An answer to two treatises of Mr. Iohn Can, the leader of the English Brownists in Amsterdam the former called, A necessitie of separation from the Church of England, proved by the Nonconformists principles : the other, A stay against straying : wherein in opposition to M. Iohn Robinson, he undertakes to prove the unlawfulnesse of hearing the ministers of the Church of England ... / by the late learned, laborious and faithfull servant of Jesus Christ, John Ball.

SECT. III.

BEfore ••e proceed to another point, we may here frame this ar∣gument; If the professors of the Gospell in England, have not among them a true Church-government, but are under that which came from the great Antichrist, then are they bound to set up the

ordinance of God, and practice it, no withstanding the Magistrate doe forbid the said practice. But the professors of the Gospell in England, have not among their a true Church-government, but are under, &c. Therefore they are bound to set up the ordinance of God and to practice it, notwithstanding the Magistrate doth for∣bid the said practice. These are both their owne. positions, and so soundly proved; that no man living is able to confute theus.

ANSVVER.

IF your meaning be as the ordinary signification of the words import, it is not to the purpose, for it is one thing in our owne persons to practice according to the ordinance of Christ, another, to separate from that societie, which doth not practice in all things according to the institution of our Saviour. But you give cause to thinke, that by these words (erecting this power, and exercising the same among them) you meane, that they are to separate and draw themselves in∣to such a societie, where they may exercise that power. For thus you write; I doe not meane, that any private person should meddle with the affaires of the Realme, but that every one in his owne person, doe place himselfe about the throne of God, leaving the abuses of the publique State••, to be reformed by such as have a calling thereto. And if this be your minde in that clause, you greatly wrong the Nonconformists, and reformed Churches, in charging them with this position. For it is their direct as∣sertion to the contrary, that for want of orderly administra∣tion of discipline, Christians are not to separate from the true and sound Churches of Jesus Christ. Your phrase likewise of placing themselves about the throne of God, is in no sort ap∣proved of them, or of the truth it selfe: As if none were placed about the throne of God, or God did not graciously vouch∣safe his presence unto, or reigne over any assembly, wherein discipline is not rightly and orderly in all points admini∣stred.

But here it must be noted, that the power of government must be considered, either in respect of the substance of it, or the orderly manner of administration, as was said before. And a thing or office is called Antichristian in two respects. First, as whatsoever is not of Christ is Antichristian; in which sense, they of the Separation call all stinted Liturgies Anti∣christian.

Secondly, as that which is derived from the autho∣ritie and headship of the great Antichrist of Rome, and de∣pendeth upon him as his owne institution, is Antichristian. And to apply these things to the purpose; if we take the word Antichristian, in the first signification, the true Church of God may be under Antichristian government, in respect of the manner of dispensation of the censures, that is, the dispensa∣tion of the censures may be committed to such persons as are not instituted, approved, and set apart of Christ for that pur∣pose, and in such manner. As if it be committed to an usur∣ped power over the Brethren, or to some few of many, or to such as be ignorant, prophant, or the like.

It is true, the light hath no fellowship with darknesse, nor truth with falshood: but in this life light in men is miked with darknesse, and the best Christians infected with errours of Antichristianisme. In many of the Martyrs of Jesus Christ, both before & since the revelation of Antichrist, their know∣ledge was mingled with more darknesse, and their Christia∣nitie with more antichristianisme, if you will so call it, than can be found in our Church and Ministery. It is true, the faithfull must labour every one in his place to bring in the ordinances of God, and reforme abuses; but if they cannot prevaile, they must not cut themselves off from the body, and excommunicate the societie. For if the Church may want, yea, neglect the use of the Sacraments for a time, and yet con∣tinue the true g Church of God, then it may want the orderly use of discipline in respect of the officers, by whom, and the manner how it should be duely exercised. For the politicall guiding of a Church by the censuring discipline, is not to be compared to the want & neglect of the Seales. If the Church shall thinke good to keepe in a member, which some private man judgeth worthy to be excommunicated, must he cut off himselfe, or cast out the offender contrary to the order. If the Power of government be exercised by the whole body of the Societie, which I conceive to belong onely to the Colledge Ecclesiasticall, must I needs separate from them as no Church of Christ?

Affirmative precepts binde perpetually, but not to all times; to disposition and readinesse alwayes, but to practice, onely, when time, place, and opportunitie occurreth. For example, a man is ever obliged to thinke the truth, if he know it, but

not either to professe or speake the truth at all times. Of affir∣mative duties, some are absolutely necessary in men of age and discretion, without which there can be no salvation, as beliefe in Christ, and repentance from dead works. Others are necessary when God giveth h opportunitie, and calleth a man forth thereunto; as profession of the faith, by joyning our selves to the Church of God, and partaking of the Sacra∣ments. Others oblige in a time free, which doe not oblige in a time not free, as when urgent necessitie, the circumstance of time and place, the state and condition of things doe restraine and keepe backe. As the exercise of Ecclesiasticall discipline against open obstinâte offenders, is an affirmative dutie, im∣posed by divine law upon the Governours of the Church, or (as you say) upon the whole Societie. But it lyeth not upon this or that particular member to doe it, or separate, when o∣thers be remisse, and either be not perswaded of, or doe neg∣lect their dutie, and will not be drawne unto it. They be not of the lowest ranke who thinke it may and ought to be for∣borne, when it cannot be used without open and unavoidable schisme. When a doctrinall errour of lesse importance and small evill consequence prevaileth in a Church, by publique authoritie, it is not the dutie of a private Teacher publiquely to strive against it, to manifest & apparent schismes, but rather in a milde and peaceable manner to cure them, and peaceably to tolerate some things, when the good of Gods Church doth call for and require it. Who doth not calmely and peaceably moderate that which he thinketh, but is readie incontinent to contentions, dissentions, and scandals, although he have not an hereticall sense, most certainly he hath an hereticall minde. And though the i Government of the Church dependeth up∣on the ordinance of God, yet it is not for every particular and private man to set up that order in societies, professing the faith publiquely and established by Law, against the mind and pleasure of the Christian Magistrate. And this the Nor••••••∣formists doe both teach and practice, and therefore they have humbly sued for reformation, but never either practised or approved your separation. That which you cite out of the Harmony of confessions, as if the reformed Churches did al∣low or teach what you practice, I will set downe, and leave it

