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 / J.B.

Catholick Schismatology: OR, An Account of Schism and Schismaticks in the se∣veral 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, compares them first to the fallen Angels, the first that sinned; those Schismaticks from the Church tri∣umphant, Jude 6. Where he plainly intimates, That as the Devil was the first Sinner, so was he the first Schis∣matick: Saies the Apostle, The first that left his first estate, which was Communion with the Church triumphant.

From this he descends to com∣pare them to some of the first Schismaticks from the Church Mili∣tant. 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, i e. say they, the way of Cains Separation. Cain was the first Separatist (saies Dr. Manton) He went out from the pre∣sence 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 inter∣est

in many of the Princes; and (no doubt) was accounted an able and godly man; only thus, he was a factious Levite, dissenting and mur∣muring 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 op∣position, as well to the Monarchical as Episcopal Government, must give them Extraction from this famous Triumvirate Korah, Dathan, and Abiram, combined in an Association against Moses and Aaron, the Su∣pream 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 Ʋzziel, made Prince of the Koha∣thites,

[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 Con∣spiracy, 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 Con∣gregation. 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 chief∣ly carried on by the interest and credit that he had among the Peo∣ple; particularly on the account of his pretended Zeal for the Worship of God, and his great pretence to the good of the Commonwealth. But a factious Levite he was; dis∣senting and murmuring against the King and the Clergy, was his great and only fault. In the head of a numerous Faction, he endea∣vour'd to stone Moses, and (as Jo∣sephus saies) ran with great Noise and Uproar, crying before the Ta∣bernacle 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, are Enemies not only to Ecclesiastical, but Civil Order and Superiority.

And this example of Korah is pro∣duced (saith Dr. Manton) as to note the factious Practices of Seducers, 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 al∣ready accomplished. And the other Nonconformist-Expositor in his Ex∣position, How miraculously did ven∣geance overtake Korah and his com∣pany [for their Schism and Sediti∣on] 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 con∣sumed by a fire from the Lord; and

after that, fourteen thousand and se∣ven 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 cal∣led Pharisees from their Separation▪ From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 separavit, secrevit, ••i∣visit; quasi sequestrato ab aliis vita religiosiri; because separated from others to a more strict way of pro∣fessing Religion. Pasor cites Hesy∣chius, for making 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Pharisee, a Divider, a Separatist, a Puritan, all one; but the primary significa∣tion

of the word Pharisee is [one that separates.]

Josephus, tho himself a Jew, and sometime a Pharisee, gives this ac∣count of them, That they were a crafty and subtil Generation of men, that imployed their power mightily in opposing Kings; that had insinu∣ated themselves so far into the affe∣ctions and esteem of the populacy, that their good or bad word was able to make or blast any one with the peo∣ple; let their report be never so false and malicious. And therefore Alex∣ander 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 Di∣rection; 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, when∣ever they got power, and yet cried out most against Persecution, Matt. 23.4. They bound on mens shoulders heavy burdens, and grie∣vous to be born; yet inveigh bitter∣ly against it in others, vers. 30. If we had lived in the days of our fore∣fathers, we would not have been par∣takers 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 re∣lates) were, That none but they were the Godly party; and that all other Person were but Slaves and Sons of the Earth, and therefore endea∣vour'd, especially to inspire them with a mighty Zeal and Fierce∣ness 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 Gar∣ments, &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 pro∣fession 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 Suc∣cessors of Elias, Samuel, and others of the Jewish Worthies, but especi∣ally 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 Diaboli∣cal Suggestion for supernatural Re∣velation; a boiling Passion for holy Zeal; and a wild Imagination for holy Divine motion, pretended a Commission from Heaven for the most horrid and detestable under∣takings, such as rebelling against Princes, Assassinating Nobles, &c. in pretence for the Honour and Glory of God.

The account Dr. Hammond gives of them, is briefly thus, The Jewish Zealots pretending to a perpetual im∣munity from all humane Power, [as being the only Children of God, and upon that account, to be sub∣ject to no men, especially Heathens, but to enjoy an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or perfect immunity] would force all men to joyn with them against the Romans, i. e. The publick peace; calling them∣selves 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Bene∣factors and Saviours of the Nation, and plundering all that would not be as Seditious as themselves, under pretence of Zeal for the Law of

God, and making all men perform their duty.

Agreeable to this, is that of Dr. Cave [in the life of St. Simon the Zealot] from Maimonides, Josephus, &c. They were (saies he) a Sect of the Pharisees, mighty Assertors of the Law, and of the strictness and puri∣ty of the Jewish Religion, assuming a Liberty to themselves to question (and punish) notorious Offenders, without staying for the formality of the Law; and (when they thought good) executing capital Vengeance on them. Thus (saies my Author from Maimonides) when a Blasphemer cursed God by the name of any Idol, the next Zealot that met him, had power to kill him, without bringing him before the Sanhedrim. Thus in imitation of Phineas (who in a great passion for the Honour of God, did immediate Execution on Zimri and Cosbi) they took upon them to execute Judgment in extraordinary Causes, and that (at first) not only by the Connivence, but good leave of the

Rulers and People, till in after-times under a pretence of this, their Zeal de∣generated into all manner of Licenti∣ousness and wild Extravagance, and they not only became the very pest of the Commonwealth at home, but open'd the door for the Romans to invade them to their final ruin. They were continually prompting the people se∣ditiously to throw off the Roman Yoke, to vindicate themselves into their na∣tive Liberty [excelling the Phari∣sees in their outcrys for property and priviledg against their Rulers Prerogative] and when they had turned all things into hurry and con∣fusion, themselves in the mean time fished in those troubled Waters. Jo∣sephus frequently bewails them as the great Plague of the Nation. He tells us that they scrupled not to kill many of the Nobility under pretence of their holding correspondence with the Ro∣mans, and betraying the liberty of their Country, boasting that thereby they were the Benefactors and Savi∣ours of the People: Joyning themselves

with the Idumeans, they slew the High-Priest, profaned the most Holy Places, and committed all manner of outrages, yet stiled themselves the Zealots (pretending greatest Zeal for the Glory of God.)

Nor has this Phanatick Zeal, this kind of Zealots, been wanting, wherever Schism has prevailed in the after Ages of the World. The Donatists had among them an Order of men called Circumcelliones, that were wholly designed and set apart for these Zealotick exploits; they were as so many Hectors to fight for the Donatists on all occasions, and were exactly among the Dona∣tists, as the Pseudo-Zealots were among the Pharisees. Quas caedes, &c. (saies St. Augustine) what Slaughters and Outrages did they not commit, when Julian restored the Churches to them, and gave them Power? and all this by belie∣ving, that they were inspired by God to do such extraordinary things, which they were ready to attempt,

whenever their Brethren, or their own Lust did prompt them to it; the Donatist Bishops instructing them soundly in this, That they did certainly dye Martyrs, who suffer'd Death for Religion sake, as they called their Rebellious and most Murderous undertakings. Nor hath this Zealotick temper been more discernable in any than in the Schis∣maticks of this latter Age. At the first planting of Presbytery in Scotland; in Mr. Knox's Disputa∣tion with Ld. Secretary Lethington, about the Power of Princes, i•• being asked whether the Subjects ought to suppress the Queen, sup∣posing her an Idolater [or Papist]? Mr. Knox's Answer was, That not only Idolatry ought to be suppressed, but the Idolater also ought to die: But by whom (said the Secretary Lethington?) by the People of God, said Mr. Knox; for the command∣ment was to Israel (saies he) Hear O Israel, the Statutes and the Ordi∣nances of the Lord thy God; yet,

commandment is given, That if Ido∣latry be committed in any City, the whole body of the People rise and de∣stroy the City, sparing neither Man, Woman, nor Child.

Secretary. But there's no command given to destroy their King.

Knox. If he be an Idolater, (or Papist) I find no Priviledg [or Ex∣emption] given to him more than to the People, to offend Gods Majesty.

Secretary. I grant that; but Peo∣ple may not be Judges to their King, to punish him, tho he be an Idolater.

