THE Scriptures are so cleare, and the consent of Di­vines so full, that it had not needed to have beene put to the Question, Whether flight be lawfull in times of trouble and persecution; but that some have beene too rigid, and others contrarily have chal­lenged this liberty without all caution, or respect to any circumstances. I shall therefore so examine the case, that conscience may be setled, when to take the liberty which God hath allowed, and how to know when God hath shut up the way against us.

There is a flight which ariseth; First, from the shame of sinne, and from feare of publicke justice. Secondly, from an inward ter­ror and trembling, caused also by guilt, and laid upon men as a punishment, as it was in the case of Cain. Thirdly, from weake­nesse, irresolution, and unbeliefe, which prevailed upon the Dis­ciples who for sooke Pesus and fied. Fourthly, from meere humane prudence and forecast, in which the Prophet Jonah offended. But [Page 2]none of these are spoken unto, in the present question, bu that which Aretius defines, Mutatio loci, mali praesentis vitand, alibique melius deeendi gratia, suscepta cumtimore Do­mint. Bened. A­ret. problem. to be, A changing of place, to shun some pre­sent evill, and more comfortably to live elsewhere, undertaken in the feare of the Lord: Which distinguisheth it from all those former kindes of either rash or sinfull flight.

'Tis a question that exercised the primitive Divines, for those times being very terrible till Constantine setled peace in the Church, made the search very necessary; as the sad and violent and unset­led time that weare fallen upon, make it now.

I finde the Antients divided, according to the different sense they entertained of the Scriptures, whether lawfull to flye and leave or change ones station, and if lawfull, whether permitted onely, and so lawfull onely and no more, or a duty commanded, and so ne­nessary also as a binding law.

First, Tertullian, in a tract that he wrote professedly of this argument, altogether denies it to be lawfull to flye, or seemes to deny it.

He contends, Matth. 10.23. that when our Lord bid his Disciples when they were persecuted in one City to fiye into another; He onely gave them a speciall allowance (or dispensation rather) then for a particular reason, that the progresse of the Gospell might not be hindered, but preached and spread abroad in all Cities. But that now the Gos­pell is already propagated, wee are to stand unto the profession of the faith received, and to keepe our station. And that because nothing comes to passe without Gods order, and we are all in Gods hand; it were unbeleefe, treachery, cowardise, rebellion a­gainst God to goe out of our place; and that we must dye in our standing, and (if God will have it so) perish in the ruines of our Country.

To this purpose he wrote; yet I expresse my selfe thus favou­rably of him, that he altogether denies flight to be lawfull, o [...] seemes to deny it; because though most conceive that to be his very opinion, and the Antients condemned him for it, and Jerome in particular censures him, Hieron. lib. de Script. Illustr. that when he wrote that booke hee had forsaken the sound faith, and was gone over to the part of Monta­nus the Heretique, and therefore wrote that booke in hatred, and disgrace of the Christians whose usuall practise many of them was to decline the fury of the times where they might conveniently, though otherwise ambitious enough of martyrdome: yet I am not [Page 3]wholly convinced to the contrary, but that perhaps writing to Fabius who was a presbyter and a pastor of a Church, he might use that severe and rigid language to keepe and hold him upon his charge, in that dangerous and uncomfortable condition of things. But if it were truely his opinion, I consent to the judgement of Je­rome and Augustine against him, and to the answers they directed to his arguments: That 'tis true, all things are ordered by God, and all are in his hand; yet David knew all this, but he fled not­withstanding from the violence of Saul. And that God cals some to give testimony to the truth by death, others hee reserves, and whom he saves from the rage of cruell ones he saves by meanes. If he shut up any man, it is his will and order hee should stand the triall couragiously; but if hee offer an opportunitie and open the dore of escape, it is his will and ordering to escape. And to this very effect, Origen had formerly resolved; Origen in John. ‘That a man must main­taine Christs cause by death when he is taken, but before hee be taken, he may escape if honourably he can do it.’ Naz. in Orat. 10 And this was it for which Nazienzen commended Caesarius that excellent Christian; ‘That hee honorably yeelded to the times, and nei­ther betrayed the truth nor provoked danger.’

I shall not need to insist upon this, the lawfulnesse of declining danger; It is a dictate of nature, which grace also cherisheth, and God hath planted a naturall love of life in every man, which teach­eth him to shun what may bee harmefull. Tertullian (for ought I know) stands alone, against the lawfulnesse; all the doubt among others is, whether it be a permission onely or a precept.

