exitium cudit Novatus Ibid. A most pernicious Principle framed by Novatus on purpose to destroy the Church which Principle prevailed very much floruit saies Danaeus in Arcadius's Reign which was 148 years after it's first broaching and was at last exploded by the Preaching and Disputing of St. Chrysostom Bishop of Constantinople Cyril Bishop of Alexandria and Innocent the first Bishop of Rome but especially St. Cyprian Bishop of Carthage As also by the severe Proceedings of the Orthodox Bishops against them particularly in the Council held at Rome in which were 60 Bishops besides Presbyters where they were by the common Vote of the Church excluded the Communion of the Church Dr. Cave Life of St. Cyprian not so much on the account of their different Sentiments about pardon of Sin and Ecclesiastical Penance as their insolent and domineering Temper their proud and surly Carriage their rigorous and imperious Imposing their way upon other Churches their bold denying the Governors of the Church that great power lodged in them and particularly in remitting Crimes upon Repentance which seems to have been the very Soul and Spirit of Novatianism The Schism was also vehemently opposed by Dionysius Alexandrinus of which there is particular instance in his Pathetical Epistle to Novatus which in regard of its brevity it may not be grievous here to subjoin Dionysius to Novatus our Brother greeting For as much as you your self confess you were unwillingly drawn into this Schism make it appear so by your willing and ready return into the Church for better it were to suffer any thing than that the Church of God should be rent assunder Nor is it less glorious to suffer Martyrdom on this account than in the case of not sacrificing to Idols yea in my wind much more honourable For in the one case a man suffers only for his own Soul but in this he undergoes Martyrdom for the whole Church of God and if now thou shalt perswade and reduce thy Brethren to Peace and Concord thy merit will outweigh thy Crime The one will not be charged to thy reproach and the other will be mentioned to thy praise and suppose thou shalt not be able to persuade them yet however save thy own Soul I pray that thou mayest live peaceably and farewell in the Lord. Dionys Ep. p. 247. MELETIANS THE Meletian Schism began about the year 286 when Constantine was Emperor and Sylvester Bishop of Rome The Meletians were for the most part the same with the Novatians the whole difference between them lies in these three particulars 1. The Novatians denied to the lapsed any possibility of Repentance Danaeus on St. Aug. de Haeres cap. 48. these allowed them a possibility of Repentance but agreed with the Novatians in denying them Church-Communion notwithstanding the most infallible marks of true Repentance that could be given 2. They differed in time as Danaeus Hi plane similes sunt Novatianis a quibus sunt profecti sed tempore posteriores This Schism not commencing till 66 years after the Novatian 3. They differ'd in their Founders or first Authors their Origine or first rise As the Novatian Schism was first made and promoted by Novatus so was the Meletian Schism by Meletius Bishop of Lycus in Thebais in Aegypt a Person of greatest Authority and Power And next to Peter Bishop of Alexandria was Director General of all the Affairs of the Church The Schism arose in this manner The severity of the Dioclesian Persecution tempted many of all orders of men to renounce the Faith Epiph. adv Haeres Melet. 68. p. 306. ap D. Cave Life of Athan. and comply with the Gentile rites who afterwards repenting of what they had done applied themselves to the Martyrs and Confessors in prison for Absolution that they may be restored to peace and Communion with the Church This Meletius and others would by no means yield to Peter acted with the Resentments and Compassion of a common Father was for the more mild opinion That a time of penance being assigned they might be re-admitted into the Church But not being able to prevail he hung up his Mantle cross the prison crying out They that are on my side let them come hither they that are for Meletius let them go to him whereupon some Bishops came over to him the rest remained with Meletius which widened the difference into such a breach that ever after they kept their separate Assemblies refusing to communicate with the Orthodox Bishops But it was not long before Meletus himself stood in need of that Mercy which he had so uncharitably denied to others being through the infirmity of his Faith betrayed to sacrifice to Idols Socr. l. 1. c. 6. For which as also for his Schismatical proceedings he was deprived of his Bishoprick by Peter in a common meeting of Bishops Meletius having got out of Prison still bore up himself with the Reputation of a Bishop gathering Churches of his own Party ordaining Presbyters and Deacons to his Schismatical Assemblies and refusing to communicate with the Orthodox Churches on pretence of greater Zeal for the Glory of God Commen c. 48. and stricter Discipline to'awds the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Epiphanius calls the lapsed By which specious pretences this Schism which Danaeus calls Poyson had infected most parts of the Christian World and was a lasting Plague Latissimì sparsum èst a Monarchis pretextu severioris in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disciplinae Zeli in Deum majoris Epbatum adeo ut omnes pene Christiani nominis regiones labifecerit Diutissime etiam duravit venenum hoc in Aegypto c. Arianis Haereticis sese Meletiani adjunxerunt c. Dan. on St. Aug. de Haeres c. 48. and of very long continuance in the Christian Church They stiled themselves the Church of the Martyrs Tho Meletius himself died a Schismatick and Apostate when Peter the Orthodox Bishop that opposed him received the Crown of Martyrdom Athan. Apol. 11. As Arrius himself was at first a Meletian so the Meletians were at last Arrians As Schism generally useth to terminate in Heresie They were at first sound in the Faith Primum cum Orthodoxis in Doctrina fidei plane consentiebant saith Danaeus and when they differed from the Orthodox in nothing but Church-Communion even then did they join with the Arrians against the Orthodox Bishops Petitioning the Emperor against them and slandering them in most Diabolical manner Athanasius Bishop of Alexandria whom * Orat. 21. p. 378. Nazianzen after great commendation of his incomparable Learning and strict Piety in constant Watchings and Fastings Prayers and Praises calls A Comforter to the Miserable a Staff to the Aged a Tutor to the Youth a Benefactor to the Poor a Steward to the Rich a Patron to the Widows a Father to the Orphans a Harbour to the Stranger a Physician to the Sick a man of such Apostolick sanctity and Angelick Disposition that his Doctrine was accounted the Rule of
but false lights and wandering Stars that seduce and mislead into error so wandering Stars for the irregularity of their motion they separate themselves on the account of greatest purity yet allow themselves in greatest Impieties like those who have a Conscience so tender as to boggle at a Ceremony and yet so tough as to bear a Schism and make light of the great Doctrine of the Gospel that great essential of true Religion Subjection for Conscience sake Dr. Manton 4. Their tumultuous Turbulence verse 13. raging waves of the Sea so called for their boysterous Violence saies Dr. Manton in enraging mens minds against all Government and Rule in Church and State putting all Places into Confusion and Combustion by Schism and Sedition Whenever the Winds of Power Mr. Jenkins on the place Ecclesiastical or Civil Word or Sword blow against the Tide of their Factious Errors they presently grow boisterous like raging Waves of the Sea 5. A fifth mark the Apostle gives of the Gnostick Sectary is their proud scorn and contempt of others for which they are called mockers verse 18. They having incircled their heads with their own Phantastick rays and having swoln their imaginations into a self-conceit of their greater Spirituality and more Knowledg than others did hereupon separate themselves and despise the true Church and all sober Members of it as a People of low form and unacquainted with the Heighths and Spiritualities of the Gospel 6. A sixth Character St. Jude gives the Gnostick-Sectary is their specious pretences and shew of Piety and Knowledg above others notwithstand their emptiness of it For which they are called Clouds without water verse 12. with the specious Title of the spiritual and knowing People the only true Church and People of God they reconciled Rebellion and all Licentiousness were Religious without Religion Godly without Goodness Christians without Christianity Clouds without Water Clouds which tho shining with a counterfeit Light which nothing exceeds but the Sun that lent it yet when turned black and grown numerous discharge themselves of most dangerous and terrible Principles of Thunder and Lightning Storms and Tempests on the places of Religion the High-Towers of Government and whatever is great and eminent 7. Another Character St. Jude gives of these Separatists of his time is their successesness in projecting against Governors and Government v. 11. They perished in the gainsaying of Korah 8. Their Ignorant malice ver 10. They speak evil of things they know not 9. Obstinate in