A19884:440
An apologetical reply to a book called an answer to the unjust complaint of VV.B. Also an answer to Mr. I.D. touching his report of some passages. His allegation of Scriptures against the baptising of some kind of infants. His protestation about the publishing of his writings. By John Davenport BD.
Rotterdam: printed by Isaac van Waesberghe, 1636Rotterdam: printed by Isaack van Waesberghe, 1636
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
1. By the precept given by Christ to the Disciples, and in them to all believers, and particularly to the Ministers of the Gospel. When they persecute you in this City, flee into another. 1Unless he will say, that rule is but temporary, and of force only during the first Century, which was the error of Tertullian,2 & wherein the whole Church held contrary to him. The Arguments, which Tertullian produceth for justifying of his Error, I examined thoroughly, before I took that course, & found them (if I may say with reverence to so ancient a light in the Church) of no weight. This liberty of flight granted by that precept, I have not read many that have denied, of later time, only an Anabaptist, one Mr. Helwis, who is fully answered, in print,3 Also the same precept was argued by some others, to be but temporary, from the temporariness of that other precept. Go not into the way of the Gentiles, &c. Which indeed was shortly after abrogated. But between those two precepts Peter Martyr judiciously noteth this difference: viz, that appeared to be temporary, in that it was abrogated by Christ, who after his resurrection, expressly ••mmanded the contrary, saying, Go teach all nations; But this precept, concerning flight in persecution, is perpetual, because Christ never reversed it, by any word in Scripture▪ And, upon this and other satisfying grounds, Augustine is clear concerning the lawfulness hereof, in the case of Ministers, as will appear to him that shall read an Epistle of his written to that purpose.
1. By the precept given by Christ to the Disciples, and in them to all beleivers, and particularly to the Ministers of the Gospell. When they persecute you in this City, flee into another. 1Vnlesse he will say, that rule is but temporary, and of force only during the first Century, which was the errour of Tertullian,2 & wherein the wholl Church held contrary to him. The Arguments, which Tertullian produceth for justifying of his Errour, I examined thoroughly, before I tooke that course, & found them (if I may say with reverence to so ancient a light in the Church) of no weight. This liberty of flight granted by that precept, I have not read many that have denyed, of later time, onely an Anabaptist, one Mr. Helwis, who is fully answered, in print,3 Also the same precept was argued by some others, to be but temporary, from the temporarines of that other precept. Goe not into the way of the Gentiles, &c. Which indeed was shortly after abrogated. But betweene those two precepts Peter Martyr judiciously noateth this difference: viz, that appeared to be temporary, in that it was abrogated by Christ, who after his resurrection, expresly ••mmanded the contrary, saying, Goe teach all nations; But this precept, concerning flight in persecution, is perpetuall, because Christ never reversed it, by any word in Scripture▪ And, upon this and other satisfying grounds, Augustine is cleare concerning the lawfullnes hereof, in the case of Ministers, as wil appeare to him that shall read an Epistle of his written to that purpose.
2. By examples of the servants of God who have done thus. We may not expect examples of any Pastors in Scripture, who did thus. For, till the ascension of Christ, that gift was not given to the Church. And after, for the space of 300 years, the persecutions were, for the most part, not personal, but general; not against the person of the Pastor only (in which case alone it is lawful to flee) but against the whole Church, in which case, it ⟨p. 104⟩was necessary,1 that they should stay. But of cases parallel hereunto we have instances, of not a few. As of Moses, who being persuaded, that God, by his hand, would deliver the Israelites, yet, for fear, fled out of Egypt, where, the Lord did not reprove him for so doing, but reveal himself more fully to him, then formerly.2 Great Elijah, by the Lords appointment, hid himself from Jezebels pursuit, who had threatened him, & was not there in condemned by the Lord, but encouraged, and assisted. The blessed Apostle of the Gentiles, Paul, to avoid the lying in wait of the Jews, was let down by night, through the wall of Damascus, by a rope, in a basket, for which he was so far from being condemned of his own conscience enlightened by Gods holy Spirit of truth, that he rejoiced in it afterwards, and took the same course of flying from Iconium to Listra, 3to avoid