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Scorpiace

XV.

[1] Num ergo et apostolorum litterae mobiles? Et nos usquequaque simplices animae et solummodo columbae libenter errantes? Credo uiuendi cupiditate. Ita uero sit, ut recedant a litteris suis sensus. Quae tamen passos apostolos scimus, manifesta doctrina est. Hanc intellego solam Acta decurrens, nihil quaero. [2] Carceres illic et uincula et flagella et saxa et gladii et impetus Iudaeorum et coetus nationum et tribunorum elogia et regum auditoria et proconsulum tribunalia et Caesaris nomen interpretem non habent. Quod Petrus caeditur, quod Stephanus opprimitur, quod Iacobus immolatur, quod Paulus distrahitur, ipsorum sanguine scripta sunt. [3] Et si fidem commentarii uoluerit haereticus, instrumenta imperii loquentur, ut lapides Hierusalem. Vitas Caesarum legimus: orientem fidem Romae primus Nero cruentauit. Tunc Petrus ab altero cingitur, cum cruci adstringitur. Tunc Paulus ciuitatis Romanae consequitur natiuitatem, cum illic martyrii renascitur generositate. [4] Haec ubicumque iam legero, pati disco; nec mea interest, quos sequar martyrii magistros, sensusne an exitus apostolorum, nisi quod et sensus in exitibus recognosco. Nihil enim passi fuissent quod non prius patiendum esse scissent. Cum uincula Paulo Agabus gestu quoque prophetasset, discipuli flentes et orantes, ne se Hierosolyma committeret, frustra orauerant. [5] Ille enim quod semper docuerat animatus, quid fletis, inquit, et contristatis cor meum? At ego non modo uincula Hierosolymis pati optauerim, uerum etiam mori pro nomine domini mei Iesu Christi. Atque ita cesserunt dicendo: Fiat uoluntas domini; fidentes scilicet passiones ad dei uoluntatem pertinere. [6] Non enim dehortationis consilio, sed dilectionis retinere temptauerant, ut apostolum desiderantes, non ut martyrium dissuadentes. Quodsi iam tunc Prodicus aut Valentinus adsisteret suggerens non in terris esse confitendum apud homines, minus uereor ne deus humanum sanguinem sitiat nec Christus uicem passionis quasi et ipse de ea salutem consecuturus exposcat, statim audisset a seruo dei quod audierat diabolus a domino: recede satana, scandalum mihi es. Scriptum, est dominum deum tuum adorabis et illi soli seruies. [7] Sed et nunc audire debebit, quatenus multo post uenena ista suffudit, nulli infirmorum facile nocitura, nisi si qui non hanc nostram ex fide praebiberit uel etiam superbiberit potionem.

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Scorpiace

Chapter XV.

Now, then, the epistles of the apostles also are well known. And do we, (you say), in all respects guileless souls and doves merely, love to go astray? I should think from eagerness to live. But let it be so, that meaning departs from their epistles. And yet, that the apostles endured such sufferings, we know: the teaching is clear. This only I perceive in running through the Acts. I am not at all on the search. The prisons there, and the bonds, and the scourges, and the big stones, and the swords, and the onsets by the Jews, and the assemblies of the heathen, and the indictments by tribunes, and the hearing of causes by kings, and the judgment-seats of proconsuls and the name of Caesar, do not need an interpreter. That Peter is struck, ¹ that Stephen is overwhelmed by stones, ² that James is slain ³ as is a victim at the altar, that Paul is beheaded has been written in their own blood. And if a heretic wishes his confidence to rest upon a public record, the archives of the empire will speak, as would the stones of Jerusalem. We read the lives of the Caesars: At Rome Nero was the first who stained with blood the rising faith. Then is Peter girt by another, ⁴ when he is made fast to the cross. Then does Paul obtain a birth suited to Roman citizenship, when in Rome he springs to life again ennobled by martyrdom. Wherever I read of these occurrences, so soon as I do so, I learn to suffer; nor does it signify to me which I follow as teachers of martyrdom, whether the declarations or the deaths of the apostles, save that in their deaths I recall their declarations also. For they would not have suffered ought of a kind they had not previously known they had to suffer. When Agabus, making use of corresponding action too, had foretold that bonds awaited Paul, the disciples, weeping and entreating that he would not venture upon going to Jerusalem, entreated in vain. ⁵ As for him, having a mind to illustrate what he had always taught, he says, "Why weep ye, and grieve my heart? But for my part, I could wish not only to suffer bonds, but also to die at Jerusalem, for the name of my Lord Jesus Christ." And so they yielded by saying, "Let the will of the Lord be done;" feeling sure, doubtless, that sufferings are included in the will of God. For they had tried to keep him back with the intention not of dissuading, but to show love for him; as yearning for (the preservation of) the apostle, not as counselling against martyrdom. And if even then a Prodicus or Valentinus stood by, suggesting that one must not confess on the earth before men, and must do so the less in truth, that God may not (seem to) thirst for blood, and Christ for a repayment of suffering, as though He besought it with the view of obtaining salvation by it for Himself also, he would have immediately heard from the servant of God what the devil had from the Lord: "Get thee behind me, Satan; thou art an offence unto me. It is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve." ⁶ But even now it will be right that he hear it, seeing that, long after, he has poured forth these poisons, which not even thus are to injure readily any of the weak ones, if any one in faith will drink, before being hurt, or even immediately after, this draught of ours.