he still does not consult it, except in conjunction with the delight of evil implanted from birth in the natural man; in consequence whereof he concludes, that his reason does not see anything contrary to the pleasing sensual allurements of the body; and when he has confirmed himself in those allurements, his reason is in amazement at all those pleasures which are proclaimed respecting conjugial love; yea, as was said above, he fights against them, and conquers, and, like a conqueror after the enemy’s overthrow, he utterly destroys the camp of conjugial love in himself.  These things are done by the natural man from the impulse of his adulterous love.  We mention these circumstances, in order that it may be known, what is the true ground of the opposition of those two loves; for, as has been abundantly shewn above, conjugial love viewed in itself is spiritual love, and adulterous love viewed in itself is natural love.

427.  IV.  ADULTEROUS LOVE IS OPPOSED TO CONJUGIAL LOVE, AS THE CONNUBIAL CONNECTION OF WHAT IS EVIL AND FALSE IS OPPOSED TO THE MARRIAGE OF GOOD AND TRUTH.  That the origin of conjugial love is from the marriage of good and truth, was demonstrated above in its proper chapter, from n. 83-102; hence it follows, that the origin of adulterous love is from the connubial connection of what is evil and false, and that hence they are opposite loves, as evil is opposed to good, and the false of evil to the truth of good.  It is the delights of each love which are thus opposed; for love without its delight is not anything.  That these delights are thus opposed to each other, does not at all appear:  the reason why it does not appear is, because the delight of the love of evil in externals assumes a semblance of the delight of the love of good; but in internals the delight of the love of evil consists of mere concupiscences of evil, evil itself being the conglobated mass (or glome) of those concupiscences:  whereas the delight of the love of good consists of innumerable affections of good, good itself being the co-united bundle of those affections.  This bundle and that glome are felt by man only as one delight; and as the delight of evil in externals assumes a semblance of the delight of good, as we have said, therefore also the delight of adultery assumes a semblance of the delight of marriage; but after death, when everyone lays aside externals, and the internals are laid bare, then it manifestly appears, that the evil of adultery is a glome of the concupiscences of evil, and the good of marriage is a bundle of the affections of good:  thus that they are entirely opposed to each other.