Book 2, Chapter 12: Outward Confession

Of outward confession.

The fifth head of God's outward worship, is confession. I mean not the ordinary or ecclesiastical confession, but that which is made before the adversary. Concerning which, there be many questions commonly made.

1. Question: Whether confession of faith be necessary, and when?

Ans. That confession is necessary, it appears by manifest testimonies of Scripture. 1 Peter 3:15: Be ready to give an answer always to every man, that asks you a reason of the hope that is in you. Here is a flat commandment for confession. Again, Romans 10:9, 10: If you shall confess with your mouth, and believe with your heart, you shall be saved. For with the heart man believes to righteousness, and with the mouth man confesses to salvation. And, Mark 8:38: Whoever shall be ashamed of me, in this adulterous generation, of him shall the Son of man be ashamed also, when he comes in the glory of his Father, with his holy angels. This is granted of all divines, save only of some pestilent heretics.

The second part of the question is, when confession is to be made?

For answering whereof, this must be remembered for a ground, that there is a distinction to be made, between commandments affirmative, and negative. The negative binds at all times, and to all times. For it is not lawful at any time, for a man to do evil. The affirmative binds at, and in all times, but not to all times. For it commands a duty to be done, which nevertheless is not at all times to be done. For example: To give alms, is prescribed by an affirmative commandment, and yet alms are to be given only at fit times, and occasions. Hereupon it pleased the Lord, to propound part of the moral law, in negative terms, because negatives are of greater force. Now confession, being commanded not by a negative, but by an affirmative commandment, we are not bound thereunto, at, and to all times, but when just occasion is offered.

What then (may some say) are the especial times, in which, confession is to be made before the adversary?

Ans. There are two principally, to which all the other may be reduced. The first is, when we are examined touching our religion, by them that are in authority, as by magistrates, princes, judges, &c. For at such time we are lawfully called to make confession of our faith, and may do it with boldness. Thus much the place before-named imports, where we are enjoined to be ready to give an account, &c. (1 Peter 3:15), that is, not to every examiner; but to those alone, who have power and authority given them by God, for that purpose. And the same is implied in Christ's speech to his Apostles (Matthew 10:19): And you shall be brought before governors and kings for my sake, in witness to them and to the Gentiles. And in this case, not to make profession of our faith, is in effect to deny Christ; to scandalize the Church, and greatly to prejudice the truth. The second time of confession is, when in the want thereof, God's glory is directly impeached, the salvation of men hindered, and our neighbor offended. And then we are necessarily to confess, though no examination be made.

If it be here asked, how we may be able to discern of this time, the answer is: by Christian wisdom, which teaches us, that when by our silence, wicked men are emboldened to speak evil of God's word, and weak ones occasioned to fall from the faith, then is the fittest time, to stand in the defence and maintenance of the truth. Out of these two times and cases, Christians have liberty not to confess, but may lawfully conceal their faith; no, which is more, their persons; by changing their habit and attire, upon this ground, because the affirmative commandment does not always bind.

Here it is objected, first, that we are saved only by faith, and therefore confession is not necessary? Ans. We must consider faith two ways. First, as an instrument created in the heart, whereby we apprehend, and apply Christ with his benefits to ourselves, for our justification and salvation. Secondly, faith must be considered more largely, as it is a way, to bring us to life everlasting. Now in the first acceptation, it may truly be said, that we are saved by faith alone. For there is no grace of God, whereby we take hold of Christ, but faith. But if we take it in the second sense, as a way to life, then we may truly say, that it alone saves not, but hope, love, repentance, good works, and all divine virtues. In this sense Paul says, we are saved by hope (Romans 8:24), because by it we wait for our salvation; and hope is the way, in which all must walk that look to be saved. Again he says: Momentary afflictions do work to us an eternal weight of glory (2 Corinthians 4:17). But how? Not as causes, but as ways, signs, and marks, that give us direction to our journey's end. And thus, the woman is said to be saved by bearing of children (1 Timothy 2:15), which bearing and bringing up of children, is no cause, but only a way wherein she must constantly walk to glory. And though in man's judgment, that may seem a way of misery and death, yet indeed it is otherwise, if the children continue in faith, love, and holiness with modesty. Again, the Apostle James says, that Abraham's faith wrought together with his works (James 2:2), which are likewise not to be understood, as working causes, but as testimonies and evidences, declaring and manifesting that he was just in the sight of God.

