Common Places, Letters · Letter 1
An Epiſtle of Maiſter Peter Martyr to a friende of his, touching the flying awaie in time of perſecution.
YOur petition (Sir) when I conſidered with my ſelfe, I was drawne into a doubtfull deliberation. For on the one part I wold obey you, as my dutie is; but on ye other part I feared leaſt the controuerſie riſen among the brethren, about flying awaie, ſhould waxe the more ſharpe. Yet hauing an affiance in your wiſedome, I hauehave taken vponupon me to declare what my opinion is as touching this queſtion, perſwading my ſelfe that you hauehave deſired this for your own vſe, and not for other mens. Neuertheleſſe, if it ſhall like you to communicate vntounto others thoſe things which I write, I doubt not but you will doe it with that moderation, that no tumult ſhall ariſe thereby. Wherefore that I may touche the thing as ſhortly as I can, take you it after this manner. Vndoubtedly both ſortes of brethren diſputing of this matter, mooue the weaker ſort of Chriſtians to flie awaie in time of perſecution, howbeit by a diuers manner of perſwaſion. For the one alloweth of flying away, as of the leſſer euill, ſo farre foorth as it is compared with abiuration or forſwearing: but the other ſort allowe it as good in it ſelfe, or elſe mingled of good and badde. But to flie, to the intent we may, after the maner of Epicures more commodiouſlie fulfill the luſtes of the fleſh, is both a foule fault and déemed of both ſortes to be moſt vnwoorthie for a Chriſtian man. Wherefore mée thinkes there be two principall pointes of this controuerſie: one whether the feare of death in a Chriſtian man be ſinne: and the other, whether this precept which is in the x. of Matthew: Mat. 10. 23.When they ſhall perſecute you in one Citie, flie ye into another: be at this day in force, or whether it be abrogated by Chriſt, as is that ſaying, Goe not into the waie of Gentils, Ibidem. 5.and into the Citie of the Samaritanes enter ye not. If theſe two things be reſolued, I am of the minde that the diſagréeing opinions of the brethren will be eaſilie reconciled. Firſt of all therefore conſider that feare is nothing elſe but an affect of the minde, What is Feare.whereby wée are diſquieted and afflicted by reaſon of dangers that are at hand. And this perturbation may two manner of waies be faultie. Two maner of faults in feare.Firſt when a man feareth a thing as euill which in verie déede is not euill, euen as we ſée that children and ſuch other as want vnderſtanding, doe feare ſhadowes, Phiſitians and medicines when they be ſicke. And this kind of feare is counted a feare, altogether procéeding from the defect and corruption of iudgement, and it is condemned in the holy Scriptures. With this kinde of ſinne are they intangled which feare leaſt the bellie ſhoulde want any thing, or leaſt that the worlde with the fleſhly pleaſures thereof ſhoulde be forſaken. Another waie, feare is faultie when a man feareth that which is in déede euill, but yet not vntounto that ende, or not after that manner which behooueth. With this vice are they infected, which feare the puniſhments ſet downe in holy writings for them which are breakers of the law, hauing reſpect to their owne commodities, not to the glorie of God. So Eſaw, Ahitophell and Iudas the Traitour feared the wrath of God and euerlaſting damnation. For although they feared that which was to be feared, yet they ſinned in fearing without meaſure and without faith. This diſtinction in mine opinion is ſo plaine, yt euerie man may vnderſtand it. Whether there be a faultineſſe in the feare of death.Moreouer we are to ſée, whether the terrour of death which is ioyned with errour ought to be referred to the firſt errour ſpoken of by vsus, or to ye latter: that is to ſay, whether we ſin becauſe y• that which in déede is not euil, is ſuppoſed to be euill, or elſe becauſe the meane of feare is not obſerued. Verily I doe thinke that ye feare of death is not therfore a thing to be blamed, becauſe death ſhould not be feared, for this doe al liuing creatures very much feare: which I might prooue not only by experience, but alſo by natural & effectuall reaſons, but for breuitie ſake I will content my ſelfe onelyonly with the teſtimonies of ye Scripture. Gen. 2. 17.VntoUnto the firſt man God threatened death as a horrible puniſhment, if hée ſhoulde not kéepe his commaundementes. Likewiſe Moſes pronouncing the Lawe in the name of God, Deu. 30. 19ſaide: Beholde I hauehave ſet before you death and life, life, if ye ſhal keepe the commaundements, death if ye ſhall not keepe them. Vndoubtedly except that death were a thing to be feared, God woulde not threaten it vntounto them that bee obſtinate. What néedes many wordes? Paul in the firſt to the Corinthians calleth death the laſt enemie that ſhall be deſtroyed by Chriſt. 1. Co. 15. 26The ſame Apoſtle in ye ſecond to the Corin. writeth that We would not be vnclothed, 2. Cor. 5. 4.but be clothed vponupon. 1. kings. 18. 13.And that holy men, not a few feared death, as did Dauid, Helias, and thoſe Prophets which becauſe of the crueltie of Achab and Iezabell hid them ſelues in the dennes, the holy ſcriptures doe plainly teſtifie. Chriſt and the godlie feared death.But euen Chriſt himſelfe which was verie man would not be voide of this feare. A vaine thing is it that ſome men ſay, that not Chriſt but the Church in Chriſt feared death. For if we confeſſe as the thing verilie is, that he ſuffered for vsus death, the croſſe and other humane gréefes, and that not onelyonly his death but that the horror alſo of death was ſaluation vntounto vsus (albeit I ſtedfaſtlie beléeue, and of all men it ought to be beleeued, that all things which Chriſt did for our ſakes, were doone iuſtlie, holily and honeſtlie) if I ſay, Mat. 14. 13 & 26. 37.he verilie feared death for our ſake, as of the Euangeliſtes it is taught, we ought not to ſay that that feare is in his owne nature to bee blamed, otherwiſe it cannot be incident vntounto Chriſt. Neither herein did our Lorde any thing againſt the will of the Father, ſince both it was the Fathers will that he not onelyonly ſhoulde ſuffer death, but alſo that he ſhould feare the ſame, as alſo for that he in fearing of death by a naturall inſtinct and conſidering the will and decrée of the Father, ſubmitted vntounto him this feare of his, ſatiſfying that precept which commaundeth that God ſhoulde bee loued with all the ſoule, Deut. 6. 5.and with all the ſtrength. There is no doubt but that feare is an affection of the minde and a worke of God which is then directed vntounto ye worſhip of him, when it is ſubmitted vntounto his will and commaundement. Howbeit ſome man may ſay, that this feare although it were not blameable in Chriſt, yet in men it is faultie. That feare by it ſelfe is no ſinne.I anſwere that this feare being conſidered by it ſelfe and in his owne nature is not euill, nor doeth God require of vsus that wee ſhoulde be altogether without affection, ſéeing he hath ingendred theſe affections in vsus, and that we ſhoulde not chaunge the natures of obiectes, that is to ſay, to make that pleaſant which in his owne nature is dreadfull and terrible, or to make that ſwéete which is ſharpe and bitter: but he requireth that we ſhould not by anie meanes ſuffer our ſelues for theſe thinges to be withdrawne from his will which is iuſt and holy. Yea and ſuch is the wil of God, that if ſinne, eternall damnation, and death with all that belonges thereunto, which are the calamities of this life, ſhould be ſet before our eyes, we ſhould feare all theſe thinges, and thoſe ſhould vnderſtand no otherwiſe than by nature they are, ſince that there is ingraffed in our mindes a feare of euill thinges. If neuertheleſſe we ſhall conſider of this feare, as it procéedeth from vsus being vtterlie corrupted and infected, it is ſinne in déede and ſo ought to be called, becauſe none of vsus hath feared ſo much, in ſuch ſort and to ſuch an end as he ought to feare. But yet this is not peculiar and proper to the feare of death, ſéeing there is alſo in it, faith, hope, and louelove. For no man although he be holy, dooth hope, beléeue, and louelove as he ought to doe, nor as the lawe requireth. In Chriſt therefore feare was not ſinne, but in vsus it is ſinne, not of his owne nature, but by the faultineſſe which it draweth from our corrupt veſſel, wherethrough it paſſeth, euen as it happeneth vntounto an excellent wine powred into an vncleane veſſell. But ſome man wil ſay againe: If the caſe ſhould ſo ſtand; how ſhould Chriſt hauehave deſired death, Luk. 22. 15.ſaying: I hauehave earneſtlie deſired to eate this paſſouer with you? And the Apoſtle: Phil. 1. 23.I deſire to be looſed & to be with Chriſt. And againe: To die, is vntounto me an aduantage. How could S. Andrewe, being brought foorth to the place of execution (if it be true which is reported of him) hauehave ſaid with a chéerefull minde: All haile precious croſſe, take vp vntounto thee the diſciple, ſéeing thou haſt firſt ſuſtained the Maiſter? For it is manifeſt that all theſe either were without affections, Howe the godlie deſire the death which they feare.or elſe iudged that to be good which was euill. I aunſwere that death (as it hath bin ſaid) is not by it ſelfe good, and therefore ſo farre foorth as it is ſo receiued by vsus, it alwayes bringeth a feare. Howbeit it oftentimes happeneth that our cogitation ſtandeth not ſtill in death, but looking further, it ſéeth, that in dying we make an end of ſinning, we paſſe vntounto eternal life, we further the building of the Church, we giuegive a teſtimonie vntounto the trueth of the Goſpell, as euerie Chriſtian dooth earneſtlie deſire. So then while we behold ſuch and ſo manie good thinges, the minde triumpheth for ioy, and feare which death naturallie cauſeth dooth giuegive place, and is ſo ouerwhelmed by that great ioy, and is not then ſo felt, as when we behold death it ſelfe by it ſelfe alone. Oftentimes alſo God powreth into the mindes of his Martyrs ſo great fauour and ſpirite, as feare, which otherwiſe in his owne nature would be gréeuous vntounto thē, is ſo mortified & inféebled as it hindereth nothing at all. This doctrine vnleſſe I be deceaued, is eaſie, manifeſt, and plaine: and therefore it eaſilie aſſoileth the queſtions put foorth. Wherefore the firſt part or member of our foreſaid diſtinction is now declared: that is to wit, that a man dooth not therefore ſinne in fearing of death, becauſe he feareth that which is not to be feared: for death by it ſelfe is dreadfull, cruell, and hard: and the bleſſed God hath giuen to our mindes the affect of feare, that the ſame being ſtirred vp to ſuch kinde of obiectes, we may be preſt and readie to put away euils from vsus ſo farre foorth as is lawfull by the word of God.
