On Continence.
On Continence.
[De Continentia.]
Translated by Rev. C. L. Cornish, M.a., of Exeter College, Oxford.
ST. Augustin speaks of his work On Continence in Ep. 231, Ad Darium Comitem. [See vol. 1. of this edition, p. 584.-P. S.] Possidius, Ind. c. 10, mentions it, and it is cited in the Collectanea of Bede or Florus, and by Eugypius. Erasmus is therefore wrong in ascribing it to Hugo on the ground of the style, which is not unlike that of the earlier discourses. It is evidently a discourse, and probably for that reason unnoticed in the Retractations. The Manichaean heresy is impugned after the manner of his early works.-(Abridged from Benedictine ed. vol. vi.)
1. IT is difficult to treat of the virtue of the soul, which is called Continence, in a manner fully suitable and worthy; but He, whose great gift this virtue is, will help our littleness under the burden of so great a weight. For He, who bestows it upon His faithful ones when they are continent, Himself gives discourse of it to His ministers when they speak. Lastly, of so great a matter purposing to speak what Himself shall grant, in the first place we say and prove that Continence is the gift of God.(1) We have it written in the Book of Wisdom, that no one can be continent, unless God grant it. But the Lord, concerning that greater and more glorious Continence itself, whereby there is continence from the marriage bond, says, "Not all can receive this saying, but they to whom it is given."(2) And since marriage chastity also itself cannot be guarded, unless there be Continence from unlawful intercourse, the Apostle declared both to be the gift of God, when He spake of both lives, that is, both that of marriage and that without marriage, saying, "I would that all men were so as myself; but each. hath his own gift from God; one in this manner, another in that manner."(3)
2. And lest it should seem that necessary Continence was to be hoped for from the Lord only in respect of the lust of the lower parts of the flesh, it is also sung in the Psalm; "Set, O Lord, a watch to my mouth, and a door of Continence around my lips."(4) But in this witness of the divine speech, if we understand "mouth" as we ought to understand it, we perceive how great a gift of God Continence there set is. Forsooth it is little to contain the mouth of the body, lest any thing burst forth thence, which is not for the better, through the sound of the voice. For there is, within, the mouth of the heart, where he, who spake these words, and wrote them for us to speak, desired of the Lord that the watch and door of Continence should be set for him. For many things we say not with the mouth of the body, and cry aloud with the heart: but there goes forth from the mouth of the body no word of any thing, whereof there is silence in the heart. Therefore what flows not forth thence, sounds not abroad: but what flows forth thence, if it be evil, although it move not the tongue, defiles the soul. Therefore Continence must be set there, where the conscience even of them who are silent speaks. For it is brought to pass by means of the door of Continence, that there go not forth thence that, which, even when the lips of the flesh are closed, pollutes the life of him that hath the thought.
3. Lastly, to show more plainly the inner mouth, which by these words he meant, after having said, "Set a watch, O Lord, to my mouth, and a door of Continence around my lips," he added straightway, "Cause not my heart to fall aside into evil words."(5) The failing aside of the heart, what is it but the consent? For he hath not yet spoken, whosoever in his heart hath with no failing aside of the heart consented unto suggestions that meet him of each several thing that is seen. But, if he hath consented, he hath already spoken in his heart, although he hath not uttered sound by the mouth; although he hath not done with hand or any part whatever of the body, yet hath he done what in his thought he hath already determined that he is to do: guilty by the divine laws, although hidden to human senses; the word having been spoken in the heart, no deed having been committed through the body. But in no case would he have moved the limb without, in a deed, the beginning of which deed had not gone before within in word. For it is no lie that is written, that "the beginning of every work is a word."(6) Forsooth men do many things with mouth closed, tongue quiet, voice bridled; but yet they do nothing by work of the body, which they have not before spoken in the heart. And through this since there are many sins in inward sayings which are not in outward deeds, whereas there are none in outward deeds, which do not go before in inward sayings, there will be purity of innocence from both, if the door of Continence be set around the inward lips.
