The Power of Godliness, Book 1 · Chapter 2
CHAP. II. Of the first Property of a godly life, viz. Wisdome or Prudence. What Wisdome is. The Author, Offices and Parts thereof. Rules to be observed in the practice of Wisdome, (as touching the collation of Laws, and our obedience thereunto; of Simulation, or Dissimulation; of bodily presence at Idolatrous services; and what a Christian may do to tame his life.) Also Rules to be observed in our carriage towards all sorts of men; wherein many necessary cases are resolved. Lastly, of the excellency and profit of Wisdome, with sundry motives to stirre men up to seeke after it.
Q. WHat are the Properties of a godly life?
A. It must be wise and prudent, for wisdome is the guide of life,Prov. 2.9, 10. Rom. 16.19. Eccl. 10.1…. Psal. 07.43. Hose. 14.9. the governesse of vertues, directing what is to be given unto God, what is due to man, what choice or election is to be made. The godly man is called wise.
Q. What is Wisdome or Prudence?
A. To joyne both these together, which by the most are distinguished, it may be defined; A singular gift of grace, whereby we know the will of God, what he commandeth, forbiddeth, alloweth, accepteth,Prov. 10.1.5. Mat. 7.24. Eccl. 8.5. Prov. 14 8. & 23.19. Prov. 2.6. & 8.14. Jam. 1.6. and rightly foresee or judge what ought or is fit to be done in respect of time, place, manner of doing, event, and other circumstances.
Q Who is the Author of this heavenly Wisdome?
A. God giveth wisdome, out of his mouth cometh knowledge and understanding.
Q What are the Offices or Parts of Wisdome?
A. The first Office of Wisdome is to know the Laws according to which we must live, which is called spirituall understanding,Col. 1.9, 10. Rom. 12.…. whereby we are inabled to know and conceive spiritually, truth and falshood, good and evill. And this first Office of Prudence is the rule of all the rest.Prov. 13.16. The second Office is to compare Laws equall, inferiour, or superiour; and thereby to deliberate and advise according to spirituall understanding what is good or bad, true or false, expedient or inconvenient, to be embraced or to be avoided.Phil. 1.10. Heb. 6.5.14. The third is to determine, resolve, and judge aright; what is to be esteemed, chosen and put in practice. And herein stands the very nature and forme of of true Christian Prudence: when a man, (upon true knowledge and due consideration of things and actions, together with their properties, and circumstances) rightly esteeming, discerning, and weighing, all and every thing that must come into consideration: doth proceed to an holy, free, and setled resolution; to choose and pursue what is good and acceptable in the sight of God.Psal. 119.30.173.
Q. What Rules are to be observed touching the practice of this holy Prudence?
A. The practise of it is very large, and the Rules many: for all counsels and deliberations in the choice of things pleasing to God, honest and profitable, together with all reasonable actions: are directed by wisdome. Prudence adviseth also touching the circumstances of every action: as the time,Prov. 21.5. place, persons, and manner of doing. It teacheth to take the season and opportunity, for the exercise of Vertue, to preferre the best things,Rom. 13.11. to be preferred, to set after things, to be set after; and to esteeme of every thing according to its worth and necessity,2 Cor. 4.18. & 5.8, 16. in a time free or otherwise.
Q. Let us hear some common Rules of Wisdome to be observed.
A. First, in the first place, and above all things, a man must provide for the forgivenesse of his sinnes, and the salvation of his Soule. Sinners and unrepentant Persons are sundry times in Scripture termed fools;Mat. 6.33. as in many other respects? so principally in this, because they faile in this point of wisdome, going on in their sinnes without repentance. It is the part of a wise man to use no delaies in heavenly matters, nor to deferre repentance from day to day: for the daies are evill, and man may be surprized in his sinnes before he be aware. Secondly, we must diligently observe the danger wherein we are by reason of temptations, and labour daily to search and finde out the secret counsels,Mar. 13.33.35, 37. 1 Pet. 5.8. …sal. 33.6. Jam. 3.13. Prov 26.12, 16. Prov. 3.7. …sal. 111.10. Psal. …31.…. practises, and enterprises of our enemies, that we may prevent them; especially we must watch against our spirituall enemies; the corruption of our hearts, the temptations of the Devill, and the day and houre of our death, that we be not found unprepared. Thirdly, the fear of the Lord, throughout all our whole life, must be our chiefe Treasure: and our care must be to grow in meeknesse as we increase in knowledge, for the fear of the Lord is the beginning of Wisdome. Fourthly, every man must measure himself by his own strength, and do nothing beyond his ability. To this purpose is that of the Apostle, Let no man thinke of himself more highly then he ought to thinke, Rom. 12.3. 2 Cor. 10.13.14.but to thinke soberly, according as God hath dealt to every man the measure of faith. And as he exhorteth all men to be sober and modest, and not to take more upon them then they have graces and calling of God to answer and to discharge:Esa. 6. so he applieth this generall exhortation particularly and most directly unto them who have publique callings to trade in the Church, as those by whose overweening the Church might suffer greatest hurt. Wherefore his charge to them is, that they teach not vauntingly nor ambitiously, making a greater shew of knowledge then indeed they had, but according to the proportion of faith: that is to say, of the gifts that they had received by faith. Fifthly, things dishonest and of evill report must be let passe: but things honest and of good report carefully practised. Whatsoever things are true, …hil. 4.8. Rom. 12.17. 1 Cor. 8 21.whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things pertaine to love, whatsoever things are of good report: if there be any vertue, if there be any praise, thinke on these things. Sixthly, we may not be temporizers, but we may and must give place to the sway of the Times wherein we live, so farre forth as may stand with faith, a good conscience, and the discharge of duty, in our due perticular Vocation. This rule was practised by Paul, who living among the Heathens, was constrained to speak as they did; and therefore he stickes not to say, that he departed in a Ship to Rome, whose badge was Castor and Pollux. Act. 28.11. Act. 19.10.Again, he was three years in Ephesus, an idolatrous place, where the great goddesse Diana was worshipped; yet in all that time he had so contained himselfe,Act. 19.26. that Demetrius could not charge him to have spoken directly against that Idoll; onelyonly he had preached, that they were no gods, which were made with hands. And as Paul, so the rest of the Apostles no doubt, did become all things to all men, that they might winne some. Seventhly, Prudence will not advise, intend or do any thing, either by way of simulation, or dissimulation; that is contrary to the glory of God, or tends any way to the prejudice of the least truth: to the scandall of our weake Brethren, or neglect of duty in our particular Vocation. Abraham lied not in saying that Sarah was his sister; nor did he simply offend against the truth, against piety towards God, or common charity towards men; but against the love which he owed to his wife by particular calling,Gen. 20. whereby he was bound to protect her against wrongs, and not expose her to danger as by that saying he did. Eighthly, Wisdome keepes a man within the limits of his calling,1 Pet. 4.15. 1 Thes. 4.11. 2 Thes. 3.7.11. 1 Tim. 5.13. Calvin op…sc. Epist. 1. Pag. 550. 1 Tim. 5.22. and withholds him from medling with that which no waies pertains unto him: yet so as he will not communicate in the sinnes of other men. A wise man will not challenge that authority to himselfe alone which be longs to many; nor presume to do that by his sole power, which pertains to many in joynt commission: nor will he suffer himselfe to be so over-ruled by them, as to partake in their sinnes Lay hands suddainly on no man, neither be partaker of other mens sinnes: Keepe thy selfe pure. Ninthly, in necessary duties prudence directeth to do what God requireth, and then leave the successe to him, that can do more then we are able to comprehend, and will effect his own pleasure by unlikely meanes in the judgement of men. Tenthly, we may not trust men upon faire pretences, that they make unto us, without further tryall. The common Proverb is, First try, and then trust.Jer. 9.4. & 12.6. Be wise as Serpents: Take heed of men.Mic. 7.5. Mat 6.17. Simplicity and plaine dealing must be embraced with the one hand, yet so as circumspection and prudence fall not from the other. Our Saviour Christ would not commit himselfe to them that beleeved in him when they saw his Maricles, because he knew what was in them.Joh. 2.24. The like circumspection was practised by Nehemiah, Neh 6.1, 2, 3. Ezra. 4.2, 3, 4.when Tobiah and Sanballat conspired against him to hinder the building of the Temple. Eleventhly, if we cannot effect the good things we desire, in that exquisite and holy manner that we would, we must not tumultuously contend, or make unlawfull separations; but commending the cause to God, and waiting further opportunity to do good: we must content our selves with the meane, and take the lesse, when the greater cannot be obtained. For example; In many Churches sundry abuses are not reformed: superstitious customes do still continue: Images do stand undefaced. The good desire of the godly is, that they may be removed, amended, pulled down: but this cannot be brought to passe. What then must they do in this case? They must not raise tumults, nor seperate themselves from the Congregations where the substance of Doctrine is soundly taught, and the Ordinances of God are truely administred: but they must seeke unto God for helpe, keepe themselves innocent without offence, and by humble supplication intreate the lawfull Magistrate for redresse of what is out of order: and in the meane time rest content with that they have done. Twelfthly, it is an high point of wisdome to lay up knowledge,Prov. 10.14. …rov. 15.23. Prov. 18.13. 1 Cor. 4.5. Eccl. 7.21, 22. …rov. 17.27. Tit. 2 2, 3. to speake in season, to answer no matter before we hear it, to judge nothing before the time; to passe by many things in mens words and actions, as if we did not heare or see them, and to speake sparingly, with all meeknesse.
Q. What Rules of wisdome are to be observed touching the collation of Laws, and of which regard especially is to be had, comparison being made?
A. First, What Laws do simply respect God, in comparison they are alwaies to be preferred before other Laws commanding just things: much more the law of man, must give place to the Law of God, and the love of our neighbour to the love of God. Love of Christ over-ruleth the love of Parents, of Wife, Children, Friends, Brethren: Yea,Psal. 139.21. 2 Chr. 19.2. Luc 4 26.1.33. Deut. 13.6, 7, 8. so farre must the one yeeld unto the other, that for the love of Christ, the love of Parents must be turned into hate. For their is nothing of such weight, that man can with any pretence of equity set before the Lord Almighty; to whom nothing in the world is to be compared, much lesse preferred. Not our Father, For he is our chief Father; and not ours onelyonly, but the maker of our Parents. Not our life: For God is he, who if we die for his Name sake, can adorne us with life eternall: but if we preferre our life before him, he can afflict us with torment of eternall death. If any Friend therefore should aske me to tell a lie for his sake, I must answer him, it behooveth me to helpe my Friend, but in the Lord. If the Magistrates should threaten banishment, or other extremity to my Parents almost spent with age, unlesse I will depart from the known confession of faith: I must rather leave my Parents to the lust and rage of the Magistrate, then deny the faith. It is just to succour Parents, but not with breach of Piety. Secondly, Betwixt evils of sin there is no election: but all, even the least, are to be avoided. Of two sinnes, we must choose neither; but submit our selves to the greatest extremity, even death it selfe, rather then be compelled to that which is evill or dishonest: All sinnes are equally to be shunned.Job. 13.7, 8, 9. We must not tell a lie for the glory of God, much lesse to save our life. Their condemnation is just, who teach that men may do evill, that good may come of it. If in time of trouble an offer were made,Rom. 3.8. that if we would save our selves, we should breake the Laws of piety or honesty, as that we should deny God, or murther our Brother, neither is to be chosen: but we must commit our selves into the hands of God in wel-doing. Thirdly, In free time superiour Laws are alwaies preferred to inferiour, things more common to the lesse common, publique to private, and amongst the private they that are linked unto us by most bonds. Thus we must give more to Citizens, then to strangers, to our Kinred, then to Citizens,Rom. 16.4. Gal. 5.14. to our Parents, then to our Kinred, to the Magistrate Church and Countrey, then to Parents. For we are bound to strangers onelyonly by the Law of humanity, to our Kinred by the Law of humanity and affinity; to the Magistrate by a triple band of humanity, affinity and peculiar Covenant. By this Rule of wisdome, the speciall Calling must give place to the Trade of Christianity.
