A CASE OF CONSCIENCE, CONCERNING Flying in Times of Trouble. Resolved According to the Scriptures, and the Examples of Holy men. Applied to the present times and occasions. Jmprimatur. Edm. Calamy. LONDON, Printed for John Bellamy and Ralph Smith, and are to be sold at their shop, at the three golden Lions in Cornhill near the royal Exchange. 1643. To the Reader. ABout four months since, upon an occasion that offered itself, I then drew up this Case, so as it is. It was communicated to divers private hands and had the Testimony of some Divines both Learned and Conscientious, yet I laid it by me, being not desirous to expose it (among the many Impertinencies and unnecessary and raw Scribble now adays) to the public view. But now the opinion and request of some who judge it useful hath obtained it to the press: for they say the condition of the times doth challenge it, wherein many seem to be ashamed of their former acquaintance with the great cause in hand; The truth is, many that came up to the Parliaments sense in the head of the Tide, are willing to shrink away in the Ebb of things. There is a poor and low and narrow Spirit in very many who thought well of the Parliament only so long as no body spoke ill of it, or durst speak out, if they thought otherwise, and loved it while they might be safe, and enjoy the world's friendship, God will not honour himself by such self-seekers; we must bid a better price, before God will part with the rich commodity of Reformation; If we love the public cause, we must not only keep it company in its health, but stand by it and comfort it in its faintings. And this is the purpose of the following discourse, which I commend unto the blessing of the Almighty. S. T. A Case of Conscience, concerning Flying in times of Trouble. THE Scriptures are so clear, and the consent of Divines so full, that it had not needed to have been put to the Question, Whether flight be lawful in times of trouble and persecution; but that some have been 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 settled, 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 sin, and from fear of public 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 weakness, irresolution, and unbelief, which prevailed upon the Disciples who for sooke Pesus and fled. Fourthly, from mere humane prudence and forecast, in which the Prophet Jonah offended. But none of these are spoken unto, in the present question, but that which Aretius defines, Mutatio loci, mali praesentis vitand, alibique melius deeendi gratia, suscepta cumtimore Domint. Bened. Art. problem. to be, A changing of place, to shun some present evil, and more comfortably to live elsewhere, undertaken in the fear of the Lord: Which distinguisheth it from all those former kinds of either rash or sinful flight. 'Tis a question that exercised the primitive Divines, for those times being very terrible till Constantine settled peace in the Church, made the search very necessary; as the sad and violent and unsettled time that wear fallen upon, make it now. I find the Ancients divided, according to the different sense they entertained of the Scriptures, whether lawful to fly and leave or change one's station, and if lawful, whether permitted only, and so lawful only and no more, or a duty commanded, and so necessary also as a binding law. First, Tertullian, in a tract that he wrote professedly of this argument, altogether denies it to be lawful to fly, or seems to deny it. He contends, Matth. 10.23. that when our Lord bid his Disciples when they were persecuted in one City to fie into another; He only gave them a special allowance (or dispensation rather) then for a particular reason, that the progress of the Gospel might not be hindered, but preached and spread abroad in all Cities. But that now the Gospel is already propagated, we are to stand unto the profession of the faith received, and to keep our station. And that because nothing comes to pass without God's order, and we are all in God's hand; it were unbelief, treachery, cowardice, rebellion against God to go out of our place; and that we must die in our standing, and (if God will have it so) perish in the ruins of our Country. To this purpose he wrote; yet I express myself thus favourably of him, that he altogether denies flight to be lawful, o● seems to deny it; because though most conceive that to be his very opinion, and the Ancients condemned him for it, and Jerome in particular censures him, Hieron. lib. de Script. Illustr. that when he wrote that book he had forsaken the sound faith, and was gone over to the part of Montanus the Heretic, and therefore wrote that book in hatred, and disgrace of the Christians whose usual practice many of them was to decline the fury of the times where they might conveniently, though otherwise ambitious enough of martyrdom: yet I am not wholly convinced to the contrary, but that perhaps writing to Fabius who was a presbyter and a pastor of a Church, he might use that severe and rigid language to keep and hold him upon his charge, in that dangerous and uncomfortable condition of things. But if it were truly 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 calls some to give testimony to the truth by death, others he reserves, and whom he saves from the rage of cruel ones he saves by means. If he shut up any man, it is his will and order he should stand the trial courageously; but if he offer an opportunity and open the door 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 maintain Christ's cause by death when he is taken, but before he 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 he honourably yielded to the times, and neither betrayed the truth nor provoked danger. I shall not need to insist upon this, the lawfulness of declining danger; It is a dictate of nature, which grace also cherisheth, and God hath planted a natural love of life in every man, which teacheth him to