408.从根本上说，仁爱就是善愿，善愿就居于内在人，故显而易见，凡有仁爱者，当他抵抗敌人、惩罚罪犯、处罚恶人时，是通过外在人来做的；因此，完事后，他会回到居于其内在人的仁爱，并且他越能回到仁爱，就越有益，他愿意对方好，并出于善愿向他行善。那些拥有真正仁爱之人都热心善事，并且这种热心表现于外在人时，看似发怒和燃烧之火；不过，一旦对手恢复理智，其火焰就会熄灭、减弱。而那些没有仁爱的人则不然，他们的热情是使内在人升温并着火的愤怒和仇恨。
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408. 從根本上來說, 義就是希望別人好。這樣的期望存於內在人之中。任何有義之人, 當他抵抗攻擊者,懲罰罪犯或處罰惡人時, 明顯是通過外在人而行。因此, 在做完這些事後, 他恢復到義的狀態, 也就是內在人的狀態。於是, 他盡其所能為對方著想, 希望對方好, 給對方帶來益處。
人若有真正的義, 對善的事物會情有獨鍾。這樣的熱情在他的外在人,看起來好似發怒與燃燒之火; 不過一旦對方恢復理智, 火便熄滅或減弱。對那些無義之人情況就不同的, 他的熱情就是發怒與憎恨, 激動並點燃內在人。
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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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