§3Cum ergo et haec exempla magis in persecutionibus eveniant, siquidem magis tunc probamur vel reprobamur, et magis tunc humiliamur vel emendamur, ab eo permittatur vel imperetur necesse est catholice fieri haec a quo et ex parte, scilicet ab illo qui dicit, Ego sum qui facio pacem et condo mala, id est bellum; hoc est enim contrarium paci.
Therefore, since these examples also happen especially during persecutions (since we are tested or rejected more then, and humbled or corrected more then), it is necessary that these things be done as a whole, permitted or commanded by Him from whom they also proceed in part, namely by Him who says, "I am He who makes peace and creates evil," that is, war; for this is the opposite of peace.
Nostrae autem paci quod est bellum quam persecutio? Si persecutionis vel maxime exitus aut vitam afferunt aut mortem, aut plagam aut sanationem, habes auctorem eiusdem: Ego percutiam et sanabo, ego vivificabo et mortificabo. Uram, inquit, illos sicut uritur aurum, et probabo, inquit, illos sicut probatur argentum. Cum enim exurimur persecutionis ardore, tunc probamur de fidei tenore.
But what is war to our peace other than persecution? If the outcomes of persecution especially bring either life or death, either a blow or healing, you have the author of the same: "I will strike and I will heal, I will make alive and I will kill." "I will refine them," He says, "as gold is refined, and I will test them," He says, "as silver is tested." For when we are burned by the heat of persecution, then we are tested concerning the steadfastness of our faith.
Haec erunt ignea iacula diaboli, per quae fidei ustio et conflatio administratur, ex dei tamen voluntate.
These will be the fiery darts of the devil, through which the burning and refining of faith is administered, yet by the will of God.
De isto quis dubitare possit, ignoro, nisi plane frivola et frigida fides, deprehendens eos qui timide conveniunt in ecclesiam.
Who could doubt this, I do not know, unless it is a plainly frivolous and cold faith, which overtakes those who fearfully gather in the church.
Dicitis enim, quoniam incondite convenimus et simul convenimus et complures concurrimus in ecclesiam, quaerimur a nationibus et timemus, ne turbentur nationes. Annon scitis, quod deus omnium sit dominus? Et si velut deus, tunc persecutionem patieris, si vero noluerit, silebunt nationes.
For you say, "Because we gather disorderly, and we gather together, and many of us rush to the church, we are sought out by the nations, and we fear lest the nations be disturbed." Do you not know that God is the Lord of all? And if God wills, then you will suffer persecution; but if He does not will, the nations will be silent.
Credas utique, si tamen in eum deum credis, sine cuius voluntate nec passer unius assis cadit in terram.
You should certainly believe this, if indeed you believe in that God without whose will not even a sparrow of one copper coin falls to the ground.
Nos autem, puto, multis passeribus antistamus.
But we, I think, are worth many sparrows.
§4Igitur si constat a quo persecutio eventiat, possumus iam consultationem tuam inducere et determinare ex hoc ipso praetractatu fugiendum in persecutione non esse.
Therefore, if it is clear from whom persecution comes, we can now introduce your consultation and determine from this very preliminary discussion that one must not flee in persecution.
Si enim persecutio a deo evenit, nullo modo fugiendum erit, quod a deo evenit; sicut duplex ratio defendit, quia neque debeat devitari neque possit evadi quod a deo evenit.
For if persecution comes from God, in no way must we flee from what comes from God; as a double reason defends: because what comes from God neither ought to be avoided nor can be escaped.
Non debet devitari, quia bonum; necesse est enim bonum esse omne quod deo visum est.
It ought not to be avoided, because it is good; for it is necessary that everything that seems good to God is good.
Et numquid ideo in Genesi sic positum est, Et vidit deus quia bonum est, non quod ignoraret bonum esse, nisi vidisset, sed ut hoc sono portenderet bonum esse quod deo visum est? Multa quidem sunt, quae a deo eveniant et alicuius malo eveniant.
And is it not for this reason that it is written thus in Genesis, "And God saw that it was good," not because He would not know it was good unless He had seen it, but so that by this utterance He might portend that what seems good to God is good? Indeed, there are many things which come from God and happen to someone's harm.
Immo bonum est ideo, quia a deo evenit, ut divinum, rationale.
Rather, it is good for the very reason that it comes from God, as something divine and rational.
Quid enim divinum non rationale, non bonum? Quid bonum non divinum? Si autem sensui cuiusque videtur, non sensus hominis praeiudicat statui rerum, sed status sensui.
For what that is divine is not rational, not good? What that is good is not divine? But if it seems so to the perception of each person, the perception of man does not prejudice the state of things, but the state of things prejudices the perception.
Status enim unusquisque certum quid est et dat sensui legem ita sentiendi statum sicuti est.
For each state is something certain and gives to perception the law of perceiving the state just as it is.
Si autem statu quidem bonum quod a deo venit (nihil enim a deo non bonum, quia divinum, quia rationale), sensui vero malum videtur, erit status in tuto, sensus in vitio.
But if what comes from God is good in its state (for nothing from God is not good, because it is divine, because it is rational), but seems evil to perception, the state will be safe, and perception will be in error.
Statu optima res pudicitia et veritas et iustitia, quae a multorum sensu displicent.
By state, chastity, truth, and justice are the best things, which are displeasing to the perception of many.
Numquid ideo status sensui addicitur? Ita et persecutio statu bona est, quia divina et rationalis dispositio, sensui eorum vero, quorum malo venit, displicet.
Is the state therefore surrendered to perception? Thus also persecution is good in its state, because it is a divine and rational arrangement, but it is displeasing to the perception of those to whose harm it comes.
Vides etiam illud malum rationale apud deum habere, cum quis in persecutione evertitur de salute, sicut et bonum illud ratione contingere, cum quis ex persecutione proficit in salute, Nisi si irrationaliter quis aut perit apud dominum aut salvus est, is non poterit persecutionem malum dicere, quae etiam in mali parte bonum est, dum ratione administratur.
You see also that that evil has a rational basis with God, when someone is overturned from salvation in persecution, just as that good happens with reason, when someone profits in salvation from persecution. Unless someone perishes or is saved before the Lord irrationally, he will not be able to call persecution an evil, which is good even in its part of evil, as long as it is administered with reason.
Ita si bonum persecutio quoquo modo, quia de statu constat, merito definimus quod bonum est vitari non oportere, quia delictum sit quod bonum est recusare, eo amplius, quod deo visum est, iam vero nec posse vitari, quia a deo evenit, cuius voluntas non poterit evadi.
Thus, if persecution is good in any way, because it is established by its state, we deservedly define that what is good ought not to be avoided, because it is a sin to refuse what is good, and all the more because it has seemed good to God; and now indeed it cannot be avoided, because it comes from God, whose will cannot be escaped.
Igitur qui putant fugiendum aut malum exprobrant deo, si persecutionem uti malum fugiunt (bonum enim nemo devitat), aut fortiores se deo existimant, qui putant se evadere posse, si deus tale aliquid voluerit evenire.
Therefore, those who think they must flee either reproach God with evil, if they flee persecution as an evil (for no one avoids what is good), or they think themselves stronger than God, believing they can escape if God has willed such a thing to happen.