Concerning Flying in Times of Trouble, Text
A Caſe of Conſcience, concerning Flying in times of Trouble.
THE Scriptures are ſo cleare, and the conſent of Divines ſo full, that it had not needed to have beene put to the Queſtion, Whether flight be lawfull in times of trouble and perſecution; but that ſome have beene too rigid, and others contrarily have challenged this liberty without all caution, or reſpect to any circumſtances. I ſhall therefore ſo examine the caſe, that conſcience may be ſetled, when to take the liberty which God hath allowed, and how to know when God hath ſhut up the way againſt us.
There is a flight which ariſeth; Firſt, from the ſhame of ſinne, and from feare of publicke juſtice. Secondly, from an inward terror and trembling, cauſed alſo by guilt, and laid upon men as a puniſhment, as it was in the caſe of Cain. Thirdly, from weakeneſſe, irreſolution, and unbeliefe, which prevailed upon the Diſciples who for ſooke Peſus and fied. Fourthly, from meere humane prudence and forecaſt, in which the Prophet Jonah offended. But none of theſe are ſpoken unto, in the preſent queſtion, bu that which Aretius defines, Mutatio loci, mali praeſentis vitand, alibique melius deeendi gratia, ſuſcepta cumtimore Domint. Bened. Aret. problem.to be, A changing of place, to ſhun ſome preſent evill, and more comfortably to live elſewhere, undertaken in the feare of the Lord: Which diſtinguiſheth it from all thoſe former kindes of either raſh or ſinfull flight.
'Tis a queſtion that exerciſed the primitive Divines, for thoſe times being very terrible till Conſtantine ſetled peace in the Church, made the ſearch very neceſſary; as the ſad and violent and unſetled time that weare fallen upon, make it now.
I finde the Antients divided, according to the different ſenſe they entertained of the Scriptures, whether lawfull to flye and leave or change ones ſtation, and if lawfull, whether permitted onelyonly, and ſo lawfull onelyonly and no more, or a duty commanded, and ſo neneſſary alſo as a binding law.
Firſt, Tertullian, in a tract that he wrote profeſſedly of this argument, altogether denies it to be lawfull to flye, or ſeemes to deny it.
He contends, Matth. 10.23.that when our Lord bid his Diſciples when they were perſecuted in one City to fiye into another; He onelyonly gave them a ſpeciall allowance (or diſpenſation rather) then for a particular reaſon, that the progreſſe of the Goſpell might not be hindered, but preached and ſpread abroad in all Cities. But that now the Goſpell is already propagated, wee are to ſtand unto the profeſſion of the faith received, and to keepe our ſtation. And that becauſe nothing comes to paſſe without Gods order, and we are all in Gods hand; it were unbeleefe, treachery, cowardiſe, rebellion againſt God to goe out of our place; and that we muſt dye in our ſtanding, and (if God will have it ſo) periſh in the ruines of our Country.
To this purpoſe he wrote; yet I expreſſe my ſelfe thus favourably of him, that he altogether denies flight to be lawfull, o… ſeemes to deny it; becauſe though moſt conceive that to be his very opinion, and the Antients condemned him for it, and Jerome in particular cenſures him, Hieron. lib. de Script. Illuſtr.that when he wrote that booke hee had forſaken the ſound faith, and was gone over to the part of Montanus the Heretique, and therefore wrote that booke in hatred, and diſgrace of the Chriſtians whoſe uſuall practiſe many of them was to decline the fury of the times where they might conveniently, though otherwiſe ambitious enough of martyrdome: yet I am not wholly convinced to the contrary, but that perhaps writing to Fabius who was a presbyter and a paſtor of a Church, he might uſe that ſevere and rigid language to keepe and hold him upon his charge, in that dangerous and uncomfortable condition of things. But if it were truely his opinion, I conſent to the judgement of Jerome and Auguſtine againſt him, and to the anſwers they directed to his arguments: That 'tis true, all things are ordered by God, and all are in his hand; yet David knew all this, but he fled notwithſtanding from the violence of Saul. And that God cals ſome to give teſtimony to the truth by death, others hee reſerves, and whom he ſaves from the rage of cruell ones he ſaves by meanes. If he ſhut up any man, it is his will and order hee ſhould ſtand the triall couragiouſly; but if hee offer an opportunitie and open the dore of eſcape, it is his will and ordering to eſcape. And to this very effect, Origen had formerly reſolved; Origen in John.That a man muſt maintaine Chriſts cauſe by death when he is taken, but before hee be taken, he may eſcape if honourably he can do it. Naz. in Orat. 10And this was it for which Nazienzen commended Caeſarius that excellent Chriſtian; That hee honorably yeelded to the times, and neither betrayed the truth nor provoked danger.
