3. Seeing therefore, too, these cases occur in persecutions more than at other times, as there is then among us more of proving or rejecting, more of abusing or punishing, it must be that their general occurrence is permitted or commanded by Him at whose will they happen even partially; by Him, I mean, who says, "I am He who make peace and create evil," [1145] --that is, war, for that is the antithesis of peace. But what other war has our peace than persecution? If in its issues persecution emphatically brings either life or death, either wounds or healing, you have the author, too, of this. "I will smite and heal, I will make alive and put to death." [1146] "I will burn them," He says, "as gold is burned; and I will try them," He says, "as silver is tried," [1147] for when the flame of persecution is consuming us, then the stedfastness of our faith is proved. These will be the fiery darts of the devil, by which faith gets a ministry of burning and kindling; yet by the will of God. As to this I know not who can doubt, unless it be persons with frivolous and frigid faith, which seizes upon those who with trembling assemble together in the church. For you say, seeing we assemble without order, and assemble at the same time, and flock in large numbers to the church, the heathen are led to make inquiry about us, and we are alarmed lest we awaken their anxieties. Do ye not know that God is Lord of all? And if it is God's will, then you shall suffer persecution; but if it is not, the heathen will be still. Believe it most surely, if indeed you believe in that God without whose will not even the sparrow, a penny can buy, falls to the ground. [1148] But we, I think, are better than many sparrows.
4. Well, then, if it is evident from whom persecution proceeds, we are able at once to satisfy your doubts, and to decide from these introductory remarks alone, that men should not flee in it. For if persecution proceeds from God, in no way will it be our duty to flee from what has God as its author; a twofold reason opposing; for what proceeds from God ought not on the one hand to be avoided, and it cannot be evaded on the other. It ought not to be avoided, because it is good; for everything must be good on which God has cast His eye. And with this idea has perhaps this statement been made in Genesis, "And God saw because it is good;" not that He would have been ignorant of its goodness unless He had seen it, but to indicate by this expression that it was good because it was viewed by God. There are many events indeed happening by the will of God, and happening to somebody's harm. Yet for all that, a thing is therefore good because it is of God, as divine, as reasonable; for what is divine, and not reasonable and good? What is good, yet not divine? But if to the universal apprehension of mankind this seems to be the case, in judging, man's faculty of apprehension does not predetermine the nature of things, but the nature of things his power of apprehension. For every several nature is a certain definite reality, and it lays it on the perceptive power to perceive it just as it exists. Now, if that which comes from God is good indeed in its natural state (for there is nothing from God which is not good, because it is divine, and reasonable), but seems evil only to the human faculty, all will be right in regard to the former; with the latter the fault will lie. In its real nature a very good thing is chastity, and so is truth, and righteousness; and yet they are distasteful to many. Is perhaps the real nature on this account sacrificed to the sense of perception? Thus persecution in its own nature too is good, because it is a divine and reasonable appointment; but those to whom it comes as a punishment do not feel it to be pleasant. You see that as proceeding from Him, even that evil has a reasonable ground, when one in persecution is cast out of a state of salvation, just as you see that you have a reasonable ground for the good also, when one by persecution has his salvation made more secure. Unless, as it depends on the Lord, one either perishes irrationally, or is irrationally saved, he will not be able to speak of persecution as an evil, which, while it is under the direction of reason, is, even in respect of its evil, good. So, if persecution is in every way a good, because it has a natural basis, we on valid grounds lay it down, that what is good ought not to be shunned by us, because it is a sin to refuse what is good; besides that, what has been looked upon by God can no longer indeed be avoided, proceeding as it does from God, from whose will escape will not be possible. Therefore those who think that they should flee, either reproach God with doing what is evil, if they flee from persecution as an evil (for no one avoids what is good); or they count themselves stronger than God: so they think, who imagine it possible to escape when it is God's pleasure that such events should occur.
5. But, says some one, I flee, the thing it belongs to me to do, that I may not perish, if I deny; it is for Him on His part, if He chooses, to bring me, when I flee, back before the tribunal. First answer me this: Are you sure you will deny if you do not flee, or are you not sure? For if you are sure, you have denied already, because by presupposing that you will deny, you have given yourself up to that about which you have made such a presupposition; and now it is vain for you to think of flight, that you may avoid denying, when in intention you have denied already. But if you are doubtful on that point, why do you not, in the incertitude of your fear wavering between the two different issues, presume that you are able rather to act a confessor's part, and so add to your safety, that you may not flee, just as you presuppose denial to send you off a fugitive? The matter stands thus--we have either both things in our own power, or they wholly lie with God. If it is ours to confess or to deny, why do we not anticipate the nobler thing, that is, that we shall confess? If you are not willing to confess, you are not willing to suffer; and to be unwilling to confess is to deny. But if the matter is wholly in God's hand, why do we not leave it to His will, recognising His might and power in that, just as He can bring us back to trial when we flee, so is He able to screen us when we do not flee; yes, and even living in the very heart of the people? Strange conduct, is it not, to honour God in the matter of flight from persecution, because He can bring you back from your flight to stand before the judgment-seat; but in regard of witness-bearing, to do Him high dishonour by despairing of power at His hands to shield you from danger? Why do you not rather on this, the side of constancy and trust in God, say, I do my part; I depart not; God, if He choose, will Himself be my protector? It beseems us better to retain our position in submission to the will of God, than to flee at our own will. Rutilius, a saintly martyr, after having ofttimes fled from persecution from place to place, nay, having bought security from danger, as he thought, by money, was, notwithstanding the complete security he had, as he thought, provided for himself, at last unexpectedly seized, and being brought before the magistrate, was put to the torture and cruelly mangled,--a punishment, I believe, for his fleeing,--and thereafter he was consigned to the flames, and thus paid to the mercy of God the suffering which he had shunned. What else did the Lord mean to show us by this example, but that we ought not to flee from persecution because it avails us nothing if God disapproves?
