S. AURELII AUGUSTINI HIPPONENSIS EPISCOPI DE CONTINENTIA LIBER UNUS .

 CAPUT PRIMUM.

 2. Et ne in sola inferiorum partium carnis libidine continentia necessaria videretur a Domino speranda, etiam in Psalmo canitur, Pone, Domine, custodi

 CAPUT II.

 4. Propter quod etiam ipse ore proprio Dominus ait: Mundate quae intus sunt, et quae foris sunt munda erunt (Matth. XXIII, 26). Itemque alio loco cum

 5. Ac per hoc illa quae genitalibus membris pudicitia refrenatis, solet maxime ac proprie continentia nominari, nulla transgressione violatur, si supe

 CAPUT III.

 7. Hanc pugnam non experiuntur in semetipsis nisi bellatores virtutum debellatoresque vitiorum: nec expugnat concupiscentiae malum, nisi continentiae

 8. Tales milites apostolica tuba isto sonitu accendit in praelium: Non ergo regnet, inquit, peccatum in vestro mortali corpore ad obediendum desiderii

 9. Itemque cum hortatur ut non secundum carnem vivamus, ne moriamur, sed spiritu facta carnis mortificemus, ut vivamus tuba utique quae canit, bellum

 CAPUT IV.

 11. Sed quispiam dicturus est mihi aliud esse secundum hominem, aliud secundum carnem vivere: quia homo videlicet rationalis creatura est, et in eo ra

 CAPUT V.

 13. In hoc tam magno praelio, in quo vivit homo sub gratia, et cum bene pugnat adjutus, exsultat in Domino cum tremore, non desunt tamen etiam strenui

 14. Et alii quidem qui sua consueverunt excusare peccata, fato se ad peccandum queruntur impelli, tanquam hoc decreverint sidera, et coelum prius tali

 CAPUT VI.

 16. Non autem potestas Deo defuit, talem facere hominem qui peccare non posset: sed maluit eum talem facere, cui adjaceret peccare, si vellet non pec

 CAPUT VII.

 18. Omnes ergo qui credimus in Deum vivum et verum, cujus summe bona immutabilisque natura nec mali aliquid facit, nec mali aliquid patitur, a quo est

 CAPUT VIII.

 20. Sunt ergo in nobis desideria mala, quibus non consentiendo non vivimus male: sunt in nobis concupiscentiae peccatorum, quibus non obediendo non pe

 21. Quod ergo caro concupiscit adversus spiritum, quod non habitat in carne nostra bonum, quod lex in membris nostris repugnat legi mentis, non est du

 CAPUT IX.

 23. Tres quasdam copulas nobis insinuavit Apostolus, Christum et Ecclesiam, virum et uxorem, spiritum et carnem. Horum priora posterioribus consulunt,

 CAPUT X.

 CAPUT XI.

 CAPUT XII.

 27. Sunt etiam qui aperte malignis serviendo daemonibus, a corporis voluptatibus continent, ut per eos expleant nefarias voluptates, quarum impetum ar

 CAPUT XIII.

 29. Spiritus itaque hominis adhaerens Spiritui Dei, concupiscit adversus carnem, id est, adversus se ipsum sed pro se ipso, ut motus illi sive in car

 CAPUT XIV.

 31. Nunc autem deponite, inquit, et vos universa Deponite vos universa et vos? Deponite, 0372 Qui perseveraverit usque in finem, hic salvus erit

 32. Sive autem ne vincamur acriter confligentes, sive aliquoties vel etiam insperata vel inopinata facilitate vincentes, ei qui nobis dat continentiam