shun what may be harmful. Tertullian (for aught I know) stands alone, against the lawfulness; all the doubt among others is, whether it be a permission only or a precept. Secondly, Augustine and some others that go in the middle and moderate way; do say, 1 Cor. 10.12. that God would have no man presume of his strength, for let him that stands take heed lest he fall; & therefore as well knowing our infirmity, he gives us the same and as large allowance and liberty as he granted to his Disciples, whom he permitted to flee from one City 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 sign of the ruin of Jerusalem, and thereupon warned them to fly, when ye see the Abomination of desolation, then let them that are in Judea flee unto the mountains: He meant not to enjoin it as duty, but only would thereby manifest the greatness of the calamity upon their City, and show what they might do in that case, and what they would be constrained to do. Thirdly, but Athanasius and others are express for it as a duty; and that men must fly, when God calls them to fly. Athanasius wrote two books of Apology 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 guilty of their own death that do not avoid danger where they may. And accordingly Cyprian (who yet was afterwards himself a Martry) persuades flight, and tells them of Carthage, that it shall be reckoned as a martyrdom, if any lawfully and worthily flying, do miscarry by wild beasis, famine, or thiefs. I confess I incline to this, that it is a duty to provide for safety by flight where it may be; but I will not interpose, because the difference is not much material, for if it be lawful, it is not much to me, whether only permitted, or commanded. Having said thus much, more generally, I shall consider the difficulty in particular, as it concerns; 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 fly. We have many warranted examples of it in holy Scripture, among such as were godly and conscientious. David oft times laid hold upon this remedy, as appears 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 faithful 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 forsook their habitations, and exposed themselves to wants and extreme poverty, They wandered about in Sheeps-skins and Goatskins, being destitute, afflicted, tormented, ver. 37. and unto solitary wander in voluntary exile; They wandered in deserts, and in mountains, and in dens and caves of the earth, verse. 38. and all this to avoid the fury of the times, as appears, vers. 36.37. Others had trial of cruel mockings and scourge, of bonds and imprisonments, they were stoned, they were sawen asunder, they were slain with the Sword. These evils overtaking others, the men whom the Apostle commends, provided to scape them by their wand'ring away into Deserts. It were easy to be large in instances in the ten primitive persecutions. And of later times, we have fresher examples of our own in Queen Mary's time, that fled into other parts, and since of such as from those parts of France, the Netherlands, the Palatinate, have fled to us. It were to trifle, to spend more words for the proof of this; but there are two things more necessary here to be done. First to put in caution lest some may haply presume too fare upon this liberty, so lawful. Secondly, to make application of the question to this present time and condition of things, whether now be the time to fly, whether now it be lawful. 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 justify the word of difference) are not at liberty, if they be bound up by office, relation, public engagement, etc. First, No man may fly till the door be set open unto him, that is, not till all others doors of remedy be shut up: not till all hath been done for maintenance of public safety and liberty, and for the opposing of evil and corruption: But when as water that hath broken down the dam, there is no resistance, than the duty is to do what may be to escape drowning. It lieth upon all in some measure or other, to see to the state of others safety, especially the public. So that that which at all times else is lawful, to remove one's station for better accommodating his trade and merchandising, yet is not so, if any notable discouragement arise thence to the public. This is grounded upon that common bond of duty which lies mutually upon one and other in regard of vicinity or neighbourhood of place. As from hence also it is, that rich men may not remove to their Country houses in time of a public pestilence, till provision be made and due care had of the poor, lest they perish for want of relief by their withdrawing. A man therefore may not slip away at a postern, he must go out that way which God sets open, and he must have his pass. The Jews 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 only satisfy this, by considering some particular cases recorded in Scripture, wherein flight was warranted, that so we may make the better judgement upon our own exigences. First, I conceive it may be gathered from the story in 2 Sam. 4.3.4. That Adherents may fly when the side itself is lost. The Beerothites had assisted the side and cause of saul's house, to which they were joined in some relations, during all the war, till it was utterly weakened and lost, by the death of Abner, and then they fled to Gittaim. I know the instance doth not suit in all things, for they adhered to the worse party; yet howsoever it serves to my purpose, that they would have continued firm 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 easy and ready to the present occasions. Secondly, when a man's Relations and his calling are not prejudiced by going out of the way, he may lawfully do it; when his relations and present service are not higher and more tender than his safety. What was there in jacob's family-relation, when as yet affairs did not depend upon him, that might be a block in his way of escape, when