But it is clear that not all can sweat away to gain knowledge. Therefore, Christ gave an abridged law which all can know, and no one can be excused from observing it because of ignorance. This is the law of divine love. The Apostle says: the Lord will issue a brief statement on the earth (Rom 9:28). But it should be realized that this law must be the rule of all human acts. We see that manufactured goods are good and right when they measure up to a standard. So also any human work is right and virtuous when it harmonizes with the standard of divine love. But when it is out of tune with the rule of charity, then it is not good or right or perfect. For human acts to be good, they must harmonize with the standard of divine love. Sed manifestum est quod non omnes possunt scientiae insudare et propterea a Christo data est lex brevis ut ab hominibus omnibus posset sciri et nullus propter ignorantiam possit ab eius observantia excusari; et haec est lex divini amoris, unde Apostolus Verbum abbreviatum etc. Sed sciendum est quod haec lex debet esse regula omnium actuum humanorum. Sicut enim videmus in artificialibus, tunc unumquodque opus bonum et rectum dicitur quando regulae coaequatur, sic etiam quodlibet humanum opus rectum est et virtuosum quando regulae divinae dilectionis concordat; quando vero a regula caritatis discordat tunc non est rectum nec bonum neque perfectum. Ad hoc ergo quod actus humani boni reddantur oportet quod regulae divinae dilectionis concordent. At this point note that this law of divine love produces four very desirable effects in man. First, it causes spiritual life in him. For it is clear that what is loved is naturally inside the lover. Therefore, whoever loves God has him in himself: whoever remains in love, remains in God and God in him (1 John 4:16). It is also the nature of love that it transforms the lover into what is loved. Hence, if we love vile and perishable things, we are made vile and perishable, just as the prophet says: they became abhorrent, just like the things they loved (Hos 9:10). But if we love God, we become divine, because he who is joined to the Lord, is one spirit (1 Cor 6:17). But as St. Augustine says: just as the soul is the life of the body, so God is the life of the soul; and that is clear, because we say that the body lives through the soul when it performs living functions, such as action and motion. But when the soul leaves, the body neither acts nor moves. Likewise the soul acts virtuously and perfectly when it acts through charity, through which God dwells in it; but without charity it cannot act: whoever does not love remains in death (1 John 3:14). It should be noted, however, that anyone who has all the gifts of the Holy Spirit apart from love does not have life. Whether it is the gift of tongues or the gift of knowledge, faith, or any other such as that of prophecy, without charity they do not give life. For if a dead body is dressed in gold and precious stones, it nonetheless remains dead. Sed sciendum quod haec lex, scilicet divini amoris, quatuor efficit in homine valde desiderabilia. Et primo quidem causat in homine spiritualem vitam. Manifestum est enim quod naturaliter amatum est in amante; et ideo qui Deum diligit ipsum in se habet, quia sicut dicit beatus Iohannes Qui manet in caritate etc. Natura etiam amoris est haec quod amantem in amatum transformat; unde si vilia diligimus et caduca, viles et instabiles efficimur quia sicut dicit Propheta Facti sunt abominabiles sicut ea quae dilexerunt; si autem Deum diligimus divini efficimur quia Qui adhaeret Deo unus spiritus est. Sed sicut dicit beatus Augustinus Sicut anima est vita corporis ita Deus est vita animae; et hoc manifestum est: tunc enim dicimus corpus per animam vivere quando habet operationes proprias vitae, scilicet cum operatur et movetur. Anima vero recedente corpus nec operatur nec movetur; sic etiam anima tunc operatur virtuose et perfecte quando per caritatem operatur per quam Deus habitat in ea; absque caritate vero non operatur, Io. Qui non diligit manet in morte. Considerandum autem quod si quis habet omnia dona Spiritus Sancti absque caritate non habet vitam. Sive enim sit gratia linguarum sive scientiae sive sit donum fidei sive quidquid aliud ut donum prophetiae, sine caritate vitam non tribuunt. Si enim corpus mortuum induatur auro et lapidibus pretiosis nihilominus mortuum manet. The second effect of charity is the observance of the divine commandments. For Gregory says that the love of God is never lazy. It does great things if it is there; if it does not work, it is not love. So