283、如前所述（281节），人被允许思想邪恶，甚至到了意图作恶的地步，是为了邪恶能通过文明、道德和属灵的事物被移走。当他想到某事违背公义和公平，诚实和正派，良善和真理，因而违背生活的安宁、喜乐和祝福时，这种情况就会发生。通过这三者，即文明、道德和属灵的事物，主医治人的意愿之爱，一开始是利用恐惧，后来则利用爱。然而，邪恶并未与人分离并被逐出，只是被移走并转到边缘。当它们在边缘，良善在中心时，邪恶不会出现，因为凡在中心的，都直接在视线之下，或就在眼前，并被看见和发觉。然而，必须知道的是，尽管良善在中心，但这并不意味着人因此就处于良善，除非边缘的邪恶趋于向下或向外。它们若向上或向内看，就没有被移走，因为它们仍在奋力回到中心。当人避其恶如罪时，它们就趋于向下或向外；当他厌恶它们时，更是如此。因为那时，他会谴责它们，让它们下地狱，使它们朝地狱的方向看。
283. A person is permitted to entertain evils in thought even to the point of intending them in order that they may be displaced, as we said, by civil, moral and spiritual precepts, and this is the case when he thinks that something is contrary to justice and equity, contrary to honor and decorum, and contrary to goodness and truth, thus contrary to peace, happiness and blessedness of life. Through these three classes of precepts the Lord heals the will's love in a person - at first, indeed by fears, and afterward by loves.
But still, evils are not separated and cast out of a person, but are only displaced and banished to the sides; and when that is where they are, and good at the center, then the evils do not appear. For whatever is at the center is directly in view and is seen and perceived.
It should be known, however, that even if good is at the center, still the person is not therefore in a state of good unless the evils to the sides incline downward and outward. If they look upward or inward, they have not been set aside, for they continue to attempt to return to the center. Evils incline or look downward and outward when a person refrains from his evils as sins, and still more when he is averse to them, for then he condemns them and consigns them to hell and causes them to look in that direction.
283. As already noted [281], the purpose of letting us think about our evils even to the point of intending them is so that they can be displaced by civic, moral, and spiritual principles. This happens when we consider that something is in opposition to what is lawful and fair, what is sincere and decent, what is good and true, and therefore what is peaceful, happy, and blessed in our lives. The Lord heals the love of our volition by these three sets of principles as means, using our fears at first but our loves later.
Still, our evils are not taken away from us and discarded, they are only displaced and relegated to the sides. Once they are there and goodness is in the center, the evils are out of sight, since whatever is in the center is right in front of our eyes, visible and perceptible. We need to realize, though, that even though goodness may be in the center, this still does not mean we are devoted to it unless the evils that are off to the sides are tending downward and outward. If they are turned upward and inward they have not been displaced, because they are still trying to get back to the center. They are tending and turned downward and outward when we are abstaining from our evils as sins, and even more so when we find them distasteful. Then we are condemning them and consigning them to hell, which turns them in that direction.
283. Man is permitted to think evils, as has been said, even so far as the intention to commit them, in order that they may be removed by means of civil, moral, and spiritual things; and this is done when he thinks that an evil is contrary to what is just and equitable, to what is honourable and becoming, and to what is good and true; and therefore contrary to the peace, the joy, and the blessedness of life. By means of these three graces the Lord heals the love of man's will; though at first indeed by fear, yet afterwards by love. Still, however, the evils are not separated and cast out from man, but are only removed and relegated to the outskirts, and when they are there, and good is at the centre, the evils do not appear; for whatever is at the centre is directly under view, and is seen and perceived. It should be known, however, that although good is at the centre man is not therefore good unless the evils that are at the outskirts tend downwards or outwards; if they look upwards or inwards they are not removed, for they are still endeavouring to return to the centre. They tend and look downwards and outwards when man shuns his evils as sins, and still more when he turns in aversion from them; for then he condemns them and sends them with execration to hell, making them face in that direction.
283. Man is permitted to think about evils, as has been said, even so far as to purpose to do them, in order that they may be removed by means of civil, moral, and spiritual things; and this is done when he thinks that a thing is contrary to what is just and equitable, to what is honorable and becoming, and to good and truth; thus contrary to the tranquility, the joy, and the blessedness of life. By means of these three, civil and moral and spiritual things, the Lord heals the love of man's will, first by means of fears, and afterwards by means of loves. Nevertheless, evils are not separated and cast out from man, but are only removed and transferred to the sides; and when they are there and good is at the center, evils do not appear; for whatever is at the center is directly under view, and is seen and perceived. But it must be known that although good is at the center man is not therefore in good unless the evils that are at the sides bend downward or outward; if they look upward or inward they have not been removed, for they are still striving to return to the center. They bend and look downward or outward when man is shunning his evils as sins, and still more when he turns away from them; for he then condemns and assigns them to hell, and makes them look hellwards.
283. Quod permittatur homini cogitare mala usque ad intentionem eorum, est, ut dictum est, ut per civilia, moralia, et spiritualia removeantur, quod fit cum cogitat, quod contra justum et aequum sit, contra honestum 1et decorum, et contra bonum et verum, ita contra tranquillum, laetum et beatum vitae; per illa tria sanat Dominus amorem voluntatis hominis; et quidem primum per timores, et postea per amores. Sed usque mala non separantur et ejiciuntur ex homine, sed modo removentur et ad latera delegantur, et quando ibi sunt, et bonum in medio, tunc mala non apparent; quicquid enim in medio est, hoc directe sub intuitu est, ac videtur et percipitur: at sciendum est, quod tametsi bonum est in medio, usque homo non ideo in bono sit, nisi mala quae ad latera sunt, vergant deorsum aut extrorsum; si spectant sursum aut introrsum, non remota sunt, nam usque connituntur redire ad medium: deorsum aut extrorsum vergunt et spectant, quando homo fugit sua mala ut peccata, et magis adhuc cum aversatur illa, nam tunc illa damnat et devovet inferno, ac facit ut illuc spectent.
Footnotes:
1 Prima editio: honestrum