7. This conflict none experience in themselves, save such as war on the side of the virtues, and war down the vices: nor doth any thing storm the evil of lust, save the good of Continence. But there are, who, being utterly ignorant of the law of God, account not evil lusts among their enemies, and through wretched blindness being slaves to them, over and above think themselves also blessed, by satisfying them rather than taming them. But whoso through the Law have come to know them, (“For through the Law is the knowledge of sin,”17    Rom. iii. 20 and, “Lust,” saith he, “I knew not, unless the Law should say, Thou shalt not lust after,”18    Rom. vii. 7. [See R.V.] and yet are overcome by their assault, because they live under the Law, whereby what is good is commanded, but not also given: they live not under Grace, which gives through the Holy Spirit what is commanded through the Law: unto these the Law therefore entered, that in them the offense might abound. The prohibition increased the lust, and made it unconquered:19    Rom. v. 20 that there might be transgression also, which without the Law was not, although there was sin, “For where there is not Law, neither is there transgression.”20    Rom. iv. 15 Thus the Law, Grace not helping, forbidding sin, became over and above the strength of sin; whence the Apostle saith, “The Law is the strength of sin.”21    1 Cor. xv. 56 Nor is it to be wondered at, that man’s weakness even from the good Law added strength to evil, whilst it trusts to fulfill the Law itself of its own strength. Forsooth being ignorant of the righteousness of God,22    Rom. x. 3 which He gives unto the weak, and wishing to establish his own, of which the weak is void, he was not made subject to the righteousness of God, reprobate and proud. But if the Law, as a schoolmaster, lead unto Grace one made an offender, as though for this purpose more grievously wounded, that he may desire a Physician; against the baneful sweetness, whereby lust prevailed, the Lord gives a sweetness that worketh good, that by it Continence may the more delight, and “our land giveth her fruit,”23    Ps. lxxxv. 12 whereby the soldier is fed, who by the help of the Lord wars down sin.

7. Hanc pugnam non experiuntur in semetipsis nisi bellatores virtutum debellatoresque vitiorum: nec expugnat concupiscentiae malum, nisi continentiae bonum. Sunt autem qui legem Dei omnino nescientes, malas concupiscentias nec in hostibus deputant, eisque miserabili caecitate servientes, insuper etiam beatos se putant, satiando eas potius quam domando. Qui vero per legem cognoverunt eas (Per legem enim cognitio peccati [Id. III, 20]; et, Concupiscentiam, inquit, nesciebam, nisi lex diceret, Non concupisces, [Id. VII, 7]), et earum tamen oppugnatione vincuntur, quia sub lege vivunt, qua jubetur quod bonum est, non et datur; non vivunt sub gratia, quae dat per Spiritum sanctum quod per legem jubetur: his ideo subintravit lex, ut in eis abundaret delictum (Id. V, 20). Auxit prohibitio concupiscentiam, eamque fecit invictam; ut accederet praevaricatio, quae sine lege non fuit, etiamsi peccatum fuit . Ubi enim non est lex, nec praevaricatio (Id. IV, 15). Ita lex gratia non juvante, prohibens peccatum, virtus est insuper facta peccati: unde ait Apostolus, Virtus peccati lex (I Cor. XV, 56). Nec mirandum est quod humana infirmitas etiam de lege bona vires malo addidit, dum ad ipsam legem faciendam de suis viribus fidit. Ignorans quippe Dei justitiam, quam dat infirmo, et suam volens constituere, qua caret infirmus, justitiae Dei non est subjectus, reprobus et superbus (Rom. X, 3). Si autem lex factum praevaricatorem, tanquam ad hoc gravius vulneratum ut desideret medicum, tanquam paedagogus perducit ad gratiam; contra suavitatem noxiam 0354 qua vincebat concupiscentia, Dominus dat suavitatem beneficam qua delectet amplius continentia, et terra nostra dat fructum suum (Psal. LXXXIV, 13), quo pascitur miles, qui debellat Deo juvante peccatum.