Secondly, Augustine and some others that goe in the middle and moderate way; doe say, 1 Cor. 10.12. that God would have no man pre­sume of his strength, for let him that stands take heed lest hee fall; & therefore as wel knowing our infirmitie, he gives us the same and as large allowance and liberty as he granted to his Disciples, whom he permitted to flee from one Citie to another. There are some al­so of late that have held it but a permission, and therefore say, that when our Saviour had given the immediate signe of the ruine of Hierusalem, and thereupon warned them to flie, when yee see the Abomination of desolation, then let them that are in Judea flee unto the mountaines: He meant not to injoyne it as duety, but onely would thereby manifest the greatnesse of the calamitie upon their Citie, and shew what they might doe in that case, and what they would be constrained to doe.

Thirdly, but Athanasius and others are expresse for it as a dutie; and that men must flie, when God calls them to flie. Athanasius wrote two bookes of Apologie upon this argument, in both which he goes that way. And agreeable to this was the resolution of Clement of Alexandria, Clem. Strom. 4. & 7. that they are guiltie of their owne death that doe not avoid danger where they may. And accordingly Cy­prian (who yet was afterwards himselfe a Martry) perswades flight, and tells them of Carthage, that it shall be reckoned as a martyr­dome, if any lawfully and worthily flying, doe miscarry by wild beasis, famine, or theeves. I confesse I encline to this, that it is a duety to provide for safetie by flight where it may be; but I will not interpose, because the difference is not much materiall, for if it be lawfull, it is not much to me, whether onely permitted, or commanded.

Having said thus much, more generally, I shall consider the diffi­cultie in particular, as it concernes; first, other people; secondly, Ministers and Pastors.

First, concerning people that are of a private condition, 'tis out of all doubt that they may lawfully flie. We have many warranted examples of it in holy Scripture, among such as were godly and conscientious. David oft times layd hold upon this remedy, as ap­peares all along in his story, 1 Sam 21.1.22.1.27.1. while he was in or belonging to the Court of Saul. So the faithfull were scattered upon the persecution of Steven, Act. 8.1. and the Apostle in that Catalogue of eminent men in the faith, Heb. 11. reckons up many that in hard times forsooke their habitations, and exposed themselves to wants and extreame povertie, They wandred about in Sheepes-skins and Goat-skins, being destitute, afflicted, tormented, ver. 37. and unto solitary wandrings in voluntary exile; They wandred in desarts, and in mountaines, and in dens and caves of the earth, vers. 38. and all this to avoyd the fury of the times, as appeares, vers. 36.37. Others had tryall of cruell mockings and scourgings, of bonds and imprisonments, they were stoned, they were sawen asunder, they were slaine with the Sword. These evils overtaking others, the men whom the Apostle commends, provided to scape them by their wandring away into Deserts. It were easie to bee large in instances in the ten primitive persecutions. And of later times, we have fresher examples of our owne in Queene Maries time, that fled into other parts, and since of such as from those parts of France, the Netherlands, the Palatinate, have fled to us. It were to [Page 5]trifle, to spend more words for the proofe of this; but there are two things more necessary here to be done. First to put in caution lest some may haply presume too farre upon this libertie, so law­full. Secondly, to make application of the question to this pre­sent time and condition of things, whether now bee the time to flie, whether now it be lawfull.

First the caution I would put in is this, that all Lay-people (for so I must all them for distinction, that I may be understood, not that I will justifie the word of difference) are not at libertie, if they bee bound up by office, relation, publique ingagement, &c.

First, No man may flie till the doore be set open unto bim, that is, not till all others doores of remedy be shut up: not till all hath beene done for maintenance of publique safetie and libertie, and for the opposing of evill and corruption: But when as water that hath broken downe the damme, there is no resistance, then the dutie is to doe what may be to escape drowning. It lyeth upon all in some measure or other, to see to the state of others safetie, especially the publique. So that that which at all times else is lawfull, to re­move ones station for better accommodating his trade and mer­chandising, yet is not so, if any notable discouragement arise thence to the publique. This is grounded upon that com­mon bond of duty which lies mutually upon one and other in regard of vicinitie or neighbourhood of place. As from hence also it is, that rich men may not remove to their Country houses in time of a publique pestilence, till provision bee made and due care had of the poore, lest they perish for want of reliefe by their with­drawing.