I ſhall not need to inſiſt upon this, the lawfulneſſe of declining danger; It is a dictate of nature, which grace alſo cheriſheth, and God hath planted a naturall love of life in every man, which teacheth him to ſhun what may bee harmefull. Tertullian (for ought I know) ſtands alone, againſt the lawfulneſſe; all the doubt among others is, whether it be a permiſſion onelyonly or a precept.
Secondly, Auguſtine and ſome others that goe in the middle and moderate way; doe ſay, 1 Cor. 10.12.that God would have no man preſume of his ſtrength, for let him that ſtands take heed leſt hee fall; & therefore as wel knowing our infirmitie, he gives us the ſame and as large allowance and liberty as he granted to his Diſciples, whom he permitted to flee from one Citie to another. There are ſome alſo of late that have held it but a permiſſion, and therefore ſay, that when our Saviour had given the immediate ſigne of the ruine of Hieruſalem, and thereupon warned them to flie, when yee ſee the Abomination of deſolation, then let them that are in Judea flee unto the mountaines: He meant not to injoyne it as duety, but onelyonly would thereby manifeſt the greatneſſe of the calamitie upon their Citie, and ſhew what they might doe in that caſe, and what they would be conſtrained to doe.
Thirdly, but Athanaſius and others are expreſſe for it as a dutie; and that men muſt flie, when God calls them to flie. Athanaſius wrote two bookes of Apologie upon this argument, in both which he goes that way. And agreeable to this was the reſolution of Clement of Alexandria, Clem. Strom. 4. & 7.that they are guiltie of their owne death that doe not avoid danger where they may. And accordingly Cyprian (who yet was afterwards himſelfe a Martry) perſwades flight, and tells them of Carthage, that it ſhall be reckoned as a martyrdome, if any lawfully and worthily flying, doe miſcarry by wild beaſis, famine, or theeves. I confeſſe I encline to this, that it is a duety to provide for ſafetie by flight where it may be; but I will not interpoſe, becauſe the difference is not much materiall, for if it be lawfull, it is not much to me, whether onelyonly permitted, or commanded.
Having ſaid thus much, more generally, I ſhall conſider the difficultie in particular, as it concernes; firſt, other people; ſecondly, Miniſters and Paſtors.
Firſt, concerning people that are of a private condition, 'tis out of all doubt that they may lawfully flie. We have many warranted examples of it in holy Scripture, among ſuch as were godly and conſcientious. David oft times layd hold upon this remedy, as appeares all along in his ſtory, 1 Sam 21.1.22.1.27.1.while he was in or belonging to the Court of Saul. So the faithfull were ſcattered upon the perſecution of Steven, Act. 8.1. and the Apoſtle in that Catalogue of eminent men in the faith, Heb. 11. reckons up many that in hard times forſooke their habitations, and expoſed themſelves to wants and extreame povertie, They wandred about in Sheepes-skins and Goat-skins, being deſtitute, afflicted, tormented, ver. 37. and unto ſolitary wandrings in voluntary exile; They wandred in deſarts, and in mountaines, and in dens and caves of the earth, verſ. 38. and all this to avoyd the fury of the times, as appeares, verſ. 36.37. Others had tryall of cruell mockings and ſcourgings, of bonds and impriſonments, they were ſtoned, they were ſawen aſunder, they were ſlaine with the Sword. Theſe evils overtaking others, the men whom the Apoſtle commends, provided to ſcape them by their wandring away into Deſerts. It were eaſie to bee large in inſtances in the ten primitive perſecutions. And of later times, we have freſher examples of our owne in Queene Maries time, that fled into other parts, and ſince of ſuch as from thoſe parts of France, the Netherlands, the Palatinate, have fled to us. It were to trifle, to ſpend more words for the proofe of this; but there are two things more neceſſary here to be done. Firſt to put in caution leſt ſome may haply preſume too farre upon this libertie, ſo lawfull. Secondly, to make application of the queſtion to this preſent time and condition of things, whether now bee the time to flie, whether now it be lawfull.
