Therefore the law of my mind, that is, the conscience, sympathises with the law of God, that is, the precept, and makes that its will. But the law of sin Ibid. 23., that is to say, the assault made through the law that is in our members, or through the lust and inclination and movement of the body and of the irrational part of the soul, is in opposition to the law of my mind, that is to conscience, and takes me captive (even though I make the law of God my will and set my love on it, and make not sin my will), by reason of commixture Text, κατὰ ἀνάκρασιν. Variants, ἀνάκρισιν, ἀνάκλισιν. The old translation is ‘secundum anacrasin,’ i.e. ‘contractionem, refusionem per laevitatem voluptatis:’ Faber has ‘secundum contradictionem per suadelam voluptatis.’ The author’s meaning is that owing to the conjunction of mind with body, the law of sin is mixed with all the members.: and through the softness of pleasure and the lust of the body and of the irrational part of the soul, as I said, it leads me astray and induces me to become the servant of sin. But what the law could not do, in that it was weak through the flesh, God, sending His own Son in the likeness of sinful flesh (for He assumed flesh but not sin) condemned sin in the flesh, that the righteousness of the law might be fulfilled in us who walk not after the flesh but in the Spirit Rom. viii. 3, 4.. For the Spirit helpeth our infirmities Ibid. 26. and affordeth power to the law of our mind, against the law that is in our members. For the verse, we know not what we should pray for as we ought, but the Spirit itself maketh intercession with groanings that cannot be uttered Ibid, itself teacheth us what to pray for. Hence it is impossible to carry out the precepts of the Lord except by patience and prayer.