26. Thus much will suffice to have treated on behalf of true Continence against the Manichees deceitfully continent, lest the fruitful and glorious labor of Continence, when it restrains and curbs the lowest part of us, that is, the body, from immoderate and unlawful pleasures, be believed not healthfully to chasten, but hostilely to persecute. Forsooth the body is indeed different from the nature of the soul, yet is it not alien from the nature of man: for the soul is not made up of body, but yet man is made up of soul and body: and assuredly, whom God frees, He frees the whole man. Whence our Saviour Himself also took upon Him the whole man, having deigned to free in us all that He made. They who hold contrary to this truth, what doth it profit them to restrain lusts? if, that is, they restrain any. What in them can be made clean through Continence, whose such Continence is unclean? and which ought not to be called Continence. Forsooth to hold what they hold is the poison of the devil; but Continence is the gift of God. But as not every one who suffers any thing, or with the greatest endurance suffers any pain whatever, possesses that virtue, which in like manner is the gift of God, and is called Patience; for many endure many torments, in order not to betray either such as are wickedly privy with them in their crimes, or themselves; many in order to satiate glowing lusts, and to obtain, or not to abandon those things, whereunto they are bound by chain of evil love; many on behalf of different and destructive errors, whereby they are strongly held: of all of whom far be it from us to say that they have true patience: thus not every one, who contains in any thing, or who marvellously retrains even the very lusts of the flesh, or mind, is to be said to possess that continence, of the profit and beauty of which we are treating. For certain, what may seem marvellous to say, through incontinence contain themselves: as if a woman were to contain herself from her husband, because she hath sworn this to an adulterer. Certain through injustice, as if spouse yield not to spouse the due of sexual intercourse, because he or she is already able to overcome such appetite of the body. Also certain contain deceived by false faith, and hoping what is vain, and following after what is vain: among whom are all heretics, and whosoever under the name of religion are deceived by any error: whose continence would be true, if their faith also were true: but, whereas that is not to be called faith, on this account, because it is false; without doubt that also is unworthy the name of continence. For what? are we prepared to call continence, which we must truly say is the gift of God, sin? Far be from our hearts so hateful madness. But the blessed Apostle saith “Every thing that is not of faith is sin.”104    Rom. xiv. 23 What therefore hath not faith, is not to be called continence.

CAPUT XII.

26. Continentia Manichaeorum et aliorum quorumdam, praesertim haereticorum, falsa. Continentia item quorumdam immunda, ut per magicas artes perveniant ad uxores alienas. Haec adversus Manichaeos fallaciter continentes, pro veraci continentia disputasse suffecerit, ne continentiae fructuosus et gloriosus labor, partem infimam nostram, id est, corpus, quando ab immoderatis et illicitis voluptatibus cohibet et refrenat, non salubriter castigare, sed insectari credatur hostiliter. Corpus quippe ab animi est quidem natura diversum, sed non est a natura hominis alienum. Non enim animus constat ex corpore; sed tamen homo ex animo constat et corpore: et utique Deus quem liberat, totum hominem liberat. Unde totum hominem etiam Salvator ipse suscepit, dignatus in nobis totum liberare quod fecit. Qui contra istam sentiunt veritatem, quid eis prodest libidines continere? si tamen aliquas continent. Quid in eis per continentiam potest fieri mundum, quorum continentia talis immunda est? quae nec continentia nominanda est. Sentire quippe quod sentiunt, virus est diaboli; continentia vero munus est Dei. Sicut autem 0368 non omnis qui aliquid patitur, aut quoslibet dolores tolerantissime patitur, habet eam virtutem, quae similiter Dei munus est, et patientia nuncupatur: multi enim tolerant multa tormenta, ne in suis criminibus prodant aut male sibi conscios, aut se ipsos; multi pro explendis ardentissimis libidinibus, et obtinendis, vel non relinquendis eis rebus quibus vinculo pravi amoris obstricti sunt; multi pro diversis et perniciosis, quibus vehementer tenentur, erroribus; quos omnes absit ut veram dicamus habere patientiam: ita non omnis qui aliquid continet, vel ipsas etiam carnis aut animi libidines mirabiliter continet, istam continentiam, de cujus utilitate et decore disserimus, habere dicendus est. Quidam enim, quod mirum dictu videri potest, per incontinentiam se continent; velut si se mulier contineat a marito, quia hoc juravit adultero. Quidam per injustitiam, velut si miscendi sexus non reddat conjux conjugi debitum, quia ipse vel ipsa jam potest vincere talem corporis appetitum. Item quidam continent decepti fide falsa, et vana sperantes, et vana sectantes: in quibus sunt omnes haeretici, et quicumque sub nomine religionis aliquo errore falluntur; quorum continentia vera esset, si esset et fides vera: cum vero illa propterea nec fides sit appellanda, quia falsa est, sine dubio et ista continentiae nomine indigna est. Numquid enim continentiam , quam munus Dei verissime dicimus, dicturi sumus esse peccatum? Absit a nostris cordibus tam detestanda dementia. Beatus autem Apostolus ait, Omne quod non est ex fide, peccatum est (Rom. XIV, 23). Quae igitur non habet fidem, nec continentia nominanda est.