The ſecond faultineſſe of feare.Now let vsus come to the other part of our diuiſion, namelie to ſinne which ſtandeth in the feare of death, when a man feareth not to that end nor in ſuch wiſe as behooueth. It is a feare blamewoorthie as touching ye end, if we being onelie carefull of our owne ſafetie, be vtterlie careleſſe of the glorie of God and his word. For, who ſéeth not that it is moſt ſhamefull to meaſure the chiefeſt, end by our owne vtilitie, to hauehave regard vntounto our owne benefite and not that which is Ieſus Chriſtes? This end rather is to be appointed, that our heart ſtricken with a terror of death, ſhould beware of ſinne which was the cauſe of death, yt it ſhould ſhunne the wrath & offence of God: that it ſhould boldlie pray to the goodneſſe of God for deliuerance: Finally that it ſhould deſpiſe this world that inwrappeth vsus in ſo manie dangers. But to conclude in fewe wordes, Within what bounds feare muſt be reſtrained.this ought chieflie to be the end of this feare, that we ſubmit the ſame vntounto the will of God, to the intent we may louelove him with all the affections of our minde. And the manner of the feare of death is, that we be not ſo ſtricken as we put away the word of God and neglect his glorie. Therefore we ſinne, if for feare ſake a man deny the trueth: if, forſaking his vocation, he ſuffer the ſillie ſhéepe committed to his charge, to be caught away by Woolues. By theſe things which be ſpoken we gather, that flying away is no ſinne if it be taken in hand for the glorie of GOD, that is to wit, vntounto that end that we may ſerue him with a pure heart; that we may leaue Idolatries and ſuperſtitions, that we may not raſhlie caſt our ſelues into the danger of abiuration, that we may by the benefite of Matrimonie liue vndefiled, yt we may the better call vponupon God with a pure conſcience in thoſe things which belong vntounto the woorſhipping of God, that we may be inſtructed by learned men, that we may ſée the ſocietie of the Saintes, that we may leade our life in a well reformed Church: Finallie, that we may ſo confirme our ſelues as at a more fit time we inſtruct others vntounto edification, euen as God called vsus and mooued vsus by his ſpirit. This flying away, I ſay, is no ſinne, although it hauehave the feare of death ioyned with it. For as we hauehave ſaid, that feare is not faultie vnleſſe it be ſtained and corrupted by the end or manner of fearing. Wherefore as touching this, I diſagrée from both theſe ſortes of brethren: from the firſt doubtleſſe, becauſe they ſay that flying away hath the reſpect of a leſſe euill. For being indued with thoſe circumſtances I cannot condemne it, nor ſay that it is faultlie: and from the other, becauſe they wrote that it is mixed, as if they acknowledged that there is ſome fault therein, although there be in it ſome good. For I am of an other minde, who iudge that the feare of death being moderated, as I hauehave ſet downe, is a good and laudable woorke, hauing no mixture at all with euill, but ſo farre foorth as it procéedeth from our faultie and corrupt nature. But this as we hauehave aboue ſaid, is common vntounto it with faith, hope, and the louelove of God. And I muſt néedes ſomewhat maruell at theſe two excellent brethren, that ſéeing they iudge flying away to be euill or to hauehave ſome euill in it, they wil perſwade the ſame to the weaker ſort of brethren, to the intent they may mainteine ye profeſſion of the trueth & not forſwere thē ſelues. For by this meanes they perſwade euil, Euill muſt not be done for to obtaine good. Rom. 3. 8.that good may be obtained. Which Paul vntounto the Romans forbiddeth. For he permitteth not vsus to doe euill thinges vnderunder pretence that ſome good may followe. Neither ſhould any obiect that God ſetteth forth all his precepts, and good works of euerie kinde to be kept of vsus, although he know that we cannot doe the ſame without ſinne: Séeing alonely God can be excuſed of this that of him nothing is commaunded, but that which in his owne nature is good: but if there be any ſinne committed, that muſt not be imputed to the commaundement of God but vntounto the faultineſſe which cleaueth vntounto vsus. But the perſwaſion of theſe men cannot after this manner be excuſed. For they iudge that flying away taken in hande through the feare of death either is ſinne although leſſe than abiuration, or at leaſtwiſe hath ſinne mingled therewith and that by it ſelfe. Neither do they appoint any circumſtances or meaſure vntounto the terror of death or to the flying away for feare of death, in reſpect whereof, to flie away in his owne nature is good. But ſome man will wey with himſelfe: And ſhall not the feare of death bee faultie alſo in the foreſaide caſes, and with the foreſaide circumſtances, ſéeing it ſtriueth againſt the will of God? For it is manifeſt that Chriſt otherwhile requireth our death for his owne name ſake. Howe farre foorth we ought to looſe our ſoule. Luke. 9. 24. Ioh. 15. 13. Ioh. 1. 3. 16.For he ſaith: Hee that will loſe his life for my ſake, ſhall ſaue the ſame: and he that will ſaue it, ſhall looſe it. Alſo we reade in Iohn that it is our part to lay downe our life for our brethren. Wherefore if euerie one of vsus ought to obey GOD with all his ſtrength, and with al his ſoule, how doe we ſatiſfie this precept, when as by fearing of death we are manifeſtly called from the commandement of God: and ſinne altogether it is whatſoeuer is repugnant to the reueiled wil of God? Manie which do not ſufficiently vnderſtande the nature of ſinne, That the firſt motiōs are ſinnes.are woont to ſay that thoſe firſt motions, which are ſtirred vp in vsus without deliberation, are no ſinnes till wee giuegive our conſent vntounto them. But howe greatlie theſe men are deceiued, Paul hath declared vntounto the Romans, when hee manifeſtlie called the lawe of the members, ſinne, ſpeaking of thoſe motions which trouble vsus againſt our will, and do holde vsus captiues in a manner by violence, whiles our minde (which otherwiſe as touching it ſelfe is excéedingly delighted with the lawe of God) doth ſtriue againſt and withſtand thoſe motions, ſo as he crieth out: O wretch and vnhappie that I am, Rom. 7. 24.who ſhall deliuer me from the bodie of this death? I confeſſe indéede that this aunſwere is after a ſort obſcure, but I hope to make it plaine. A diſtinction of thoſe thinges which are forbidden by God.Some things there be ſo forbidden of God, as in no reſpect they can hauehave any iuſtneſſe or honeſtie in them: ſuch are adulterie, theft, periurie, ydolatrie and pride. Wherefore as concerning all theſe actions, ſo farre foorth as they are conſidered by themſelues, they are alwayes faultie as well in perſons iuſtified as not regenerate, whether they hauehave deliberation and aſſent ioyned with them, or whether they be in the firſt motion: Albeit thoſe firſt motions, are forgiuen vntounto them which are made iuſt through Chriſt, neither are they imputed vntounto deſtruction, forſomuch as the perfect & true faith, whereby they are made partakers of the promiſed ſaluation is not extinguiſhed in them. But there be certaine other affectes, or humane actions not forbiddē of God by themſelues: as to feare aduerſities, to delight in commodities, to poſſeſſe the goods of this life, and ſuch like which God hath not forbidden, ſauing ſo farre foorth as we be drawen of them to do thoſe things which are againſt his commaundements. Wherefore although thoſe firſt motions, whereby we be ſtirred vp vntounto adulterie, vntounto theft, vntounto blaſphemie and vntounto ydolatrie, are faultie, notwithſtanding there be no expreſſe aſſent: yet feare, which naturally awaketh in vsus at the preſence of death, is not faultie, ſo it be ſubmitted to the will and commandement of God, if perhaps it behooued vsus to die for the defence of his glorie. Therefore I graunt it to be faultie ſo farre foorth as it is repugnant to the will of God, and I doubt not but that he which ſhall ſuffer ſuch an affect to be carried by his owne violence without reſtraint, doth withſtande the holy commaundements. But otherwiſe it is, if faith and ſyncere charitie be the guide thereof, that with other affects and motions of the minde, it may be ſubmitted and repoſe it ſelfe in the will of God. Neither ought the firſt motion thereof be compared with the deſires of thoſe thinges, which honeſty forbiddeth either to hauehave or to compaſſe: For theſe things by themſelues and in their own nature be faultie. But ſéeing that not ſeldome but often we may iuſtly both reioyce in proſperitie, and ſorow in aduerſitie: they are not by themſelues faultie motiōs, but ſo farre foorth as they drawe ſome euill thing from vsus being corrupted, euen as in all vertues it commeth to paſſe. Such affectes alſo ſhould be faultie, if we ſhould ſuffer them ſo far to be enraged, as we would do any thing againſt the wil of God. Moreouer this alſo I will adde, that death being weighed ſimplie and by it ſelfe, is to be feared: but ſo farre foorth as it is commaunded by the worde of God, it muſt be imbraſed with all the heart, with all the ſoule, and with all the affections. And although we require not of feare that it ſhold conſent (for yt is beſide the nature thereof) yet do we require of it that it ſhould giuegive place: which if it doe, it ſelfe alſo, ſo far as is in the power thereof, obayeth God. But where death is not commanded vntounto vsus, nor for this cauſe commeth into queſtion, the feare of it, ſo it kéepe it ſelfe within iuſt lymites, cannot iuſtly be condemned. Of theſe things, ſeeing we hauehave ſpoken aboundantly, we wil end the firſt part of the treatiſe; wherin we hauehave plainly declared our iudgement as touching the feare of death whether it be faultie or no: and we will begin the ſeconde part, as touching the commaundement of Chriſt giuen to his Apoſtles: If they ſhall perſecute you in one citie, Mat. 10. 23flie you vntounto an other, which manie perſwade thēſelues was afterward abrogated by Chriſt, euen as that ſaying: Ibidem. 5.Go not into the way of the Gentiles, and into the citie of the Samaritans enter yee not. VntoUnto this opinion ſubſcribed Tertullian when he wrote of flying away: becauſe while that commandement ſhould indure and be of force, he perceiued that flying away might not iuſtly be denied vntounto the faithful. But to ſay briefely what my opinion is, I thinke that precept hath nowe the ſelfeſame weight it had then when it was giuen to the Apoſtles. And as touching that ſaying: Goe yee not into the way of the Gentiles, and into the Cities of the Samaritans enter yee not: I thinke it was a commaundement but for a time: for afterward Chriſt commaunded the contrarie when hee departing from hence into heauen, ſent foorth his diſciples into all the worlde to preach the Goſpell. Wherfore ſince there is extant no commandement of Chriſt whereby flying away is forbidden, That the precept of Chriſt touching flying away is perpetuall.it behooueth to kéepe inuiolate that commandement of flying away: to wit, that it ſhould be of as great force at this day, as in old time it was firſt deliuered to the Apoſtles. Neither as I thinke doth that obiection any thing prooue, that the Lorde ſaide: Mat. 10. 