1 King. 17.15.Q. The Widow of Sarepta relieved the Prophet, before she made provision for her self or her sonne.
A. Unlesse the widow had certainly known it to be the speciall will of God, she should not have done this; namely to defraud her selfe and her sonne, to the intent she might sustaine a man being a stranger. Neither ought Prophets, or men of God, by the accustomed rule of Piety, to require this of any man, that they should maintaine them without taking care for themselves and their Children. For even the Apostle to Timothy did plainly pronounce; that,1 Tim. 5.8. They which have not care of their own, and especially of their Family, have denied the faith, and are become worse then Infidels: And therefore he would that widows should be maintained by them of their own Kinred. But when the widow was now certified by the speciall will of God, it was not for her to have respect what was commanded by the Law in generall; neither might that take place, which is made a common Proverb: Charity first beginneth at a man himself. Howbeit, as touching the common course, that we may perfectly discerne, to whom we be more or lesse bound, and not be deceived; we must consider, that there be divers kinds of Societies, kinreds and friendships. One is spirituall; another is bodily, or of the same stock; another is civill, and such like. Wherefore, when we reason concerning love, and doing good unto our neghbours, there ought a comparison to be made of those things, which belong unto our degree: which being not made, an error will soon happen. As for example; If a man shall be instructed by a godly Pastor and Teacher of the word of God, and shall be brought to sanctification; and the same man have therewithall a Father, of whom he was begotten, or have Children, and the question be asked, Whether he be more bound to his Pastor, or else to his Father and Children? We must not answer absolutely, seeing with our answer, the matter would not be expressed: But we may say, that in those things, which concerne spirituall friendship, we ought more to obey the Minister of the Word, that teacheth us rightly, and admonisheth us out of the holy Scriptures, then either the Children or the Father, if they perswade things that be contrary and repugnant. But if we demand as touching things of another sort; namely, of food, and of maintenance, there is more due unto Parents, and unto Children, then unto others, though they be Ministers of the Word of God: Indeed the Ministers of the Word must be maintained, but yet not so, as any man should defraud either himself, or his Family of necessary living. By another similitude the matter may be cleared. Admit that a man be in the Campe, where just warre is taken in hand, when the general Captain chargeth him in something concerning the affairs of warre, and the Father being present commandeth him to the contrary: in this case the sonne shall rather offer himselfe to the General, then to his Father. But if we shall determine of houshold businesse, and of things pertaining to living and sustenance, the Parent shall be heard, and not the general Captaine.
Q. Is a man to preferre a stranger eminent in Piety and Vertue before his Brother, not so much adorned with the tokens of Vertue, or no?
A. Wisdome commandeth thee to discerne Offices due to nature, from duties consecrated to Piety and Vertue: and counselleth to give what are of nature, to thy Brother, what pertaines to Vertue, to thy Friend beautified with it. Thou must rather nourish and relieve thy poor Brother then thy Friend: for this Office is coupled with nature and blood, according to which thou art more obliged, and nearer to thy Brother then to thy Friend. On the contrary, thou must advance thy Friend to publique honours or Offices in Church or Common-wealth, rather then thy Brother: and by this means, thou shalt give to Piety what is proper unto it, to nature what belongs unto it.
Q If I see many strangers to be in danger, and one good man that I know: whether shall I helpe many strangers, or that one I know?
A. A good man is to be preferred before a man of no worth; but many strangers before one known person: for the more common good is the better.
Q. What if liberty of chusing the chief good be granted to any man, should he chuse it for himself, or for his Countrey?
A. For himself: because every man ought first and principally to love himself. The former Rule, that things more common are to be preferred, doth hold onelyonly in those actions by which we perfect our selves, and are in the way to the chiefest good. A good man must be willing to lay down his life for the good of the Church or Common-wealth, not that he doth preferre the good of his Countrey before his own happinesse: but that this is the way, by which he may attain true blessednesse.
Q. Let us now proceed to some other Rules of Wisdome.
A. The fourth Rule is, That things of profit and pleasure, must give place to things that belong to Vertue and honesty. The light of nature teacheth, that in election things simply honest must never be set after Laws of profit, though the greatest and most common: Godlinesse is the great gaine; therefore all gaine must give place to godlinesse. The Heathen man saith,1 Tim. 6.6. Gaine gotten by losse or hazard of a mans good Name, is no gaine but losse:Prov. 22.1. which is much truer of gaine gotten with the breach or hazard of a good Conscience. But on the other side, when profit in a mans Purse would procure a breach in his Conscience, and the gaine of Gold prove the break-neck of his soul: such refusall of gaine, is the greatest gaine that can be. For saith an Ancient Father well, To let go, though never so great a matter, for the compassing of a greater, is no losing bargaine, but a gainefull negotiation. Worldly men say, who will shew us any good? But Davids Prayer is,Psal. 4.6. Lord lift thou up the light of thy countenance upon us. Peradventure some small unseemlinesse may be undergone to obtaine some great and common profit: but no dishonesty is to be committed in hope of gaine, for we must not do evill, that good may come thereof: neither doth it excuse, that they say it is done for a good end: for actions are not onelyonly distinguished by their ends,Scalig. exercit. 307. 26. but by their efficient causes and formes.
Q. Did not Lot well to offer his Daughters to the lusts of the Sodomites, to prevent a greater mischief intended against his guests?Gen. 19.
A. In so doing he sinned against his Daughters, whose chastity and credit he was bound to defend. It is the duty of a Father to defend the honesty of his Daughters, though with the danger of his life: much lesse not to yeeld and offer them to wicked men to be defiled. Again, he sinned against his own soule, in the offering his Daughters to be defiled, he consented to their wickednesse, and made himself, if not the author, yet an accessary to their sinne. As for his respect unto the greatnesse and grievousnesse of the crime, it excuseth not: for the recompensing of one sinne with another, is not to be suffered; It was not lawfull for him, to yeeld his Daughters to the lewd lusts of the Sodomites, thereby to keepe them from a more grievous sinne: neither is it lawfull, that we in our selves should commit a lesse fault, to avoid the greater. Wherefore when the matter cometh to sinne, although it seeme to be but light, it is wholly to be forborne; And if any matter more hainous might seeme to ensue by the delay of sin, the care thereof must be committed to God: but under that pretence we must not commit any sinne. Whatsoever is sinne, the same must straight-way be rejected, let there afterwards follow what will; What sin almost might not be excused, if it were lawfull to redeeme a greater sin with a lesser?
Rom. 9.3.Q. Did not Paul preferre the lesse sin before the greater, when he said; That he could wish to be accursed from Christ for his Brethren, rather then they should continue in that blindnesse and obstinacy wherein they were holden?
A. The Apostle desired to redeeme the Jews with the perill of his own selfe:Martyr. comple. Epist. 1 p. 2. c. 3. sect 13. Ʋrsin. cat. p 3. q 49. …olan. Synt. lib. 9 c. 29. Perk. treat. of cons…. c. 2 not with sinne, but with his losse and hurt; namely, to be accursed from Christ: not that he meant to be an Apostate, or to forsake his belief in Christ, but onelyonly to be without the fruition of eternall and happy life. He doth not wish to be made the enemy of Christ, but not to enjoy the blessed Vision of Christ, that his Brethren might be saved. He doth not wish of an Elect to be made a Reprobate: but remaining a chosen Vessell to be deprived of the glory of the Elect, that the Israelites might be saved; if the will and counsell of God would suffer it, to which he wholly submitteth himself.
Q. What is a fit Rule to be observed?
A. When two Precepts of God seeme one to be repugnant to another, so as the one is a hinderance to the other, that they cannot both at one time be observed; yea rather, it is necessary that one of them for the time being be omitted; then that which shall be judged weightiest and greatest, must be retained. But yet in the meane time, that other, which is reckoned to be lesse and lighter,Eph. 4.11. is not violated; because in the same there is nothing done against the Law of God.1 Tim. 3 6. There is a Law, that the Church must not be deprived of Ministers, so as it should be destitute of them, and Paul hath another Law, that a Minister must not be a Novice, or man newly entered into Religion: the Church of Millan was much troubled, because it could not finde a meet Bishop, that as well was free from the heresie of Arius, as also that had great authority and learning given him of God: onelyonly there was Ambrose; but yet a Novice, and newly come to the faith. Here are two Laws met, in shew contrary one to another: but it was meet for the lesser Law to give place to the greater: for Christ so taught, when by the sentence of the Prophet he saith; I will have mercy, and not sacrifice. Howbeit he meaneth not, that he will not have sacrifice:Ma…. 9 13. Hose. 6.6 Mat. 12.7. but that if two Commandements meet together, whereof the one belongeth unto mercy, and the other unto sacrifice: he testifieth that he had rather have mercy, then sacrifice. In this Rule sundry Particulars come to be noted. First, the circumstantiall and ceremoniall duties of the first Table, must give place to the necessary and morall duties of the second Table. Thus the strict rest of the Sabboth, may be broken without sinne,Joh. 5.7, 8, 9. Mat. 12.10, 11, 12. Luc. 13, 14, 1…. & 14.5. Mat. 12.5. when the performance of any work of instant necessity or mercy doth require our labour. Secondly, the circumstances of the first Table, must give place to necessary ceremoniall duties. The Priests in the Temple prophane the Sabboth (not simply and properly, but in the opinion of the adversaries doing that which had not been lawfull, if the worship of God did not excuse) and are blamlesse. Thirdly, the substantials of the second Table of greater reason, do over-rule the substantials of the second Table of lesser reason. Thus Moses permitted the Jews to put away their Wives for every cause,Mat. 19.3. Deut. 24.1. (as namely, for some filthinesse espied in them) to prevent many grievous inconveniencies in the whole policy of the Jews, arising from the obstinacy and cruelty of that obdurate people. But though the civill Magistrate may tolerate some evils in the Common-wealth to prevent the utter ruine and desolation of it; yet we must not think it lawfull to redeeme a greater sinne with a lesser: wilfully to cast away the good creatures of God, which may serve for the use of man,Job. 6.12, 13. Mat. 15.26. is evill and unlawfull: but in a case of necessity to preserve life and prevent violence, Paul and the rest of his company which were in the Ship with him,Act. 27.19, 28. did lawfully cast out their Provision into the Sea. Fourthly, the more substantiall and necessary duties of the first Table do over-rule the lesse necessary of the same. In the time of Hezekias, the Priests admitted the people to the Passover,2 Chro. 30.19. who had not prepared themselves according to the preparation of the Sanctuary. The sixth Rule, In a time not free, when we are pressed with some more grievous evill, we may preferre inferiour Laws to the superiour: where regard is not had of the excellency of the Law, but of our need. But things superiour are not promiscously to be set after things inferiour in the case of necessity: But this election hath place in the collation of good things especially profitable, in the comparison of things comely, with profitable; and in propositions lesse necessary, whose opposites do not bring in the destruction of nature, but some unseemliness, and that such as