their perswasion v. 16. Walking after their own lusts 10. Canting and Mysteriousness of Phrases ver 16. Their mouth speaks great swelling words With as many more distinctive Characters which the Apostle Jude gives in that one Chapter whereby to know the Gnosticks the Schismaticks of his time who admired themselves and withdrew from the Communian of the best Christians under pretence of greater knowledg and holiness than others NOVATIANS THis Sect commenced when Decius was Emperor Danaeus's comment on St. Aug. de Haeres cap. 38. and Cornelius Bishop of Rome in the year of Christ 220 which was 78 years before that of the Donatists They had the Denomination from Novatus the first Author of the Sect who was a Presbyter of St. Cyprian Bishop of Carthage and afterwards by Cornelius Bishop of Rome was made a Presbyter of the Church But saies Danaeus on St. Augustine Ad Episcopatum aspirans dolore repulsae c. Aspiring at the Bishoprick of Rome i. e. endeavouring to thrust Cornelius out for holding Communion as they falsly accused him with Trophimus one of the Thurificati and to make himself Bishop in his stead was sadly disappointed in the attempt whereupon in grief and discontent at the disappointment he joyns himself with Novatianus once his Scholar and afterward his Fellow Presbyter who having drawn many after them Secessionem ab Orthodoxis fecerant seorsim suas Ecclesias Basilicas habebant Refused Communion with the Orthodox and met in their Basilicae which St. Augustine frequently calls Conventicles They made the Separation on the occasion of the Orthodox Bishops receiving lapsed Penitents into Communion in opposition to which Novatus and his Adherents taught that the Church of God was to consist of none but Saints and therefore if through infirmity or the rage of Persecution any lapsed into Idolatry or the like gross Sin after Baptism they would never receive them more into Communion with them but gave them up as damned Persons and such as were never capable of Repentance notwithstanding the greatest and most infallible signs of true repentance that could be shewn Upon this most strict and rigid most censorious and uncharitable Opinion they separated from the Orthodox Christians because they received the Penitents into Communion upon sufficient Evidence of their Repentance given And this was soon improved into such a Schism that lasted from the Reign of Decius to the Reign of Archadius which was a 148 years and much longer All that while disturbing the Peace of Church and State to the great prejudice of Christianity in most places of the World especially Italy These Sectaries were also called Cathari i. e. Puritans a name not given them by others but arrogated to themselves saith St. Augustine Se ipsos isto nomine quasi propter munditiem superbissime Lib. de Haeres odiosissimè nominant They were so called says his Commentator because they separated from the Orthodox as more Pure and Holy as the only true Church and People of God accounting all the Church-Assemblies of the Orthodox Christians polluted with the Communion of the lapsed Penitents on which very account Danaeus calls them Fanaticks Comment on Aug. de Haeres c. 38. Haecuna ratio vel maxime Fanaticos istos impulit ut se Catharos appellarent And on which very account the Orthodox Christians were called Catholicks in opposition to that uncharitable Opinion of the Novatians Donatists and other Sectaries of old as the Papists do of late in confining the only true Church and People of God to their own party These Novatians or Kathari looked upon the poor Orthodox Penitents as so many Reprobates calling them in scorn Thurificati but themselves and their party Purificati and as Danaus Ibid. Sub specioso illo Purificatorum sanctorum nomine fuco turpissima tum in Doctrina tum in vita scelera tegebant That under the specious name and disguise of the Purificati and the Saints they did cloak the basest Villanies both in Life and Doctrine By Doctrine meaning chiefly that of their barbarous rigor to'ards the lapsed Penitents For they were at first for the most part sound in the Faith As St. Augustine said of the Donatists De sola communione infaeliciter litigârunt They separated on the account of not receiving lapsed Penitents into church-Church-Communion on the account of their conceited purity above all others which is that Danaeus calls Perniciosissimum illud dogma quod in ecclesiae
Orthodoxy and his Life the very Standard of the Episcopal Function He was saies that Encomiast the most holy Eye and Light of the World a Pillar of the Faith and a second John the Baptist yet did these Meletian Schismaticks when they were otherwise sound in the Faith join with the Arrian Hereticks in loading this holy man with false accusations and hell-bred Slanders calling him Sathanius accusing him as Arsenius Euplus Pachomius and others of the Meletian Schism did of Murder Dan. on Aug. de Haeres c. 48. and the like hellish Crimes as in the Council of Tyre and other places till at last by that black art of Slandering they prevailed with the Emperor to banish him Of the notoriousness of their Slandering there is among many others which a late Writer gives from Sozomen Dr. Cave the Life of Athan. Sect. 5. n. 3. Theodoret and Ruffinus this instance The Meletian Bishops in the Synod of Tyre accused Athanasius of ravishing a Woman whom they had prevailed with to come into the Council and to own and attest the Fact who accordingly declared that Athanasius in her own House violently forced her into lewd Embraces Athanasius came into the Court attended with Timotheus one of his Presbyters who was by agreement with Athanasius to take his part upon him The Judg calling upon Athanasius to Answer to the matter of Fact he stood silent But Timotheus turning to the Woman Woman saies he was I ever in your house did I ever as you pretend offer violence to you Yes yes saies the Woman you are the man that forcibly pressed upon me and stained my Chastity and Honour The cheat thus plainly discovering it self put the Contrivers of it to the blush but no end to their false Accusations They proceed to accuse him of Oppression Murder and like the modern cry of popishly affected of compliance with the Thurificati till at last he was deprived of his Bishoprick and Banished Ibid. Sect. 4. n. 6. The like they did to Eustathius Bishop of Antioch and others of the Catholicks that opposed them and endeavoured the Unity of the Church And tho the Arrian Hereticks joyned with the Meletian Schismaticks in these Diabolical practices against the Orthodox Christians yet were these principal in it Vt Meletiani saies Danaeus pene Soli divinum illum Athanasium conarentur opprimere c. In the first General Council of Nice in which were 318 Bishops besides innumerable Presbyters Deacons and Acoluthi an Assembly of men so venerable for their Age their confessions and constancy in the Faith for the Gravity of their Manners the Wisdom Learning and Reason of their Arguments and Discourses and meeting out of all parts of the Christian World was certainly the most August and Venerable Assembly that ever the World saw either before or since In this Council the Arrian Heresie being condemned they proceeded to take into consideration the Meletian Schism Ep. Synod Nice ap Socr. l. 1. c. 9. ap Dr. Cave the Life of Athan. they deprived Meletius of all his Episcopal Jurisdiction and Power lest he should excite the same Troubles and Factions which he had formerly raised in the Church of God And tho the Meletians were at that time sound in the Faith yet on no other account then the Separation did this venerable Council declare in their Letter to the Church of Alexandria That in strict Justice they deserved no Pity The Council of Sardica did the like Having deposed Gregory a Meletian Bishop they decreed in that Council That all Ordination made by him should be null and void which is in effect to decree that a Schismatick is ipso facto divested of his Ministerial Function and no true Minister on the account of his Schism DONATISTS THE light of the Gospel had scarce been well fix'd and diffused in the World but the Devil stired up the Pagan Emperors of Rome to extinguish it by persecuting the Professors of it with the most grievous Torments and Tortures that the most twisted Malice and Subtilty of Earth and Hell could devise and that in such measure that in the Dioclesian Persecution which lasted for ten years there were put to Death Seventeen thousand in a Month. And of the Decian Persecution Nicephorus saies It was as easie to number the Sands of the Sea as to reckon up all that suffer'd Martyrdom in that one Perscution under Decius This bloody work continued with its little Intermissions for about 250 years viz. from the Reign of Nero Anno Dom. 54. to the Reign of Constantius Clorus Anno Dom. 304. These Flames of Persecution were scarcely extinguished and peace and quiet restored to the Church but new Heats and Lights were raised by the pride and discontent of Schismaticks which infested the Church of God till Mahometanism and Popery divided the greatest part of the World and were more pernicious to Christiany than all the ten Persecutions Among these Schismaticks the Donatists were chief who were as St. Augustine shews at large sound in the Faith but as ‖ Ep. 50. let O. P. he saies De sola communionae infaeliciter litigarunt contra unitatem