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Scorpiace

XII.

[1] Quis nunc medullam scripturarum magis nosset, quam ipsa Christi schola? Quos et sibi discipulos dominus adoptauit omnia utique edocendos et nobis magistros adordinauit omnia utique docturos. Cui potius figuram uocis suae declarasset, quam cui effigiem gloriae suae reuelauit, Petro Iohanni Iacobo et postea Paulo, quem paradisi quoque conpotem fecit ante martyrium? An et illi aliter, quam sentiunt, scribunt, fallaciae magistri, non ueritatis? [2] Petrus quidem ad Ponticos, quanta enim, inquit, gloria, si non delinquentes ut puniamini sustinetis? Haec enim gratia est, in hoc et uocati estis, quoniam et Christus passus est pro nobis, relinquens uobis exemplum semetipsum, uti adsequamini uestigia ipsius. [3] Et rursus: dilecti, ne epauescatis ustionem, quae agitur in uobis in temptationem, quasi nouum accidat uobis. Etenim secundum quod communicatis passionibus Christi, gaudete, Uti et in reuelatione gloriae eius gaudeatis exultantes. Si dedecoramini in nomine Christi, beati estis, quod gloria et dei spiritus requiescit in uobis, dum ne quis uestrum patiatur ut homicida aut fur aut maleficus aut alieni speculator, si autem ut Christianus, ne erubescat, glorificet autem dominum in nomine isto. [4] Iohannes uero, ut etiam pro fratribus nostris animas ponamus, hortatur negans timorem esse in dilectione. Perfecta enim dilectio foras abicit timorem, quoniam timor poenam habet, et qui timet non est perfectus in dilectione. [5] Quem timorem intellegi praestet, nisi negationis auctorem? Quam dilectionem perfectam adfirmat, nisi fugatricem timoris et animatricem confessionis? Qua poena timorem puniat, nisi quam negator relaturus est cum corpore et anima occidendus in gehenna? Quodsi pro fratribus, quanto magis pro domino moriendum docet, satis de apocalypsi quoque sua instructus haec suadere? [6] Mandauerat etenim spiritus ad angelum ecclesiae Smyrnaeorum: Ecce diabolus ex numero tuo coniciet in carcerem, ut temptemini diebus decem. Esto fidelis ad mortem usque, et dabo tibi uitae coronam. [7] Item ad Pergamenorum de Antipa, fidelissimo martyre, interfecto in habitatione satanae. Item ad Philadelphenorum, quod a temptatione ultima liberaretur, qui domini nomen non negarat. [8] Exinde uictoribus quibusque promittit nunc arborem uitae et mortis ueniam secundae, nunc latens manna cum calculo candido et nomine ignoto, nunc ferreae uirgae potestatem et stellae matutinae claritatem, nunc albam uestiri nec deleri de libro uitae et columnam fieri in dei templo in nomine dei et domini et Hierusalem caelestis inscriptam, nunc residere cum domino in throno eius, quod aliquando Zebedaei filiis negabatur. [9] Quinam isti tam beati uictores, nisi proprie martyres? Illorum etenim uictoriae, quorum et pugnae, eorum uero pugnae, quorum et sanguis. Sed et interim sub altari martyrum animae placidum quiescunt et fiducia ultionis patientiam pascunt et indutae stolis candidam claritatis usurpant, donec et alii consortium illorum gloriae impleant. [10] Nam et rursus innumera multitudo albati et palmis uictoriae insignes reuelantur, scilicet de Antichristo triumphantes, sicut unus ex presbyteris, hi sunt, ait, qui ueniunt ex illa pressura magna et lauerunt uestimentum suum et candidauerunt ipsum in sanguine agni. Vestitus enim animae caro. Sordes quidem baptismate abluuntur, maculae uero martyrio candidantur. Quia et Eseias ex russeo et coccino niueum et laneum repromittit. [11] Magna etiam Babylon cum describitur ebria sanctorum cruore, sine dubio ebrietas eius martyriorum poculis ministratur, quorum formido quid relatura sit aeque ostenditur. Inter omnes enim reprobos, immo ante omnes, timidi. Timidis autem, inquit, dehinc Ceteris particula in stagno ignis et sulfuris. Sic timor [in epistola] eius, quem dilectio foras abicit, habet poenam.

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Scorpiace

Chapter XII.

