The Excellency of Holy Courage in Evil Times, Chapter 2
CHAP II.
Containes a further Reſolution of the former Caſe in nine particulars. 1. God doth give leave to his people to fly, and avoid Danger. 2. Such avoiding of Danger (if rightly qualified) argues neither diſtruſt of God, nor defect of Courage. 3. In ſome caſes, Chriſtians not only permitted, but commanded to flee. as, 1. When no extraordinarie thing depends upon him in that ſtation in which God hath ſet him. 2. When the hand of God looſeth thoſe relations, which would otherwiſe be obligations to him. 3. When God gives him an opportunity elſe where, to bring greater revenues of glory to him. 4. When a Chriſtian is doubtfull about his call to ſuffer at the preſent. 4. There are ſome caſes wherein it is utterly unlawfull to flee, viz. The contrary to thoſe above named 5. Miſtakes in flying▪ as, 1. To flee upon every ſlight and trivial thing. 2. When it tends to their ſpiritual diſadvantage. 3. When having ſecretly denied the Faith, Men flee to prevent the ſhame of Apoſtacie. 4. When they look at their own ſafety alone, without care to fit themſelves for further ſervice of God. 5. How to know when avoiding dangers proceeds from Faith, or Cowardiſe, 1. That which is by Faith is not in a Violent, Raſh, Heady manner. 2▪ When it proceeds from Faith, it is joined with a reſolution to return and beare witneſs to the truth, when God cals. 3. When we uſe the liberty we have to get hearts to return. 7. The caſe of publique Officers, Magiſtrates, Miniſters, eſpecially the latter.
BUT yet for the more cloſe and full anſwer to this caſe of Conſcience, whether a man may flee from danger yea or no, I ſhall expreſs my ſelf in theſe eight or nine ſeveral particulars.
1. We ſhall lay this for a concluſion that God doth give his people leave to avoid danger.
2. That if it be done as it ought, it is no argument of diſtruſting of God, or want of courage, and magnanimity.
3. In ſome caſes, ſome not only may, but are bound and ought to flee.
4. Some in ſome caſes, muſt not avoid danger, and muſt not flee from it.
5. I will ſhew you ſome miſtakes that may be in the fleeing of danger.
6. I will ſhew you whether that avoiding of danger comes from faith or baſe feare.
7. I wil ſhew how far publick officers may avoid danger, eſpecially the caſe of a miniſter.
8. I wil anſwer to ſome objections that may be made againſt the avoiding of danger.
9. I will give you ſome directions for the behaving and carrying of our ſelves in fleeing and avoiding of danger.
For the firſt, God doth give leave to his people to flee and to avoid danger (that in the general muſt be laid as a certaine concluſion) you know that of Chriſt in Math. 10.23. When they perſecute you in this City, flee into another. There is leave given and injunction too. It is that which is according to the light of nature, and religion doth not extinguiſh the light of nature though it ſhews ſomewhat above it, and except there come in ſome other command above nature, we may follow the light of nature, if we do not miſtake a falſe light for a true.
And further we find it by plentiful example of Gods people, yea Chriſt himſelf avoided danger, and fled from it, and therefore he gives leave to it. As Elijas was a man of ſpirit enough, and yet in 1 Kings, 19.3. He fled for his life. and thoſe Prophets that Obadiah hid were willing to avoid danger, as in 1 Kings, 18.4. And the example of Chriſt himſelf preſently after he was born, when Herod ſlew al the children of two yeers old and under, then there came a commiſſion from God unto Joſeph to flee with Chriſt into Egypt. Afterwards when Chriſt came to yeers, when he ſaw himſelf to be in danger, he avoided it. Divers texts we have for that in Math. 12.14.15. John, 10.39. And ſo Saint Paul. in Acts. 9.25. Preſently after God had miraculouſly and wonderfully appeared unto Paul yet notwithſtanding when he knew the Jews laid waite for him to kill him, the diſciples let him out by the wal in a basket in 2 Cor. 11.33. it was a contemptible way of fleeing of danger, and yet notwithſtanding that glorious word of God, that he was a choſen veſſel to beare his name before the Gentiles, in Acts, 9.15. he was content to avoid danger in that contemptible way. The caſe is cleere, that it may be done.
