Common Places, Part 3 · Chapter 12 · Section 2
Of Flight.
In Gen. 32.21 Now it ſhall not be amiſſe, to ſpeake ſomwhat of Flight. That it is lawfull for a godlie man to flie perſecution.The opinion which we defend, is, that it is lawfull for a godlie man, as the time & place require to ſhun perſecutions. Which thing is chéeflie prooued by this reaſon. For the Lord commanded his apoſtles, in the tenth of Matthew; verſe. 23.If they ſhall perſecute you in one citie, flie ye into another. Tertullian thought, that this precept was momentanie, and for a time; vntill the Goſpell ſhould be preached ouer all the cities of Iewrie. For firſt the bread was to be giuen vntounto the Hebrues, before that the Gentils ſhuld be called. Wherefore, to the intent they might performe their meſſage, it was permitted vntounto them, that they ſhould flie from citie vntounto citie: that, as who ſaith, they ſhould preach vntounto all cities the comming of Chriſt. Which circuit being finiſhed, that commandement of flieng awaie was reuoked, euen as thoſe other two, which are mentioned in the ſame chapter; namelie, Ibidem. 5.Into the waie of the Gentils go ye not, neither enter ye into the cities of the Samaritans. Theſe two precepts (ſaith Tertullian) we perceiue to be abrogated. Wherefore we may preſume, that the ſame is alſo doone concerning flight. But what kind of argument (I beſéech you) is this? Two precepts are there abrogated, as the Lord hath plainlie ſpecified in the laſt chapters of Matthew and Marke; Matt. 28, 20 Mar. 16, 15.when he ſent his apoſtles vntounto all nations through the world, and to all creatures; Therfore all other things, which he there commanded, are abrogated. That good maiſter knew verie well, how to reuoke thoſe things, which were to be reuoked: but other things which he did not reuoke, he would that they ſhould remaine in ſtrength and efficacie. Note there a number of excellent precepts, the which he commanded vntounto his apoſtles, when he ſent them on meſſage; and dareſt thou be bold to ſaie, that all thoſe ſame were abrogated, bicauſe the acceſſe to the Gentils and Samaritans was then forbidden, and afterward (as we hauehave ſaid) was ſet at libertie?
Matt. 10, 19We read there, that They ſhould not ſtudie what to ſpeake, when they ſtood before kings and rulers; Ibidem. 16.that They ſhould be wiſe like ſerpents, and ſimple as doues; and that they ſhuld not feare them which ſlaie the bodie; Ibidem. 28.that they ſhould conſider the faithfulneſſe and protection of God, ſéeing vntounto him the verie heares of the head be numbred. Luk. 10, 16.And; He that contemneth you (ſaith he) contemneth me: and, He that hath receiued a righteous man, Matt. 10, 41ſhall receiue a righteous mans reward: alſo; He that receiueth a prophet, in the name of a prophet, ſhall hauehave a prophets reward: ſo as, if it be but a cup of cold water that is giuen in the name of Chriſt, it ſhall not be doone in vaine, or looſe the reward. If all theſe things be ſtill of force, and we continuallie put in mind of kéeping them; whie would we hauehave that abrogated, which is there put concerning flight? But how much is to be attributed vntounto flight, after the aſcenſion of Chriſt, the examples of the fathers doo manifeſtlie declare. Firſt of all, Paule (to begin with that apoſtle, Act. 9, 25.vntounto whom the prouince of Iewrie was not committed) was by the brethren let downe by a wall in a baſket, and ſo he departed out of Damaſcus. What ſhall I ſpeake of Chryſoſtome, Athanaſius, and other of the fathers? They, by their acts, are no ill authors of interpreting this ſame precept. And ſo out of the words of the Lord, and by the examples of the holie fathers, we hauehave now two arguments. The third is, that it is by nature ingraffed in all liuing things, to defend themſelues: which muſt not be vnderſtood ſo to be the works of nature, as though it ſproong not from God; for he is the author and gouernor of nature. When this therefore is doone in time and place, who is ſo hardie as to account it a fault? Further, when as there is a meanes of eſcaping offered, and that the waie is open, he that ſhould not take the occaſion offered, might ſéeme to preuent the prouidence of God; and beſides the order giuen him, ſhould throwe him ſelfe into miſchéefe. Beſides this, charitie perſuadeth, that we ſhould hauehave conſideration of our aduerſaries; and ſhould not miniſter occaſion for them to pollute themſelues with wicked ſlaughter and innocent blood.