28.Feare yee not them which kill the bodie, whereunto whoſoeuer thinke that flying away is vnlawfull, doe leane as vntounto a foundation. For it muſt be conſidered that in the ſelfe ſame 10. Chapter of Matthew, and in one and the ſame ſaying of ye Lord vntounto the Apoſtles are contained both the ſentences, and both were recited vntounto them being ſent to preach. Therefore if both the ſentences might then ſtande together as touching the Apoſtles, what letteth that they may not ſtande together at this day as touching vsus? For I ſée no abſurditie, if, in the time of perſecutions (while there is a lawfull way and oportunitie of flying) a man flie away to the intent he may liue vntounto God, not vntounto himſelfe: and that hee may ſhun the tempting of God if he ſhoulde offer himſelfe to a daunger not neceſſarie: he being certified by faith, that a way of eſcaping is ſhewed vntounto him of God, becauſe without his wil there is no meanes to eſcape: and is readie to reſiſt the enimies of the trueth and the Goſpell, when his good houre ſhall come: and yet in the meane time is ſo encouraged, and hath moſt ſurely purpoſed with himſelfe, that if he ſhoulde be taken and led vntounto the tyrants, he will rather dye not once but a thouſande times, than to renounce the trueth, and forſake his deare Chriſt. Aſſuredly he that is indued with ſuch a minde, and which hath thus decreed with himſelfe in flying, he followeth the doctrine of Chriſt, when as he doth not ſo feare them that kill the bodie, but that notwithſtanding them though he be helde captiue of them, hée will confeſſe the faith, or the ſame being confeſſed will defende it euen vntounto death, bloud, fire and extreme tormentes. For after this manner I thinke that Chriſt himſelfe our Lorde fledde, Ioh. 10. 36when his hower was not yet come. Acts. 9. 30.So did Paul when by the holy brethren he was let down through the wall of the city of Damaſcus. So did ſometime Policarpus, Cyprian, and other holy martyrs flie away, when they auoyded for a time. 1. kings. 18. 13.Alſo in the olde teſtament we reade of the ſelfe ſame thing that was doone by the Prophets. Wherefore ſéeing wee finde not that the leaue to flie away, was not reuoked or abrogated by Chriſt, it ſéemes not that the ſame ſhoulde be reſtrained by vsus, if it be doone by iuſt meanes and circumſtances. If a man flie for ydleneſſe ſake or in reſpect of the delights of this worlde, or elſe becauſe he is aſhamed to confeſſe Chriſt, or hauehave determined with himſelfe ſuch carnall purpoſes, there is no doubt but he muſt bee vtterly blamed for it. But he which for the cauſes aboue ſpecified, and eſpecially which flyeth away for auoyding a daunger like to inſue vntounto the ſoule, (whereunto no man ought raſhly to offer himſelfe vnleſſe he will tempt God) whie ſhould he be blamed? Verily vntounto me, he ſéemes not worthie of blame, eſpecially when in flying away he denyeth himſelf and taketh vp his croſſe with Chriſt. Neither can any denie but that the flight taken for ſuch cauſes is a kinde of confeſſion. That flying away is a ſhewe of confeſſion.If thou weigh the thing in equall ballance, it is eaſie to vnderſtand, that the Goſpell and pure faith in Chriſt is of no ſmall eſtimation vntounto them which ſo flie away. For who had not rather tarie at home at his owne houſe, enioy his goods, vſe ye familiaritie of his own Countrimen, than as a poore and vnknowen man to wander like a ſtraunger in a farre Countrey, where he vnderſtandeth not the language of the Countrie: where it behooueth him continuallie to aſke ſometime one man, and ſometime another for ſuch things as be neceſſarie: where for the moſt part he is not accounted for an honeſt man: where manie times as it happeneth with the ſtate of ſtraungers, he is both reiected and ill intreated: where either for the chaunge of the aire or for the varietie of meates and lodgings, great inconueniences muſt be continuallie indured? They which denie that this ſuffering is for Chriſt & his trueth, acknowledge no other afflictions beſides torments and beſides violent death: from which things they that flie away, yet (as it hath bin ſaide) they are readie to ſuffer, if being taken by tyrants, they be conſtrained to defende their profeſſion after that manner. But in verie déede, if a man come foorth and yéelde himſelfe vntounto the enemies of the trueth, and doe franckly confeſſe the doctrine of Chriſt, to refuſe the occaſion offered of flying awaie, that is a great thing and woorthie of ſingular admiration, foraſmuch as it procéedeth of faith and moſt feruent charitie: howbeit this is not in euerie man to doe. Howbeit euerie one of vsus ought to followe the inſpiration of the holy Ghoſt who inwardly driueth euerie one vntounto ſaluation by that way which is moſt méete for the ſtrength and giftes giuen him of God, not according to our owne will, but according to his moſt prouident and wiſe iudgement. But he that hath a preſent minde to enter into martyrdome, and by the ſpirit is driuen hereunto, ought not to deſpiſe, condemne & ſpeake euill of him which for auoiding of abiuration flieth awaie: who if he laie not downe his life, yet doeth he forſake his natiue Countrie: if he ſuffer neither torments nor impriſonments, yet doeth he ſuſtaine moſt grieuous inconueniences: if he doe not ſhed his bloud, yet doeth he giuegive a teſtimonie vntounto ye trueth hauing a prompt and readie heart to ſuffer all extremities ſo often as by the manifeſt will of God and impulſion of the ſpirit he ſhall be driuen thereunto. Paul by his example inſtructed vsus who ſometime withdrewe himſelfe giuing place to his enemies, Acts. 9. 30.ſometime willingly entred into perils, and neither for teares nor by any intreatie could be plucked awaie from that he had fully determined. Wherefore he that prouidently flieth awaie when time and occaſion requireth, and when daunger is at hande, ought firſt of all to pray vntounto God after this manner:
Since thou (my Lorde) haſt dealt ſo mercifully with me, as thou wouldeſt make me partaker of thy trueth, and reueale vntounto mee my redeemer Ieſus Chriſt the Sauiour of the world, graunt moreouer I beſeeche thee, that this treaſure of thy holy Goſpell latelie written in my heart, may with mee be preſerued, increaſe and bring foorth fruite, in whatſoeuer ſort it ſhall ſeeme good vntounto thee. And for my part, behold I offer my ſelfe vntounto thee: doe with mee, euen as it ſhall ſeeme good vntounto thy will. Whether I die ſooner or later for thy ſake I doe not much paſſe. Thy will bee doone, not mine. Bee thou preſent with mee, and ſo gouerne mee, as I may nothing offend in this determination. To thee I wholy yeeld and commit my ſelfe. I knowe that this preſent perill is not ſprung vp nor yet made manifeſt without thy will: neither hauehave I anie hope that without thee, I can finde a waie to eſcape. Wherefore ſince I am thus doubtfull and vncertaine leaſt thou ſhouldeſt ſuffer me to bee led by the feare of mine owne fleſh and wiſedome, ſubmit thou all my will and iudgement vntounto thy good will, leaſt I ſhould erre, and leaſt it ſhould happen ill with mee: GiueGive eare vntounto mee I beſeeche thee, for thy onelyonly ſonnes ſake Ieſus Chriſt our Lord. Amen. He which thus from the heart commendeth himſelfe in this caſe vntounto God, we muſt not thinke that he ſhall be left deſtitute of the fauour of Gods ſpirit. Therefore if he hauehave inwardly perceiued himſelfe mooued to flie awaie and hath caſt away the care of his worldly goods, ſéeking onelyonly thoſe thinges which be Chriſtes not his owne, he ſhall doe verie well, neither may he be accuſed if he flie awaie, being certified in his owne conſcience through the word of God that he hath attēpted no vnlawful thing. For it is written: If they ſhall perſecute you in one Citie, flie you vntounto another: eſpecially ſince there is no other place in the Scriptures whereby this libertie is reſtrained or reuoked. And in one and the ſelfe ſame Chapter of Matthew is founde both the doctrines: Matt. 10. verſe. 23. & 28.namely of flying awaie, and of not fearing them which hauehave power to kill the bodie onelyonly. Wherefore ſince theſe two preceptes are not repugnant one to another, they may be reconciled and kept as it hath bin ſhewed before. That ye may giuegive credite hereunto, the examples of the Apoſtles doe ſerue: for they alſo after they had receiued the holy Ghoſt fled awaie, The flying away of the Apoſtles. Acts. 13. 17 Mat. 10. 14.and as Chriſt in this place commaunded them, did ſhake off the duſt from their féete. I am not ignoraunt in déede that ſome of the fathers thought that that precept was but for a time, and that it ſhoulde not endure perpetually, but was onelyonly applied vntounto that time: yet I remember not that I hauehave read among any of them, that flying away was not ſometime lawfull to Chriſtians. Tertullians opinion of flight.OnelyOnly Tertullian I except, writing (by his leaue) ouer hardly of this matter: whoſe reaſons, if a man wil weigh with ſome diligence, he ſhall finde them to hauehave much more elegancie than ſtrength: all which I would confute, ſauing for want of time and that I thinke it not neceſſarie. But now ſome man will ſay: If the precept of flying away be not abrogated, as you ſay, ſhall all men flie awaie and no man remaine? I aunſwere: It was commaunded that wee ſhoulde tarie, and it was commaunded that we ſhould flie away. But theſe precepts are not vniuerſall: nowe the one, now the other muſt be obeyed. When a man is inwardly confirmed by the helpe of the holy Ghoſt, and is inuited to tarie, and beléeueth that this maketh more to the glorie of God, he ought to tarie, eſpecially, if he be nowe bounde by the commaundement of the Magiſtrate, and muſt neither breake priſons, nor by fraude deuiſe to flie. For in that he is in bondes, euen by the verie ſame doeth God declare that his houre is come: wherefore he muſt not depart. But if the caſe be otherwiſe, that he bee not as yet deliuered into the enemies hands, nor is indued with ſufficient ſtrength, nor is driuen to tarie by motion of the ſpirit, nor is bounde by any priuate vocation, then muſt he flie awaie. For euen as by the benefit of the common lawes, a man may for any cōmoditie ſake goe elſewhere, either to exerciſe marchādize or vpō ſuch like occaſion: euē ſo it is lawfull for a man to withdrawe himſelfe for auoiding of offences, and for the trueth ſake of the Goſpell anie manner of way to be confeſſed: for I iudge that then the commaundement of flying away taketh place. That certaine precepts may ſéeme contrarie and be not.And that there may be giuen two precepts which at the firſt viewe ſéeme contrarie, which neuertheleſſe when they be particular are not repugnant in themſelues, I will ſhewe by plaine examples. On the one part we are commaunded to defende and preſerue Chriſtian libertie, and not to yéelde the ſame vnderunder the tyrannie and abuſe of hipocrites: On the other part we are commaunded to yéelde vntounto the weakeneſſe of the brethren, as wee hauehave it in the Epiſtle to the Romanes. Rom. 14. 