doth admit excuse in regard of circumstances. In the time of famine the Servants of God have been compelled to leave the places of their habitation, where God hath been worshipped, and to sojourne in strange Countries, where the Name of God hath not been known. The seventh Rule, We must do the most necessary works of our callings that belong unto us, though we leave other for the time undone. When Peter was inquisitive,Joh. 21.21. what John should do; Christ gives him this answer, What is that to thee, follow thou me? In which words he teacheth, that not onelyonly Peter, but also every man must attend upon the necessary and proper works of his own Vocation, and not deale with things whereunto he is not called. The eighth Rule, Of evils of punishment, as troubles, losses, and such like, the lesser is to be chosen. As the Merchant in danger upon the Sea, may cast away his Wares to save his life: The Traveller may deliver his Purse unto Thieves, to prevent further mischief. When the Prophet propounded three Plagues to David, of which he was to choose one,2 Sam. 24.12, 13. he chose to fall into the hands of God. The reason is, because in things of this nature, the lesser evill hath a respect of good. The ninth Rule, When choice of evils or punishments is offered to one that is innocent, or questioned for the profession of true Religion, he is to choose neither, but to expect and patiently endure whatsoever his enemies shall decree. For by choice of punishment he consenteth to his own unjust vexation, and is accessary to his own persecution: Also by the free election of evill, he brings himself into suspicion of sinne or blame, and exposeth his credit and reputation of the calumnies of his adversaries, who will be ready to object, that he would never freely have chosen punishment, if he had not been guilty of some fault. An example of such spirituall wisdome we have in the French History in Prince Conde. When Charles the ninth King of France, in the year 1572. sent for Prince Conde, and propounded three Conditions to him, of which he choose one: the Masse, death, or perpetuall imprisonment. Conde answered, that by the grace of God, he would neither choose the first, and the other two he left to the pleasure of the King, being assuered that God would governe the whole matter by his providence. The tenth Rule, When Tyrants and Persecutours of the Church, give space to deliberate, whether thou wilt obey their idolatrous decrees, or be cast into prison, deprived of thy goods, thrust into banishment, or miserably massacred, thou must not deliberate, nor accept of the space offered to deliberate: but simple Idolatry, and obedience to that wicked decree, is to be refused.Dan. 3.16, 17. When the three Companions of Daniel were questioned for their refusing to worship the Image that Nebuchadnezzar had set up, they crave not respite to consider of the matter;Martyr. com. p. 2. c 4. sect. 22. Calvin. opusc. Epist. 1. but returne this resolute answer, Be it known unto thee, O King, that we will not bow down. Cyprian (as Augustine reporteth) when he was led to execution, the President being desirous that he might escape, said unto him; Now I give thee space to deliberate, to choose which thou wilt, whether thou wilt be thus miserably executed, or obey, and so be dismissed. The man of God answered: In a thing so holy, deliberation hath no place. For such deliberation is a degree of yeelding, and doth much harden the enemies of the truth in their ungodly courses.Non carnis sed Spiritus hac est prudentia, siquam veritatis diminutionem foras saluti adversantem, vbi non potest corrigi sine perturbaetione Ecclesiae. Jun in Gen. Polan. Syntag. Tom. 2. lib. 8. c. 8. Psal. 116.10. Jer. 20.9. 1 Reg. 18 21. Apoc. 21.8. 1 Cor. 12.7. Jer. 1.17. Mat. 28.29. Act. 20.28. Num. 32.6, 7. Jud. 5.23. 2 Sam. 11.11. 2 Tim. 4.16. Eph. 4 14. 2 Cor. 2.11. Act. 17.16. … Cor. 16.9. Tit. 1.10, 11. Isa. 59 4. Jer. 9.3. Isa. 63.5. Ex. 10.26. Dan. 6.11. And not onelyonly so, but it argues that the minds of men are not fixed upon the truth, nor affected towards the glory of God, as is meet. What? that they which are over carefull, least their life, goods, dignities should perish (which is the ground of that deliberation) do easily defile themselves with impure superstitions. The eleventh Rule, Christian wisdome will not permit men to promise silence in any necessary point of Gods truth, which they are called to testifie and make known, that they might procure their own liberty, and free themselves from vexation: for such promise of silence is a kinde of halting, doth argue timorousnesse, and hinders the edification of others. The Ministers of the Gospel must faithfully publish the whole truth of God, and keep nothing back from the people, which they have received of God, but that they do not, who promise silence in any necessary truth, to purchase peace. Moreover, this keeping silence doth hearten the adversaries in their courses, and tends greatly to the prejudice of the truth, which by this meanes is suppressed by little and little; What is this? but to forsake their Brethren in the time of danger and difficulty, in a sort to deny the truth, set open a gappe for superstition to enter, give opportunity and advantage to the adversary, and cast an imputation upon them that are most forward, as if they were humorous, indiscreet, furious. When God calleth men forth to beare witnesse of the truth, what is it but a kinde of starting back, to binde our selves by promise not to publish that part of Gods will, which is now opposed and called into question? Then especially are we to abide in our Station, and to quit our selves like men, when the truth is opposed by many adversaries. Moses being sent to deliver Israel out of Aegypt, would not leave one hoofe behinde him. Daniel would not forbare to pray thrice a day, nor to set open his window, and look towards Jerusalem, that he might redeeme longer time, wherein he might profit the Church. Wisdome will neither run hastily, nor deale unfaithfully. The twelfth Rule is; In a case of necessity imposed by God himself, it is lawfull to transgresse a circumstantiall or ceremoniall precept, for the performance of a morall duty: for then according to the minde and will of the Law-giver, the lesser Commandement must give place to the greater, and in that case no precept is broken. But if men upon their own will and pleasure shall impose Ordinances upon the Church, contrary to the Rules of Scripture, it is not lawfull to break the lesser Commandement of the Law, that we might obtaine liberty to do the more excellent.When the br ach of a ceremony, carrieth with it the tran…gression of some mo…all duty: in that case a man ought rather to die, t…en to be forced to that transgression, where there is no necessity. So for a Christian, to eare things sacrifised to Idols for his n…cessity, when it may be done without offence, is lawfull: but to eare it in approbation of an Idoll, being thereunto compelled by the enemy, were a deniall of his Profession. Willet in 1 Sam. 21.7. q 4. Mat. 12.4. 2 Mac. 7.1. A lesser duty in quality or kind, (if comparison be made) may be more strait and greater in knot and band. Divine necessity, by Gods Ordinance, altereth the nature of the fact, not humane by mans inforcing authority. Tayl of circ. walk. c. 21. Bellar. de matr. l. 1. c. 27. Deut. 23.24, 25. For the Lord hath not dispenced with his Law, in any such consideration. Mans pleasure in commanding this or that under a great penalty, makes not the precept of God forbidding it, of none effect, as instant danger or necessity doth the Law, touching the circumstantiall rest of the Sabboth in that particular case. Had Daniel forborne the ceremony of kneeling at prayer, and looking towards Jerusalem out of any naturall necessity, or by reason of any infirmity, which might have been prejudiciall to his life thereby, it had been none offence: but when he is forbidden to pray upon paine of death, he will not obey. It is lawfull to fight against our enemies, in defence of life and Countrey, upon the Sabboth day, if we be assaulted: but a Minister of the Gospel might not go to the Fencing-School an houre or two upon the Lords day, being thereunto commanded, that he might procure liberty afterwards to preach the Gospel. In extremity it was lawfull for David to eate the Shew-bread, when he was an hungred: but the Jewes, when there was no such necessity, did choose rather to die, then to eate Swines flesh. And thus when a man is called forth to beare witnesse to this or that point of Gods truth, it is not lawfull for him, either by silence or denial of it, to procure liberty to teach matters of greater importance in themselves. When God thrusteth us upon greater duties, the relinquishing of obedience to a lesser duty leaveth to be a sin: because the Law-giver in that case hath released us from the inferiour Law. But when God calleth to the practice of inferiour duties, then to slip aside under pretence of doing greater and better service in the weightiest matters, what is it but to do evill that good may come thereof? Necessity (we say) hath no Law, but is to be understood in mans Laws, when some suddain case falleth out, so as the inferiour cannot have recourse to the Law-maker, that then he may interpret the Law himself, and break the letter of it, to follow the reason and intent of it: as in case of the murther of a Thief. But in the Law of God, one onelyonly case doth dispence with it, and that is, when necessity from God so altereth a fact, as it taketh away from it all reason of sinning. As for example; It is not lawfull to marry ones sister, but in the beginning of the World extreme necessity altered this fact, and gave dispensation. So it is not lawfull to take away that which is anothers: but (as some Divines think) extreme necessity makes it lawfull: because it is not anothers any longer, seeing the Law of nature it self maketh some things common in such extreme necessity. On the Sabboth we must hold our selves strictly to Gods worship: but if an house be on fire, we may leave it without sin. But that the pleasure of the Church, should so alter the nature of the fact, as to make that lawfull which is contrary to the Law of God, is a Paradox in Divinity. Say the Ministers of the Gospel should be enjoyned to weare Womens Apparell, under the penalty of deprivation; might they redeeme their liberty by such conformity? If not; then the meer pleasure of men, cannot make that lawfull, which in some extreme necessity is not to be condemned. And yet, if men were disposed to plead for that practice, they might say; When two works or duties commanded of God, do meet in one practice, so as we cannot do them both, but one of them must of necessity be done, the other of necessity must be left undone, in this case the work or duty of greater reason, must be performed, and that of lesser reason must be neglected and omitted, and it is a sin to neglect the greater to performe the lesser. But to preach the Gospel is a work of greater reason, then to suffer deprivation for refusing to weare Womens Apparell. Therefore it is necessary the Ministers of the Gospel should yeeld to weare Womens Apparell in the case of deprivation. If the conclusion be absurd, one of the Premises must needs be false at least,Datur quidem venia necessitati, sed necessitati, quae instituto efficientis repugnat, & voluntati. Down. in Ram. Log. lib. 1. cap. 50. or the whole frame inconsequent: for of a truth nothing but truth doth follow. In spirituall things to preach the word is so necessary, as Paul cries woe upon himself if he does not, because the Flock of God depends upon him: But if I may not preach, unlesse I wound my consicence, by compounding with Hereticks, and blending truth with error, I must never preach, but leave the care of the Church to God, who without my lie, will provide for the good of it. Thus Elijah fled and left his Ministry, because he could not exercise it, unlesse he would have received Baals ceremonies, and flattered with the Baalites: and if he had not thus forsaken his place, he had forsaken the Church. Great Athanasius choosed rather to leave his Church, then to yeeld any thing to the Arians. St Paul knew, that after he went from Ephesus, grievous Wolves would come in not sparing the Flock: and yet because he could not stay to preach, unlesse he would have restored some Pharisaicall Observations; and unlesse for peace sake he would have yeelded to the rites and Image of Diana, he left the place: because he must not do the greatest good by any evill meanes.
Act. 20.29.Q. The Apostles, and Elders, and whole Church at Jerusalem concluded and determined, that the Gentiles should abstaine from things strangled, and from blood, and that by the inspiration of the Holy Hhost.
