S. AURELII AUGUSTINI HIPPONENSIS EPISCOPI DE PATIENTIA LIBER UNUS .

 CAPUT PRIMUM.

 CAPUT II.

 CAPUT III.

 CAPUT V.

 CAPUT VI.

 CAPUT VII.

 7. Quanquam et ipsi corpori tunc providentius consulatur, si temporalis salus ejus pro justitia contemnatur, et poena vel mors ejus patientissime pro

 8. Quamvis autem patientia virtus sit animi, partim tamen ea utitur animus in se ipso, partim vero in corpore suo. In se ipso utitur patientia, quando

 9. Majus sane patientiae certamen est, quando non visibilis inimicus persequendo atque saeviendo urget in nefas, qui palam et aperte a non consentient

 CAPUT XIII.

 CAPUT XIV.

 CAPUT XV.

 CAPUT XVI.

 CAPUT XVII.

 CAPUT XVIII.

 CAPUT XIX.

 CAPUT XX.

 CAPUT XXI.

 CAPUT XXII.

 CAPUT XXIII.

 CAPUT XXIV.

 CAPUT XXV.

 23. Si quis autem non habens charitatem, quae pertinet ad unitatem spiritus et vinculum pacis, quo catholica Ecclesia congregata connectitur, in aliqu

 CAPUT XXVII.

 25. Proinde sicut negandum non est hoc esse donum Dei, ita intelligendum est alia esse Dei dona filiorum illius Jerusalem, quae sursum libera est mate

 CAPUT XXIX.

13. But they answer and speak, saying, “If the will of man without any aid of God by strength of free choice34    Liberi arbitrii bears so many grievous and horrible distresses, whether in mind or body, that it may enjoy the delight of this mortal life and of sins, why may it not be that in the same manner the self-same will of man by the same strength of free-choice, not thereunto looking to be aided of God, but unto itself by natural possibility sufficing, doth, in all of labor or sorrow that is put upon it, for righteousness and eternal life’s sake most patiently sustain the same? Or is it so, say they, that the will of the unjust is sufficient, without aid of God, for them, yea even to exercise themselves in undergoing torture for iniquity, and before they be tortured by others; sufficient the will of them which love the respiting of this life that, without aid of God, they should in the midst of most atrocious and protracted torments persevere in a lie, lest confessing their misdeeds they be ordered to be put to death; and not sufficient the will of the just, unless strength be put into them from above, that whatever be their pains, they should, either for beauty’s sake of very righteousness or for love of eternal life, bear the same?”

CAPUT XVI.

13. Objectio: cur voluntatis vires non sufficiunt ad patiendum pro justitia, sicut pro injustitia. Sed respondent et loquuntur dicentes: Si voluntas hominis sine ullo Dei adjutorio viribus liberi arbitrii tam multa gravia et horrenda perfert, sive in animo, sive in corpore, ut mortalis vitae hujus et peccatorum delectatione perfruatur; cur non eodem modo eadem ipsa voluntas hominis eisdem viribus liberi arbitrii, non ad hoc exspectans se divinitus adjuvari, sed sibi naturali possibilitate sufficiens, quidquid laboris vel doloris ingeritur, pro justitia et vita aeterna patientissime sustinet? An vero, inquiunt, idonea est iniquorum voluntas, Deo non adjuvante, ut se ipsi in cruciatibus pro iniquitate, et antequam ab aliis crucientur, exerceant; idonea est voluntas moras vitae hujus amantium, ut Deo non adjuvante, inter atrocissima et longa tormenta in mendacio perseverent, ne sua facinora confitentes, jubeantur occidi; et non est idonea justorum voluntas, nisi eis vires desuper suggerantur, quaslibet poenas, vel ipsius decore justitiae, vel aeternae vitae amore perferre?