Knox. God is the Ʋniversal Judg to him, as well as to the People; so that what his word commands to be punished in one, is not to be absolved in the other — and that the People; yea, or a part of the Peo∣ple may not execute Gods Judgments against their King being an Offender, you have no other warrant for, than your own Imagination. Whereupon the Lord Secretary Lethington, cal∣ling for his Papers, produced the Authority of Luthor, Melancthon,

Musculus, and Bucer, for the Do∣ctrine of Non-resistance in any case: And in another place, Mr. Knox saies, That God has armed Subjects against their natural King, and com∣manded them to take Vengeance on him, according to Divine Law; and that accordingly Gods people have executed Gods Law against their King, having no further regard to him in that behalf, than if he had been the most simple Subject in the Realm. And in a Sermon before a great part of the Nobility. Ask of the Queen (saies he) that which by Gods word you may justly require; and if she will not agree with you in God, you are not bound to agree with her in the Devil. And when the Queen asked him, Whether he allowed that her Subjects should take her Sword into their hand? His Answer was—They sin not that bridle Kings when they Trans∣gress. For which he instances in Elias's not sparing Jezabel's false Prophets, and Baal's Priests, tho

King Ahab stood by. And Samuel's not sparing to slay Agag King of Amalek, and Phineas's killing Zim∣ri and Cosbi, tho no Magistrate; and in the People's conspiring against Amaziah King of Judah; their fol∣lowing him to Lachish, and killing him. And so throughout all Ages, among Hereticks and Schismaticks, and none else, there have always been such rebellious Pseudo Zealots, acting quite contrary to the Gospel-Religion, and to the Precepts of Christ and his Apostles, and to the practice of all the Catholick Mar∣tyrs, and Orthodox Christians of the Primitive time, and all in imi∣tation of those Jewish Worthies, Samuel, Elias, Phineas, &c. who living under a perfect Theocrasie, had that real and miraculous im∣pulse of Gods Spirit, and that im∣mediate Guidance and Commission from Heaven, which the most fer∣vent and daring Zealot in the Chri∣stian 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 In∣novations, 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] propaga∣ted it at first, by their Arch-Zealot the Earl of Tholouse's mur∣dering Trincannel the Viscount, and chief Governour of the City Bezi∣ers, and dashing out the Bishops teeth. In the Low Countries, Pres∣bytery was first set up at Embden in Friezeland, by renouncing all Alle∣giance 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 com∣manded by the Kings Proclamation so to do. And as the Circumcillian-Zealots (of whom hereafter) were taught these practices by their Dona∣tist Bishops and Ministers, so were these Presbyterian Zealots by their Ministers, as may be seen in the wri∣tings of Knox, Buchanan, Willock, the Holy Commonwealth: Of all which the Murder of King Charles the first, the late Murder of the Archbishop of St. Andrews, and the late Con∣spiracy 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 Zea∣lots,

is evident from hence, That ever since the Reformation from Popery, there has not been in any Protestant Countrey, any Rebelli∣on, Massacre, Tumult, Treason, or Murders considerable, but what Papists or Phanatick, or both, had a hand in, as a means of Propaga∣ting 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. The first Founder of them was Si∣mon Magus, who not being able to attain his ends of the Apostles in getting power to confer miraculous gifts, resolved in discontent and re∣venge, to make Schisms in the Chri∣stian 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 embra∣ced the Christian Faith. 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 Testa∣ment, which pretended knowledg is that (saies Dr. Hammond) which the Apostle charges Timothy to a∣void, 1 Tim. 6.20. calling it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. knowledg falsly so called, from whence they called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gnosticks, i. e. knowing Persons, or the knowing Party: And by a strange Liberty, which they took in Interpreting the Scrip∣tures, 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 Irenaeus saies) they called themselves the Spi∣ritual; 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 Chri∣stian Liberty which the Gospel in∣stated them in, and on these ac∣counts 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 ‖ 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 whol∣ly, where in less then six verses he gives more than sixteen distinctive marks whereby they may be known.

1. The first is their insolence a∣gainst 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 Gover∣nors, and the Ordinance of God.

2. A second mark the Apostle gives of the Gnostick-Sectaries, is their discontent and murmuring a∣gainst Governors, ver. 16. They are Murmurers, Complainers, never content with any Government. The Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, imports a secret muttering and grumbling; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Grunnio, to grunt like a Swine, importing a speaking against another secretly with hatred and im∣patience. 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 suf∣fering days of the Saints. Are any of them cut off by the hand of Ju∣stice for their Seditious Villanies; How doth their Party murmur a∣gainst the Magistrate, that they suf∣fer 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 miracu∣lously, 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, as for inconstancy and unsetledness,

pretending to be Stars and great lights, that a reindeed 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 ac∣count 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 Do∣ctrine of the Gospel, that great es∣sential of true Religion, Subjection for Conscience sake.

4. Their tumultuous Turbulence, verse 13. raging waves of the Sea; so called for their boysterous Vio∣lence (saies Dr. Manton) in en∣raging mens minds against all Go∣vernment and Rule in Church and State; putting all Places into Con∣fusion and Combustion, by Schism and Sedition. Whenever the Winds of Power, 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 Phan∣tastick rays, and having swoln their imaginations into a self-conceit of their greater Spirituality, and more Knowledg than others, did hereup∣on 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 Pie∣ty and Knowledg above others, not∣withstand their emptiness of it: For which they are called Clouds with∣out water, verse 12. with the specious Title of the spiritual and knowing People, the only true Church and

People of God, they reconciled Re∣bellion, and all Licentiousness; were Religious without Religion, Godly without Goodness, Christians without Christianity, Clouds with∣out Water. Clouds which tho shi∣ning 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 proje∣cting against Governors and Go∣vernment, 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, 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 Nova∣tus 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 Com∣munion (as they falsly accused him) with Trophimus one of the Thuri∣ficati) and to make himself Bishop in his stead, was sadly disappointed in the attempt; whereupon in grief and discontent at the disappoint∣ment, he joyns himself with Nova∣tianus, once his Scholar, and after∣ward 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 Ba∣silicae, which St. Augustine frequent∣ly 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 Per∣secution, 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 Com∣munion, 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, espe∣cially 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, & odiosissimè nominant. They were so called (says his Commentator) because they separated from the Or∣thodox, as more Pure and Holy, as the only true Church and People of God; accounting all the Church-Assemblies of the Orthodox Chri∣stians polluted with the Communi∣on of the lapsed Penitents; on which very account Danaeus calls them Fanaticks. 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, Dona∣tists, 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, Sub specioso illo Purificato∣rum, & 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 bar∣barous rigor to'ards the lapsed Pe∣nitents. For they were at first for the most part sound in the Faith. As St. Augustine said of the Dona∣tists, De sola communione infaeliciter litigârunt. They separated on the account of not receiving lapsed Pe∣nitents into Church-Communion, on the account of their conceited purity above all others; which is that Danaeus calls, Perniciosissimum illud dogma quod in ecclesiae exitium

cudit Novatus. 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 Di∣sputing of St. Chrysostom Bishop of Constantinople, Cyril Bishop of A∣lexandria, and Innocent the first Bishop of Rome; but especially St. Cyprian Bishop of Carthage. As also by the severe Proceedings of the Or∣thodox Bishops against them, parti∣cularly in the Council held at Rome, in which were 60 Bishops besides Presbyters; where they were by the common Vote of the Church exclu∣ded the Communion of the Church, 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 impe∣rious 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 up∣on 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 par∣ticular instance in his Pathetical Epistle to Novatus, which in regard of its brevity, it may not be grie∣vous here to subjoin.

Dionysius to Novatus our Brother, greeting.

For as much as you your self con∣fess, 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 a∣bout the year 286, when Constantine was Emperor, and Syl∣vester Bishop of Rome: The Mele∣tians 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; these allowed them a possibility of Repentance, but agreed with the Novatians in denying them Church-Communion, notwithstanding the most infallible marks of true Repen∣tance that could be given.

2. They differed in time, as Da∣naeus, Hi plane similes sunt Novati∣anis, a quibus sunt profecti, sed tem∣pore posteriores: This Schism not commencing till 66 years after the Novatian.