Secondly it is objected, that confession of our faith to God is sufficient. For so Saint Paul seems to say (Romans 14:22): Have you faith? Have it with yourself before God: therefore confession before man is not needful. Ans. The Apostle speaks not of that faith, whereby we are justified and saved, but of that which stands in a persuasion, of the use or not use of things indifferent. And this a man may keep to himself, that is, he may so use it, as he shall not thereby offend his brother. That commandment was given by Paul for those times, when men were not fully persuaded of the use of God's creatures, as meats, drinks, &c., but to these times it is not.

2. Question: Whether it be lawful for a man being urged, to go to idol-service, and hear Mass, so as he keep his heart to God?

It is not, and I prove it by the scope of the eighth and tenth chapters of the first Epistle to the Corinthians, where the Apostle disputes the question, whether the Corinthians might go into the temples of idols, and eat of meat offered to them, in the mean time, not partaking with idolaters in the worship of the idols. This he avouches to be utterly unlawful, and for that purpose tells the Corinthians, that they cannot drink of the cup of the Lord, and of the cup of devils. Now as this was unlawful for them, so it is unlawful for any Protestant, to go to any Popish assembly, to hear Mass. Again, God is the Creator of the body and soul; therefore he is to be worshipped in both; and consequently we rob him of his due, when we reserve our hearts to him, and give our bodies to idols. To this purpose Paul exhorts the Romans, to give up their bodies a living sacrifice, holy, and acceptable to God (Romans 12:1). Which place utterly condemns the error of some, who think, that God will be content with the soul, and that they may bestow their body, in the service of the Devil.

But against this doctrine sundry things are alleged. The first is, the example of Naaman (2 Kings 5:18-19), who said to the Prophet, when I bow myself in the house of Rimmon, the Lord be merciful to me in this thing. To whom Elisha answered, go in peace. Here (say some) the Prophet gives leave to Naaman, to worship in an idol's temple.

To this, there be sundry answers given. Some affirm, that Naaman speaks only of civil, and politic worship; and not of religious. For his office was to kneel down in the temple, that the King might lean upon his shoulder, when he worshipped the idol. And Naaman makes open protestation, v. 7. that he will worship no God, but the God of Israel.

Others answer, and that more truly, that Naaman does acknowledge it a sin, to go to the house of Rimmon, and therefore he craves pardon for it, at the hands of God, twice together (ver. 18), and withal makes a vow, that he will thenceforth offer, neither burnt offering, nor sacrifice, to any other God, save only to the Lord, and hereunto Elisha answers, Go in peace.

Yet further it is answered, that Naaman requests the Prophet, to pray for him, that he might be constant in the service of the true God. And (in case he were drawn against his purpose, by human frailty, to bow again before Rimmon, with his King;) that the Lord in mercy would pardon his offence. And to this the Prophet yields, saying, Go in peace. As if he should say, Go to; I will pray for you, to this end and purpose. This text therefore gives no warrant for bodily presence, in idolatrous assemblies.

The second objection. Jehu openly professed the worship of Baal, and yet he dissembled, meaning nothing less (2 Kings 10:18). And the Lord commends him, for his diligent execution of that, which was right in his eyes (vers. 30).

Jehu is commended, not for his dissembling, but for his diligence in destroying Ahab's house, his religion, and the priests, with all that belonged to them; though in other matters belonging to the service of God, he departed not from the sins of Jeroboam.

The third objection. Daniel 3:6, Nebuchadnezzar made a decree, that whoever would not fall down and worship the golden image, should the same hour be cast into the midst of a hot fiery furnace. Now we do not read, that any more refused to obey but three, and therefore it seems, that Daniel did worship the image, as well as others.

Daniel was not accused as the three children were, and for that cause, there is no mention made of his refusal. Again, put the case he had been accused, yet the King took no knowledge of his accusation, because he was in favor, both with him, and the people.

The fourth objection. Paul together with four men, that had made a vow, yielded to purify himself, according to the law of Moses, because he would not offend the weak Jews (Acts 21:24). And yet that law concerning purification, as also the whole body of ceremonies, was abrogated in the death of Christ. Now if he might do that, which was unlawful, for the avoiding of offence; why may not a man go to Mass, and so prevent the scandal, which may be taken on the behalf of the Papists?

