The Holy State, Book 5 · Chapter 11
CHAP. 11. The rigid Donatists.
Anno Domini 331.THe Donatists were so called from a double Donatus, whereof the one planted the sect, the other water'd it, & the devil by Gods permission gave the increase. The elder Donatus being one of tolerable parts, and intolerable pride, rais'd a Schisme in Carthage against good Cecilian the Bishop there, whom he loaded unjustly with many crimes, which he was not able to prove; and vexed with this disgrace he thought to right his credit by wronging religion, and so began the *Augustin. ad Quod vult Deum.heresie of Donatists.
His most dominative tenet was, that the Church was perished from the face of the earth, the reliques thereof onelyonly remaining in his party. I instance the rather on this Heresie, because the reviving thereof is the new disease of our times. One *Valer. Max. lib. 9. cap. 15.Vibius in Rome was so like unto Pompey, ut permutato statu Pompeius in illo, & ille in Pompeio salutari possit: Thus the Anabaptists of our dayes, and such as are Anabaptistically inclin'd, in all particulars resemble the old Donatists, abating onelyonly that difference which is necessarily required to make them alike.
The epithet of rigid I therefore do adde, to seperate the Donatists from themselves, who seperated themselves from all other Christians. For there were two principall sides of them: first, the Rogatists, from Rogatus their teacher, to whom S. Augustine beareth witnesse that they had zeal but not according to knowledge. These were pious people for their lives, hating bloudy practices, though erroneous in their doctrine. The learned *Ipsum Fraternitatis nomen u…cunque Donatistis fastidiosum, est tamen orthodoxis erga ipsos Donatistas necessarium, Optat. lib. 3. init.Fathers of that age count them part of the true Church, and their brethren, though they themselves disclaim'd any such brotherhood with other Christians. Oh the sacred violence of such worthy mens charity in plucking those to them which thrust themselves away! But there was another sort of Jesuited Donatists, as I may say, whom they called Circumcellions, though as little reason can be given of their *S. August. in Psal. 132. quia circum cel…as vagantur, count them so called; which i… rather his Allusion then the true Etymologie.name as of their opinions, whom we principally intend at this time.
Their number in short time grew not onelyonly to be considerable but terrible: their tenet was plausible and winning; and that Faith is easily wrought which teacheth men to believe well of themselves. From Numidia, where they began, they overspread Africa, Spain, France, Italie and Rome it self. We find not any in Brittain, where *S… H. Spelman Councells, pag. 446.Pelagianisme mightily reigned: either because God in his goodnesse would not have one countrey at the same time visited with a double plague, or else because this infection was to come to this Iland in after-ages, furbished up under a new name.
Their greatest increase was under Julian the Emperour. This Apostate next to no religion loved the worst religion best, and was a profess'd friend to all foes of goodnesse. The Donatists, being punished under former Christian Emperours, repaired to him for succour, not caring whether it was an Olive or a Bramble they fled to, so be it afforded them shelter. They extoll'd him for such a godly man (flattery and false doctrine go ever together) with whom alone *Quòd apud eum solum justitia locum habe et, Aug. contra literas Petil. lib. 2. cap. 97.justice did remain, and he restored them their good Churches again, & armed them with many priviledges against Christians. Hereupon they raised a cruell persecution, killing many men in the very Churches, murthering women and infants, defiling virgins, or ravishing them rather, for consent onelyonly defiles. God keep us from standing in the way where blind zeal is to passe, for it will trample down all before it, and mercy shall as soon be found at the hands of prevailing cowards. What the Anabaptists did in Germany, we know; what they would do here, had they power, God knows. The best security we have they will do no harm is because they cannot.
We come to set down some of their principall opinions: I say, Principall; for at last they did enterfere with all Hereticks, Arians, Macedonians, &c. ignorant zeal is too blind to go right, and too active to stand still: yea all errours are of kinne, at the farthest but cousens once removed; and when men have once left the truth, their onelyonly quiet home, they will take up their lodging under any opinion which hath the least shadow of probability. We will also set down some of their reasons, and how they torture Scripture with violent interpretations to wrest from it a confession on their side, yet all in vain.