violence. The time would fail me to speak of Jacob, David, Jeremiah, Baruch, of those whom Obadiah hid by 50 in a cave, and of those worthies, under Antiochus,4 of whom the world was not worthy, who did wander up and down in sheepskins and goatskins, in wildernesses, & mountains, and dens, and caves of the earth, and this they are said to have done by faith. Yea, our blessed Saviour did also sundry times, as our head, sanctify flight to all his members, who are partakers of the fellowship of his afflictions, and of this, amongst the rest.5 Nor is this that unlawful fear of them that can kill the body, as appeareth in this, that in the same chapter, where the Apostles are forbidden to fear, they are allowed to fly. And if these might stand together in the Apostles, why not in others? Nor is this the unlawful fainting in affliction,
Nor is this like the flying of Jonah, or that whereunto Jeremiah was tempted. For they that do thus, do not do it, that they may not preach, but that they may preach the Gospel, of which liberty they foresee that they should utterly be deprived, if they should fall in to their hands, who would not afford them the favour, which Paul had at Rome, to dwell in his own hired house, 1and to receive all that came in unto him, preaching the Kingdom of God &c. no man forbidding him. Neither is it done by ⟨p. 105⟩them as by those, who are acted by the spirit of that base fear, which is opposed to the spirit of power and of a sound mind. 2For even the spirit of power or courage or fortitude, worketh diversly in the servants of God, upon several occasions. When God calleth men to confess the truth, by doing it, it encourageth them thereunto, whatsoever difficulties or impediments lye in the way, when he calleth them to witness to it, by suffering, it strengtheneth them thereunto; But how? to suffer that trial, not wherewith men would ensnare them, but wherewith it pleaseth the Divine providence to exercise them. Men would imprison them, but God strongly inclineth their spirits, rather to choose a voluntary banishment, for a short space of time, which is a sorer trial then some imprisonment. And, in such a case, flight it self is a real confession, and profession that the truths of the Gospel are of no small value to them, who thus fly. For who had not rather tarry in his own country, then leave his country, acquaintance, & all the commodities which, with them, he might have enjoyed, and travail amongst strangers, whose language, dispositions, and customs he knoweth not, where he is exposed to many inconveniences, by the change of air and diet, and to be reviled in his own land, and suspected amongst strangers, and to be ill entreated, oppressed, rejected, and in print traduced, by those who should have comforted, and countenanced him, and to be brow-beaten by his inferiors, shyly looked upon by some equals, treacherously circumvented by others, obnoxious to the injuries of all. In a word, to be a footstool for others to tread upon, that they may raise themselves, by doing some service, though it be by railing against, or slandering those whom they frown upon,3
because they got preferment, in those days, by writing against him. Is this to forsake the Lords plough? or is it not, for the testimony of Christ, to be content that the ploughers plough long furrows upon our backs? Did Athanasius forsake the Lords plough, when, to decline Julians plot against him, he fled from Alexandria? This was not to forsake the calling of God, but to follow it. The like I may say of Peter Martyrs relinquishing ⟨p. 106⟩his station in Luca, when he saw he could not with safety hold it, it was not a deserting of his flock, but a preserving himself for his flock, whom if he had not left for a time, they, and the whole Church had lost for ever. I will not now speak of Policarpus, and Cyprian, & others in former times, nor of those who fled in Q: Mary's days, and were preserved in Frankfurt, and other places for after times.
because they got preferment, in those dayes, by wrighting against him. Is this to forsake the Lords plough? or is it not, for the testimony of Christ, to be content that the ploughers plough long furrowes upon our backs? Did Athanasius forsake the Lords plough, when, to decline Iulians plot against him, he fled from Alexandria? This was not to forsake the calling of God, but to follow it. The like I may say of Peter Martyrs relinquishing ⟨p. 106⟩his station in Luca, when he saw he could not with safety hold it, it was not a deserting of his flock, but a preserving himselfe for his flock, whom if he had not left for a time, they, and the whole Church had lost for ever. I wil not now speake of Policarpus, and Cyprian, & others in former times, nor of those who fled in Q: Maryes dayes, and were preserved in Franckfurt, and other places for after times.