3. They differ'd in their Foun∣ders, 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 tempt∣ed many of all orders of men to re∣nounce the Faith, and comply with the Gentile rites; who afterwards repenting of what they had done, applied themselves to the Martyrs and Confessors in prison for Abso∣lution, 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 Fa∣ther, was for the more mild opini∣on, 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 Me∣letius let them go to him; where∣upon some Bishops came over to him, the rest remained with Mele∣tius, 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: For which, as also for his Schisma∣tical proceedings, he was deprived of his Bishoprick by Peter, in a common meeting of Bishops. Me∣letius having got out of Prison, still bore up himself with the Reputation of a Bishop, gathering Churches of his own Party, ordaining Presby∣ters and Deacons to his Schismatical Assemblies, and refusing to commu∣nicate with the Orthodox Churches, on pretence of greater Zeal for the Glory of God, and stricter Disci∣pline to'awds the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Epi∣phanius 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, and of very long continuance in the Christian Church. They stiled themselves the Church of the Mar∣tyrs: Tho Meletius himself died a Schis∣matick and Apostate, when Peter the Or∣thodox Bishop, that opposed him, received the Crown of Mar∣tyrdom, Athan. Apol. 11. As Arrius himself was at first a Meletian, so the Meletians were at last Arrians. As, Schism generally useth to ter∣minate 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 slander∣ing them in most Diabolical man∣ner.

Athanasius Bishop of Alexan∣dria, whom Nazianzen after great commendation of his incomparable Learning, and strict Piety, in con∣stant Watchings and Fastings, Pray∣ers 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 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 ac∣cusations, and hell-bred Slanders, calling him Sathanius; accusing him

as Arsenius Euplus, Pachomius, and others of the Meletian Schism did, of Murder, 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, Theodoret, and Ruffinus, this in∣stance. 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 Em∣braces. 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 cal∣ling upon Athanasius to Answer to the matter of Fact, he stood silent. But Timotheus turning to the Wo∣man,

Woman (saies he) was I ever in your house? did I ever, as you pre∣tend, offer violence to you? Yes, yes, saies the Woman, you are the man that forcibly pressed upon me, and stained my Chastity and Ho∣nour. The cheat thus plainly dis∣covering it self, put the Contrivers of it to the blush; but no end to their false Accusations. They pro∣ceed 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 Ba∣nished. The like they did to Eu∣stathius Bishop of Antioch, and o∣thers of the Catholicks that oppo∣sed them, and endeavoured the Unity of the Church. And tho the Arrian Hereticks joyned with the Meletian Schismaticks in these Diabolical practices against the Or∣thodox Christians, yet were these principal in it. Ʋt Meletiani (saies Danaeus) pene Soli divinum illum, A∣thanasium 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 Vene∣rable 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; 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 ac∣count 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 Gre∣gory a Meletian Bishop, they de∣creed in that Council, That all Or∣dination made by him, should be null and void; which is in effect to de∣cree, 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 perse∣cuting the Professors of it, with the most grievous Torments and Tor∣tures that the most twisted Malice and Subtilty of Earth and Hell

could devise; and that in such mea∣sure, that in the Dioclesian Perse∣cution, 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 per∣nicious 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‖ he saies, De sola communio∣nae infaeliciter litigarunt, & contra unitatem Christi rebelles inimicitias perversitate sui erroris exercuerunt. They quarrelled only about Church-Communion [as the Novatians and Meletians in another part of the World did] and through the Per∣versness 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 Persecu∣tion, 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 evi∣dence that could be given of their true Repentance; the difference broke out into open Schism and Fa∣ction, and gave Birth to that un∣happy 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 Presby∣ters, being in Competition with Ce∣cilian, for the Bishoprick of Car∣thage; 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, with some others that had been proceeded against by Cecilian, refused to hold Communion with him, and parti∣cularly Lucilla a Spanish Lady, rich and factious, thinking her self af∣fronted 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 Vi∣ret and Farellus did Calvin at Geneva.] This Donatus was pre∣sently 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 Per∣secution, had delivered up their Bibles to be burnt] yet accuses Cecilian of being a Traditor, and on that ac∣count not fit to be Bishop of Car∣thage; whereupon they set up Ma∣jorinus 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, in setting up Majo∣rinus a Pseudo-Bishop against Ceci∣lian, the lawful and good Bishop

of Carthage: But this Majorinus died immediately upon the first broach of the Schism, and was suc∣ceeded by Donatus à casis nigris, and he by Donatus Magnus, from whom they were called Donatists: priding themselves much in this De∣nomination, è parte Donati: The Schism increased daily, and began by the Conduct of Donatus to set up private meetings, which they called the only True and Holy Church of God, but which St. Au∣gustine commonly calls Conventi∣cles; 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∴ Epistle to Vincentius, of boasting of them∣selves 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 despi∣sing others, which he calls an esta∣blishing of their own Righteous∣ness, &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-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: In the Meeting which the Emperor Honorius appointed at the Gargilian Baths between the Catholicks and Donatists for the composing of mat∣ters between them, the Donatists refused so much as to sit in their Company: Primilianus the Dona∣tist Bishop of Carthage, his Words were, Indignum est ut filii Martyrum est progenies Traditorum in unum co∣eant; i. e. It is not fit that the Sons of Martyrs [as they called them∣selves] 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 censo∣rious slandering and traducing the Orthodox: This Donatist Schism was first of all founded in the dis∣content that Donatus had took at his not being preferred to the Bishoprick of Carthage before Cecilian, where∣upon he separated and propagated the Schism very much by this very means, traducing Cecilian as a Tra∣ditor, 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 Supersti∣tion; 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 Per∣verter 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 employ∣ed 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 Coun∣sellors; of Mensurius, Cecilians Pre∣decessor, 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, tanquam ecclesiae lupi & pestes magistratus essent] lye mutter∣ing and vomiting out wickedly, ac∣counting

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 law∣ful 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, 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 pre∣tend that an Angel had appear'd to him, and assured him of success in answer to his Prayers, Oravit Dona∣tus & respondit ei Deus (says Opta∣tus); and of all the Donatists, saith Danaeus, Jactant Revelationes, & Entheusiasmos ut sua dogmata plausi∣bilius confirment, & se sanctos per∣fectosque sumosius glorientur; to the end, they may make their Opinons in Religion the more plausible, and may the more speciously boast of themselves as 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 Prejudi∣ces against the good Emperor Con∣stantine: For instance, when he sent Paulus and Macarius with his gifts and largesses about Africa, and with them his own Effigies, in∣tending 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 extream∣ly desired: These Donatists here∣upon, [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 Al∣tars, 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 con∣tinuance of this Schism, was the great Toleration and Liberty that they enjoyed, and the want of Laws inflicted rigorously upon them:

Thus Danaeus, 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 Theo∣dosius were Emperors.

To all this may be added innu∣merable instances of secret Fraud, and open Violence, as the ordina∣ry means of promoting the Schism, such as that of Ingentius's forging Letters, containing the Testimony of Alfius Cecilianus, concerning Faelix Bishop of Aptung's being a Traditor, and other the like in∣stances, 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 kil∣ling any that opposed them; yea,

or that were not of their wicked Party and Perswasion, saies Danae∣us, Obvius sibi quosque in plateis & agris homines à suis erroribus alienos caedunt & jugulant furiosè, maximè ij qui inter eos Circumcelliones appel∣lantur. In a word, notwithstand∣ing their greatest Pretensions to Pu∣rity and Holiness above all others, they stuck at nothing (tho ever so barbarous and flagitious) to strengthen their Party, and pro∣mote their Schismatical interest; which they did succesfully, till the good Emperors Constantine, Theo∣dosius, Arcadius, &c. put a stop to, and suppressed them by the same infallible means and method that Queen Elizabeth did the Schisma∣ticks of her time, (viz.) by strict Laws made against them, and executed severely on them. So saith the Hi∣storian, Constantine the first Chri∣strian 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 Do∣natists only:) And St. Augustine in his Epistle to Vincentius, Mine own City (saies he) which was wholly schismatical, of Donatus's party, is now converted to the Ʋnity 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, 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, Emperor, designing thereby [among other expedients] to root out Chri∣stianity, gave them Toleration, the Schism revived, and the Schisma∣ticks grew numerous. And as the English Schismaticks in 48, when they got Liberty and full Power in their hands, were presently di∣vided into Independents, Anabap∣tists, Quakers, Seekers, High-at∣tainers, &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 Calarita∣nus, Bishop of Sardinia; these dif∣fered from the rest of the Dona∣tists, on the account of rebap∣tizing; the other Donatists opini∣oning that in the Catholick Churches there were no true Mi∣nistes, and consequently no true

Sacraments, [The efficacy of the Sa∣crament (say they) depending upon the dignity and sanctity of the Mi∣nister] did rebaptize all that they received into Communion, and (which shews from whence the Ana∣baptists did arise) refused to Baptize Children; Lucifer Calaritanus dif∣fering from them in this, heads a party that separated from other Do∣natists, called from their Ringleader Luciferians.

