How the impatient and the patient are to be admonished.

(Admonition 10.)  Differently to be admonished are the impatient and the patient.  For the impatient are to be told that, while they neglect to bridle their spirit, they are hurried through many steep places of iniquity which they seek not after, inasmuch as fury drives the mind whither desire draws it not, and, when perturbed, it does, not knowing, what it afterwards grieves for when it knows.  The impatient are also to be told that, when carried headlong by the impulse of emotion, they act in some ways as though beside themselves, and are hardly aware afterwards of the evil they have done; and, while they offer no resistance to their perturbation, they bring into confusion even things that may have been well done when the mind was calm, and overthrow under sudden impulse whatever they have haply long built up with provident toil.  For the very virtue of charity, which is the mother and guardian of all virtues, is lost through the vice of impatience.  For it is written, Charity is patient (1 Cor. xiii. 4).  Wherefore where patience is not, charity is not.  Through this vice of impatience, too, instruction, the nurse of virtues, is dissipated.  For it is written, The instruction of a man is known by his patience (Prov. xix. 11).  Every man, then, is shewn to be by so much less instructed as he is convicted of being less patient.  For neither can he truly impart what is good through instruction, if in his life he knows not how to bear what is evil in others with equanimity.

Further, through this vice of impatience for the most part the sin of arrogance pierces the mind; since, when any one is impatient of being looked down upon in this world, he endeavours to shew off any hidden good that he may have, and so through impatience is drawn on to arrogance; and, while he cannot bear contempt, he glories ostentatiously in self-display.  Whence it is written, Better is the patient than the arrogant (Eccles. vii. 9); because, in truth, one that is patient chooses to suffer any evils whatever rather than that his hidden good should come to be known through the vice of ostentation.  But the arrogant, on the contrary, chooses that even pretended good should be vaunted of him, lest he should possibly suffer even the least evil.  Since, then, when patience is relinquished, all other good things also that have been done are overthrown, it is rightly enjoined on Ezekiel that in the altar of God a trench be made; to wit, that in it the whole burnt-offerings laid on the altar might be preserved (Ezek. xliii. 13).  For, if there were not a trench in the altar, the passing breeze would scatter every sacrifice that it might find there.  But what do we take the altar of God to be but the soul of the righteous man, which lays upon itself before His eyes as many sacrifices as it has done good deeds?  And what is the trench of the altar but the patience of good men, which, while it humbles the mind to endure adversities, shews it to be placed low down after the manner of a ditch?  Wherefore let a trench be made in the altar, lest the breeze should scatter the sacrifice laid upon it:  that is, let the mind of the elect keep patience, lest, stirred with the wind of impatience, it lose even that which it has wrought well.  Well, too, this same trench is directed to be of one cubit, because, if patience fails not, the measure of unity is preserved.  Whence also Paul says, Bear ye one another’s burdens, and so ye shall fulfil the law Christ (Galat. vi. 2).  For the law of Christ is the charity of unity, which they alone fulfil who are guilty of no excess even when they are burdened.  Let the impatient hear what is written, Better is the patient than the mighty, and he that ruleth his spirit than he that taketh cities (Prov. xvi. 32).  For victory over cities is a less thing, because that which is subdued is without; but a far greater thing is that which is conquered by patience, since the mind itself is by itself overcome, and subjects itself to itself, when patience compels it to bridle itself within.  Let the impatient hear what the Truth says to His elect; In your patience ye shall possess your souls (Luke xxi. 19).  For we are so wonderfully made that reason possesses the soul, and the soul the body.  But the soul is ousted from its right of possession of the body, if it is not first possessed by reason.  Therefore the Lord pointed out patience as the guardian of our state, in that He taught us to possess ourselves in it.  Thus we learn how great is the sin of impatience, through which we lose the very possession of what we are.  Let the impatient hear what is said again through Solomon; A fool uttereth all his mind, but a wise man putteth it off, and reserves it until afterwards (Prov. xxix. 11).  For one is so driven by the impulse of impatience as to utter forth the whole mind, which the perturbation within throws out the more quickly for this reason, that no discipline of wisdom fences it round.  But the wise man puts it off, and reserves it till afterwards.  For, when injured, he desires not to avenge himself at the present time, because in his tolerance he even wishes that men should be spared; but yet he is not ignorant that all things are righteously avenged at the last judgment.