Firſt the caution I would put in is this, that all Lay-people (for ſo I muſt all them for diſtinction, that I may be underſtood, not that I will juſtifie the word of difference) are not at libertie, if they bee bound up by office, relation, publique ingagement, &c.
Firſt, No man may flie till the doore be ſet open unto bim, that is, not till all others doores of remedy be ſhut up: not till all hath beene done for maintenance of publique ſafetie and libertie, and for the oppoſing of evill and corruption: But when as water that hath broken downe the damme, there is no reſiſtance, then the dutie is to doe what may be to eſcape drowning. It lyeth upon all in ſome meaſure or other, to ſee to the ſtate of others ſafetie, eſpecially the publique. So that that which at all times elſe is lawfull, to remove ones ſtation for better accommodating his trade and merchandiſing, yet is not ſo, if any notable diſcouragement ariſe thence to the publique. This is grounded upon that common bond of duty which lies mutually upon one and other in regard of vicinitie or neighbourhood of place. As from hence alſo it is, that rich men may not remove to their Country houſes in time of a publique peſtilence, till proviſion bee made and due care had of the poore, leſt they periſh for want of reliefe by their withdrawing.
A man therefore may not ſlip away at a poſterne, hee muſt goe out that way which God ſets open, and he muſt have his paſſe. The Jewes had a direct open warrant, when they got away from Pharaoh, Exod. 13.21. And ſo had Joſeph when with Jeſus and Mary he eſcaped into Egypt, Matth. 2.13. they were warned from heaven. But how ſhall we know we have a warrant? I can onelyonly ſatisfie this, by conſidering ſome particular caſes recorded in Scripture, wherein flight was warranted, that ſo we may make the better judgement upon our owne exigences.
Firſt, I conceive it may be gathered from the ſtory in 2 Sam. 4.3.4. That Adhaerents may flie when the ſide it ſelfe is loſt. The Beerothites had aſſiſted the ſide and cauſe of Sauls houſe, to which they were joyned in ſome relations, during all the warre, till it was utterly weakned and loſt, by the death of Abner, and then they fled to Gittaim. I know the inſtance doth not ſuite in all things, for they adhered to the worſer partie; yet howſoever it ſerves to my purpoſe, that they would have continued firme to the part if there had continued a head and conſiderable ſtrength to it; and left not the ſide, till they were left alone, and then they warrantably eſcaped, and not till then. The application is eaſie and ready to the preſent occaſions.
Secondly, when a mans Relations and his calling are not prejudiced by going out of the way, he may lawfully doe it; when his relations and preſent ſervice are not higher and more tender then his ſafetie. What was there in Jacobs family-relation, when as yet affaires did not depend upon him, that might be a blocke in his way of eſcape, when his mother ſent him farre off to Laban out of the reach of Eſau's bloody attempts? Gen. 27.43.44.
Thirdly, when the cauſe in which a man is inbarked is no way bettered by his ſtay, he may doe the ſame right to himſelfe, which he indeavoured to doe to it. Hence, when Jotham the youngeſt ſonne of Gideon, who had hardly eſcaped the conſpiracie of Abimelech, and underſtood the outrages of the new court and government, thought it his dutie to make proteſtation againſt thoſe courſes and to undeceive the people ſo farre as he might, when he had publiſhed his thoughts, he ran away, and fled to Beer, Judg. 9.21. for what advantage would it have beene to the cauſe, if he had unadviſedly verified his owne parable, and had been catched and torne by that Bramble?
Fourthly, ſo that a man be ready to appeare when the houre of ſtanding requires, he may reſerve himſelfe till that houre of action come. Thus Moſes went aſide, Exod. 2.15. till buſineſſes were ripened. And Rutilius, in the eccleſiaſticall ſtory, often fled, but afterwards became a Martyr; which was alſo the famous caſe of Saint Cyprian.