2. Another Sect or Faction among the Donatists, were the Maximia∣nists, who separated from the o∣ther 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 Claudia∣nists,

who were otherwise called Montenses Campitae and Rupitani, 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 Circumcel∣lians; such a superfetation there is in Schism, wherever it is tolerated: And as all Schismaticks, when to∣lerated and indulged, do usually commence Hereticks in the end; what St. Augustine said of Donatists himself, his Commentator said of his Followers: Arianis consentiunt,

as the Meletians did before them, they at last turned Arrians. Ano∣ther 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, Pre∣textatus a Donatist Bishop, being dead, Rogatus a man of note for his great Learning and good Life, was chose in his stead; who, after the Election declared himself to be a Catholick, whereupon they per∣secuted him grievously, causing the Circumcellians to pull out his Tongue, and to cut off his Hand: They dragged Restitutus a Presby∣ter, through a Channel of Mud, and after twelve days cruel Tor∣ment killed him: They murdered Maximianus Bishop of Vaga in like manner for nothing, but demand∣ing of them the Possession of a Church, which they had took of him, and which he recovered of them at Law: They put out the Eyes of others, and poured Lime and

Vinegar in the Holes: They terri∣fied with Fire and Sword all the Churches of Africa, insomuch that the Catholicks were afraid to Tra∣vel for fear of their Circumcellians: They not only silenced the Catho∣licks, but proclaimed it by the com∣mon Cryer, that whoever did Communicate with Maximianus, should have his house burnt: They laid wait for Possidius Bishop of Calame, with a design to kill him; and because he escaped their Snares (as St. Augustines word is) they fired the house twice in which he took Sanctuary: The like outrages did these Pseudo-Zealots commit upon Marcus a Presbyter of Caspa∣lia, on Marcianus Ʋrgensis, and in∣numerable others. In a word, so long as they had Power, no good Catholick that lived among them, could be secure of his Possessions or Life its self; Obvios quosque errori∣bus suis alienos (saies Danaeus:) all that were not of their Party and Opinion, they made no Conscience

of Killing; and yet themselve would cry out of Persecution up∣on the least touch of restraint. A further account of these Donatists may be seen in the 48, 50, 68, 166, 167, 168, 170, 171, 172. and others of St. Augustines Epistles, shewing the great agreement of the modern Schismaticks with those of St Augu∣stines time.

AERIANS AND PRESBYTERIANS.

PRESBYTERIANS were so called at first, for the great share that they assigned to the Lay-Elders in the Government of the Church and State, as also for a Pa∣rity that they would have among Ministers, or a Coaequality between

Bishops and Presbyters: The Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is best rendred an Order of Elders, an Ecclesiastical Senate or Clasis, and so the word Presbyterian signifies one that is for the Government of the Church by Lay-Elders: But custom (which commands the propriety of words) has made it appropriate to such Protestants as are for a Parity among Ministers, in opposition to Episcopal Government.

Some perhaps may frame the De∣nomination from Aerius, the first of that Opinion; thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, old Aerius, or Presbyter Aerius, who was the first of any Sect that stood up for a Parity among Ministers in oppositi∣on to Episcopacy, which was on this occasion. Aerius being or∣dained Presbyter by Eustathius Bi∣shop of Sebastia, was afterward by the Bishop made Master of an Hospi∣tal, as I understand those words of Danaeus [Ptochodocheio preficitur.] The Bishop controuling him in the

managery of the Hospital. He first quarrels the Bishop, and then sepa∣rates from him, broaching this Error. Presbyterum ab Episcopo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ordine & gradu non differre, sed qui Presbyter est, Epis∣copum dici, &c. that a Bishop and a Presbyter differ not, either in Order or Degree, but that a Pres∣byter is a Bishop, &c. On which very account Danaeus himself, tho a sworn Enemy to Episcopacy, con∣fesses that Epiphanius, Augustine, and Isidore accounted him and his Fol∣lowers, Hereticks, Aerianos Haere∣ticorum albo ascripsere, Epiph. Aug. & Isid. in eo quod Presbyteri & Episcopi parem dignitatem constitue∣runt; and Epiphanius [Adv. Aeri∣um] calls the Aerians, the most brainsick Hereticks that ever were, for holding that Presbyters may ordain Presbyters, and that Bi∣shops and Presbyters were all one.

About the Year 1561. the Pres∣byterians

began to be called Puri∣tans, on this account; Queen Eliza∣beth having published a Book of Orders, injoining strict Conformity to the Orders and Discipline of the Church, in Opposition to Po∣pery and Presbytery both: Such as proceeded in Opposition to the Queens Injunctions relating to Presbytery, or Nonconformity, were called Puritans (as the No∣vatians were Catheri) as men pro∣fessing the greater purity in the Worship of God, which they placed chiefly in a shew of great Detestation of the Ceremonies and Corruptions of the Church of Rome, above other men. But taking the word (Presby∣terian) in its first and most pro∣per Acceptation, for all such Protestants as are for a Parity among Ministers in Opposition to Episcopacy, and to such Church-Ceremonies as the Episcopal Go∣vernment requires, there is this following account given of them.

Their first rise was in Geneva, a City not above two miles compass, governed by a Duke, and a Bishop, chiefly a Bishop; who as Mr. Cal∣vin confesses, had not only the Ecclesiastical, but Civil Jurisdiction over it, till Viretus and Farellus, exceeding studious of a Reforma∣tion in Religion, laboureth with the Bishop for such Alteration as had been made in the Church of Berne: But not able to pre∣vail with the Bishop, they pra∣cticed on the inferior sort of People, and that so effectually, that in a tumultuous manner they drove the Bishop and Clergy out of Town; and not only alter'd every thing that displeased them in the Church, but changed the Civil Government, disclaiming all Alle∣giance to their Bishop or Duke ei∣ther; for which rebellious At∣chievement, Calvin calls Farellus, the Father of the publick Liber∣ty.

The Government of the City being thus put into the hands of the Common People by the endea∣vours of Farellus, Mr. Calvin was chose one of the Preachers of Ge∣neva, and soon after Divinity-Rea∣der; which done, he presently ne∣gotiates with them to abjure all O∣bedience to their Bishop for the time to come, and to admit of such a form of Discipline, as he and his Colleagues had devised for them; And having prevailed herein, the said Discipline (viz.) the Presby∣terian Discipline, was generally sworn and subscribed to, on July 20. 1537, the very same Year (as I remember) that the Order of Jesuits was founded; and this was the first Extract of Presbytery, as my Author says, begot in Rebel∣lion, born in Sedition, and nursed up in Faction: No sooner was it setled in Geneva, but Calvins next endeavours were to promote it in other places, which he did effectual∣ly [notwithstanding the Jars and Dis∣cords

that it occasioned] by these and the like means.

1. By the great Reputation that Calvin had attained to, for his dili∣gence in Preaching and Writing, whereby he became the Oracle of the Times.

2. His imposing it on the People, on pain of Gods high displeasure; and Beza after him, making it as unlawful to recede from the Pres∣byterian Discipline, as from the most Material Points in the Christian Faith.

3. The Self-ends and Ambition of some Ministers, affecting the Parochial Episcopacy, or Supreme Ministerial Power in their own Parishes.

4. The Covetousness of some Great Persons, who thought there∣by to raise to themselves great for∣tunes by the Spoils of the Bi∣shopricks; and for the attainment of these Ends, they stuck at nothing, whether the deposing of Kings, or subverting the Fundamental Con∣stitutions,

of all Civil States where∣ever they came; and it's observable, that that very thing which the English Dissenters at this day insist on, as the Articulus Stantis vel ca∣dentis Presbyter, the very basis on which their Nonconformity doth stand, [as Popery doth on the infal∣libility] was the main rule which Calvin went by in all his Reforma∣tion work [viz.] That there ought to be nothing (and consequently no ceremony) in the Worship of God, which is not warranted and required in Gods Word, or which hath not par∣ticular and express command in Scrip∣ture for its use: An Error which Mr. Baxter himself hath soundly confuted by many substantial Argu∣ments in his Defence of the Princi∣ples of Love, Part 1. p. 97, 98, 99, 100, &c.

