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5.8 (h) The spirit of the burning heat signifies not only temptations, (15∆_262> but also the abandonment by God, which removes from the Jews the bestowal of the divine gifts. But the kinship according to the soul through the spirit loosens the disposition's connection to the flesh, and binds to God the soul which has been fastened [to him] according to longing.

5.9 (i) The natural law, when sense perception does not have an advantage over reason, persuades all to embrace without being taught that which is kindred and of the same race, having nature itself as a teacher for the succor of those in need, and for all to wish for all that which each person considers pleasing for himself when it is done by others. And teaching this the Lord says, "Whatever you wish that men would do to you, do so to them."

5.10 (j) He says that it is the work of the natural law, the like-minded dispositional relation of all towards all. For in those in whom nature is governed by reason, their disposition is naturally one. And of those whose disposition is the same, both the moral character and the course of life are manifestly one by nature. And of those whose moral character and course of life are the same, there is evidently one and the same bond in their dispositional relation to one another, leading all with one mind toward the one principle of nature; in which the division of nature now prevailing through self-love absolutely does not exist. But the written law, restraining through fear of punishments the disorderly impulses of the more foolish, teaches and accustoms them to look only to the distribution of the equal, according to which the power of justice, being confirmed by time, is transformed into nature, making fear a disposition, gently and little by little strengthened by the resolve for what is good; and custom, a state, being purified by the forgetfulness of former things, and bringing forth along with itself love for one another.

(15∆_264> 5.11 (k) The written law, he says, by preventing injustice through fear, accustoms one to what is just; and over time, habit creates a justice-loving disposition, by which a stable state for what is good is produced, bringing about the forgetting of preceding wickedness.

5.12 (l) But the law of grace immediately teaches those who are led to imitate God Himself, who loved us so much more than Himself, if it is right to say, and this while we were enemies because of sin, that He even 1353 came unchangeably into our substance, though He is beyond all substance; and supra-substantially to accept a nature and to become man, and to will to be called one of mankind, and not to refuse to make our condemnation His own; and to deify us by grace to such an extent as He Himself became man by economy; so that we might learn not only to cleave to one another naturally, and to love one another as ourselves spiritually, but also to care for one another more than for ourselves in a divine manner, and to make this the proof of love for one another, to choose readily a voluntary death for one another according to virtue. For there is no greater love than this, He says, that a man lay down his life for his friend.

5.13 (m) The law of nature is, to speak concisely, natural reason, having taken sense perception under its control, for the removal of irrationality; according to which there is the division of things naturally joined together. But the written law is natural reason, after the removal of irrationality according to sense perception, having also acquired a spiritual longing that holds together the mutual connection towards what is kindred. But the law of grace is a principle established beyond nature, unchangeably transforming nature towards deification, and showing incomprehensibly, as in an image, to the (15∆_266> nature of men, the archetype that is beyond substance and nature, and providing the permanence of eternal well-being.

5.14 (n) To have one's neighbor as oneself is to care only for the life related to being; which is of the natural law; but to love one's neighbor as oneself,

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5.8 (η΄) Τό πνεῦμα τοῦ καύσωνος, οὐ μόνον τούς πειρασμούς, (15∆_262> ἀλλά καί τήν ἐγκατάλειψιν τοῦ Θεοῦ, τήν ἀφαιρουμένην τῶν Ἰουδαίων τήν τῶν θείων χαρισμάτων χορηγίαν, δηλοῖ. Ἡ δέ διά πνεύματος κατά ψυχήν ἀγχιστεία, σαρκός μέν λύει τήν σχέσιν τῆς προαιρέσεως, Θεῷ δέ προσδεσμεῖ κατά πόθον προσηλωθεῖσαν.

5.9 (θ΄) Ὁ μέν φυσικός νόμος, ὅταν οὐκ ἔχῃ πλεονεκτοῦσαν τόν λόγον τήν αἴσθησιν, ἀδιδάκτως ἀσπάζεσθαι πάντας πείθει τό συγγενές καί ὁμόφυλον, αὐτήν ἔχοντας τήν φύσιν τῆς τῶν δεομένων ἐπικουρίας διδάσκαλον, κἀκεῖνο βούλεσθαι πᾶσιν ἅπαντας, ὅπερ ἕκαστος ἑαυτῷ παρά τῶν ἄλλων γινόμενον, εἶναι δοκεῖ καταθύμιον. Καί τοῦτο διδάσκων ὁ Κύριος, φησίν, Ὅσα θέλετε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, ὁμοίως καί ὑμεῖς ποιεῖτε αὐτοῖς.