his mother sent him fare 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 do the same right to himself, which he endeavoured to do to it. Hence, when Jotham the youngest son of Gideon, who had hardly escaped the conspiracy of Abimelech, and understood the outrages of the new court and government, thought it his duty to make protestation against those courses and to undeceive the people so fare 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 been to the cause, if he had unadvisedly verified his own parable, and had been catched and torn by that Bramble? Fourthly, so that a man be ready to appear when the hour of standing requires, he may reserve himself till that hour of action come. Thus Moses went aside, Exod. 2.15. till businesses were ripened. And Rutilius, in the ecclesiastical 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 liberty, and no way be left him to keep himself from injurious dealing, he may accommodate himself elsewhere. For this reason Jacob conveyed himself, and family, and estate, from under the hard and evil eye of Laban, Gen. 31.21. And it seems by the story, Judg. 11.2.3. that Jephthah was thus necessitated to seek an habitation in the Land Tob. But when (for instance) a Parliamentary State is engaged for the repressing of injuries, and maintenance of public liberties and men's estates, this altars the case and calls in all private thoughts of escape, to contribute them to the public defence. More particulars might happily be observed of the Scripture, but because they do not occur 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 been more appearing, more forward, more encouraging in his speeches and advices, and be a man looked 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 fly? Yet I doubt not but if the flood had broken in upon him violently, so that the fury of the Waters could not have been kept back, he would have run to avoid drowning; but it would have been in the Rear of the people. The Captain's place in a retreat is hindmost. Such as have gone before the people in a public undertaking, and have been 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 we say of this present time? Is the door now open or not? I answer. We 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, we have many sad omens of the ruin 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 near 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 been usual before a Nation comes to destruction. All the sins which are noted by Divines or Political writers to be the general, Internal causes of ruin, do notoriously show themselves among us; Variety of enormous sins, of the deepest stain and the highest provocation; The multitude of Sinners; and the impunity of sinning. And then, what warnings have we had, nay what have we not had? And after all, besides the dangerous distemper spread over all our body, the discord in our own bowels, an abominable Army, Idolatrous Ensigns, the Romish Banner, doth also portend the worst of evils. If I should also touch at those Periods, which wise and great Authors do 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 chair. Secondly, But in the next place, I am not willing to leave these sad thoughts upon any, and do therefore observe that there are two main 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 ruin by a direct sign which they might clearly take notice of. But so have not we. Secondly, the other is, That there was an inevitable and irrevocable sentence upon jerusalem; but for our nation we are to think, according to what the Scripture speaks, Jer. 18.7.8. That at what instant God speaks of a Kingdom to pluck up and destroy, if that nation against whom God hath pronounced, turn from their evil, he will repent of the evil that he thought to do unto them. These are the things that maintain in us some hope, besides the spirit of courage and the fear of the Lord, which hath been 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 answer, P. Martyr when he had escaped from Luca in Italy, wrote back again to his Auditors there, and in particular to a friend, about the Case of flying; wherein he seems not to me to be determining, (for the circumstances of every man's condition do so differ that it is very difficult to make a settled rule) but adviseth to pray unto God for direction, and after prayer, as they find their hearts inclined, so to fly or stay. This Counsel I do approve, to seek Counsel from God; but to take the next inclination of heart, to be the present answer, I believe may be unsafe. The direction is too large, too uncertain. Besides that many cannot, haply, discern clearly, many may deceive themselves about the inclination of heart, which we find ordinarily to be strongly biased by private respects and interesses. We must look further than our proper inclinations, yea further than our proper convenience and advantages, to observe how things are round about us, and whether there be any thing in the public, wherein we are concerned, and that will countermand our proper inclination, and prevail above our proper convenience. And if I may express my conceit, Things stand now in such posture, that God requires our deep engagement, and that we should banish all thoughts of declining. In this great hazard that liberty, laws, and religion run, to leave our ground, were to leave Popery Master of the Field. We may not now suffer the thoughts of safety elsewhere, to womanise our spirits: but together with our earnest and humble prayers for our King, that he may at length embrace the Counsels of our great Estate; we are in case of so sad a necessity, to resolve to lay out all our strength towards the great business, and rather burn our ships, as some stories mention of some resolute Soldiers, to keep off all thoughts of return in the cowardly and faint-hearted; that is, forget all conveniences and opportunities of being elsewhere in a whole