On the other hand the patient are to be admonished that they grieve not inwardly for what they bear outwardly, lest they spoil with the infection of malice within a sacrifice of so great value which without they offer whole; and lest the sin of their grieving, not perceived by men, but yet seen as sin under the divine scrutiny, be made so much the worse as it claims to itself the fair shew of virtue before men.

The patient therefore should be told to study to love those whom they must needs bear with; lest, if love follow not patience, the virtue exhibited be turned to a worse fault of hatred.  Whence Paul, when he said, Charity is patient, forthwith added, Is kind (1 Cor. xiii. 4); shewing certainly that those whom in patience she bears with in kindness also she ceases not to love.  Whence the same excellent teacher, when he was persuading his disciples to patience, saying, Let all bitterness, and wrath, and indignation, and clamour, and evil speaking be put away from you (Ephes. iv. 31), having as it were now set all outward things in good order, turns himself to those that are within, when he subjoins, With all malice (Ibid.); because, truly, in vain are indignation, clamour, and evil speaking put away from the things that are without, if in the things that are within malice, the mother of vices, bears sway; and to no purpose is wickedness cut off from the branches outside if it is kept at the root within to spring up in more manifold ways.  Whence also the Truth in person says, Love your enemies, do good to them which hate you, and pray for them which persecute you and say evil of you falsely (Luke vi. 27).  It is virtue therefore before men to bear with adversaries; but it is virtue before God to love them; because the only sacrifice which God accepts is that which, before His eyes, on the altar of good work, the flame of charity kindles.  Hence it is that to some who were patient, and yet did not love, He says, And why seest thou the mote in thy brother’s eye, and seest not the beam in thine own eye? (Matth. vii. 3; Luke vi. 41).  For indeed the perturbation of impatience is a mote; but malice in the heart is a beam in the eye.  For that the breeze of temptation drives to and fro; but this confirmed iniquity carries almost immoveably.  Rightly, however, it is there subjoined, Thou hypocrite, first cast out the beam out of thine own eye, and then shall thou see to cast out the mote out of thy brother’s eye (Ibid.); as if it were said to the wicked mind, inwardly grieving while shewing itself by patience outwardly as holy, First shake off from thee the weight of malice, and then blame others for the levity of impatience; lest, while thou takest no pains to conquer pretence, it be worse for thee to bear with the faultiness of others.

For it usually comes to pass with the patient that at the time, indeed, when they suffer hardships, or hear insults, they are smitten with no vexation, and so exhibit patience as to fail not to keep also innocence of heart; but, when after a while they recall to memory these very same things that they have endured, they inflame themselves with the fire of vexation, they seek reasons for vengeance, and, in retracting, turn into malice the meekness which they had in bearing.  Such are the sooner succoured by the preacher, if the cause of this change be disclosed.  For the cunning adversary wages war against two; that is, by inflaming one to be the first to offer insults, and provoking the other to return insults under a sense of injury.  But for the most part, while he is already conqueror of him who has been persuaded to inflict the injury, he is conquered by him who bears the infliction with an equal mind.  Wherefore, being victorious over the one whom he has subjugated by incensing him, he lifts himself with all his might against the other, and is grieved at his firmly resisting and conquering; and so, because he has been unable to move him in the very flinging of insults, he rests meanwhile from open contest, and provoking his thought by secret suggestion, seeks a fit time for deceiving him.  For, having lost in public warfare, he burns to lay hidden snares.  In a time of quiet he returns to the mind of the conqueror, brings back to his memory either temporal harms or darts of insults, and by exceedingly exaggerating all that has been inflicted on him represents it as intolerable:  and with so great vexation does he perturb the mind that for the most part the patient one, led captive after victory, blushes for having borne such things calmly, and is sorry that he did not return insults, and seeks to pay back something worse, should opportunity be afforded.  To whom, then, are these like but to those who by bravery are victorious in the field, but by negligence are afterwards taken within the gates of the city?  To whom are they like but to those whom a violent attack of sickness removes not from life, but who die from a relapse of fever coming gently on?  Therefore the patient are to be admonished, that they guard their heart after victory; that they be on the lookout for the enemy, overcome in open warfare, laying snares against the walls of their mind; that they be the more afraid of a sickness creeping on again; lest the cunning enemy, should he afterwards deceive them, rejoice with the greater exultation in that he treads on the necks of conquerors which had long been inflexible against him.

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