5. Laſtly, if a man be ſingly hunted after for his eſtate and libertie, and no way be left him to keep himſelfe from injurious dealing, he may accommodate himſelfe elſewhere. For this reaſon Jacob conveyed himſelfe, and family, and eſtate, from under the hard and evill eye of Laban, Gen. 31.21. And it ſeemes by the ſtory, Judg. 11.2.3. that Jephthah was thus neceſſitated to ſeeke an habitation in the Land Tob. But when (for inſtance) a Parliamentary State is ingaged for the repreſſing of injuries, and maintenance of publick liberties and mens eſtates, this alters the caſe and calls in all private thoughts of eſcape, to contribute them to the publick defence.
More particulars might happily be obſerved of the Scripture, but becauſe they doe not occurre to my preſent meditations, this ſhall ſuffice for the firſt Caution.
Firſt, As every one muſt have regard to ſome circumſtances, ſo if any one have beene more appearing, more forward, more encouraging in his ſpeeches and advices, and be a man look't at, he is to be more cautious. This I ſuppoſe was that which was meant by that ſpeech of Nehemiah, Neh. 6.11. Should ſuch a man as I flie? Yet I doubt not but if the flood had broken in upon him violently, ſo that the fury of the Waters could not have beene kept back, he would have runne to avoid drowning; but it would have been in the Reere of the people. The Captaines place in a retreate is hindmoſt. Such as have gone before the people in a publicke undertaking, and have beene leading men, muſt ſee the people ſafe before him, before he give his ground.
Secondly, But now for application to the preſent condition of things: What may wee ſay of this preſent time? Is the doore now open or not? I anſwer. Wee may not preſume to judge preciſely of the iſſue of things. But there are two things I have here to ſay.
Firſt, That it is true, wee have many ſad omens of the ruine of our nation. As our Lord Jeſus after all other warnings, and various Calamities, foretold the deſtruction of Jeruſalem, Matth. 24.15. Luk. 21.21.that they might know that deſolation was neere at hand, when they ſhould ſee the Abominatirn of Deſolation ſet up, or as S. Luke expreſſes it, Jeruſalem compaſſed with Armies: So hath God taken all the courſes, and given all the warnings to us, which have beene uſuall before a Nation comes to deſtruction. All the ſinnes which are noted by Divines or Politicall writers to be the generall, Internall cauſes of ruine, doe notoriouſly ſhew themſelves among us; Variety of enormous ſinnes, of the deepeſt ſtaine and the higheſt provocation; The multitude of Sinners; and the impunity of ſinning. And then, what warnings have we had, nay what have wee not had? And after all, beſides the dangerous diſtemper ſpread over all our body, the diſcord in our owne bowells, an abominable Army, Idolatrous Enſignes, the Romiſh Banner, doth alſo portend the worſt of evills. If I ſhould alſo touch at thoſe Periods, which wiſe and great Authors doe ſo much diſcourſe of, and which they will have to be finiſhed in this age; I ſhould reckon up enough, to make us caſt about at leaſt in caſe things ſhould come to extremity. I am miſtaken in the ſtory, if the believers had not an eye to Pella, even before Titus came, and conveyed ſome things away. I obſerve this from that paſſage in Eccleſ: Hiſtory, of S. James his chayre.
Secondly, But in the next place, I am not willing to leave theſe ſad thoughts upon any, and doe therefore obſerve that there are two maine conſiderations, wherein the condition of our nation differs from that of Jeruſalem at that time. Firſt, one is, that they had an immediate warning of ruine by a direct ſigne which they might clearely take notice of. But ſo have not wee. Secondly, the other is, That there was an inevitable and irrevocable ſentence upon Ieruſalem; but for our nation we are to thinke, according to what the Scripture ſpeakes, Jer. 18.7.8.That at what inſtant God ſpeakes of a Kingdome to pluck up and deſtroy, if that nation againſt whom God hath pronounced, turne from their evill, he will repent of the evill that he thought to doe unto them. Theſe are the things that maintaine in us ſome hope, beſides the ſpirit of courage and the feare of the Lord, which hath beene given and continued of late to many, who have ventured themſelves upon the great cauſe now in hand, and are conſtant to it.
