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De Fuga in Persecutione

1.

My brother Fabius, you very lately asked, because some news or other were communicated, whether or not we ought to flee in persecution. For my part, having on the spot made some observations in the negative suited to the place and time, I also, owing to the rudeness of some persons, took away with me the subject but half treated, meaning to set it forth now more fully by my pen; for your inquiry had interested me in it, and the state of the times had already on its own account pressed it upon me. As persecutions in increasing number threaten us, so the more are we called on to give earnest thought to the question of how faith ought to receive them, and the duty of carefully considering it concerns you no less, who no doubt, by not accepting the Comforter, the guide to all truth, have, as was natural, opposed us hitherto in regard to other questions also. We have therefore applied a methodical treatment, too, to your inquiry, as we see that we must first come to a decision as to how the matter stands in regard to persecution itself, whether it comes on us from God or from the devil, that with the less difficulty we may get on firm ground as to our duty to meet it; for of everything one's knowledge is clearer when it is known from whom it has its origin. It is enough indeed to lay it down, (in bar of all besides,) that nothing happens without the will of God. But lest we be diverted from the point before us, we shall not by this deliverance at once give occasion to the other discussions if one make answer--Therefore evil and sin are both from God; the devil henceforth, and even we ourselves, are entirely free. The question in hand is persecution. With respect to this, let me in the meantime say, that nothing happens without God's will; on the ground that persecution is especially worthy of God, and, so to speak, requisite, for the approving, to wit, or if you will, the rejection of His professing servants. For what is the issue of persecution, what other result comes of it, but the approving and rejecting of faith, in regard to which the Lord will certainly sift His people? Persecution, by means of which one is declared either approved or rejected, is just the judgment of the Lord. But the judging properly belongs to God alone. This is that fan which even now cleanses the Lord's threshing-floor--the Church, I mean--winnowing the mixed heap of believers, and separating the grain ¹ of the martyrs from the chaff of the deniers; and this is also the ladder ² of which Jacob dreams, on which are seen, some mounting up to higher places, and others going down to lower. So, too, persecution may be viewed as a contest. By whom is the conflict proclaimed, but by Him by whom the crown and the rewards are offered? You find in the Revelation its edict, setting forth the rewards by which He incites to victory--those, above all, whose is the distinction of conquering in persecution, in very deed contending in their victorious struggle not against flesh and blood, but against spirits of wickedness. So, too, you will see that the adjudging of the contest belongs to the same glorious One, as umpire, who calls us to the prize. The one great thing in persecution is the promotion of the glory of God, as He tries and casts away, lays on and takes off. But what concerns the glory of God will surely come to pass by His will. And when is trust in God more strong, than when there is a greater fear of Him, and when persecution breaks out? The Church is awe-struck. Then is faith both more zealous in preparation, and better disciplined in fasts, and meetings, and prayers, and lowliness, in brotherly-kindness and love, in holiness and temperance. There is no room, in fact, for ought but fear and hope. So even by this very thing we have it clearly proved that persecution, improving as it does the servants of God, cannot be imputed to the devil.

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De Fuga in Persecutione

I.

[1] Quaesisti proxime, Fabi frater, fugiendum necne sit in persecutione, quod nescio quid annuntiaretur. Ibidem ego oblocutus aliquid pro loco ac tempore et quarundam personarum importunitate semitractatam materiam abstuli mecum, plenius in eam de stilo nunc renuntiaturus, utpote quam ei tua consultatio commendarat et condicio temporum suo iam nomine iniunxerat. Quanto enim frequentiores imminent persecutiones, tanto examinatio procuranda est, quomodo eas excipere fides debeat. Procuranda autem examinatio penes [s]vos, si forte Paraclitum non recipiendo, deductorem omnis veritatis, merito adhuc etiam aliis quaestionibus obnixi estis. [2] Igitur consultationi tuae ordinem quoque indidimus, animadvertentes ante determinari oportere de statu ipsius persecutionis, utrum a deo veniat an a diabolo, quo facilius de obitu eius constare possit; omnis enim rei inspectio auctore cognito planior.

Satis est quidem praescribere nihil fieri sine dei voluntate; sed non statim hac sententia ceteris retractatibus locum dabimus, ne a praesenti articulo avocemur, si qui responderit: 'Ergo et malum a deo et delictum a deo, nihil iam in diabolo, nihil etiam in nobis ipsis.' [3] De persecutione nunc quaeritur; circa hanc interim dixerim nihil fieri sine dei voluntate, respiciens eam inprimis deo dignam esse et, ut ita dixerim, necessariam, ad probationem scilicet servorum eius sive reprobationem. Quis est enim exitus persecutionis, quis effectus alius nisi probatio et reprobatio fidei, qua suos utique dominus examinavit? Hoc nomine iudicium est persecutio, per quam quis aut probatus aut reprobatus iudicatur; porro iudicium soli deo competit. [4] Haec pala illa, quae et nunc dominicam aream purgat, ecclesiam scilicet, confusum acervum fidelium eventilans et discernens frumentum martyrum et paleas negatorum, haec etiam scalae, quas somniat Iacob, aliis ascensum in superiora, aliis descensum ad inferiora demonstrantes. [5] Si et agonem intelligi capit persecutionem, a quo certamen edicitur, nisi a quo corona et praemia proponuntur? Legis edictum agonis istius in Apocalypsi, quibus praemiis ad victoriam invitet vel maxime illos, qui proprie vicerint in persecutione vincendo, luctati revera non adversus carnem et sanguinem, sed adversus spiritalia nequitiae; ita agnosces ad eundexn agonithetam pertinere certaminis arbitrium, qui invitat ad praemium. [6] Totum, quod agitur in persecutione, gloria dei est, probantis et reprobantis, imponentis et deponentis; quod autem ad gloriam dei pertinet, utique ex voluntate illius eveniet. Sed quando deus magis creditur, nisi cum magis timetur, nisi in tempore persecutionis? [7] Ecclesia in attonito est: tunc et fides in expeditione, sollicitior et disciplinatior in ieiuniis et stationibus et orationibus et humilitate, in alterutra diligentia et dilectione, in sanctitate et sobrietate; nihil enim vacatur nisi timori et spei. Adeo et ex hoc ipso ostenditur nobis non posse diabolo deputari eam, quae meliores efficit dei servos.