§5#2at ubi semel succidit impatientiae, desiuit deo sapere, desiuit caelestia sustinere posse, exinde homo, terrae datus et ab oculis dei eiectus, facile usurpari ab impatientia coepit in omne, quod deum offenderet.
But when once he succumbed to impatience, he ceased to be wise toward God, he ceased to be able to sustain heavenly things; from that time, man, given to the earth and cast out from the eyes of God, easily began to be usurped by impatience into everything that would offend God.
nam statim illa semine diaboli concepta malitiae fecunditate iram filium procreauit, editum suis artibus erudiit.
For immediately she, conceived from the seed of the devil by the fecundity of malice, procreated anger as a son, and educated the child with her own arts.
quod enim ipsa Adam et Euam morti inmerserat, docuit et filium ab homicidio incipere.
For since she herself had immersed Adam and Eve into death, she also taught her son to begin with homicide.
frustra istud impatientiae adscripserim, si Cain ille primus homicida et primus fratricida oblationes suas a domino recusatas aequanimiter nec impatienter tulit, si iratus fratri suo non est, si neminem denique interemit.
In vain would I have ascribed this to impatience, if that Cain, the first murderer and first fratricide, bore the rejection of his offerings by the Lord with equanimity and not impatiently, if he was not angry with his brother, if finally he slew no one.
cum uero nec occidere potuerit nisi iratus nec irasci nisi impatiens, demonstrat quod per iram gessit ad eam referendum, a qua ira suggesta est.
But since he could neither kill unless angry, nor be angry unless impatient, he demonstrates that what he did through anger is to be referred to that from which anger was suggested.
[per] haec impatientiae tunc infantis quodammodo incunabula.
These were, so to speak, the cradles of impatience, which was then an infant.
ceterum quanta mox incrementa! nec mirum.
But what great increases soon after! And no wonder.
nam si prima deliquit, consequens est, at, quia prima, idcirco et sola sit matrix in omne delictum, + defundens de suo fonte uarias criminum uenas.
For if she sinned first, it is consequent that, because she was first, she is therefore the sole matrix for every sin, pouring out various veins of crimes from her own fountain.
de homicidio quidem dictum est.
Indeed, of homicide it has been spoken.
sed ira editum a primordio, etiam quascumque postmodum causas sibi inuenit ad impatientiam at ad originem sui confert.
But what was produced from the beginning by anger, even whatever causes it later found for itself, it refers to impatience and to its own origin.
sine enim quis inimicitiis siue praedae gratia id scelus conficit, prius est, ut aut odii aut auaritiae fiat impatiens.
For whether one commits that crime out of enmity or for the sake of plunder, it is prior that he becomes impatient either of hatred or of avarice.
quidquid compellit, sine impatientia scelus non est ut perfici possit.
Whatever compels, without impatience there is no crime that can be accomplished.
quis adulterium sine libidinis impatientia subiit? quod et si pretio in feminis cogitur.
Who underwent adultery without impatience of lust?
, uenditio illa pudicitiae utique impatientia contemnendi lucri ordinatur.
And even if it is compelled by a price in women, that sale of chastity is certainly ordered by impatience of despising gain.
haec ut principalia penes dominum delicta.
These are, as it were, the principal crimes before the Lord.
nam ut compendio dictum sit, omne peccatum impatientiae adscribendum.
For to speak in brief, every sin is to be ascribed to impatience.
malum impatientia est boni.
Impatience is the evil of good.
nemo impudicus non impatiens pudicitiae et improbus probitatis et impius pietatis et inquietus quietis.
No one is unchaste who is not impatient of chastity, and wicked of probity, and impious of piety, and restless of quiet.
ut malus unusquisque fiat, bonus perseuerare non poterit.
In order for each one to become evil, he will not be able to persevere as good.
talis igitur excetra delictorum cur non dominum offendat improbatorem malorum? an non ipsum quoque Israhel per impatientiam semper in deum deliquisse manifestum est, exinde, cum oblitus brachii caelestis, quo Aegyptiis adflictationibus fuerat extractus, de Aaron deos sibi duces postulat, cum in idolum auri sui conlationes defundit? tam necessarias enim Moysei cum domino congredientis impatienter exceperat moras.
Why then should such a hydra of crimes not offend the Lord, the condemner of evils? Or is it not manifest that Israel itself also always sinned against God through impatience, from the time when, forgetful of the heavenly arm by which they had been drawn out from Egyptian afflictions, they demanded from Aaron gods as leaders for themselves, when they poured out contributions of their gold into an idol? For they had borne impatiently the so necessary delays of Moses when he was meeting with the Lord.
post mannae escatilem pluuiam, post petrae aquatilem sequellam desperant de domino, tridui sitim non sustinendo.
After the food-like rain of manna, after the water-like following of the rock, they despaired of the Lord, by not sustaining a thirst of three days.
nam haec quoque illis impatientia a domino exprobratur.
For this impatience also is reproached against them by the Lord.
ac ne singula peruagemur: numquam non per impatientiam delinquendo (per impatientiam) perierunt.
And lest we wander through details: they never did not perish by sinning through impatience.
quomodo autem manus prophetis intulerunt, nisi per impatientiam audiendi? domino autem ipso, per impatientiam etiam uidendi.
Moreover, how did they lay hands on the prophets, except through impatience of hearing? And on the Lord Himself, even through impatience of seeing.
quodsi patientiam inissent,\' liberarentur.
But if they had entered into patience, they would have been delivered.