1.Theſe in déede ſéeme to be contrarie, but he that rightlie conſidereth the ſtate of the times dooth eaſilie take away that repugnancie which appeareth to be: which was ſingularlie wel doone by Paul, who then refuſed to circumciſe Titus, Gal. 2. 3.when it was required as neceſſarie to ſaluation, yet did he ſuffer Timothie to be circumciſed when he knew that it ſerued to edifying, Acts. 16. 3.and that it might be doone without danger neceſſarie to follow. Gal. 2. 14.The ſame Apoſtle could not abide that Peter ſhould doe according to the Iewes, becauſe he ſawe that by his example manie were verie gréeuouſlie offended. Yet dooth he afterward prudentlie exhort his Romans that with louing charitie they ſhould beare with the infirmitie of the nouices and weake brethren. Theſe thinges at the firſt ſight are verie contrarie, yet are they not repugnant if euerie thing be doone in time conuenient. Who knoweth not, Exo. 20. 12. Rom. 13. 1. Mat. 10. 19. 27. & 29.that it is commaunded by the lawe of God, that we ſhould obey parentes, princes, and Magiſtrates? Contrariwiſe, that we are commaunded for Chriſt and the Goſpels ſake to leaue parentes, children, brethren, & whatſoeuer we poſſeſſe? Theſe thinges doe verie well ſtand together without controuerſie, ſo that they be doone in fit times and momentes. Matt. 6. 1. &c.Otherwhile the time requireth that we ſhould doe our good workes in ſecret, according as Chriſt warned touching prayer and faſting: Matt. 6. 15.Otherwhile alſo it requireth that we ſhould doe theſe thinges in the ſight of men: namelie where they may be doone with the praiſe and glorie of our Lord. In old time ſacrifices were inſtituted by manie commaundementes of God, which neuertheleſſe in caſe of mercy or other matter of more weight were ſometimes omitted. A good thing was it ſometime to reſt vponupon the Sabbaoth day from all bodilie labours, but otherwhile it behooued to fight. Wherefore ſome preceptes are particular which in ſhew may ſéeme to be contrarie: but this forceth nothing at all, for both hauehave not place at one and the ſelfeſame time. Therefore euen as thoſe preceptes whereby we are commaunded to tarie and to flie doe ſtand firme, ſo likewiſe dooth the precept abide firme, wherein we are commaunded to flie, becauſe each one of them muſt be vſed in his due time. But the ground of their doctrine, which affirme this precept to be abrogated, is this: to wit, that they thinke that the flying away, which hath ioyned with it the feare of death, cannot ſet foorth the glorie of God. Howbeit they are deceaued: for the feare of death, is not by it ſelfe faultie, as we hauehave declared. And if they which flie away be godlie, they hauehave ſpeciallie determined this with themſelues, that they will not deny the trueth, earneſtlie deſiring to preſerue that faith which they know they hauehave receaued by the bountifull goodneſſe of the heauenlie father. Which no man doubteth but it belongeth to the furtheraunce of the glorie of GOD. Wherefore we bring to paſſe by this feare, that we auoide manie euils, namelie, the afflictions of the bodie, and death, leaſt we being forced by the rigour of theſe, ſhould deny the trueth, and make a ſhipwracke of faith. There is no man therefore but vnderſtandeth that feare to be good: becauſe he conſidereth not death and tormentes of the bodie by themſelues, (which if he did, yet neither ſhould it then be faultie of it ſelfe) but ſo farre foorth as they might caſt a weake Chriſtian man into the danger of forſwearing, or depriue him of Chriſtian faith, which thing vndoubtedlie maketh not to the glorie of God.
Since I hauehave aunſwered vntounto the two queſtions propounded, I would not ſpeake anie further, ſauing that I perceiue you may iuſtlie deſire more, namelie that I ſhould aunſwere vntounto their Argumentes which with great contention defend the contrarie opinion as touching flying away: who would hauehave vsus in anie wiſe to be of their minde, that vnderunder the pretence of auoyding ſin, they might commodiouſlie abide in their owne pleaſant countries with ſuch wealth as they hauehave, retaining ſtill their vſuall ſlothfulneſſe and diſſimulation in the affaires of religion. Wherefore that I may the more fullie ſatiſfie you, ſince I hauehave ſhewed that the feare of death is not in his owne nature faultie, and that the commaundement of flying away was not aboliſhed, I will as well as I can rehearſe thoſe thinges which are obiected, and afterward will I confute them ſo much as the preſent cauſe ſhal ſéeme to require. Obiections 2. Tim. 1. 7Firſt ſome obiect that which Paul hath vntounto Timothie: For God hath not giuen vntounto vsus the ſpirit of feare, but of fortitude, of louelove, and of temperance. If this be ſo (ſay they) it doth not become a Chriſtian man, to flie the ſame being a token of feare. Wherefore he ought to remaine being ſtrengthened with the ſpirit of fortitude, and to make no account at all of the threatninges of tyrants. VntoUnto whome I aunſwere, that in déede it becommeth a Chriſtian man to be valiant and conſtant, and to be voide of all feare. Howbeit this fortitude of the ſpirit is neither in all men, nor yet is alwayes after one manner. For ſometimes it ſo incourageth a man, as he refuſeth not both to confeſſe the trueth and to die for the ſame, euen as the examples of manie Martyrs doe teſtifie: but ſometimes it driueth a man to this other kinde of confeſſion, namelie to forſake together with his natiue countrie all cōmodities and delightfull thinges, and in the ſtead of them, taketh vppon him manie diſcommodities, griefes, daungers, and detrimentes which they that trauell into an other place muſt abide. He that neither of both waies dare confeſſe Chriſt, is ſhamefullie withdrawen by the dreadfulneſſe of feare, and had rather reuenge or by diſſimulation ſuppreſſe the trueth than to die or to forſake the ſwéete neſt of his natiue countrie & earthlie pleaſures. Wherefore this preſent place of ſcripture admoniſheth the Chriſtians that they ſhould retaine the ſpirit of fortitude and put it in vre. But becauſe there be diuers kindes of that ſpirit, it ought no more to be reſtrained vntounto one kinde than vntounto an other. But when the one or the other is neceſſarie to be vſed, it is onelie knowen by the motion of the ſpirit, which ſometime mooueth to one kinde of confeſſion, and ſometime to an other, according to yt which both the places, & times, & conditions of perſons & ſtrēgth requires. Moreouer it muſt be vnderſtoode that Paul in this place ſpeaketh particularlie of the miniſter of the Church. For firſt hee ſaide: 2. Tim. 1. 6.Stirre vp the gift of God that is in thee by laying on of hands: Wherunto he ſtraight waie ioyneth thoſe wordes which are nowe obiected: For God hath not giuen vntounto vsus the ſpirite of feare, &c. By theſe wordes doubtleſſe he woulde teach nothing elſe but that offices of miniſters (which be weightie, ful of labors & dangers, ſtriking a great terror into carnal affections) ſhould be valiantlie vndertaken. For the ſpirite that God hath giuen vntounto them which are nowe promoted to the miniſterie, is properlie the ſpirite of fortitude, of louelove, and of temperance. For erudition, good manners and other good qualities are required in a man before he be choſen into the miniſterie: ſéeing he that is deſtitute of ſuch kinde of qualities, is not woorthie to be choſen. But that ſpirite, by whoſe guide euerie function is doone with a couragious minde, with much louelove, and with ſingular modeſty to the edifying of the Church, the Chriſtian people deſire of God, and doe then obtaine it, when the miniſter is alreadie choſen and inueſted into the miniſterie by impoſition of hands. How farre foorth flying may be lawfull vntounto Paſtors. Ioh. 10. 12.Therefore if we ſpeake as Paul did, particularly of this kind of men, the aunſwere maie be eaſilie made: For I maie ſaie, as Chriſt alſo ſaide, that they bée heirlinges, not paſtors, which forſake their flocke, vnleſſe they hauehave manie Paſtors: let onelie one of them hazarde himſelfe, ſith in this caſe, when the Church maie be without him, it ſhall be lawfull for him to flie awaie. For ſo I thinke Paul fled awaie out of the citie of Damaſcus, Acts. 9. 30.not leauing that Church without Paſtors. But yet this muſt be conſidered that he perhappes be not ſuch a notable man in the Church, as the defence of the trueth, and ſafetie of the Church ſéeme to depende chéefelie of him, and that it is verie likely that after his departure al things wilbe full of trouble. For if thinges be in that ſtate, he muſt tarie ſtill, and muſt as becommeth a good Paſtor laie downe his life for his ſhéepe. Beſides further Auguſtine teacheth in his 180. Epiſtle vntounto Honoratus, that if the Church be furniſhed with manie miniſters, it ſtandeth with the profite thereof, that when perſequutions bee at hande a part of them ſhoulde hide themſelues, leaſt they ſhoulde altogether in one moment be taken awaie. For if a firſt ſort ſhall be taken away, they which lie hidden maie ſuccéede in the place of others. And for this verie cauſe hauehave I thought that Abdias the Prophete in the time of Achab and Iezabell, 1. kings. 18 13.hid manie Prophetes in dennes, that if thoſe firſt had béene ſlaine, there ſhoulde yet hauehave remained other Prophetes, by whoſe helpe the people in due time might hauehave béene reléeued. This place therefore of Paul wee hauehave expounded two manner of waies. Firſt that flying awaie as it was deſcribed by vsus is a worke of fortitude: ſecondlie, that the author ſpeaketh particularlie of the Paſtors and Miniſters.
