Life111.有许多不同原因使得一个人于外在形式上是道德的，但他若非于内在形式上也是道德的，仍不道德。如：如果一个人避免通奸和淫乱，只是因为害怕民法及其制裁，害怕丧失好名声和尊重，害怕由此染上疾病，害怕在家中被妻子斥责，导致生活不得安宁，害怕对方丈夫或亲戚的报复，或因为贫穷、贪婪，因为要么由疾病、滥用、年纪，要么由性无能造成的无能为力，事实上，避免它们是由于任何属世或道德的法律，同时不是由于属灵的律法，那么他内在仍是一个奸夫和嫖客。也就是说，他仍以为这些事不是罪，在灵里认为它们在神眼里是不违法的。这意味着他在灵里犯下它们，尽管在世人眼里于肉身没有犯；因此，当他死后成为一个灵时，就会公开说支持它们的话。由此可见，一个没有宗教信仰的人能避邪恶如有害，但只有一个基督徒才能避恶如罪。
111. The reasons we may be moral in outward form are many and varied, but if we are not inwardly moral as well, we are not really moral at all. For example, we may refrain from adultery and fornication out of fear of civil law and its penalties, fear of loss of our good name and therefore our rank, fear of associated diseases, fear of being berated by a wife at home and a consequent loss of tranquillity, fear of vengeance by a husband or relatives. We may refrain because of poverty or greed, because of incompetence caused by disease, abuse, age, or impotence - in fact, if we refrain from them because of any earthly or moral law and not because of spiritual law as well, we are adulterers and lechers all the same. That is, we believe that they are not sins and in our spirits regard them as not illegal in the sight of God. This means that in spirit we are committing them even though we are not doing so in the flesh in this world; so when we become spirits after death, we speak openly in favor of them.
We can see from this that irreligious people can turn their backs on evils as harmful, but only Christians can turn their backs on evils because they are sins.
111. The causes that occasion a person to be moral in outward appearance are various and many; but if he is not moral also in his inner character, he is nevertheless still not moral. For example, if someone abstains from adulterous and licentious affairs for fear of the civil law and its penalties; for fear of losing a good reputation and the accompanying respect; for fear of contracting diseases as a result of them; for fear of being berated at home by his wife and so losing any tranquillity of life; for fear of vengeance being taken by the woman’s husband or relative; or owing to poverty or greed; or to feebleness due to illness, self-abuse, age, or impotence — even if he abtains from such affairs on account of some natural or moral law, and not at the same time because of spiritual law — he inwardly is still, despite that, an adulterer and licentious, for he nevertheless believes they are not sins, and so in his spirit regards them as not wrong in the eyes of God, thus committing them in spirit, even though not physically in the eyes of the world. Consequently, after death, when he becomes a spirit, he openly speaks in defense of them.
It is apparent from this that an irreligious person may refrain from evils as being harmful, but that to refrain from them as sinful is possible only to a Christian.
111. There are various and manifold causes which operate to make man moral in an external form; but if he is not also moral in an internal form, he is still not moral. For example: If any one abstains from adultery and fornication through fear of the civil law and its penalties; through fear of the loss of reputation and thus of honour; through fear of diseases contracted from these evils; through fear of quarrels at home raised by his wife, and the consequent discordant life; through fear of revenge by the husband or relatives; through poverty or avarice; through inability arising either from disease, or from abuse, or from age, or from impotence; indeed, if he abstains from these evils from any natural or moral law, and not at the same time from a spiritual law, he is still inwardly an adulterer and fornicator; for he none the less believes that they are not sins, and consequently in spirit he makes them not unlawful before God; and thus in spirit he commits them, although not before the world in the body. Therefore after death, when he becomes a spirit, he speaks openly in favour of them. From these considerations it is evident that a wicked man may shun evils as hurtful; whereas no one but a Christian can shun evils as sins.
111. There are various and many causes that make a man moral in the outward form, but unless he is moral in the inward form also, he is nevertheless not moral. For example: if a man abstains from adulteries and whoredom from the fear of the civil law and its penalties; from the fear of losing his good name and esteem; from the fear of the consequent diseases; from the fear of his wife's tongue in his home, and the consequent inquietude of his life; from the fear of the husband's vengeance, or that of some relative; from poverty, or avarice; from disability caused either by disease, abuse, age, or impotence; nay, if he abstains from such things on account of any natural or moral law, and not at the same time on account of the spiritual law, he nevertheless is inwardly an adulterer and whoremonger, for nonetheless does he believe that such things are not sins.
As toward God, therefore, he in his spirit makes them not unlawful, and so in spirit he commits them, although not in the body in the sight of the world; and therefore after death, when he becomes a spirit, he speaks openly in favor of them. From all this it is evident that an ungodly man is able to shun evils as injurious, but only a Christian can shun them as sins.
111. Sunt variae et multiplices causae, quae faciunt, ut homo sit moralis in externa forma; sed si non moralis sit etiam in interna, usque tamen moralis non est. Ut pro exemplo; si quis abstinet ab adulteriis et scortationibus, ex timore legis civilis e 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, aut ab affini; ex egestate, aut ex avaritia; ex imbecillitate oriunda vel ex morbo, vel ex abusu, vel ex aetate, vel ex impotentia: immo si abstineat 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. Ex his patet quod fugere mala ut damna possit impius; at quod fugere mala ut peccata non possit nisi Christianus.