Secondly, But you wil ſay, though it may be done, it ſeems to be ſome abatement to faith, and courage. No, the avoiding of danger when it is in the way of God muſt not be counted the leaſt abating of faith and courage; and for that I will give you two texts of ſcripture that are very remarkable for that purpoſe, In Math. 10.23. Where Chriſt ſays, when they perſecute you in one city flee into another: The next thing that he ſays is feare not them. verſ. 26. and againe, feare not them that kill the body, verſe 28. Here ſeems to be a croſs thing: they might ſay bleſſed Saviour, doeſt not thou bid us flee? How can we flee and not feare? this ſhews there may bee fleeing from danger, that may not come from the leaſt degree of cowardlyneſs and feare of man and there may be fleeing from danger, and yet no abatement of faith and confidence. As in Pſal. 3. The title of the Pſalme you have thus. A Pſalme of David, when he fled from Abſalom his Son, When David ſaw himſelf in danger of Abſalom, he doth not venture boldly upon it, and ſay God hath eſtabliſhed me in my kingdom, and made me many promiſes to uphold me why ſhould I flee? he did flee, but was it not an abatement of his faith and confidence in God? no, at verſ. 3 But thou O Lord art a ſhield for me, my glory and the lifter up of my head: To ſhew there may be fleeing and yet confidence in God as our ſheild, and glory, and lifter up of our head and at verſe 5. I laid me down and ſlept, I awaked for the Lord ſuſtained me, he Fled, but he was quiet for al that in verſe. 6. I wil not be affraid of ten thouſand of people that have ſet themſelves againſt me round about. He Fled from his Son and yet ſaid he would not be affraid of ten thouſands of people. in verſe, 7. Ariſe O Lord, ſave me O God for thou haſt ſmitten all my enemies upon the cheek bone, thou haſt broken the teeth of the ungodly. His faith was ſo confident as it made him to think that which was to be done as done already and yet he penned this pſalm in a Fleeing condition. So that the ſecond thing is appearent,
Thirdly, In ſome caſes a man not onelyonly may but muſt Flee, he hath not only a permiſſion but a command. when they perſecute you in this citty flee into another.
Queſt. What caſes are thoſe?
Anſw. Firſt If the caſe be ſuch as no extraordinary thing depends upon me in that ſtation that God hath ſet me: There is no ſtation but hath ſomthing depends upon it, therefore if we ſhould ſay they may not Flee, but when the caſe is that nothing depends upon it, then none ſhould Flee: but where there is nothing extraordinary depends upon it.
Secondly, When I feel the hand of God looſe my relations which are otherwiſe tyes to me.
Thirdly, when God in the way of his providence doth open a door to me elſe where, where I may honor him (may be) honor him more.
Fourthly, When I find my heart doubtful about my call to ſuffer for the preſent: after much ſeeking of God and much examination of things, yet with a heart deſirous to ſubmit to God when the caſe is ſuch no queſtion there is a bond to Fleeing, and it wil be a ſin againſt God, and tempting of God not to do it.
Fourthly, There are ſome caſes we muſt not Flee in If you ask what they are? It is breifely anſwered, the contrary to the other; when as God hath ſet me in ſuch a place as ſome ſpecial thing depends upon me; or if I be convinced in my conſcience (being willing to be convinced) that the cauſe of God, and people of God ſhall have more prejudice and hurt by my fleeing then by my ſtaying.
It is an expreſſion of Auguſtine in his Epiſtle to Honoratus about this argument: When any by fleeing ſhal do more hurt then he is able to requite by any worke in all his life (as the caſe is ſo ſometimes) then he is bound to venture himſelf and not to flee. And it doth depend much upon a mans own conſcience, and the judgment of others to know this: a man would be willing to favour himſelf in ſuch a caſe, but let him be ſure he deal uprightly with God and his own ſoul, and not go only upon his own judgment, but take the judgment of others, and then if conſcience ſhal give him this dictate, his life cannot recompence that hurt he ſhal do by Fleeing, he is to ſtay, when he ſhal ſee the cauſe of God ſhal ſuffer much in it, and God comes in by ſome eſpecial aſſiſtance helping of him, in a more then ordinary way; he may take it as an item from God, that God hath a ſpeciall work for him to do. And this was the caſe of Daniel. He ſaw the cauſe of God lay upon that work, and it would ſuffer if he ſhould baulk his way, and God did come in with eſpecial aſſiſtance, and ſtrength to him, and rather then the cauſe of God ſhould ſuffer, he would put himſelf upon that danger: men according to natural diſcretion would think he might have ſpared the opening of his window, but his conſcience was convinced that his life was not of ſo much uſe as his witneſſing to the cauſe of God at that time: and eſpecially if we be in ſuch a way, as we find God hemming of us in, and knocking off thoſe things that may further our fleeing, that we cannot flee but we muſt do ſomthing againſt conſcience and do ſomthing that is evil; you are to know that God doth cal you rather to ſuffer, and to venture upon him in ſuch a caſe.