It is obiected moreouer, that they which flie awaie, they flie for the feare of death, which thing is repugnant to the ſcriptures: For wee are commaunded, not to bee anie thing afraide of them which kill the bodie. VntoUnto whome I aunſwere as before it was expounded, Mat. 10. 28that the feare of death, kéeping it ſelfe within iuſt bondes, is not of it ſelfe faultie, eſpeciallie if he that feareth doe not onelie feare death, but hauehave moſt reſpect vntounto this, that is to wit, leaſt (when he is not yet come into the handes of the Magiſtrate, nor is ſtirred vp by the ſpirite to tarie, and to indure tormentes or death it ſelfe, hauing in ye meane time an occaſion offered of departing) he ſhoulde denie the trueth, and ſhould fal away from the faith once receiued, which otherwiſe might happen vntounto him. He which after this manner feareth death, and directeth this feare of his to the glorie of God, as the diuine law in all thinges commaundeth: ſuch a one doeth not violate the law of God, nor yet doth ſinne. If a man (ſaie our aduerſaries) bee weake in faith, hee muſt not ſtreight waie ſéeke for remedie by flying awaie, but muſt runne vntounto prayers, euen as Chriſt taught, and muſt praie that hee yeeld not vntounto temptations. Touching this we hauehave a commaundement, which if wee will follow, we ſhall be heard: but as concerning flying away, we are not inſtructed by anie place of the Scriptures. They which obiect theſe thinges doe euermore ſuppoſe a repealing of that commaundement which is extant in Matthew: but we ſhewe, Mat. 10. 13.that they doe erre, neither doe themſelues prooue that which they ſay by anie effectual reaſon. But if it be lawfull without reaſon to alleadge what a man will, I alſo maie ſay, that the precept of not fearing them which kill the bodie is abrogated, becauſe it was deliuered to the Apoſtles in their firſt Embacie, and written in the ſelfe ſame 10. Chap. of Matthew. Wherefore both the precepts remaine firme, but we muſt take héede, that they bée not wronglie vnderſtoode. So then hee that flyeth awaie according to the rules preſcribed, is fauoured not onelie of the Scriptures but alſo of manie of the Prophetes, of the Apoſtles, & of the Martyrs, yea and of Chriſt our Sauiour, who though he fled not away through feare of ſinning, yet neuertheleſſe he fled, that by his example hee might teach what is lawefull for vsus, ſo long as our houre is not yet come: which muſt then be vnderſtoode to be come when the ſpirite doeth inwardlie ſtirre vsus vp and prouoke vsus to tarie, or that neceſſitie otherwiſe requireth, that is to wit, if we be alreadie in the power of the magiſtrate, if we be tyed by anie vocation that we maie not depart, euen as a little before it was ſaide of Paſtors. As concerning prayers, thoſe we doe not reiect, but we verie much allowe: and therefore wee warned before that they, which intended to ſcape through flying awaie, muſt commende themſelues by moſt earneſt prayers vntounto God, that they in no wiſe maie erre. But if powring out their praiers, the ſpirite doe ſtill ſollicite them to flie, and doeth not miniſter more ſtrength and boldneſſe, they ought to vſe that remedie, which the goodnes of God doeth offer, except they will tempt God. And ſo in the holie ſcriptures we reade that Dauid him ſelfe fledde from the face of his ſonne Abſalon, The flight of Dauid. 2. Sa. 15. 16.in which flight hée ſung that excellent Pſame which by order is the thirde in the booke of Pſalmes. Wherefore hee fled and gaue place to the furie of his ſonne although he had the promiſe of the kingdome, and knewe that the ſame promiſe coulde not be made voide. If ye will ſay that the controuerſie was not about faith or religion, but as touching the kingdom, I knowing what your reaſons be, will aunſwere, that he ought to hauehave giuen credite to the promiſes of God, and to hauehave prayed, but not to hauehave forſaken the kingdome which he knewe by the worde of God to belong vntounto him. Neuertheleſſe he fled, but yet beléeued that he ſhoulde be reſtored againe according to the promiſes. A godlie man flying after this manner, beléeueth that God will kéepe him in the faith, and will bring to paſſe that he ſhall not abiure, which alſo he craueth of him from the bottome of his heart. But yet if in ye meane time he vſe yt flight which both GOD hath opened vntounto him and the holie Scriptures and examples of the ſainctes do allowe: he ſinneth not, nay rather he after a right manner confeſſeth his faith.
Others thinke that flying awaie is vtterlie condemned, becauſe Paul in the ſecond Epiſtle to Timothie complayneth that in his firſt defence he was forſaken of all men. 2. Tim. 4. 6.For that they had committed ſinne in this matter, thereby it appeareth, in that the Apoſtle prayeth that it might not bee imputed vntounto them: for thinges that bee well doone hauehave no néede of pardon. Howbeit theſe thinges if they be well weighed, I iudge muſt not be tranſferred vntounto fleying awaie. They are rather written againſt them which either through a blameworthie feare, or elſe for the care they hauehave of their worldly goods did neglect thoſe duties which Chriſtian charitie requireth. It is not likelie that Paul complaineth of them which at that time were not in Rome, although perſequution waxing hotte, they had fledde awaie not long before: for this ought not to be laide to their charge, vnleſſe they had therefore fledde, becauſe they loued this worlde as Demas had doone. 2. Tim. 4. 10.The Apoſtle therefore complaineth not of them that were abſent, but of thoſe brethrē, which indéede were at Rome, but yet ſo pretermitted the dueties of charitie, either becauſe they were aſhamed to confeſſe Chriſt, or for that they were giuen to wearineſſe or blameworthie feare, as in the firſt defence no man aſſiſted him. Verilie the Romane Church delt moſt ſhamefullie, which after ſuch a manner forſooke their Apoſtle. Wherefore it is no maruell, if this did verie much gréeue Paul, if alſo he prayed that this might not be imputed vntounto him. Wherefore in the former wordes Paul ſpeaketh not of a iuſt flying awaie which we a little before ſet foorth diſcribed with his owne properties, but he onelie reprehendeth thoſe who beſtowed not thoſe benefites which both they might and ought to hauehave doone vponupon them which were oppreſſed for Chriſtes cauſe. But here will be obiected, that which Iohn writeth, Iohn. 3. 16.That euerie man ought to laie downe his life for his brethren. Therefore when we knowe and ſée, that the members of Chriſt are ſhut vp in priſons, it is not lawfull to forſake them by flying awaie, while wee ſéeke our owne ſafetie, Howe farre foorth we muſt laie downe out life for our brethren.and are not touched with the miſerie of our afflicted brethren. In this place there is no néede of a diſtinction. For the death of our neighbour is either bodilie or ſpirituall. If we ſpeake of the bodilie and outwarde death of our neighbor, I iudge that we muſt not alwaies laie downe our bodilie life for him: which I might confirme aſwell by manie examples, as alſo by reaſons. But if we meane as touching the ſpirituall death of our brother, if a man maie by his owne bodilie death ſo helpe him, as hee ſhall not periſh euerlaſtinglie, vndoubtedly he ought to die. For Chriſt after this manner died for vsus: and it ſhall be the Diſciples part to imitate the maſter himſelfe. So that if a man hope aſſuredlie, that he by his preſence, exhortation and comfort can helpe his brother, from falling into euerlaſting deſtruction, he ought to abide ſtill, although he doe it with the perill of his life, and to lay downe as the ſcripture requireth his bodilie life for the eternall ſaluation of his brethren. But this good part cannot alwayes be doone of them, ſince the crueltie of our enemies is ſo enraged as whom they holde in bondes for the Goſpels ſake, they for the moſt part admit no man to talke with them, except inquiſitors and others which bee able to perſwade them in thinges contrarie vntounto the faith: for ſo many as they ſuſpect to fauour the pure religion which the aduerſaries call Lutheraniſme, thoſe they exclude [from them]. More fauourably did they deale in olde time with Paul: for ſo ſoone as he was come to Rome, as we reade in the Actes, Acts. 28. 16it was lawfull for him to abide in his owne hiered houſe, yet vnderunder the cuſtodie of one ſouldiour: in which ſtate he preached the Goſpell with great conſtancie vntounto all thoſe which came to ſée him. Alſo out of ye Eccleſiaſticall hiſtories it appeareth yt in old time it was lawfull for the brethren to talke with the Martyrs which were in bondes, and to refreſh their bodies with meate, and their mindes with comfort & exhortation. Wherefore it is no maruell, if Paule and his like complained, when of the brethren through faint courage and coldneſſe they were ſo foulie forſaken, that not ſo much as one aſſiſted them in iudgements which otherwiſe was frée at that time. Further whereas Iohn commaunded, that wée ſhoulde laie downe our bodilie life for the ſpirituall ſaluation of our brother, that muſt not ſo be vnderſtoode, as though it may binde vsus in euerie caſe, euen when we come into manifeſt daunger of taking a falſe othe and of eternall damnation. For hereof there would followe two diſcommodities: One, that the brethren in bandes, by the fall of them which had committed themſelues into perils, ſhoulde take a greater griefe, and ſhoulde be offended, and perhaps themſelues alſo woulde fall awaie. For which cauſe it was prouided by the law of God, that when the Iſraelites went foorth vntounto battaile, the fearefull and faint hearted ſhoulde be ſent home, leaſt at any time by their feare they might quaile the heartes of the valiant men. The other diſcommoditie is, that no remedie or comfort ſhoulde be giuen to the miſeries of the Captiues & Martyrs of Chriſt, nay rather to the reſt of the calamities woulde be added, that the weake brethren would both fal and periſh. So as in deſiring to preuent one euill, we ſhould fall into two. Wherefore they of whom Paul complaineth, did not forſake him for that cauſe which we hauehave in hande, but rather becauſe they too much loued the worlde and their owne commodities, or elſe becauſe they were wearie and finallie aſhamed of the Goſpell of Chriſt, according as we declared before.
