Chapter XIII.—Of Bodily Patience.

Thus far, finally, of patience simple and uniform, and as it exists merely in the mind:  though in many forms likewise I labour after it in body, for the purpose of “winning the Lord;”137    Phil. iii. 8. inasmuch as it is a quality which has been exhibited by the Lord Himself in bodily virtue as well; if it is true that the ruling mind easily communicates the gifts138    “Invecta,” generally = "movables", household furniture. of the Spirit with its bodily habitation. What, therefore, is the business of Patience in the body? In the first place, it is the affliction139    Or, mortification, “adflictatio.” of the flesh—a victim140    i.e. fleshly mortification is a “victim,” etc. able to appease the Lord by means of the sacrifice of humiliation—in making a libation to the Lord of sordid141    Or, “mourning.” Comp. de Pæn. c. 9. raiment, together with scantiness of food, content with simple diet and the pure drink of water142    [The “water vs. wine” movement is not a discovery of our own times. “Drink a little wine,” said St. Paul medicinally; but (as a great and good divine once remarked) “we must not lay stress on the noun, but the adjective; let it be very little.”] in conjoining fasts to all this; in inuring herself to sackcloth and ashes.  This bodily patience adds a grace to our prayers for good, a strength to our prayers against evil; this opens the ears of Christ our God,143    Christi dei. dissipates severity, elicits clemency.  Thus that Babylonish king,144    Dan. iv. 33–37. Comp. de Pæn. c. 12. [I have removed an ambiguity by slightly touching the text here.] after being exiled from human form in his seven years’ squalor and neglect, because he had offended the Lord; by the bodily immolation of patience not only recovered his kingdom, but—what is more to be desired by a man—made satisfaction to God. Further, if we set down in order the higher and happier grades of bodily patience, (we find that) it is she who is entrusted by holiness with the care of continence of the flesh: she keeps the widow,145    1 Tim. v. 3, 9, 10; 1 Cor. vii. 39, 40. and sets on the virgin the seal146    1 Cor. vii. 34, 35. and raises the self-made eunuch to the realms of heaven.147    Matt. xix. 12. That which springs from a virtue of the mind is perfected in the flesh; and, finally, by the patience of the flesh, does battle under persecution.  If flight press hard, the flesh wars with148    Ad. It seems to mean flesh has strength given it, by patience, to meet the hardships of the flight. Compare the πρὸς πλησμονὴν τῆς σαρκὸς, of St. Paul in Col. ii. 23. [Kaye compares this with the De Fuga, as proof of the author’s freedom from Montanism, when this was written.] the inconvenience of flight; if imprisonment overtake149    Præveniat: “prevent” us, before we have time to flee. us, the flesh (still was) in bonds, the flesh in the gyve, the flesh in solitude,150    Solo. and in that want of light, and in that patience of the world’s misusage.151    [Elucidation III.] When, however, it is led forth unto the final proof of happiness,152    i.e. martyrdom. unto the occasion of the second baptism,153    Comp. Luke xii. 50. unto the act of ascending the divine seat, no patience is more needed there than bodily patience. If the “spirit is willing, but the flesh,” without patience, “weak,”154    Matt. xxvi. 41. where, save in patience, is the safety of the spirit, and of the flesh itself?  But when the Lord says this about the flesh, pronouncing it “weak,” He shows what need there is of strengthening, it—that is by patience—to meet155    “Adversus,” like the “ad” above, note 21, p. 713. every preparation for subverting or punishing faith; that it may bear with all constancy stripes, fire, cross, beasts, sword; all which prophets and apostles, by enduring, conquered!

CAPUT XIII.

Usque huc de patientia tandem simplici et uniformi, et tantum in animo constituta; cum eadem etiam in corpore, demerendo Domino 1269B multipliciter allaboret, utpote quae ab ipso Domino in corporis quoque virtute edita est, siquidem rector animus facile communicat spiritus invecta cum habitaculo suo. Quae igitur negotiatio patientiae in corpore? In primis afflictatio carnis, hostia Domino placatoria per humiliationis sacrificium, cum sordes cum angustia victus Domino libat, contenta simplici pabulo puroque aquae potu, cum jejunia conjungit, cum cineri et sacco inolescit . Haec patientia corporis precationes commendat, deprecationes affirmat: haec aures Christi Dei aperit , severitatem dispergit, clementiam elicit (Dan., IV). Sic ille rex Babylonius, offenso Domino, cum squalore et paedore septenni ab humana forma exulasset, immolata patientia corporis sui, et regnum recuperavit, 1269C et quod optabilius homini est, satis Deo fecit. Jam, si altiores et feliciores gradus corporalis patientiae digeramus, eadem sanctitati quoque procurat continentiam carnis (Matth., XIX). Haec et viduam tenet, et virginem assignat, et voluntarium spadonem 1270A ad regna coeli levat. Quod de virtute animi venit, in carne perficitur, carnis patientia in persecutionibus denique praeliatur. Si fuga urgeat, adversus incommoda fugae caro militat. Si et carcer premat , caro in vinculis, caro in ligno , caro in solo , et in illa paupertate lucis, et in illa penuria mundi. Cum vero producitur ad experimentum felicitatis, ad occasionem secundae intinctionis , ad ipsum divinae sedis ascensum, nulla plus illic quam patientia corporis: Si spiritus promptus, sed caro sine patientia infirma (Matth., XXVI), ubi salus spiritus et carnis ipsius. At quum hoc Dominus de carne dicit, infirmam pronuntians, quid ei firmandae opus sit, ostendit, patientia scilicet adversus omnem subvertendae fidei vel puniendae paraturam , ut verbera, 1270B ut ignem, ut crucem, bestias, gladium constantissime toleret, quae Prophetae, quae Apostoli sustinendo vicerunt.