Who, now, should know better the marrow of the Scriptures than the school of Christ itself?--the persons whom the Lord both chose for Himself as scholars, certainly to be fully instructed in all points, and appointed to us for masters to instruct us in all points. To whom would He have rather made known the veiled import of His own language, than to him to whom He disclosed the likeness of His own glory--to Peter, John, and James, and afterwards to Paul, to whom He granted participation in (the joys of) paradise too, prior to his martyrdom? Or do they also write differently from what they think--teachers using deceit, not truth? Addressing the Christians of Pontus, Peter, at all events, says, "How great indeed is the glory, if ye suffer patiently, without being punished as evildoers! For this is a lovely feature, and even hereunto were ye called, since Christ also suffered for us, leaving you Himself as an example, that ye should follow His own steps." ¹ And again: "Beloved, be not alarmed by the fiery trial which is taking place among you, as though some strange thing happened unto you. For, inasmuch as ye are partakers of Christ's sufferings, do ye rejoice; that, when His glory shall be revealed, ye may be glad also with exceeding joy. If ye are reproached for the name of Christ, happy are ye; because glory and the Spirit of God rest upon you: if only none of you suffer as a murderer, or as a thief, or as an evil-doer, or as a busybody in other men's matters; yet (if any man suffer) as a Christian, let him not be ashamed, but let him glorify God on this behalf." ² John, in fact, exhorts us to lay down our lives even for our brethren, ³ affirming that there is no fear in love: "For perfect love casteth out fear, since fear has punishment; and he who fears is not perfect in love." ⁴ What fear would it be better to understand (as here meant), than that which gives rise to denial? What love does he assert to be perfect, but that which puts fear to flight, and gives courage to confess? What penalty will he appoint as the punishment of fear, but that which he who denies is about to pay, who has to be slain, body and soul, in hell? And if he teaches that we must die for the brethren, how much more for the Lord,--he being sufficiently prepared, by his own Revelation too, for giving such advice! For indeed the Spirit had sent the injunction to the angel of the church in Smyrna: "Behold, the devil shall cast some of you into prison, that ye may be tried ten days. Be thou faithful unto death, and I will give thee a crown of life." ⁵ Also to the angel of the church in Pergamus (mention was made) of Antipas, ⁶ the very faithful martyr, who was slain where Satan dwelleth. Also to the angel of the church in Philadelphia ⁷ (it was signified) that he who had not denied the name of the Lord was delivered from the last trial. Then to every conqueror the Spirit promises now the tree of life, and exemption from the second death; now the hidden manna with the stone of glistening whiteness, and the name unknown (to every man save him that receiveth it); now power to rule with a rod of iron, and the brightness of the morning star; now the being clothed in white raiment, and not having the name blotted out of the book of life, and being made in the temple of God a pillar with the inscription on it of the name of God and of the Lord, and of the heavenly Jerusalem; now a sitting with the Lord on His throne,--which once was persistently refused to the sons of Zebedee. ⁸ Who, pray, are these so blessed conquerors, but martyrs in the strict sense of the word? For indeed theirs are the victories whose also are the fights; theirs, however, are the fights whose also is the blood. But the souls of the martyrs both peacefully rest in the meantime under the altar, ⁹ and support their patience by the assured hope of revenge; and, clothed in their robes, wear the dazzling halo of brightness, until others also may fully share in their glory. For yet again a countless throng are revealed, clothed in white and distinguished by palms of victory, celebrating their triumph doubtless over Antichrist, since one of the elders says, "These are they who come out of that great tribulation, and have washed their robes, and made them white in the blood of the Lamb." ¹⁰ For the flesh is the clothing of the soul. The uncleanness, indeed, is washed away by baptism, but the stains are changed into dazzling whiteness by martyrdom. For Esaias also promises, that out of red and scarlet there will come forth the whiteness of snow and wool. ¹¹ When great Babylon likewise is represented as drunk with the blood of the saints, ¹² doubtless the supplies needful for her drunkenness are furnished by the cups of martyrdoms; and what suffering the fear of martyrdoms will entail, is in like manner shown. For among all the castaways, nay, taking precedence of them all, are the fearful. "But the fearful," says John--and then come the others--"will have their part in the lake of fire and brimstone." ¹³ Thus fear, which, as stated in his epistle, love drives out, has punishment.