Furthermore manie …e obiect, that it cannot bee but that the Churches of Italie, Fraunce, and of other regions, woulde be diminiſhed and ſcattered if ſo many ſhould flie away, and that therefore they ſhoulde doe better if they tarie, that the Churches may be preſerued and increaſe. Verie wel in déede doe theſe men admoniſh, if they which tarie in the Churches, would afterward abide conſtant: but ſince that manie doe fall into abiuration, they doe more hurt to the Church thereby than if they had fled away: for in flying, after ſuch a manner, as I hauehave ſaide, they giuegive ſome teſtimonie vntounto the trueth, declaring by the ſelfe ſame thing that ſuperſtitions and Idolatries are in no wiſe to be ſuffered: for neither would they flie if with a ſafe conſcience they might conſent vntounto the Papiſticall rites. But they which take a falſe othe, firſt doubtleſſe doe caſt themſelues into deſtruction: ſecondly by their ill examples they make deſolate and ſubuert the Churches. If theſe two, I meane flying awaie and abiuration, ſhould be compared together, many perhaps will graunt that flying is the leſſe euill. But I anſwere theſe men, as I did alſo before, that to denie the knowen trueth is a moſt grieuous ſinne, but to flie vppon iuſt cauſes is a good thing, pleaſeth GOD, and is allowed by the holie Scriptures. Moreouer what manner of Churches theſe men feigne to themſelues in Italie, in Fraunce, What maner of Churches were in Fraunce, Italie, &c.in the lowe Countries and other Regions, I knowe not. This in déede I will not denie, that in thoſe places are founde manie brethren, which be true members of Chriſt and are of his Church: but that in thoſe Regions bee appointed viſible Churches founded with good ordinaunces, wherein is ſet foorth the pure doctrine of Chriſt, the Sacraments rightly miniſtered, and ſome forme of diſcipline had, I ſée not why I ſhoulde graunt it. For the brethren doe verie ſeldome méete together, & doe in a manner neuer miniſter the Sacraments in ſuch ſort as they ought to be. Ordinarie Paſtors they hauehave not, Sects doe there increaſe without meaſure. The obſtinate are not puniſhed by any forme of Euangelicall Cenſure. Wherefore rightlier may we ſay, that they which flie from thence, doe ioyne themſelues to Churches, than doe forſake Churches. For they which for religion ſake doe flie, goe for the moſt part thither, where preaching is dayly had, where Sacraments in their due times are miniſtred, where GOD by the faithfull congregation is praiſed, where good Paſtors be placed, where by order it is lawfull to liue with other of the faithfull: finallie, where they that bee well diſpoſed cannot pretend that the way of liuing well is denied them. Wherefore they muſt néedes laie all the blame vppon themſelues. But wée ſée (will ſome ſay) many brethren which remaine not yet fully inſtructed in thoſe places which we by flying away forſake, who being feeble and weake, might by vsus be inſtructed, confirmed, and eſtabliſhed in the waie of the Lorde: but if we flie away wee forſake theſe brethren, and omit the duties of charitie towardes them. Theſe I thinke ought to bee helped as much as may be, aſwell with doctrine, as with good Counſell. Howbeit if we our ſelues afterwarde be in ieopardie, wee in flying away cannot properly be ſaide to forſake them, becauſe we firſt warned them by our ſpéeche: afterwarde by our example of flying, we declare what they alſo ſhould doe: to wit, ſhun idolatrie as much as is poſſible. Sometimes moreouer the Lorde hath certaine of his in thoſe places, whom he ſo ſtrengtheneth with his ſpirit, as they without feare defende the trueth of the Goſpell, being by him aſſured, that there is no daunger of taking a falſe othe, by which perſons they that be weake in faith, and of the ignoraunter ſort, may be lifted vp and ſtrengthened by comfortable ſpéeches. For the precept of flying away doeth onelyonly belong vntounto them which are in daunger, which hauehave proofe of their owne infirmitie, which by inwarde motion of the ſpirit are not mooued to tarie, perceiuing in the meane time a waie to eſcape, and being not yet brought into the handes of the Magiſtrates. Neither in verie déede is it to be feared, that they will al wholie goe their waies, there ſhall not want at any time ſome which will remaine. But it is the part of them that flie awaie to pray for thoſe which tarrie at home. For they hauehave for the moſt part vnfortunate ſucceſſe.
Of vocation not to be forſaken.From this let vsus go to them which thinke that no man may forſake his owne vocation, for they will hauehave eueryevery man to continue ſtill in his owne calling. Whoſe opinion if it ſhoulde be admitted, certainely it ſhould not be lawfull for any man to depart from his owne natiue country, which would be counted for a certaine intollerable ſeruitude. For ſéeing that all lawes doe permit citizens about many honeſt cauſes to trauell into ſtraunge countries, I knowe not whie it ought ſo generally be denied vntounto Chriſtian men. But if it be lawfull vntounto them for manie iuſt cauſes to depart out of their natiue countrie, why ſhall it not alſo be lawfull for the better preſeruation of faith? Iſaac being compelled by hunger became a ſtranger in an other countrie. Gen. 26. 1.Noemi alſo for the ſame cauſe left her countrie. Ruth. 1. 1.Dauid for the ſafegard of his life, fledde from the perſecutions of Saul. 1. Sam. 19. &c. Exod. 2. 15.So Moſes from the perſecution of Pharao, went into the land of Madian. And all theſe were onelyonly in perill of their bodilie life, and yet were they neuer accuſed as forſakers of their vocation. Further it ſéemes not to be true which theſe men put for a ſure principle, that no man is ſo frée and at libertie but that hee is tyed to ſome vocation, which ſuffereth him not to flie. What vocation I beſéech you doe they follow which lead their life in a monaſterie, where they may in no wiſe remaine, vnleſſe they pollute themſelues with a thouſande ſuperſtitions, their own conſcience continually ſtriuing againſt them? If theſe men flie away, they leaue no other but the deuils vocation, neither doe I ſée what ſhoulde kéepe them backe. What ſhall let a widow which hath no familie, but that ſhe may goe thither where ſhee ſhalbe better inſtructed, inioy the ſacraments, and liue in Churches well ordered? After this ſort, many honeſt matrons in olde time followed Chriſt when he preached the Goſpell through the regions of Iudaea: Luke. 8. 2.neither was their enterpriſe euer condemned by any: Nay rather as it is reported, many other women being drawne by their example, followed the Apoſtles. What an innumerable ſort of Citizens, Crafteſmen, and noble men are there founde cléere at libertie: which liue either of their hādie works or of their rents? What ſhould let theſe men but that they together with their families may repaire thither where the trueth of the Goſpel doth floriſh, and is publiſhed of all men? It liked the Quéene of Saba to come from the furtheſt Regions, to ſée and heare Salomon: 1. kings. 10 ver. 1. &c.and ſhal it not be frée for them to goe where they may heare the verie ſelfeſame wiſedome of true Salamon, that is of Chriſt? Was it lawfull for ye Eunuch of Quéene Candaces to trauel out of Aethiopia to worſhipe at Ieruſalem, and ſhall it not bee lawfull for our brethren to goe into thoſe places wherein God is ſyncerely worſhipped, and Chriſts inſtitutions rightly kept? Thou wilt perhaps take exception, Acts. 8. 27.that neither the Quéene of Saba nor the Eunuch went their waies to be perpetually abſent, but onelyonly tooke in hande a pilgrimage for a time. Verilie I alſo may ſay that they which flie for religions ſake, do go away with that minde that they may be abſent ſo long as it ſhall pleaſe God: that they bee readie to returne home ſo often as they ſhalbe called backe by him, and that by his fauour there is a…ay of returne opened vntounto him.
Alſo the words of Paul are alledged in the firſt to Timothie the 5. Chapter: Whoſoeuer prouideth not for his owne, Verſe. 8.and eſpeciallie for them of his houſholde, hee hath renounced his faith, and is worſe than an Infidell. In this place we muſt take ſpeciall héede, to what purpoſe the Apoſtle ſpake theſe words. His talke was of widowes, ſhewing howe they ſhould be qualified, that ſhould be maintained at the charges of the Church. For ſéeing the Church perhaps was charged aboue meaſure with ſome, who to ſpare their owne purſes woulde hauehave their widowes admitted: therefore Paul warned that euerie man to his owne power ſhoulde relieue his owne. And héereupon is it that he addeth a little after: Ib. ver. 16.If anie faithfull man, or faithfull woman hauehave widowes, let them miniſter vntounto them that the Church may not be charged, that there may bee ſufficient for them that be widowes indeede. Certainely Paul by theſe words declareth, that thoſe onelyonly be true widowes, which cannot reléeue themſelues by their owne reuenues and gaines, nor yet hauehave any friendes which will helpe them, ſo as the wordes of Paul on this wiſe declared, ſéeme not to forbidde flying away. He that flyeth, In what ſorts eche one muſt behaue themſelues towards their owne.if he hauehave any widowes or other poore kinred, let him helpe them of his owne if he hauehave wherewithall. If they will goe away together with him, let him not forſake them. But if he be a poore man, and doe make any commoditie abrode, no man forbiddeth him to ſende a part of the gaine vntounto them. Thus alſo a man ought to be affected towards his parents, vnleſſe either becauſe of their ſickneſſe or their impotencie of bodie, the preſence of the childe ſhalbe neceſſarie. For then they muſt not be forſaken. But if the ſonne ſhall depart, not againſt the will of his parents, and is afterward certified that his preſence is neceſſarie for them, hee ought ſtraightway to returne to helpe and comfort them according to the lawe of God. But if in that place there be a daunger of perſecution, he muſt not miſtruſt the helpe of God. For ſince that God hath throwen him downe into that neceſſitie, hee will not leaue his ſeruant deſtitute of helpe. But if thou being weake in faith and being bounde by no commaundement wilt tarie, when thou maiſt go thy wayes, thou muſt not do yt vponupon hope of gods helpe, ſince that god ſhewed thée ye way to eſcape: which if thou vſe not, thou canſt not cōplaine but of thine own ſelf.
