§6Immo, inquit, praeceptum adimplevit fugiens de civitate in civitatem. Sic enim voluit quidam, sed et ipse fugitivus, argumentari, et qui proinde nolunt intellegere sensum domini illius pronuntiationis, ut eam ad velamentum timiditatis suae utantur, cum et personas suas habuerit et tempora et causas.
"Nay," he says, "in fleeing from city to city, he fulfilled the commandment." For in this way a certain person, himself also a fugitive, wished to argue, and those who likewise refuse to understand the meaning of that pronouncement of the Lord, so that they may use it as a veil for their own timidity, whereas it had its own persons, times, and causes.
Cum coeperint, inquit, persequi vos, fugite de civitate in civitatem. Hoc in personas proprie apostolorum et in tempora et in causas eorum pertinere defendimus, sicut subsequentes sensus probabunt, qui non nisi in apostolos competunt: In viam nationum ne ieritis et in civitatem Samaritanorum ne introieritis, sed ite potius ad oves perditas domus Israëlis. Nobis autem et via nationum patet, in qua et inventi sumus et usque in finem incedimus, et nulla civitas excepta est, quo per totum orbem praedicamus, sed nec cura nobis Israëlis iniuncta est extra ordinem, nisi qua et omnibus gentibus praedicare debemus.
"When they begin to persecute you," He says, "flee from city to city." We maintain that this belongs specifically to the persons of the apostles and to their times and causes, as the subsequent meanings will prove, which apply only to the apostles: "Go not into the way of the Gentiles, and enter not into any city of the Samaritans, but go rather to the lost sheep of the house of Israel." But to us, both the way of the Gentiles is open, in which we have been found and walk even unto the end, and no city is excluded in which we preach throughout the whole world; nor is any special care of Israel enjoined upon us, except that by which we ought to preach to all nations.
Etiam si apprehendamur, non in concilia eorum perducemur nec in synagogis illorum flagellabimur, sed Romanis utique potestatibus et tribunalibus obiciemur.
Even if we are apprehended, we shall not be brought into their councils, nor shall we be scourged in their synagogues, but we shall certainly be thrown before Roman authorities and tribunals.
Sic igitur et fugae praeceptum apostolorum condicio desiderabat, quoniam primo praedicandum erat ad oves perditas domus Israëlis.
Thus, therefore, the condition of the apostles also required the commandment of flight, because the preaching had first to be done to the lost sheep of the house of Israel.
Ut ergo perficeretur praedicatio apud quos priores eam perfici oportebat, uti panem ante filii quam canes sumerent, ideo illis fugere tunc ad tempus praecepti, non propter eludendum periculum proprio nomine persecutionis (atquin persecutiones eos passuros praedicabat et tolerandas docebat), sed propter profectum annuntiationis, ne statim oppressis evangelii quoque disseminatio perimeretur.
In order, therefore, that the preaching might be completed among those with whom it was proper that it should first be completed, just as the children should take the bread before the dogs, they were therefore commanded to flee at that time for a season, not for the sake of avoiding danger under the proper name of persecution (for indeed He predicted that they would suffer persecutions and taught that they must be endured), but for the sake of the progress of the announcement, lest, if they were immediately crushed, the dissemination of the gospel also should be destroyed.
Neque enim quasi tacite in aliquam civitatem transfugiendum erat, sed quasi ubique annuntiaturis et ex hoc ubique persecutiones subituris, donec replerent doctrinam suam.
For they were not to flee as if secretly into some city, but as those who would announce everywhere and consequently undergo persecutions everywhere, until they should fulfill their teaching.
Denique, Non consummabitis, inquit, civitates Israëlis. Adeo intra terminos Iudaeae praeceptum fugae continebatur.
Finally, "Ye shall not finish," He says, "the cities of Israel." To such a degree was the commandment of flight contained within the boundaries of Judea.
Nobis autem nulla Iudaeae praefinitio competit praedicationis in omnem iam carnem effuso spiritu sancto.