First Position.
That the true Church was perished from the face of the earth, the remnants thereof being onelyonly in parte Donati, in that *August. lib 2. contra Crescon. cap. 37.part of Africa where Donatus and his followers were. The Anabaptists in like manner stifle Gods Church by crowding it into their corner, confining the monarchy of Christ in the Gospel unto their own toparchy, and having a quarrell to the words in the Creed, Catholique Church.
The Donatists Reasons.
It is said, Canticles. 1.7. Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flocks to rest in the South. By this the Donatists are meant: Africa wherein they lived was in the South.
Confutation.
An argument drawn from an *Quis non impudentissimè nitatur aliquid in allegoria positum pro se interpretari, nisi habeat & manifesta testimonia quotum lumine illustrentur obscura. Aug. Tom. Epist. 48. ad Vincent.allegorie is weak, except all the obscurities therein be first explained. Besides, Africa Cesariensis (where the Donatists were) was much more West then South from Judea. But Gods Church cannot be contracted to the Chapell of Donatus, to which God himself (the truest surveyour) alloweth larger bounds, Psalm. 2.8. Ask of me, and I will give thee the Heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Now the restrainers of the Church to a small place (as much as in them lies) falsifie Gods promise and shorten Christs portion. Many other *Optat. Milev. lib. 7. & Aug. contraliter Petil. cap 6.7.8.places speak the large extent of the Gospel, Gen. 22.17. Gen. 28.14. Psal. 72.8. &c.
Second Position.
That their Church consisted of an holy company, pure and undefiled indeed. Thus also the Anabaptists brag of their holinesse, as if nothing else were required to make men pure but a conceit that they are so. Sure had they no other fault but want of charity, their hands could not be clean who throw so much dirt on other mens faces.
Reasons.
It is said, Ephes. 5.27. That Christ might present to himself a glorious Church, without spot, or wrinkle, or any such thing, but that it should be holy and without blemish: which the Donatists appropriate to themselves.
Confutation.
This glorious presentation of the Church is *Aug. ut priùs ad Vincentium, & epist. 50. ad Bonifac.performed in the world to come. Here it consisteth of sinners (who had rather confesse their wrinkles then paint them) and had need to pray dayly, And forgive us our trespasses.
Third Position.
That mixt Communions were infectious, and the pious promiscuously receiving with the profane are polluted thereby. Heare the Anabaptizing sing the same note, By *Protestation protested, p. 14.profane and ignorant persons coming to the Lords table, others also that communicate with them are guilty of the same profanation.
Reasons.
Because severall places of Scripture commend, yea command, a separation from them. Jerem. 15.19. Take forth the pretious from the vile. 2. Cor. 6.17. Be ye separate and touch no unclean thing. 2. Thess. 3.6. Withdraw your selves from every brother that walketh disorderly. 1. Cor. 5.7. Purge out therefore the old leven, &c.
Confutation.
In these and the like places two things are enjoyned: first, a separation from intimate familiarity with profane persons; secondly, a separation from their vices and wickednesse, by detesting and disclaiming them: but neither civill State-society, nor publick Church-communion is hereby prohibited. By purging out the old leven, Church-censures are meant, to excommunicate the openly profane. But that mixt Communions pollute not, appears, because S. Paul saith, 1. Cor. 11.28. But let a man examine himself, and so let him eat of that bread, &c. but enjoyns not men to examine others; which was necessary if bad Communicants did defile. It neither makes the cheere or welcome the worse to sit next to him at Gods table who wants a wedding-garment, for he that touches his person, but disclaims his practices, is as farre from him, as the East from the West, yea as heaven from hell. In bodily diseases one may be infected without his knowledge, against his will: not so in spirituall contagions, where August. contr. Don. post Coll. Lib.acceditur ad vitium corruptionis vitio consensionis, and none can be infected against their consent.
Fourth Position.
That the godly were bound to sever from the society of the wicked, and not to keep any communion with them. Thus the most rigid of modern Factours for the Independent congregations would draw their files out of the army of our Nationall Church, and set up a congregation wherein Christ shall reigne in Beautie and Puritie. But they may flie so far from mysticall Babylon as to run to literall Babel, I mean bring all to confusion, and founder the Commonwealth: For they that stride so wide at once will go farre with few paces.
