533# 有两种爱，自久远以来已经深深扎根于人类之中：一种是统治一切人的爱，另一种是占有一切财富的爱。前一种爱若被放开缰绳，就会一路冲到想要作天堂的上帝；后一种爱若被放开缰绳，就会一路冲到想要作世界的上帝。其余一切邪恶的爱，都隶属于这两种爱，仿佛是它们的军队。
然而，要省察这两种爱极其困难，因为它们居于至深之处，并且隐藏自己。它们像藏在多孔岩石中的毒蛇，含着自己的毒液；当有人躺在那岩石上时，便给他致命一击，随后又缩回去。它们也像古人的塞壬，以歌声诱惑人，并借此杀害人。这两种爱还会用华丽的长袍和内衣装饰自己，如同魔鬼凭魔幻的幻象，在自己人中间，并在那些他想欺骗的人中间装扮自己一样。
【2】但必须清楚知道：这两种爱在卑微者身上，可能比在尊贵者身上更强；在贫穷者身上，可能比在富有者身上更强；在臣民身上，可能比在君王身上更强。因为君王生来就有统治和财富，久而久之，他们看待这些事，竟与别人看待自己的仆役和产业一样；如同执政官看待自己的职权，管理者看待自己的事务，船长看待自己的船只，甚至如同贫穷的农夫看待自己的所有一样。至于那些想要统治别国的君王，则另当别论。
【3】必须省察意志中的意图，原因在于：爱居住在意志中；因为意志是爱的容器，如前所示。一切爱都从意志中，把自己的快乐呼出到理智的知觉和思想中；因为这些知觉和思想并不凭自己行动，而是出于意志行动。它们赞同意志，与它一致，并确认凡属其爱的事物。因此，意志就是人所居住的房屋，而理智则是人出入所经的前厅。
所以才说，必须省察意志中的意图。当这些意图被省察并被除去时，人便从属世的意志中被提升出来；遗传的恶和实际的恶都盘踞在这属世的意志中。人被提升到属灵的意志中，主便借着属灵的意志改造并重生属世的意志，并借着属世的意志改造并重生身体的感官与意愿，由此重生整个人。
533# 有两种爱已经深深植根于人类，即对统治所有人的爱和对拥有所有人财产的爱。如果约束被除去，或放任自由，那么前一种爱会往前冲，甚至想成为天堂的神；后一种爱也往前冲，甚至想成为世界的神。其它一切邪恶的爱（它们多如牛毛）都从属于这两种爱。不过，要检查这两种爱是极其困难的，因为它们根深蒂固，一直隐藏着。它们就像藏在岩石洞里含有毒液的毒蛇，当有人躺在这岩石上时，毒蛇就给予致命一击，然后退到藏身之处。它们也像古人提到的塞壬，塞壬用歌声引诱人，通过这种手段杀害他们。这两种爱还会用华丽的衣服来装饰自己，就像魔鬼通过幻术在他自己人，或他想欺骗的人中间所行的那样。
但必须清楚地知道，这两种爱掌权的程度可能在卑微人中间比在大人物中间更大，在穷人中间比在富人中间更大，在臣民中间比在国王中间更大。因为后一类人生在权力和财富中；随着时间推移，后者最终视这些权力和财富为自己的家庭或仆人和财产，和其他任何人都一样，无论他是将军、官长，还是船长，甚至是贫穷的农民。但对那些渴望统治其它主权国家领土的国王来说，情况就不同了。
之所以必须省察意愿的意图，是因为爱存在于意愿中，或说，意愿是爱的座位和容器，如前所示（TCR 39，263节）。每种爱都从意愿中把它的快乐吹入理解力的感知和思维中；事实上，这些凭自己什么都做不了，而是从意愿那里行动，因为它们等待意愿，同意并确认与意愿的爱有关的一切。因此，意愿是人居住的房子本身，理解力是他进出的前厅。这就是为什么前面说，必须省察意愿的意图；当省察和移除它们时，人就从潜伏着遗传和实际邪恶的属世意愿中被提升到属灵意愿中，主通过属灵意愿改造和重生属世意愿，再通过这属世意愿改造和重生身体的感官和自愿事物，从而改造和重生整个人。
533. There are two loves that have been deeply rooted in the human race for a long time now: love for dominating everyone, and love for possessing everyone's wealth. If the reins are let out on the first type of love, it rushes on until it wants to be the God of all heaven. If the reins are let out on the second type of love, it rushes on until it wants to be the God of the whole world. All other forms of love for evil are ranked below these two and serve as their army.