to every man to judge of your fidelitie. The Church k Gallican saith thus; Credimus igitur nemi•••••• licer••, sese catibus subducer••, & in seipso aequiescere, sed patius 〈◊〉〈◊〉 s••••••il tuendam & con∣servandam esse Ecclesiae unitatem, sese communi institutioni & ju∣go Christi subijciendo, ubjcun{que} Deus ver••••n illam disaiplinam Ecclesiastio••n constistuerit, etiamsi Magistratuum edicta recla∣ment, à quo oxdi•••• quicubque seipsos sei••••gunt) ordinationi Dei resistant. Psal. 5. & 42. Ephes. 4.11. Act. 4.19. & 5.29. Heb. 10.25. And the l Belgick thus; Credimus qued cum sa∣cer hic caetus & congregatio, sit corum qui servari debent, & salus nulla sit extra eam: neminem (cujuscun{que} dignitatis aut nomini•• is fuerit) sese ab ea-subducere aut segregari debere, ut sua tantu•• consu••tudine contentus solus, ac separatim vivat. Sed con••••a ••••∣••es as singulos teneri huic caetui se adjungere, & Ecclesiae unita∣tem sollicitè conservare, se{que} illius tum doctrinae tum disciplinae sub∣jicere, collum deni{que} Christi jugo sponte submittere, & tanquan•• communia ejusdem corporis membra adificationi fratrum inser∣vire, prout Deus unicui{que} sua dona fuerit largitus. Porro ut haee melius observentur, omnium fidelium partes sunt, sese juxta Dei verbum ab eis omnibus disjungere, qui sunt extra ecclesiam con∣stituti: huic{que} fidelium caetui ac congregationi; sese adjungere, ubicun{que} illam Deus constituerit: et si id contraria principum vel Magistratuum edicta prohibeant, indicta etiam in eos capitis & mortis corporcae poenâ, qui id fecerint. Quicun{que} igitur à vera illa Ecclesia recedunt, aut sese illi aggregare recusant, apertè Dei mandato repugnant. Thus the Conclusion.

Notes

• Can. Neces. of Se∣parat. p. 159, 160.
• Can. Neces. of Se∣parat. pag. 155.
• Jos. 5.7.9. See Iun. annot.
• g

  Hieron. in Tit. 1. Amb. in 1 Tim. 5. Bils. perpet. c. 11. Gratian. Decret. cap. 15. qu. 7. ca. 2.5, 6, 7. Concil. Tu∣ron. 2. c. 7. Nic. Ab∣bas, Panor. in de∣cret. Gregor. 9. de consuetud. cap. 4. Olim presbyteri in communi regebant ecclesiā, & ordina∣bant Sacerdotes. Cypr. epist. 6. or lib. 3. epist. 10. & lib. 1. epist. 9. Concil. Carthag. 4. ca. 23. Tho. 1. 〈◊〉〈◊〉 qu. 71. art. 5. ad tertium. Bonav. in 1 sent. dist. 48. art. 2. qu. 1. in resol. Scor. in 3 sent. dist. 9. qu. unica n. 4.
• h

  Neither doe I know what war∣rant any ordinary Minister hath by Gods word in such a case, so to draw any such Church or people to his pri∣vate ministry, that therby they should hazzard their out∣ward state & quiet in the Common∣wealth where they live, when in some cōpetent measure, they may publike∣ly with the grace and the favour of the Magistrate, in∣joy the ordinarie means of their sal∣vation. Vnreasona. &c. pag. 61. Aug. epist. contr. Parm. lib. 3. cap. 2. Bezacontr. Eras. de Excom. Feild of the Ch••. lib. 1. cap. 17. Eccl. Lugdun. lib. de tenenda verit. script: post medium in Biblioth. patr. tom. 4. par. 2. edit. 4.
• i

  The Apostleane∣ver erected & plan∣ted publike Chur∣ches and Ministers in the face of the Magistrate, whe∣ther they would or no, or in despite of them. But such in respect of the eye of the Magistrate, were as private as might be. Vnreaso∣nablenesse of Separat. pag. 59.
• k

  Gallic. confest. art. 26. None but Princes can give freedome and pro∣tectiō to these spi∣rituall functions and actions. Bil∣son. Christian part 2. pag. 309.
• l

  Belgic. confess∣art. 28. Without the helpe of Prin∣ces, though the faith and Canons of Christs Church may bee privately professed and ob∣served of such as be willing, yet can they not be gene∣rally planted, or setled in any king∣dome, nor urged by publique Lawes & externall punish∣ments on such as refuse, but by their cōsents that beare the sword. Bils. ibid. pag. 327. Id. part 3. pag. 296. If you will have the assistance of the Magistrates sword to settle the truth and prohibites errour, and by whole∣some punishments to prevent the disorder of all degrees, that authoritie lieth onely in the Prince.