4. For which cause our Lord Himself also with His own mouth saith, "Cleanse what are within, and what are without will be clean."(7) And, also, in another place, when He was refuting the foolish speeches of the Jews, in that they spake evil against His disciples, eating with unwashen hands; "Not what entereth into the mouth," said He, "defileth the man: but what cometh forth out of the mouth, that defileth the man."(8) Which sentence, if the whole of it be taken of the mouth of the body, is absurd. For neither doth vomit defile him, whom food defileth not. Forsooth food entereth into the mouth, vomit proceedeth forth out of the mouth. But without doubt the former words relate to the mouth of the flesh, where He says, "Not what entereth into the mouth defileth the man," but the latter words to the mouth of the heart, where He saith, "But what proceedeth forth out of the mouth, this defileth the man."(9) Lastly, when the Apostle Peter sought of Him an explanation of this as of a parable, He answered, "Are ye also yet without understanding? understand ye not, that whatsoever entereth into the mouth, goeth into the belly, and is cast out into the draught?" Here surely we perceive the mouth of the flesh, into which the food enters. But in what He next adds, in order that we might recognize the mouth of the heart, the slowness of our heart would not follow, did not the Truth deign to walk even with the slow. For He saith, "But what things go forth from the mouth, go out of the heart;" as though He should say, When you hear it said "from the mouth," understand "from the heart." I say both, but I set forth one by the other. The inner man hath an inner mouth, and this the inner ear discerns: what things go forth from this mouth, go out of the heart, and they defile the man. Then having left the term mouth, which may be understood also of the body, He shows more openly what He is saying. "For from the heart go out," saith He, "evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies; these are what defile the man." There is surely no one of those evils, which can be committed also by the members of the body, but that the evil thoughts go before and defile the man, although something hinder the sinful and wicked deeds of the body from following. For if, because power is not given, the hand is free from the murder of a man, is the heart of the murderer forsooth therefore clean from sin? Or if she be chaste, whom one unchaste wishes to commit adultery with, hath he on that account failed to commit adultery with her in his heart? Or if the harlot be not found in the brothel, doth he, who seeks her, on that account fail to commit fornication in his heart? Or if time and place be wanting to one who wishes to hurt his neighbor by a lie, hath he on that account failed already to speak false witness with his tuner mouth? Or if any one fearing men, dare not utter aloud blasphemy with tongue of flesh, is he on this account guiltless of this crime, who saith in his heart, "There is no Coot."(10) Thus all the other evil deeds of men, which no motion of the body performs, of which no sense of the body is conscious, have their own secret criminals, who are also polluted by consent alone in thought, that is, by evil words of the inner mouth. Into which he (the Psalmist) fearing lest his heart should fall aside, asks of the Lord that the door of Continence be set around the lips of this mouth, to contain the heart, that it fall not aside into evil words: but contain it, by not suffering thought to proceed to consent: for thus, according to the precept of the Apostle, sin reigneth not in our mortal body, nor do we yield our members as weapons of unrighteousness unto sin.(11) From fulfilling which precept they are surely far removed, who on this account turn not their members to sin, because no power is allowed them; and if this be present, straightway by the motions of their members, as of weapons, they show, who reigneth in them within. Wherefore so far as is in themselves, they yield their members weapons of unrighteousness unto sin; because this is what they wish, which for this reason they yield not, because they are not able.
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) 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.
6. But it is one thing to fight well, which now is, when the strife(13) of death is resisted; another thing not to have an adversary, which will then be, when death, "the last enemy,"(14) 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) 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)
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) and, "Lust," saith he, "I knew not, unless the Law should say, Thou shalt not lust after,"(18) 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) 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) 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) 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) 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) whereby the soldier is fed, who by the help of the Lord wars down sin.
