281、⑽就属世人而言，这些婚姻仿品则因种种原因有点谨慎的意味。就一对夫妻而言，有可能一方是属灵的，而另一方是属世的。我们所说的属灵人是指热爱属灵事物，因而从主拥有智慧的人；属世人是指仅热爱属世事物，因而从自己拥有智慧的人。当这两种人在婚姻中结合时，属灵的那一方感觉婚姻之爱是热的，而属世的那一方则感觉是冷的。显然，热和冷无法共存；热无法点燃陷入冷淡状态的人，除非这冷淡先被驱散；冷也无法侵袭处于热之状态的人，除非这热先被除去。正因如此，一个属灵，一个属世的夫妻之间不可能有亲密的爱情。不过，有一种媲美亲密爱情的爱情有可能存在于属灵那一方，如前一节所述。
然而，亲密的爱情无法存在于二者皆属世的夫妻之间，因为他们双方都是冷淡的，凡他们所拥有的热都出自不贞洁。然而，这样的夫妻仍能生活在同一个屋檐下，尽管在灵里是分离的；他们还能摆出一副恩爱和相互友好的表情，无论他们的心智多么不和谐。对他们来说，外在情感多半因财富和产业，或荣耀和高位而变得貌似热情。由于这种热情会产生对丧失它们的恐惧，所以婚姻的仿品对这种人来说是有必要的；其主要原因就是下文 ⒂至⒄个要点所列举的那些。与它们一起列出的其它原因则与前面（280节）所提到的影响属灵人的原因有某种共同之处，不过，只有在属世人的谨慎具有些许聪明的情况下才有共同之处。
281、（10）在自然人中，促使婚姻继续的原因有很多。
在一个是精神性的，一个是自然的夫妇当中是不可能存在于内在的爱的。这里讲的精神性的人是指他们热爱与主有关的事物，因此拥有来自于主的智慧。自然的人是指热爱尘世之物而只有来自于他自己的智慧。当这两种人相结合时，婚姻之爱在精神性的一方是热的，而在自然人一方则是冷漠的。显然，热与冷不能并存的，除非冷漠消失，因此在这样的已婚的夫妇之间不可能存在内在的爱，因为一方是精神性的而另一方是自然的，只会是在精神性的一方中存在着类似于内在的爱。
另一方面，在双方都是自然的夫妇中，最不可能有内在的爱的，因为双方都是冷漠的。若他们会感受到其中的温暖，那也是出于非贞洁的爱，然而，自然的夫妇仍能不管他们在精神上是分离的，而表现出爱和友谊。尽管他们在思想上是互相不一致的。在这种情况下，外在的情感也会象火一样热，这可能是出于对财富、荣誉和地位的考虑而这样。他们会害怕失去这些财富和地位，这点参见下面（15）（16）和（17）段，也可能会是280节中所讲的情况，但这要求自然人一方是有才智的。
281. (x) In the case of natural people these pretences have a touch of prudence, for various reasons.
In the case of a married couple, one may be spiritual and the other natural; we mean by spiritual one who loves spiritual things and thus has wisdom from the Lord, by natural one who loves only natural things and thus has wisdom from himself. When two such people are joined in marriage, the spiritual one feels conjugial love as heat, the natural one as coldness. Obviously heat and coldness cannot exist together, and heat cannot fire a person in a state of coldness, unless this is first dispelled; nor can coldness invade one in a state of heat, unless this is first removed. So it is that intimate love is impossible between partners, one of whom is spiritual, the other not. But there can exist a love rivalling intimate love on the part of the spiritual one, as was said in the previous section.
[2] However, intimate love cannot exist between a couple both of whom are natural, since they are both cold. Any heat they have comes from unchastity. Yet these can still live together in one household, while keeping their minds apart; they can also keep up an appearance of love and mutual friendship on their faces, however much their minds disagree. In these cases outward affections, for the most part for wealth and possessions, or for honours and high rank, can become as it were ardent. Since this ardour produces the fear of their loss, pretence between couples becomes essential for them; the main ones are those listed in sections xv-xvii below. The remaining reasons listed with them may have something in common with the reasons affecting a spiritual person mentioned above (280), but only if the natural person's prudence has a touch of intelligence.
