408# 因此，既然仁义就其本源而言乃是愿善，而愿善居于内在人中，显然，当一个有仁义的人抵挡仇敌、惩罚有罪者、管教恶人时，他是藉外在人而行这些事；所以当他完成这些之后，便回到内在人中的仁义；于是，在可能且有益的范围内，他向那人愿善，并出于愿善而向他行善。
凡有真正仁义的人，都有为良善而发的热忱；这种热忱在外在人中可以显得如同怒气与燃烧的火焰；然而，一旦对方恢复理智，它便熄灭并平息。没有仁义的人则不同；他们的热忱乃是怒气与仇恨，因为他们的内在人由这些而炽热并燃烧。
408# 因此，既然仁爱在起源上是善意，而善意存在于内在人中，那么很明显，当有仁爱的人抵抗敌人、惩罚罪犯、管教恶人时，他是通过他的外在人如此行；但如此行之后，他又回到内在人里面的仁爱；然后，只要有可能，并且方便，他会祝福犯错的人，并出于善意向他行善。那些拥有真正仁爱的人拥有对良善的热情，这种热情可能在外在人中看起来像燃烧的愤怒之火；不过，一旦对手恢复理智或悔改，它的火焰就会熄灭，并平静下来。对那些没有仁爱的人来说，情况并非如此。他们的热情是愤怒和仇恨，因为他们的内在人被这些邪恶的激情加热和点燃。
408. Fundamentally speaking, goodwill is wanting what is best for others. This desire resides in the inner self. When people of goodwill resist an enemy, punish a guilty person, or discipline evil people, clearly they do so through the medium of their outer selves. Therefore after the situation comes to an end, they go back to the goodwill that is in their inner selves. As much and as usefully as they can, they then wish the others well and benefit those others in a spirit of goodwill.
People who have genuine goodwill have a passion for what is good. In their outer selves that passion can look like rage and blazing anger, but it dies away and becomes calm as soon as their opponents come back to their senses. It is very different for people who have no goodwill. Their passion is a rage and a hatred that heat and ignite their inner selves.
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408. Since then charity is in origin wishing well, and wishing well resides in the internal man, it is plain that when anyone who possesses charity resists an attacker, punishes a guilty party, and chastises wicked people, he does so by means of the external man. After doing so therefore he returns to charity, which is in the internal man, and then so far as he can or it is beneficial, he wishes him well and as a result he does good to him. Those who possess genuine charity are zealous for good. That zeal can appear in the external man as anger and flaming fire; but it is quenched and allayed as soon as the opponent returns to his senses. The case is different with those who lack charity; their zeal is anger and hatred, which cause their internal man to seethe and catch fire.
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408. Since, therefore, charity in its origin is good will, and good will has its seat in the internal man, it is plain that when anyone who has charity resists an enemy, punishes the guilty, and chastises the wicked, he does this by means of the external man; and therefore, after he has done it he returns to the charity that resides in his internal man, and then, so far as he can, and so far as is useful, he wishes him well, and from good will does good to him. Those who have genuine charity have a zeal for what is good, and that zeal may appear in the external man like anger and flaming fire; but its flame dies out and is quieted as soon as his adversary returns to reason. It is different with those who have no charity. Their zeal is anger and hatred; for by these their internal man is heated and set on fire.
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408. The root principle then of charity is good-will, and good-will has its seat in the internal man. When anyone who has charity resists an enemy, punishes the guilty, and chastises the wicked, it is evident of course, that he acts by means of the external man; but after he has done so, he reverts to the charity which is in the internal man; and then, so far as is possible and expedient, he wishes well to the erring one, and from good-will, does good to him. Those who have genuine charity are zealous for what is good; and their zeal may appear in the external man as the flaming fire of anger; yet on the repentance of the adversary this instantly dies down and is appeased. It is otherwise with those who have no charity; their zeal is anger and hatred, for their internal man is heated and aflame with these evil passions.
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408. Cum itaque Charitas in sua origine est bene velle, ac bene velle residet in Interno homine, patet, quod cum aliquis qui Charitatem habet, resistit inimico, punit sontem, et castigat malos, faciat hoc medio Externo homine, quare postquam id peregit, redit in Charitatem, quae est in Interno homine, et tunc quantum potest, et prodest, ei bene vult, et ex bene velle bene facit. Illis, quibus est genuina Charitas, est Zelus pro bono, et Zelus ille in Externo homine potest videri sicut ira et ignis flammans, at ille deflammatur et sedatur 1 ut primum adversarius resipiscit; aliter apud illos quibus nulla Charitas est; 2 horum Zelus est ira et odium, ex his enim Internus eorum homo aestuat ac ignescit.
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