unchasteness. A general rule is that in the measure that one removes the bad there is room for the good to replace it.
And furthermore, in the measure that you hate evil, you love good, and vice versa. So in the measure that you renounce fornication, the chastity of marriage steps in.
Anyone can see from common sense that love of marriage is purified and set right as you renounce fornication. You see it as soon as it is said and heard, before it is demonstrated. But not everyone has common sense, so it is important to illustrate this by giving proof.
The proof is that married love cools as soon as it is divided, and cooling spoils it. The heat of unchaste love extinguishes it.
The two opposite kinds of heat cannot occur together, because the one banishes the other and robs it of strength.
By this token, when the heat of married love removes and rejects the heat that belongs to love of fornication, the married love begins to become pleasantly warm, and, aware of its delights, it starts to bud and blossom like apple trees and roses in the spring. The trees and roses do this because of the springtime blend of light and warmth from the sun of the natural world, but love does it because of the springtime blend of light and warmth from the spiritual sun.
147. VII. THAT THE CHASTITY OF MARRIAGE COMES INTO EXISTENCE BY THE TOTAL RENUNCIATION OF WHOREDOMS FROM RELIGION. The reason is because chastity is the removal of unchastity. It is a universal rule that so far as any one removes evil, so far an opportunity is given for good to succeed it; and further, so far as evil is hated, so far good is loved, and vice versa; consequently, so far as whoredom is renounced, so far the chastity of marriage enters in. That conjugial love is purified and rectified in proportion to the renunciation of whoredoms, is seen by every one from common perception, as soon as it is stated and heard, thus prior to any confirmation; but because all men do not have common perception, it is important that this be made clear by confirmations also. The confirmations are as follows: As soon as conjugial love is divided, it grows cold, and this coldness causes it to perish; for the heat of unchaste love extinguishes it, it being impossible for two opposite heats to be together without the one rejecting the other and depriving it of its power. When therefore the heat of conjugial love removes and rejects the heat of scortatory love, conjugial love begins to grow pleasantly warm, and from the sensation of its delights, begins to bud and blossom, like an orchard and rosebed in the time of spring, the one from the vernal temperature of the light and heat of the sun of the natural world, the other from the vernal temperature of the light and heat of the sun of the spiritual world.
147. (vii) Chastity in marriage comes about through total renunciation of whoredoms for religion's sake. The reason is that chastity is the removal of unchastity. It is a universal rule that as far as evil is removed, so far opportunity is given for good to succeed; moreover, as far as evil is held in hatred, so far good is loved; and also vice versa; consequently, as far as whoredom is renounced, the chastity of marriage enters. That marital love is purified and rectified according to the renunciation of whoredoms, any one can see from common perception as soon as it is said or heard, thus without substantiations; yet as all do not enjoy common perception, it is important that it be illustrated by substantiations also. These are that marital love, on being divided, grows cold, and this causes it to perish; the heat of unchaste love extinguishes it. Two opposed heats cannot exist together, without one repelling the other and depriving it of its power. When therefore the heat of marital love removes and repels the heat of scortatory love, marital love begins to grow pleasantly warm and to germinate and flower in a sense of its delights, as an orchard or rose-bed does in springtime - the latter from the vernal temperature of the light and heat of the sun of the natural world, but the former from the vernal temperature of the light and heat of the sun of the spiritual world.
147. (7) That the chastity of marriage comes through the total renunciation of scortations from religion. The reason is that chastity is the putting away of unchastity. It is a universal rule that in so far as anyone puts away evil there is given an opportunity for good to succeed it; and further, in so far as evil is hated, good is loved, and vice versa; consequently, in so far as scortation is renounced the chastity of marriage enters. That conjugial love is purified and rectified in proportion to the renunciation of scortations anyone may see, by common perception, as soon as it is said and heard, thus before it is confirmed. But as not everyone has common perception it is important that it be also illustrated by confirmations. The confirmations are, that conjugial love grows cold as soon as it is divided, and increasing coldness causes it to perish; for the heat of an unchaste love extinguishes it. There cannot be two opposite heats together, but that the one rejects the other, and deprives it of its potency. When, therefore, the heat of conjugial love removes and rejects the heat of scortatory love, conjugial love begins to grow pleasantly warm, and from a sense of its delights begins to bud and blossom, as an orchard and a rosary in the time of spring, the latter from the vernal temperature of the light and heat of the sun of the natural world, the former from the vernal temperature of the light and heat from the sun of the spiritual world.
147. VII. Quod Castitas conjugii existat per totalem abdicationem scortationum ex Religione; causa est quia castitas est remotio incastitatis; norma universalis est, quod quantum quis removet malum, tantum detur copia bono ut succedat; et porro, quantum odio habetur malum, tantum ametur bonum; et quoque vice versa; consequenter quod quantum abdicatur scortatio, tantum castitas conjugii intret. Quod Amor conjugialis secundum abdicationem scortationum purificetur et rectificetur, quisque ex communi perceptione, dummodo dicitur et auditur, videt, ita ante confirmationes; sed quia non omnibus est perceptio communis, interest ut id etiam per confirmationes illustretur; confirmationes sunt, quod Amor conjugialis frigeat, ut primum dividitur, ac frigescentia haec facit ut pereat, calor enim amoris incasti exstinguit illum; non enim dari possunt duo calores oppositi simul, quin unus rejiciat alterum, et illum sua potentia orbet. Quando itaque calor amoris conjugialis removet et rejicit calorem amoris scortatorii, incipit amor conjugialis amaene calescere, et ex sensu delitiarum suarum germinare et efflorescere, sicut pomarium et rosetum tempore veris, haec ex vernali temperie lucis et caloris e sole Mundi naturalis, illa autem ex vernali temperie lucis et caloris ex Sole Mundi spiritualis.