Reason.
Because it is written, 2 Cor. 6.14. What *Aug. lib. 2. contra Petill. cap. 39.communion hath light with darknesse? and in other places, to the same effect.
Confutation.
The answer is the same with the former: But the tares shall grow with the corn. And in the visible militant Church and kingdome of grace, that wicked men shall be unseparablie mingled with the godly, besides our Saviours testimonie, Matt. 13.30. these reasons do approve: first, because Hypocrites can never be severed, but by him that can search the heart; secondly, because if men should make the separation, weak Christians would be counted no Christians, and those who have a grain of grace under a load of imperfections would be counted reprobates; thirdly, because Gods vessells of honour from all eternitie, not as yet appearing, but wallowing in sinne, would be made castawayes; fourthly, because God by the mixture of the wicked with the godly will try the watchfulnesse and patience of his servants; fifthly, because thereby he will bestow many favours on the wicked, to clear his justice, and render them the more inexcusable: lastly, because the mixture of the wicked, grieving the godly, will make them the more heartily pray for the day of judgement. The desire of future glory makes the godly to cry, Come Lord Iesus; but the feeling of present pain (whereof they are most sensible) causeth the ingemination, Come Lord Iesus, come quickly. In a word as it is wholsome for a flock of sheep for some goats to feed amongst them, their bad sent being good Phisick for the sheep to keep them from the Shakings; so much profit redounds to the godly by the necessary mixture of the wicked amongst them, making the pious to stick the faster to God and goodnesse.
Fifth Position.
That *Aug. lib. 1. contraliter. Petil cap. 1.the efficacie of the Sacrament depends on the piety of the Minister; so that in effect his piety washeth the water in baptisme, and sanctifieth it, whereas the profanenesse of a bad man administring it doth unsacrament baptisme it self, making a nullity thereof. Herein the Anabaptists joyn hands with them, as 'tis generally known by their re-baptizing: Yea *I. Penry p. 46. and 49.some tending that way have maintained, that Sacraments received from ignorant and unpreaching Ministers are of no validity.
Reason.
It is written, Matth. 7.18. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
Confutation.
This is true of mens personall, but not of their ministeriall acts: that Minister that can adde the word *Aug. tract. 80. in Iohan.of institution to the element, makes a sufficient Sacrament: And Sacraments, like to shelmeats, may be eaten after fowl hands, without any harm. Cum *Idem contra Parmen. lib. 2. cap. 10.obsint indigne tractantibus, prosint tamen digne sumentibus. Yet God make all Ministers pious, painfull, and able: we, if beholding the present age, may justly bemoan their want, who remembring the former age, must as justly admire their plenty.
Sixth Position.
That all learning and *Idem. lib. 1. contra Cresco. cap. 30.eloquence was to be condemn'd. Late Sectarists go farther: Greenwood and Barrow *Dr Soame writing against them, lib. 2. pag. 4.moved Queen Elizabeth to abolish both Universities,
Which we believe and wish may then be done,
When all blear eyes have quite put out the sunne.
Reason.
Because learning hath been the cause of many Heresies, and discords in the Church.
Confutation.
Not learning but the conceit thereof in those that wanted it, and the abuse thereof in such as had it, caused Hereticks.
Seventh Position.
That Magistrates have no power to compell people to serve God by outward punishment: which is also the distill'd position of our Anabaptists, thus blinding the Ministers, and binding the Magistrate, what work do they make?
Reason.
Because it is a breach of the *August lib. 3. cont. Crescon. cap. 51.liberty of the creature: The King of heaven gave not men freewill, for the Kings of the earth to take it away from them.
Confutation.
God gave men freewill to use it well; if they abuse it, God gave Magistrates power to punish them, else they bear the sword in vain. They may command people to serve God, who herein have no cause to complain; better to be compell'd to a feast, Luke 14.23. then to runne to a fray. But these men who would not have Magistrates compell them, quaere whether if they had power they would not compell Magistrates.