In Hypothesi.] For the justifying of mine own act, in this particular (being injuriously compelled hereunto, in so public a way, by the inconsiderate importunity of an angry brother who seemeth very regardless how far he exposeth me to censure, or danger) I will briefly relate, both the causes of it, and the manner of my carriage in it. That the true cause may be known, false causes pretended by others, must be removed. For, this way, I have been much wronged, whilst many, out of ignorance, or malice, or both, either willingly not knowing, or maliciously concealing the truth, have taken an unwarrantable liberty to spread abroad slanders, with as much confidence, as if they had been trained up in the Machiavells and Jesuits principles,1 from their childhood. And some were so bold herein, that they feared not to cast the poison of their reproaches, and to shoot the arrows of their slanders at me, thorough the ears of their superiors, persons of noble quality, whose place and authority should have awed them, and made them afraid to be found liars unto them, though they had no regard of God, nor of their conscience, nor of their account in the day of Christ. The time may come when I shall,2 in print, remember their deeds which they do, and their prating against us with malicious words, if they take not up in time, but proceed and persist in these injurious dealings. In the mean space, and always, my soul stay thy self upon the righteous God,3 the God of truth. And he shall bring forth thy righteousness as the light, and thy judgements as the noon day. Say unto the Lord my God. Thou hast known my reproach, 4and my shame, and my dishonour, my adversaries are all before thee. Let not them that wait on thee, o Lord God of hosts be ashamed for my sake: Let not those that seek thee be confounded for my sake, o God of Israel! Because for thy sake I have borne reproach &c. ⟨p. 107⟩yet, that I may not be altogether wanting to my self, nor injurious to the Reader, in suffering him to be guilty of the sin of evil surmises, or of slander in heart, for want of information, I do seriously and sincerely protest, that (so far as I know mine own heart) I did not with draw my self. 1.
out of any disloyal affection or undutiful thought towards his Matie of great Britain, my dread Sovereign, for whom my hearty prayer shall be, day & night, that his soul may be bound in the bundle of life with the Lord his God, & that the souls of his enemies may be slung out, as out of the middle of a sling. And that the Lord will clothe his enemies with shame, but upon himself let his crown flourish. 2. nor out of any Schismatical propension to forsake the Church assembles of England,1 as if I thought there were no true Churches of Christ in the land, as the manner of some is. 3. nor out of idleness, or weariness of the Lords plough, nor. 4. out of love of ease, that I might pamper the flesh. 5. nor out of any unrighteous aim to defraud any one by any means. 6. nor as one ashamed of the Gospel, to avoid witness bearing to the trueth. 7. nor for any trouble I was in, or feared by the civill Magistrate, before whom I was never questioned, in all my life, except for the good & pious business about redeeming impropriations, wherein our righteous dealing was publicly cleared even by his Maties Attorney general, who prosecuted against us.
out of any disloyall affection or unduetifull thought towards his Matie of great Brittayne, my dread Soveraigne, for whom my hearty prayer shall be, day & night, that his soule may be bound in the bundle of life with the Lord his God, & that the soules of his enimyes may be slung out, as out of the middle of a sling. And that the Lord will cloath his enimies with shame, but upon himselfe let his crowne flowrish. 2. nor out of any Schysmaticall propension to forsake the Church assembles of England,1 as if I thought there were no true Churches of Christ in the land, as the manner of some is. 3. nor out of idlenes, or wearines of the Lords plough, nor. 4. out of love of ease, that I might pamper the flesh. 5. nor out of any unrighteous ayme to defraud any one by any meanes. 6. nor as one ashamed of the Gospell, to avoyd witnes bearing to the trueth. 7. nor for any trouble I was in, or feared by the civill Magistrate, before whom I was never questioned, in all my life, except for the good & pious buisenes about redeeming impropriations, wherein our righteous dealing was publickly cleared even by his Maties Atturney generall, who prosecuted against us.