a clear sign of charity is promptness in carrying out the divine precepts. For we see lovers doing great and difficult things for the sake of their beloved, and therefore the Lord says: if anyone loves me, he will keep my word (John 14:23). We should note that whoever keeps the commandments and the law of divine love fulfills the whole law. Yet the divine commandments are twofold: some are affirmative, and charity fulfils these, because the fulfilment of the law, which consists in commandments, is love (Rom 13:10), by which they are observed; other commandments are prohibitive and charity also fulfils these because it does not act perversely, as the Apostle says (1 Cor 13:4). Secundum vero est divinorum mandatorum observantia. Dicit enim Gregorius quod caritas non est otiosa; si enim est magna operatur, si vero non operatur non est ibi caritas. Unde manifestum signum caritatis est promptitudo implendi divina praecepta; videmus enim amantem propter amatum magna et difficilia operari, et propterea dicit Dominus, Io. Si quis diligit me sermonem meum servabit. Sed considerandum quod qui mandata et legem divinae dilectionis servat totam legem implet. Duplex est enim modus divinorum mandatorum: quaedam enim sunt affirmativa et haec quidem implet caritas quia plenitudo legis quae consistit in mandatis est dilectio qua servantur; quaedam vero sunt prohibitiva et haec etiam implet caritas quia non agit perperam ut dicit Apostolus. The third effect of charity is to be a bulwark against adversity. For no adversity hurts someone who has charity, but it is all converted into good use: for those who love God, everything works together for good (Rom 8:28). Moreover, even adverse and difficult things seem easy to a lover, as we clearly see by observation. Tertium quod facit caritas est quia est praesidium contra adversa. Habenti enim caritatem nulla adversa nocent, immo in utilitatem convertuntur, Ro. Diligentibus Deum omnia cooperantur in bonum, immo etiam adversa et difficilia suavia videntur amanti sicut et apud nos manifeste videmus. The fourth effect of charity is that it leads to happiness. For eternal happiness is promised only to those who have charity. For everything is insufficient without charity: after this a crown of justice awaits me, which the just judge will give me on that day, and not only to me, but to all who love his coming (2 Tim 4:8). Note that only a difference in charity, and not a difference in any other virtue, will make a difference in happiness. For many people were more abstemious than the apostles, but the apostles exceed all others in happiness because of the excellence of their charity. For they had the first fruits of the Spirit, as the Apostle says (Rom 8:23). So any difference in happiness comes from a difference in charity. Quartum vero est quod ad felicitatem perducit; solum enim caritatem habentibus aeterna beatitudo promittitur. Omnia enim alia absque caritate insufficientia sunt, Ti., In reliquo reposita est mihi corona iustitiae etc., sequitur sed et his qui diligunt adventum eius. Et sciendum quod solum secundum differentiam caritatis est differentia beatitudinis et non secundum aliquam aliam virtutem. Multi magis abstinentes fuerunt quam apostoli, sed ipsi in beatitudine omnes alios excellunt propter excellentiam caritatis: ipsi enim fuerunt primitias spiritus habentes sicut dicit Apostolus. Unde differentia beatitudinis ex differentia caritatis causatur. Chapter 2 Capitulum 2 III. On the Utility of Charity De utilitate caritatis From what has been said already, four effects of charity are evident. Besides these, charity has some other effects which should not be passed over. Sicut ex dictis iam manifestum est quatuor efficit caritas. Sed praeter omnia illa quaedam alia efficit quae praetermittenda non sunt. The first of these is the remission of sin. We see this clearly in ourselves. If someone offends another and later loves him intimately, the offended lets go the offense against himself because of love. Likewise, God forgives the sins of those who love him: charity covers a multitude of sins (1 Pet 4:8). For God does not see them as something to be punished. And, although he said, covers a multitude, nevertheless Solomon says that charity covers all offenses (Prov 10:12). The example of Mary Magdalene exemplifies this best, of whom the Lord says: many sins are forgiven her. But why? He adds: because she loved much (Luke 7:47). But someone may say: “since charity is sufficient to wipe away sins, penance is not necessary.” But we should observe that no one really loves if he is not really