A man therefore may not slip away at a posterne, hee must goe out that way which God sets open, and he must have his passe. The Jewes had a direct open warrant, when they got away from Pharaoh, Exod. 13.21. And so had Joseph when with Jesus and Mary he escaped into Egypt, Matth. 2.13. they were warned from heaven. But how shall we know we have a warrant? I can onely satisfie this, by considering some particular cases recorded in Scrip­ture, wherein flight was warranted, that so we may make the better judgement upon our owne exigences.

First, I conceive it may be gathered from the story in 2 Sam. 4.3.4. That Adhaerents may flie when the side it selfe is lost. The Beerothites had assisted the side and cause of Sauls house, to which they [Page 6]were joyned in some relations, during all the warre, till it was ut­terly weakned and lost, by the death of Abner, and then they fled to Gittaim. I know the instance doth not suite in all things, for they adhered to the worser partie; yet howsoever it serves to my purpose, that they would have continued firme to the part if there had continued a head and considerable strength to it; and left not the side, till they were left alone, and then they warrantably escaped, and not till then. The application is easie and ready to the pre­sent occasions.

Secondly, when a mans Relations and his calling are not pre­judiced by going out of the way, he may lawfully doe it; when his relations and present service are not higher and more tender then his safetie. What was there in Jacobs family-relation, when as yet affaires did not depend upon him, that might be a blocke in his way of escape, when his mother sent him farre off to Laban out of the reach of Esau's bloody attempts? Gen. 27.43.44.

Thirdly, when the cause in which a man is inbarked is no way bettered by his stay, he may doe the same right to himselfe, which he indeavoured to doe to it. Hence, when Jotham the youngest sonne of Gideon, who had hardly escaped the conspiracie of Abi­melech, and understood the outrages of the new court and govern­ment, thought it his dutie to make protestation against those cour­ses and to undeceive the people so farre as he might, when he had published his thoughts, he ran away, and fled to Beer, Judg. 9.21. for what advantage would it have beene to the cause, if he had un­advisedly verified his owne parable, and had been catched and torne by that Bramble?

Fourthly, so that a man be ready to appeare when the houre of standing requires, he may reserve himselfe till that houre of acti­on come. Thus Moses went aside, Exod. 2.15. till businesses were ripened. And Rutilius, in the ecclesiasticall story, often fled, but af­terwards became a Martyr; which was also the famous case of Saint Cyprian.

5. Lastly, if a man be singly hunted after for his estate and li­bertie, and no way be left him to keep himselfe from injurious dealing, he may accommodate himselfe elsewhere. For this reason Jacob conveyed himselfe, and family, and estate, from under the hard and evill eye of Laban, Gen. 31.21. And it seemes by the sto­ry, Judg. 11.2.3. that Jephthah was thus necessitated to seeke an [Page 7]habitation in the Land Tob. But when (for instance) a Parlia­mentary State is ingaged for the repressing of injuries, and mainte­nance of publick liberties and mens estates, this alters the case and calls in all private thoughts of escape, to contribute them to the publick defence.

More particulars might happily be observed of the Scripture, but because they doe not occurre to my present meditations, this shall suffice for the first Caution.

First, As every one must have regard to some circumstances, so if any one have beene more appearing, more forward, more en­couraging in his speeches and advices, and be a man look't at, he is to be more cautious. This I suppose was that which was meant by that speech of Nehemiah, Neh. 6.11. Should such a man as I flie? Yet I doubt not but if the flood had broken in upon him violent­ly, so that the fury of the Waters could not have beene kept back, he would have runne to avoid drowning; but it would have been in the Reere of the people. The Captaines place in a retreate is hindmost. Such as have gone before the people in a publicke un­dertaking, and have beene leading men, must see the people safe before him, before he give his ground.

Secondly, But now for application to the present condition of things: What may wee say of this present time? Is the doore now open or not? I answer. Wee may not presume to judge precisely of the issue of things. But there are two things I have here to say.