But the truth is, that having about 17 years exercised a public ministry in London (about 9 or 10 years whereof I was in a Pastoral charge in Coleman Street) In the latter part of that time I was much perplexed with doubts about the lawfulness of that conformity, which I had formerly used, without scruple, in respect of some defects, & corruptions, & unwarrantable human impositions, whereunto I found my self thereby subjected. It is not requisite in this place to relate, upon what occasion or ground I became thus altered in my judgement; but thus much I will express. It was not from a dislike of some one Ceremony only, but of many things amiss, and those, not trifles, or things indifferent, but matters of great importance, and which I can not submit to, nor do, with satisfaction to my conscience in the ⟨p. 108⟩sight of God, though one thing occasioned the discovery of that dislike, which was not wrought at once, but by degrees, nor suddenly, but slowly, nor upon slight, but weighty considerations, nor without much labour, day and night. From that time, I sought how to free my self from former entanglements, in such a manner, as might be most for the peace and profit of the Church, being very fearful (out of the peaceableness of my spirit) of causing any public disturbance. Yet I ceased not to use those means, for the satisfaction of my doubts, which I thought most convenient for me, and know to be as sufficient, as any I could use. Whilst these things were in agitation; the alteration of my judgement (which I had kept secret from common observation) was discovered by a letter, which one intercepted and opened, who soon acquainted his intimates with it, by whom it was whispered into the ears of many: the same man, I suspected, would soon make it known to my Diocesan, that then was, at his return from Scotland, where he had waited upon his Matie. These things when I understood, I purposed, the week after his return, to retire for a week or two, in to the Country, that I might discern what was intended against me, by the manner of their inquiry after me. Upon this course I was hurried, rather then settled, by an unexpected accident, which was this. Upon the monday after his return, I rode a few miles from London to an ancient Reverend Divine, a Dr.
But the truth is, that having about 17 yeares excercised a publick ministry in Londō (about 9 or 10 yeares whereof I was in a Pastorall charge in Colmanstreet) Jn the latter part of that time I was much perplexed with doubts about the lawfullnes of that cōformity, which I had formerly used, without scruple, in respect of some defects, & corruptions, & unwarrantable humaine impositions, whereunto I found my selfe thereby subjected. It is not requisite in this place to relate, upon what occasion or ground I became thus altered in my judgement; but thus much I will expresse. It was not from a dislike of some one Ceremony only, but of many things amisse, and those, not trifles, or things indifferent, but matters of great importance, and which I can not submit to, nor doe, with satisfaction to my conscience in the
in Divinity and my particular friend (upon a former agreement between us) to confer with him about my doubts. But when it was known that I went out of town, and not whither, some gave out that I was fled, which others too easily received and too confidently reported, & spread it abroad, yet I returned, as I purposed at my riding forth, that night, to a place within 2 or 3 miles of London, and stayed there the next day, where I was not a little troubled at the clamour, which, I heard, was made by many, about my supposed flight, fearing that it would much irritate and incense authority against me, and accordingly was, even that week, advertised of a storm gathered in a thick cloud, and ready to fall upon me. Whereupon I retired a small ⟨p. 109⟩distance from London, for a few weeks, to see what issue the Lord would put to these overtures. In which time, 3 requests were, on my behalf, and at my entreaty, propounded to the Bishop of that diocese, that then was, by his answer whereunto I perceived that extremity was intended against me. Yet I did not resign, till the Bishop had caused the Churchwardens to be examined concerning me, by the Register of the High Commission, whereby it appeared that he purposed to deal with me speedily, in that Court, if, by resigning, I prevented it not. Nevertheless, I did not yet resign up my place, till I had called the Church together in a general Vestry, and propounded the matter to them, acquainting them with my case, praying them to advise freely what was best to be done, for their good and mine. The Church, I confess, might have required me to stay with them, by virtue of that rule,1 Say to Archippus, Take heed to the Ministry, which thou hast received in the Lord, that thou fulfil it. and, if they had so done, I purposed to yield, what-ever had become of me. Yea,2 I confess the Churches right to be such in their Pastors, that if, whilst I withdrew my self, for a short time, they had sent for me to return to the exercise of my intermitted function (promising to stick to me, so far as lawfully they might, in all dangers that might befall me) I hold my self bound to have returned thereunto: as Luther, upon the letters of the Church of Wittenberg,3 returned to the execution of his function, from which he had, for a time, desisted, and hid himself, by the advise and command of the D. of Saxony.
As I acknowledge the Church to have this right in their pastor, so I told them, that if they should find that any hurt would redound to them by my resignation, which by my holding the place would be prevented, I would hold it, what-ever should befall me.