It is true, that there was an end put to the ceremonial law by Christ's death; yet it was not at the first wholly to be abolished, but by little and little. Again the use of ceremonies, remained as a thing indifferent in itself, till the Temple of Jerusalem was destroyed by Titus, and the Church of the New Testament throughly planted. And till both these were accomplished, the use of the ceremonial law was no sin; provided, that it were not holden, or urged, as a thing necessary to salvation.

Now whereas it is said, that we may be present at the Mass, for the avoiding of offence; it may further be answered: first, that we are to do our duties, though men be never so much offended: for it was the rule of Christ in like case, Let them alone, they be the blind leaders of the blind (Matthew 15:14). Secondly, we ought not to do evil, that good may come thereof.

The fifth objection. The Mass is God's ordinance, appointed by Christ, though now it be corrupted by men. It is a most damnable idol, yes worse than any idol of the Gentiles; and the adoration performed therein, is most abominable, and has more affinity with gross Gentilism, than with the institution of our Savior Christ.

3. Question. Whether any man, especially a minister, may with good conscience flee in persecution? and if he may flee, when?

Sect. 1.

This question consists of two parts. Touching the first. Sundry men are of opinion, that it is utterly unlawful to flee in persecution; as Tertullian, who has written a whole book of this argument: and besides him, certain heretics, named Circumcelliones, in that part of Africa, which we now call Barbarit, and some also of the sect of the Anabaptists. But the truth is, that sometimes it is lawful to flee, though not always. For proof whereof, consider these reasons.

First, Christ's commandment (Matthew 10:23): When they persecute you in one city, flee into another. If it be said, that this commandment was limited to the times, wherein the Apostles preached in Jewry, and therefore is temporary, I answer, No; for there cannot any text of Scripture be brought, to show that it was ever yet repealed. And the Apostles (who had received this commandment, even after Christ's ascension, and the giving of the Holy Ghost,) being persecuted, did flee from one place to another, as we may read (Acts 9; 2 Corinthians 11). If it be alleged, that if this be a commandment to flee, then all must flee; I answer again, that though the commandment be general to all persons, and therefore every Christian may lawfully shun apparent danger: yet the same is particular, in regard of circumstances, of time and place. For though all may flee, yet there be some places and times, wherein men may not use that liberty, as shall appear afterward.

The second reason, is taken from the example of many worthy men recorded in Scripture. Jacob the Patriarch fled from the presence of his brother Esau into Haran, to Laban (Genesis 27), and again, from there to the land of his fathers (Genesis 31). Moses, after he had slain the Egyptian, fled out of Egypt into Midian, where he lived 40 years (Exodus 2). And this was no rash flight, but a work of faith (Hebrews 11:27). Obadiah the governor of Ahab's house, hid a hundred men of the Lord's Prophets, by fifty in a cave, and fed them with bread and water, when Jezebel would have destroyed them (1 Kings 18:13). Elijah being in fear of his life, fled from Jezebel into Mount Horeb (1 Kings 19:3). Again, in the New Testament, our Savior Christ being in danger, withdrew himself (John 10:39), and that sundry times, till the hour of his passion was come. Paul, when the Jews took counsel together to kill him, was let down by the brethren in a basket through a wall in Damascus (Acts 9:25). And when the Grecians went about to slay him, he was brought by the brethren to Caesarea and sent to Tarsus (Acts 9:29-30). Again, being in danger, he used Christian policy to save himself. For, by saying he was a Pharisee, he made a division between his accusers, the Pharisees and Sadducees, and so escaped (Acts 23:6-7). And if that were lawful for him to do, then is it also lawful for a man, by flight to save himself, in case of danger, whether he be a private man, or a Pastor.

Yet for the better clearing of the answer, some allegations to the contrary, are to be examined.

Objection 1. Persecution is a good thing, and that which is good, may not be eschewed. Ans. Good things, are of two sorts. Some are simply good, in, and by themselves; as virtues, and all moral duties: and these are not to be eschewed. Some again, are good only in some respects. Of this sort are things indifferent, which be neither commanded nor forbidden, but are good or evil, in respect of circumstances. And these may be eschewed, unless we know that they be good for us. Now persecution being of this kind, that is to say, not simply good, but only by accident, may be avoided; because no man can say that it is good or bad for him.