22 Wherfore it is granted, VponUpon what condition we may flit perſecutionthat there may be a flieng awaie, but yet vponupon this condition, that by the ſame we tranſgreſſe not the commandements of God: the ſumme of which dependeth vponupon two points; to wit, that we behaue our ſelues towards God and our neighbour with due godlines and charitie. But he ſhould depart from the worſhipping of God, which through feare or infirmitie would ſhunne perſecution, and in flieng awaie, would not ſéeke the glorie of God. Flight muſt wholie be directed vntounto this end, that we may the more commodiouſlie doo honor vntounto GOD, and preſerue our ſelues, vntill our appointed time. Thou muſt beware then, leſt thou ſéeke héere thoſe things which be thine owne, & not thoſe things which be the Lords; and that thou be ſo confirmed in mind, as thou maiſt be readie to take preſent death vponupon thée, when thou ſhalt knowe that the Lord calleth thée therevnto, that thine houre is come, or that by thy blood the glorie of God may be aduanced: euen as the Lord, who hauing oftentimes eſcaped the hands of the murtherers, did in due time méet with them of his owne accord. And Paule, Act. 9, 25.when he had béene let downe through the wall in a baſket, Acts. 21, 10.and fled; he afterward going vntounto Ieruſalem, albeit that dangers and verie great aduerſities were there remaining for him (as Agabus did foreſhew) yet did he not turne from his purpoſe of going. Hereof it commeth, that when we ſhall determine thereof, we muſt not vſe an externall iudge, but a domeſticall; I meane the conſcience: by the diligent examination whereof, we may diſcerne what it is that forceth vsus to flie: neither may our conſcience giuegive ſentence without the ſpirit and word of God.
Yet further we muſt beware, that by flieng, there be no iniurie doone to thy neighbour. Auguſtine taught in his 180. That a paſtor muſt not flie, by whoſe abſence the ſpirituall life of the flocke is in danger.epiſtle vntounto Honoratus; that They ought not to flie, which are ſo preferred to the miniſterie of the church, as the ſpirituall life of Chriſt his flocke cannot be commodiouſlie reteined, and continued in their abſence. Wherefore let not paſtors flie awaie, vnleſſe they hauehave ſuch as can ſupplie for them the worke which ought to be doone. If the people which be vnderunder them do depart, they may depart with them. But this oftentimes cannot well be, that the whole people doo go awaie: vnleſſe therfore that other fellowe miniſters can be ſubſtituted in their place, they muſt not depart. And Auguſtine thinketh, that Paule going from Damaſcus, had in anie wiſe thoſe, whom in his abſence he might leaue in his ſtead with the brethren. And this he holdeth to be true, in caſe, if there be made anie inuaſion of the barbarous, bicauſe they ſéeke not an ouerthrow of the faith and religion of God, but onelie a poſſeſſion of that prouince and countrie. And if thou obiect againſt the decrée; It is lawfull to flie, where the fruit of martyrdome may be hoped for; how much rather ſhall this be permitted in ſuch a barren perſecution? We anſwere, that it is not lawfull to flie in that perſecution, wherin the triumph of martyrdome is ſet before vsus; vnleſſe thou liue vnbound and frée, ſo as thy preſence be not bound vntounto thy brethren (for the flieng ſhuld be euen togither with the people,) or if all fall now into an vniuerſall ſlaughter; or elſe, when thou haſt vicars that ſupplie thine abſence, which are able to doo that which thou ſhouldeſt doo: otherwiſe thou muſt hauehave a reſpect, that through thy flight or fearefulnes, thy brother periſh not, for whom Chriſt died. Neither muſt this be ouerpaſſed, that then eſpeciallie, when the people is preſſed with theſe calamities, there are méetings of men in great abundance at the temples; who then deſire the ſacraments, the penitents deſire abſolution: wherfore they muſt be ſtrengthened by the conſolation of the ſcriptures; and a generall inuocation of God, and ſolemne praiers do then chieflie take place. But if that the miniſter doo ſéeke to ſaue himſelfe, by flieng awaie; what diſcommodities ſhall the church run into? How greatlie ſhall the Goſpell be blaſphemed for hauing of ſuch féeble miniſters? Wherefore this kind of men muſt deale moſt conſtantlie at this time.