Fiftly, Thoſe that flee to avoid danger if they take not heed, there may be many miſcarriages in their fleeing, whereby they may much ſin againſt God, and diſhonor their cauſe. As
1. To flee upon every ſlight thing, that doth not beſeem a Chriſtian, it ſhould be ſomthing of weight that ſhould cauſe him to leave his ſtation: for there is no man or woman in any Station, but God ſet them in that ſtation, and therefore without the command of God we may not ſtir: We are all as Souldiers, and God hath put us into our ranks, as a Captain ſets his Souldiers in their ranks, now a Souldier dare not preſume to Go out of his rank without a commiſſion: whatſoever pretence he hath, though it be to do much good for his country: ſo we muſt have a Commiſſion from God, and not flee upon every ſlight thing.
2. Many in their fleeing flee much to their ſpiritual diſadvantage: as they wil flee for feare of ſuffering loſs in their eſtates, and outward liberties, and care not whither they flee to further themſelves in their ſpiritual courſe: though (may be) they might with ſome loſs of their eſtates have more ſpiritual advantage then in the place whither they flee, yet they wil rather flee then looſe ſome of their eſtates, this is a miſcarriage. Indeed if this be the care of a man when he flees, to flee where he may have moſt ſpiritual advantage, not outward trading, but God in his ordinances, he may have comfort in it▪ but if men flee into places where they have no ſpiritual advantage, but onelyonly for trading this is a miſcarriage.
3. When ſecretly they have denied the truth beforehand not only fear what they may do but their hearts tells them if they be called to ſuffer they cannot ſtand out, and they flee only to prevent the ſhame of their apoſtacy; they cannot tell how to look upon the faces of their acquaintance that ſhal know they are Apoſtates, this is a miſcarriage.
Tertullian hath a whol treatiſe upon this concerning fleeing in perſecution, and I know no man that ever denied it might not be, but only he; he would not have any flee in any danger for the caſe of religion; and he brings in many arguments, but they are not ſuch, but an ordinary underſtanding Chriſtian may anſwer, but this is one thing amongſt the reſt, ſays he, When you flee either you find in your hearts you ſhall deny the truth of God, or you have done it, or you know not whether you ſhal or no if you find in your hearts you ſhal deny the truth you have done it already: but if you know not whether you ſhal or no ſays he, it is in your own power or in Gods power to uphold you; if it be in your owne power, why ſhould you not rather think you ſhould ſtand for the truth of God; if it be in Gods power, why do you not depend upon God: But I bring this to ſhew, that if you already think you cannot ſtand for the truth you have declined already.
4. A fourth miſcarriage is this, when people in their fleeing look at their own ſafety, but do not take care to fit themſelves for further future ſervice for God, or for ſuffering afterwards, if God ſhal at any other time cal them to it, never minding to make their chamber of hiding to be a place of proviſion for ſuffering afterward when God ſhal cal to it.
5. Know a man may flee out of cowardlyneſs, and a man may flee out of faith. Moſes by faith forſooke Egypt.
Queſt. But how ſhal a man know when he flees, that it is of faith and not of cowardlineſs.