6. Nay, says some one, he fulfilled the command, when he fled from city to city. For so a certain individual, but a fugitive likewise, has chosen to maintain, and others have done the same who are unwilling to understand the meaning of that declaration of the Lord, that they may use it as a cloak for their cowardice, although it has had its persons as well as its times and reasons to which it specially applies. "When they begin," He says, "to persecute you, flee from city to city." [1149] We maintain that this belongs specially to the persons of the apostles, and to their times and circumstances, as the following sentences will show, which are suitable only to the apostles: "Do not go into the way of the Gentiles, and into a city of the Samaritans do not enter: but go rather to the lost sheep of the house of Israel." [1150] But to us the way of the Gentiles is also open, as in it we in fact were found, and to the very last we walk; and no city has been excepted. So we preach throughout all the world; nay, no special care even for Israel has been laid upon us, save as also we are bound to preach to all nations. Yes, and if we are apprehended, we shall not be brought into Jewish councils, nor scourged in Jewish synagogues, but we shall certainly be cited before Roman magistrates and judgment-seats. [1151] So, then, the circumstances of the apostles even required the injunction to flee, their mission being to preach first to the lost sheep of the house of Israel. That, therefore, this preaching might be fully accomplished in the case of those among whom this behoved first of all to be carried out--that the sons might receive bread before the dogs, for that reason He commanded them to flee then for a time--not with the object of eluding danger, under the plea strictly speaking which persecution urges (rather He was in the habit of proclaiming that they would suffer persecutions, and of teaching that these must be endured); but in order to further the proclamation of the Gospel message, lest by their being at once put down, the diffusion of the Gospel too might be prevented. Neither were they to flee to any city as if by stealth, but as if everywhere about to proclaim their message; and for this, everywhere about to undergo persecutions, until they should fulfil their teaching. Accordingly the Saviour says, "Ye will not go over all the cities of Israel." [1152] So the command to flee was restricted to the limits of Judea. But no command that shows Judea to be specially the sphere for preaching applies to us, now that the Holy Spirit has been poured out upon all flesh. Therefore Paul and the apostles themselves, mindful of the precept of the Lord, bear this solemn testimony before Israel, which they had now filled with their doctrine--saying, "It was necessary that the word of God should have been first delivered to you; but seeing ye have rejected it, and have not thought yourselves worthy of eternal life, lo, we turn to the Gentiles." [1153] And from that time they turned their steps away, as those who went before them had laid it down, and departed into the way of the Gentiles, and entered into the cities of the Samaritans; so that, in very deed, their sound went forth into all the earth, and their words to the end of the world. [1154] If, therefore, the prohibition against setting foot in the way of the Gentiles, and entering into the cities of the Samaritans, has come to an end, why should not the command to flee, which was issued at the same time, have come also to an end? Accordingly, from the time when, Israel having had its full measure, the apostles went over to the Gentiles, they neither fled from city to city, nor hesitated to suffer. Nay, Paul too, who had submitted to deliverance from persecution by being let down from the wall, as to do so was at this time a matter of command, refused in like manner now at the close of his ministry, and after the injunction had come to an end, to give in to the anxieties of the disciples, eagerly entreating him that he would not risk himself at Jerusalem, because of the sufferings in store for him which Agabus had foretold; but doing the very opposite, it is thus he speaks, "What do ye, weeping and disquieting my heart? For I could wish not only to suffer bonds, but also to die at Jerusalem, for the name of my Lord Jesus Christ." [1155] And so they all said, "Let the will of the Lord be done." What was the will of the Lord? Certainly no longer to flee from persecution. Otherwise they who had wished him rather to avoid persecution, might also have adduced that prior will of the Lord, in which He had commanded flight. Therefore, seeing even in the days of the apostles themselves, the command to flee was temporary, as were those also relating to the other things at the same time enjoined, that [command] cannot continue with us which ceased with our teachers, even although it had not been issued specially for them; or if the Lord wished it to continue, the apostles did wrong who were not careful to keep fleeing to the last.