5.10 (ι΄) Ἔργον εἶναι τοῦ φυσικοῦ νόμου φησί, τήν γνωμικήν πάντων πρός πάντας ὁμόθυμον σχέσιν. Ἐφ᾿ ὧν γάρ ἡ φύσις λόγῳ βραβεύεται, τούτων μία πέφυκεν εἶναι διάθεσις. Ὧν δέ διάθεσις ἡ αὐτή, καί ὁ κατ᾿ ἦθος τρόπος, καί ὁ τοῦ βίου δρόμος εἷς ὑπάρχειν προδήλως πέφυκεν. Ὧν δέ τρόπος ἠθῶν βίου δρόμος ἐστίν ὁ αὐτός, εἷς δηλονότι καί ὁ αὐτός κατά τήν γνώμην τῆς πρός ἀλλήλους σχέσεως ὑπάρχει δεσμός, κατά μίαν γνώμην ἄγων τούς πάντας πρός τόν ἕνα λόγον τῆς φύσεως· ἐν ᾧ παντελῶς οὐκ ἔστιν ἡ νῦν κρατοῦσα τῆς φύσεως διά τῆς φιλαυτίας διαίρεσις. Ὁ δέ γραπτός νόμος, φόβῳ τῶν ἐπιτιμίων ἐπέχων τάς ἀτάκτους τῶν ἀφρονεστέρων ὁρμάς, ἐθίζει διδάσκων, πρός μόνην αὐτούς ὁρᾷν τήν τοῦ ἴσου διανομήν, καθ᾿ ἥν τῆς δικαιοσύνης τό κράτος χρόνῳ βεβαιωθέν, εἰς φύσιν μεθίσταται, ποιοῦν, τόν μέν φόβον, διάθεσιν, ἠρέμα κατά μικρόν τῇ περί τό καλόν γνώμῃ συγκρατυνομένην· ἕξιν δέ, τήν συνήθειαν, τῇ λήθῃ τῶν προτέρων καθαιρομένην, καί τό φιλάλληλον ἑαυτῇ συναποτίκτουσαν.

(15∆_264> 5.11 (ια΄) Ὁ γραπτός νόμος, φησί, κωλύων φόβῳ τήν ἀδικίαν, ἐθίζει πρός τό δίκαιον· χρόνῳ δέ τό ἔθος ποιεῖ διάθεσιν φιλοδίκαιον, ὑφ᾿ ἧς παγία πρός τό καλόν ἕξις ἐπιγίνεται, λήθην προλαβούσης πονηρίας ἐπάγουσα.

5.12 (ιβ΄) Ὁ δέ τῆς χάριτος νόμος, αὐτόν ἀμέσως διδάσκει τούς ἀγομένους μιμεῖσθαι τόν Θεόν, ὅς τοσοῦτον ὑπέρ ἑαυτόν ἡμᾶς, εἰ θέμις εἰπεῖν, καί ταῦτα διά τήν ἁμαρτίαν ὄντας ἐχθρούς, ἠγάπησεν, ὥστε καί 1353 εἰς τήν καθ᾿ ἡμᾶς οὐσίαν ἐλθεῖν ἀτρέπτως, ὑπέρ πᾶσαν οὐσίαν ὄντα· καί φύσιν ὑπερουσίως καταδέξασθαι καί ἄνθρωπον γενέσθαι, καί τῶν ἀνθρώπων ἕνα χρηματίσαι βούλεσθαι, καί τήν ἡμετέραν κατάκρισιν οἰκείαν ποιῆσαι μή παραιτήσασθαι· καί τοσοῦτον ἡμᾶς θεῶσαι κατά χάριν, ὅσον κατ᾿ οἰκονομίαν αὐτός γέγονεν ἄνθρωπος· ἵνα μή μόνον μάθωμεν ἀλλήλων ἀντέχεσθαι φυσικῶς, καί ὡς ἑαυτούς ἀλλήλους ἀγαπᾷν πνευματικῶς, ἀλλά καί ὑπέρ ἑαυτούς ἀλλήλων κήδεσθαι θεϊκῶς, καί ταύτην τῆς εἰς ἀλλήλους ἀγάπης ἀπόδειξιν ποιεῖσθαι, τό κατ᾿ ἀρετήν ὑπέρ ἀλλήλων τόν ἑκούσιον προθύμως αἱρεῖσθαι θάνατον. Οὐκ ἔστι γάρ ἄλλη μείζων ταύτης ἀγάπη, φησίν, ἵνα τις θῇ τήν ψυχήν αὐτοῦ ὑπέρ φίλου αὐτοῦ.

5.13 (ιγ΄) Ὁ μέν τῆς φύσεως νόμος ἐστίν, ἵνα συνελών εἴπω, λόγος φυσικός, τήν αἴσθησιν λαβών ὑποχείριον, πρός ἀφαίρεσιν τῆς ἀλογίας· καθ᾿ ἥν τῶν φυσικῶς συνημμένων ἐστίν ἡ διαίρεσις. Ὁ δέ γραπτός νόμος ἐστί, λόγος φυσικός μετά τήν κατ᾿ αἴσθησιν τῆς ἀλογίας ἀφαίρεσιν, προσλαβών καί πόθον πνευματικόν τῆς πρός τό συγγενές ἀλληλουχίας συνεκτικόν. Ὁ δέ τῆς χάριτος νόμος, ὑπέρ φύσιν καθέστηκεν λόγος, πρός θέωσιν ἀτρέπτως τήν φύσιν μεταλλάτων, καί ὡς ἐν εἰκόνι δεικνύς ἀκαταλήπτως τῇ (15∆_266> φύσει τῶν ἀνθρώπων, τό ὑπέρ οὐσίαν καί φύσιν ἀρχέτυπον, καί τήν τοῦ ἀεί εὖ εἶναι διαμονήν παρεχόμενος.

5.14 (ιδ΄) Τό μέν ἔχειν ὡς ἑαυτόν τόν πλησίον, μόνης ἐστί φροντίσαι τῆς πρός τό εἶναι ζωῆς· ὅπερ φυσικοῦ νόμου καθέστηκε· τό δέ τόν πλησίον ἀγαπᾷν ὡς ἑαυτόν,