14. They which say these things, do not understand that as well each one of the wicked is in that measure for endurance of any ills more hard, in what measure the lust of the world is mightier in him; as also that each one of the just is in that measure for endurance of any ills more brave, in what measure in him the love of God is mightier. But lust of the world hath its beginning from choice of the will, its progress from enjoyableness of pleasure, its confirmation from the chain of custom, whereas “the love of God is shed abroad in our hearts,”35    Rom. v. 5 not verily from ourselves, but “by the Holy Spirit which is given unto us.” And therefore from Him cometh the patience of the just, by Whom is shed abroad their love (of Him). Which love (of charity) the Apostle praising and setting off, among its other good qualities, saith, that it “beareth all things.”36    1 Cor. xiii. 4, 7 “Charity,” saith he, “is magnanimous.”37    Magnanima And a little after he saith, “endureth all things.” The greater then is in saints the charity (or love) of God, the more do they endure all things for Him whom they love, and the greater in sinners the lust of the world, the more do they endure all things for that which they lust after. And consequently from that same source cometh true patience of the righteous, from which there is in them the love of God; and from that same source the false patience of the unrighteous, from which is in them the lust of the world. With regard to which the Apostle John saith; “Love not the world, neither the things that be in the world. If any man love the world, the love of the Father is not in him: because all that is in the world, is lust of the flesh, and lust of the eyes, and pride of life;38    Ambitio sæculi which is not of the Father, but is of the world.”39    1 John ii. 15, 16 This concupiscence, then, which is not of the Father, but is of the world, in what measure it shall in any man be more vehement and ardent, in that measure becometh each more patient of all troubles and sorrows for that which he lusteth after. Therefore, as we said above, this is not the patience which descendeth from above, but the patience of the godly is from above, coming down from the Father of lights. And so that is earthly, this heavenly; that animal, this spiritual; that devilish, this Godlike.40    Deifica Because concupiscence, whereof it cometh that persons sinning suffer all things stubbornly, is of the world; but charity, whereof cometh that persons living aright suffer all things bravely, is of God. And therefore to that false patience it is possible that, without aid of God, the human will may suffice; harder, in proportion as it is more eager of lust, and bearing ills with the more endurance the worse itself becometh: while to this, which is true patience, the human will, unless aided and inflamed from above, doth not suffice, for the very reason that the Holy Spirit is the fire thereof; by Whom unless it be kindled to love that impassible Good, it is not able to bear the ill which it suffereth.

CAPUT XVII.

14. Solutio: iniquos duritiem excupiditate, pios fortitudinem ex charitate habere. Patientiae falsae sufficit voluntas humana, non autem verae. Qui haec dicunt, non intelligunt et quemque iniquorum tanto esse ad quaecumque mala perferenda duriorem, quanto in eo major est cupiditas mundi; et quemque justorum tanto esse ad quaecumque mala perferenda fortiorem, quanto in eo est major charitas 0619 Dei. Sed cupiditas mundi initium habet ex arbitrio voluntatis, progressum ex jucunditate voluptatis, firmamentum ex vinculo consuetudinis: Charitas autem Dei diffusa est in cordibus nostris, non utique ex nobis, sed per Spiritum sanctum qui datus est nobis (Rom. V, 5). Proinde ab illo est patientia justorum, per quem diffunditur charitas eorum . Quam charitatem laudans atque commendans Apostolus, inter caetera ejus bona dixit eam et cuncta sufferre. Charitas, inquit, magnanima est. Et paulo post ait: Omnia tolerat (I Cor. XIII, 4 et 7). Quanto ergo major est in sanctis charitas Dei, tanto magis pro eo quod diligitur, et quanto major est in peccatoribus cupiditas mundi, tanto magis pro eo quod concupiscitur, omnia tolerantur. Ac per hoc inde est patientia vera justorum, unde est in eis charitas Dei; et inde est patientia falsa iniquorum, unde est in eis cupiditas mundi. Propter quod dicit Joannes Apostolus: Nolite diligere mundum, nec ea quae in mundo sunt. Si quis dilexerit mundum, dilectio Patris non est in ipso: quia omne quod in mundo est, concupiscentia carnis est, et concupiscentia oculorum, et ambitio saeculi; quae non est ex Patre, sed ex mundo est (I Joan. II, 15 et 16). Haec igitur concupiscentia quae non est ex Patre, sed ex mundo, quanto fuerit in homine vehementior et ardentior, tanto fit quisque pro eo quod concupiscit, omnium molestiarum dolorumque patientior. Idcirco, sicut supra diximus, non est ista patientia desursum descendens: patientia vero piorum desursum est, descendens a Patre luminum. Itaque illa terrena est, ista coelestis; illa animalis, ista spiritualis; illa diabolica, ista deifica. Quoniam concupiscentia, qua fit ut peccantes omnia pertinaciter patiantur, ex mundo est; charitas autem, qua fit ut recte viventes omnia fortiter patiantur, ex Deo est. Et ideo illi falsae patientiae potest sine adjutorio Dei voluntas humana sufficere; tanto durior, quanto cupidior; et eo tolerabilius mala sustinens, quo ipsa fit pejor: huic autem, quae vera patientia est, ideo voluntas humana, nisi desuper adjuta et inflammata, non sufficit, quia Spiritus sanctus est ignis ejus; quo nisi accensa diligat impassibile bonum, ferre non potest quod patitur malum.