§5#1Verumtamen procudere disputationem de necessariis fidei non est otiosum, quia nec infructuosum.
, to forge a discussion about the essentials of faith is not idle, because it is not fruitless.
loquacitas in aedificatione nulla turpis, si quando turpis.
No loquacity in edification is shameful, if ever it is shameful.
itaque si de aliquo bono sermo est, res postulat contrarium quoque boni recensere.
And so, if there is a talk about some good, the case demands to review also the contrary of that good.
quid enim sectandum sit, magis inluminabis, si, quid uitandum sit, proinde digesseris.
For you will make what is to be pursued clearer, if you likewise set in order what is to be avoided.
consideremus igitur de impatientia, an sicut patientia in deo, ita aduersaria eius in aduersario nostro nata atque comperta sit, ut ex isto appareat, quam principaliter fidei aduersetur.
Let us therefore consider impatience, whether, just as patience is in God, so its adversary was born and detected in our adversary, so that from this it may appear how fundamentally it opposes faith.
nam quod ab aemulo dei conceptum est utique non est amicum dei rebus.
For what has been conceived by the rival of God is certainly not friendly to the things of God.
eadem discordia est rerum quae et auctorum.
The same is the discord of things as that of their authors.
porro cum deus optimus, diabolus e contrario pessimus, ipsa sui diuersitate testantur neutrum alterius facere, ut nobis non magis a malo aliquid boni quam a bono aliquid mali editum uideri possit.
Furthermore, since God is most good, and the devil on the contrary most evil, they testify by their very diversity that neither does the work of the other, so that it can seem to us no more possible for some good to be produced from evil than some evil from good.
igitur natales impatientiae in ipso diabolo deprehendo, iam tunc, cum dominum deum uniuersa opera, quae fecisset, imagini suae, id est homini, subiecisse impatienter tulit nec enim doluisset, si sustinuisset, -nec inuidisset homini, si non doluisset.
Therefore, I detect the origin of impatience in the devil himself, at that very time when he bore impatiently that the Lord God had subjected all the works which He had made to His own image, that is, to man.
adeo decepit eum, quia inuiderat;
For he would not have grieved if he had sustained, nor would he have envied man if he had not grieved.
inuiderat autem, quia doluerat; doluerat (autem,) quia patienter utique non tulerat.
He deceived him precisely because he had envied; and he had envied because he had grieved; and he had grieved because he had certainly not borne it patiently.
quid prius fuerit ille angelus perditionis, malus an impatiens, contemno quaerere, palam cum sit aut impatientiam ab malitia aut malitiam ab impatientia auspicatam deinde inter se conspirasse et indiuiduas in uno patris sinu adoleuisse.
Which was prior in that angel of perdition, being evil or being impatient, I disdain to inquire, since it is manifest that either impatience began from malice or malice from impatience, and then they conspired with each other and grew up undivided in the single bosom of their father.
at enim quam prius senserat, per quam [primus] delinquere intrauerat, de suo experimento quid ad peccandum adiutaret (in)structus, eandem impingendo in crimen homini aduocauit.
But indeed, that very impatience which he had previously felt, through which he had [first] entered into transgression, instructed by his own experience as to how it might help toward sinning, he summoned to thrust upon man to drive him into crime.
conuenta statim illi mulier, non temere dixerim, per conloquium ipsum eius afflata est spiritu impatientia infecto.
The woman, met by him immediately, was, I might not rashly say, through that very conversation of his breathed upon by a spirit infected with impatience.
usque adeo numquam omnino peccasset, si diuino interdicto patientiam perseruasset.
To such an extent she would never have sinned at all, if she had preserved patience toward the divine prohibition.
quid, quod non sustinuit sola conuenta, sed apud Adam, nondum maritum, nondum aures sibi debentem, impatiens etiam tacendi est ac traducem illum eius, quod a malo hauserat, facit? perit igitur et alius homo per impatientiam alterius, perit(urus) mox et ipse per impatientiam suam utrobique commissam et circa dei praemonitionem et circa diaboli circumscriptionem, illam seruare, hanc refutare non sustinens.
What of the fact that she did not sustain being met alone, but in the presence of Adam, not yet her husband, not yet owing her his ears, was impatient even of silence and made him a transmitter of that which she had drawn from the evil one? Thus another human being also perished through the impatience of another, and soon he himself was to perish through his own impatience committed in both respects, concerning both God's forewarning and the devil's deception, sustaining neither to preserve the former nor to refute the latter.
hinc prima iudicii, unde delicti, origo; hinc deus irasci exorsus, unde offendere homo inductus. [inde in deo prima patientia, unde indignatio prima, qui tunc maledictione sola contentus ab animaduersionis impetu in diabolo temptatoris] aut quod crimen ante istud impatientiae admissum homini imputatur? innocens erat et deo de proximo amicus et paradisi colonus.
Hence the first origin of judgment, whence that of transgression; hence God began to be angry, whence man was led to offend. [Hence the first patience in God, whence the first indignation, who then, content with the curse alone, desisted from the impulse of punishment upon the devil the tempter.] Or what crime is imputed to man committed before this one of impatience? He was innocent and a most close friend to God and an inhabitant of paradise.