A. 1. The ground of this Decree, was the direction of the Holy Ghost: but out of the Text it cannot be gathered, that it was concluded by the infallible guidance and immediate inspiration of the Spirit. It seemed good to the Holy Ghost and to us, Act. 15.28. Act. 15.21, 22, 23. Rain. cens. Apoc. Tom. 1. Prelect. 1. Whitak. de Conc. q. 3. c. 3. & q. 6. c. 2. p. 220. Lubbert. de conc. lib. 2. c. 2. Field of the Ch…l 5. c. 51. Cartw. in Rhem. an. on Act. 15.21 22. Whitak. cont. stap. de auth. sac. sc. lib. 1. cap. 3. Gal. 3.6.say the Apostles: To whom? To us Apostles, Elders and Brethren, even the whole Church at Jerusalem. What? were all these immediatly inspired? It would be hard to bring a brobable Argument of that assertion. I make no doubt, but the Apostles were certainly assured what to resolve in the matter proposed, being specially assisted by the Spirit of Truth: but out of the History it cannot be collected, that they did waite for a new immediate Revelation, and relied not on the knowledge they had of the Scriptures and truth of God. The Holy Ghost speakes in the Scripture, as well as by immediate inspration: Whatsoever is soundly, truly, directly gathered thence, and contained therein, that is of God, no lesse then that which is, from him by immediate Revelation. Therefore the Apostles in saying, It seemed good to the Holy Ghost and to us, do declare that they subscribed to the Holy Ghost speaking in the Scriptures, and approved what there he taught: but intend not to intimate an extraordinary inspiration to make that Decree. For as the Scriptures are said to foresee in respect of the Author of them, so it may be said in respect of the Scriptures, that it pleaseth the Holy Ghost. And it is apparent by the Councel, that those Decrees pleased them, because they concluded them out of the Scriptures. And this is evidently set down by the Greek Scholiast, which saith, that therefore the Holy Ghost is there set down: For that Christ had not taught this, but the Councell uttered them,Oecum. in hunc loc. grounded of the Law. 2. The things imposed were necessary before they were injoyned, not necessary because injoyned. Necessary, not simply in themselves, but by accident in respect of that time for the preventing of offence, the weaknesse of the Jews, and collation of the Gentiles with them, was the reason why the Apostles commanded abstinence from blood,Lyra in Act. 15 and strangled, among the Gentiles: and that reason ceasing, the the Observation it self ceased. For the authority of Moses, and the common and Ancient Custome long in use, abstinence from these things ought not rashly, could not suddainly be laid aside without scandall: And for that cause, the Apostles tendering the weaknesse of the Jewes, commanded the Gentiles to abstaine from these things, respecting the offence, not the things themselves. It was indeed imposed without expresse limitation of time, but not without respect to scandall; which was the maine cause of that constitution. The Apostle Paul who was present at this Assembly did well know the sence of the Law,Harm. confes. August. confes. sect de Eccl. Potest. p. 64. Whitak. cont. durae. lib. 8. sect. 103. p. 780. 1 Cor. 8.8, 9, 13. & 10.25.26, 27, 28. Rom. 14.3, 6, 10, 13, 14, 16, 17. Col 2.16. 1 Tim. 4 3.4. Tho. Aquin. in 1. 2. q. 103. art. 4. ad Arg. 3 Deut. 14.21. and minde of the Councell, doth so explaine it, that he teacheth it is not unlawfull to eate of any meate that is sold in the Shambles, unlesse it be in case of offence: yea, that every creature of God is good, and ought not to be refused, if it be sanctified with the word and Prayer. And the very scope and drift of the Apostles in that Decree was, to deliver the Gentiles from the yoake of the ceremoniall Law: therefore they command not abstinence from things strangled, and blood, as from things uncleane (that had been contrary to their intent and purpose to establish the ceremonials) but for the peace and quietnesse of the Church, that the conscience of the weake Jews might not be offended. In time of the Law, when the use of these things was prohibited to the Jews, it was lawfull for the Gentiles to eate thereof: much more in time of liberty they were not forbidden, as things in themselves, or by institution simply unlawfull. The giving of offence, not the eating of blood, or strangled, further then it was offensive, is that which is forbidden; the one as the end, the other as the means during the time it did continue to be scandalous. And when the offensive eating onelyonly, and not the simple use of blood and strangled is prohibited, of what necessity could it be to adde any limitation of time to that constitution. Neither can any object, that it is urged as perpetuall, upon an ordinary and standing reason of necessity, and fitnesse: for abstinence from these things is not urged at all as fit or necessary in it self, but with consideration of those times and occasions. So that the Gentiles might lawfully without breach of Law or scruple of conscience, eate of either, in so doing, they did not scandalize. But it is observed, that Christians abstained from blood and strangled, till the time of Tertullian, Origen, Cyrill, Eusebius, Councell of Ganga, yea of Augustine, foure hundred years after Christ. I confesse, abstinence from these things was still in use, when the weaknesse of the Jews was past: but for another end (as our Writers have observed) drawn proportionally out of the Apostles first Decree; viz. F. Jun. cont. 3. lib. 4. cap. 16. not. 32. 35, 36, 37. F. Jun. ibid.to teach how much Christians abhorred and had in detestation the bloody sacrifices and ceremonies of the Gentiles. And this seemes to be confirmed by the words of Tertullian and Cyrill. But if the faithfull of those times, did ignorantly mistake that Apostolicall Decree, taking that to be simply for it self, perpetually condemned, which was forbidden onelyonly in respect and for a time they dealt superstitiously, contrary to the minde of the Apostles, and are not to be excused therein. In one place Augustine is of opinion,Arg. Ep. 154. ad …ublic. that a man ready to famish should not eate of meate sacrificed to Idols to save his life, though he might do it without offence; wherein without question he is too severe, not well weighing what he said. But else-where farre more truly he teacheth,Aug. confes. lib. 10. cap. 31. & cont. Fauman. lib. 32. cap. 14. that that Law was abrogated, and not observed of many; that Christians were accustomed to eate blood, and that prohibition was onelyonly that the Jews and Gentiles might be reconciled, and knit together in the corner Stone, Christ Jesus. Again, the Apostles in that constitution, enjoyne onelyonly the forbearance of some act indifferent: they prescribe not the use and practise of any Jewish ceremony. Now it is one thing for a Minister of the Gospel, to abstaine from flesh upon a Friday, or in Lent, in the presence of a popish or superstitious person, whom he is loath to offend, and of whom he conceives hope, that by condescending to him in this or the like, he may be wonne to the Gospel: another for him to conforme to their use of Oyle, Creame, Salt, Spittle, and the like in Baptisme.1 Cor. 10.23, 24. Rom. 14.21. Rom. 3.3. T. Aquin. …. 2. 43. art. 7. resp. ad. 5. Acts of Christian liberty must be practised or forborne, according to the Rules of charity, which bind us to respect the edification of our Brethren: but things forbidden must not be yeelded unto upon any such pretence: No sinne is eligible. The Apostles who forbad the Gentiles to offend the weake Jews, by their eating of blood, will not have them burdened with circumsion, and other rites of that nature,Act 21 25. which were necessarily to cease at the coming of Christ. Moreover, the Gentiles before were accustomed to abstaine from blood, and strangled, especially they which had been subdued of the Jews, were bordering round about them, or did sojourne amongst them as strangers. It was an opinion constantly received amongst the Jews, that God did deliver to the Sonnes of Noah seven Precepts:Hooker Eccl. pol. lib. 4. sect. 11. Ainsw. in Gen. 9.4 Namely, first to live in some forme of regiment under publique Laws: Secondly, to serve and call upon the Lord: Thirdly, to shun Idolatry: Fourthly, not to suffer effusion of blood: Fiftly, to abhorre all unclean knowledge of the flesh: Sixthly, to commit no rapine: Seventhly, not to eate of any living creature, whereof the blood was not first let out. And the Heathens that would yeeld to the obedience of these seven Commandements,Ainsw. in Exod. 12.45. though they received not Circumcision, nor observed the other Ordinances given afterwards to Israel: they were suffered to dwell as strangers amongst the Israelites, and to sojourne in their Land: but whosoever transgressed any of these Precepts wilfully, the Jews held he was to be killed with the Sword. So that it was easie and not burdensome for the Gentiles to observe these things in common with the Jews: and to the Jews it might seeme hard, that the Christian Gentiles should be incorporated into the same Common-wealth and be exempted not only from the Law of Moses, but even from those things positive, which were observed before Moses. In a word, abstinence from these things was necessary for the time, and for the fitnesse commanded: the imposition of it was warranted by Scripture, commanded onelyonly in case of offence: and when the season of that Law ceased, the observation it self fell to the ground. It will be said, The Law requiring abstinence from blood, and strangled, was abolished by the coming of Christ:Calvin opusc. Epist. 1. p. 554. in which respect it was in nature no lesse evill, though it might be lesse inconvenient then the ceremonies of practice. The speciall Law forbidding to eate blood, or strangled, was abolished by the death of Christ, so that it was now lawfull, which was before unlawfull: but the act of abstinence was and is in it selfe indifferent, and we may eate or abstaine as we please, so it be without superstition or offence. And how abstinence from blood, and strangled, should in nature be no lesse evill then circumcision, purification, or other legall ceremonies of that sort, I am yet to learne: seeing in that which was necessarily to cease at the coming of Christ, the Gentiles were not made conformable to the Jews: yea, the Apostle Paul taught the Gentiles, not onelyonly that they were not bound to keep the Laws of Moses, but that Observation of those Laws, which were necessarily to be abrogated, was in them altogether unlawfull.
Act. 16.3. Act. 18.18. & 21.23, 24.26. Act. 13.14, 42. & 18.4. & 17.2.Q. The Apostles observed the Jewish ceremonies, and advised one another so to do. Paul circumcised Timothy; shaved his head, purified himself, made a Vow, contributed; offered sacrifice for his purification, observed the Jewish Sabboth: and to some of these things he was advised by James, and the Elders of Jerusalem.
A. What the Apostles did, they did voluntarily: because they judged it most expedient so to do; no necessity of command, but expediency of fact at that time and place inducing them thereunto. If the Argument that some Divines would draw from this their practice, be of any force, we may conclude, That a Minister of the Gospel, living amongst popish and superstitious people, who do hold and esteeme the observation of most or all popish rites, customes and ceremonies, to be essentiall parts of Gods worship, and necessary to salvation: he, to please the people, and to winne the more liberty to preach the Gospel is bound to conforme unto them all, yea, though their use be not enjoyned, but prohibited by Law. For the Apostles had in the Councel defined, that the Gentiles should not be burdened with Jewish observances, but onelyonly abstaine from blood, and strangled; neverthelesse, Paul after this circumcised Timothy, purified himself, and not because he was thereunto compelled by the Law of any superiour, or stood in danger of deprivation in case he did refuse; but that he might not offend the weak Believers, that he might winne the unbelievers to the Gospel. Now draw this into forme of reasoning, and it runneth thus: The practice of the Apostles in submitting to Jewish ceremonies, is a patterne and samplar for us, what we may and must do in receiving or refusing significant, scandalous, inconvenient ceremonies devised by men, imposed by authority, abused to superstition or idolatry. For in what cases they admitted of Jewish ceremonies, in the same or like, it is lawfull, yea necessary for us to receive and tolerate by practice, ceremonies of like nature devised by men. But the Apostles, when they were conversant amongst the Jews, did submit to the use of Jewish ceremonies inconvenient, urged by contentious Brethren, with an opinion of holinesse, necessity, and worship, perniciously abused for confirmation of most false, hereticall and impious Doctrines, for use and continuance, the occasions of many pernicious effects to them that abused them: and this they did twenty years after they had preached the Doctrine of Liberty, not by compulsion of Law, but voluntarily to please the people, and winne liberty to the Gospel. Therefore the Ministers of the Gospel should voluntarily and of their own accord, yeeld to the practice of any or the mos… part of popish or Jewish ceremonies, if they be urged by superstitious and contentious Brethren as essentiall parts of worship, necessary to salvation, though the use and continuance of them be the occasions of many pernicious effects to them that abuse them; and that a long time after they have preached the Doctrine of salvation, and laboured to informe them in the truth of God.Martyr comp. p. 2. From this example of the Apostles going up to the Temple at the time of Prayer, and their conformity to other legall rites, some would gather, that it is lawfull for Christians to present themselves bodily at the Masse, so in heart they detest the abomination there committed. A collection much like the former, in respect of the truth of the matter concluded, and the manner of arguing: and what sheweth the weaknesse of the one, turneth the edge of the other. Wherefore we are to know,Calvin Epist. 