6. But it is one thing to fight well, which now is, when the strife13 (Reading νεῖκος.) of death is resisted; another thing not to have an adversary, which will then be, when death, “the last enemy,”14 1 Cor. xv. 55; ib. 26 shall be destroyed. For Continence also itself, when it curbs and restrains lusts, at once both seeks the good unto the immortality of which we aim, and rejects the evil with which in this mortality we contend. Of the one it is forsooth the lover and beholder, but of the other both the enemy and witness: both seeking what becomes, and fleeing what misbecomes. Assuredly Continence would not labor in curbing lusts, if we had no wishes contrary to what is becoming, if there were no opposition on the part of evil lust unto our good will. The Apostle cries aloud, “I know,” saith he, “that there dwelleth not in me, that is in my flesh, good. For to will lieth near to me, but to accomplish good I find not.”15 Rom. vii. 18 For now good can be done, so far as that there be no assent given unto evil lust: but good will be accomplished, when the evil lust itself shall come to an end. And also the same teacher of the Gentiles cries aloud, “I take pleasure together with the law of God after the inner man: but I see another law in my members, warring against the law of my mind.”16 Rom. vii. 22, 23
CAPUT III.
6. Continentiae pugna contra libidines quamdiu sumus in hac vita. Pugna interna concupiscentiarum non experta nisi bellatoribus virtutum. Concupiscentia per legem cognoscitur, nonnisi per gratiam vincitur. Pugnandum ne peccati concupiscentia regnet. Opera carnis mortificanda. Sed aliud est bene pugnare, quod nunc est, quando mortis contentioni resistitur ; aliud adversarium non habere, quod tunc erit, 0353 quando mors novissima inimica destruetur (I Cor. XV, 55, 26). Nam et ipsa continentia cum frenat cohibetque libidines, simul et appetit bonum ad cujus immortalitatem tendimus, et respuit malum cum quo in hac mortalitate contendimus. Illius quippe amatrix et spectatrix , hujus vero et hostis et testis est; et decus appetens, et dedecus fugiens. Non utique in cupiditatibus frenandis continentia laboraret, si nihil nos contra quod decet liberet , si nihil nostrae bonae voluntati ex mala concupiscentia repugnaret. Clamat Apostolus: Scio, inquit, quia non habitat in me, hoc est in carne mea, bonum. Velle enim adjacet mihi, perficere autem bonum non invenio. Nunc enim fieri bonum potest, ut malae concupiscentiae non consentiatur; perficietur autem bonum, quando ipsa mala concupiscentia finietur. Itemque idem doctor Gentium clamat: Condelector legi Dei secundum interiorem hominem; video autem aliam legem in membris meis, repugnantem legi mentis meae (Rom. VII, 18, 22, 23).