Calvin having compleated the settlement of his new Discipline in Geneva about the Year 1541. thought himself of such grand assu∣rance, that no Church could be re∣formed

without his interposal; He offers his Assistance to Arch-Bishop Cranmer, as soon as he heard of the Reformation intended here in En∣gland; but the Arch-Bishop know∣ing the Man, refused the offer; where∣upon he took Order with Martin Bu∣cer at his first coming into England to give him some account of the English Liturgy; which was no sooner done, but he presently makes those Excep∣tions, which afterward became the main ground of those many Trou∣bles, those horrible Disorders and Confusions with which his Faction had involved the Church of En∣gland from that Time to this.

Prevailing nothing with that Ho∣ly Martyr, he tampers with the Lord Protector, with the King himself, and the Lords of his Coun∣cil; had his Agents in the City and Country, the Universities and Convocations; all of them Practising in their Several Provinces to decry the use of Kneeling, the Cross at Baptism, &c. and to bring the

People to a dislike of the Common-Prayer-Book; which at its first composure was looked on by the People generally as a Heavenly Treasure (says Mr. Fox in his Acts and Monum. Preface) sent down by God in great Mercy to the En∣glish Nation; all moderate Men beyond Sea applauding the Happi∣ness of the Englanders in having such an Excellent form of Gods Publick Worship: And an Act of Parliament declared it composed by the special Aid and Assistance of the Holy-Ghost: But all Mr. Calvin could do, would avail nothing, nor could his Presbyterian Discipline get any footing in England, till

1. Popery introduced it by Queen Mary's banishing most of the most Eminent of the English Prote∣stant Divines into Embden, Basil, Strasburgh, Geneva, Frankford, and where the Presbyterian Disci∣pline and Government was; from whence they returned into England

tainted when the Persecution was over, and had preferment gi∣ven them in the Churches, whereby they got opportunity of preparing the minds of People for such inno∣vations, as they hoped (when Time served) to bring into the Church; But the Fabrick of the State was joined together with such ligaments of Power and Wisdom, that they were able to act but little, and to effect less.

About this Time died Calvin, having sat 28 Years in the Modera∣tors Chair at Geneva, and was suc∣ceeded in the same Year, 1564. by Beza, who [tho at last he recanted very far] at first endeavoured the settlement of the Presbytery in England with more Zeal and for∣wardness than Calvin had done. He presently brought it to an open Schism, and a resort to Conventicles, which himself takes notice of in a Letter to Bishop Grindal, Rem tan∣dem in pertinax schisma evasisse — Nonnulli tam seorsim suos caetus ha∣bent,

&c. Bez. Ep. 23.

Having by this means got some footing in England, [as also by the connivence of some Bishops, and by the Queens indulgence to'ards them, particularly in tolerating the French church in London, where the Geneva discipline was exercised] they be∣came so insolent, as to publish those pestilent Pamphlets called the Admo∣nitions, wherein they proceeded so far, as to tell the Parliament, that it should be more tolerable for Sodom and Gomorrah, than for them; and that if they would not coun∣tenance the Geneva Discipline, themselves would be their own car∣vers. Whereupon the Queen issued forth her Proclamation for the fur∣ther suppressing of them; so that by means of the Rigor of the Laws, the Government being too strong for them, their next Expedient was,

2. To dissemble Conformity, thinking thereby to breed up their Presbytery under the Wing of Epis∣copacy,

till it should be strong e∣nough to subsist of it self.

Next they proceed to libel the Government with such ridiculing Pamphlets, as Mar-prelate, Ha' y' any work for the cooper; the Epistle to the Confocation house, &c. in which they far exceeded the railings of the Donatists against the Catholicks; calling the Arch-Bishop, Pope of Lambeth, and Belzeebub of Canter∣bury; the rest of the Bishops, petty Popes, and cogging Knaves, &c. and the rest of the Clergy, worse.

To stop the Mouths of these Rabshakehs, there were several grave Refutals given, but all in vain, till Tom. Nash the Observator of those Times, a man of Sarcastick Wit, by some Pamphlets written in the same loose way [such as the Pasquil, the Counterscuffle, Pap with the Hatchet, &c. stopped their Mouths for ever medling more in that way.

About the Year 1592. they were busie in petitioning the Queen.

Their Petitions were such as gave the Queen a full assurance of what restless Spirits they were, and that no quiet was to be expected, till they were utterly suppressed: In order thereto a Parliament was cal∣led; at their first Sitting, the Queen signified it to both Houses, that they should keep themselves to the redress of popular Grievances, but that they should leave all matters of State to Her and Her Council, and all Ecclesiastcal matters to Her and Her Bishops: But contrary to her Command, Mr. Peter Wentworth, a Member of the House of Com∣mons, and a great Zealot for the Presbyterian Discipline, with Mr. Bromley, and others of the House of Commons, deliver'd a Petition to the Lord Keeper Puckering, de∣siring that the Lords would joyn with them of the lower House, in becoming Suppliants to the Queen, for entailing the Succession of the Crown, according to a Bill which they had prepared: At this the

Queen was so displeased, that Mr. Wentworth was sent to the Tower; Mr. Bromley and some others of the Commons, committed to the Fleet.

In this Parliament it was enacted, that, If any Person should come to, or be at any unlawful Assemblies, Conventicles, or Meetings, under pretence of Religious exercise, contra∣ry to the Laws and Statutes made in that behalf, &c. that every Person so offending should be committed to Pri∣son, without Bail or Mainprise, or depart the Realm at such time and place as was assigned, with this Pro∣viso, that if he departed not at the time appointed, or come back without leave first granted, he should suffer Death, as in the case of Felony. And when all other means failed, these sharp Laws made against them, and some severe Executions done upon them, humbled the Ringlea∣ders of them, ruined the whole Machina of their devices, and effe∣ctually

promoted the Peace and Tranquillity of Church and State, and the happy Preservation of Her Majesties Person, to a prosperous and peaceable Reign.

And 'tis believed, that at King James's first coming to the Crown of England, about the year 1603, the Presbyterians in both Kingdoms, England and Scotland, were brought so low, that they might have been suppressed for ever without any great danger, had that King held the Reins with a steady hand, and not remitted so much [as he did] in the cares and severities of Go∣vernment; particularly, in admit∣ting the Presbyterian-petitioning, and especially, in that called the Millenary-petition, because said to be Subscribed by a thousand hands, when indeed it wanted some hundreds of it: This Peti∣tion was for Reformation of sun∣dry Ceremonies and Abuses, (viz.) Cross in Baptism, Church-Musick,

&c. which occasioned the confe∣rence at Hampton Court, where the King himself was present as Mode∣rator, between the Episcopal and Presbyterian Divines; the result of the conference was this sharp re∣primand▪ If this be all they have to say (saies the King) I'le make them conform, or I'le hurry them out of the Kingdom; or somewhat worse, at the conclusion of the conference. The Presbyterian Di∣vines, when they saw that they could not obtain their desires in such Concessions and Alterations, as they disputed for; they were (notwithstanding) not transported with heat and passion, or any such bigottery, as the modern Dissenters are, on such occasion; but ingenu∣ously promised the Bishops, their Antagonists, That they would never∣theless reverence them as spiritual Fa∣thers, and joyn with them against the common Enemy.

Upon this Conference, the Kings Proclamation was issued forth, commanding strict Conformity, and admonishing all his Subjects of what sort soever, Never after to expect any Alteration in the pub∣lick form of Gods Worship; and things being accordingly put in Ex∣ecution, and the Government hold∣ing a hard hand upon them, incon∣formity soon grew out of fashion again,

Till the Gunpowder-Treason, from whence they took occasion to possess the People with fears and jealousies of new dangers from the Papists; and by a shew of greatest Zeal for the Protestant Religion, they got a Party in the House of Commons, who by the specious pretences of standing for the Sub∣jects Property, and the Preservati∣on of the Protestant Religion, weakened the Prerogative Royal, and advanced their own; and by degrees, got so strong in Parlia∣ment,

that at the beginning of the Reign of King Charles the first, they were able to proceed from Coun∣cil to Execution; beginning their Embroilments first in Scotland, by sending thither the English Liturgy, and Book of Canons; whereupon the Scots took up Arms, declaring not to lay them down, till the Presbyterian Religion was setled in both Nations; they being incou∣raged so to do, by some of the English Parliament; which the King understanding, went to the House of Commons, to demand five of their Members, whom he accused of se∣ditious Intercourse had with the Scots in that Insurrection. And here began the first Eruption.