Anſw. Firſt, That which is by faith it is not in a violent, raſh, and heady way, in the hurrying and confuſion of a mans ſpirit; in his Flight he doth not run as one ſcared by common fire, or by the enemies coming upon them; no, but his Fleeing to avoid danger being from faith, it is in a quiet ſetledneſs of ſpirit, and for that take theſe two ſcriptures. The firſt, is that which before was named in Pſal. 3.5. I laid me down and ſlept. He did not Flee as a man agaſted, but he was in the way that God opened to him, and his ſpirit was very quiet, he laid him down and ſlept. And again that which is obſerved by one in 1 Kings, 19.8. Concerning Elijah, Fleeing, he aroſe and went, he did not run eagerly, but he went on in the ſtrength of that meate in the way that God would have him: the phraſe denotes a quietneſs and ſedateneſs of ſpirit: ſo thoſe that Flee by faith do it with much quietneſs of ſpirit, being contented with the hand of God, and not with bitterneſs and vexation of ſpirit, as many wil do, becauſe conſcience wil urge them they muſt Flee or ſuffer, and they dare not go againſt the dictate of Conſcience, but will Flee, but they wil do it with abundance of bitterneſs of ſpirit: A man thinks with himſelf There was a time I lived, and had al outward accommodations, a houſe and eſtate, and trading, and meanes coming in, and all my freinds about me, what a comfortable condition is this, and now I muſt break off all, and go into a ſtrange land, among ſtrange people, and I know not what ſhall become of me: this is far from that contentedneſs of ſpirit, that ſhould be in leaving al for the cauſe of God: whereas Chriſtians ſhould not only go on in a way of contentedneſs, but with joyfulneſs, becauſe Fleeing is ſuffering.
2. Again where Fleeing is a work of faith, ſuch a man or woman that Flees from danger, wil Flee with ſuch a diſpoſition of ſpirit, as he is willing to returne again to witneſs for Gods truth, if God calls him; though now he doth not ſee his call clear: Chriſoſtome ſpeaking upon this text of Moſes Fleeing: ſeems to take it for his firſt Fleeing when he had ſlaine the Egyptian, and when it came to be known, he Fled from Egypt: but (ſays he) the ſcripture ſaith Moſes was affraid, and here it ſays, he was not affraid, to that he anſwers thus. The Scripture ſays he was affraid, but now it is not attributed to feare, becauſe though when he was affraid, yet he had a heart willing to returne when God ſhould cal him, he did feare becauſe he did not ſee his call cleare; yet he went away with ſuch a diſpoſition of heart, willing to witneſs in Gods cauſe, when he called him to it, therefore the Scripture ſays, he was not affraid.
3. It is an argument I Flee out of Faith, when I do but make that receptacle a chamber to fit me for ſuffering, and make uſe of al the liberty I have, to get ſuch a heart to returne when God ſhal cal; this is a Fleeing that is rather to be attributed to faith then to fear.
Seventhly, For the caſe of thoſe that are in publick office in Magiſtracy and Miniſtry, great care is to be had in their Fleeing; they above al men ſhould moſt venture themſelves; yet in ſome caſes, Magiſtrates and Miniſters may Flee and avoid danger. As the people would not ſuffer in 2 Sam. 21.17. David to go out to warr Leaſt the light of Iſrael ſhould be put out.
It is a notable expreſſion Auguſtine hath upon that in his epiſtle to Honorius ſays he, he would have gone, he would not of himſelf have abſtained from the danger leaſt others ſhould have been imitators of his ſluggiſhneſs, but it was their work to keep him from it. But now to ſpeak eſpecially of the caſe of a Miniſter, whoſe tye is moſt to ſtand out againſt danger in dangerous times he is not very readily to Flee, eſpecially when the perſecution is general, and Saint Auguſtine hath notable expreſſions about this in his epiſtle that he writ to Honorius in anſwer to this queſtion, being againſt it. He that is weake ſhal periſh by that knowledg, ſaith the Apoſtle in Cor. 1. S. 11. no, he that is weak, ſhal periſh by thy ignorance rather. Again ſays he, There is more cauſe to feare that the living Stones of Chriſts building ſhould be demoliſhed, we fleeing, then that the ſtones of the buildings of our earthly houſes ſhould be ſet on fire, we being preſent.
Againe ſaies he, Let us rather feare that the members of the body of Chriſt being deſtitute of their ſpiritual food ſhould be hurt, then that the members of our bodies by the violence of our enemies ſhould be tormented, and never ſo afflicted.
But if it be ſo, then conſider this.