repentant. For it is clear that the more we love someone, the more we are sorry if we offend him. And this is one effect of charity. Et primo quidem caritas efficit peccatorum remissionem. Et hoc manifeste videmus ex nobis. Si enim aliquis aliquem offendit et ipsum postea intime diligat, propter dilectionem sibi offensa laxatur; sic etiam Deus diligentibus se peccata dimittit. Et propterea dicit beatus Petrus Caritas operit multitudinem peccatorum; et congrue dicit operit quia scilicet a Deo non videntur ut puniat. Sed licet dicat quod operit multitudinem, tamen Salomon dicit quod universa delicta operit caritas, Proverb. Et hoc maxime manifestat Magdalenae exemplum de qua dicit Dominus Dimissa sunt ei peccata multa. Sed quare? subdit: quoniam dilexit multum. Sed forte dicet aliquis: sufficit ergo caritas ad delenda peccata et non est necessaria poenitentia. Sed considerandum quod nullus vere diligit qui non vere poenitet. Manifestum est enim quod quanto magis aliquem diligimus tanto magis dolemus si ipsum offendimus. Et hic est unus caritatis effectus. Another effect of charity is that it causes illumination of the heart. As Job says: we are all wrapped in darkness (Job 37:19). For we often do not know what to do or desire. But charity teaches everything necessary for salvation. Therefore, it is said: his anointing teaches you about everything (1 John 2:27). And that is because where there is charity, there is the Holy Spirit, who knows everything and leads us into the right way, as said in the Psalm (107 [106]:7). Therefore, it is said: you who fear God, love him, and your hearts will be enlightened (Sir 2:10); that is, to know what is necessary for salvation. Item causat cordis illuminationem. Sicut enim dicit Iob omnes involvimur tenebris; frequenter enim nescimus quid agendum vel desiderandum, sed caritas docet omnia necessaria ad salutem. Et ideo dicitur I Io., Unctio docebit vos de omnibus. Et hoc est quia ubi caritas ibi Spiritus Sanctus qui omnia novit, qui deducet nos in viam rectam sicut in Psalmo dicitur. Et ideo dicitur in Eccli. Qui timetis Dominum diligite illum et illuminabuntur corda vestra, as sciendum scilicet necessaria ad salutem. Another effect of charity is to produce perfect happiness in man, or joy and peace. For no one really has joy without being in charity. For anyone who desires something is not joyful or satisfied until he gets it. In temporal things something not possessed can be desired, but when possessed it can be despised and cause boredom. But that is not so in spiritual things, for one who loves God has him, and therefore the spirit of one who loves and desires him is satisfied in him. For whoever remains in charity remains in God and God in him (1 John 4:16). Item efficit in homine perfectam laetitiam sive gaudium et pacem. Nullus enim vere gaudium habet nisi existens in caritate; quicumque enim aliquid desiderat non gaudet nec quietatur donec illud adipiscatur. Et accidit in temporalibus rebus quod non habitum appetatur, habitum vero despicitur et taedium generat; sed non sic accidit in spiritualibus, immo qui Deum diligit habet ipsum. Et ideo animus diligentis et desiderantis quietatur in eo, Qui enim manet in caritate in Deo manet et Deus in eo. Another effect of charity is perfect peace. Temporal things can often be desired, but when they are possessed, the spirit of the one who desired them is not satisfied, but after getting one thing, he desires another, and therefore Isaiah says: the heart of the wicked man is like a rough ocean which cannot be quiet (Isa 57:20). And in the same place: there is no peace for the wicked, says the Lord. But that does not happen with love of God. For whoever loves God has perfect peace: great peace to those who love your law (Ps 119 [118]:165). And that is because only God can fill our desire. For God is greater than our heart, as the Apostle says. And therefore Augustine says: you made us for you, Lord, and our heart is restless until it rests in you. And in the Psalm: he fills your desire with good things (Ps 103 [102]:5). Item efficit pacem perfectam. Accidit enim frequenter in rebus temporalibus quod desiderantur, sed ipsis habitis adhuc desiderantis animus non quiescit, immo uno iam habito aliud appetit, et ideo dicit Is., Cor impii quasi mare fervens quod quiescere non potest; et iterum, Non est pax impiis dicit Dominus. Sed non sic accidit in caritate circa Deum; qui enim Deum diligit pacem perfectam habet, Ps. Pax multa diligentibus nomen tuum. Et hoc ideo est quia solus Deus sufficit ad implendum desiderium nostrum; Deus enim maior