But when it commeth to paſſe, that onelie the paſtors of the church are ſought for by the perſecutors; leaſt they ſhould thus miſerablie periſh, it is the part of deuout people to kéepe them ſecret, whereby they may eſcape that rage and furie. But admit that in ſome church there be not onlie one, but manie miniſters: if gréeuous perſecution and calamitie be at hand, at which time either one or two of thoſe miniſters may commodiouſlie ſerue for the neceſſities of the people, whether ought they all be charged to tarie? For if they die altogither at one time, the church by that means ſhall not eaſilie hauehave others, by whom it may be taught and inſtructed; and ſo it ſéemeth méet, that ſome ſhould depart, and ſome other ſhould be reteined. But if their gifts be alike, how can it be determined, which ſhall flie, and which ſhall tarie ſtill? If (ſaith Auguſtine) it cannot otherwiſe be agréed vponupon, let them be ſent awaie, or reteined by lots. But if that charitie abound among them, we ſhall not perceiue them to ſtriue, which of them may hauehave leaue to depart; but they will rather euerie one procure and indeuour, that he may hauehave licence to tarie, and to giuegive his life for the flocke of the Lord. And there may be a danger, leaſt the people ſhould be deceiued by the preſence of their miniſters, by contemning the danger too much: for when they ſée that their paſtors be not fled, they may perſuade themſelues that all is ſafe with them. Wherefore they muſt be ſo certified, as they may vnderſtand, that the miniſters doo tarie for their ſakes onelie, leaſt they ſhould be accuſed of forſaking their flocke.
23 In this matter Tertullian was of a hard iudgement, Tertullians iudgement not allowed in thinking it to be in no wiſe lawful for a man to flie.who would not hauehave it lawfull for a godlie man to flie in time of perſecution: whoſe doubtfull arguments we muſt reſolue. Firſt he ſaith; Perſecution is good; Therefore we ought not to flie. He prooueth the antecedent; Bicauſe that perſecution commeth from God, then bicauſe it maketh men to be humble, tried, and capable of chaſtiſement and diſcipline. We ſaie, the concluſion is weake, bicauſe good things, which are good in ſome reſpect, and not abſolutelie, are ſometimes iuſtlie ſhunned. Of which ſort is death: for the ſame is therefore ſaid to be good, bicauſe without it we cannot be ioined vntounto Chriſt. 2. Cor. 5, 4Of the which neuertheleſſe Paule pronounced, that we would not be vnclothed, but be clothed vponupon. And among this kind of good things, we place perſecutions. But whereas it is taken, that men are become the better thereby; we ſaie that is taken as it were a true cauſe, which is no lawfull cauſe. For perſecution is rather an occaſion than a cauſe that men returne vntounto God: for if the grace and ſpirit of Chriſt were not added therevnto, men thereby would rather be led vntounto blaſphemie, and they would fall into the pit of deſperation: for perſecutions doo not make all men good. And if that occaſions, which are prouided for vsus, ſhould neuer be ſhunned; I would affirme this thing of ſinnes, which be ſtirrers vp vntounto repentance.
Thou addeſt; It is of God; Therefore not to be auoided. Againe, thou maieſt ſée the ſtrength of this argument, in ſo much as warre, famine, peſtilence, diſeaſes, and ſuch other diſcommodities, come from God, which neuertheleſſe if we ſhun by the induſtrie of our reaſon and ſenſe, who will accuſe vsus therein, as reſiſters of the will of God? And he that ſhunneth perſecution ſent by God, doth not eſcape ſo frée, as he féeleth no aduerſitie thereby. What diſcommodities we ſuffer in flieng awaie.In flieng awaie, we hauehave good experience of manie diſcommodities; namelie, of baniſhment, of the lacke of neceſſaries. In flieng awaie, we hauehave the loſſe of our déere friends and countrie ſoile. Which things a man doth ſometime take ſo gréeuouſlie, as he iudgeth them more happie, which were ſlaine in the perſecution it ſelfe, they hauing obteined the triumph of martyrdom. As Virgil verie well deſcribeth, O happie and happie thriſe are they, who died before their fathers face vnderunder the walls of Troie. Touching Helias, 1. Kin. 17, 19how gerat things he ſuffered in the verie flieng awaie; the hiſtorie of the kings teacheth. And of Athanaſius there be manie things reported by Euſebius.