The Donatists also did mightily boast of miracles and visions: they made nothing to step into the third heaven, and have familiar *Donatus oravit, respondet ei Deus de coelo, Aug. in Iohann. tract. 3. prope finem.dialogues with God himself: they used also to cite their revelations as arguments for their opinions; we will trust the coppy of such their visions to be true, when we see the originall produc'd: herein the Anabaptists come not behind them. Strange was the Donatists ambition of Martyrdome; they used to force such as they met to wound them mortally, or violently to stab and kill them; and on purpose to fall down from *Theodoretus in fabulis Haeret.steep mountains, which one day may wish the mountains to fall on them. For Martyrs are to die willingly but not wilfully; and though to die be a debt due to nature, yet he that payes it before the time, may be called upon for repayment to die the second death.
Once many Donatists met a noble *Centuriator. cent. 4 c. 5 p. 211. ex Theodoreto.Gentleman, and gave him a sword into his hand, commanding him to kill them, or threatning to kill him. Yet he refus'd to do it, unlesse first they would suffer him to bind them all; for fear, said he, that when I have kill'd one or two of you, the rest alter their minds and fall upon me. Having fast bound them all, he soundly whipt them, and so let them alone. Herein he shewed more wit then they wanted, and more charity then wit, denying them their desires, and giving them their deserts, seeking to make true Saints by marring of false Martyrs.
These Donatists were opposed by the learned writings of private Fathers, Optatus Milevitanus, and S. Augustine (no Heresie could bud out, but presently his pruning-hook was at it) and by whole Councells, one at Carthage, another at Arles. But the Donatists, whilest blessing themselves, cared not for the Churches Anathema's, being so farre from fearing her excommunications, that they prevented them in first excommunicating themselves by separation; and they count it a kindnesse to be shut out, who would willingly be gone. Besides, they called at *Aug. Epist. ad Vincentium.Carthage an Anti-councell of their own faction, consisting of two hundred seventy Bishops, to confirm their opinions. Let Truth never challenge Errour at the weapon of number alone, without other arguments; for some Orthodox Councells have had fewer suffrages in them, then this Donatisticall conventicle; and we may see small Pocket-Bibles, and a great Folio-Alchoran.
But that which put the period to this Heresie (for after the six hundredth yeare of Christ the Donatist appears not, I looked after his place and he was not to be found) was partly their own dissensions, for they *In minutula frustula, Idem.crumbled into severall divisions amongst themselves: Besides the honest Rogatists (of whom before) they had severall sects, some more, some lesse strict, called from their severall masters, Cresconians, *Petilian went not so farre as the rest, Aug. lib. 3. de correct. Donati c. 17.19. Vid Aug. de schism. Maxim. brevi. collat. 3 diei.Petilians, Ticonians, Parmenians, Maximians, &c. which much differed amongst themselves. Thus is it given to all Heresies to break out into under-factions, still going further in their tenets; and such as take themselves to be twice-refined will count all others to be but drosse, till there be as many Heresies as Hereticks, like the Ammonites, so scattered by Saul, 1. Sam. 11.11. that there remained not two of them which were together.
But chiefly they were suppressed by the civill Magistrate (Moses will do more with a frown then Aaron with a blow, I mean with Church-censures) for *He caused the Patent of priviledge which Iulian granted the Donatists, publicis locis assigendum in …udibrium: vide Baron. in Anno. 362. …um. 264.Honorius the godly Emperour (with his arm above a thousand miles long) easily reach'd them in Europe, Asia, and Africa, and by punishments mixt with the Churches instructions converted and reclaimed very many.
In such a case teaching without punishment had done little good, and punishment without teaching would have done much harm; both mingled together, by Gods blessing, caused the conversion of many, and finall suppression of that Heresie.
The same God of his goodnesse grant that by the same means such as revive this Heresie nowadayes may have their eyes opened and their mouthes stopp'd, their pride lesse and their knowledge more, that those may be stayed which are going, and those brought back which are gone into their dangerous opinions. For if the angels in heaven rejoyce at the conversion of a sinner, none but devils and men devilishly minded will be sorrowfull thereat.