265. Zanch. de red. cap. 17. de vitijs ext. cult. Thes. 11. Resp. 5. Object. Conrad. Schlus. Tom. 13. Martin. comple. in legem Disp. 28. de leg. cerem. abrogat. Id. de seder. sacr. tre. 2. c. 2. q. 9. &c. 3. q. 5. &c. 4. q. 30 31. Martyr comp. p. 2. c. 2. sect. 31. Deut. …6. …sal. 137.4. that the ceremonies of the Law commanded by God, were necessary till Christ, and being abrogated by his death, they ceased not to be of use amongst the Jews, till the destruction of Jerusalem. For God would not have his Temple stand without some ceremonies: which as long as it stood was an holy Mansion of heavenly Doctrine, and a place where he might lawfully be worshipped. The Apostles did not so teach the abrogation, no not of those things which were necessarily to cease, but that even the Jews being Christians, might for a time continue in them. It pleased God to deliver the Law of ceremonies unto the Jews, to confirme it by visible Signes and Wonders, to appoint a Place, even a Tabernacle, where they should meet to practice that ceremoniall worship, and to tie the exercise of it to that place onelyonly. The same God appointing a second Place to be built by Solomon, did fill it with his Glory, and gave commandement to all the Tribes to resort thither, to performe the eternall service of the Law, and within the Gates of Jerusalem to eate the Passover: And when the City and Temple was destroyed, the exercise of the legal worship of sacrifices, was suspended and stayed till their returne out of Babylon. Then God purposing to re-establish his Ordinances, stirred up the Spirit of the Persian Kings, to further the building of the Temple, incited the people to that work by Haggie and Zachary, and after the finishing of it, promised his presence therein, renewed again his Covenant with them, and bound them to worship him with legal service in that place. Now as God did thus visibly and apparantly (dealing with the Jews as Children) confirme the Law of the carnall Commandement: so it was expedient (considering his wonted manner of dispensation with the Jewish people) that by some visible signes he should manifest unto them the utter abolition of the Law and rites thereof: which was not done so fully whiles the Temple stood. For the standing of the Temple did imply a continuance of the Leviticall Rites, for the exercise whereof the Temple was dedicated and set apart. The Prophet Daniel did fore-tell when the sacrifices and ceremonious worship was utterly to be abolished, in these words: And he shall confirme the Covenant with many, Dan. 9.27.for one weak: and in the middest of the weak, he shall cause the sacrifice and the oblation to cease, and for the overspreding of abhominations, he shall make it dessolate, even untill the consummation, and that determined shall be powred upon the dessolate: Fran. & Jun. an. in Dan. 9.27 Jun. in Dan. 9. …olan. ibid. Alsted. pr…t. Theolog lib. 2. cap. 115. Fol. 429. Maldonat in Mat. 24 5.which according to the interpretation of the Learned, must be referred to the time of the destruction of Jerusalem. The Disciples of Christ hearing him speak of the destruction of the holy City, when one stone should not be left upon a stone; they asked him when those things should be, and what signe there should be of his coming, and of the end of the World; joyning these three together, The desolation of the Temple, the coming of Christ, and the end of the World, as it were all pertaining to one time: and therefore for that which is demanded in Matthew touching the signe of his coming, and the end of the World; In Marke and Luke this onelyonly is asked,Mat. 24.3, 4. What signe should be of the destruction of the Temple in Jerusalem: Upon which occasion our Saviour doth discourse unto them of the desolation of the Temple by Vespasian and Titus, alluding to the very place of Daniel before cited, in which the finall ceasing of the Sacrifices with the Temple, is plainly fore-prophesied. Till that time then, the outward and civill Government of the Jews Common-wealth with their Ceremoniall service and Law-worship,Mat. 24. When ye see the abhomination of desolation, stand in the holy place. Martyr. com. lib. 2. cap. 15. sect. 24. still remained in the holy City and Temple of God, and that by speciall dispensation. When the Temple was made equall to the ground, the ceremonies were honourably buried under the ruines of it, and afterwards they ceased to be indifferent: but till that time their use was not wholly determined, as that which was presently to be abandoned, and no longer to be continued amongst Believers. Christ Jesus by his death did fulfill the bloody and foreshewing Tipes of his death, and so the substance coming in place, the shadow vanished of its own accord: neverthelesse, seeing the Jews had solemnly received the ceremoniall Law from God, it had by many evident and visible signes and tokens been confirmed to be divine and from above, it was necessary, they should as plainly and plentifully be assured from Heaven, that now according to the good pleasure of God, it was to cease. For none but God himself can dispense with his Law: Authority inferiour cannot set us free, when superiour power hath laid his bond upon us. The Jews knew for certaine, that they had been obliged in conscience to the observation of the Law of Rites and Ceremonies; and in all …quity the Doctrine of Liberty and Freedom, must fully and manifestly be published and made known unto them, before they could be urged to relinquish and forego the use of it, which after so solemne manner was pressed upon them. Yea, so graciously was the Lord pleased to deale with them, that till the efficacy of Christs death was plentifully manifested, and the abrogation of those ceremonies by visible signes and tokens undoubtedly ratified, he dispensed with the weak believing Jews in those observations. The legal Figures were given to the Jews till Christ should shine in their hearts, which was done by little and little: and the infirmity of the believing Jews was excusable, till they were plentifully enlightned with the beames of truth, and infallibly certained of the ceasing of those Ordinances, to which for a long season they had been obliged and acustomed. But the matter it self speakes, That Christ for a long time was unknown to many of them; other were so illustrated with his beames, that they wanted much of full shining brightnesse: the most were ignorant of their freedome and deliverance from the bondage and burden of the Leviticall Law. Peter himself, who had familiarity, conversed with our Saviour more or lesse, from whose mouth he daily heard most heavenly directions, and saw the Wonders that he did; who by many signes and tokens had been infallibly confirmed of the assurance of Christs resurrection, and with the rest of the Apostles was furnished with the extraordinary gifts of the Holy Ghost, to preach the Gospel of the Kingdome to all Nations: he, two years or thereabouts after the ascension of our Saviour, was so ignorant of this truth (as were other of the Apostles also) that he needed information therein by Vision from Heaven Can any man imagine, that the through information of the Jews in this point, is a work of small time and labour? Full instruction and a good space of time was needfull to acquaint them with, and to root them in the Doctrine of Christian Liberty: And this time granted, was from the death of Christ, till the destruction of Jerusalem. Our blessed Saviour Jesus Christ, the wisdome of the Father, speaking of the time of sacking and eversion of Jerusalem, did expresly command his Hearers and Disciples the Jews to pray, Mat. 24.20.That their flight might not be upon the Sabboth day; to wit, that day which the Jews observed for their Sabboth: which admonition is proof more then probable, that the observation of Jewish Ceremonies, was tolerated amongst the Jews till the overthrow of the Temple, and that by speciall dispensation from God. For if the observation of the day had been utterly abrogated, as a thing unlawfull to be kept, he would never have charged them to pray against that time of flight, as a thing unfit and burdensome. To this may be added, that in Jerusalem the first Christian Bishop not circumcised was Marke, Euseb l. 4. c. 5. 6. Nic. l. 3. c. 25. Sulp. Seu. p. 146. in edit plant. Osiand. Epit. Hist. Eccl. cont. 2. c. 4.and he not Bishop till the daies of Adrian the Emperour, after the overthrow of Jerusalem; there having been fifteene Bishops before him which were all of the circumcision. What lets now to conclude (according to the constant judgment of Divines) that the Ceremonies of the Law were de jure abrogated by the death of Christ, but de facto their use ceased not altogether, till the utter eversion of the City and Temple, and that by the wise permission of God, who was pleased, so long to beare with the weaknesse of his people. Nay,Aug. Epist. 19. ad Hieron. Calvin Epist. 265. Willet cont. 6 q. 3. prop. 1. Jun. Thes. the…. de leg. 23. sect. 11. Hooker. Eccl. Pol. lib. 4. Act. 15.1. it doth not appeare in Scripture or other waies, that the Apostles did teach the Jews necessarily to lay aside the observation of the carnall commandements, till the day of their buriall came, when the Lord should from Heaven declare, that they were no longer pleasing unto him: For when certain of the sect of the Pharisees who did believe, went forth: and coming to Antioch, taught, that it was necessary for the Gentiles to be circumcised, and to keep the Law of Moses: Paul and Barnabas disputed against them, and continued still teaching the Gentiles, not onelyonly that they were not bound to observe the Laws of Moses, but that the observation of those Laws and Ordinances which were necessarily to be abrogated, was in them altogether unlawfull. This they preached concerning the Gentiles onelyonly, not touching the Jews: and therefore Paul coming to Jerusalem, Act. 21.22, 23, 24.when he plainly understood from James, how his Doctrine was misreported, as though he had taught all the Jews which were amongst the Gentiles to forsake Moses, he was contented by his actions to make it apparent, that those flying reports were untrue,Calvin. opusc. confut. Hol. p. 659. and that he himself being a Jew kept the Law, and walked orderly, even as they did. But as for the Gentiles, they altogether disallowed in all them all conformity with the Jews, in those things which were of necessity to have an end by the coming of Christ. And therefore when Peter withdrew himselfe from the Gentiles at Antioch, and conformed to the Jews, Paul withstood him to his face: and when other false Brethren would have compelled Titus to be circumcised,Gal. 2.2, 3, 4. he withstood them boldly, and gave no place unto them, no not for an houre, neither fearing their offence, nor dreading their malice, nor shrinking for peace. Wherefore the erroneous conceit of the obstinate, misbelieving, ignorant or weak believing Jews, touching these Ceremonies, or the avoidance of persecution stirred by the malicious, were not the reasons that simply moved the Apostles to conforme unto them: But they perfectly understood it to be the good pleasure of God to beare with the Jews frailty for a time, and knowing it to be their duty in such and such cases, to please them, and not to trouble the Church; they with all readinesse and not upon constraint submitted themselves, when those circumstances did occurre.
Q. Is it not lawfull for a wise man to use simulation or dissimulation in some matters?
Prov. 29.11.A. It is lawfull for a prudent man to conceale some part of the truth, and utter another, and so to dissemble some things, if it be done without injury or fraud of piety, truth and charity, of justice and our Vocation. The Angels that appeared to Lot in the likenesse of men,Gen. 19.2. did at first refuse the courtesie that he proffered, and made answer, they would lodge in the streets. Joseph carried himselfe strangly towards his Brethren,Gen. 42.7. and spake roughly unto them, that he might search out the truth and accomplishment of his Dreames, understand the mindes of his Brethren, and know the whole manner of his Fathers Family.1 Sam. 16.2. Samuel going to Bethlehem to anoint David, doth by the commandement of God conceale some part of the truth, the chiefe end of his coming. So the Prophet Jeremy being asked by the Princes,Jer. 38.27. what communication he had with the King, onelyonly he telleth them, that he had intreated him, that he might not returne to Jeonathans house to die there, but the rest of the conference he uttered not. When the Kinsmen of our Saviour urged him ambitiously to go up to the Feast of Tabernacles,Joh. 7.6.8. he answereth them, My time is not yet, Go ye up to the Feast, I will not go up. This negation of Christ, which seemes to be simple, must be understood according to the opinion of his Kinsmen, that is, he would not go up to purchase humane glory to himself. But to prevent mistaking, there are foure things in the act of semblance or dissimulation to be observed, the minde of him that dissembleth, the thing or subject wherein, the manner, and the end: If all these be good and lawfull, the dissimulation it selfe cannot be condemned;Vid. Jun. in Gen. 42. Pol. Tom. 2. l. 8. c. 8. if any one be evill, the dissimulation is evill. If it come from a distrustfull minde, doubting of Gods providence, it is sinne: not so, if in things lawfull it be used onelyonly as a meanes, the heart still depending upon the Lord. In matters of Religion, in which the glory of God, and the salvation of our selves and our neighbours is handled, there is no place for dissimulation: But in civill, externall, and politick things it may be used, if the root, manner, and end of it be allowable;Luk. 24.28, 29. so our Saviour used a kinde of semblance, when to take triall of the Disciples humanity, he made shew, as though he would have gone further:Gal. 2.13. but Peter offended, was justly reproved of Paul, that in a religious matter dissembled, withdrawing himself from the Gentiles, with whom he had eaten before, for feare of them of the circumcision. In the manner of dissimulation heed must be taken, that nothing be done in fraud of the truth, and love in things of truth, nor of justice, and our Vocation in matters of right and wrong, whether the semblance be serious or in another kinde. Also respect must be had to the Persons, before whom and towards whom we make semblance: for it is one thing to make semblance or use dissimulation before the ignorant, another before men of knowledge; it is one thing towards the weake, another towards the strong; one thing towards friends, another towards enemies; one with the simple, another with the obstinate. The end of lawfull dissimulation, is the edification of the Church in generall, or of the godly in particular, the finding out of the truth necessary to be known, the keeping close of the truth unfit and unprofitable to be revealed, the preventing of danger,1 King. 3.25, 27. and such like. Thus the two Women contended before Solomon, touching the living Child, whose he should be: he used an holy dissimulation to finde out the truth. But if semblance tend to an evill end, it is evill: as for a man to make shew of Religion to aspire to honour, as Hypocrites do; or to speake faire to our neighbour,Gen. 4.8. when Warre is in the heart, as Cain did to Abel.
Q. What then, may a Christian use no wisdome to save and deliver himself out of the hands of persecutors, or to preserve his liberty in the Gospel?