24 Moreouer, he argueth; that It is a fond thing to ſhun perſecution, from which thou canſt not eſcape, if God will hauehave thée to indure it. He concludeth, that he which flieth, ſéemeth after a ſort to boaſt againſt God, that he is ſtronger than he, and able to eſcape his perſecution. But there is none of the godlie ſo deceiued, as he will flie awaie againſt the will of the Lord: naie rather, he truſteth to his power and will. For the godlie doo knowe, how Dauid hath pronounced; Whither ſhall I go from thy ſpirit? Pſal. 39, 7.And whither ſhall I flie from thy preſence? Beſides this, they vnderſtand, that there is no running of them that be ſwift, and that flieng awaie is denied vntounto the féet; Eccle. 9, 11.vnleſſe the Lord be preſent. Dauid, Pſal. 18, 34.when he fled from Saule, gaue thanks that GOD had giuen vntounto him Harts féet. They which flie, doo not boaſt themſelues againſt God, neither be they iniurious or contumelious; but they lament, they make their praiers, they hauehave confidence, and they humble themſelues. Another argument of Tertullian.How manie notable pſalmes did Dauid make, when he fled awaie? Further, he ſheweth another reaſon; He that flieth, either he is vncerteine of his fall, or elſe if he doo tarie, he is certeine. If he be certeine that he will denie Chriſt; he flieth in vaine; ſéeing (as touching the mind) he is alreadie run into the crime of infidelitie. But if thou wilt ſaie, that thou art vncerteine; why dooeſt thou not hope well, and preſume well of the grace of God? We anſwere, that they which flie, are certeine of God; but of themſelues they are vncerteine. Séeing in their fleſh there dwelleth no good thing, how can they therof promiſe to themſelues anie good thing? They know that God will helpe when they fall among their enimies, but they knowe not now whether God will hauehave them to be taken by them; naie rather, they preſume it is otherwiſe, ſéeing the way to flie is open for them. Which thing godlineſſe teacheth to be doone by the will of God, ſéeing God ſpeaketh vntounto men, not onelie by outward words of the ſcripture and prophets, but alſo by a facilitie and difficultie of things and occaſions. And then they plainlie knowe, that God would ſomewhat when neceſſitie vrgeth; or elſe ſomething commeth to paſſe with ſingular facilitie. For by theſe means he hath béen accuſtomed with the inward inſpiration of the ſpirit, and words of holie men, to admoniſh vsus of his will.
25 Yet he bringeth a forked argument not much vnlike vntounto theſe; The third argument.To ſtand ſtedfaſt in faith, thou thinkeſt that either it is in thine owne hand, or in the hand of God. If thou attribute the power of this vertue to thy ſelfe, why doeſt thou not continue and abſteine from flight; ſeeing thou art able to performe that which thou art deſirous of? But thou repoſeſt the ſame in God; well then, thou ſhouldſt hauehave truſted and hoped in him. This argument alſo we will eaſilie confute. We repoſe our ſaluation in God: for how can we be conſtant of our owne ſelues, ſéeing We are not able by our ſelues, as of our ſelues to thinke anie thing? And we doo verie well to put our truſt in God, according to our duetie: that he (I ſaie) in time, and when oportunitie ſerueth, will helpe vsus. But is ſhould be a raſh part, to preſcribe theſe things vntounto him; to wit, that we would hauehave him in anie wiſe to be with vsus, either this houre or that: and it might iuſtlie be imputed a fault vntounto vsus, as though we dare be ſo bold to tempt him. But he ſaith, The 4. argument.that It is an abſurditie, to hauehave diuers effects, to be deriued from one and the ſelfe ſame cauſe. Which will happen, if you make GOD the authour of your flight; for without doubt he ſendeth perſecution: therefore it is not like that both flight & perſecution ſhould procéed from one God. But how vainlie they trauell in the argument, One and the ſame cauſe may worke contrarie effects.hereby thou maiſt perceiue, in that they leane to a falſe ground; namelie, that one and the ſelfeſame cauſe cannot abide things that be contrarie: when as the ſunne both mealteth, and alſo hardeneth. In like maner, coniunction ſerueth as well to make an vnitie, as a dualitie.