The King wanting Money to ma∣nage the War with Spain, was for∣ced to have almost continual Parlia∣ments, of which many Members be∣ing Scotized, fell presently on Vo∣ting the Ship money unlawful, the Convocation of the Clergy Illegal,

and their Canons void; passed a Bill for taking away the Bishops Votes in Parliament; [Which when the King consented to, he saies, he never enjoyed comfortable day after] they passed a Bill for a Triennial Parliament, &c. All which they forced from the King, by terror of the Scottish Army, which they kept in pay nine Months on pur∣pose: And tho the Lords and o∣thers at York, in their Declaration, protested before God, and testified to all the World (as they had often done before) that they were fully perswaded that the King had no in∣tention to make War upon the Par∣liament, but that all his endeavours tended to a firm Settlement of the Protestant Religion, the just Pri∣viledges of Parliament, the Liber∣ty of the Subject, &c. yet they proceeded [chiefly on pretence of the fear of Popery] to wrest the Mili∣tia out of his hand, as also the Tower of London, the Navy Royal, and all his Revenues; using all

Terror imaginable, to affright his Subjects from Supplying or Assisting him: In short, a rebellious and most unnatural War being com∣menced, which shed the Blood of so many thousands, they reduced the King to consent to these, and the like Proposals; That the Pres∣byterian Discipline should be set up for three years [in the interim of which they would endeavour the Settlement of Peace in Church and State:] That the Militia should be lodged into their hands for twenty years: That the whole Government of Ireland, both Military and Civil, should be put into their hands: That they should confer all Officers, and all chief Magistrates of the Kingdom of England for twenty years.

And having thus got the whole Soveraignty to themselves, they were willing on these most unna∣tural Concessions, to comply with the King, and voted a full agree∣ment

with him: But alas, too late; they having by this time cut off his hands and feet, empowered the Inde∣pendent Army to cut off his Head: And now when the Presbyterian Discipline was to be compleatly setled, the Army [which themselves had raised] declare for the Inde∣pendent Way, and serve them, as they had served the King, turn them out of Doors, and resolve upon nothing less then the Death of the King; which was at first attempted by private Conspiracy, with Poyson and Pistol, by Captain Rolph, with the privity of Collo∣nel Hammond, and some other chief Officers of the Army: But afterwards effected with such Hell∣bred Solemnity, and in such barba∣rous manner, as [to the everlasting reproach of the Protestant Religion] Turks and Tartars have startled at: Thus did they wade through the Blood of men, the best of men, to destroy the Peace of the Church, and to set up that Presbyterian Dis∣cipline,

which was no sooner up but down, as that which will no more comport with the Constitu∣tion 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 sufficient∣ly acknowledged by the mouth of a modern Dissenter, which is Mr. Baxter, a dying man, and there∣fore to be believed; speaking to a Nonconformist (whom he doth so orthodoxly and honestly write against.]] 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, Scot∣land, and Ireland, for these forty years; and if I may not have leave to say with Bradford, Repent O Eng∣land;

you should give me leave to repent my self, that ever I preach∣ed 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 pro∣ceed.

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 Christiani∣ty: In Winchester Church, Col∣lonel Waller with some of his Re∣giment, threw down the Commu∣nion 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 Sax∣on 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.

In the Cathedral Church of Chi∣chester, 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 turn∣ed into a Jakes, leaving their filth on and about the Communion Table; whereas the Apostate Ju¦lian did but piss against the Com∣munion 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, a City of Mauritania, the barba∣rous Donatists assaulted an Assem∣bly 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 consecra∣ted 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 Ju∣lian or the Donatists either; 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, 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 Scot∣land, 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 War∣ring against the King, and that

War upon conquering, and that Conquest upon Imprisoning, and that Imprisoning upon Impowering a rude Conquering Army to Mur∣der him: So that their laying all on a rude conquering Army (as Mr. Baxter doth) is no other Plea for the Presbyterians not kil∣ling the King, &c. than Pilates was, for his Innocency in putting Christ to Death, because he left the Execution of it to the Soldi∣ers: 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, 'tis fit all Posterity should be instru∣cted in these three Articles of it:

1. That without respect of Per∣sons, they would endeavour to extir∣pate Popery and Prelacy, i. e. Church-Government by Arch-Bishops, Bishops, Deans, &c. and all this not only

contrary to the Kings Proclama∣tion, strictly forbidding it; but contrary to an Oath previously ta∣ken by a great part of the Covenan∣ters.

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 declared from Pulpit and Press, that the

Religion and Worship established in the Church of England, and main∣tained by the King, was Popish and Idolatrous; and that the Presbyte∣rian was the only true Religion; and that the King had actually in∣vaded the Liberties of the Subjects, &c. and on this account, this Ar∣ticle took in its limitations, did in effect empower them to absolve themselves from their Allegiance, and to take up Arms against the King: So that if we consider this Covenant in these four circumstan∣ces, the Subject-matter of it, the Design and Occasion of it, the Per∣sons engaged in it, and the manner of Imploying it; it will appear to be, not only as Mr. Baxter calls it, A dividing Engine, an imposing on the Providence of God, &c. but as another Nonconformist called it, A very nest of Villany; and as ano∣ther of them, Mr. Phil. Nye, Such a Covenant as was never heard, nor read of, nor ever the World saw; and as yet this was made the Test of all

such as were to be trusted or accept∣ed: And of the same stamp with these old Covenantiers are there great numbers at this day, The cer∣tain men among us crept in unawares, of whom Dr. Hickes gives this em∣phatical Mark, That are for the King against his evil Councellors, and for the Protestant Religion against the Church: Of their barbarous Cru∣elties to'ards the Orthodox Clergy, and others (wherein they exceeded the Cruelties of the Donatists to'ards the Orthodox Clergy of those times) see Aerius Rediv. lib. 13. Mercurius Rusticus, &c.

No sooner had they battered down Episcopacy by their Westmin∣ster Ordinances, and set up Presby∣tery in its stead; but that beloved Discipline and Government [whose settlement in England cost so many millions of Treasure, and so many thousands of Lives] in the turn of a hand was made sub to Independency, and that soon dwindled into more Sects, than ever old Donatism was;

such as Anabaptists, Quakers, Seek∣ers, High-Attainers, &c. Some of which would in all probability have become the prevailing Religion of the Nation, had not the seasonable Restoration of King Charles the 2d prevented it: By all which we are taught to look on it, as what God hath written to us in Characters of Blood, That no other than the Epis∣copal Government will comport with the Constitution of the English Nati∣on.

And to shew yet further, the a∣greement of these men with the Donatists, and other Sectaries of old; I shall conclude this Head with that Character which King James gave of them, That tho they refused to be called Anabaptists; yet they partook too much of their humour; not only agreeing with them in that general Rule, the contempt of the Civil Magistrate, and in leaning to their Dreams, Imaginations, and (pretended) Revelations; but par∣ticularly

in accounting all men pro∣phane, that agree not to their Fancies, in making as much commotion for every particular question of Church-polity, as if an Article of the Trinity were called in question; in making the Scripture to be ruled by their Con∣science, and not their Conscience by the Scripture; in accounting every one as a Heathen and Publican, and not worthy to enjoy the benefit of breathing, much less to partake with them in the Sacraments, that denies the least jot of their ground: And in suffering the King, People, Law, and all to be trodden under foot, ra∣ther than the least of their Grounds be impugned: He stiles them the very Pests of the Commonwealth, whom no deserts can oblige, breathing out nothing but Calumnies and Sedition; Aspiring without Measure, Railing without Reason, and making their own Imaginations the square of their Consciences. Thus doth King James Characterize the Presbyterians of his time, exactly agreeing in every

clause of the Character, with the Donatists, and the rest of the An∣cient Schismaticks. To all which he subjoins in the form of a Prote∣station, That one shall never find in any High-landers, or bordering Thieves, greater Ingratitude, more Lies and Perjuries, than among these Phanatick Spirits, (as he calls them:) And because the Novatians, the Donatists, and other Schismaticks of old, as well as of late, have had the Denomination (of Phanaticks) given them; and because 'tis a no∣tion, that I have observed to be grosly misunderstood, even by ma∣ny great pretenders to knowledg, especially of the Dissenters, I shall subjoin this brief account of it.

PHANATICISM.