But what then may be the Reſolution? I anſwere, P. Martyr when he had eſcaped from Luca in Italy, wrote back againe to his Auditors there, and in particular to a friend, about the Caſe of flying; wherein he ſeemes not to me to be determining, (for the circumſtances of every mans condition doe ſo differ that it is very difficult to make a ſetled rule) but adviſeth to pray unto God for direction, and after prayer, as they find their hearts enclined, ſo to flye or ſtay. This Counſell I doe approve, to ſeeke Counſell from God; but to take the next inclination of heart, to be the preſent anſwer, I beleeve may be unſafe. The direction is too large, too uncertaine. Beſides that many cannot, haply, diſcerne clearely, many may deceive themſelves about the inclination of heart, which wee finde ordinarily to be ſtrongly biaſſed by private reſpects and intereſſes. Wee muſt looke further then our proper inclinations, yea further then our proper convenience and advantages, to obſerve how things are round about us, and whether there be any thing in the publicke, wherein we are concerned, and that will countermand our proper inclination, and prevaile above our proper convenience. And if I may expreſſe my conceit, Things ſtand now in ſuch poſture, that God requires our deep engagement, and that wee ſhould baniſh all thoughts of declining. In this great hazard that liberty, lawes, and religion run, to leave our ground, were to leave Popery Maſter of the Field. Wee may not now ſuffer the thoughts of ſafety elſewhere, to womanize our ſpirits: but together with our earneſt and humble prayers for our King, that he may at length embrace the Counſells of our great Eſtate; wee are in caſe of ſo ſad a neceſſity, to reſolve to lay out all our ſtrength towards the great buſineſſe, and rather burne our ſhips, as ſome ſtories mention of ſome reſolute Souldiers, to keep off all thoughts of returne in the cowardly and faint-hearted; that is, forget all conveniences and opportunities of being elſewhere in a whole skinne.
Secondly, Having thus farre ſpoken of the liberty of other people, It remaines to be examined whether Miniſters the Paſtors of Congregations be at the ſame liberty. I finde the Antients and others more difficult concerning them, urging that place of Chriſt, Job. 10.12, 13. Hee that is an hireling, ſeeth the Woolfe comming, and leaveth the ſheepe and fleeth. The hireling fleeth becauſe he is an hireling, and careth not for the ſheepe. And it is not without reaſon that they are ſtraight towards them; for Miniſters are to have care not ſo much of their owne Bodies as of the Soules of others. Their mouth is the dug on which they hang and feed; and many build on their example. Who ſhall looke to the flocke, if the Shepheard be gone? Who ſhall governe the Ship in a ſtorme, if the Pilot be not at the Sterne? Who ſhall prevent the theife, if there be no watchman? The people doe at all times need their Paſtors, but moſt of all when the dangers are greateſt. There is uſe of a Pylot in the calme, much more when the weather is ſtormie. What will the Shepheard of the peoples ſoules anſwer to the great Shepheard? Theſe conſiderations wrought effectually and ſtrongly upon many of the old Paſtors of the Church, many of whom ſealed up their profeſſion with their blood; and preached their doctrines over againe in Martyrdome. Peter was willingly crucified with his feete upward. James and Paul dyed by the ſword. Ignatius derided all torments. Polycarpus, Juſtin, Cyprian, of old; Cranmer, Latimer, Ridley, Hooper, Farrar, Bradford, Saunders, Taylor, Rogers, of late, and many others, laid downe their lives for the brethren in the Teſtimony of Jeſus. 1 Joh. 3.16. Euſeb. hiſt. l. 6. c 35.And contrarily it remaines as a blot upon the name of Novatus in the Eccleſiaſticall hiſtory, who being a Presbyter, in a time of perſecution left his flocke, and diſclaimed his office.
All this is true, and true it is that ſuch cannot be too abundantly cautelous; yet ſome there are that have ſtretched theſe arguments too farre, as if it were unlawfull in any caſe, for a Miniſter who is faſtned to any particular congregation to flye. And they have made an obſervation, how true I know not, neither have I opportunity to examine or diſprove it; That in Queene Maries dayes among all thoſe Schollers and Divines that fled, there were none but fellowes of Colledges, and Students in Divinity, ſuch as had undertaken no paſtorall charge; but that all the Bps. and ſetled paſtors that were good, continued upon their charge, with reſolution to welcome the aſſault when it ſhould come. Which whether it may be good I doubt; or if it may be, yet it will but onelyonly diſcothat that was the received reſolution then, which might haply be too rigid in ſome caſes: for though a Miniſter be ſpecially bound up, if by his flight, the glory of God, the Church, the cauſe of Religion, the ſoules of the people, ſhal receive any prejudice: yet in ſome caſes they may flye, according to the warrantable examples of Elias the Prophet, of our Lord Jeſus Chriſt who often with-drew himſelfe during the yeares of his publicke miniſtry; and left a word of direction, at leaſt of allowance, for thoſe whom he ſent to preach, Matth. 10.23. The Diſciples, Act. 8.1. and Saint Paul, Act. 9. made uſe of this lawfull liberty.