25. But, say they, how is the flesh by a certain likeness compared unto the Church? What! doth the Church lust against Christ? whereas the same Apostle said, “The Church is subject unto Christ.”92    Eph. v. 24 Clearly the Church is subject unto Christ; because the spirit therefore lusteth against the flesh, that on every side the Church may be made subject to Christ; but the flesh lusteth against the spirit, because not as yet hath the Church received that peace which was promised perfect. And for this reason the Church is made subject unto Christ for the pledge of salvation, and the flesh lusteth against the spirit from the weakness of sickness. For neither were those other than members of the Church, unto whom he thus spake, “Walk in the spirit, and fulfill not the lusts of the flesh. For the flesh lusteth against the spirit, and the spirit against the flesh; for these are opposed the one to the other; that ye do not what we would.”93    Gal. v. 16, 17 These things were assuredly spoken unto the Church, which if it were not made subject unto Christ, the spirit would not in it lust against the flesh through continence. By reason of which they were indeed able not to perfect the lusts of the flesh, but through the flesh lusting against the Spirit they were not able to do the things which they would, that is, not even to have the very lusts of the flesh. Lastly, why should we not confess that in spiritual men the Church is subject unto Christ, but in carnal men yet lusteth against Christ? Did not they lust against Christ unto whom it was said, “Is Christ divided?”94    1 Cor. i. 13 and, “I could not speak unto you as unto spiritual, but as unto carnal. I have given unto you milk to drink as unto babes in Christ, not meat, for ye were not as yet able; but not even now are ye able: for ye are still carnal. For whereas there is among you emulation, and strife, are ye not carnal?”95    1 Cor. iii. 1, 2, 3 Against whom doth emulation and strife lust, but against Christ? For these lusts of the flesh Christ healeth in His own, but loveth in none. Whence the holy Church, so long as it hath such members, is not yet without spot or wrinkle. To these are added those other sins also, for which the daily cry of the whole Church is, “Forgive us our debts:”96    Matt. vi. 12 and, that we should not think spiritual persons exempt from these, not any one soever of carnal persons, nor any one soever of spiritual persons themselves, but he, who lay on the breast of the Lord,97    John xiii. 23 and whom He loved before others, saith, “If we shall say that we have not sin, we deceive ourselves, and the truth is not in us.”98    1 John i. 8 But in every sin, more in what is greater, less in what is less, there is an act of lust against righteousness. And of Christ it is written: “Who was made unto us by God, Wisdom, and Righteousness, and Sanctification, and Redemption.”99    1 Cor. i. 30 In every sin therefore without doubt there is an act of lust against Christ. But when He, Who “healeth all our sicknesses,”100    Ps. ciii. 3 shall have led His Church unto the promised healing of sickness, then in none of its members shall there be any, even the very least spot or wrinkle. Then in no way shall the flesh lust against the spirit, and therefore there shall be no cause why the spirit also lust against the flesh. Then all this conflict shall come to an end, then there shall be the highest concord of both substances; then to such a degree shall no one there be carnal, that even the flesh itself shall be spiritual. What therefore each one living after Christ doth with his flesh, whereas he both lusts against its evil lust, which he restrains, hereafter to be healed, which he holds, not yet healed; and yet nourisheth and cherisheth its good nature, since “no one ever hated his own flesh,”101    Eph. v. 29 this also Christ doth with the Church, so far as it is lawful to compare lesser with greater matters. For He both represses it with rebukes, that it burst not being puffed up with impunity; and raises it up with consolations, that it sink not being weighed down with infirmity. Hence is that of the Apostle, “For if we would judge ourselves, we should not be judged; but when we are judged, we are rebuked of the Lord, that we be not condemned with this world.”102    1 Cor. xi. 31, 32 And that in the Psalm, “After the multitude of my griefs in my heart, Thy consolations have gladdened my soul.”103    Ps. xciv. 19 We are therefore then to hope for perfect soundness of our flesh without any opposition, when there shall be sure security of the Church of Christ without any fear.

CAPUT XI.