skin. Secondly, Having thus fare spoken of the liberty of other people, It remains to be examined whether Ministers the Pastors of Congregations be at the same liberty. I find the Ancients and others more difficult concerning them, urging that place of Christ, Job. 10.12, 13. He that is an hireling, seethe the Wolf coming, and leaveth the sheep and fleeth. The hireling fleeth because he is an hireling, and careth not for the sheep. And it is not without reason that they are strait towards them; for Ministers are to have care not so much of their own Bodies as of the Souls of others. Their mouth is the dug on which they hang and feed; and many build on their example. Who shall look to the flock, if the Shepherd be gone? Who shall govern the Ship in a storm, if the Pilot be not at the Stern? Who shall prevent the thief, if there be no watchman? The people do at all times need their Pastors, but most of all when the dangers are greatest. There is use of a Pilot in the calm, much more when the weather is stormy. What will the Shepherd of the people's souls answer to the great Shepherd? 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 again in Martyrdom. Peter was willingly crucified with his feet upward. James and Paul died 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 down their lives for the brethren in the Testimony of Jesus. 1 Joh. 3.16. Euseb. hist. l. 6. c 35. And contrarily it remains as a blot upon the name of Novatus in the Ecclesiastical history, who being a Presbyter, in a time of persecution left his flock, 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 fare, as if it were unlawful in any case, for a Minister who is fastened to any particular congregation to fly. And they have made an observation, how true I know not, neither have I opportunity to examine or disprove it; That in Queen Mary's days among all those Scholars and Divines that fled, there were none but fellows of Colleges, and Students in Divinity, such as had undertaken no pastoral charge; but that all the Bps. and settled 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 only 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 souls of the people, shall receive any prejudice: yet in some cases they may fly, according to the warrantable examples of Elias the Prophet, of our Lord Jesus Christ who often withdrew himself during the years of his public 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 lawful liberty. There are five doors, (if not more) through which even the Minister of a Congregation may pass 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 go? First, when there is a Dispersion of the whole flock, there is no doubt but the shepherd may also escape. There seems to have been such a general dispersion of the whole Church at Jerusalem upon that great persecution that was raised after Steven was stoned. Act. 8.1. This is clearly the case of many Ministers of Ireland, whose congregations have been wholly scattered, if not massacred. And some places in this Kingdom, have felt well near 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 clearly 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 Apology, makes it appear by a full relation, that he lay under a private particular and extreme 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 Abreu. Hebr. p. 165, 166. De R. Simeone. because he was so thoroughly the truth's friend. This particular danger will warrant an escape, when there is but a strong presumption of it, though no actual attempt. When Christ knew that there was a consultation among the Pharisees how to destroy him, he withdrew himself. Matth. 12.15. At another time when he perceived that the envy was increased against him, because many came in to his Baptism, and so his name being grown up would and did endanger him, he left Judaea and departed into Galilee. Joh. 4.3. Nay when he saw by their dealing with others what himself must look for, when he heard that John was beheaded, Matth. 14.12.13. he departed by ship into a desert place. The reverend Musculus wrote after these copies. He was the Preacher at Anspurg in Germany, where his zeal against Popery caused him to be so maliced, that he was feign to be guarded to his pulpit ordinarily. When the book of the Interim a mixture of Religions was sent by the Emperor Charles the fifth and received by the City, 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 several parts of the Kingdom, have been carried by their just and grounded fears from their houses and Congregations, whom many profane scoffers who know how to deride but not compassionate their misery, brand for cowards and runaways, and having forced them to fly, after rail at them for flying. I thought fit to insert this by the way, for the comfort and the clearing of those upon whom their sufferings by the Cavalierie in one kind or other, hath put the name of plundered Ministers. Under this head I add, that a minister may fly from a sudden popular attempt and fury. Thus Christ did when those of the Synagogue of Nazareth would have thrown him down 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 slipped out of the pulpit. Act. 14.6. And it appears by the story, that Paul and Barnabas were in the actual 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 authorize and warrant even an uncomely escape, and plead for such actions as otherwise and at other times would be unhandsome and unworthy of the dignity of so weighty a calling. Act. 9.23. Saint Paul's getting over the town wall, yea his Basket will be justified by this. Musculus (of whom I spoke before) when he slipped 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 Emperor was so exasperated that he commanded he should be brought to him alive or dead. The Commissary comes to Hale in Saxony, where Brentius preached, calls the Senate and took an oath of them not to discover his design. 