281. 10. In natural people, these simulations of conjugial love are a matter of prudence, for various reasons. It is impossible for an interior love to exist between two married partners, one of whom is spiritual, the other natural. By spiritual we mean one who loves spiritual things and who thus has his wisdom from the Lord; and by natural we mean one who loves only natural things and who thus has his wisdom from himself. When two people like this are joined in marriage, conjugial love in the spiritual partner is warm and in the natural partner cold. It is plain that warmth and coldness cannot coexist, thus that warmth cannot ignite the one in a state of coldness unless the coldness is first dispelled, or coldness flow into the one in a state of warmth unless the warmth is first removed. That is why it is impossible for an interior love to exist between married partners when one of them is spiritual and the other natural, but that a love resembling an interior one may exist on the part of the spiritual partner, as we said under an earlier heading. 1
[2] On the other hand, no interior love is possible between natural partners, because they are both cold. If they experience feelings of warmth, it is owing to an unchaste love. Nevertheless, partners like this can still live together in the same house despite their being divided in spirit, and they can also feign seeming expressions of love and friendship in their relations with each other, no matter how mutually discordant their minds. In their case outward affections may be set on fire, so to speak, which are concerned for the most part with wealth and possessions or with honor and positions of rank; and because this fire induces a fear of losing such things, simulations of conjugial love are to them necessary, being adopted chiefly for the reasons cited under headings 15. to 17. below. They may also be adopted for the other reasons enumerated with these, in which case they may have something in common with the reasons of a spiritual person, mentioned in no. 280 above; but only if the prudence in the natural person includes a measure of intelligence.
Footnotes:
1. See no. 277.
281. 10. These pretenses of marriage have the wisdom of expedience, for various reasons, in the case of worldly people. A spiritual person loves what is spiritual, so he acquires wisdom from the Lord. A worldly person loves only what is worldly, so he has only his own wisdom. Between two partners, one spiritual and the other worldly, living together in marriage, the love in marriage is warmth for the spiritual one and coldness for the worldly one. Clearly warmth and coldness cannot exist together, and the heat cannot warm the cold person up until the coldness goes away. Nor can the cold seep into the one with warmth until the warmth goes away. This is why inner love is not possible between a spiritual partner and a worldly one. But the spiritual one can have something like inner love, as the article above points out.
But between two worldly partners inner love is not possible, because both are cold. Any warmth they have comes from lewdness.
But even they can live together at home with their separate minds and put on a face of love and friendship between themselves in spite of their different minds. Their outward feelings, which mostly have to do with wealth, possessions, honor, and status, can seem ardent. This ardor makes them afraid to lose these things, so the pretenses are necessary for them - principally the necessary ones mentioned in articles 15-17 below. Some of their motives might have something in common with the motives of the spiritual person (see no. 280), but only if the worldly person's prudence has a touch of intelligence.
281. X. THAT WITH NATURAL MEN THESE CONJUGIAL SIMULATIONS SAVOUR OF PRUDENCE FOR THE SAKE OF VARIOUS CAUSES. Between two married partners of whom one is spiritual and the other natural--by a spiritual man being meant one who loves spiritual things and thus is wise from the Lord, and by a natural, one who loves only natural things and so is wise from himself--when the two are consociated in marriage, conjugial love with the one who is spiritual is heat, while with the one who is natural it is cold. That heat and cold cannot be together, and that the heat cannot enkindle the partner who is in cold unless the cold be first dispelled, nor the cold inflow into the partner who is in heat unless the heat be first removed, is evident. It is from this that there can be no inward love between partners, one of whom is spiritual and the other natural; but on the part of the spiritual partner, as stated in the preceding article, there can be a love emulative of inward love.
[2] On the other hand, between partners, both of whom are natural, inward love is not possible because both are in cold; if they grow warm, it is from what is unchaste. But although separated in animus, they can yet lie together in the home, and also can put on a countenance as though there were love and friendship between them, however mutually discordant their minds. With them, the external affections which, for the most part, concern wealth and possessions or honors and dignities, may be as though ardent; and because this ardor induces fear for the loss of them, to such persons conjugial simulations are necessities, especially those the causes of which are adduced in articles XV-XVII below. The other causes enumerated with them may have something in common with the causes spoken of in no. 280 above, which obtain with the spiritual man, but only in case the prudence in the natural man savors of intelligence.