Christi rebelles inimicitias perversitate sui erroris exercuerunt They quarrelled only about church-Church-Communion as the Novatians and Meletians in another part of the World did and through the Perversness of their Error exercised saies he Rebellious enmity against the Unity of the Church For the right understanding of the rise and progress of this Schism we must note that Dioclesian in the heat and heighth of his Persecution had put forth an Edict that Christians should deliver up their Bibles and the Writings of the Church to be burnt which Edict was prosecuted with so much rage and vigor that many Christians to avoid the Storm deliver'd up their Bibles to the great Scorn of their Enemies for which they were called Traditores The Persecution being over some of the Orthodox refused to receive them into Communion notwithstanding the greatest evidence that could be given of their true Repentance the difference broke out into open Schism and Faction and gave Birth to that unhappy Sect of the Donatists in the year 298 which was about twelve years after the Meletian Schism was made when Constantine the Great was Emperor and Silvester Bishop of Rome in this wise Botrus and Celesius two Presbyters being in Competition with Cecilian for the Bishoprick of Carthage Cecilian a man of note for Learning and Integrity was by the general Suffrage of that whole Church chosen Bishop Botrus and Celesius discontented hereat Opt. p. 14. Danae on Aug. de Haeres c. 69. with some others that had been proceeded against by Cecilian refused to hold Communion with him and particularly Lucilla a Spanish Lady rich and factious thinking her self affronted by Cecilian's sharp reproof of her Superstitious practice in kissing the Reliques of some Martyr before her receiving the Sacrament in Discontent and Anger joyns her self to Botrus and
Celecius and by the help of her money calls in Donatus à casa nigra with some others to strengthen the Party much after the same manner as Viret and Farellus did Calvin at Geneva This Donatus was presently made the head of the Faction who tho himself and most of his Party had been Traditors i.e. such as to evade the Dioclesian Persecution had delivered up their Bibles to be burnt yet accuses Cecilian of being a Traditor and on that account not fit to be Bishop of Carthage whereupon they set up Majorinus a Presbyter and Mock-bishop in the stead of or rather against the good Bishop Cecilian and thus the Schism began by erecting Altar against Altar Dan on Aug. de Haeres c. 69. in setting up Majorinus a Pseudo-Bishop against Cecilian the lawful and good Bishop of Carthage But this Majorinus died immediately upon the first broach of the Schism and was succeeded by Donatus à casis nigris and he by Donatus Magnus from whom they were called Donatists priding themselves much in this Denomination è parte Donati The Schism increased daily and began by the Conduct of Donatus to set up private meetings Ibid. which they called the only True and Holy Church of God but which St. Augustine commonly calls Conventicles and after a short time began to build for their Meetings basilicas non necessarias as Optatus calls them And this pernicious Schism being thus founded in proud and ambitious Discontent it was propagated much after the same manner and by the same means as well as all other Schisms usually are as 1. Pretensions to greater purity and stricter piety than others Thus they taught The Church is to consist of none but such as be holy and that such were not to be found in the Church of Carthage but in the Donatists separate Congregations only for which St. Augustine frequently reproves them and particularly in that one ⸫ Ep. 48 lett c. lett p. Epistle to Vincentius of boasting of themselves as the only Persons in whom the Son of Man should find Faith when he came and in the same Epistle compares them to the Pharisees on this very account For justifying themselves and despising others which he calls an establishing of their own Righteousness c. That which was at-first pretended by the Donatists as the ground of the Schism was that Cecilian the Orthodox Bishop of Carthage was a Traditor that he and the other Catholick Bishops had admitted lapsed Persons into their church-Church-Communion whereby all their Churches were defiled and ought not to be communicated with and therefore separated from them on the account of greater purity Hist of the Donat. In the Meeting which the Emperor Honorius appointed at the Gargilian Baths between the Catholicks and Donatists for the composing of matters between them the Donatists refused so much as to sit in their Company Primilianus the Donatist Bishop of Carthage his Words were Indignum est ut filii Martyrum est progenies Traditorum in unum coeant i. e. It is not fit that the Sons of Martyrs as they called themselves and the Sons of Traditors as they called the Orthodox should sit together and another of them Odi Ecclesiam malignantium cum impiis non sedebo I hate the Church of the Malignants the very same Name that the Schismatick-Rebels of 43 called the Orthodox and Loyal English by Such were their great pretensions to strict Purity and holy Ordinances that they washed the very Walls and Pavements of their Religious places where any of the Orthodox Christians had been 2. A second Expedient that they used for the propagating of their Schism was their proud and censorious slandering and traducing the Orthodox This Donatist Schism was first of all founded in the discontent that Donatus had took at his not being preferred to the Bishoprick of Carthage before Cecilian whereupon he separated and propagated the Schism very much by this very means Dan. on Aug. de Haeres cap. 69. traducing Cecilian as a Traditor as no Minister of Christ nor the people that adhered to him true members of the Christian Church that they had no true Sacraments nor saving Ordinances that all were corrupted by Idolatry and Superstition Opt. p. 47. and thus they generally called the Catholicks Pagans and Idolaters But more particularly the venerable St. Augustine having in publick Meetings soundly baffled Petilian Cresconius and others of their Ring-leaders and many ways mauled their Schismatick Cause for which he has been always stiled Donatistarum mallaeus him they traduced as a contentions Disputer a wrangling Sophister and a Perverter of Souls rather to be avoided than disputed with and to be dealt with as a Wolf or any beast of Prey and accordingly they employed their Circumcellions to murder him but that the Providence of God did so miraculously preserve him once by misleading him out of his way and at other times in miraculous manner The Emperor they traduced as misled by Hosius the famous Bishop of Corduba by Stilicho the great Staes-man and others whom they stiled Evil Counsellors Hist of the Dona. 135. of Mensurius Cecilians Predecessor they said he was Tyranno crudelior carnifice sevior more raging than a Tyrant and more cruel than a Hangman against the Magistracy it self says Danaeus they did multa emovere impie blatterare C. 69. tanquam ecclesiae lupi pestes magistratus essent lye muttering and vomiting out wickedly accounting the Magistrates the very Wolfs and Plagues of the Church and all this to promote the Schism by keeping up prejudice in the minds of People and to maintain in them an ill opinion of their lawful Ministers and Magistrates who otherwise might have reduced them to Unity and Communion with the Orthodox Christians 3. Obstinacy in their Perswasion they had been so oft condemned in full Councils and yet persisted in their error Ep. 167. let O. that made St. Augustine in indignation say Puto quod si ipse diabolus autoritate judicis quem ultro elegerat toties vinceretur non esset tam impudens ut in eâ persisteret I think that if the Devil himself had been so oft condemned as these Dotists have been by Judges of their own chusing he would not have been so impudent as to persist in such a Cause 4. A fourth Expedient which they used in propagating the Schism was Phanaticism or Enthusiasm When Donatus had a mind to engage the Circumcellians in any barbarous Enterprize his Custom was to pretend that an Angel had appear'd to him and assured him of success in answer to his Prayers Oravit Donatus respondit ei Deus says Optatus and of all the Donatists saith Danaeus C. 69. Jactant Revelationes Entheusiasmos ut sua dogmata plausibilius confirment se sanctos perfectosque sumosius glorientur to the end they may make their Opinons in Religion the more plausible and may the more speciously boast of themselves as