8. Such soldiers the Apostolic trumpet enkindles for battle with that sound, "Therefore let not," saith he, "sin reign in your mortal body to obey its lusts; nor yield your members weapons of unrighteousness unto sin; but yield yourselves unto God, as living in place of dead, and your members weapons of righteousness unto God. For sin shall not rule over you. For ye are not under the law, but under Grace."(24) And in another place, "Therefore," saith he, "brethren, we are debtors, not to the flesh, to live after the flesh. For if ye shall live after the flesh, ye shall die; but if by the Spirit ye shall mortify the deeds of the flesh, ye shall live. For as many as are led by the Spirit of God, these are sons of God."(25) This therefore is the business in hand, so long as this our mortal life under Grace lasts, that sin, that is the lust of sin, (for this he in this place calls by the name of sin,) reign not in this our mortal body. But it is then shown to reign, if obedience be yielded to its desires. There is therefore in us lust of sin, which must not be suffered to reign; there are its desires, which we must not obey, lest obeying it reign over us. Wherefore let not lust usurp our members, but let Continence claim them for herself; that they be weapons of righteousness unto God, that they be not weapons of unrighteousness unto sin; for thus sin shall not rule over us. For we are not under the Law, which indeed commandeth what is good yet giveth it not: but we are under Grace, which, making us to love that which the Law commands, is able to rule over the free.
9. And also, when he exhorts us, that we live not after the flesh, lest we die, but that by the Spirit we mortify the deeds of the flesh, that we may live; surely the trumpet which sounds, shows the war in which we are engaged, and enkindles us to contend keenly, and to do our enemies to death,(26) that we be not done to death by them. But who those enemies are, it hath set forth plainly enough. I For those are they, whom it willed should be done to death by us, that is to say, the works of the flesh. For so it saith, "But if by the Spirit ye shall mortify the deeds of the flesh, ye shall live." And in order that we may know what these are, let us hear the same in like manner writing unto the Galatians, and saying, "But the works of the flesh are manifest, which are, fornications, uncleannesses, luxuries, idolatry, witchcrafts, hatreds, contentions, emulations, wraths, strifes, heresies, envyings, drunkennesses, revellings, and such like; of which I foretell to you, as I have foretold, that they who do such things shall not possess the kingdom of God."(27) For the very war there also was he showing, that he should speak of these, and unto the death-doing of these enemies was he calling up the soldiers of Christ by the same heavenly and spiritual trumpet. For he had said above, "But I say, walk in the Spirit, and perform ye not the lusts of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh. For these are opposed one to the other, that ye do not what ye would. But if ye are led by the Spirit, ye are not under the Law."(28) Therefore being set under Grace, he would have them have that conflict against the works of the flesh. And in order to point out these works of the flesh, he added what I have mentioned above. "But the works of the flesh are manifest, which are, fornications," and the rest, whether what he mentioned, or whether what he admonished were to be understood, chiefly as he added, "and such like." Lastly, in this battle, against what is in a manner the carnal army leading forth as it were another spiritual line, "But the fruit of the Spirit is," saith he, "charity, joy, peace, long-suffering, kindness, goodness,faith, gentleness,continence; against such there is no law."(29) He saith not "against these," lest they should be thought to be alone: although even were he to say this, we ought to understand all, whatever goods of the same kind we could think of: but he saith, "against such," that is to say, both these and whatsoever are such like. However, in that among the goods of which he made mention, he set Continence in the last(30) place, (concerning which we have now undertaken to treat, and on account of which we have already said much,)he willed that it should in an especial manner cleave to our minds. Forsooth this same is of great avail in this case, wherein the Spirit lusteth against the flesh; forasmuch as in a certain way it crucifies the lusts of the flesh. Whence, after the Apostle had thus spoken, he added straightway, "But they who are Jesus Christ's have crucified their own flesh, with the passions and lusts."(31) This is the acting of Continence: thus the works of the flesh are done to death. But they do to death those, whom falling away from Continence lust draweth into consent to do such works.
10. But in order that we fall not away from Continence, we ought to watch specially against those snares of the suggestions of the devil, that we presume not of our own strength. For, "Cursed is every one that setteth his hope in man."(32) And who is he, but man? We cannot therefore truly say that he setteth not his hope in man, who setteth it in himself. For this also, to "live after man," what is it but to "live after the flesh?" Whoso therefore is tempted by such a suggestion, let him hear, and, if he have any Christian feeling, let him tremble. Let him hear, I say, "If ye shall live after the flesh, ye shall die."
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