A. Our Saviour requireth prudence in his Disciples tempered with simplicity.Mat. 10.16. Behold I send you forth as Sheepe in the middest of Wolves: be ye therefore wise as Serpents, and harmelesse as Doves. This serpentine wisdome, stands in these things. First, that they be wary, attentive, provident and circumspect, not to thrusts themselves into needlesse danger, by laying themselves open to the malice of the adversary without cause,Ezra. 4.4. Mat. 10.7. or trusting false Brethren that cuninngly insinuate themselves. Beware of men. It is necessary in a sort, that we joyne our selves to some Church: but it is not necessary to salvation, either simply or in any sort, that a whole Church or any particular member of it, should at all times make open profession to the world, of that religion which they hold, and secretly practice: for this were to cast themselves wilfully into the mouths of the bloodthirsty and ravenous Persecutours. It is too true, that an over great-zeale of martyrdome carried some men, now and then, further then they should have gone to the endangering and losing of their lives. But it is as true, that our Saviour, his Apostles, and the Churches, from time to time,Joh. 4.1, 2, 3. & 8.59. & 9.3. Act. 8.1. & 9.24.25. have been carefull to hide, themselves from the sight of Tyrants, when the Gospel was persecuted, as farre as their callings, and other occasions would give leave. Indeed they never would (nor is it lawfull) to deny the truth of God, or themselves to be Professors of it: yet, did they conceale as much as they could, from the Persecutors, their times and places of meeting, and also the severall members of their Churches. To deny Christ, or the truth of his Religion, is alwaies damnable, and without repentance, bringeth damnation unavoidably; not to make publique profession of Religion is not alwaies so: but then onelyonly, when the Lord, by some speciall occasion, according to the generall duty of a Christian, or a mans particular calling, thrusteth or draweth him forth to give testimony to the truth, by maintaining it, or suffering for it. The Apostles Calling necessarily required, preaching of the Word,Mat. 28.19. Act 10.42. and for them to have failed in that duty, for fear or shame, or otherwise, had been to deny their Lord and Master. Yet were they not so tied to this duty, that they must needs continue their publique preaching in those places, where persecution was raised against them, but they might flee from one City to another: and yet not to be counted to deny the Lord Jesus. As for the Churches,Mat. 10.23. that were gathered by the Apostles preaching, there is neither charge, nor reason to be shewed, why they should bewray themselves to their Persecutours, by open practice of Religion in the eyes of the world. Indeed the worship of God is not to be neglected, though we cannot performe it without manifest danger of our lives, but there is no necessity to worship God publikely, where the truth of God is persecuted. Therefore did the ancient Christians, in such places assemble as secretly as they could, neither leaving the exercises of Religion for fear, nor by an inconsiderate zeal,Calvin opusc. de vitand. superst. p. 585. hazarding their own lives. And as touching private Christians, if false Brethren or subtile adversaries, shall craftily creep in to spie out their liberty, or pick advantage against them, no Religion bindeth them in that case, to make known the truth that they professe, or to answer directly unto their demands:Mat. 21.24. but they may either keep silence, or stop their mouths some other way. 2. In some cases it is lawfull to speake the truth in generall termes, so as the godly may be instructed, and the adversary take no advantage. Christ taught in Parables: and when the Pharisees and Herodians came unto him,Mat. 22.21. hoping to entrap him with this question, Is it lawfull to give Tribute unto Caesar? he stoppeth their mouths with this reply, Give to Caesar, the things which are Caesars, and to God, the things which are Gods. 3. If the adversaries of Gods truth shall question us to get advantage out of our words, when they have naught else against us, we may lawfully require legal proceedings. When the High Priest and Elders of the people examine Christ concerning his Doctrine and Disciples, he appeales to his hearers. Aske them which heard me, what I have said unto them: Joh. 18.20, 21.behold, they know what I said, 4. If the Glory of God, the edification of the Church, and the duties of our particular Vocation will permit, it is lawfull by flight or other meanes (that God shall offer to provide for our safety,1 King. 19.3. Psal. 56.8. Jer. 36.26. Rev. 12.6. against the rage of Persecutours.) So Elias fled from Jesabell, David from the tyranny of Saul. Jeremiah and Baruch were both hid by the Lord, that the King could not slay them. The Woman, that is, the persecuted Church, fled into the Wildernesse, where she hath a place prepared of God. This is the counsell of Christ to his Disciples;Mat. 10.25. When they persecute you in one City, fly into another. If any require more examples: Jacob the Patriarch, fled from the presence of his Brother Esau into Haran, Gen. 27.43. & 31.21. Exo. 2.15. Heb. 11.27.to Laban: and again, from thence to the Land of his Fathers. Moses, after he had slaine the Aegyptian, fled out of Aegypt into the Land of Madian, where he lived forty years: And this was no rash flight, but a work of faith: though the second departure of Moses out of Aegypt, when he led forth the Israelites with a mighty hand, may seeme to be intended of the Apostle. …badiah the Governour of Ahabs house, hid a hundred men of the Lords Prophets, by fifty in a Cave, and fed them with Bread and Water, when Jesabell would have destroyed them.1 King. 18.13. Joh. 10.39. Luk. 4.30. In the New Testament, our Saviour Christ being in danger, withdrew himselfe, and that sundry times, till the houre of his passion was come. Paul, when the Jews took councell together to kill him,Act. 9.25. 2 Cor. 11.32, 33. Psal. 29.30. Act. 8.…. was le… down by the Brethren in a Basket, through a Wall in Damascus. And when the Grecians went about to slay him, he was brought by the Brethren to Cesarea, and sent to Tarsus. By this it appeareth, (that it is both lawfull and expedient for Christians to fly in the time of persecution:) But how farre, and in what cases it is lawfull for the Ministers of the Gospel, we shall consider hereafter. 5. In persecution it is not unfit to seeke the benefit of Law, priviledge,Act 22.25. and appeales. When Paul was bound with thongs to be scourged; claiming the priviledge of a Roman, he escapeth the whip. And being to answer for himselfe before Festus, knowing with whom he had to deale, he pleads not Divinity,Act. 25.8. but Law; Neither against the Law of Moses, neither against the Temple, nor yet against Caesar, have I offended any thing at all. And perceiving the malice of the Jews against him,Act 25.10, 11. he refused to be judged before Festus at Jerusalem, and appealed to Caesar. 6. A sixth point of Wisdome is, to conforme in things honest,Act. 21.22, 23, 24. expedient, and indifferent for nature and use. Thus Paul by the advice of James submits himselfe to the legal purifying. Some say this was Pauls infirmity, and therefore cursed with insequent troubles. But this is no so: for had it been a fault,Act. 24.…8. questionlesse he would have bewailed it in all his defences: whereas he doth rather glory in it. 7. If the adversaries of the truth dissent among themselves, it is a point of wisdome to set them together, one against the other, by testifying our agreement with the one side, in the truth. When Paul perceived that the one part of the Councell,Act. 23.6. & 20.5, 6. before which he was convented, were Sadduces, and the other Pharisees, he cried out in the Councell, Men and Brethren, I am a Pharisee, the Sonne of a Pharisee: of the hope and resurrection of the dead, I am called in question. In like manner, we may lawfully witnesse our consent with others in the substantiall points of Faith, from whom we dissent in matters of an inferiour nature, that we might procure the more favour from them.Act. 26.27. 8. Paul answering for himselfe before Agrippa, tels him that none of the things which he spake, were hidden from him, that he believed the Prophets. This his practise is for our imitation, how we should insinuate our selves into the hearts of our adversaries, to winne credit to our cause, and favour to our Person.Isa. 53.7. Mat. 26.63 & 27.12. Act 26 15. Lastly, in their carriage and conversation, the afflicted Saints of God must be innocent, harmelesse, inoffensive and meeke. Christ himselfe was, as a Sheep dumb before the Shearer. When Festus charged Paul with madnesse, his reply is no more but this; I am not mad, O Noble Festus: but speake forth the words of truth and sobernesse. If they be tried with reproaches, disgraces, imprisonment, or perill of life, they must not fill the world with cries and clamours, but flie to the Lord with sighes and groanes: lay open their cares before him, and commit their cause unto him in quietnesse. But some Cautions are to be marked. First, In all these, men must not seeke themselves, but the Lord. I would have you wise unto that which is good, and simple concerning evill As Serpents save their head,Rom. 16.19. so must we save and keep that faithfull thing committed unto us. Our Saviour Christ counselling his Disciples,2 Tim. 1.14. When they are persecuted in one City, to fly into another: he would not have them sit idle, but preach the Gospel in other places.Mat. 10.23. For verily (saith he) I say unto you, ye shall not have gone over the Cities of Israel, till the Sonne of Man be come. When our Saviour left Judaea, he preached in Galilee. And Paul sought not ease, but preached more, seeking the good of the Church. The second, No policy is lawfull, that doth tend to the prejudice of the truth, or any part thereof. I can do nothing against the truth, but for it. 2 Cor. 13.8.To betray the truth or any parcell thereof, is perfidiousnesse, not true Wisdome. The third Caution, We must be ready when God calleth unto it, constantly and boldly to avouch every part of his truth. The fearfull to professe that,Apoc. 21.8. whereof God hath perswaded their hearts, shall have their part in the lake that burneth with fire and brimstone. Whosoever shall deny Christ before men, Mat. 10.33. Mar. 8.38.him will he deny before his Father which is in Heaven. Rom. 10.10. With the heart man believeth unto righteousnesse, and with the mouth confession is made unto salvation. The Apostle Paul behaved himselfe prudently in all his troubles, but never denied his profession, when he had opportunity to make it known.Act. 24.14. This I confess unto thee, that after the way which they call heresie, so worship I the God of my Fathers, believing all things which are written in the Law and Prophets. When Christ knew that the houre appointed of the Father was come, he freely yeelded himselfe to death:Joh. 18.4. and Paul would not be kept backe with the teares of the faithfull,Act. 21.12. when he understood that his bands should make to the furtherance of the Gospel.
Q. May not a man bodily present himselfe at the unlawfull rights and services of Idolaters to save his life, when he doth in heart hate …nd detest it?
A. No: the servant of God should suffer death, rather then commit Idolatry. Fly from Idolatry. The Law and the Prophets, the Old and New Testament, are full of Edicts, Commandements, Laws, Admonitions, and Rebukes, whereby strange worship is forbidden. Daniels fellowes chose rather to be cast into the Furnace,Dan. 3.18. then to worship the Image set up by a most mighty King. Machabea the Mother, with her Children, would rather be martyred, then eate of Swines flesh against the Law of God. There be infinite Martyrs reckoned up, who most constantly suffered death, because they would not forsake their professed Religion, having alwaies before their eyes Mat. 10.28. Feare ye not them, which can kill the bodie. What is then to be done, when they are thrust upon us? We ought to reprove them,Eph. 5.11. and with great liberty (when need requireth) to reprehend them. What though it be dangerous, and we may come to lose our goods, dignities, and lives? None of us hath upon this condition received Christianity, that his life, goods, and dignities, should remaine safe unto himselfe. Yea, Christ hath by expresse words testified unto every one of us; Except you renounce all that ye have, Mat. 10.37. & 16.24.and take up your Crosse, and follow me, ye cannot be my Disciples. 2. Outward actions be a certain shew of confession: And as it is not lawfull for the tongue to disagree with the heart, in profession of faith and religion: so whatsoever is outwardly done in Divine Ceremonies, ought to agree with the same Profession. That is no perfect and true Faith, which breaketh not out into actions agreeable unto it: nor that pure and kindly zeal, which sheweth not it selfe in the detestation of all false waies and vaine inventions.Vera pietas v… ram confessionem parit. Rom. 10.10. Luk 9.26. 4. As the inward worshiping of God, is found to be that, whereby we rightly and reverently judge of him; so the outward worshiping of him, is that, wherein we honour him aright, and as he hath prescribed. And Idolatry likewise, is of two sorts: for one is, whereby in our heart we faine by evill opinion, such a God as we list our selves: another is, whereby we transferre the outward worship, not onelyonly unto creatures and Idols,Calvin opusc. de vitand. sup. pag. 586. 1 Cor. 6. but also we pollute the same, with our own lies and inventions. 5. Grant that we retaine in our heart the right opinion: yet the body is abandoned to Idols, and to the Devell, which ought not to be. For Paul sheweth, That our bodies are the members of Christ, which are not to be given unto an Harlot. Paul wrote this touching fornication: But the Prophets in the meane time teach us, That Idolatry is the foulest fornication of all other: for Jeremy, Ezekiel, and other holy Prophets, so inveigh against the Jews and their Church, as they resemble the same to an Harlot, which under every greene Tree (hath laid open her selfe unto Idols and prophane worshippings.) 6. He that made and redeemed the whole man, is not content with the halfe of him: neither will he have his creature parted with the Devill. To me (saith he) to me alone shall every knee bow. 1 Cor. 6.20. Esa. 45.23. Rom. 14.11. Eph 2.10. 1 King. 19.18.And this is sufficiently declared in the Lords answer to Elias the Prophet: I have left unto me seven thousand persons, which have not bowed their knee unto Baal: He said not, which have rightly judged in their hearts, and which have believed uprightly in their mindes: but contrariwise, mentioneth a signe of outward worshiping; namely, of bowing the knee. The Corinthians might have excused their doing unto Paul thus: Why art thou so vehement against us. We our selves know that an Idoll is nothing, we in our hearts keep the right opinion. Therewith let God be content; it is lawfull for us in the meane time with the body and outward presence, to serve our own commodity. But the soul without the body,Rom. 1….1, 2. is no perfect Sacrifice, as the body without the soul, is no acceptable service. 7. Another mans sin is imputed to no man: but whilest we are present at Idolatrous service, this blame is ascribed and rightly impute… unto us, in that we communicate with another mans ungodlinesse. Do ye not know (saith the Apostle) that they which eate of the Sacrifice, 1 Cor. 10.18.are made also partakers of the Altar? What say I then? that the Image is any thing? Nay, but this I say, that the things, which the Gentiles offer, they offer unto Devils. Ye cannot drink the Cup of the Lord, and the cup of Devils. Ye cannot not be partakers of the Table of the Lord, and of the table of Devils, So as, although the corruption of the Sacrifices be not imputed to the Communicants; yet the communicating it selfe, from which they ought to have kept themselves, maketh them blame-worthy. And unlesse the matter were so, why would not the holy Martyrs communicate with the rights of the Ethnicks? Wherefore did Paul so rebuke the Corinthians? But it is not absolutly forbidden to godly men, that they should not be present in Churches, while prophane and execrable rights be exercised.1 King. 18.17. For Elias was present, when the false Prophets did sacrifice unto their Baal, but yet, as one that mocked them, and that boldly. Were not the fellowes of Daniel present in the Field, (having now obtained high Offices and dignities,Dan. 3.3.) when the golden Image of the King was with great pompe erected? Present, no doubt, they were, but they worshipped it not. It is greatly to be weighed, with what minde, with what countenance, with what gesture, and with what words, a man is present where horrible Idolatry is committd. There was present a man of God,1 King. 13.1. Act. 17.23. Calvin opusc. Epist. 1. pag. 560. at the service Jeroboam, when the King himselfe offered Incense to the golden Calves: but he being sent from God, came thither, and reproved, and detested that which was done; adding those threatnings which the Lord commanded him to speake. Paul also entred into the Temple of the gods at Athens; certainly, not to the intent he would allow of the Idolatrous rights: but because he might thereby, pick out an argument and occasion of confuting Idolatry. Valentinianus also led Julian even unto the Temple: but there he gave a blow unto the Prelate of the Temple, who sprinkled his Gown with unpure water, for the purifying of him, after the Ethnicks manner.