There are five doores, (if not more) through which even the Miniſter of a Congregation may paſſe in his flight, without being ſtayed by any ſuch queſtion from God, Gen. 16.8.as was once put to Hagar by an Angel, Whence cameſt thou? and whither wilt thou goe?
Firſt, when there is a Diſperſion of the whole flocke, there is no doubt but the ſhepheard may alſo eſcape. There ſeemes to have beene ſuch a generall diſperſion of the whole Church at Jeruſalem upon that great perſecution that was raiſed after Steven was ſtoned. Act. 8.1. This is clearely the caſe of many Miniſters of Ireland, whoſe congregations have beene wholly ſcattered, if not maſſacred. And ſome places in this Kingdome, have felt well neare a like violence.
Secondly, when the perſecution is particular, and the Congregation not aimed at, or not ſo directly concerned. 1 King 19.3.It was the caſe of Elias, and clearely of Saint Paul, newly upon his converſion which much enraged his old companions, friends, and maſters, Act. 9.23.ſo that him they ſought, the Church at Damaſcus being ſafe, Athan. Apol. 2.how elſe could Ananias and the brethren ſtay there? Athanaſius in his ſecond, which is his large Apologie, makes it appeare by a full relation, that he lay under a private particular and extreame hatred, and therefore might ſafely and with a good conſcience leave his charge to eſcape the traps and ſnares of the Arrian Biſhops, his enemies, Vide etiam Buxtorf. in Abrev. Hebr. p. 165, 166. De R. Simeone.becauſe he was ſo thoroughly the truths friend.
This particular danger will warrant an eſcape, when there is but a ſtrong preſumption of it, though no actuall attempt. When Chriſt knew that there was a conſultation among the Phariſees how to deſtroy him, he withdrew himſelfe. Matth. 12.15.At another time when he perceived that the envy was encreaſed againſt him, becauſe many came in to his Baptiſme, and ſo his name being growne up would and did endanger him, he left Judaea and departed into Galile. Joh. 4.3.Nay when he ſaw by their dealing with others what himſelfe muſt looke for, when he heard that John was beheaded, Matth. 14.12.13.he departed by ſhip into a deſart place. The reverend Muſculus wrote after theſe copies. He was the Preacher at Anſpurg in Germany, where his zeale againſt Popery cauſed him to be ſo maliced, that hee was faine to be guarded to his pulpit ordinarily. When the booke of the Interim a mixture of Religions was ſent by the Emperour Charles the fifth and received by the Citie, Muſculus who could not preach in better times without danger, knew well enough there would then be no biding for him, and therefore before further proſecution got away.
I the rather inſtance in this caſe ſo warranted by examples, becauſe it will come home and cloſe to the caſe of many able and laborious miniſters, who from ſeverall parts of the Kingdome, have beene carried by their juſt and grounded feares from their houſes and Congregations, whom many prophane ſcoffers who know how to deride but not compaſſionate their miſery, brand for cowards and runawayes, and having forced them to flie, after rayle at them for flying. I thought fit to inſert this by the way, for the comfort and the clearing of thoſe upon whom their ſuffrings by the Cavalierie in one kind or other, hath put the name of plundred Miniſters.
Under this head I adde, that a miniſter may flie from a ſudden popular attempt and fury. Thus Chriſt did when thoſe of the Synagogue of Nazareth would have throwne him downe headlong from the brow of an hill. Luk. 4.30.In ſuch a danger one may run even out of the pulpit; Joh. 8.59ſo Chriſt at another time, when the people in ſtead of giving attention fell to throw ſtones at him, he ſlipt out of the pulpit. Act. 14.6.And it appeares by the ſtory, that Paul and Barnabas were in the actuall exerciſe of their miniſtry, when they fled from Iconium to Lyſtra. It was even out of the Synagogue.