25. Carnis et Ecclesiae comparatio in quibus consistat. Sed, inquiunt, quomodo caro per quamdam similitudinem comparatur Ecclesiae? Numquid Ecclesia concupiscit adversus Christum; cum idem apostolus dixerit, Ecclesia subdita est Christo (Ephes. V, 24)? Plane Ecclesia subdita est Christo: quia ideo spiritus concupiscit adversus carnem, ut omni ex parte Christo subdatur Ecclesia; caro autem concupiscit adversus spiritum, quia nondum pacem, quae perfecta promissa est, accepit Ecclesia. Ac per hoc Ecclesia subdita est Christo ex pignore salutis, et caro concupiscit adversus spiritum ex infirmitate languoris. Neque enim non Ecclesiae membra erant iidem, quibus ista dicebat: Spiritu ambulate, et concupiscentias carnis ne perfeceritis. Caro enim concupiscit adversus spiritum, et spiritus adversus carnem: haec enim sibi invicem adversantur; ut non ea quae vultis, faciatis (Galat. V, 16 et 17). Haec utique Ecclesiae dicebantur, quae si Christo subdita non esset, non in ea spiritus adversus carnem per continentiam concupisceret. Propter quod poterant quidem concupiscentias carnis non perficere, sed carne concupiscente adversus spiritum non poterant ea facere quae volebant, id est, etiam ipsas carnis concupiscentias non habere. Deinde, cur non confiteamur in hominibus spiritualibus Ecclesiam subditam Christo, in carnalibus autem adhuc concupiscere adversus Christum? An adversus Christum non concupiscebant, quibus dicebatur, Divisus est Christus (I Cor. I, 13)? et, Non potui loqui vobis quasi spiritualibus, sed quasi carnalibus. Tanquam parvulis in Christo lac vobis potum dedi, non escam; nondum enim poteratis: sed ne nunc quidem potestis; adhuc enim estis carnales. Cum enim sint in vobis aemulatio et contentio, nonne carnales estis (Id. III, 1-3)? Adversus quem concupiscit aemulatio et contentio, nisi adversus Christum? Has enim carnis concupiscentias Christus in suis sanat, sed in nullis amat. Unde sancta Ecclesia quamdiu habet etiam membra talia, nondum est sine macula et ruga. Huc accedunt et illa peccata, pro quibus quotidiana vox totius Ecclesiae est, Dimitte nobis debita nostra (Matth. VI, 12): a quibus ne spirituales putaremus alienos, non quicumque carnalium, nec ipsorum quicumque spiritualium, sed qui super pectus Domini discumbebat, et quem prae caeteris diligebat (Joan. XIII, 23), 0367 Si dixerimus, inquit, quia peccatum non habemus, nos ipsos decipimus, et veritas in nobis non est (I Joan. I, 8). In omni autem peccato, plus in majore, minus in minore, tamen contra justitiam concupiscitur. Et de Christo scriptum est: Qui factus est nobis sapientia a Deo, et justitia, et sanctificatio, et redemptio (I Cor. I, 30). In omni igitur peccato contra Christum sine dubio concupiscitur: sed qui sanat omnes languores nostros (Psal. CII, 3), cum perduxerit Ecclesiam ad promissam languoris sanitatem, tunc in nullo membrorum ejus quamlibet minima erit ulla macula aut ruga. Tunc nullo modo caro adversus spiritum concupiscet; et ideo nulla erit causa cur adversus carnem etiam spiritus concupiscat. Tunc finem accipiet omnis haec pugna, tunc ambarum substantiarum erit summa concordia: tunc usque adeo ibi nullus erit carnalis, ut etiam caro ipsa sit spiritualis. Quod ergo nunc agit cum carne sua quisque secundum Christum vivens, cum et concupiscit adversus ejus malam concupiscentiam, quam sanandam continet, quam nondum sanatam tenet; et tamen ejus bonam nutrit naturam fovetque, quoniam nemo unquam carnem suam odio habuit (Ephes. V, 29): hoc etiam agit cum Ecclesia Christus, quantum fas est comparare minora majoribus. Nam et correptionibus eam reprimit, ne impunitate inflata dissiliat ; et consolationibus erigit, ne gravata infirmitate succumbat. Hinc est illud Apostoli: Si enim nos ipsos dijudicaremus, non judicaremur: cum judicamur autem, a Domino corripimur, ne cum hoc mundo damnemur (I Cor. XI, 31 et 32). Et illud in Psalmo: Secundum multitudinem dolorum meorum in corde meo, consolationes tuae jucundaverunt animam meam (Psal. XCIII, 19). Tunc ergo speranda est carnis nostrae sine ulla repugnatione perfecta sanitas, quando erit Ecclesiae Christi sine ullo timore certa securitas.