First, That it is true, wee have many sad omens of the ruine of our nation. As our Lord Jesus after all other warnings, and va­rious Calamities, foretold the destruction of Jerusalem, Matth. 24.15. Luk. 21.21. that they might know that desolation was neere at hand, when they should see the Abominatirn of Desolation set up, or as S. Luke expresses it, Jerusalem compassed with Armies: So hath God taken all the cour­ses, and given all the warnings to us, which have beene usuall before a Nation comes to destruction. All the sinnes which are noted by Divines or Politicall writers to be the generall, Internall causes of ruine, doe notoriously shew themselves among us; Va­riety of enormous sinnes, of the deepest staine and the highest provo­cation; The multitude of Sinners; and the impunity of sinning. And then, what warnings have we had, nay what have wee not had? And after all, besides the dangerous distemper spread over all our body, the discord in our owne bowells, an abominable Army, Ido­latrous [Page 8]Ensignes, the Romish Banner, doth also portend the worst of evills. If I should also touch at those Periods, which wise and great Authors doe so much discourse of, and which they will have to be finished in this age; I should reckon up enough, to make us cast about at least in case things should come to extremity. I am mista­ken in the story, if the believers had not an eye to Pella, even be­fore Titus came, and conveyed some things away. I observe this from that passage in Eccles: History, of S. James his chayre.

Secondly, But in the next place, I am not willing to leave these sad thoughts upon any, and doe therefore observe that there are two maine considerations, wherein the condition of our nation differs from that of Jerusalem at that time. First, one is, that they had an immediate warning of ruine by a direct signe which they might clearely take notice of. But so have not wee. Secondly, the other is, That there was an inevitable and irrevocable sentence up­on Ierusalem; but for our nation we are to thinke, according to what the Scripture speakes, Jer. 18.7.8. ‘That at what instant God speakes of a Kingdome to pluck up and destroy, if that nation against whom God hath pronounced, turne from their evill, he will re­pent of the evill that he thought to doe unto them.’ These are the things that maintaine in us some hope, besides the spirit of cou­rage and the feare of the Lord, which hath beene given and con­tinued of late to many, who have ventured themselves upon the great cause now in hand, and are constant to it.

But what then may be the Resolution? I answere, P. Martyr when he had escaped from Luca in Italy, wrote back againe to his Auditors there, and in particular to a friend, about the Case of flying; wherein he seemes not to me to be determining, (for the circumstances of every mans condition doe so differ that it is very difficult to make a setled rule) but adviseth to pray unto God for direction, and after prayer, as they find their hearts enclined, so to flye or stay. This Counsell I doe approve, to seeke Counsell from God; but to take the next inclination of heart, to be the present an­swer, I beleeve may be unsafe. The direction is too large, too un­certaine. Besides that many cannot, haply, discerne clearely, many may deceive themselves about the inclination of heart, which wee finde ordinarily to be strongly biassed by private respects and inter­esses. Wee must looke further then our proper inclinations, yea further then our proper convenience and advantages, to observe [Page 9]how things are round about us, and whether there be any thing in the publicke, wherein we are concerned, and that will coun­termand our proper inclination, and prevaile above our proper convenience. And if I may expresse my conceit, Things stand now in such posture, that God requires our deep engagement, and that wee should banish all thoughts of declining. In this great hazard that liberty, lawes, and religion run, to leave our ground, were to leave Popery Master of the Field. Wee may not now suffer the thoughts of safety elsewhere, to womanize our spirits: but together with our earnest and humble prayers for our King, that he may at length embrace the Counsells of our great Estate; wee are in case of so sad a necessity, to resolve to lay out all our strength towards the great businesse, and rather burne our ships, as some stories mention of some resolute Souldiers, to keep off all thoughts of returne in the cowardly and faint-hearted; that is, forget all conveniences and opportunities of being elsewhere in a whole skinne.

