5. And on this account that, which, the parts that beget being bridled by modesty, is most chiefly and properly to be called Continence, is violated by no transgression, if the higher Continence, concerning which we have been some time speaking, be preserved in the heart. For this reason the Lord, after He had said, “For from the heart go forth evil thoughts,” then went on to add what it is that belongs to evil thoughts, “murders, adulteries,” and the rest. He spake not of all; but, having named certain by way of instance, He taught that we are to understand others also. Of which there is no one that can take place, unless an evil thought have gone before, whereby that is prepared within which is done without, and going forth out of the mouth of the heart already defiles the man, although, through no power being granted, it be not done without by means of the members of the body. When therefore a door of Continence hath been set in the mouth of the heart, whence go out all that defile the man, if nothing such be permitted to go out thence, there followeth a purity, wherein now the conscience may rejoice; although there be not as yet that perfection, wherein Continence shall not strive with vice. But now, so long as “the flesh lusteth against the spirit, and the spirit against the flesh,”12    Gal. v. 17 it is enough for us not to consent unto the evils which we feel in us. But, when that consent takes place, then there goeth out of the mouth of the heart what defileth the man. But when through Continence consent is withheld, the evil of the lust of the flesh, against which the lust of the spirit fights, is not suffered to harm.

5. Ac per hoc illa quae genitalibus membris pudicitia refrenatis, solet maxime ac proprie continentia nominari, nulla transgressione violatur, si superior continentia, de qua jamdiu loquimur, in corde servetur. Propterea Dominus cum dixisset, De corde enim exeunt cogitationes malae; deinde quid pertineat ad cogitationes malas secutus adjunxit, homicidia, adulteria, et caetera. Nec dixit omnia; sed quibusdam exempli gratia nominatis et alia intelligenda commonuit. Quorum nihil est quod fieri possit, si mala cogitatio non praecesserit, qua intus instituitur quod foris agitur; et ex ore cordis procedens, jam coinquinat hominem, etiamsi nulla facultate permissa foris per membra corporis non agatur. Posito igitur ostio continentiae in ore cordis, unde cuncta exeunt quae coinquinant hominem, si nil tale inde permittatur exire, sequitur munditia qua possit jam gaudere conscientia; quamvis nondum sit illa perfectio, ubi non luctabitur cum vitio continentia. Nunc autem quamdiu concupiscit caro adversus spiritum, et spiritus adversus carnem (Galat. V, 17), sat est nobis non consentire malis quae sentimus in nobis. Cum autem fit ista consensio, tunc exit ex ore cordis quod coinquinat hominem. Cum vero per continentiam consensio non tenetur , malum concupiscentiae carnalis, contra quod pugnat concupiscentia spiritualis, nocere non sinitur.