These two loves are extremely difficult to find by self-examination. They live at a deep level within us and hide themselves away. They are like vipers lurking in a craggy rock surface that save up their venom so that when someone falls asleep on the rock, they strike lethal blows and then slither back out of sight.
These loves are also like the sirens mentioned by ancient writers. The sirens would use their singing to lure people in and kill them.
These two loves dress themselves up in robes and tunics just the way devils use magic to project images in order to appear well dressed before their own cronies and others they wish to deceive.
[2] It is important to note, however, that these two loves can be more prevalent among commoners than among the great; more prevalent among the poor than among the wealthy; more prevalent among subjects than among royalty. The latter in each case are born into power and wealth. Over time, the latter come to view their power and wealth much the way people at a somewhat lower level - commanders, governors, admirals, or even impoverished farm workers - view their own households and possessions. It is not the same, though, when monarchs wish to exercise power over nations that are not their own.
[3] The intentions of our will must be examined, because our love resides in our will. Our will is a vessel for our love, as shown above [39, 263, ]. From its residence in our will, our whole love imparts its feelings of delight to the perceptions and thoughts in our intellect. Our perceptions and thoughts do nothing on their own; they serve our will. They are in harmony with our will and agree with and support everything that has to do with our love.
Our will, then, is the home in which we live. Our intellect is just the front hall through which we go in and out. This is why I said above that we must examine the intentions of our will. When these are examined and have been laid aside, we are lifted from our earthly will - where the evils we inherited and the evils we have actually committed are lodged - to our spiritual will. Through that higher will, the Lord reforms and regenerates our earthly will, and also works through it to reform and regenerate the sensory and voluntary faculties of our body, until the process has encompassed the whole of us.
533. There are two loves which from long time past have become deeply rooted in the human race, the love of controlling everyone, and the love of possessing everyone's goods. The first of these, if given its head, actually plunges headlong into an ambition to be the God of heaven; the other, if given its head, plunges headlong into an ambition to be the God of the world. All the other evil loves - and they are legion - are subordinate to these two. But it is extremely difficult to examine these two loves, because they lodge so deep within and hide themselves away. They are like vipers lurking in holes in a rock and holding in their poison; and when anyone lies on that rock they inflict a fatal wound before retreating again. They are also like the Sirens described by the ancient writers, who used their singing to entice people and then kill them. These two loves also deck themselves out in lordly robes and clothes, just as a devil does by his wizardry among his followers and others whom he wants to deceive.
[2] It ought, however, to be appreciated that those two loves can be more dominant in the case of humble than exalted people, more in the case of the needy than the rich, more in the case of subjects than kings. Kings are born to rule and possess treasures, and they end by looking on such things just as anyone else does his servants or possessions, as a magistrate does his, an administrator his, a ship-captain his, even as a poor farmer does his. The case is very different when kings have ambitions to extend their sway over other king's domains.
[3] The reason why what the will intends has to be examined is that the will is the seat of love, for the will is a receiver of love, as was shown before. From the will the pleasures emanating from every love spread into the perceptions and thoughts of the understanding, for they are incapable of doing anything of their own accord, but are activated by the will. For they take the will's part, agreeing with and supporting everything to do with its love. So the will is the house in which a person lives, and the understanding is the fore-court through which he goes in and out. That is why it was stated that the intentions of the will must be examined. When they have been examined and banished, a person is lifted up from his natural will, which is beset by evils, inherited and of his own doing, and brought into possession of a spiritual will; and by means of this the Lord reforms and regenerates the natural will, and by means of this the sensory and voluntary parts of the body, and so the whole person.
533. There are two loves which have long been enrooted in the human race, the love of ruling over all, and the love of possessing the goods of all. The former love, if free rein is given to it, rushes on even so far as to wish to be the God of heaven; and the latter, if free rein is given to it, rushes on even so far as to wish to be the God of the world. To these two loves are subordinated all other evil loves, of which there are hosts; but to examine these two is exceedingly difficult, because they reside most deeply within and hide themselves; for they are like vipers concealed in a cloven rock, which retain their poison, so that when one lies down upon the rock they give their deadly stroke, and again withdraw to their hiding-place. They are also like the sirens of the ancients, who allured men by their song, and by that means slew them. These two loves also decorate themselves in splendid attire, as a devil by magical hallucinations does among his own, or among those whom he wishes to delude.
[2] But it must be clearly understood that these two loves may bear rule among the humble more than among the great, among the poor more than among the rich, among subjects more than among kings; for the latter classes are born to dominion and wealth, and these they at length come to regard in the same way as any other man, a governor, a director, a sea captain, or even a poor farmer, regards his servants and possessions. It is different, however, with kings who aspire to dominion over the kingdoms of others.