Secondly, Having thus farre spoken of the liberty of other people, It remaines to be examined whether Ministers the Pastors of Congregations be at the same liberty. I finde the Antients and others more difficult concerning them, urging that place of Christ, Job. 10.12, 13. ‘Hee that is an hireling, seeth the Woolfe com­ming, and leaveth the sheepe and fleeth. The hireling fleeth be­cause he is an hireling, and careth not for the sheepe.’ And it is not without reason that they are straight towards them; for Mi­nisters are to have care not so much of their owne Bodies as of the Soules of others. Their mouth is the dug on which they hang and feed; and many build on their example. Who shall looke to the flocke, if the Shepheard be gone? Who shall governe the Ship in a storme, if the Pilot be not at the Sterne? Who shall prevent the theife, if there be no watchman? The people doe at all times need their Pastors, but most of all when the dangers are greatest. There is use of a Pylot in the calme, much more when the weather is stormie. What will the Shepheard of the peoples soules answer to the great Shepheard? These considerations wrought effectual­ly and strongly upon many of the old Pastors of the Church, ma­ny of whom sealed up their profession with their blood; and preached their doctrines over againe in Martyrdome. Peter was [Page 10]willingly crucified with his feete upward. James and Paul dyed by the sword. Ignatius derided all torments. Polycarpus, Justin, Cyprian, of old; Cranmer, Latimer, Ridley, Hooper, Farrar, Brad­ford, Saunders, Taylor, Rogers, of late, and many others, laid downe their lives for the brethren in the Testimony of Jesus. 1 Joh. 3.16. Euseb. hist. l. 6. c 35. And contrarily it remaines as a blot upon the name of Novatus in the Ecclesiasticall history, who being a Presbyter, in a time of perse­cution left his flocke, and disclaimed his office.

All this is true, and true it is that such cannot be too abundant­ly cautelous; yet some there are that have stretched these argu­ments too farre, as if it were unlawfull in any case, for a Minister who is fastned to any particular congregation to flye. And they have made an observation, how true I know not, neither have I opportunity to examine or disprove it; That in Queene Maries dayes among all those Schollers and Divines that fled, there were none but fellowes of Colledges, and Students in Divinity, such as had undertaken no pastorall charge; but that all the Bps. and setled pastors that were good, continued upon their charge, with resolu­tion to welcome the assault when it should come. Which whether it may be good I doubt; or if it may be, yet it will but onely disco­that that was the received resolution then, which might haply be too rigid in some cases: for though a Minister be specially bound up, if by his flight, the glory of God, the Church, the cause of Reli­gion, the soules of the people, shal receive any prejudice: yet in some cases they may flye, according to the warrantable examples of Elias the Prophet, of our Lord Jesus Christ who often with-drew himselfe during the yeares of his publicke ministry; and left a word of direction, at least of allowance, for those whom he sent to preach, Matth. 10.23. The Disciples, Act. 8.1. and Saint Paul, Act. 9. made use of this lawfull liberty.

There are five doores, (if not more) through which even the Minister of a Congregation may passe in his flight, without be­ing stayed by any such question from God, Gen. 16.8. as was once put to Hagar by an Angel, Whence camest thou? and whither wilt thou goe?

First, when there is a Dispersion of the whole flocke, there is no doubt but the shepheard may also escape. There seemes to have beene such a generall dispersion of the whole Church at Jerusalem upon that great persecution that was raised after Steven was sto­ned. Act. 8.1. This is clearely the case of many Ministers of Ire­land, [Page 11]whose congregations have beene wholly scattered, if not massacred. And some places in this Kingdome, have felt well neare a like violence.

Secondly, when the persecution is particular, and the Congrega­tion not aimed at, or not so directly concerned. 1 King 19.3. It was the case of Elias, and clearely of Saint Paul, newly upon his conversion which much enraged his old companions, friends, and masters, Act. 9.23. so that him they sought, the Church at Damascus being safe, Athan. Apol. 2. how else could Ananias and the brethren stay there? Athanasius in his second, which is his large Apologie, makes it appeare by a full relation, that he lay under a private particular and extreame hatred, and there­fore might safely and with a good conscience leave his charge to escape the traps and snares of the Arrian Bishops, his enemies, Vide etiam Buxtorf. in Abrev. Hebr. p. 165, 166. De R. Simeone. be­cause he was so thoroughly the truths friend.

This particular danger will warrant an escape, when there is but a strong presumption of it, though no actuall attempt. When Christ knew that there was a consultation among the Pharisees how to destroy him, he withdrew himselfe. Matth. 12.15. At another time when he perceived that the envy was encreased against him, because many came in to his Baptisme, and so his name being growne up would and did endanger him, he left Judaea and departed into Galile. Joh. 4.3. Nay when he saw by their dealing with others what himselfe must looke for, when he heard that John was beheaded, Matth. 14.12.13. he departed by ship into a desart place. The reverend Musculus wrote after these copies. He was the Preacher at Anspurg in Germany, where his zeale against Popery caused him to be so maliced, that hee was faine to be guarded to his pulpit ordinarily. When the booke of the Inte­rim a mixture of Religions was sent by the Emperour Charles the fifth and received by the Citie, Musculus who could not preach in better times without danger, knew well enough there would then be no biding for him, and therefore before further prosecution got away.