THE word is used to signifie (false) pretensions to Divine motion, or Inspiration from God; and is appropriate to those, who in matters of Religion, inti∣tle God to Enthusiastick Fancies, ascribe their whimsical perswasions, unaccountable Humours, and Phan∣tastick Motions, to the Suggestion and Impulse of the blessed Spirit of God; that to defend an (other∣wise indefensensible Cause, pretend to the aliquid 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some impulse or motion from God: Thus Do∣natus, when he had a mind to en∣gage the Circumcellians in any barbarous design, his custom was to pretend that an Angel had ap∣peared to him, and assured him

of immediate Answer to his Prayers, for the Confirmation of his Party, Oravit Donatus, & respondit ei deus (saies Optatus.)

1. The grossest sort of Phana∣ticism is of those, who pretend to the aliquid 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the impulse of Gods Spirit, for things in them∣selves sinful; when men do inti∣tle God to such Villanies, as Fraud, Treason, Sedition, &c. As that of Donatus, who would pretend to conference with an An∣gel, and Revelation from God, telling the Circumcellions, that he would seek God, and give them Directions, when he had a mind to put them on any Massacre, Rapine, or the like. Of this sort was the Scotch Mrs. Mitchelson, whom the Presbyterians of Scotland set up for a Prophetess; She pretended to be inspired, and that it was re∣vealed to her by God, that the Solemn League and Covenant was

approved of by him, and ratified in Heaven: So Kid [a Conventicle Preacher of Scotland, hanged for Sedition in the year 1680] his cal∣ling the conceited strength and number of the Rebels, the Lords power and presence, and the strong hand of the Lord, &c. which is so far forth Phanaticism, as it is an intituling the Power and Provi∣dence of God to Rebellion: So al∣so Coppinger in Queen Elizabeth's time, after a strict Fast [held for freeing of Cartwright, Snape, &c. out of Prison, and for success in promoting the Presbyterian Dis∣cipline] in his Journey to'ards Kent, he fancied, That he was admitted to a familiar conference with God, that he received many Directions from him, and parti∣cularly that God had shewed him a way to bring the Queen and all her Nobles to Repentance, or to prove them Traytors to God, &c.

Of this Coppingers School of Hypocrisie, was Hacket, a man of such desperate Malice, that bear∣ing an old Grudge to one that had been his Schoolmaster, bit of his Nose; when the School∣master begged that he may have it to sow on again before it was cold, he chewed it with his Teeth, and swallowed it down: yet did this man attain to that esteem among the People, and conceit of himself [by his counterfeit ho∣liness, and extemporate Prayers] that at last, his pride improved into such Phanaticism, as has scarce been heard of; pretend∣ing to extraordinary Zeal for the Reformation; he pretended also to extraordinary Revelations from God, for the accomplish∣ing of it: He pretended that God had revealed to him, that there should be no more Popes; that England would be that year, grie∣vously afflicted with Plague and

Famine, unless the Reformation, and the Lords Discipline (mean∣ing the Presbyterian Discipline) were admitted; he bruted abroad, that the Queen was an Usurper, and the like Seditious Speeches; for which he was Hang'd and Quartered; about the same time, 1593. Penry was Hanged for the like seditious Practices, for which [in a‖ Book published soon after his Execution] he was stiled by the Dissenters, A Martyr of Je∣sus Christ, a godly Man, Religi∣ous and Learned, Zealous, and of most Christian Carriage and Cou∣rage, who suffer'd for writing for the Truth of Jesus Christ. In the same year Barrow, who was Hang∣ed for condemning the Church of England, as no true Church, and Derogating from the Queens Au∣thority in matters Ecclesiastical, and the like seditious Practises; speaking to Dr. Andrews, and Dr. Parry, after his Condemna∣tion,

'Tis true (said he) Arch-Bi∣shop Cranmer, Bishop Ridley, and others, were Martyrs in Queen Mary's days; but these bonds of mine [shaking his Fetters] are much more glorious then any of theirs, because they had the mark of An∣tichrist in their hands. And of the same sort, are all who suffer on the account of Sedition, Rebel∣lion, and the like; and yet intitle God to those Villanies, in calling their just Punishment, Persecution, suffering for Righteousness-sake, &c.

2. There is a rank smatch of Phanaticism in that fundamental Article of the Presbyterian Faith, That it is unlawful to use any thing in the Worship of God, which is not expresly commanded by some Divine Law. If the belief of this be a fathering of our Sins upon God, then is it rank Phanaticism; but that the belief of this is a fa∣thering

of our Sins upon God, is sufficiently proved by Mr. Bax∣ter himself, in his Defence of the Principle of Love, Part 1. page 100.

3. A third Instance of Phana∣ticism, is false pretension to the Spirit of God in Preaching, as among the Quakers, a Spawn of the Popish Franciscans, who made unlearnedness a Profession, pri∣ding themselves in the Title of Fratres Ignorantiae; and among the Presbyterians, there is Pha∣rellus of Geneva, the first lay-Pa∣tron of Presbytery, who in pre∣tension to the Spirit, called all humane learning, The invention of the Devil. Somewhat like Qua∣kers in Preaching, are some others, who in Preaching, take boiling Passion for holy Zeal; and wild Imagination for Divine Motion; when a fiery Fancy mounting a∣loft, flutters in mystical Nonsence,

and flows into the Tongue in extravagant Ramble, abusing the Name and Word of God, with sensless Notions, phantastick Phrases, and unintelligible Cant, and all this ascribed to the blessed Spirit of God, as the extraordi∣nary Work of that adorable Spi∣rit; and as Preaching by the Spi∣rit, so of writing by the Spirit, Mr. Baxter in his Treatise of Episcopacy, P. 1. ch. 14. p. 169. gives this remarkable Instance, That there are many poor men a∣mong us, divers Weavers and Ploughmen of his own Church at Kid∣derminster, who are able, not only to Pray and Teach, as well as most of those (Bishops and Fathers of the Church) who are by Eu∣sebius extolled, as the famous Bishops of the se∣cond

and third Age; but to write as methodical, weighty, pious Tractates, as any that were writ∣ten by men, that neither con∣versed with the Apostles, nor had been bred up in Phlosophy; no, not excepting Clemens Romanus himself, Ignatius, Irenaeus, Cy∣prian, Macarius, Ephrem Sy∣rus, Isidor, &c. And as of Preach∣ing and Writing by the Spirit, so

4. Praying by the Spirit, I mean the extemporate faculty of pray∣ing, to make this (as some do) the infallible Mark or Sign, Work or Effect, of Gods Spi∣rit, is that many call Phanati∣cism: God doth undoubtedly vouchsafe to devout and pious minds, the special Assistance of his Spirit, which perhaps may be properly enough called pray∣ing by the Spirit: But then this must be placed not in the ex∣temporate

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Faculty, not in vo∣lubility of Tongue, or quick∣ness of Fancy, variety of Inven∣tion, or readiness of Expression; but in such devout affections, and such reverent Apprehensions of Gods Majesty, as do best be∣come the most solemn acknow∣ledgment of him, and as are aptest to incite Faith, Re∣pentance, and a Holy Fear and Love of God; this, if any thing, is Praying by the Spirit; and not the extem∣porate Faculty, that is so far from being the distinguishing Work of Gods Spirit, that the vilest Profligates may have it; and therefore to ascribe it to the Spirit of God, as such a Work, is properly called Phanaticism: And of this there is this remark∣able Instance to be gi∣ven.

At St. Ives, in the Coun∣ty of Huntington, in the memo∣ry of many Persons now a∣live, there was a Woman most Zealously devoted to the Presbyterian Party, then called Professors, or Puri∣tans; a constant frequenter She was of Religious Meetings, whereby She became so Emi∣nent, especially in this gift of Prayer, that she was ge∣nerally admired, and looked upon as a first-rate Saint: The noise of her Fame, and the boasts of her Party, brought many Neighbouring Ministers of the Adjacent Counties of Cambridge and Huntington, to hear her Pray; which She did in that Ecstatick manner, that they never parted from her with∣out excess of Admiration. After some time, She went

(with many others) into New England, for Liberty of Conscience; where She lived for some time in greatest esteem; but the Devil ow∣ed Her a Shame, and She owed him a Soul; She was at last Suspected and Accu∣sed of being a Witch, was brought to her Tryal, con∣fessed her Guilt, and that her Contract with the Devil was, That in lieu of her Soul, which she had con∣signed to him, he should assist her with the gift of Extempore-Prayer; after which Confession, Sentence passed upon her, and she was ac∣cordingly executed for an abominable Witch. Many the like Instances of this, there are in a late Book, called Ravillack Redivivus. Now ei∣ther we must say, That the Devil has Power of dispo∣sing

of the gifts of Gods Spirit (which is Blasphemy) or that this Extemporate way of praying, is no infallible sign of Gods Spirit; and therefore, that it is Phanati∣cism to ascribe it to him: In a word, as Miracles ceas∣ed, so did the gift of inspi∣red Prayer; and ever since, has the Church Worship∣ped God by allowed Forms, or Liturgies; not only in the Bohemian, and Lutheran Churches, but in the Presby∣terian Churches of Geneva, France, Holland, &c. and that not only allowed, but advised by Mr. Calvin him∣self; till of late, some Je∣suits in Masquerade, first set up the way of Extemporary Prayer on purpose to break good Order in the Protestant Churches, and especially, here in England; as is lately made

evident beyond all reach of scru∣ple, by a good credible Au∣thor.

