Chapter XIII.
Of the advantage of the delay which results from the struggle between flesh and spirit.
But from the differences which this conflict causes, there arises a delay that is so far advantageous to us, and from this struggle an adjournment that is for our good, so that while through the resistance of the material body we are hindered from carrying out those things which we have wickedly conceived with our minds, we are sometimes recalled to a better mind either by penitence springing up, or by some better thoughts which usually come to us when delay in carrying out things, and time for reflection intervene. Lastly, those who, as we know, are not prevented from carrying out the desires of their free will by any hindrances of the flesh, I mean devils and spiritual wickednesses, these, since they have fallen from a higher and angelical state, we see are in a worse plight than men, much in as much as (owing to the fact that opportunity is always present to gratify their desires) they are not delayed from irrevocably performing whatever evil they have imagined because as their mind is quick to conceive it, so their substance is ready and free to carry it out; and while a short and easy method is given them of doing what they wish, no salutary second thoughts come in to amend their wicked intention.
Chapter XIV.
Of the incurable depravity of spiritual wickednesses.
For a spiritual substance and one that is not tied to any material flesh has no excuse for an evil thought which arises within, and also shuts out forgiveness for its sin, because it is not harassed as we are by incentives of the flesh without, to sin, but is simply inflamed by the fault of a perverse will. And therefore its sin is without forgiveness and its weakness without remedy. For as it falls through the allurements of no earthly matter, so it can find no pardon or place for repentance. And from this we can clearly gather that this struggle which arises in us of the flesh and spirit against each other is not merely harmless, but actually extremely useful to us.
Chapter XV.
Of the value of the lust of the flesh against the spirit in our case.
To begin with, because it is an immediate reproof of our sloth and carelessness, and like some energetic schoolmaster who never allows us to deviate from the line of strict discipline, and if our carelessness has ever so little exceeded the limits of due gravity which become it, it immediately excites us by the stimulus of desire, and chides us and recalls us to due moderation. Secondly, because, in the matter of chastity and perfect purity, when by God's grace we see that we have been for some time kept from carnal pollution, in order that we may not imagine that we can no longer be disturbed by the motions of the flesh and thereby be elated and puffed up in our secret hearts as if we no longer bore about the corruption of the flesh, it humbles and checks us, and reminds us by its pricks that we are but men. [1304] For as we ordinarily fall without much thought into other kinds of sins and those worse and more harmful, and are not so easily ashamed of committing them, so in this particular one the conscience is especially humbled, and by means of this illusion it is stung by the recollection of passions that have been neglected, as it sees clearly that it is rendered unclean by natural emotions, of which it knew nothing while it was still more unclean through spiritual sins; and so coming back at once to the cure of its former sluggishness, it is warned both that it ought not to trust in the attainments of purity in the past, which it sees to be lost by ever so small a falling away from the Lord, and also that it cannot attain the gift of this purity except by God's grace alone, since actual experience somehow or other teaches us that if we are anxious to reach abiding perfection of heart we must constantly endeavour to obtain the virtue of humility.
[1304] Suo nos rursum quamvis quieto ac simplici visitans fluxu.