Q. A man may bring himself into great danger, and the Church of God in those places into great straights, unlesse we shew some countenance to Idoll service.
A. This doth every godly man see, and (which is more to be reckoned of) it is not hidden from God himselfe, who foresaw all these things, and foreshewed that they would come to passe: but would not therefore suffer his Laws to be changed. So as the nature and force of troubles and dangers, is not such, as they can abrogate the Laws of God: Those do abide,Martyr com. p. 2. c. 4. sect. 35. and everlastingly shall abide: and therefore let us not covet to have them new made for our dangers and calamities. Let us commit the end unto him, unto whom the Church belongeth: he no doubt,Gen. 22.8. will very well and in good time provide for his Spouse. Christ said to Peter, when he called him, and he prolonged, and demanded, What should become of John: If I will that he tarry till I come, what is that to thee? follow thou me. We be taught therefore to follow the Word of God, whithersoever it call us; and let us commit the care of other things (which seeme to hinder us) to him that calleth us. Furthermore, this is not to be over passed, that that Doctrine oftentimes is more worth, and doth more edifie, which is sealed by flying away, and by death, then that which is onelyonly set forth by words. Silent sufferings of faithfull Ministers for the truth, prove oftentimes as profitable to Gods people, to confirme them in it: as eloquent Sermons of the truth, to informe them of it. Let us not be afraid, though one of us fall or flie: but let us hope, that God in his place will raise up many more. But if we continue, and that our dissembling endure long;Calvin opusc. Epist. 1. pag. 548. the light of the Truth, and fire of Charity, which is kindled in our hearts, will by little and little be extinguished.
Q. May not a Christian forbeare the doing of some things not necessary, to save his life.
A. In those things which are substantiall, or nearly joyned to them, we must give place to no man: In things not necessary, but onelyonly convenient, which may be omitted upon occasion, we must give place to the ignorance, and infirmity of others, for edification: But to malice we must not give place, least what be yeelded to it, it possesse to destruction. Wherefore the malicious neglected, we must contend for edification, even with our own danger and perill. And when the omission of a thing not necessary, doth carry a shew of denying that truth, for which we are bound to contend, we must rather adventure any danger, then forego the same.Dan. 6.10. When Daniel knew that the King of Persia made a Decree, that no man should aske any Petition of any god or man, for thirty daies, save of the King He went into his house, and his windows being open in his Chamber towards Jerusalem, he kneeled upon his knees, three times a day, and prayed and gave thanks before his God, as he did aforetime. And it was expedient for Daniel thus to do, otherwise he had sinned against God, nature, the true Religion of the Jews, himselfe, and publique liberty. For the Decree was most wicked, to which a godly minde should not assent, no not in shew.
Q. How should a man fit and prepare himselfe to walke after this manner?
A. 1. He must rightly informe himselfe in the knowledge of the truth. For all exhortations which are made to us patiently, and constantly to suffer any thing for the Name of Christ, and the cause of his Gospel, will have no great force and authority with us, unlesse the equity, and truth, and dignity of that cause for which we undertake the combate, be well and throughly understood. For when we are in such a combate and danger, that life is in jeopardy, we must be well assured of the cause for which we undergo that danger. 2. We must renounce the world,Mat. 16.24. Heb. 13.13. 1 Thes. 3.3. Luk. 11.49. & 21.12 and the things thereof. If any man (saith Christ) will come after me, let him deny himselfe, and take up his Crosse and follow me: If we addict our selves to the pleasures, profits, or honours of this life, we can never stand couragiously in the cause of God. 3. We must nourish in our breasts, an holy zeal of Gods glory, and pure Religion, that the testification, exercise, and furtherance of it, be dearer to us then life it selfe. To live, and to be ignorant of the causes of living, is contrary to nature. But Religion teacheth, that our whole life is so to be referred to the glory of God,Psal. 69.9. that he might be our glory. The zeal of thy house hath eaten me up. 4. We must learne to live by Faith, and commit the cause of God unto his wise disposition, who is able to do above all that we can thinke, and will make that tend to the furtherance of the Gospel, which to our reason makes for the utter ruine, and subversion of it. Thus Abraham offered his Son Isaac in sacrifice, being assured that God would give him again, though he knew not how.Psal. 55.22. Cast thy burden upon the Lord, and he will sustaine thee. 5. If we finde our selves weake and feeble, we must acknowledge our infirmity, and cry unto God to be strengthened in the inner man. God is the giver of all grace and power, therefore in the sence of our unworthinesse, we must have recourse unto him for supply. 6. Being informed of the truth, we must not admit or entertaine any cogitations to the contrary; for such deliberation is a turning aside, which may occasion further wandering from the Path of Gods Commandements. If we permit that to our selves, that declining from the Word of God, we will hear our selves, we are in danger to runne into no small inconveniences. The best course for our own ease and safety, is, to trusse up our thoughts, and neither to give them place nor audience, when once we understand the good pleasure of God, speaking in his Word.
Q. What considerations are there, which might move Christians willingly to suffer persecution for Christs sake?
A. It is a great glory to suffer for the Name of Christ. Although our sense can apprehend nothing but infamy and reproach, yet indeed they are proper, and notable Ensignes and Ornaments of heavenly Nobility.Act. 5.41. 1 Pet. 4.12, 13. For what are we, that we should be witnesses of Gods truth, and Patrons, as it were to defend and maintaine his cause? Behold we are miserable men, as it were the abject wormes of the Earth: yet God will have his truth to be defended of us; which Honour is so great, that it seemes not to pertaine to the Angels themselves, which are in Heaven. And thus the Martyrs of Christ, have esteemed their sufferings to be Crowns. A French Souldier for his zealous profession of reformed Religion, adjudged with others to the fire, having this grace bestowed upon him, that he should go to the Stake Gentleman-like, without a With, demanded the reason, why he might not be permitted to weare such a Chaine as his fellows did,Thuan. Hist. lib. 11. Anno. 1553. Rom. 6.8. 1 Pet. 4.14. Mat. 5.10, 11. esteeming this rebuke of Christ more glorious then the Ensignes of St Michaels Order. 2. Patient suffering for the Name of Christ, is the way to the Crown of life. They that suffer with Christ, shall reigne with him. What labor, pains, or sorrow, will men refuse to purchase some uncertaine fading honour? And shall we thinke much to adventure our life in the cause of Christ, that we might inherit eternall glory with him. 3. All the times of our life and death are in the hands of God, who will keep us by his power, that not one haire of our head can be pulled away,Dan. 3.26. & 6.16. Act. 12.17. Psal. 116.15. Esa 26.21. without his pleasure. In whose hands soever we be tossed to and fro, the Lord still takes care for us, that we shall not perish. And if he suffer Tyrants to kill the body, yet doth not our life cease to be deare unto him. Precious in the sight of the Lord is the death of his Saints. And that we might be more certainly assured, that God will never leave us in the hands of our enemies, let us know, that if we suffer for the Gospel, it is as if Christ himselfe,Zech. 2.8 Act. 9.4. were in the same affliction. Wherefore let us set down with our selves, that Jesus Christ must forget himselfe, if he should have no thought or care of us, when for his cause and Glory, we are held in Prison, or in perill of life. 4. In all those afflictions, God will so sustaine us by his Spirit, that whatsoever our enemies do, they shall not prevaile or get the upper-hand. In persecutions, there are two things which seeme intolerable to the flesh, infamy and paine, or torment of body: In both which the Lord hath promised Divine assistance, that we shall overcome reproach, and bitternesse of death. 5. For our sinnes we have deserved more grievous torments then any, that by the malice of men can be inflicted. If God be pleased to spare us therein, and to change our sufferings, that whereas we might justly be confounded as evill doers, we should be tried onelyonly as witnesses of his truth,Heb. 11.34, 35, 36, 37. have we not great cause to be thankfull and couragious? 6. The examples of holy Martyrs, who have laid down their lives for the testimony of Jesus, and cheerfully endured the most bitter vexations that hell could invent, are an encouragement to us that shall be called to tread in their steps. Lastly, Christ our Saviour hath endured most bitter things for us, should not we then be ready to lay down our lives for his sake? Should we not esteeme it our great happinesse, that we are made conformable unto him?
Q. What Rules of Wisdome are to be observed for our carriage towards all men in generall.
A. It is a point of wisdome, rightly to distinguish between men,1 Cor. 6.6. Jud. 22. …. and not promiscuously to respect all alike. There is a great difference between an Israelite and an Aegyptian, between a Jew and a Samaritan; and we must observe the difference wherein the Lord goes before us, who though he be patient to all, yet he is specially good unto Israel, even the upright of heart.Gal. 6. Prov. 26.24, 25. If this be not observed, we can never truly performe the duties we owe to our neighbours, or our selves. But this judgement reacheth not to a mans finall estate, but to the present onelyonly: for we may not judge beyond our eyes, nor yet against them. A wise Physician, will know the state of his Patient, before he Minister unto him.
2. Although we must make account to live amongst all, yet our care must be to sort with the best. Lightnesse of familiarity is indiscretion. Here the rule holdeth well, to try before we trust: yea a wise Christian, must not commit himselfe to every one that seemeth good. For much hypocrisie lieth at the roote of mens hearts: Satan hath taught many to transforme themselves, and make Religion and good words, a cloake for their own ends. Never did the Devill more hurt to Christianity, then by false Brethren, who were sent in to spie their liberty. How many have been deceived, and brought into danger thereby? He that eateth bread with me, hath lift up his heele against me. 3. In our converse with all men, we must keep a determination, either to do good unto others, or receive good from others; and to that end, must observe our seasons and opportunities. The lips of the righteous feed many. Prov. 10.21. Prov. 14.33. Prov. 10.13.The heart of the wise possesseth knowledge, and he draweth it out as occasion requireth. 4. In what company soever a man comes, his care must be (that his life and conversation be inoffenssive,) a visible confutation of all ungodlinesse. Dainels piety, confuted Idolatry, and Lot was a real reproofe of Sodome. A Christians light must alwais shine in the darkenesse of this world, and against it.1 Cor. 10.23. Give no offence to Jew nor Gentile, nor to the Church of God.