Of them which are coupled in marriage.But what ſhall we ſpeake of them, which be ioyned together in matrimonie? Firſt that it is not lawfull to the wife for auoyding of perſecution to depart from her huſbande, vnleſſe that he for the weakeneſſe of her faith conſent that ſhee may withdrawe herſelfe for a time. The lawe of God hath made ſubiect the wife to the huſbande, therefore ſhee ought not to depart without his good will. But yet it ſhall be the wiues part, if the huſbande goe away, to followe him, that they may peaceably and without daunger dwell together. But if that ſhee for iuſt cauſes cannot followe, or ſhe being more obſtinately bent will not, ſhe muſt not be left behinde leaſt the chaſtity of them both be hazarded. For in Matrimonie there is a neceſſarie dwelling together of man and wife, for as much as neither of them hath frée power of their owne bodie: 1. Cor. 7. 4.So as if the huſbande will tarie, he ſhall hope for the aide of God in perſecutions: For it is expreſlie commaunded him that he ſhould tarie. But if that both of them be indued with ſingular chaſtitie, one of them may depart from another for a time, euen as they ſay that Paul with his wife did, when he walked through the world preaching of the Goſpell: For he did not leade her about with him, 1. Cor. 9. 5.as the reſt of the Apoſtles did. Howbeit we muſt vnderſtande that a vowe is héere vnlawfull, becauſe they ought one to depart from another with that minde and vppon that condition, that they may méete together ſo often as either of thē ſhall require. For ſo God commaunded by Paul in the firſt to the Corinthians, the 7. Verſe. 5.Chapter, namely that they ſhoulde ioyne together in one, leaſt they ſhoulde giuegive place vntounto the temptation of Sathan.
As concerning ſeruauntes, Of Seruants.there néedes not much to be ſaide: For it is not lawful for them vnderunder pretence of religion or perſecutions to flie from their Maſters. Exod. 21. 6. Phil. 13.For in the holie Scriptures it is expreſſelie commaunded, that they ſhoulde not doe it. Therefore when they be ſo bounde if they doe remaine God will vouchſafe that they ſhall not bée brought into the daunger of a falſe oth, if they from the heart and with a ſyncere faith commende themſelues vntounto him: for as the holie Scriptures teſtifie, Pſal. 9. 10.hee is at hande with them in due time and doeth faithfullie ſuccor them: eſpeciallie ſince he by his commaundementes doeth caſt them into thoſe daungers. As for Biſhoppes and Paſtors we ſaid before that they ought not to forſake their flockes, except they be driuen out by force. But becauſe we hauehave ſpoken plentifullie of this matter, I come nowe vntounto Princes, Of Princes.of whome manie are frée hauing the higheſt authorite, ſo as they maie reforme their Churches by a reſtitution of the pure and true religion. Wherefore theſe, if they bee indued with godlineſſe, ought not to forſake their ſubiectes, but being placed in that power muſt ſerue God (whoſe miniſters alſo they be as it is written in the Epiſtle to the Romanes) whereby the light of the Goſpel may by them be maruellouſlie kindled. Rom. 13. 3.For the people alſo are woont to imitate their Princes: And ſuch is ye authoritie & power of princes, as they maie conſtraine their ſubiectes to obedience. Wherefore they doe eaſilie vnderſtande, that if they goe their waies, they not onelie further not the word of God, which otherwiſe they might hauehave doone, but alſo that they leaue their ſubiectes in the power of Infidels, and that they abandon them to moſt gréeuous euils and horrible daungers. VntoUnto Princes wee muſt adde thoſe that dwell in the Courtes of great kinges and Monarches being men of ſingular oſtimation and authoritie, Of great noble men.either for that they bee wiſe counſellers, or elſe becauſe they are famous in warre, wealth, or nobilitie of birth. Theſe ought not to depart when there is no daunger like to light vppon them: ſéeing they maie greatlie further the cauſe of religion by their preſence: For in a kingdome they be bucklers, and vntounto the poore faithful are inſtéede of a defence. By their counſels and authoritie they oftentimes repreſſe the violence of Tyrantes, they reſiſt the crueltie of Phariſees, & when they hauehave ye great princes fauorable & gratious vntounto thē, they maie make interceſſion for manie yt be oppreſſed, & maie conuert the minde of Monarches, from cruell perſequutions of ye Goſpell vntounto other affaires, greater, more profitable, & of more importance. Gen. 41. 40 Dan. 2. 48.Such were in kings courtes Ioſeph, Daniel, Nehemias, and other godlie men. Wherefore they muſt not flie awaie vnleſſe extréeme neceſſitie compell. Further there be others, not a fewe at this daie called Lords, not comparable to the others, which hauehave not the chéefe authoritie, but onelie ſome ciuill iuriſdiction, hauing nothing to doe with anie power of reforming religion: For the Prieſtes or Biſhoppes are not ſubiect vntounto them as vntounto thoſe which excell in power and authoritie, and are ſubiect vntounto the inquiſitors and ſuch like Phariſees no leſſe than the reſt of the people be. Theſe differing little or nothing from the ſtate of other men, the ſame in a manner is to be iudged of them that is of the reſt. Wherefore if they flie according to the rules preſcribed by vsus, they not onelie muſt not be reprooued, but they are euen to bee prayſed, ſince they thinke not much by their teſtimonie to magnifie Chriſt which is ſo much the more worthie and excellent as they humble themſelues frō the higher dignitie vntounto things of leaſt reputatiō, as far as cōcerneth worldly honors.
But becauſe the common ſort is woont to exclame againſt thoſe which flie awaie: whither will theſe wander, which might kéepe themſelues at home at their owne houſe? God maie bee worſhipped in anie place of the worlde. Paul vntounto Timothie writeth: I will that men pray eueriewhere, 1. Tim. 2. verſe. 8.lifting vp pure handes vntounto God. They which ſpeake theſe thinges muſt conſider that ſo outragious is oftentimes the furie of ye aduerſaries as in thoſe places where the Pope hath dominion, no good man can leade his life, vnleſſe hee will defile him ſelfe with Maſſes, Idolatries and other ſuperſtitions: otherwiſe he cannot eſcape the handes of the Catchpoles, of ye inquiſitors, & finallie of the executioner himſelfe. Which thinges they that are not yet mooued by the ſpirit to laie down their life, but are as yet ſomewhat weake, thinke it not fit for them to expect any longer if that God ſhewe vntounto them a waie to eſcape. Adde moreouer with all that if they be not withholden by any the bondes or lawes, whereof we ſpake before, they doe marueilouſly deſire to ioine themſelues vntounto the reſt of the brethren, and with them to bee conuerſant, to bee refreſhed with the daylie bread of the word of God, to be partakers of the lawfull adminiſtration of the Sacraments, to be ſubiect vntounto pure and ſincere diſcipline according as it becommeth Chriſtians, to heare among the congregations of the faithfull a tongue not ſtrange or vnknowne to any, and to inioy marrying lawfull and permitted vntounto them which hauehave néede thereof. They know indéede that God may be worſhiped in euerie place, and they would put no difference betwéene places, vnleſſe that impediments caſt in manie places by men were a hinderance. Héereunto did thoſe wordes of Paul tend, that he might deliuer them from ſuperſtition, which thought one place holier tha… another: which thing maketh no way againſt vsus that flie not away for the finding out of a holyer place, but for the auoiding of deſtruction, and for ſéeking out of Chriſtian doctrine, which is more ſound and not to be doubted of. Who will iuſtlie blame him that flyeth away for auoiding a hurtfull and peſtilent ayre? Or who in the time of famine ſéeketh out a more lentifull countrey? Or when a violent and dangerous warre is at hande, who goeth not into peaceable places? I ſpare to ſpeake of them which go their waies becauſe of ill and contentious neighbours: as when Abraham went from Loth, and Iſaak from his welles, Gen. 13. 8. Gen. 26. 19leaſt he ſhould contend with the Philiſtians. I paſſe ouer them alſo which by reaſon of the ouerflowinges of waters, which for earthquakes and change of kingdomes goe to dwell elſewhere. Aſſuredlie wee hauehave heard none of theſe nor of manie other which may be added vntounto theſe to hauehave bin iuſtlie blamed of anie man. Why be they then ſo tumultuouſlie exclamed againſt, which flie for religion ſake? Yet hold I them excuſed, which indeuour to perſwade that we ſhould not flie, ſéeing they doe this in ſome good reſpect. For the faithfull are without feare, and euen in the verie tormentes denie not the trueth, but rather by their valiant courage, would edifie the Church, and abide together in one with the reſt of their brethren like vntounto a notable flock of ſhéepe compaſſed about with woolues. And who I beſéech you liketh not of theſe thinges? Who praiſeth not his counſel? who wiſheth not for ſuch ſucceſſes of the Goſpell? No man vndoubtedlie that is indued with the leaſt ſparke of charitie. Albeit there muſt alſo be cōſidered, whether there be ſtrength enough: For all men alſo are not fit hereunto. It is a point of wiſedome for a man to meaſure himſelfe. He dooth not wiſelie build which hath not firſt examined with himſelfe whether he hauehave wherewith. That Emperour hath no good ſucceſſe in battaile which hath no through knowledge of his owne forces. The ſtrength (thou wilt ſay) is of God, but not of vsus. In déede ſo it is, but yet he hath diſtributed the ſame at his owne pleaſure, not at ours; and by his woonderfull prouidence, hath appointed ſundrie degrées of fortitude in the Church; of ſome the trueth is eſtabliſhed by tormentes and death, and of others, by flying away: he accepteth thereof, according as the meaſure of ſtrength giuen vntounto them, will ſuffer. Wherefore let no man blame that which is well liking vntounto God. We prayſe and celebrate the valiant champions of Chriſt, which by their martyrdome confirme the faith. We praiſe in like manner them which rightlie flying away, giuegive no ſlender and vaine teſtimonie vntounto the trueth. Such ſeruantes of Chriſt it is not méete to condemne of ſinne: who if they now flie, they will one day remaine; and now they would remaine, if they were ſo inſtructed by their captaine. God would not that all his faithfull ones ſhould die at once. No man lawfullie flying away goeth vntounto the enemies campe: neither for this cauſe dooth he flie, that he may eſcape the hand of God: Nay rather he cōmitteth himſelf vntounto him firmelie, aſſuring himſelfe that whenſoeuer néede ſhal require, he will lay downe his life and bloud for Chriſt his cauſe. And then they beléeue that néede requireth when they are come into the Magiſtrates power, when they are mooued by God to tarie ſtill, when by reaſon of any vocation they are ſo tyed, as they may not in any wiſe flie awaie. But ſo long as none of theſe things ſhall preſſe them, they doubt not but in flying they ſerue God, ſéeing they are taught of the Lorde, both by commaundement and by example: the examples alſo of the Apoſtles, Prophets, and fathers agréeing thereunto.