And laſtly let me note this alſo that ſuch a particular perſecution and danger, will authoriſe and warrant even an uncomely eſcape, and plead for ſuch actions as otherwiſe and at other times would be unhandſome and unworthy of the dignitie of ſo weightie a calling. Act. 9.23.Saint Pauls getting over the towne wall, yea his Basket will be juſtified by this. Muſculus (of whom I ſpake before) when he ſlipt from Auſpurg, left his wife and eight children for a while without any notice whither he was gone. But moſt notable is that paſſage of the learned Divine, John Brentius. He was in great danger becauſe of the Interim. The Emperour was ſo exaſperated that he commanded hee ſhould be brought to him alive or dead. The Commiſſary comes to Hale in Saxonie, where Brentius preacht, calls the Senate and tooke an oath of them not to diſcover his deſigne. But it happened by the good providence of God, that one Alderman came in, after the oath was taken, undiſcerned; and hearing the plot, had onelyonly time to convey away a ſhort note with theſe words; Fuge, fuge Brenti, cito, citius, citiſſimè. Flee, flee Brentius, in haſt, haſt, poſt-haſt. Brentius tooke the warning, diſguiſed himſelfe like a Captaine, with Buffe, and a patch upon one eye: and in that habit ſecured himſelfe. And is excuſed by the grave writer of his ſtory; which I alſo alleadge in defence of thoſe Scarlet cloaks, Buffe-coates, gray rockets, perukes of hayre, and coloured montero's, which have of late hid many grave and ſober Miniſters from the eyes of their adverſaries.
I proceed to the third particular, no Miniſter is bound up, when it is not for the good of the Church that he ſhould ſtay, but haply much better for it that he eſcape. Suppoſe that all the darts are aimed at one breaſt, and an offer be made, give up ſuch an head and all the reſt ſhall be quiet; or it be knowne that if one be removed, all the reſt ſhall be ſecured; In this caſe, Divines have held, that greater ſervice may be done by abſence and flight, then by ſtay. Cyprian profeſſeth he went aſide, Cypr. Epiſt. 15.for the benefit of the Church at Carthage. And Peter Martyr ſatisfies his friends in Italy by this, after he had left Lu…en and his dignity there. Hee writes back to them; That he could not have ſtayed with them, but he had beene ſilenced and ill uſed, and that no way to their good, but he ſhould have made them more obnoxious, and looked upon with a narrower and more curious eye by their adverſaries. And leſt they ſhould object; But why did you not ſtay till it came to extremity? He tells them, That he found it was the opportunity that God directed them unto. That he was uſefull where he now was, but with them he could not be ſo. He could not have enjoyed liberty to doe there what he would, about their reformation, but in ſtriving to ſhew them truth, he ſhould have wronged them of their peace. But now they might have peace, and his helpe too, that is, by his letters and ſecret directions to them. And finally he promiſed to returne to them againe, if ever the doore ſhould be opened, and it were likely he might ſtay among them without hazarding of them. Thus that reverend and godly man, ſatisfied himſelfe and them. And by this another eminent perſon ſatisfied the world. The perſon that I meane, was that rare man, John Camera, the learned, powerfull and famous Preacher of the Proteſtant Church at Burdeaux in France. There was an ill ſpirited rotten man, one Santangelus a Lawyer that dwelt there, who would be taken for a Proteſtant, but was cloſely a Papiſt, or worſe, an Atheiſt, he cunningly brought it about, that the good man was forced to leave his charge, and then Santangelus boaſted that he was a Mercinary and fled when he ſaw the Woolfe come. Cameron. Stelliteut. in Santang.Camero was faine to publiſh an Apologie to the world, to cleare himſelfe of that ſtaine, and to ſhew how much the whole City was concerned in his removing. And did ſit ſo ſatisfyingly and ſo to purpoſe, that all men tooke notice of the baſe frauds of that diſſembling Lawyer, and were convinced that out of conſcience he did that good ſervice to his City, by getting away to draw aſide after him the hatred conceived and intended againſt it.