They seriously advising upon the proposition made by me, and knowing that the liberty and power of choosing their Pastor was in themselves (which also secured me from fear that a wolf should be obtruded upon them, after my departure, without which assurance I would not have resigned it) & it being thought ⟨p. 110⟩by some to be better for the Church, that I should quietly resign, then, by holding the place, to expose them to some inconveniences (which I forbear to mention at this time) they freely consented to my resignation. In testimony whereof the Churchwardens (in the name and service of the rest) joined with me in all that was done about it. Thus I was freely dismissed by the same power that called me to that ministry. The reasons, which inclined me to preserve my liberty, were these. 1. the severity of the Canons against those, who, having formerly subscribed, and conformed, do alter their judgment and practise. 2. the Bishops own threatenings uttered to me, in particular, formerly, that, in this case, I must expect, that they would be more severe against me, then some others; because my example (he said) would do more hurt. 3. J was satisfied, in my conscience, upon good grounds, that I might do more service to the Church, by preserving the liberty of my person, then by lying (& for ought I know, dying) in prison, and it may be, in close prison. And in this resolution I was strengthened, as by good advise, so by inward testimonies, that, in this course, I should more please God (all things being considered) then in the other, being (as it seemed to me) guided thereunto by the eye of God, whose providence fore showed me, both the danger, and the way of escape, and by the mouth of God, whose word warranted me so to do, and by the hand of God (as I have already shown) who strongly inclined my spirit, upon the forementioned grounds, thereunto. So that I could not satisfy my self, in these respects, that, if I should do otherwise, I could be free from the guilt of tempting God. Thus I have ingenuously, and plainly reported the trueth.
They seriously advising upon the proposition made by me, and knowing that the liberty and power of chusing theyre Pastor was in themselves (which also secured me from feare that a wolfe should be obtruded upon them, after my departure, without which assurāce I would not have resigned it) & it being thought ⟨p. 110⟩by some to be better for the Church, that I should quietly resigne, then, by holding the place, to expose them to some inconveniences (which I forbeare to mention at this time) they freely consented to my resignation. Jn testimony whereof the Churchwardens (in the name and service of the rest) joyned with me in all that was done about it. Thus I was freely dismissed by the same power that called me to that ministry. The reasons, which inclined me to preserve my liberty, were these. 1. the severity of the Canons against those, who, having formerly subscribed, and conformed, doe alter theyre judgment and practise. 2. the Bishops owne threatnings uttered to me, in particular, formerly, that, in this case, I must expect, that they would be more severe against mee, then some others; because my example (he sayd) would doe more hurt. 3. J was satifyed, in my conscience, upon good grounds, that I might doe more service to the Church, by preserving the liberty of my person, then by lying (& for ought I know, dying) in prison, and it may be, in close prison. And in this resolution I was strengthned, as by good advise, so by inward testimonyes, that, in this course, I should more please God (all things being considered) then in the other, being (as it seemed to me) guided thereunto by the eye of God, whose providence fore shewed me, both the danger, and the way of escape, and by the mouth of God, whose word warranted me so to doe, and by the hand of God (as I have already shewen) who strongly inclined my spirit, upon the forementioned grounds, thereunto. So that I could not satisfye my selfe, in these respects, that, if I should doe otherwise, I could be free from the guilt of tempting God. Thus I have ingenuously, and plainely reported the trueth.
Wherein, if the Godly and judicious Reader shall find any thing done by me, through humane infirmity, that agreeth not with the rule, my humble request is, that he will, in brotherly love, help me, with his light, that I may be convinced thereof by the Scripture, and he shall find me ready to receive a friendly and just rebuke, with due meekness, and thankfulness. But, if otherwise, he shall see cause to justify my way (which, I think, if he judge righteously, he will) let him suffer me to stand right in his good opinion, and condemn ⟨p. 111⟩himself, in the sight of God, if he have misjudged me. As for the Answerer: Either let him convince me of sin in the premises, or bear the just blame of an unjust reproof, or reproach rather, which is so much the greater injury, as, by being printed, it is made more notorious and scandalous.
Wherein, if the Godly and judicious Reader shall find any thing done by me, through humane infirmity, that agreeth not with the rule, my humble request is, that he will, in brotherly love, helpe me, with his light, that I may be convinced thereof by the Scripture, and he shall find me ready to receive a freindly and just rebuke, with due meekenes, and thanckfullnes. But, if otherwise, he shall see cause to justifye my way (which, I thinck, if he judge righteously, he will) let him suffer me to stand right in his good opinion, and condemne ⟨p. 111⟩himselfe, in the sight of God, if he have misjudged me. As for the Answerer: Either let him convince me of sinne in the premises, or beare the just blame of an unjust reproofe, or reproach rather, which is so much the greater injury, as, by being printed, it is made more notorious and scandalous.