Neither is there any cauſe why any ſhould except, that theſe are particular priuileges or extraordinarie prerogatiues: becauſe this then hath place in the actions of the ſaincts, when they are commended by teſtimonie of the ſcripture, although they be doone againſt ſome generall precept, which thinges muſt not bee imitated of vsus, who are tyed to the generall commaundements. An example whereof is the fact of Abraham when hee would kill his ſonne, which hee did againſt that lawe of God: Thou ſhalt not kill. And this déede is commended, Gen. 22. 2.becauſe Abraham was driuen thereunto by a peculiar motion, and he obaied without delay. Which neuertheleſſe behooued him alone to do, others being ſtraitlie bounde to the common precept. But the example of flying by holie men ſet before vsus, ſéeing we know, that it is not repugnant, but rather agréeable to holy writ, we may not condemne them which iudge that they themſelues ought to followe the ſame: for Chriſtian charitie is neither violated nor yet receiueth any detriment by flying away, becauſe it oftentimes happeneth that men flie, where, neither our preſence can profite them that tarie, nor yet our abſence hurt them, euen as it was ſaide before. Mar. 16. 15.Furthermore if the Apoſtles were commaunded to goe into all the world, and to preach the Goſpell, that the faith might be ſpred farre and wide, why ſhall it not bée lawfull to change place for the preſeruation of faith alreadie receiued & obtained? It belongeth no leſſe vntounto charitie, to preſerue faith receiued, the ſame being the pledge of holy doctrine, than it doeth to increaſe the ſame: neither is it againſt charitie to leaue them that be néere vntounto vsus, after ſuch a maner and faſhion as we hauehave abooue declared. For Chriſt taught in the 10. of Matthew, Verſe. 37.that father and mother and brethren, and ſuch like muſt be left, if they bee a let vntounto our ſaluation or faith. The ſame did Chriſt teach by his precepts in the 5. of Matthew, Verſe. 29.that there is no member in one bodie ſo noble, which muſt not be cut off, if it be offenſiue, that is, if it be a hinderance to our ſaluation. Wherefore if in flying we obſerue due circūſtances, we ſhal no manner of way violate Chriſtian charitie.
Neither is there any cauſe why a man ſhould obiect that charitie is therefore violated by flying away, That flight is not againſt charitie.becauſe wee hauehave leſſe care of our neighbours ſoules than of their bodies. For to whom ſhall it bee lawfull without ſinne to lay open an other mans bodie vntounto the perill of death, or to leaue it to be torne of woolues, théeues, & murtherers? Aſſuredly charitie heere requireth, that wee ſhould be preſent with our neighbours and to helpe them. Which being certaine, it ſufficiently appeareth that by flying charitie is broken, for in flying wee forſake our neighbours and lay open their ſoules vntounto the daunger of damnation, while we leaue them in the power of Phariſées, hipocrites and falſe teachers, of whom they being depriued of our helpe, are eaſily ſeduced and loſt. Héereunto firſt I anſwere, ye they which flie, doe not offer vntounto perils the ſoules of them that tarrie behinde. For perſecution being begunne, they are alreadie laide open thereto, whereunto their flying away gaue no occaſion. Further this muſt be conſidered, that they which flie are not alwayes apt to helpe and ſaue them that remaine in triall. Héere many be deceiued, thinking that all they which refuſe to flie, are fit for to helpe the brethrē, not conſidering that they themſelues which tarie, whereas otherwiſe they might flie, doe oftentimes by taking a falſe oth procure themſelues great euill, who if they had fledde away ſhoulde hauehave borne no diſcommoditie at all. For if they tarie, they themſelues being weake, hauehave néede rather of other mens labour and helpe, ſo as they hauehave more néede to be confirmed themſelues, than they be able to confirme others. Wherfore the flying of theſe men, nothing at all hurteth the weake, and to the ſtrong that remaine it is alſo profitable, becauſe they are ridde of the charge and care of their ſaluation, reioycing excéedinglie that they hauehave eſcaped, & that they are gone thither, where by conſolation and good examples, they maie be more confirmed and ſtrengthened, that if at anie time there ſhall bee anie néede, they maie returne whence they departed, renewing battaile with the aduerſaries, and ſuccéeding in the place of them, which by glorious Martyrdom are departed vntounto Chriſt. For this is woont to be doone in Cities beſeiged, that they which bee the weake ſort, otherwiſe men of good hope and noble, maie be ſent into ſome ſafe place for a time, that being made more ſtrong through age and induſtrie, maie afterwarde in due time bee a ſuccour vntounto their Countrie and that in the meane time they being ſafe from daungers, maie through the feare that is had of them, deliuer thoſe ſtrong men which valiantlie fight for their countrie. As touching them which ſo greatlie excell in learning, valiaunt courage, and magnanimitie, as they be fitte both to builde vp and alſo to defende godlineſſe, it ſéemes we maie two maner of waies aunſwere. Firſt if they certainelie perceiue, that by their tarying, they maie bring fruit; and by their going awaie, offence and ruine, vndoubtedly they ought to tary. But if they vnderſtande as manie times they doe, that if they be taken of tyrantes they ſhall priuilie die, or that they ſhall be depriued of the vſe of their mouth and tongue, as they may not with one ſmall worde edifie the Church: but contrariwiſe doe thinke that if they flie, they ſhall by their writinges and ſpéeches verie much further the cauſe of the Church, and are hereunto called by the motion of the ſpirite: they ought to take their flight, if the waie of flying bee open without offence. Which I therefore adde, becauſe we ought not to flie if either we bee caſt in priſon or elſe that we ought to appeare before the magiſtrate vponupon promiſe or ſuretie, for in theſe caſes we are in the power of an other man. Neither is there anie further waie open of flying honeſtlie away. But this muſt be vnderſtoode according to the lawes preſcribed. For if God ſhoulde bring thée out of priſon as in olde time he did Peter, by his Angell, Acts. 12. 7.that ſhoulde be a ſpeciall act, whereof wee at this time ſpeake not. But all this diſputation of ours hath reſpect vntounto this, onelie to let thée vnderſtand that the flying which is contained within the compaſſe of due meanes and circumſtance, is not repugnant to the rule of charitie, but doeth rather verie well agrée therewith.
I hauehave for this cauſe diſputed ſo largelie of this matter, becauſe I ſée manie, They that condemne flight doe it for the ſafetie of their goods.and eſpeciallie in our countrie of Italie which being indued with ſome light of the trueth are like vntounto contentious aduocats. For euen as they, if they defend an vniuſt cauſe, ſearch out with all diligence for ſome lawe which maie anie manner of waie leane to their ill purpoſe, to the intent they may ſéeme to defende their cauſe vnderunder the zeale of iuſtice: ſo thoſe our men doe tarie at home, where they dare not come in ſight for the faith and truth ſake: and whereas they firſt leaue this vndoone, this other alſo doe they omit, to wit, by not flying awaie, which might be a cleare teſtimonie of their ſyncere faith: which they doe being detained by the linkes of commodities and benefites of this worlde. VntoUnto whom we cannot do a greater pleaſure than if by our writings and ſermons wee ſhoulde teach that flying awaie is not lawfull vntounto Chriſtians, that vnderunder this pretence they maie commodiouſlie inioye their goods. After the ſame manner alſo are the fooliſhe ſort which be ſicke, affected: who if they be ſicke either of a wound or impoſtume: when they will not admit either ſearing or launcing, they moſt louelove and giuegive eare vntounto thoſe Phiſitians, which by the teſtimonie of ſome excellent writer reprooue ſuch a way of healing, that they may ſéeme to refuſe thoſe remedies, not becauſe themſelues are ouernice, but becauſe the remedies agrée not with their diſeaſes. Howbeit euen as theſe ſicke men at the length miſerablie die, and as thoſe vniuſt aduocates before a wiſe and prudent Iudge fall in their cauſe, ſo theſe men of ours, refuſing the beſt remedie for their griefe, doe defile their conſciences with diſſimulation, ſuperſtitious ceremonies, and déepe ſilence: or elſe (which is woorſt of all) by deteſtable abiuration. For all they which in the reformed and godlie Churches, doe rightlie iudge of things, vnderſtand that the vniuſt and vnbridled deſires of the goods of this life hauehave bin the cauſe hereof. Wherefore, ſince the intent of their minde is euill, it is no maruell if they hauehave a woorſe end. He that will not denie himſelfe, certainlie he ſhall neuer liue according to the rule of the Goſpell. He that will liue vntounto himſelfe, and retaine Chriſtian profeſſion, is like vntounto him that will build without coſt or make warre without anie armie, Luk. 14. 28.or ouercome enemies without forces. He that is not dead to himſelfe, nor flyeth from himſelfe, ſhall neuer confirme the Chriſtian trueth, either by triumph of martyrdome, or by laudable, godlie, or Chriſtian flying away. Wherefore I beſéech you (my moſt déere brethren in the Lord) that at ye length you will deale in good earneſt: diſſimulations and faininges muſt be left vntounto hypocrites and ſtage players. If Chriſt and his Goſpell, which you by the benefit of God hauehave both imbraſed and confeſſed, be a trueth, why doe you execute his commaundementes ſo coldlie? But if you iudge it but a Poets woorke or a fable, why delay you it to ſpeake it openlie? Why make you ſemblance to beléeue it? God ſuffereth not himſelfe to be mocked. Mal. 6. 7. Matt. 6. 24.He requireth all the ſtrength of man. No man can ſerue him and Mammon both together, nor yet obey two Lordes commaunding contrarie things. If the Goſpell be true, it muſt be preferred before life and other our worldlie thinges. Souldiers dare ieopard their life for them whoſe partes they take: A great manie of Marchants ſpēd all their life long in ſtrange countries, to make themſelues rich: They which ſaile by ſhippe enter day and night into extreme perils of ſea for purpoſes full of vncertaintie. And are we vntounto whome the kingdome of heauen, eternall life, and true felicitie is ſurelie promiſed of God, ſo dull, ſlothful and ſlacke in laying downe this mortall life, and theſe miſerable goods for his ſake, when occaſion is offered that we ſhould not denie the trueth? The Lord at the length take away ſo great offence, reproch, and contumelie from his children, & make them all faithfull, conſtant, valiant prompt, and readie: and perſwade that they which die for this truth ſake, doe paſſe into eternall life, and they which leaue this their temporall countrie, doe flie from hell and doe mount to the kingdome of heauen.