Catholick Schismatology OR An ACCOUNT OF SCHISM AND SCHISMATICKS IN The several Ages of the World To which are prefixed some Remarks on Mr. Bolde's Plea for Moderation Eccl. 2. Wo to them that have a double heart and to the Sinner that goteh two manner of ways Augustini Epist 166. Lett. G. Constantinus contra partem Donati severissimam legem dedit hunc imitati Filii ejus talia praeceperunt Quibus succedens Julianus desertor Christi inimicus libertatem Parti Donati permisit reddidit basilicas eo modo putans Christianum nomen posse perire de terris J. B. LONDON Printed for Anthony Steevens Bookseller in OXON 1685. To the Worshipful ROBERT FOLEY Esq One of His MAJESTIES Justices of the Peace for the County of Worcester May it please your Worship 'T IS not long since thrusting such Books as this into the Press was like thrusting ones hand into a nest of Hornets when neither Innocence nor Majesty nor any thing that 's sacred could be sufficient Fence against the pungent and venomous Detractions of a waspish sort of Sectaries And then indeed it was but needful in behalf of such Books as this to ask the Patronage of some such as your self whose stanch Loyalty in the late distinguishing and perilous times those days of Danger and Rebuke was yet so truly Heroick as to dare to look Faction in the face and oppose it even then when most Insolent and Domineering A practice on grounds of Reason so truly Generous on grounds of Christianity so Religious as makes your late Promotion a due Debt to your Merit as your Merit is to your self But now blessed be God that by wonted Miracle of Preservation has made the King great in his Salvation has in great measure given him the Hearts of his Subjects and the Necks of his Enemies has turned our threatned Captivity back and made our English Zion like to be the praise of the whole Earth So that now the design of this Dedication is cheifly this To publish to the World my grateful acknowledgment of your great Favours presuming that the good design of this little Book will help to satisfie for its great defects especially if it be interpreted as Divines interpret Parables Quae non sunt argumentative ultra suum Scopum The Scope or Intention of it being no more than such an imperfect Schismatology as may instruct but the vulgar Reader in some little of that great agreement between the Modern Schismaticks and those of Old which I take to be a Novel expedient whereby to endeavour as every honest man ought the exposal of that pernicious Sin of Schism the depluming of that Church monster of all such thievish Bravery and popular Decoy as erroneous conscienciousness and specious Pretensions to Sanctity beyond holier Persons than themselves to expose this vile Sin to the publik view like Aesops Crow to be reviled and hooted at as the very pest of Societies and bane of Christianity fatal to Churches and Kingdoms detestable and odious to God and Good Men worse said the Fathers than a Dionys ap Euseb l. 6. Idolatry b Opt. l. 1. Sacriledg or c Chrysost ad Eph. p. 823. Heresie and yet now a days so little made Conscience of This is chiefly the design of this little Book and my acknowledgments to your Worship is the design of its Dedication as also to beg the encouragement of your Worships Approbation and to contribute a wish to the long continuance of your happiness here and the compleatment of it hereafter which is honoured Sir the hearty prayer of Your Thankful and Obedient as much Obliged Servant J. B. Catholick Schismatology OR An Account of Schism and Schismaticks in the several Ages of the World The Introduction THO the first two thousand years of the World called the Patriarchal Ages which was from the Creation to the giving of the Law to Moses were called by the Jewish Rabbies the two thousand years of emptiness because of that little that is recorded of the Transactions of those times yet is not the Holy Scripture silent in this matter but speaks of Schism and Schismaticks as coaeval with Sin and Satan St. Jude speaking of the Separatists of his time the Gnostick-Schismaticks Jude 6. compares them first to the fallen Angels the first that sinned those Schismaticks from the Church triumphant Jude 6. Where he plainly intimates That as the Devil was the first Sinner so was he the first Schismatick Saies the Apostle The first that left his first estate which was Communion with the Church triumphant From this he descends to compare them to some of the first Schismaticks from the Church Militant He instances first in Cain Jude 11. They have gone in the way of Cain or which is all one they have followed the Principle and Practise of Cain i. e. are Cainites As those that go in the way of or follow the Principles and Practise of Aerius Donatus Novatus are called Aerians Donatists Novatians And thus do some of the most learned Nonconformists interpreat those words The way of Cain Dr. Manton and Mr Jenkins Exposition on Jude i e. say they the way of Cains Separation Cain was the first Separatist saies Dr. Manton He went out from the presence of the Lord that is from the Church saies he where the presence of Gods Grace is And therefore Cains example is produced because saies that Expositor he was the first and chief of those that departed from the true Church and pure Service of God KORAHITES THus saies the Apostle of the Separatists of his time Jud. 11. They have perished in the gainsaying of Korah This Korah was one of the Sons of Levi of great esteem among the People and great interest in many of the Princes and no doubt was accounted an able and godly man only thus he was a factious Levite dissenting and murmuring against Moses and Aaron the King and the Priest was his only fault Whoever consults the History of Schismaticks from the times of the Apostles to this present Age and compares them with the Modern ones in their professed opposition as well to the Monarchical as Episcopal Government must give them Extraction from this famous Triumvirate Korah Dathan and Abiram Aeri Red. Preface combined in an Association against Moses and Aaron the Supream Prince and the High Priest Dathan and Abiram descending from the line of Reuben the eldest Son of Jacob thought themselves more worthy of the Sovereign Power than Moses who descended from the younger House and Korah thought himself so much neglected in seeing Elizaphen the Son of Vzziel made Prince of the Kohathites The principal Family of the Levites next to that of Gerson when he himself descended of the eldest Brother and therefore thought that if there were not a Parity but an Episcopacy among the Jewish Ministers that himself was as fit for the chief Priesthood as Aaron Hereupon having compared their grievances they resolved on a Conspiracy
and that neither Sovereign Prince nor chief Priest should Lord it over them but rather that a Presbyterian Parity should be both in Sacred and Civil Matters Upon this they presently formed their party drew into the Conspiracy no less than 250 of the chief men of the Assembly and with them boldly appear against Moses and Aaron telling them to their faces that they took too much upon them that all the Lords people were holy and that therefore they ought not to lift up themselves above the Congregation Now tho some of the chief Princes of the house of Dan did appear in the Conspiracy yet it is plainly called in Scripture the gainsaying of Korah because chiefly carried on by the interest and credit that he had among the People particularly on the account of his pretended Zeal for the Worship of God Joseph Antiq. lib. 4. c. 2. and his great pretence to the good of the Commonwealth But a factious Levite he was dissenting and murmuring against the King and the Clergy was his great and only fault In the head of a numerous Faction he endeavour'd to stone Moses and as Josephus saies ran with great Noise and Uproar crying before the Tabernacle of God That the Tyrant Moses was to be cut off and the People deliver'd from Bondage and the like outcrys of Property and Priviledg against Prerogative and Arbitrary Government By such Sedition saies Mr. Jenkins to throw Aaron out of the Priesthood and gain it to himself and with Dathan and Abiram to depose Moses from the civil Government and take it to themselves St. Jude 's purpose here is to shew saies that great Nonconformist that such seducing Separatists as these Gnosticks Exposition on the place are Enemies not only to Ecclesiastical but Civil Order and Superiority And this example of Korah is produced saith Dr. Manton as to note the factious Practices of Seducers Exposition on the place so also Gods vengeance on all such they were factious against Moses and Aaron and they perished in their attempt and so will all they that rise up against Magistracy and Ministry as sure saies he as if it were already accomplished And the other Nonconformist-Expositor in his Exposition How miraculously did vengeance overtake Korah and his company for their Schism and Sedition the Earth clave and swallowed them up for making a cleft or Schism in the Congregation and after that two hundred and fifty of their Princes Men of Renown were consumed by a fire from the Lord and after that fourteen thousand and seven hundred were slain by the Plague And this St. Jude apply's to such Christians as separate themselves as despise Dominion and speak evil of Dignities that renounce the Authority and Communion of the Church of such as these he saies they perish'd in the gainsaying of Korah PHARISEES THey were a most zealous and strict Sect above all others of the Jewish Religion and were called Pharisees from their Separation From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separavit secrevit â—ivisit quasi sequestrato ab aliis vita religiosiri because separated from others to a more strict way of professing Religion Pasor cites Hesychius Lexiâ— for making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Pharisee a Divider a Separatist a Puritan all one but the primary signification of the word Pharisee is one that separates Josephus tho himself a Jew Antiq. Judaic l. 17. l. 13. c. 23. passim and sometime a Pharisee gives this account of them That they were a crafty and subtil