After the business of my resignation was in this manner transacted, I expected peace, but behold new troubles. For another pursuivant was sent out for me, who gave out great threatenings. And this inclined me to accept of the motion from these Countries, wherein, I thought, I might be safe in my person, and profitable, in the fruit of Gods blessing upon my labours to that Church, for a time, and that, upon my absence, the displeasure conceived against me would be mitigated, and my return, after a convenient time, would be made more safe.
After the buisenes of my resignation was in this manner transacted, I expected peace, but behold new troubles. For another pursivant was sent out for me, who gave out great threatnings. And this inclined me to accept of the motion from these Countryes, wherein, I thought, I might be safe in my person, and proffitable, in the fruit of Gods blessing upon my labours to that Church, for a time, and that, upon my absence, the displeasure conceived against me would be mitigated, and my returne, after a convenient time, would be made more safe.
3. For justifying of my inference, from his preaching against my resignation, to prove that he never desired me for his Colleague, I need not use many words. For if, before I came,1 he showed his averseness, and after J came, he really hindered my settling there, his actions speak it sufficiently so that my words, in this case are needles.
3. For justifying of my inference, from his preaching against my resignation, to prove that he never desired me for his Colleague, I need not use many words. For if, before I came,1 he shewed his aversenes, and after J came, he really hindred my setling there, his actions speake it sufficiently so that my words, in this case are needles.
That Roman Emperor, whom stories report to have spent so much time in catching flies, might have been better employed in such thoughts as Ahasuerus had, when he could not sleep. The text saith,1 He commanded them to bring the book of records, and they were read before him. In like manner, the Answerer might well have spared this needles, useless labour for enlarging this Section, and, in ste•d thereof, have condemned ⟨p. 112⟩himself for his unthankfulness, who, not only, hath not recompensed the kindness that hath been done him, but hath rewarded evil for good. And, that it may more appear to all men, even in the Sections where my confidence in him and kindness should be mentioned, there he laboured most to injure me with casting intimations to raise suspicions in mens minds causelessly. To be brief. To what end are all these words?
THat Roman Emperour, whom storyes report to have spent so much time in catching flyes, might have bene better imployed in such thoughts as Ahasuerosh had, when he could not sleepe. The text sayth,1 He commanded them to bring the booke of records, and they were read before him. In like manner, the Answerer might well have spared this needles, useles labour for inlarging this Section, and, in ste•d thereof, have condemned ⟨p. 112⟩himselfe for his unthanckfullnes, who, not only, hath not recompensed the kindnes that hath bene done him, but hath rewarded evill for good. And, that it may more appeare to all men, even in the Sections where my confidence in him and kindnes should be mentioned, there he laboured most to injure me with casting intimations to rayse suspitions in mens minds causelesly. To be breife. To what end are all these words?
Are they to prove that I had seen in writing a copy of the differences between the Answerer & Mr. Hooker? J grant it, but withal I affirm three things. 1. That it was long before I left London, and, when I was far from any thoughts of coming into these parts, and leaving mine own land, and so had no cause to fix my mind upon thoughts of those matters. 2. That my coming over was but for 3 or 4 months. He that brought me over, those that wrote for me, the friends I left behind, all know, and can witness it. The Answerer himself knoweth, I told him so, when I first visited him. 3. That in Mr. H. answer to the question, there doeth not appear light sufficient to inform any man what that is, which in the Dutch custom about Baptism, he disliked. And, when he propounded the question to me, about this matter, I did not understand, in what particular, the difference between the Answerer and Mr. H. lay.
Are they to prove that I had seene in wrighting a copy of the differences betweene the Answerer & Mr. Hooker? J grant it, but withall I affirme three things. 1. That it was long before I left London, and, when I was farr from any thoughts of comming into these parts, and leaving mine owne land, and so had no cause to fixe my mind upon thoughts of those matters. 2. That my comming over was but for 3 or 4 moneths. He that brought me over, those that wrote for me, the freinds I left behind, all know, and can witnes it. The Answerer himselfe knoweth, I told him so, when I first visited him. 3. That in Mr. H. answer to the question, there doeth not appeare light sufficient to informe any man what that is, which in the Dutch custom about Baptisme, he disliked. And, when he propounded the question to me, about this matter, I did not understand, in what particular, the difference betweene the Answerer and Mr. H. lay.
