Book VI.
On the Spirit of Fornication.
We have thought best to omit altogether the translation of this book.
Book VII.
Of the Spirit of Covetousness.
Chapter I.
How our warfare with covetousness is a foreign one, and how this fault is not a natural one in man, as the other faults are.
Our third conflict is against covetousness which we can describe as the love of money; a foreign warfare, and one outside of our nature, and in the case of a monk originating only from the state of a corrupt and sluggish mind, and often from the beginning of his renunciation being unsatisfactory, and his love towards God being lukewarm at its foundation. For the rest of the incitements to sin planted in human nature seem to have their commencement as it were congenital with us, and somehow being deeply rooted in our flesh, and almost coeval with our birth, anticipate our powers of discerning good and evil, and although in very early days they attack a man, yet they are overcome with a long struggle.
Chapter II.
How dangerous is the disease of covetousness.
But this disease coming upon us at a later period, and approaching the soul from without, as it can be the more easily guarded against and resisted, so, if it is disregarded and once allowed to gain an entrance into the heart, is the more dangerous to every one, and with the greater difficulty expelled. For it becomes "a root of all evils," [877] and gives rise to a multiplicity of incitements to sin.
[877] 1 Tim. vi. 10.
Chapter III.
What is the usefulness of those vices which are natural to us.
For example, do not we see those natural impulses of the flesh not only in boys in whom innocence still anticipates the discernment of good and evil, but even in little children and infants, who although they have not even the slightest approach to lust within them, yet show that the impulses of the flesh exist in them and are naturally excited? Do not we also see that the deadly pricks of anger already exist in full vigour likewise in little children? and before they have learnt the virtue of patience, we see that they are disturbed by wrongs, and feel affronts offered to them even by way of a joke; and sometimes, although strength is lacking to them, the desire to avenge themselves is not wanting, when anger excites them. Nor do I say this to lay the blame on their natural state, but to point out that of these impulses which proceed from us, some are implanted in us for a useful purpose, while some are introduced from without, through the fault of carelessness and the desire of an evil will. For these carnal impulses, of which we spoke above, were with a useful purpose implanted in our bodies by the providence of the Creator, viz.: for perpetuating the race, and raising up children for posterity: and not for committing adulteries and debaucheries, which the authority of the law also condemns. The pricks of anger too, do we not see that they have been most wisely given to us, that being enraged at our sins and mistakes, we may apply ourselves the rather to virtues and spiritual exercises, showing forth all love towards God, and patience towards our brethren? We know too how great is the use of sorrow, which is reckoned among the other vices, when it is turned to an opposite use. For on the one hand, when it is in accordance with the fear of God it is most needful, and on the other, when it is in accordance with the world, most pernicious; as the Apostle teaches us when he says that "the sorrow which is according to God worketh repentance that is steadfast unto salvation, but the sorrow of the world worketh death." [878]
[878] 2 Cor. vii. 10.
Chapter IV.
That we can say that there exist in us some natural faults, without wronging the Creator.
If then we say that these impulses were implanted in us by the Creator, He will not on that account seem blameworthy, if we choose wrongly to abuse them, and to pervert them to harmful purposes, and are ready to be made sorry by means of the useless Cains of this world, and not by means of showing penitence and the correction of our faults: or at least if we are angry not with ourselves (which would be profitable) but with our brethren in defiance of God's command. For in the case of iron, which is given us for good and useful purposes, if any one should pervert it for murdering the innocent, one would not therefore blame the maker of the metal because man had used to injure others that which he had provided for good and useful purposes of living happily.