Generation of men that imployed their power mightily in opposing Kings that had insinuated themselves so far into the affections and esteem of the populacy that their good or bad word was able to make or blast any one with the people let their report be never so false and malicious And therefore Alexander Jannaeus when he lay a dying advised the Queen his wife as ever she regarded her safety by all means to comply with them and to pretend to govern by their Councel and Direction affirming that his offending that sort of men was that which derived the Odium of the Nation upon him and was the greatest cause of his fatal miscarriage Certain it is that they were prodigiously proud and self conceited censorious and ill-natured that they hated all mankind but themselves and whoever would not be of their way they censured as a Reprobate and a Villian exceeding zealous they were to make Proselytes to their Party confining all Religion and Kindness within the bounds of their own party Like the Donatists their Followers that were the most grievous sort of Persecutors whenever they got power and yet cried out most against Persecution Matt. 23.4 They bound on mens shoulders heavy burdens and grievous to be born yet inveigh bitterly against it in others vers 30. If we had lived in the days of our forefathers we would not have been partakers with them in the blood of the Prophets On which very account Christ calls them Serpents vers 33. a subtil insinuating Generation of men full of Folds and Intreagues that would put on the appearance of greatest Mortification and Self-denyal and Holiness yet were saies Christ in that very verse Vipers A generation of Vipers for their abominable cruelty The first Principles wherewith they inspired their new Converts as Josephus relates were That none but they were the Godly party and that all other Person were but Slaves and Sons of the Earth and therefore endeavour'd especially to inspire them with a mighty Zeal and Fierceness against all that differ'd from them To this end they were wont not only to separate but discriminate themselves from the Community by some peculiar Notes and Badges of Distinction such as their long Robes and broad Phylacteries their large Fringes and Borders of their Garments c. Their dogged and ill-natured principles together with their Seditious and uncharitable Behaviour they endeavoured to palliate and varnish over with a more than ordinary pretence and profession of Religion Such Duties especially as did immediately refer to God and his Worship as frequent fasting and praying which they did very oft and very long with demure and mortified looks in a whining and affected tone and this almost in every corner of the streets Thus Josephus of the Pharisees Antiq. Judaic ZEALOTS THE Zealots were a Sect or Branch of the Pharisees who looked upon themselves as the Successors of Elias Samuel and others of the Jewish Worthies but especially Phineas which Worthies living under a perfect Theocracy had the miraculous impulse and guidance of Gods Spirit immediate Direction and Commission from God for what they did and particularly in such Acts as those of Phineas tho no Magistrate his killing Zimri and Cosbi Samuel's killing Agag c. And in imitation of these the Jewish Zealots mistaking a Diabolical Suggestion for supernatural Revelation a boiling Passion for holy Zeal and a wild Imagination for holy Divine motion pretended a Commission from Heaven for
the Catholick Martyrs and Orthodox Christians of the Primitive time and all in imitation of those Jewish Worthies Samuel Elias Phineas c. who living under a perfect Theocrasie had that real and miraculous impulse of Gods Spirit and that immediate Guidance and Commission from Heaven which the most fervent and daring Zealot in the Christian World never could without rank Phanaticism so much as pretend to And as their Principle so their Practice At the first starting of Presbytery in Geneva Anno 1535. When the Bishop of Geneva would not admit of the Presbyterian Innovations Viret and Farellus with their Followers presently turned Zealots drove the Bishop out of Town and set up Calvin in his stead disclaiming all Allegiance to their Duke and Bishop From Geneva the Presbyterian Discipline was sent into France where the Abettors of them called Albigenses propagated it at first by their Arch-Zealot the Earl of Tholouse's murdering Trincannel the Viscount and chief Governour of the City Beziers and dashing out the Bishops teeth In the Low Countries Presbytery was first set up at Embden in Friezeland by renouncing all Allegiance to their Prince and taking up Arms against him and setting themselves in form of a Common-wealth In Scotland the Earl of Bothwell and his Accomplices rose Forces to Depose and Murder the King under pretence of removing the Popish Lords and promoting the Presbyterian Discipline The Gowries Conspiracy to kill King James was so approved of by the Presbyterian Ministers of Edenburgh that they refused to give thanks for the Kings Deliverance tho commanded by the Kings Proclamation so to do And as the Circumcillian-Zealots of whom hereafter were taught these practices by their Donatist Bishops and Ministers so were these Presbyterian Zealots by their Ministers as may be seen in the writings of Knox Buchanan Willock the * Thes 358 368 147 136 151 c. Holy Commonwealth Of all which the Murder of King Charles the first the late Murder of the Archbishop of St. Andrews and the late Conspiracy of 83. against King Charles the second are all most barbarous and bloody Comments In short that the Presbyterian Sectaries now called Dissenting Protestants are perfect Zealots Enthusiastick Zealots is evident from hence That ever since the Reformation from Popery there has not been in any Protestant Countrey any Rebellion Massacre Tumult Treason or Murders considerable but what Papists or Phanatick or both had a hand in as a means of Propagating their Religion on the same grounds and principles as all former Zealots did GNOSTICKS THese were the first and worse Schismaticks first and worst Rebels in the Christian Church * Dr. Cave on the Life of St. Paul The first Founder of them was Simon Magus who not being able to attain his ends of the Apostles in getting power to confer miraculous gifts resolved in discontent and revenge to make Schisms in the Christian Church So that as the first Schismatick in the World was a Devil so the first Schismatick in the Christian World was a Witch He began his Schismatizing first at Samaria the first place that embraced the Christian Faith Dr. Hammon Annot. Acts 8.12 14. Tho their Schisms and Errors were broached in the Apostles times yet they had not the name of Gnosticks till after when they assumed it to themselves on pretence of greatest Knowledg above other men and particularly in mystical Interpretations They pretended to be well acquainted with the Holy Scriptures to know all the Mysteries of the Old Testament which pretended knowledg is that saies Dr. Hammond which the Apostle charges Timothy to avoid Annot. on 2 Pet. 1.5 1 Tim. 6.20 calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. knowledg falsly so called from whence they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnosticks i. e. knowing Persons or the knowing Party And by a strange Liberty which they took in Interpreting the Scriptures brought in as the Apostle calls them damnable Doctrines such as resisting Magistrates Liberty in the exercise of Uncleanness for which they were called Borboritae whereby they greatly strengthened their Faction And as they pretended to greater Knowledg so to greater Piety and Holiness than others as * Dr. Ham. Annot. 1 Joh. 1.10 Let. H. Irenaeus saies they called themselves the Spiritual this is the Character of the Gnosticks saies he to live in all Carnality and Uncharitableness and yet pretend themselves to be the most perfect men But the greatest pretension was that Christian Liberty which the Gospel instated them in and on these accounts they separated themselves opposed the Apostles and Governors of the Church deposed the Orthodox Christians as Carnal and not having the Spirit and looking on all others beside their own Party as Ignorant they pretended to know more than the Bishops saith ‖ Dr. Ham. Annot. Preface to 2d Ep. of John Ignatius Yea than the Apostles themselves saies Epiphanius Against these Gnostick-Sectaries St. Peter St. Paul St. James and St. John direct their Epistles chiefly and St. Jude his Epistle wholly where in less then six verses he gives more than sixteen distinctive marks whereby they may be known Mr. Jenkins on the place 1. The first is their insolence against Government ver 8. They despise Dominion and speak evil of Dignities i.e. were sawcy with the Government of Antimagistratical and Tumultuous Carriage to'ards Governours for which cause the Apostles press no one Doctrine in all their Epistles more than Loyalty and Obedience not only to the good and gentle but to the froward and wicked not to good Governors as good but to Governors as Governors and the Ordinance of God 2. A second mark the Apostle gives of the Gnostick-Sectaries is their discontent and murmuring against Governors Mr. Jenkins on the place ver 16. They are Murmurers Complainers never content with any Government The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports a secret muttering and grumbling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grunnio to grunt like a Swine importing a speaking against another secretly with hatred and impatience Like some now-adays who if for committing a spoil in Gods Harvest Justice takes them by the Ears with hideous outcrys they call all the compassionate Herd to condole their suffering and that they call Persecution and the suffering days of the Saints Are any of them cut off by the hand of Justice for their Seditious Villanies How doth their Party murmur against the Magistrate that they suffer wrongfully c. As the Rebels Korah and his company did against Moses and Aaron Numb 16.41 Ye have killed the people of the Lord the people of the Lord when God had declared from Heaven most miraculously that they were Rebels and that his Wrath was kindled against them on the account of their being so 3. A third mark is Erratick Zeal verse 13. Wandering Stars so called Dr. Manton on the place as for inconstancy and unsetledness pretending to be Stars and great lights that a reindeed