5. 'Tis rank Phanaticism to resist Lawful Authority on pretence of Religion; or to pretend Conscience for Disobedience to Magistrates; hereby God has been in∣tituled to as barbarous Mas∣sacres, and as horrid Re∣bellions, as ever were com∣mitted; and this sort of men are so far Phanatick, as they intitle God to self-inconsistency, in opposing his Will to his Will, and his Word to his Word; by pretending his Authority for Disobedience to his Com∣missioners: For Conscience is no less than a Divine Au∣thority, and therefore not to be pretended without, much less against a Divine

Law. The pretence of Con∣science is, that we are afraid to displease God, and there∣fore chuse rather to displease men; but if we displease men to please God, where God has forbid that Displea∣sing, or Disobeying of men, [as in the case of Disobedence to Magistrates in things not sinful] in that case, the pleasing of God is but pretended, and that pre∣tence is but Fanaticism; it being Disobedience on the ac∣count of Conscience, or Duty to God, where there is no Word or Law of God commanding it.

'Tis eternally true, That a Conscience informed, and go∣verned by a Divine Law, ought not to stoop to the greatest Prince; That the Au∣thority of God is to be

opposed to the greatest Pow∣er upon Earth; And that all the Powers in the World, cannot deliver us from the Obligation of CONSCIENCE, that is, when it has Gods Law for its Rule: But where that is wanting, it is not properly Consci∣ence, but Humour and Fan∣cy; and pretending that Law, and that Divine Au∣thority, when we have it not, is plain intituling Gods Majesty, not meerly to Hu∣mour and Fancy, but to that damnable Sin of Disobedience, which is properly called Phana∣ticism.

This Account have I given, not to justifie that ill pra∣ctice of giving odious Names to any Party; but meerly to instruct the Vulgar Reader a little in that great evil of

Schism and Faction, which is so little discerned by such, and less made Conscience of by most.

Notes

• Jude 6.
• Dr. Manton, and Mr Jen∣kins Expositi∣on on Jude.
• Aeri. Red. Preface.
• Joseph. Antiq. lib. 4. c. 2.
• Exposition on the place.
• Exposition on the place.
• Lexi••.
• Antiq. Judaic. l. 17. l. 13. c. 23. & passim
• Annotat. on 1 Pet. 4.15. Lett. G.
• Lib. 4. De bell. Judaico.
• Ep. 48.166.
• History of the Reformation of the Church of Scotland, p. 387.
• History of the Reformation of the Church of Scotland, p. 393.
• Page 358.
• Thes. 358, 368, 147, 136, 151, &c.
• Dr. Cave on the Life of St. Paul.
• Dr. Hammon. Annot. Acts 8.12, 14.
• Annot. on 2 Pet. 1.5.
• Dr. Ham. Annot. 1 Joh. 1.10. Let. H.
• ‖

  Dr. Ham. Annot. Pre∣face to 2d Ep. of John.
• Mr. Jenkins on the place.
• Mr. Jenkins on the place.
• Dr. Manton on the place.
• Dr. Manton.
• Mr. Jenkins on the place.
• Danaeus's com∣ment on St. Aug. de Haeres. cap. 38.
• Lib. de Haeres.
• Comment on Aug. de Hae∣res. c. 38.
• Ibid.
• Ibid.
• Dr. Cave Life of St. Cyprian.
• Danaeus on St. Aug. de Hae∣res. cap. 48.
• Epiph. adv. Haeres. Melet. 68. p. 306. ap D. Cave Life of Athan.
• Socr. l. 1. c. 6.
• Commen. c. 48.
• Latissimì sparsum èst, & a Monarchis pretextu severio∣ris in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 disciplinae, & Zeli in Deum majoris: Epba∣tum, adeo ut omnes pene Chri∣stiani nominis regiones labife∣cerit; Diutissime etiam duravit venenum hoc in Aegypto, &c. Arianis Haereticis sese Meleti∣ani adjunxerunt, &c. Dan. on St. Aug. de Haeres. c. 48.
• Orat. 21. p. 378.
• Dan. on Aug. de Haeres. c. 48.
• Dr. Cave the Life of Athan. Sect. 5. n. 3.
• Ibid. Sect. 4. n. 6.
• Ep. Synod Nice ap Socr. l. 1. c. 9. ap Dr. Cave the Life of Athan.
• ‖

  Ep. 50. let. O. P.
• Opt. p. 14. Danae on Aug. de Haeres. c. 69.
• Dan on Aug. de Haeres c. 69.
• Ibid.
• ∴

  Ep. 48 lett. &c. lett. p.
• Hist. of the Donat.
• Dan. on Aug. de Haeres. cap. 69.
• Opt. p. 47.
• Hist. of the Dona. 135.
• C. 69.
• Ep. 167. let. O.
• C. 69.
• Hist of Don. p. 67.
• Cap. 69.
• Hist. of Don.
• Cap. 69.
• Sozom. Hist. Eccl. l. 2. c. 30. Hist. trip. l. 3. c. 11,
• Ep. 48. Let. U.
• Let. X.
• Aug. Ep. 166.
• Dan. on Aug. de Haeres. c. 69, 81.
• Dan. c. 69.
• De Haeres. c. 69.
• Aug. de gestis cum. Emerit.
• Aug. Concresc. Possid. in vit. Aug. in Hist. of the Don.
• Aug. Ep. 166. lett. E.
• Ibid.
• C. 62.
• Dan. on Aug. de Haeres. c. 53.
• Ibid.
• Heyl. Hist. of Presb. l. 1. n. 2. n. 4.
• Ibid. n. 4.
• N. 5:
• Beza on the Life of Calvin.
• Hist. of Pres. lib. 1. n. 6.
• N. 11.
• Lib. 6. n. 3.
• N. 15, 16.
• Lib. 6. n. 3.
• The first rise of Pres. out of Popery.
• Lib. 6. n. 14.
• Lib. 7. n. 23. 24.
• Lib. 7. n. 33, 34, 35.
• Lib. 8. n. 24, 26
• Lib. 9. N. 22.
• N. 25.
• N. 27.
• Lib. 11. N. 1.
• N. 6.
• Conf. at Hamp. Court, p. 85.
• N. 8.
• N. 10.
• N 12. Presbytery out of Popery, the second time.
• Sir R. Bak. Anno 1638.
• Ibid. 1640.
• Bak. Chron. 1641. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Bak. Chron. 1642.
• Baker Chron. Anno 1648.
• Baker's Chron. Anno 1648.
• Cathol. Com∣munion doubly Defended, p. 31.
• Hist. of Presb. lib. 13. n. 23.
• N. 24, 25.
• Opt. 55. ap. Hist. of Don.
• N. 25.
• Speech p. 3.
• Plea for Peace.
• Farewel Serm. p. 37.
• Nar. of the Covenant.
• Serm. at Wor∣cest May 29. Preface.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Aug. Ep. 165. & passim.
• Spirit of Po∣pery out of the mouth of Phanat.
• Speech at his Execution.
• Aeri. Red.
• Baker Chron. An. 1591.
• Hist. of Pres∣byt. lib. 9. n. 6.
• ‖

  The Hist. of Korah, Dath. and Abiram, Preface. Post∣script.
• Hist. of the Presbyt. l. 9.
• Erasm. Ep. 59. ad frat. Ger∣man.
• To disabuse the Weavers of Kidderminster in this matter, I must Insert in their behalf, that I know them to be for the most part men of such Moderation and Sobriety in Judgment, as to disdain such Flattery, and resent such a∣buse as Mr. Baxter here offers them.
• Counterm. ch. 7. p. 49.
• Foxes and Firebrands.