est corde nostro, sicut dicit Apostolus. Et ideo dicit Augustinus, Fecisti nos Domine ad te, etc.; et in Psalmo, Qui replet in bonis desiderium tuum. Another effect of charity is to give man great dignity. For all creatures serve under the divine majesty, since they were all made by him, as manufactured goods serve their maker. But charity turns a slave into a free man and friend. So the Lord said to the apostles: I no longer call you slaves but friends (John 15:15). But was Paul not a slave and the other apostles who described themselves as slaves of Christ? In answer, we must distinguish two kinds of servitude. The first is that of fear, and that is painful and not meritorious. For anyone who refrains from sin only because of fear of punishment does not merit because of this, but is still a slave. If someone acts from love of justice and divine love, he is not acting like a slave, but like a free man, because he does so voluntarily. Therefore he says: I no longer call you slaves. And why? The Apostle answers: you did not receive the spirit of servitude again in fear, but you received the spirit of adoption of children (Rom 8:15). For there is no fear in charity (1 John 4:18), since fear is penal, but charity has delight. Item facit hominem magnae dignitatis. Omnes enim creaturae ipsi divinae maiestati serviunt, omnia enim ab ipso sunt facta, sicut et artificiata subserviunt artifici. Sed caritas de servo facit liberum et amicum, et ideo dicebat Dominus apostolis Iam non dicam vos servos sed amicos. Sed nunquid non Paulus servus et alii apostoli qui se Christi servos scribunt? Sed sciendum quod duplex est servitus. Et prima est timoris, et haec est poenosa et non meritoria; si enim aliquis a peccato abstinet solum timore poenae, non meretur ex hoc, sed adhuc est servus; qui vero amore iustitiae et amore divino, non sicut servus operatur sed sicut liber quia voluntarie. Et propterea dicit, Iam non dicam vos servos; et quare? Ad hoc respondet Apostolus quia Non accepistis spiritum servitutis iterum in timore etc. Timor enim non est in caritate, sicut dicit Io., habet enim poenam, sed caritas delectationem. Again, charity makes us not only free people but also sons, so that we can be called and be sons of God (1 John 3:1). For an outsider becomes the adopted son of someone when he acquires a right to his property. So also charity acquires for us a right to the inheritance of God, which is eternal life, because if we are sons, we are also heirs, heirs of God, and co-heirs with Christ (Rom 8:16–17). And: see how they are numbered among the sons of God (Wis 5:5). Item non solum facit caritas liberos sed filios, ut scilicet filii Dei nominemur et simus. Et hoc vere, tunc enim aliquis extraneus efficitur alicuius filius adoptivus quando acquiritur sibi ius in hereditate illius. Sic et caritas acquirit ius in hereditate Dei quae est vita aeterna quia heredes quidem Dei, coheredes autem Christi, et Sap., Ecce quomodo computati sunt inter filios Dei etc. Chapter 3 Capitulum 3 IV. How Charity Is Acquired and Retained Quomodo habetur caritas The benefits of charity are evident from what has already been said. It now remains to work hard to acquire it and hold onto it. But we must realize that no one can possess charity on his own, but it is the gift of God alone. So John says: not as if we loved God, but he first loved us (1 John 4:10). That is, he does not love us because we first loved him, but the fact that we love him is brought about in us by his love. Ex iam dictis patent utilitates caritatis. Postquam igitur tam utilis est studiose laborandum est ad acquirendum eam et retinendum. Sed sciendum quod nullus a se caritatem habere potest, immo solius Dei est donum. Et propterea dicit Io., Non quasi nos dilexerimus Deum, sed quoniam ipse prior dilexit nos, quia videlicet non propterea ipse nos diligit quia nos prius diligimus eum, sed hoc ipsum quod nos diligimus eum causatur in nobis ex dilectione ipsius. We should also realize that, although all gifts are from the Father of lights (Jas 1:17), that gift of charity surpasses all other gifts. For all the others can be had without charity and the Holy Spirit, but with charity the Holy Spirit necessarily must also be had. The Apostle says: the charity of God is poured out in our hearts through the Holy Spirit who has been given to us (Rom 5:5). Whether we talk of the gift of tongues or of knowledge or of prophecy, any of them can be had without grace and the Holy Spirit. Considerandum etiam quod licet omnia dona sint a Patre luminum, istud tamen donum, scilicet caritatis, omnia alia