the Saints and perfect ones they pretended Inspiration and Revelation from God that their Cause was the Cause of God and that whosoever died for it received the Crown of Martyrdom and by this very means did they encourage themselves and their Party in their contempt of Magistrates and put the Circumcellions on Massacres and the like most barbarous Outrages 5. Their Seditious possessing the people with Jealousies and Prejudices against the good Emperor Constantine For instance Hist of Don. p. 67. when he sent Paulus and Macarius with his gifts and largesses about Africa and with them his own Effigies intending nothing hereby but some Expression of his good Affection to the people and his endeavour of promoting that Peace and Unity in the Church which he so extreamly desired These Donatists hereupon as Schismaticks always use to put the worst construction on their Princes best Actions brute it all over Africa that the Emperor had sent Images to be set upon the Altars and that he was setting up Idolatry and Superstition in the Churches 6. That which conduced as much as any thing to the growth and continuance of this Schism was the great Toleration and Liberty that they enjoyed and the want of Laws inflicted rigorously upon them Thus Danaeus Cap. 69. Gregory the great complains saies he of the Bishops and Magistrates of his time that this grievous and pestilent Error of the Donatists did so long prevail and infest the Church through their fault and negligence it being heavy Penalties laid upon them that must reduce them this he saies did effectually Suppress them formerly when Arcadius and Theodosius were Emperors To all this may be added innumerable instances of secret Fraud and open Violence as the ordinary means of promoting the Schism such as that of Ingentius's forging Letters containing the Testimony of Alfius Cecilianus Hist of Don. concerning Faelix Bishop of Aptung's being a Traditor and other the like instances which made the Emperor call this Sect Officinam Diaboli when they were convicted of Schism in the Council of Arles So also their beating and killing any that opposed them yea or that were not of their wicked Party and Perswasion saies Danaeus Obvius sibi quosque in plateis agris homines à suis erroribus alienos caedunt jugulant furiosè Cap. 69. maximè ij qui inter eos Circumcelliones appellantur In a word notwithstanding their greatest Pretensions to Purity and Holiness above all others they stuck at nothing tho ever so barbarous and flagitious to strengthen their Party and promote their Schismatical interest which they did succesfully till the good Emperors Constantine Theodosius Arcadius c. put a stop to and suppressed them by the same infallible means and method that Queen Elizabeth did the Schismaticks of her time viz. by strict Laws made against them and executed severely on them So saith the Historian Sozom. Hist Eccl. l. 2. c. 30. Hist trip l. 3. c. 11 Constantine the first Christrian Emperor finding the Church disturbed by Schisms made a Law against all Conventicles by which Law the Memory of Schismaticks was destroyed speaking of the Donatists only And St. Augustine in his Epistle to Vincentius Ep. 48. Let. U. Mine own City saies he which was wholly schismatical of Donatus 's party is now converted to the Vnity of the Church by the fear of the Imperial Laws and do so perfectly detest their former stubborness that you can scarce believe them ever to have been guilty To some of these Donatists the terror of the Imperial Laws hath been so profitable Let. X. that they have thanked God for it saying God be thanked that hath quickened us by the Terror of the Laws to seek what formerly we did not care to find others say We were frighten'd by false Rumors from coming into the Church which we should never have known to be false if we had not come to Church and we should never have come to Church if we had not been compelled Thus did the Execution of Penal Laws when all other means failed effectually Suppress them But when Julian the Apostate Aug. Ep. 166. Emperor designing thereby among other expedients to root out Christianity gave them Toleration the Schism revived and the Schismaticks grew numerous And as the English Schismaticks in 48 when they got Liberty and full Power in their hands were presently divided into Independents Anabaptists Quakers Seekers High-attainers c. So these Donatists had no sooner got Liberty by the Emperors Indulgence but they were presently divided and subdivided as in St. Augustines Epistles passim into 1. Luciferians so called from their Ringleader Lucifer Calaritanus Bishop of Sardinia these differed from the rest of the Donatists on the account of rebaptizing Dan. on Aug. de Haeres c. 69 81. the other Donatists opinioning that in the Catholick Churches there were no true Ministes and consequently no true Sacraments The efficacy of the Sacrament say they depending upon the dignity and sanctity of the Minister did rebaptize all that they received into Communion and which shews from whence the Anabaptists did arise refused to Baptize Children Lucifer Calaritanus differing from them in this heads a party that separated from other Donatists called from their Ringleader Luciferians 2. Another Sect or Faction among the Donatists were the Maximianists who separated from the other Donatists as well as from the Catholicks on pretence of greater Purity they were so called from Maximianus their Ringleader who discontented at Primitianas's being preferred before him to the Pseudo-Bishoprick of Carthage refused to hold Communion with his Fellow Donatists as well as Catholicks and drew many after him 3. From these sprang up soon after the Rogatians and Claudianists who were otherwise called Montenses Campitae and Rupitani Dan. c. 69. from those Fields and Caves where they kept their Conventicles they were much what the same with our English Quakers Optatus speaks of them thus Salutationis officium auferunt c. ne ave dicunt cuique nostrum They salute none of the Orthodox when they meet them nor so much as bid them God speed Thus did Toleration and Liberty make them divide and subdivide every Schismatick being ready to set up for himself as soon as the Schism is made Danaeus mentions two other Sects among the Donatists the Permenianists and the Cirtenses besides the Circumcellians such a superfetation there is in Schism wherever it is tolerated And as all Schismaticks when tolerated and indulged do usually commence Hereticks in the end what St. Augustine said of Donatists himself De Haeres c. 69. his Commentator said of his Followers Arianis consentiunt as the Meletians did before them they at last turned Arrians Another effect of their Toleration or Liberty was the many barbarous outrages that they committed upon the Orthodox as oft as Toleration empowered them for instance Pretextatus a Donatist Bishop being dead Rogatus a man of note for his
Blood of men the best of men to destroy the Peace of the Church and to set up that Presbyterian Discipline which was no sooner up but down as that which will no more comport with the Constitution of the English Government than Popery or the Mussleman Faith And as this barbarous Regicidy so that which introduced it with so much Murder Perjury and Rapine I mean the Civil War which cost so many millions of Treasury and so many thousands of Mens lives was undeniably the effect of the Presbyterian Schism as is sufficiently acknowledged by the mouth of a modern Dissenter which is Mr. Baxter a dying man and therefore to be believed speaking to a Nonconformist whom he doth so orthodoxly and honestly write against Cathol Communion doubly Defended p. 31. If you know not saies he I do that the principles of Separation were the great cause of the Subversions and Confusions which brought us to what we have felt in England Scotland and Ireland for these forty years and if I may not have leave to say with Bradford Repent O England you should give me leave to repent my self that ever I preached one Sermon with any Biass of overmuch desire to please Persons of the accusing separating humour Thus Mr. Baxter in that late and last of all his Books But to proceed In conclusion of this War and Regicidy the men in Buff fell to Reformation-work in Churches which I cannot but take notice of in this place it being so exactly agreeable to