Firſt, You that are the people, you muſt not lightly forſake a Miniſter neither; if Miniſters are ſo tyed to you in time of danger, as they muſt venture themſelves for your good, ſurely people are not at liberty to depart from their Miniſters, for the tye is a mutual tye. You wil ſay, there is a difference between the Miniſter and another member: it is true, in regard of uſe, but if you come to the tye, the tye of another member is as real and ſtrong, as the tye of a miniſter: As in the body the eye is of more uſe then the hand, yet ſomtimes the hand may preſerve life more then the eye, and though it be of more uſe, the hand is as ſtrongly and as truly tyed to the body as the eye; yea take al the members conjunctive, and there is a greater tye upon them to their Miniſter, then upon their Miniſter to them: the Miniſter is tyed to the whole directly, and they are tyed to him by being tyed to one another: and if there be liberty for one member of a Church to depart when he wil, then there is liberty for another, and ſo for all, and if liberty for them to depart, then there is liberty for the Miniſter too: many cry out of the Miniſter if he leave his people when he liſt, there is as much cauſe for a Miniſter to cry out of his people if they leave him when they liſt.
Secondly, If there be ſuch a tye upon a Miniſter to venture thus for his people, he had need look to his cal: and the eſpeciall cauſe why in other places, and we our ſelves when we were elſewhere, were ſo ready to fear, and Flee upon every occaſion, was becauſe there did remain ſome kind of feare and ſuſpicion of our call.
Thirdly, If there be ſuch a tye upon a Miniſter to his people, his people had need labor what poſſibly they can to encourage their Miniſter, there need be ſtrong union in their ſpirits, and they ſhould take heed of catching of this body, and that body, or that melancholy ſuſpicions be caſt to hinder the leaſt union, that if time of danger come, they may freely and chearfully venture themſelves amongſt them: we know not what things God may call us to, the way that we walk in, and deſire to walk in, is that which the world and the Devil hate, and though through Gods providence we have a breathing time, yet if we reſolve to walk in this way whatſoever befal, we may meet with much before we die; and as we are bound to venture all that we are or have for you; ſo al that you are or have ſhould be bound to us.
But in ſome caſes a Miniſter may be ſo affraid as to Flee, and yet not to ſin; as the Prophets, Chriſt, and the Apoſtles did Flee in the time of danger. A miniſter may Flee, if the perſecution be perſonal, and not general, and ſo as his people be provided for otherwiſe by others, and ſo as he may be more uſeful to his people being abſent, then he could have done being preſent, and if he Flee being willing to returne again, when God ſhal ſhew him his way, and if people break their relations; when things fal thus, then certainly he may Flee. In that Epiſtle of Auguſtine to Honorius, he inſtanced in Athanaſius, and juſtifies his Fleeing; becauſe the Emperour was incenſed, and enraged againſt his perſon and he was willing to returne when God ſhould give occaſion. I might inſtance in al theſe, but I wil only inſtance in that if they Flee being willing to returne as God gives occaſion.
As Saint Paul and Barnabas in Acts, 14. if you compare it with that in Chap. 13. They Fled two or three times from ſeveral places, and yet when there was reſpite they returned again to the very ſame places from whence they Fled, In Chap. 13.14. They came to Antioch, there the Jews ſtirred up the devout and honorable Women, and the cheif men of the City, and raiſed perſecution againſt them, and expelled them out of their coaſts: being perſecuted, from thence they came to Iconium, where they ſped as before in Chap. 14.5. From thence they went to Lyſtria at the begining of the verſe where at firſt they thought them as Gods, but afterwards ſo malicious were thoſe of Antioch, and Iconium that when they heard they were at Lyſtria, they came to perſecute them there: ſo in all theſe three places they were perſecuted even to death. Yet at verſe 21. they returned again to thoſe three places: thus you ſee the practice of the Apoſtles, But if the relation be broke between miniſter & people, then they may depart.
In the time of perſecution the caſe is more difficult, it is not ſo difficult for a Miniſter to leave his people in regard of ſickneſs and weakneſs of body, as in the time of perſecution: and he is more bound to ſtay with them in the time of perſecution; then in the time of ſickneſs. Chriſt ſays the hireling when the Wolfe comes he Flyes from the Sheep: A true Shepheard undertakes to venture his life againſt the Wolfe; and for him to avoid that danger he undertakes, that muſt needs be unfaithfulneſs, Jacob was content to watch his Sheep in the night, in the froſt and cold, as wel as in the day, and in ſummer time The ſcripture doth not ſay if a Lyon come he is a hireling that ſhal Fly away; if the danger be ſuch, as nothing but a miracle can preſerve him, and his life may be more uſeful to the Church in another place, then to lay it down there, then he is not as an hireling, but as a wiſe Shepheard may avoid danger.