[3] The intentions of the will must be examined, because in the will the love resides, for the will is its receptacle, as shown above. From the will every love breathes out its delights into the perceptions and thoughts of the understanding, for these act from the will and not at all from themselves, because they wait on the will and consent to and confirm all that pertains to its love. The will therefore is the very house in which the man dwells, and the understanding is the hall through which he goes out and in. This is why it has been said that the will's intentions must be examined; and when these have been examined and removed, man is lifted out of the natural will in which both inherited and actual evils have their seat, into the spiritual will through which the Lord reforms and regenerates the natural, and by means of this again, what is sensual and voluntary in the body, thus the whole man.
533. There are two kinds of love which have long been deeply rooted in the human race, the love of ruling over all, and the love of possessing the property of all. If restraints are removed, the former love inspires the desire to be God of heaven; and the latter, the desire to be God of the world. All other loves, which are legion, are subordinate to these two. But to examine these is very difficult, for they are deep-seated and remain concealed. They are like vipers hidden in holes in a rock, which hold their poison till some one lies down on the rock, when they strike with deadly effect and then retire into their hiding places. They are also like the sirens of the ancients, who by their singing lured men on to destruction. These two kinds of love also adorn themselves in garments of great splendor, as a devil does by his delusive art when among his own, and among those whom he wishes to beguile.
[2] It is well to know, however, that these two kinds of love may reign more powerfully in the humble than in the great, in the poor than in the rich, in subjects than in kings. For kings are born to dominion and wealth, which they come to regard as any other regards his household and his possessions, whether he be a general, a governor, a ship's captain, or even a poor farmer. It is different, however, with those kings who aspire to dominion over the realms of other sovereigns.
[3] The reason why the intentions of the will must be examined, is that the will is the seat and receptacle of love, as has been shown above. From the will every kind of love breathes forth its delights into the perceptions and thoughts of the understanding. These do nothing of themselves, but they act from the will, giving it their support, and they consent to and confirm whatever is agreeable to its love. The will, therefore, is the house itself in which the man dwells, and the understanding is the court by which he goes in and out. This, then, is the reason why it was said that the intentions of the will must be examined; for when they are examined and removed, the man is raised up out of the natural will where lurk hereditary and actual evils, into a spiritual will, by means of which the Lord reforms and regenerates the natural, and thereby the sensual and voluntary things of the body, and thus the whole man.
533. Sunt duo amores qui e longaevo tempore generi humano irradicati sunt, amor dominandi super omnes, et amor possidendi omnium bona; prior amor, si ei relaxantur fraena, ruit eo usque ut velit esse Deus coeli, et posterior amor, si ei relaxantur fraena, ruit eo usque ut velit esse Deus mundi; his duobus amoribus subordinati sunt omnes reliqui amores mali, qui sunt exercitus: sed illos duos explorare, perquam difficile est, quia intime resident, et se abscondunt, sunt enim sicut viperae in petra foraminosa occultatae, quae venenum suum retinent, ut dum quis super petra illa cubat, lethales ictus infligunt, et se retrahunt. Sunt etiam sicut veterum Sirenes, quae cantu allectabant homines, et per illum necabant: illi bini amores etiam se exornant illustribus togis et tunicis, sicut diabolus ex magica phantasia inter suos, et inter alios quos vult illudere.
[2] Sed probe sciendum est, quod illi bini amores possint plus regnare apud parvos quam apud magnos, apud inopes quam apud opulentos, apud subditos quam apud Reges, hi enim nati sunt ad dominium et ad gazas, quae tandem illa non aliter aspiciunt, quam sicut alius sua famulitia et possessionata, praetor sua, administrator sua, navarchus sua, imo sicut pauper colonus sua: aliter vero Reges qui ad dominium super aliorum Regna.
[3] Quod intentiones Voluntatis explorandae sint, est causa, quia in Voluntate residet amor, est enim Voluntas receptaculum ejus, ut supra ostensum est; omnis amor inde exspirat jucunda sua in intellectus perceptiones et cogitationes, nam hae non agunt quicquam ex se, sed ex Voluntate, favent enim ei, ac consentiunt et confirmant omnia quae amoris ejus sunt; quare Voluntas est ipsa domus, in qua homo habitat, ac Intellectus est atrium, per quod exit et intrat. Inde est, quod dictum sit, quod intentiones Voluntatis explorandae sint; quae cum exploratae ac remotae sunt, homo elevatur e naturali Voluntate, cui mala haereditaria et actualia insident, in Voluntatem spiritualem, per quam Dominus reformat et regenerat naturalem, et hac media sensualia et voluntaria corporis, ita totum hominem.