Object. 2. Persecution is sent of God, for the trial and good of his Church. Ans. First, evil things sent of God, may be avoided, if he show a means or way, how they may be avoided. For example: God sends sickness, famine, the plague and sword; he sends also means, and remedies for the preventing, and removing of them, as physic and food, &c. And these we may lawfully use for the said purposes: and in like manner may persecution be avoided, if God offer means of escape. Secondly, there is a twofold will of God, his revealed, and his secret will. By his revealed will, he has appointed, that in case of present danger, when means of escape be offered, they may be used. Now because they that flee lawfully, are assured of God's revealed will, therefore in obedience thereunto, they use the means to save themselves from danger. As for his secret will, because it is unknown, and therefore uncertain to us, we may not rashly presume thereof, and against his express will, refuse the means offered, but use them rather, till God reveal the contrary.

Object. 3. To flee in persecution, is a kind of denial of Christ, and against confession: he therefore that flees, seems to make no confession, but rather to deny Christ.

Ans. Christian confession is double, open, or implicit. Open confession is, when a man boldly confesses his faith, before the adversary, even to the death. This is the greatest and highest degree of confession; and in it the holy Martyrs in former times, continued even to the loss of their lives, undergoing the punishment of death, inflicted upon them by the adversaries of Christ Jesus, for the maintenance of the truth. Implicit is, when a man to keep his religion, is content to forsake his country, friends, and goods. This is a second degree, inferior to the former, and yet it is a true confession, acceptable to God. And under this kind, comes flight in persecution. From where it appears, that lawful flight in times of danger, is no denial of Christ, nor yet against confession. For sometimes it pleases God, to call men to profess his name and truth openly, by suffering: sometimes again, not openly by suffering, but by flying: and this latter way, though it be not so high a degree, as is the former, yet it is indeed and in truth, in the measure, a true profession of Christ, and pleasing to God.

Object. 4. Our Savior Christ commands us, Fear not them that can kill the body (Matthew 10:28). Now if a man must not fear them, then he must not flee.

Ans. The text speaks not of all fear, but of such fear, as tends to apostasy, and causes men to renounce faith, and good conscience. Again, it speaks of that fear, whereby man fears man more than God. Thirdly, it speaks of such fear, as by which a man is urged to tempt God, by doing some thing that is repugnant to his will, and that out of his calling. Now when the question is of flight in persecution, we understand not such a flight, as tends to apostasy, or argues the fear of man, more than of God, or that is repugnant to God's will; but that alone, whereby we use the means offered, according to his appointment; lest we should seem to tempt him, and bring upon ourselves unnecessary danger. And thus the first part of the question, is answered.

Sect. 2.

The second is, concerning the time; when a man may flee, minister, or other? And for better resolution thereof, we are to remember, that there be eight conditions required in Christian flight, especially that, which pertains to the minister.

The first is, if there be no hope of doing good, by his abode in that place, where the persecution is. But while he conceives any hope of doing good, by teaching preaching, or otherwise, he may not flee. This, the minister shall easily discern in Christian wisdom. To this purpose Paul (Acts 18:10), having a while preached at Corinth, and finding that the Jews detested him, and his ministry, intended a present departure from there. But the Lord appearing to him, by night in a vision, warned him to stay: for (says he) I have much people in this city: that is, many that are to be converted, and brought to the faith. Every minister in his place, must have a special care of furthering God's kingdom, whether it be by flying, or not flying.

The second condition. Consideration must be had, whether the persecution be personal, or public. Personal is that, which is directed against this, or that man's person. Public, which is raised against the whole Church. If it be directed against the person of the pastor, he may use his liberty. For it may be, that his flight will bring peace to the Ch[illegible].

But what if the people will not suffer him to flee? Answer: they should be so far from hindering of him in this case, that they ought rather to succor and relieve him. Thus, when Demetrius had raised a tumult against Paul, under pretence of Diana, and he would have presented himself to the people, in the common place; the disciples suffered him not (Acts 19:30). And what care they had of his preservation, the same ought the people to have of their pastor, in case of like peril. But, if the persecution be common to the whole Church, then he is not to flee. For it is necessary, at such times especially, that those which are strong, should support and confirm the weak.