2. By examples of the servants of God who have done thus. We may not expect examples of any Pastors in Scripture, who did thus. For, till the ascention of Christ, that gift was not given to the Church. And after, for the space of 300 yeares, the persecutions were, for the most part, not personall, but generall; not against the person of the Pastor only (in which case alone it is lawfull to flee) but against the wholl Church, in which case, it ⟨p. 104⟩was necessary,1 that they should stay. But of cases paralell hereunto we have instances, of not a few. As of Moses, who being perswaded, that God, by his hand, would deliver the Israelites, yet, for feare, fled out of Aegipt, where, the Lord did not reprove him for so doing, but reveale himselfe more fully to him, then formerly.2 Great Eliah, by the Lords appoyntment, hid himselfe from Iezabells pursuit, who had threatned him, & was not there in condemned by the Lord, but incouraged, and assisted. The blessed Apostle of the Gentiles, Paul, to avoyd the lying in wayte of the Iewes, was let downe by night, through the wall of Damascus, by a rope, in a basket, for which he was so farr from being condemned of his owne conscience inlightned by Gods holy Spirit of truth, that he rejoyced in it afterwards, and tooke the same course of flying from Iconium to Listra, 3to avoyd violence. The time would fayle me to speake of Iacob, David, Ieremy, Baruch, of those whom Obadiah hid by 50 in a cave, and of those worthyes, under Antiochus,4 of whom the world was not worthy, who did wander up and downe in sheepeskinnes and goateskinnes, in wildernesses, & mountaines, and dens, and caves of the earth, and this they are said to have done by fayth. Yea, our blessed Saviour did also sundry times, as our head, sanctifye flight to all his members, who are partakers of the fellowship of his afflictions, and of this, amongst the rest.5 Nor is this that unlawfull feare of them that can kill the body, as appeareth in this, that in the same chapter, where the Apostles are forbidden to feare, they are allowed to fly. And if these might stand together in the Apostles, why not in others? Nor is this the unlawfull faynting in affliction, 6spoken of by Paul. For even the same Apostle, in the same Epistle, where he speaketh of his not faynting, speaketh of his flying: to shew that these are not contrary.
Nor is this like the flying of Ionah, or that whereunto Ieremy was tempted. For they that doe thus, doe not doe it, that they may not preach, but that they may preach the Gospell, of which liberty they foresee that they should utterly be deprived, if they should fall in to theyre hands, who would not afford them the favour, which Paul had at Rome, to dwell in his owne hired house, 1and to receive all that came in unto him, preaching the Kingdom of God &c. no man forbidding him. Neither is it done by ⟨p. 105⟩them as by those, who are acted by the spirit of that base feare, which is opposed to the spirit of power and of a sound mind. 2For even the spirit of power or courage or fortitude, worketh diversly in the servants of God, upon severall occasions. When God calleth men to confesse the truth, by doing it, it incourageth them thereunto, whatsoever difficulties or impediments lye in the way, when he calleth them to witnes to it, by suffering, it strengthneth them thereunto; But how? to suffer that tryall, not wherewith men would insnare them, but wherewith it pleaseth the Divine providence to excercise them. Men would imprison them, but God strongly inclineth theyr spirits, rather to chuse a voluntary banishment, for a short space of time, which is a sorer tryall then some imprisonment. And, in such a case, flight it selfe is a reall confession, and profession that the truths of the Gospel are of no small value to them, who thus flye. For who had not rather tarry in his owne country, then leave his country, acquaintance, & all the commodities which, with them, he might have injoyed, and travayle amongst strangers, whose language, dispositions, and customs he knoweth not, where he is exposed to many inconveniences, by the change of ayre and dyet, and to be reviled in his owne land, and suspected amongst strangers, and to be ill intreated, oppressed, rejected, and in print traduced, by those who should have comforted, and countenanced him, and to be brow-beaten by his inferiours, fhily looked upon by some aequalls, treacherously circumvented by others, obnoxious to the injuryes of all. In a word, to be a footestoole for others to tread upon, that they may rayse themselves, by doing some service, though it be by rayling against, or slandering those whom they frowne upon,3 from whom they expect preferment. As Erasmus said of Luther. poore Luther made many rich men:
In Hypothesi.] For the justifying of myne owne act, in this particular (being injuriously compelled hereunto, in so publick a way, by the inconsiderate importunity of an angry brother who seemeth very regardlesse how farr he exposeth me to censure, or danger) I will breifely relate, both the causes of it, and the manner of my carriage in it. That the true cause may be knowne, false causes pretended by others, must be removed. For, this way, I have bene much wronged, whilest many, out of ignorance, or malice, or both, either willingly not knowing, or maliciously concealing the truth, have taken an unwarrantable liberty to spread abroad slanders, with as much confidence, as if they had bene trayned up in the Machiavells and Iesuits principles,1 from theyr childhood. And some were so bold herein, that they feared not to cast the poyson of theyr reproaches, and to shoote the arrowes of theyr slanders at me, thorough the eares of theyr superiours, persons of noble quality, whose place and authority should have awed them, and made them affrayd to be found lyars unto them, though they had no regard of God, nor of theyr conscience, nor of theyr account in the day of Christ. The time may come when I shall,2 in print, remember theyre deeds which they doe, and theyre prating against vs with malicious words, if they take not up in time, but proceed and persist in these injurious dealings. In the meane space, and allwayes, my soule stay thy selfe upon the righteous God,3 the God of truth. And he shall bring forth thy righteousnes as the light, and thy judgements as the noone day. Say unto the Lord my God. Thou hast knowne my reproach, 4and my shame, and my dishonour, my adversaries are all before thee. Let not them that wayte on thee, o Lord God of hoasts be ashamed for my sake: Let not those that seeke thee be confounded for my sake, o God of Israel! Because for thy sake I have borne reproach &c. ⟨p. 107⟩yet, that I may not be altogether wanting to my selfe, nor injurious to the Reader, in suffering him to be guilty of the sinne of evill surmises, or of slander in heart, for want of information, I doe seriously and sincerely protest, that (so farr as I know myne owne heart) I did not with draw my selfe. 1.
in Divinity and my particular freind (upon a former agreement betweene us) to conferr with him about my doubts. But when it was knowne that I went out of towne, and not whither, some gave out that I was fled, which others too easily receyved and too confidently reported, & spread it abroad, yet I returned, as I purposed at my riding foorth, that night, to a place within 2 or 3 miles of London, and stayed there the next day, where I was not a litle troubled at the clamour, which, I heard, was made by many, about my supposed flight, fearing that it would much irritate and incense authority against me, and accordingly was, even that weeke, advertised of a storme gathered in a thick cloud, and ready to fall upon me. Whereupon I retired a small ⟨p. 109⟩distance from London, for a few weekes, to see what issue the Lord would put to these overtures. In which time, 3 requests were, on my behalfe, and at my intreaty, propounded to the Bishop of that diocesse, that then was, by his answer whereunto I perceived that extremity was intended against mee. Yet I did not resigne, till the Bishop had caused the Churchwardens to be examined concerning me, by the Register of the High Commission, whereby it appeared that he purposed to deale with me speedily, in that Court, if, by resigning, I prevented it not. Nevertheles, I did not yet resigne up my place, till I had called the Church together in a generall Vestry, and propounded the matter to them, acquainting them with my case, praying them to advise freely what was best to be done, for theyre good and myne. The Church, I confesse, might have required me to stay with them, by vertue of that rule,1 Say to Archippus, Take heed to the Ministry, which thow hast received in the Lord, that thou fullfill it. and, if they had so done, I purposed to yeeld, what-ever had become of me. Yea,2 I confesse the Churches right to be such in theyr Pastors, that if, whilest I withdrew my selfe, for a short time, they had sent for me to returne to the excercise of my intermitted function (promising to stick to me, so farr as lawfully they might, in all dangers that might befall me) I hold my felfe bound to have returned thereunto: as Luther, upon the letters of the Church of Wittenburg,3 returned to the execution of his function, from which he had, for a time, desisted, and hidd himselfe, by the advise and command of the D. of Saxony.
