Chapter I.—Of Patience Generally; And Tertullian’s Own Unworthiness to Treat of It.

I fully confess unto the Lord God that it has been rash enough, if not even impudent, in me to have dared compose a treatise on Patience, for practising which I am all unfit, being a man of no goodness;1    “Nullius boni;” compare Rom. vii. 18. whereas it were becoming that such as have addressed themselves to the demonstration and commendation of some particular thing, should themselves first be conspicuous in the practice of that thing, and should regulate the constancy of their commonishing by the authority of their personal conduct, for fear their words blush at the deficiency of their deeds. And would that this “blushing” would bring a remedy, so that shame for not exhibiting that which we go to suggest to others should prove a tutorship into exhibiting it; except that the magnitude of some good things—just as of some ills too—is insupportable, so that only the grace of divine inspiration is effectual for attaining and practising them.  For what is most good rests most with God; nor does any other than He who possesses it dispense it, as He deems meet to each. And so to discuss about that which it is not given one to enjoy, will be, as it were, a solace; after the manner of invalids, who since they are without health, know not how to be silent about its blessings. So I, most miserable, ever sick with the heats of impatience, must of necessity sigh after, and invoke, and persistently plead for, that health of patience which I possess not; while I recall to mind, and, in the contemplation of my own weakness, digest, the truth, that the good health of faith, and the soundness of the Lord’s discipline, accrue not easily to any unless patience sit by his side.2    [Elucidation I.] So is patience set over the things of God, that one can obey no precept, fulfil no work well-pleasing to the Lord, if estranged from it. The good of it, even they who live outside it,3    i.e. who are strangers to it. honour with the name of highest virtue.  Philosophers indeed, who are accounted animals of some considerable wisdom, assign it so high a place, that, while they are mutually at discord with the various fancies of their sects and rivalries of their sentiments, yet, having a community of regard for patience alone, to this one of their pursuits they have joined in granting peace: for it they conspire; for it they league; it, in their affectation of4    Or, “striving after.” virtue, they unanimously pursue; concerning patience they exhibit all their ostentation of wisdom. Grand testimony this is to it, in that it incites even the vain schools of the world5    Or, “heathendom”—sæculi. unto praise and glory! Or is it rather an injury, in that a thing divine is bandied among worldly sciences? But let them look to that, who shall presently be ashamed of their wisdom, destroyed and disgraced together with the world6    Sæculo. (it lives in).

CAPUT PRIMUM.

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Confiteor ad Dominum Deum, satis temere me, si non etiam impudenter, de patientia componere ausum, cui praestandae idoneus omnino non sim , ut homo nullius boni , quando oporteat demonstrationem et commendationem alicujus rei adortos, ipsos prius in administratione ejus rei deprehendi, et constantiam commonendi propriae conversationis auctoritate dirigere, ne dicta factis deficientibus erubescant. Atque utinam erubescere istud remedium ferat, uti pudor non exhibendi quod aliis suggestum imus, exhibendi fiat magisterium! Nisi quod bonorum quorumdam, sicuti et malorum, intolerabilis magnitudo est, ut, ad capienda et praestanda ea, sola gratia divinae inspirationis operetur. Nam quod maxime bonum, id 1250A maxime penes Deum, nec alius id quam qui possidet dispensat, ut cuique dignatur. Itaque vel ut solatium erit disputare super eo quod frui non datur, vice languentium, qui cum vacent a sanitate, de bonis ejus tacere non norunt. Ita miserrimus ego, semper aeger caloribus impatientiae, quam non obtineo patientiae sanitatem, et suspirem, et invocem, et perorem necesse est, cum recordor, et in meae imbecillitatis contemplatione digero, bonam fidei valetudinem, et dominicae disciplinae sanitatem, non facile cuiquam, nisi patientia assideat, provenire. Ita proposita Dei rebus est, ut nullum praeceptum obire quis, nullum opus Domino complacitum perpetrare extraneus patientia possit. Bonum ejus, etiam qui caeci vivunt summae virtutis appellatione honorant . Philosophi 1251A quidem, qui alicujus sapientiae animalia deputantur, tantum illi subsignant, ut cum inter sese variis sectarum libidinibus et sententiarum aemulationibus discordent, solius tamen patientiae in commune memores, huic uni studiorum suorum commiserint pacem. In eam conspirant, in eam foederantur, illam in affectatione virtutis unanimiter student, omnem sapientiae ostentationem de patientia praeferunt. Grande testimonium ejus est, cum etiam vanas saeculi disciplinas ad laudem et gloriam promovet. Aut numquid potius injuria, cum divina res in saecularibus artibus volutatur? Sed viderint illi, quos mox sapientiae suae cum saeculo destructae ac dedecoratae pudebit.