281. (x) With natural men these marital simulations are inspired by prudence from various causes. First, as between two partners one of whom is spiritual but the other natural. (By spiritual we mean one who loves spiritual things and thus is wise from the Lord; and by natural one who loves natural things only and is wise from himself.) When two such are associated in marriage, marital love with the spiritual is warmth and with the natural, cold. Plainly, warmth and cold cannot be together, and heat cannot kindle one who is in cold unless this is driven out first, nor cold inflow into one who is in the heat, unless this be first removed. Hence inward love is impossible between partners, of whom one is spiritual, the other natural; but a love emulating inward love is possible on the side of the spiritual partner, as was said in the proposition above.
As for two natural partners, however, no inward love is possible between them, for each of them is in cold; if they grow ardent, it is from what is unchaste. Still, though they are of separate minds, they can live together in the house, and although their higher minds are discordant, also assume looks of love and friendship for each other. With these partners, external affections (mainly affections for wealth and possessions or honor and station) can supply the ardor; and as this ardor brings fear for the loss of such things, marital simulations are necessities to them, chiefly the necessities enumerated below in propositions xv-xvii. The other causes enumerated below - causes moving the spiritual man (280) - may operate to some extent with the natural man, too; but only if his prudence partakes of intelligence.
281. (10) That these conjugial simulations, with natural men, savor of prudence for various causes. Between two married partners of whom one is spiritual and the other natural (by spiritual is meant, who loves spiritual things and thus is wise from the Lord, and by natural is meant, who only loves natural things and so savors of self) when the two are consociated by marriage, conjugial love with the one that is spiritual is heat, and with the one that is natural is cold. It is plain that heat and cold cannot abide together; and that heat cannot enkindle him who is in cold unless the cold be first dispelled; nor can cold flow into him who is in heat, unless the heat be first removed. Hence it is that there can be no inward love between married partners that are spiritual and natural; but that on the part of the spiritual married partner there can be love emulative of inward love, as was said in an article above. But there can be no inward love between two natural married partners, because both are cold. If they are warm, it is from the unchaste. They can, nevertheless, even with separate minds, dwell together in the house, and also assume looks as of love and friendship towards each other, however mutually discordant their minds. With them external affection, which for the most part are of wealth and possessions, or honors and dignities, may be as it were ardent; and because this ardency induces fear for the loss of them, conjugial simulations are to them necessities, which are chiefly those mentioned in sections 15-17 below. Other causes enumerated with these may have something in common with the causes that concern the spiritual man, of which above at n. 280, but only in case prudence with the natural man savors of intelligence.
281. X: Quod hae Simulationes conjugiales apud naturales homines sapiant ex prudentia propter varias causas. Inter duos conjuges, quorum unus est spiritualis, alter vero naturalis [intestinus amor non dabilis est]; per Spiritualem intelligitur qui amat spiritualia, et sic sapit ex Domino; et per Naturalem intelligitur, qui solum amat naturalia, et sic sapit ex se; quando duo illi conjugio sunt consociati, amor conjugialis apud spiritualem est calor, et apud naturalem est frigus; quod calor et frigus non possint simul esse, et quod calor non possit incendere illum qui in frigore est, nisi hoc prius dissipetur, nec frigus influere in illum, qui in calore est, nisi hic prius amoveatur, patet; inde est, quod intestinus amor non dabilis sit inter conjuges, spiritualem et naturalem; sed quod possit dari amor intestini aemulus a parte conjugis spiritualis, ut in superiori Articulo dictum est:
[2] at vero inter duos conjuges naturales non dabilis est amor intestinus, quia friget uterque; si calent, est ex incasto; hi tamen usque possunt separatis animis in domo cohabitare, et quoque effingere vultus sicut amoris et amicitiae inter se, utcunque mentes inter se discordant: apud hos affectiones externae, quae ut plurimum sunt opum et possessionum, aut honoris et dignitatum, possunt sicut ardere; et quia ardor ille inducit timorem pro jactura illarum, ideo sunt simulationes conjugiales illis necessitates, quae imprimis sunt, quae in Articulis XV. XVI. XVII, infra afferuntur; reliquae causae cum his enumeratae possunt aliquid commune habere cum causis apud spiritualem hominem, de quibus supra 280, sed modo si prudentia apud naturalem hominem sapit ex intelligentia. 1
Footnotes:
1. Prima editio: intelligentia (absque puncto)