the pattern of Julian the Apostate's reforming Christianity In Winchester Church Collonel Waller with some of his Regiment Hist of Presb. lib. 13. n. 23. threw down the Communion Table broke down the Rails and burnt them in an Ale-house strewed the pavement of the Quire with the Leaves which they tore out of the Common-prayer Book and whereas the remains of several Saxon Kings and Bishops had been by the care of Bishop Fox gathered into leaden Chests they scattered the Dust of their Bodies before the Wind and threw their Bones about the Church The very same that Julian the Apostate did to the remains of John the Baptist buried at Samaria He caused his Bones to be digged up and being mixed with the Bones of Beasts he burnt them to Ashes and scattered the Ashes before the Wind. N. 24 25. In the Cathedral Church of Chichester after they had picked out the Eyes of the portraitur'd King Edward the sixth saying in scorn That all the mischief came from him in establishing the Common-Prayer at first they fell to pillaging and plundering like the Goths at the Sack of Rome and when it was beg'd that they would leave but one Chalice for the use of the Sacrament it was answered A wooden Dish may serve turn The same words almost as of Faelix Colleague to Julian that renounced Christianity in complement to Julian who taking up the Communion-plate which the Religious Constantine had in piety bestowed upon the Church See here saies he in scorn what brave Cups and Vessels the Son of Mary is served in The Church of Exeter they turned into a Jakes leaving their filth on and about the Communion Table whereas the Apostate Julian did but piss against the Communion Table in a Church at Antioch and the Presbyter Euzoius reproved him tho an Emperor sharply to his face And in all this they wrote as after the Copy of the Apostate Julian so with the practice of the Donatist-Dissenters As Optatus relates that in Thipasa Opt. 55. ap Hist of Don. a City of Mauritania the barbarous Donatists assaulted an Assembly of the Orthodox Christians while they were at their Devotions and driving them out of the Church slew a great many of them the Bread of the consecrated Eucharist they threw to the Dogs who having eaten it by the just Judgment of God presently grew mad fell upon their Masters that gave it them and tore them to pieces But in the reforming the Church of Canterbury they exceeded Julian or the Donatists either N. 25. for finding there some Figures of Christ in the Arras-hangings in the Quire they did in the most literal Sence crucifie Christ in Effigie some swearing that they would stab him others that they would rip up his Bowels which accordingly they did so far as the Figures of Christ in the Hangings were capable of it The principal Instrument in framing this Reformation and Hammering out all that mischief of the War and Regicidy was a Tool called the Solemn League and Covenant as appears by the dying words of one of the chief contrivers of it Sir Henry Vane Speech p. 3. at his Execution on Tower-Hill That what the House of Commons did singly by themselves which was their Levying of War Murdering the King proscribing his Son Voting down Monarchy with much more which he saies lay yet in the breast of the House was but a more refined pursuit of the Covenant Thus Sir Henry Vane who being sent hence Commissioner into Scotland was one of the first Contrivers of it and therefore most likely to know the use and design of it and being then ready to die was most likely to speak truth But thus much is demonstrably true that the Covenant put them on altering the Government and that Alteration on the aforesaid Reformation as also upon Warring against the King and that War upon conquering and that Conquest upon Imprisoning and that Imprisoning upon Impowering a rude Conquering Army to Murder him So that their laying all on a rude conquering Army as Mr. Baxter doth is no other Plea for the Presbyterians not killing the King Plea for Peace c. than Pilates was for his Innocency in putting Christ to Death because he left the Execution of it to the Soldiers But to shew what an Engine this Covenant was against the Church what a Solemn piece of Perjury and what a snare of Souls what a mystery of Iniquity and what a bane of Monarchy 't is fit all Posterity should be instructed in these three Articles of it 1. That without respect of Persons they would endeavour to extirpate Popery and Prelacy i. e. Church-Government by Arch-Bishops Bishops Deans c. and all this not only contrary to the Kings Proclamation strictly forbidding it but contrary to an Oath previously taken by a great part of the Covenanters 2. That they would endeavour the discovery of all such as had been or should be Incendiaries Malignants evil Instruments c. whereby they bound themselves and others as the event shew'd to bear false against to Condemn and Murder the Kings best Friends as those that stood most in their way as the Earl of Strafford Arch-Bishop Laud c. 3. That they would preserve the Kings Person in the preservation of the true i. e. Presbyterian Religion and the Liberties of this Kingdom Which was in effect a covenanting to Rebel against the King if not to Murder him in regard that the Covenanters had already
as to oblige all after-times to any particular form of Rituals is certain And also that they gave only general Directions but left it to the Power and Prudence of Church-Rulers to determine of Particulars as the various Conditions of People Time and Place should respectively require This is evident from hence that the Apostles instituted several things in the Primitive Churches which were in after-times to be used or disused as Church-Rulers should think fit For instance the Agapae or Love-feasts the holy Kiss the order of Deaconnesses and several other things which are now utterly disused and laid aside tho of Apostolical Institution Nor doth any man scruple the Disuse or Abrogation of them which is a palpable evidence that the Apostles never designed a certain form of Rituals to all after-ages but left it to the Prudence and Power of Church-Rulers to appoint as they see fit And thus Mr. Calvin himself Calv. Inst l. 4. c. 10.30 In externa disciplina Ceremoniis non voluit Christus c. Christ would not prescribe singularly and specially concerning external Discipline and Ceremonies because he foresaw these things were to depend on the occasions and opportunities of times and ought to be accommodated to the Edification of the Church according to the different disposition and custom of Times and Countries He adds Page 10. I think it will be very difficult for any man to make it appear that for some hundreds of years after the Apostles the Orthodox Christian Church did ever require any more then common Christianity as a term or condition of Church Communion or that any Ceremony was for so long a time imposed on the Church The Orthodox Christian Church did require it as the term or condition of church-Church-Communion That the lapsed Penitents should perform the five several Stages of Penance in such Posture and Gesture as the Church imposed and no other wherefore one sort of Penitents were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Prostrate because they were to perform their Penance in the Gesture of Prostration and no other They wore certain Marks of Penance about them with several other Ceremonies that I could name which were imposed on them as terms of Church-Communion Ignatius Bishop of Antioch and Martyr who lived in the Apostles times Socr. Hist l. 6. c. 8. is reported by Socrates to have heard in a Vision the Angels celebrating the Praises of God in Alternate Hymns and in Imitation thereof appointed the ceremonious way of Antiphones or responsal Hymns in the Church of Antioch which was immediately appointed in or imposed on most Christian Churches in the World The Ceremony or Order of reading the two Lessons after the Psalms is mentioned in the Apostolick Canons Ap. Can. lib. 2. can 57. as a thing decreed or appointed injoined or imposed which Cassianus mentions as the Ancient custom of all the Egyptian Churches Cassian l. 2. c. 4. which he saies was not taught by men but by the Ministry of Angels from Heaven Epipha adv Aerians Epiphanius calls the Aerians the most Brainsick Hereticks that ever were for holding that Bishops and Presbyters were all one and that they were not bound to keep Lent and the Holy week as the Laws of the Holy Church required Sozomen speaks of standing up at the Gospel History lib. 7. c. 19. as a thing very anciently and universally imposed He saies it was a new Fashion in Alexandria that the Bishop did not rise up when the Gospel was read and that he never heard of the like elsewhere And the Council of Toleta ordained Con. 11. c. 3. That all Governours of Churches and their People should observe the same Rites and Order of Service which they knew to be appointed in the Metropolitan See In the early days of Tertullian who lived near the Apostles times there was distinction of Garments bowing to'ard the East and innumerable other Ceremonies and among the rest there 's no question to be made of what Mr. Bolde has such a spight at the Cross at Baptism since the Church saies Canon 30. that it was used in the Primitive and Apostolical Churches with one consent All which Ceremonies Tertullian calls * Harum aliarum ejusmodi Disciplinarum