dona superexcellit. Omnia enim alia sine gratia ac Spiritu Sancto habentur, cum caritate vero necessario Spiritus Sanctus habetur; Apostolus, Caritas Dei diffusa est in cordibus nostris per Spiritum Sanctum qui datus est nobis. Sive enim sit donum linguarum sive scientiae sive prophetiae, absque gratia et Spiritu Sancto habentur. In spite of the fact that charity is a divine gift, to possess it requires a disposition on our part. So it should be known that there are two requisites for acquiring charity and two others for increasing the charity one already possesses. Sed licet caritas sit donum divinum, ad ipsam tamen habendam requiritur dispositio ex parte nostra. Et ideo sciendum quod duo sunt necessaria specialiter ad acquirendum caritatem et duo ad augmentum caritatis iam acquisitae. To acquire charity it is necessary to listen attentively to the divine word, and this is clear from human experience. For if we hear good things about someone, we are enflamed to love him. So when we hear the words of God, we are enflamed to love him: your word is fire-tested, and your servant loves it (Ps 119 [118]:140). Likewise: The word of the Lord fire-tested him (Ps 105 [104]:19). Therefore, the two disciples, burning with divine love, said: were not our hearts burning within us when he spoke on the way and opened the Scripture for us? (Luke 24:32). And in Acts it is written that while Peter preached, the Holy Spirit fell on those listening to the divine word (Acts 10:44). And it often happens in preaching that those who come with a hard heart are enflamed with divine love because of the word of preaching. Ad acquirendum caritatem est diligens verbi divini auditio, et hoc manifestum est satis ex his quae sunt apud nos. Audientes enim bona de aliquo in eius dilectionem accendimur; sic et Dei verba audientes accendimur in amorem ipsius, Ps., Ignitum eloquium tuum vehementer etc.; item, Eloquium Domini inflammavit eum. Et propterea duo discipuli amore divino aestuantes dicebant, Nonne cor nostrum ardens erat in nobis dum loqueretur etc., Luc. ult. Unde in Act. legitur quod Petro praedicante Spiritus Sanctus in discipulos qui erant auditores divini verbi venit. Frequenter enim hoc in praedicationibus accidit quod qui duro corde accedunt propter verbum praedicationis ad divinum amorem accenduntur. The second requisite is continual thinking about good things. And therefore it is said in the Psalm: my heart became hot within me (Ps 39:3 [38:4]). So if you want to acquire divine love, meditate on good things. Someone would have to be very hard if, after thinking about the divine favors he received, the dangers he avoided, and the happiness promised him by God, he is not fired with divine love. And therefore Augustine says: it would take a hard-hearted man who, even if he does not want to give love, would refuse to repay it. And on a general level, just as bad thoughts destroy charity, so good thoughts acquire, nourish, and conserve it. So we are admonished by Isaiah: remove the evil of your thoughts from my sight (Isa 1:16); for perverse thoughts separate one from God. Secundum est bonorum continua cogitatio. Et ideo dicitur in Ps., Concaluit cor meum intra me. Si ergo vis divinum amorem consequi mediteris bona. Durus enim nimis esset qui divina beneficia quae consecutus est, pericula quae evasit et beatitudinem quae a Deo repromittitur cogitans, ad Dei amorem non accenderetur. Et ideo dicit Augustinus, Durus animus hominis qui etsi dilectionem nolit impendere nolit rependere. Et universaliter, sicut cogitationes malae destruunt caritatem, ita bonae eam causant, nutriunt et conservant. Unde monemur ab Is., Auferte malum cogitationum vestrarum; perversae enim cogitationes separant a Deo. There are two other factors that increase the charity one already has. Sunt autem et duo quae habitam caritatem augent. The first is the heart’s separation from earthly things. For the heart cannot be perfectly directed towards disparate things. So no one can love God and worldly things. Therefore, the more our heart is removed from love of earthly things, the more it is settled in divine love, as Augustine says. And this is the reason religious orders were instituted, so that in and through them the human heart can be drawn away from earthly and corruptible things and lifted up to divine things. This is signified in the Book of Maccabees where it says: the sun shone, which previously had been under a cloud (2 Macc 1:22). The sun, that is, the human intellect, is under a cloud when it is fastened on earthly things, but it shines out when it is removed