Q, What Rules of Wisdome are to be noted for our carriage towards the Godly?
A. 1. We must not onelyonly walke inoffensively towards them, but also embrace a fruitfull fellowship and society with them in the Gospel. Thus, they that are strong ought to beare the infirmities of the weake, and receive them for edification, not to doubtfull disputations. Rom. 15.1. & 14.1.If we finde a good man stand in need of inward comfort, we must helpe to raise him up. Christ was sent to speake a word of comfort to the weary, and every Christian hath received of his anointing. When David was in deep distresse, his faithfull Friend Jonathan comforted him in the Lord his God.1 Sam. 23.16. If a Godly man be fallen through any infirmity, they that be spiritually minded, must labour to restore him with the spirit of meeknesse. And all Christians of what condition soever,Gal. 6.1. must consider one another, and provok unto good works. 2. In dealing with weak, wounded, and fallen afflicted Christians, we must be circumspect of the time, place, and manner of doing, making choice of such arguments as be fit in respect of the condition, for all persons are not wrought upon by the same meanes, and what may do good to one, may be hurtfull to another. And that Potion which one way administred, may prove pernicious, being another way applyed, may be benificiall 3. In the use of good company, beware of giving any occasion of scandall, or offence to any; leave no ill smell behinde thee; avoid the note of pride, conceit, forwardnesse,1 Joh. 2.10. or stifnesse in thine own sense.
Q. What Rules of Wisdome are to be observed for our carriage towards them that be without, and scorners.
A. 1. All Christians must avoid all known evils and offences, by which evill men might be occasioned to abide out of the Church,Col. 4.5. or reproach the holy profession of the Gospel; And on the contrary, they must so walke in all faithfullnesse,Tit. 2.10. 1 Thes. 4.11, 12. 1 Tim. 6.1. Phil. 2.15, 16. 1 et. 2.12. 1 Tim. 5.14. meeknesse, harmlessnesse, that they might adorne the truth, and winne the enemies of it. Thou shalt not put a stumbling black before. Give no occasion to the adversary to speak evill. David prayeth, that none might be ashamed because of him. 2. We must skilfully apply our selves to winne them, making use of all opportunities, and speaking to them with all reverence, deliberation, compassion, instance. 3. In lawfull things we must use all circumspection that we offend not in regard of circumstances, as the time, company, or manner of doing: for all lawfull things are not fit at all times, in all assemblies, and all manners. Indiscretion herein doth much harme. 4. In things indifferent we must not give offence to them that be without,Quae necessaria sunt factu, n…llius offendiculi timore sunt omittenda, charitati subijcienda est nostra ilbertas, & sub fidei puritate subfidere vicissim caritas ipsa debet. Mat. 7.6. Calvin instut. l. 3. cap. 19. sect. 13. so long as there remaines hope to do them good: But in necessary duties which God requireth, their offence is not to be regarded. If they be offended for well-doing, we must not passe for it. 5. If we have to deale with ungodly men, let us be wary that we expose not the word of God to contempt and derision. Cast not Pearles before Swine. 6. The end of admonition and rebuke, is the doing of good unto the party sinning: If therefore we perceive men to be furiously bent to do evill, it is wisdome to forbeare them till the heate be past, or else to deale with them by gentle entreaties. A Wedge must be fastened in knotty Timber with soft blows. Rebuke doth but provoke and exasperate them that be set on wickednesse. 7. If we know men to be so farre naught, as they scorne goodnesse, good men, and good things, we must avoid their company so much as we may. For what comfort can a godly man take in such company, where all good and godly communication must either be banished or derided? There is no hope of doing good, there is danger of taking harme. 8. If we be by occasion beset, or cast into the company of prophane, brutish and scornfull persons, then seeke to stop evill by timely and wise discourse touching the judgements of God, the lawfull affaires of this life, or by other savory communication. For where Religion will not be admitted, these things may take place, and do good to the preventing of much wickednesse. 9. If thou seest no opportunity of good, so soone as thou maist depart from them.Prov. 14.7. Depart from the foolish man when thou perceivest not in him the lips of knowledge. And beware of falling into the like company againe. 10. If men be grown to this height of sinne, that they scorne admonition, we must leave them to their filthinesse and the righteous judgment of God. Let him that is filthy, be filthy still. Rebuke not a scorner least he hate thee.Rev. …2.11. Prov. 9 7. Job. 9.39.41.
Q. What Rules of Wisdome are to be observed in our carriage towards them that are enimies to our persons?
A. 1. If ungodly men do purpose evill against us, it must be our wisdome to prevent their plots and traines, and to free our selves from trouble and danger, so near as we can. How wisely did Jacob prevent the fury of his Brother Esau? the Scribes and Pharisees watched whether Christ would heale on the Sabboth day, or no, to finde accusation against him; our Saviour for all this omitted not to do good, but in doing it by his question unto them (cut off so farre as might be the matter of their malice by clearing the lawfulnesse of the fact:) Giving us to understand, that as the wicked watch to traduce us, so must we watch to cut off occasions of entrapping; stoutly preparing withall to beare whatsoever the Lord measureth out by them. 2. Our Saviour would have us wisely decline their fury; not without just cause provoking them. It is no wisdome to provoke an evill man: It is no good discretion to stirre up a Lyon, to take a Bear by the tooth, or a mad Dog by the eares. For they desire nothing more then occasion of contention, or matter to stirre up their corruption by. So Hezekiah commanded his servants not to answer Rabshakeh one word. 3. Joyne with the simplicity of the Dove, the wisdome of the Serpent. Nothing more vexeth and vanquisheth an adversary then innocency: no better breast-plate then righteousnesse. But with harmelessnesse and honesty there must go circumspection and vigilancy, that we neither advantage the adversary, nor disadvantage our selves in their presence or absence. A good cause requires discreet managing. 4. If evill men have done us harme, and wrongfully molested us, we must pitty them, possesse our souls in patience, and still shew an undaunted constancy and resolution for the truth,1 Pet. 3.14, 15. and all good waies. If ye suffer for righteousness, blessed are ye: but fear not, neither be troubled, but sanctifie the Lord in your hearts, and be ready alwaies to give an answer to every man that asketh a reason of your hope.
Q. What Rules of Wisdome are to be observed for our carriage in the daies of common tryall or calamity?
A. 1.Pro. 22.3. & 27.12. A wise man seeth the Plague coming by the light of reason and the illumination of the Word. 2. He hideth himselfe in time before the tempests beate upon him. As Noah entred into the Arke; the Church fled into the Wilderness: Joseph provided aforehand against the seven years Famine that should come upon the World.
Q. How may the excellency and profit of Wisdome appeare?
A. 1. Wisdome is the principall thing. Happy is the man that findeth wisdome, Prov 4 6. Prov. 3.13, 14. & 8.19. & 16.16.and the man that getteth understanding. For the Merchandize of it is better then the Merchandize of silver, and the gaine thereof then fine gold: She is more precious then rubies, and all the things that thou canst desire, are not to be compared unto her. It is not like to dead stuffe, or wares which will lie upon the Chap-mans hand without vent or utterance, but it is a Merchandize that is vendible, and as good as ready money. Nay, it is preferred before the most precious Treasures, and such, as are had in greatest estimation. 2. Wisdome preserveth the heart from corruption, the life from the practice of sin, the person from shame, reproach, plagues and punishments. It induceth and maketh able to do that which is good,Prov. 2.9, 10, 11, 12. Prov. 1.3. Prov. 4.6. Prov. 8.20. Eccl. 10.2. Prov. 16.23. Prov. 15.2. Neh. 2 3. and circumspect and cautious to shun that which is evill. When thou hast sought and found wisdome, the Lord bestowing it upon thee, then thou shalt both know and judiciously exercise justice, and all good courses of righteousness and Religion. Then shall counsell preserve thee, and understanding shall keep thee, and deliver thee from every evill path. Forsake her not, and she shall preserve thee, love her, and she shall keep thee. I cause to walke in the way of righteousness, in the midst of the paths of judgement. 3. It directeth a man what to do, and what to leave undone: where to go, and where to stand still: where to speak, and when to be silent: and what way to go in the whole course of his Vocation.Ezra. 8.22. Psal. 19.11. 1 Sam. 18.5. By the Law of God is his Servant made circumspect. Every prudent man dealeth with knowledge. Thus it is noted of David a most religious man, that he dealt wisely. 4. It refresheth the heart with sweet delight and joyfulness,Prov. 3.17. & 24.13.14. Jer. 3.10. establisheth the conscience with peace and tranquillity. Her waies are waies of pleasantness, and all her paths are peace. 5 A wise man shall not faile of safety abroad, or at home, waking or sleeping, in the day or in the night.Prov. 3.23, 24. Thou shalt walke in the way safely, and thy foot shall not stumble: When thou liest down thou shalt not be afraid: yea, thou shalt lie down, and thy sleep shall be sweet. Prov. 3.16.6. Length of daies is in the right hand of wisdome, and in her left hand riches and honour. 7. Wisdome is an Ornament to a mans person and actions.Eccl. 9.17. A man is that in reputation and esteeme, that he is in wisdome and understanding. Discretion is the luster of our actions. Wisdome makes a mans face to shine,Eccl 8.1. Prov. 1.9. & 4.9. & 3.22 Prov. 20.18. Prov. 19 2. Prov. 29.20. She is an Ornament of grace to the head, a Chaine to the neck; that beautifieth more then costly Raiment, Pearles, or precious stones. 8. Every thought is established by counsell; The things that men would finish with good and comfortable successe, they must begin with advice and deliberation. The ignorant, rash, and unadvised, do oft fall short of their purposes, are fickle and inconstant, and many times meet with ill successe in the good things they take in hand. He that is carried with passion doth often stumble: onelyonly the wel-advised doth walke prosperously.
Q What Motives should stirre men up to seek Wisdome?
Pro. 16.16.A. 1. How much better is it to get wisdome, then gold? and to get understanding, rather to be chosen then silver? Therefore doth the Lord command us to grow familiarly acquainted with it:Prov. 7.4. Say unto wisdome, Thou art my Sister, and call understanding thy Kinswoman. Prov. 15.14. & 7.18.2. The heart of him that hath understanding seeketh knowledge, and laboureth diligently for increase of that holy wisdome wherewith he is already endued. He that is acquainted with the state of his own soul, and discerneth how needfull and precious and fruitfull understanding is,Prov. 18.5. will not content himself to have wisdome in his eares, or head, or lips, but layeth it up in his heart, and seeketh to increase his store, adding daily thereunto, by hearkening as much as he may, to all sound and wholesome instructions. 3. Spirituall understanding of Gods holy will is most delightfull. My Son eate thou Hony because it is good, Prov. 24.13.14.and the Hony-combe, because it is sweet to thy palate or taste. So shall the knowledge of wisdome be to thy soul, when thou haste found it, there shall be a reward, and thine expectation shall not be cut off. Hony and other food, though most delicious, is earthly, and the delight that it yeeldeth is but sensuall: but this is heavenly, and so is the consolation that it worketh. A beast or a wicked man may feed on the best corporall food, and feele as much sweetnesse as the worthiest Christian: but Gods own people and servants have a peculiar right, and taste a spirituall sweetnesse in heavenly wisdome. There may be in Hony and other bodily delights, an hurtfull excesse to the annoyance of those that surfet of them: but in heavenly wisdome, with the unspeakable joy that floweth from it, there can be no exceeding, but alway and continually the more the better. The pleasure that is taken in meates or drinkes is momentaine, and for present use; when it is once digested in the stomack the taste is gone: but the sweetnesse of heavenly wisdome is perpetuall, both in acquisition and use in this present life, and more aboundantly in the life to come. 4. Much folly, indiscretion, rashnesse, and ignorance doth remaine in the best: therefore we must endeavour more and more to be enriched with this heavenly Treasure. To which end we must receive the words of wisedome with all readinesse,Prov. 2.1.2. Psal. 119.97, 98. Prov. 9.8, 9. Joh. 1.6, hide the Commandements within our hearts, meditate upon the Law with diligence, patiently beare the word of admonition, carefully observe the manner of Gods proceedings, delight in the company of the wise, pray continually, purge the heart of vanity, and heartily love wisdome.