But to us, no definition of Judea applies for preaching, since the Holy Spirit has now been poured out upon all flesh.
Itaque Paulus et apostoli ipsi memores praecepti dominici contestantur illud apud Israël, quem iam doctrina sua impleverant, Vobis oportuit in primis sermonem dei tradi, sed quoniam repulistis eum nec dignos vos aeterna vita existimastis, ecce convertimus nos ad nationes. Atque exinde conversi et ipsi, sicut antecessores instituerant, et in viam nationum abierunt et in civitates Samaritanorum introierunt, ut in totam scilicet terram exiret sonus eorum et in terminos orbis voces eorum.
Therefore, Paul and the apostles themselves, mindful of the Lord's commandment, testify to this before Israel, whom they had now filled with their teaching: "It was necessary that the word of God should first be spoken to you, but since you have rejected it and judged yourselves unworthy of eternal life, behold, we turn to the Gentiles." And from that time, having themselves also turned, just as their predecessors had established, they both went into the way of the Gentiles and entered into the cities of the Samaritans, so that indeed their sound went out into all the earth, and their words unto the ends of the world.
Si ergo cessavit exceptio viae nationum et introitus in civitates Samaritanorum, cur non cessaverit et fugae praeceptum pariter emissum? Denique ex quo saturato Israële apostoli in nationes transierunt, nec fugerunt de civitate in civitatem nec pati dubitaverunt.
If, therefore, the exception of the way of the Gentiles and the entrance into the cities of the Samaritans has ceased, why has not the commandment of flight, issued at the same time, likewise ceased? Finally, from the time when, Israel being satisfied, the apostles crossed over to the nations, they neither fled from city to city nor hesitated to suffer.
Atquin et Paulus, qui se per murum concesserat expediri de persecutione, qua ad hoc tempus erat praecepti, idem iam in clausula officii et in consummatione praecepti discipulis magnopere deprecantibus, ne se Hierosolvma committeret passurus illic quae Agabus prophetaverat, sollicitudini eorum non subscripsit, sed e contrario, Quid, inquit, facitis lacrimantes et conturbantes cor meum? Ego enim non modo vincula pati optaverim, sed etiam mori Hierosolymis pro nomine domini mei Iesu Christi.
And indeed Paul, who had allowed himself to be let down through a wall to be delivered from persecution, which was according to the commandment at that time, yet in the closing of his office and in the consummation of the commandment, when his disciples were earnestly entreating him not to commit himself to Jerusalem to suffer there what Agabus had prophesied, did not subscribe to their anxiety, but on the contrary said: "What are you doing, weeping and breaking my heart?
Atque ita omnes aierunt, Fiat voluntas domini. Quae erat voluntas domini? Utique non fugiendi iam persecutionem.
For I would wish not only to suffer bonds, but also to die at Jerusalem for the name of my Lord Jesus Christ." And so they all said, "The will of the Lord be done." What was the will of the Lord? Certainly, no longer to flee persecution.
Ceterum poterant et priorem domini voluntatem proposuisse, qua fugere mandaverat, qui illum persecutionem vitasse maluerant.
Otherwise, those who preferred that he should have avoided persecution could also have proposed the former will of the Lord, by which He had commanded to flee.
Igitur cum etiam sub apostolis ipsis temporale fuerit fugae praeceptum, sicut et reliquorum praescriptorum, non potest apud nos perseverare, quod apud doctores nostros concessavit, etsi non proprie ad illos fuisset emissum, aut, si perseverare illud dominus voluit, deliquerunt apostoli, qui non usque in finem fugere curaverunt.
Since, therefore, even under the apostles themselves, the commandment of flight was temporary, just as of the rest of the prescriptions, it cannot persevere among us, which ceased among our teachers, even if it had not been specifically issued to them; or, if the Lord wished it to persevere, the apostles sinned, who did not take care to flee even unto the end.