The third condition. If there be in the pastor a moderation of mind. For he must take heed of these two extremities, that he be neither overcome with excessive fear, nor through overmuch confidence, run headlong into apparent danger. And that he may avoid these extremities, he must first pray to God, for wisdom, courage, and constancy: and secondly, use the consent and advice of the Church, for his direction in this behalf; that all things may be done in wisdom.

The fourth condition of lawful flight is, that the minister withdraw himself only for a time, and not utterly forsake his charge, and calling. Yes, if he be principally aimed at in the persecution, he may lawfully go apart; and it is the duty of the Church also, to see him conveyed away in safety, till the persecution be over. And thus doing, he neither forsakes the Church, nor his calling; but only uses the means of his preservation, for the keeping of faith, and a good conscience. This warrant, our Savior gives to his Apostles (Matthew 10:23): When they persecute you in one city, flee into another. The end of that commandment was, that the Apostles might preserve themselves in safety, till they had preached the Gospel, to all the cities of Israel, as the next words do declare.

The fifth condition. If after due trial and examination, he find not himself sufficiently armed with strength, to resist or bear the extremity. For then he may retire himself, into some place of safety; where he may live to the glory of God, keeping faith and a good conscience.

The sixth condition is, if he be expelled, or banished by the magistrate, though the cause be unjust. For subjection is simply to be yielded, to the punishments and corrections of magistrates, though we do not always tender obedience to their commandments.

The seventh is, if God offer a lawful means, and way of escape; and does (as it were) open a door, and give just opportunity to flee. In this case not to flee, (especially if he have not strength sufficient to stand out) is a tempting of God.

The eighth condition. If the danger be not only suspected, surmised, and seen afar off; but certain and present. Otherwise the pastor falls into the sin of Jonah, who fore-casted dangers in his calling, and therefore prevented them by flying to Tarsus.

These conditions being observed, it may be lawful both for pastor and people to flee in times of persecution.

Sect. 3.

In the next place it may be demanded, when a pastor, or other may not flee?

For answer hereto, the signs of unlawful flight are to be considered, and they are principally four.

The first is, when God puts into a man's heart, the Spirit of courage and fortitude, whereby he is resolved to abide, and stand out against the force of all enemies. Thus Paul (Acts 20:22) went bound in the Spirit to Jerusalem. Where, though he knew that bonds and afflictions did abide him, yet he would not be dissuaded, but uttered these words of resolution: I pass not at all, neither is my life dear to myself, so that I may fulfil my course with joy, and the ministration, which I have received of the Lord Jesus, to testify the Gospel of the grace of God. This motion of the Spirit is not ordinary, yet in the time of hot persecution, it has been found, in many worthy instruments of God's glory, as may be seen in the histories of sundry martyrs, in the days of Queen Mary. But one especially, (of whom I was credibly informed) that having this motion, not to stand out, and yet flying: for that very act, felt such a sting in his conscience, that he could never have peace till his death.

The second sign is, when a man is apprehended, and under the custody of the magistrate. For then he is not to flee, because he must, in all his sufferings, obey the magistrate.

Here a question is moved, whether a man that is imprisoned, may break prison?

To this, Popish Schoolmen answer, that he may; if the cause of his imprisonment be unjust. And suitable to this assertion, is the common practice of Papists. We on the contrary say, and that truly, that no man being in durance, may use any unlawful or violent means to escape; for we may not, at any hand, resist the Magistrate in our sufferings. Servants are commanded, to subject themselves with patience, to the unjust corrections of their Masters (1 Peter 2:19). And this reason is given: For it is thankworthy, if a man, for conscience toward God, endure grief, suffering wrongfully. The Apostles, being in prison, used no means to deliver themselves; but when the Angel of the Lord had opened the prison doors, then they came forth, and not before (Acts 5:19). And that which Peter and the other Apostles did, must Pastors and other men also do, in the like case, for Religion sake.

The third sign: When a man is bound by his calling and ministry, so as in it, he may glorify God and do good to the church by preaching; then he must not fly. For, the duties of a man's calling, must be preferred before any worldly thing whatever, whether body, goods, friends or life, etc.

The fourth sign. When God in his providence, cuts off all lawful means and ways of flying, he does then (as it were) bid that man stay and abide. I say, lawful means; because we may not use those that are unlawful, but rather rest contented, and resign ourselves wholly to God's will and pleasure. We must not do any evil, that good may come thereof; and of two evils, not only not the less, but neither of both is to be chosen. So much of Confession.