I the rather instance in this case so warranted by examples, because it will come home and close to the case of many able and laborious ministers, who from severall parts of the Kingdome, have beene carried by their just and grounded feares from their houses and Congregations, whom many prophane scoffers who know how to deride but not compassionate their misery, brand for cowards and runawayes, and having forced them to flie, after rayle at them [Page 12]for flying. I thought fit to insert this by the way, for the com­fort and the clearing of those upon whom their suffrings by the Cavalierie in one kind or other, hath put the name of plundred Ministers.

Under this head I adde, that a minister may flie from a sudden popular attempt and fury. Thus Christ did when those of the Sy­nagogue of Nazareth would have throwne him downe headlong from the brow of an hill. Luk. 4.30. In such a danger one may run even out of the pulpit; Joh. 8.59 so Christ at another time, when the people in stead of giving attention fell to throw stones at him, he slipt out of the pulpit. Act. 14.6. And it appeares by the story, that Paul and Barnabas were in the actuall exercise of their ministry, when they fled from Iconi­um to Lystra. It was even out of the Synagogue.

And lastly let me note this also that such a particular persecuti­on and danger, will authorise and warrant even an uncomely escape, and plead for such actions as otherwise and at other times would be unhandsome and unworthy of the dignitie of so weightie a calling. Act. 9.23. Saint Pauls getting over the towne wall, yea his Basket will be justified by this. Musculus (of whom I spake before) when he slipt from Auspurg, left his wife and eight children for a while without any notice whither he was gone. But most nota­ble is that passage of the learned Divine, John Brentius. He was in great danger because of the Interim. The Emperour was so exaspe­rated that he commanded hee should be brought to him alive or dead. The Commissary comes to Hale in Saxonie, where Brentius preacht, calls the Senate and tooke an oath of them not to disco­ver his designe. But it happened by the good providence of God, that one Alderman came in, after the oath was taken, undiscerned; and hearing the plot, had onely time to convey away a short note with these words; Fuge, fuge Brenti, cito, citius, citissimè. Flee, flee Bren­tius, in hast, hast, post-hast. Brentius tooke the warning, disguised himselfe like a Captaine, with Buffe, and a patch upon one eye: and in that habit secured himselfe. And is excused by the grave writer of his story; which I also alleadge in defence of those Scarlet cloaks, Buffe-coates, gray rockets, perukes of hayre, and coloured montero's, which have of late hid many grave and sober Ministers from the eyes of their adversaries.

I proceed to the third particular, no Minister is bound up, when it is not for the good of the Church that he should stay, but [Page 13]haply much better for it that he escape. Suppose that all the darts are aimed at one breast, and an offer be made, give up such an head and all the rest shall be quiet; or it be knowne that if one be removed, all the rest shall be secured; In this case, Divines have held, that greater service may be done by absence and flight, then by stay. Cyprian professeth he went aside, Cypr. Epist. 15. for the benefit of the Church at Carthage. And Peter Martyr satisfies his friends in Italy by this, after he had left Lu [...]en and his dignity there. Hee writes back to them; ‘That he could not have stayed with them, but he had beene silenced and ill used, and that no way to their good, but he should have made them more obnoxious, and looked up­on with a narrower and more curious eye by their adversaries. And lest they should object; But why did you not stay till it came to extremity? He tells them, That he found it was the opportunity that God directed them unto. That he was usefull where he now was, but with them he could not be so. He could not have enjoyed liberty to doe there what he would, about their reformation, but in striving to shew them truth, he should have wronged them of their peace. But now they might have peace, and his helpe too, that is, by his letters and secret directions to them. And finally he promised to returne to them againe, if ever the doore should be opened, and it were likely he might stay a­mong them without hazarding of them.’ Thus that reverend and godly man, satisfied himselfe and them. And by this another e­minent person satisfied the world. The person that I meane, was that rare man, John Camera, the learned, powerfull and famous Preacher of the Protestant Church at Burdeaux in France. There was an ill spirited rotten man, one Santangelus a Lawyer that dwelt there, who would be taken for a Protestant, but was close­ly a Papist, or worse, an Atheist, he cunningly brought it about, that the good man was forced to leave his charge, and then San­tangelus boasted that he was a Mercinary and fled when he saw the Woolfe come. Cameron. Stel­liteut. in San­tang. Camero was faine to publish an Apologie to the world, to cleare himselfe of that staine, and to shew how much the whole City was concerned in his removing. And did sit so sa­tisfyingly and so to purpose, that all men tooke notice of the base frauds of that dissembling Lawyer, and were convinced that out of conscience he did that good service to his City, by getting away to draw aside after him the hatred conceived and intended against it.