Further, as touching one and the ſame reſpect; it might perhaps be granted: but according to diuers reſpects, the verie ſeats can tell, that contraries may be deriued from one originall. Now, ſéeing that God both ſtirreth vp perſecutions, and permitteth flieng awaie; we ſée, that thoſe and the ſelfe-ſame men are not both apprehended by the perſecutors, and eſcape perill alſo. Wherfore the ſubiect is not all one: they that eſcape awaie, eſcape from torments. But remembring what we hauehave before ſpoken, we ſaie, that they which flie the ſword of perſecution, eſcape not altogither frée; but ſuffer manie things in flieng. And thus we will grant, that the ſame men hauehave reſpect, Perſecution & flight are not things contrarie.both vntounto perſecution, and vntounto flight. But we affirme, that theſe things are not contrarie, ſéeing he that flieth, hath a triall of perſecution. But the rule of contraries is, that one ſubiect cannot receiue them both. Now we ſaie that theſe be contraries; To tarie; and, Not to tarie: or elſe, To ſuffer perſecution; and, Not to ſuffer. Then, as touching the ſame perſecution, theſe cannot both togither inſue. And ſo the place before alledged hath no abſurditie.
The fift argument.26 The aduerſaries argue, that If flieng awaie be granted, it followeth in anie wiſe, that the ſaiengs of the Lord be repugnant one to another. Matt. 10, 39.For he ſaith; that He, which will not looſe his life, ſhall verelie looſe the ſame: and that He, Mark. 8, 38.which is aſhamed of his name before men, he will be aſhamed of him before God. Thoſe things ſéeme vntounto vsus verie agréeable to our opinion: yea rather, the verie words of Chriſt ſéeme not to diſagrée. For he that flieth, maketh not more account of his ſoule, than he dooth of the glorie of God: naie rather, he auoideth perſecution, that he may ſerue him the more commodiouſlie, and with the greater fruit. Neither is he led by ſhame, as though he bluſhed at the name of God: ſéeing he is readie to teſtifie the ſame with his bloud, when néed ſhall require. But by this meanes (ſaie they) GOD ſhould nouriſh infirmitie and weakenes in his people, who is ſaid to ſtrengthen them: for they which flie hauehave a vile and baſe mind. This followeth not of neceſſitie, ſéeing it is not the part of a ſtrong man, alwaies, and for euerie cauſe to ſtretch foorth his whole ſtrength. He expecteth moments and occaſions: yea, he ſaith oftentimes; My ſtrength, O God, will I reſerue vntounto thée, for thée doo I kéepe it, to the intent it may obeie thée.
The ſixt argument. Matt. 26, 52.Chriſt (ſaith he) refuſed the helps of the angels, and the defenſe of the ſword: wherefore dooſt thou flie? We fullie grant, that to be doone by Chriſt, the which thou ſpeakeſt of: but that was, when he knew his houre to be come, who notwithſtanding did oftentimes flie at other times, when the time of his death was not come. Euen ſo likewiſe ſhould one of vsus do, if he were certeine of the will of the Lord; to wit, that the ſame daie and houre were come vntounto him, he ſhould not prouide for himſelfe to flie. Neither doo we admit that which is againe inferred; namelie, he that flieth, praieth not as Chriſt did, who required that the cup might be taken from him; yet in the meane time he ſtaied: but he that goeth his waie, indeuoureth to rid himſelfe of the cup, neither dooth he expect to obteine of the Lord. As who ſhould ſaie, that he in flieng would preuent the prouidence of God, which he will not preuent, but indeuoureth to followe, and he accompanieth the hand of the Lord that leadeth him.
27 But this ſéemeth ſomwhat to helpe them, that the apoſtles in their epiſtles, when as they wrote vntounto the churches, and not onelie made mention of wholeſome precepts; Why the apoſtles gaue no precept of flieng awaie.but perpetuallie beate them into the eares of the faithfull, they neuer ſpake anie thing of this precept; That we ſhould flie. But why they ſo did, theſe reaſons may be alledged: forſomuch as of that matter, there can be nothing abſolutelie commanded. For euerie man (as I hauehave alreadie ſaid) muſt examine and make triall of himſelfe, when he taketh in hand to flie awaie. Furthermore, that which nature hath planted in all liuing creatures, hath no néed continuallie to be driuen into mens remembrance; ſéeing they are prone enough vntounto theſe things of themſelues. Certeinlie, while they doo not forbid ſuch neceſſarie things vntounto life, as theſe be, they are vnderſtood to permit them. Neither is this waie of argument of much efficacie: for we ought ſomtime to doo manie things, which they doo not make mention of. Sometimes we ought not to obeie our parents; naie rather, they muſt be forſaken. Otherwhile we ought not to be at the commandement of the magiſtrate; and oftentimes men ought to be ſlaine: which things neuertheleſſe the apoſtles neuer commanded to be doone. Whereas alſo they cite the ſaieng in Iohn, that The ſoule muſt be giuen for the brethren: 1. Ioh. 3, 16.it is true; but that muſt be, When the ſoule muſt be put for the brethren.when we ſée that the ſame will be profitable vntounto them; and that the not giuing of the ſame ſhould in reaſon be an offenſe vntounto them: or elſe, that if we ſhould flie, they might be without the office of a paſtor. But if theſe things doo not concur, it would not be counted a giuing for the brethren; but a raſh ſpoiling of our life.