si legem expostules Scripturarum invenies nullam sed traditio est auctrix consuetudo conservatrix fides observatrix Disciplines which implies that they were imposed yet there was then no such thing as scrupling of Ceremonies but obedience active and passive even to Pagan Governours and conformity to Christian Church-Orders was a Characteristical mark of primitive Christianity Whatever the Pleaders name be to shew that his Temper is daring he tells us p. 11 12. He dares affirm That if the Rights and Ceremonies now in use in the Church of England should be alter'd some changed and some wholly laid aside by the same Authority that did at first injoin them the Church of England would still be as impregnable a Bulwark against Popery as now she is and I am fully satisfied saies he there is no man will deny this unless he be either a real Papist or an ignorant superstitious Fool. The King Parliaments and Convocations have denyed it and I am fully satisfied they must and will deny it on these accounts following 1. On the account of the great danger that universal Observation and Experience have found to be in such Innovation as he pleads for in altering the Constitutions of a Church that have heen composed and setled by wise men and Christian Martyrs reverenced and admired by others incorporated into the Laws of the Land rivetted by Custom and long Prescription for the sake of such novel Notions and inconsistent Alterations as no dissenting Party could ever yet agree in and such as is inseparably twisted with seditious and penicious Alterations in the State It being much more true of England what Optatus said of Milevis Res publica non est in ecclesia sed ecclesia in republica and therefore that the Church being contained in a Civil Society must conform its self in externals to that which contains it for Safety and Preservation Which made King Charles the first call such Alteration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 11. The old leaven of Innovation under the mask of Reformation which in his two last Predecessors days heaved at and threatned both Prince and Parliaments They first desired Alteration of him and then obtruded it on him with the point of their Swords with such a trusting to their Moderation which he there calls abandoning his own Discretion and shews throughout that they who began with nothing else but such desires of Moderation and Alteration as Mr. Bolde Pleads for ceased in nothing else but utter Subversion and Dissolution And Arch-Bishop Bramhall whom Mr. Baxter truly calls Lett. to Mr. Militier that clear-headed Metropolitan teaches That it is a rule in prudence not to alter no not an ill custom when
is suppressing Nonconformity but doth rather incourage the thing and increase the Party For this he appeals to long and often experience and this he asserts at large with the greatest assurance imaginable Whereas 1st in statu quo the thing is yet sub judice the event scarcely yet discernable the effect yet scarcely known because since Queen Elizabeths reign the Laws have not been put into rigorous execution till this last year When Mr. Bolde wrote his Book the rigorous execution of the Law was much relaxed and it was the relaxation that so increased the Party Our State-Physitians have found it so that that pestilent Lax was the true morbifick cause of that dangerous superfaetation in the Body politick And let Bolde Quacklings pretend what they will Perilis in sua cujusque arte credendum est and thus as to the present or late state of things 2. If we look back on former times Long and often experience has made it undeniably evident that putting the paenal Laws rigorously in execution against Dissenters hath answered the end for which they were designed i. e. Hath suppressed Dissenters and reformed Nonconformity when nothing else would do Hist of Presb. lib. 9. n. 25 27. In Queen Elizabeth's Reign it was enacted in Parliament That whosoever should be found at any Conventicle or private meeting on pretence of Religious exercise were to suffer imprisonment or to depart the Realm never to return without leave first granted and the failure herein was made Felony And it was such sharp Laws made against them and rigorously executed on them that utterly suppress'd them and thereby effectually promoted the peace and tranquility of Church and State when all other means failed and that it was K. James's relaxing this rigour that first revived their faction is undeniably evident to any that understands the History of England for these Hundred and Thirty years last past And of Old the whole History of the Donatists doth make evident 1. That as the Emperours and their Councils became more zealous for the Christian Religion their Laws were made more and more strict against Dissenters and executed with more and more rigour according to the growth and proportion of their zeal for Christianity And 2dly that putting the Laws rigorously in execution was the only thing that restrained that dangerous faction and restored peace and unity to the Church Mine own City says St. Augustine which was once all Donatists Civitas mea cum tota esset in parte Donati ad unitatem Cathol timore legum imperialium conversa est Ep. 48. lit V. X. is now converted to the Vnity of the Church by this very means the terror of the Imperial Laws The terror of the Laws was so profitable to them says he that they did bless God for them saying God be thanked that hath quickened us stimulo terroris by the terror of the Laws to seek and to find the truth Others says he say we were frigheed by false rumours from entering into the Church which we should never have known to be false if we had not come to the Church and we should never have come to it if we had not been compelled And in his 50th Epistle to Bonifacius They who formerly had been on the Donatists Party thanked God that now by the correction of the Laws they are delivered from that furâ—osâ— pernicies as he calls their Nonconformity and that they who did so hate the Laws do now love them and rejoice in the cure that they had made on them as formerly they did in their madness detest the wholsome Laws as troublesome to them He elsewhere calls them mad that divide the Church and would have them like mad-men tyed and bound with the Chain of wholsome Laws and Severities Contra hos Imperator Constan lege sancivit auferri eorum oratoria Ecclesiis applicari neque in domivâ—s privatorum eos Congregationes neque publice celebrare sed in Ecclesia Cathol communicare in eam cunctis convenire sâ—â—debat propter quam legem haeresi on mâ—mor am arbâ—tror fuisse destructam Hist trip lib. 3 c. 11. Constantine the first Christian Emperour finding the Church divided and disturbed by Schismatick Dissenters made a Law against them forbidding and suppressing all their Conventicles by which very means says Sozomen the memory of Schismaticks was utterly destroyed And whereas Mr. Bolde says P. 28. that severity is not a proper me hod for the satisfying of mens judgements or removing their scruples I answer St. Augustine says that he was once of that mind and was not for having the Laws rigorously executed against Dissenters but he acknowledges his error in it and tells us that this opinion of his was conquered and changed non contradicentium verbis Ep. 48. lett V. sed demonstrantium exemplis i e. as Mr. Bolde speaks by long and often experience 'T is true says St. Augustine Let. T. none can be made good against his will but the fear of suffering may make him leave off his animosity against the truth or make him willing to receive the truth which he formerly knew not and persist in it when he knows it We know many says he not only single persons but whole Cities that were Donatists or Separatists now become good Catholicks heartily detested their devilish separation and fervently loving the unity and Communion of the Church all which were made such Convâ—râ—s by the fear of those Laws which * Speaking to Vincentius a Donatist you so dislâ—â—e And these examples propounded to me by my Colleague made me change my opinion For saith he I was once of that opinion that no mâ—n ought to be compâ—lled to the Vnâ—ty of the Church but that this was to be done only by force of * Vâ—rbo agendum disputatione pugnandum ratione vincendum argumenâ— and disputation that they were to be convict by Reason not compelled by Law for this I thought could do noâ—hing but make open Schismaticks Litt. V. or counterfeit Catholicks but this I was convinced to be an error non contradicentium verbis sed demonstrantium exemplis by long and often experience And therefore the Holy Father in his Epistles to Bonifacius Januarius Festus and others doth mightily press the rigorous execution of the Imperial Laws against Dissenters not only at that which is necessary to the unity and safety of the Church but of sufficient tendency to satisfy mâ—ns judgments and remove their scruples by compelling them to the most apt and proper means of that satisfaction and removal But suppose that it were not as the venerable St. Augustine says but as Mr Bold says that severity is not a proper means to satisfy mens judgments or remove their scruples Yet 2. It cannot be denyed but that it is a proper means to preserve the Churches unity and therefore Constantine the most Religious Emperour the first that ever made Laws against Dissenters did not seek to bring