4. The fourth dore for a Ministers passage out is, when hee is endangered, and others are sufficiently lest to supply the care of the peoples soules. The Church received not detriment by Pauls flight, for it seemes An [...]n [...]s was a teacher there, and was safe to instruct them, and haply others besides him, and the Church flourished. We have a pregnant instance to this purpose, concer­ning Ʋ [...]ia [...]; Jer. 26.20.21. who prophesied in the name of the Lord, against the Citie and against the land, according to all the words of Jere­miah; and when Jehojakim the King with his mightie men and the Princes heard his words, the King sought to put him to death, but when Ʋria [...] heard it, he searing fled, and went into Egypt. He preacht the same things that Jeremiah did; but it seemes at that time, the Court could better beare Jeremy then him, and Jeremy be­ing then for that season safe, and in the exercise of his office, Ʋriab provided for his present safetie, Vers. 22.23. (though afterwards he was taken and made a Martyr.)

5. Lastly, I will mention but one other head, that it is lawfull for a Minister to flie when he hath the consent of his Church. Paul besides other warrants had this; Act. 9.2 [...]. Act. 17.13.14. The Disciples let him downe by the wall in a Basket. And when the Jewes of Thessalonica came to intrap Paul at Berca, immediatly the Brethren sent him away, to goe as it were by Sea. Cyp [...] Epist. 6. Thus Cyprian went aside, by the consent, yea the entreatie of the people of Carthage, and by the advise of Tertullus who was a presbyter of prime and great authoritie. Mus­culus though hee departed from Auspurg in great distraction, yet came and told the Consull or Major before he went, and had (as I gather) a dismission. But Philip Par [...]us makes it most evident con­cerning his reverend father, D. David Par [...]us of Heidleberg in the Pa­latinate, that in the late popish warres against that Country which is now made desolate, when they knew a siege would bee laid to Heidleberg, the Citizens were so tender of him, that they advised, yea intreated him to be gone.

This is that I have to say concerning the lawfull freedomes of the ministers of the word, and concerning the whole case, when it may be lawfull for any to flie, and when not. Let me shut up this discourse with a word of Application. I hope wee have not need of this case, and that God will so farre magnifie his grace towards us of this poore sinfull nation that we shall have no need of it, and this is in all my prayers; yet because we know not unto what con­dition [Page 15]we may be reserved, let us get our consciences rightly setled in so necessary, so considerable a point. Wee walke most safely, when we walke after counsell. And if we thus walke, and are obedi­ent unto the Counsells of the Lord, we may have comfort, though we be forced to flie; and may refresh our selves with that sweet place of the psalme, Thou tellest (or numbrest) my wandrings, Psal. 56.8.put thou my teares into thy bottle; are they not in thy booke? But what com­fort can there be, if we runne away from a good cause, as if wee were ashamed to owne, or afraid to assist it, and unwilling to suffer and be lost with it. Christ tels us that his Disciples must (if the cause so require it) even hate their owne lives. And that he that saves his life shall lose it. And truely that man is not safe, though hee saves his skin, that is not mindfull and regardfull to save his in­ward peace. Let us stay or flie, as the counsell of God shall di­rect us; else if wee bee found running from God, wee may bee overtaken with Jonah in a tempest, and fall into the Sea, and bee swallowed of the Whale. Oh how would it sinke a man when his conscience should answer him some sad questions in a strange land, I have left my house and habitation, have I not left God too? Yes, thou hast also left God by an unbeleeving hast. I am deprived of my land, and my goods, and my state: Have I not lost my peace too? Yes, Thou hast lost thy peace, through thy wary providence to shift for thy selfe, in the neg­lect of the publique which ought to bee dearer to thee then thy selfe. Oh let us banish all thoughts of flying, when God calls us to ano­ther service. And if we assist him when he pleaseth to honour us in accepting our service, he will either open a dore in the greatest need, or hide us in the evill day, or turne the worst of evils to our good.