28 They diſcourage men alſo from flieng awaie; bicauſe Charitie driueth out feare, Iohn 4, 18.as the ſame apoſtle teſtifieth. Which ſaieng is not ſo to be vnderſtood, as though there were no feare in a man that is indued with charitie; but therby he is not driuen to doo that which he dooth: A man indued with charitie dooth alſo feare.neither is he that flieth mooued therevnto by feare. Yea and ſtrong men (as Ariſtotle ſaith) be not without feare: but they ſo temper the ſame, as through it they commit no ſhamefull act. Doubtles, charitie excludeth not the feare of God; bicauſe they that flie, are afraid to offend, if they ſhould tempt him by tarieng: naie rather, where charitie dooth moſt flouriſh, there the feare of God taketh moſt place. And when the Gréeke verſe is obiected againſt them; foreign, that is to ſaie; A man that flieth, will fight againe: they dallie herewith, ſaieng; Naie rather, he flieth not to fight againe, but to flie againe. But how fondlie this is ſpoken, Act. 9, 25.Paule teſtifieth, who being let downe through the wall in a baſket, fled to Damaſcus: Act. 21, 10.but afterward, when as Agabus propheſied of manie and bitter things, that were prepared for him to ſuffer at Ieruſalem; and that the brethren had praied him that he would not go, but would withdrawe him ſelfe from the danger, he was not remooued from his purpoſe of going. And Chriſt declareth the verie ſame, who oftentimes fled, and afterward (as ye your ſelues obiect) he came to méet his perſecutors, ſetting apart the helpe of the angels, and of his diſciples.
29 After this ye will confirme your ſaieng, with a little verſe of Maro; Vſque adebue turpe mori? Is it ſo ſhamefull a thing to die? As though we were ignorant, that death in his owne nature is a thing neither diſhoneſt, nor honeſt: for the one and the other commeth thervnto, according as it is forced by the end or beginning. Honeſtie and diſhoneſtie of chriſtian actions, muſt be diſcerned by the word, and by the ſpirit. And now, as touching the ſaieng of our Sauiour, Ioh. 10, 13. The hireling flieth when he ſeeth the woolfe.in the tenth of Iohn, of the hireling that ſéeth the woolfe, and flieth: we hauehave alreadie interpreted the ſame, when as we ſhewed, by the ſaieng of Auguſtine, that it is not the part of paſtors to flie. Albeit Auguſtine vponupon Iohn interpreteth this ſaieng of Chriſt, that by flieng we ſhould vnderſtand the holding of our peace; namelie, touching them which dare not reprehend the ſhéepe committed to their charge, which be worthie of blame; nor yet excommunicate them which ought to be excommunicated: namelie, when the paſtor dooth not deale fréelie in his miniſterie. Chriſt called him ſelfe a good ſhepheard, for he ſpared not the Scribes and Phariſies, although he were therfore brought in danger of his life.
1. Cor. 5, 3.Paule did boldlie reprooue & excommunicate, not onelie being preſent, but alſo while he was abſent. This dares not a hireling doo, bicauſe he ſéeketh his owne: for he feareth, leaſt he ſhould looſe the fauor & friendſhip of men; eſpeciallie of great and noble perſonages: which things a verie hireling hath ſpeciall regard vntounto, who in all things attendeth for a temporall reward. Wherefore in Auguſtines iudgement, that paſtor flieth, which holdeth his peace at ſuch things as ought to be reprooued. This ſéemeth good to be added, that thoſe things which we hauehave diſputed concerning paſtors, ſhould be vnderſtood of them, when they willinglie withdrawe them ſelues from their flocke; but not if they be forciblie caſt out by tyrants. And we ſaie, that Tertullian may be excuſed; either bicauſe he perhaps wrote vntounto the miniſter and paſtor of the church. Or elſe he ſpeaketh hyperbolicallie: whereby he might incourage the minds of men in his time, when perſecution did moſt abound. Or elſe he wrote theſe things, when as yet he was inclined to the hereſie of Montanus.
¶ Of flight in perſecution, looke the first, ſecond, and fourth epistles, at the end of this booke.