and taken away from the love of earthly things. Then it shines, and then divine love grows in it. Et primum est cordis separatio a terrenis. Cor enim perfecte in diversa ferri non potest. Unde nullus valet Deum et mundana perfecte diligere. Et ideo quanto magis ab amore terrenorum noster animus elongatur, tanto magis firmatur in dilectione divina, ut dicit Augustinus. Et propter hoc ordinatae fuerunt religiones in quibus et per quas a mundanis et corruptibilibus retrahitur et erigitur ad divina. Quod figuratur in libro Mach. ubi dicitur quod refulsit sol qui prius erat in nubilo. Sol, id est intellectus humanus, est in nubilo quando deditus est terrenis, sed refulget quando a terrenorum amore elongatur et liberatur. Tunc enim splendet et tunc divinus amor in eo crescit. The second factor helping love to grow is firm patience in adversity. For it is clear that when we carry heavy burdens for the sake of the one we love, love itself is not destroyed, but rather grows. Hence, many waters, that is, tribulations and adversities, could not extinguish charity (Song 8:7). And therefore holy men who put up with adversities for the sake of God are more firmly rooted in his love, just as a craftsman loves more the work he puts more effort into. And that is why the more sufferings the faithful endure for God’s sake, the more they are raised high in his love. Hence it is said in Genesis, the waters, that is, tribulations, multiplied and the ark, that is, the Church or the soul of the just man, was lifted high (Gen 7:17). Secundum est firma patientia in adversis. Manifestum est enim quod quando gravia pro eo quem vere diligimus sustinemus, amor ipse non destruitur, immo crescit. Unde in Cant., Aquae multae, id est tribulationes et adversitates, non potuerunt extinguere caritatem. Et ideo sancti viri qui adversitates pro Deo sustinent magis in eius dilectione firmantur, sicut artifex illud artificiatum magis diligit in quo magis laborat. Et inde est quod fideles quanto plures afflictiones pro Deo sustinent, tanto magis elevantur in amorem ipsius. Unde dicitur in Gen., Multiplicatae sunt aquae, id est tribulationes, et levaverunt arcam in sublime, id est ecclesiam vel animam viri iusti. Chapter 4 Capitulum 4 V. On the Love of God De dilectione Dei Before his Passion, a doctor of the law asked Christ which was the greatest and first commandment. He said: love the Lord your God with all your heart (Matt 22:37). And truly that is the greatest, most noble, and most beneficial of all the commandments, as has adequately been shown. For in this commandment all the other commandments are fulfilled. But to fulfill this commandment of love perfectly, four things are required. Christus ante passionem suam interrogatus a legisperito quod esset maximum et primum mandatum respondit, diliges Dominum Deum tuum ex toto corde tuo etc. Et vere istud est maius et nobilius et utilius inter omnia mandata sicut satis manifestum est. In hoc enim omnia mandata implentur. Sed ad hoc quod istud praeceptum dilectionis possit perfecte impleri quatuor requiruntur. The first is the recollection of the divine benefits, because all that we have, whether our soul or body or exterior things, we have them all from God. Therefore we must serve him with all this and love him with a perfect heart. A man would be extremely ungrateful if, after thinking of all the benefits he received from someone, he did not love him. With this in mind, David said: all belongs to you etc. (1 Chr 29:14). And therefore in his praise it is said: with all his heart he praised the Lord (Sir 47:10). Primum est divinorum beneficiorum rememoratio; omnia enim quae habemus, sive exteriora sive corpus sive animam, omnia a Deo habemus. Et ideo oportet quod sibi de omnibus serviamus et eum diligamus corde perfecto. Nimis enim ingratus est qui recogitans alicuius beneficia eum non diligit. Ista beneficia recogitabat David dicens, Paral., Tua sunt omnia etc. Et ideo in eius laudem dicitur, De omni corde suo laudavit Dominum, Eccli. The second is consideration of the divine excellence. For God is greater than our hearts (1 John 3:20); so if we serve him with our whole heart and strength we still fall short. And therefore it is said: when you praise the Lord, exalt him as much as you can, for he will surpass even that (Sir 43:32). Secundum est divinae excellentiae consideratio. Deus enim maior est corde nostro; unde si toto corde ac viribus ei serviamus non adhuc sufficientes sumus. Et propterea dicitur Eccli. XLIII, Glorificantes Deum etc. supervalebit etc. The third is renunciation of worldly and earthly