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 only time to convey away a short note with these words; Fuge, fuge Brenti, cito, citius, citissimè. Flee, flee Brentius, in haste, hast, posthaste. Brentius took the warning, disguised himself like a Captain, with Buff, and a patch upon one eye: and in that habit secured himself. And is excused by the grave writer of his story; which I also allege in defence of those Scarlet cloaks, Buffe-coates, grey rockets, perukes of hair, and coloured monteroes, which have of late hid many grave and sober Ministers from the eyes of their adversaries. I proceed to the third particular, no Minister is bound up, when it is not for the good of the Church that he should stay, but haply much better for it that he escape. Suppose that all the darts are aimed at one breast, and an offer be made, give up such an head and all the rest shall be quiet; or it be known 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. He writes back to them; That he could not have stayed with them, but he had been 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 useful where he now was, but with them he could not be so. He could not have enjoyed liberty to do there what he would, about their reformation, but in striving to show them truth, he should have wronged them of their peace. But now they might have peace, and his help too, that is, by his letters and secret directions to them. And finally he promised to return to them again, if ever the door should be opened, and it were likely he might stay among them without hazarding of them. Thus that reverend and godly man, satisfied himself and them. And by this another eminent person satisfied the world. The person that I mean, was that rare man, John Camera, the learned, powerful and famous Preacher of the Protestant Church at Bordeaux in France. There was an ill spirited rotten man, one Santangelus a Lawyer that dwelled 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 Mercenary and fled when he saw the Wolf come. Cameron. Stelliteut. in Santang. Camero was feign to publish an Apology to the world, to clear himself of that stain, and to show how much the whole City was concerned in his removing. And did sit so satisfyingly and so to purpose, that all men took 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 door for a Minister's passage out is, when he is endangered, and others are sufficiently lest to supply the care of the people's souls. The Church received not detriment by Paul's flight, for it seems 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 V●ia●; Jer. 26.20.21. who prophesied in the name of the Lord, against the City and against the land, according to all the words of Jeremiah; and when Jehojakim the King with his mighty men and the Princes heard his words, the King sought to put him to death, but when Vria● herd it, he searing fled, and went into Egypt. He preached the same things that Jeremiah did; but it seems at that time, the Court could better bear Jeremy then him, and Jeremy being then for that season safe, and in the exercise of his office, Vriab provided for his present safety, Vers. 22.23. (though afterwards he was taken and made a Martyr.) 5. Lastly, I will mention but one other head, that it is lawful for a Minister to fly 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 down by the wall in a Basket. And when the Jews of Thessalonica came to entrap Paul at Berca, immediately the Brethren sent him away, to go as it were by Sea. Cyp● Epist. 6. Thus Cyprian went aside, by the consent, yea the entreaty of the people of Carthage, and by the advice of Tertullus who was a presbyter of prime and great authority. Musculus though he departed from Auspurg in great distraction, yet came and told the Consul 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 Heidelberg in the Palatinate, that in the late popish wars against that Country which is now made desolate, when they knew a siege would be laid to Heidelberg, the Citizens were so tender of him, that they advised, yea entreated him to be gone. This is that I have to say concerning the lawful freedoms of the ministers of the word, and concerning the whole case, when it may be lawful for any to fly, and when not. Let me shut up this discourse with a word of Application. I hope we have not need of this case, and that God will so fare magnify his grace towards us of this poor sinful nation that we shall have no need of it, and this is in all my prayers; yet because we know not unto what condition we may be reserved, let us get our consciences rightly settled in so necessary, so considerable a point. We walk most safely, when we walk after counsel. And if we thus walk, and are obedient unto the Counsels of the Lord, we may have comfort, though we be forced to fly; and may refresh ourselves with that sweet place of the psalm, Thou tellest (or numbrest) my wander, Psal. 56.8. put thou my tears into thy bottle; are they not in thy book? But what comfort can there be, if we run away from a good cause, as if we were ashamed to own, or afraid to assist it, and unwilling to suffer and be lost with it. Christ tells us that his Disciples must (if the cause so require it) even hate their own lives. And that he that saves his life shall lose it. And truly that man is not safe, though he saves his skin, that is not mindful and regardful to save his inward peace. Let us stay or fly, as the counsel of God shall direct us; else if we be found running from God, we may be overtaken with Jonah in a tempest, and fall into the Sea, and be swallowed of the Whale. Oh how would it sink 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 unbelieving haste. 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 thyself, in the neglect of the public which ought to be dearer to thee then thyself. 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 door in the greatest need, or hid us in the evil day, or turn the worst of evils to our good. FINIS.