4. The fourth dore for a Miniſters paſſage out is, when hee is endangered, and others are ſufficiently leſt to ſupply the care of the peoples ſoules. The Church received not detriment by Pauls flight, for it ſeemes An…n…s was a teacher there, and was ſafe to inſtruct them, and haply others beſides him, and the Church flouriſhed. We have a pregnant inſtance to this purpoſe, concerning Ʋ …ia…; Jer. 26.20.21.who propheſied in the name of the Lord, againſt the Citie and againſt the land, according to all the words of Jeremiah; and when Jehojakim the King with his mightie men and the Princes heard his words, the King ſought to put him to death, but when Ʋria… heard it, he ſearing fled, and went into Egypt. He preacht the ſame things that Jeremiah did; but it ſeemes at that time, the Court could better beare Jeremy then him, and Jeremy being then for that ſeaſon ſafe, and in the exerciſe of his office, Ʋriab provided for his preſent ſafetie, Verſ. 22.23.(though afterwards he was taken and made a Martyr.)
5. Laſtly, I will mention but one other head, that it is lawfull for a Miniſter to flie when he hath the conſent of his Church. Paul beſides other warrants had this; Act. 9.2…. Act. 17.13.14.The Diſciples let him downe by the wall in a Basket. And when the Jewes of Theſſalonica came to intrap Paul at Berca, immediatly the Brethren ſent him away, to goe as it were by Sea. Cyp… Epiſt. 6.Thus Cyprian went aſide, by the conſent, yea the entreatie of the people of Carthage, and by the adviſe of Tertullus who was a presbyter of prime and great authoritie. Muſculus though hee departed from Auſpurg in great diſtraction, yet came and told the Conſull or Major before he went, and had (as I gather) a diſmiſſion. But Philip Par…us makes it moſt evident concerning his reverend father, D. David Par…us of Heidleberg in the Palatinate, that in the late popiſh warres againſt that Country which is now made deſolate, when they knew a ſiege would bee laid to Heidleberg, the Citizens were ſo tender of him, that they adviſed, yea intreated him to be gone.
This is that I have to ſay concerning the lawfull freedomes of the miniſters of the word, and concerning the whole caſe, when it may be lawfull for any to flie, and when not. Let me ſhut up this diſcourſe with a word of Application. I hope wee have not need of this caſe, and that God will ſo farre magnifie his grace towards us of this poore ſinfull nation that we ſhall have no need of it, and this is in all my prayers; yet becauſe we know not unto what condition we may be reſerved, let us get our conſciences rightly ſetled in ſo neceſſary, ſo conſiderable a point. Wee walke moſt ſafely, when we walke after counſell. And if we thus walke, and are obedient unto the Counſells of the Lord, we may have comfort, though we be forced to flie; and may refreſh our ſelves with that ſweet place of the pſalme, Thou telleſt (or numbreſt) my wandrings, Pſal. 56.8.put thou my teares into thy bottle; are they not in thy booke? But what comfort can there be, if we runne away from a good cauſe, as if wee were aſhamed to owne, or afraid to aſſiſt it, and unwilling to ſuffer and be loſt with it. Chriſt tels us that his Diſciples muſt (if the cauſe ſo require it) even hate their owne lives. And that he that ſaves his life ſhall loſe it. And truely that man is not ſafe, though hee ſaves his skin, that is not mindfull and regardfull to ſave his inward peace. Let us ſtay or flie, as the counſell of God ſhall direct us; elſe if wee bee found running from God, wee may bee overtaken with Jonah in a tempeſt, and fall into the Sea, and bee ſwallowed of the Whale. Oh how would it ſinke a man when his conſcience ſhould anſwer him ſome ſad queſtions in a ſtrange land, I have left my houſe and habitation, have I not left God too? Yes, thou haſt alſo left God by an unbeleeving haſt. I am deprived of my land, and my goods, and my ſtate: Have I not loſt my peace too? Yes, Thou haſt loſt thy peace, through thy wary providence to ſhift for thy ſelfe, in the neglect of the publique which ought to bee dearer to thee then thy ſelfe. Oh let us baniſh all thoughts of flying, when God calls us to another ſervice. And if we aſſiſt him when he pleaſeth to honour us in accepting our ſervice, he will either open a dore in the greateſt need, or hide us in the evill day, or turne the worſt of evils to our good.
FINIS.
End of the text · Samuel Torshell, Concerning Flying in Times of Trouble (1643)