things. For it is a big offense against God to equate him with anything else: to whom can you compare God? (Isa 40:18). We liken other things to God when we love temporal and corruptible things along with God. But this is altogether impossible. So it is said: the bed is too short to stretch out in it, and the covering is too short to wrap oneself in it (Isa 28:20). There the heart of man is compared to a cramped bed and a short cover. For the human heart is cramped with regard to God, so that when you take into your heart things other than him you push him out. For he cannot endure any bed-fellow in the soul, just like a husband with a wife. And so he himself states: I am a jealous God (Exod 20:5). For he does not want us to love anything as much as him or besides him. Tertium est mundanorum et temporalium abdicatio. Magnam enim iniuriam Deo facit qui aliquid ei adaequat. Et ideo Is., Cui assimilastis me etc. Tunc autem alia Deo adaequamus quando res temporales et corruptibiles simul cum Deo diligimus. Sed hoc nullo modo est possibile, et propterea dicitur in Is., Angustatum est stratum et pallium breve etc. Ubi cor hominis assimilatur strato arcto et pallio brevi. Cor enim humanum arctum est respectu Dei. Unde si alia ab eo in corde tuo recipis ipsum expellis; ipse enim non compatitur consortem in anima sicut nec vir in uxorem. Et ideo ipse dicit Ego sum Deus zelotes. Nihil enim vult quod diligamus quantum eum praeter eum. The fourth is complete avoidance of sin. For no one can love God when he is living in sin, and thus it is said: you cannot serve God and mammon (Matt 6:24). So, if you are living in sin, you do not love God. But that man loved God who said: remember how I walked before you faithfully with a perfect heart (Isa 38:3). Elijah also said: for how long will you go on limping with two opinions? (1 Kgs 18:21). As a lame person bends this way and that, so a sinner wavers between sinning and seeking God. And therefore he says through Isaiah: turn to me with all your heart. Quartum est omnimoda peccatorum vitatio. Nullus enim potest Deum diligere in peccato existens, et ideo dicitur Mat., Nemo potest Deo servire et mammonae. Unde si in peccato existis Deum non diligis; sed ille eum vere diligebat qui dicebat, Is., Memor esto quomodo ambulaverim coram te corde perfecto. Propterea dicebat Elias, Quousque claudicatis in duas partes etc. Sicut enim claudicans nunc huc nunc illuc inclinatur, sic et peccator nunc peccat nunc Deum quaerere nititur. Et ideo dicit per Isaiam, Convertimini ad me in toto corde vestro (Ioel 2:12). But against that command, two kinds of people sin: there are those who by avoiding one kind of sin, such as luxury or something else, fall into another. But they are still condemned, because whoever offends in one point is guilty of breaking the whole law (Jas 2:10). Sed contra istud praeceptum duo genera hominum peccant. Illi videlicet homines qui vitando unum peccatum ut luxuriam vel aliud, alia committunt; sed nihilominus damnantur quia qui offendit in uno factus est omnium reus, sicut dicit Iac. Item aliqui sunt qui quaedam confitentur quaedam non, vel quantum ad diversos confessionem dividunt. Sed in hoc non merentur, immo peccant, et quia Deum decipere intendunt divisionem in sacramento committunt. Et ideo quantum ad primum dicit quidam, Impium est a Deo dimidiam sperare veniam. Quantum ad secundum, Ps. Effundite coram illo corda vestra, quia scilicet omnia sunt in confessione revelanda. Then there are those who confess some sins, and others not, or they split their confession between two or more confessors. But these do not merit, and rather sin by doing so, because they intend to deceive God and they are making a rift in the sacrament. Against the first group someone said, it is unholy to hope for half-pardon from God. As for the second group: pour out your hearts before him (Ps 62:8 [61:9]), because in confession all is to be revealed. Chapter 5 Capitulum 5 VI. What Man Is Bound to Give to God Quid homo dare tenetur Deo It has already been shown that man must give himself to God. Now we must see what is in him that he owes to God. Man owes God four things: his heart, his soul, his mind, and his strength. And so he says: you shall love the Lord your God with all your heart, with all your soul, with all your mind and all your strength (Matt 22:37). Iam ostensum est quod homo se dare Deo tenetur. Nunc considerandum quid homo de se Deo dare debeat. Debet autem ista quatuor quis Deo dare scilicet cor, animam, mentem et fortitudinem. Et ideo dicit, diliges Dominum Deum tuum ex toto corde etc.