A Protestant of the Church of England, no Donatist, or, Some short notes on Lucilla and Elizabeth Sherlock, William, 1641?-1707. 1686 Approx. 16 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A59859 Wing S3331 ESTC R15108 12005909 ocm 12005909 52314 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A59859) Transcribed from: (Early English Books Online ; image set 52314) Images scanned from microfilm: (Early English books, 1641-1700 ; 878:13) A Protestant of the Church of England, no Donatist, or, Some short notes on Lucilla and Elizabeth Sherlock, William, 1641?-1707. [2], 6 p. Printed for T. Basset ..., London : 1686. Reproduction of original in Huntington Library. Attributed to William Sherlock. cf. BM. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Protestantism. Donatists. 2003-11 TCP Assigned for keying and markup 2003-12 SPi Global Keyed and coded from ProQuest page images 2004-02 John Latta Sampled and proofread 2004-02 John Latta Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion A PROTESTANT . OF THE Church of England , NO DONATIST . OR , SOME SHORT NOTES ON Lucilla and Elizabeth . Licensed , Decemb. 8. 1686. LONDON , Printed for T. Basset , at the George , near St. Dunstan's Church , in Fleetstreet . 1686. (a) Lucilla and Elizabeth . (b) OR , DONATIST and PROTESTANT (c) SCHISM PARALLEL'D . Donatism . Protestancy . 1. Ordain'd Anti-Bishops . 1. Ordain'd Anti-Bishops . An Anti-Bishop is one set up against another Lawfull Bishop , in the same Diocese . 1. SVch the Papists have in Ireland , as the Donatists had . 1. SUch the Church of England has not , that we know of ; and if there be any Such , they must be Popish Anti-Bishops . 2. Erected Anti-Altars . 2. Erected Anti-Tables . 2. There can be no Anti-Altars , nor Anti-Tables , where there are no Anti-Bishops . 3. Impeach'd all other Churches of Apostacy . 3. Impeach'd the whole Church of Superstition , Idolatry , and Antichristianism . 3. Rome , like the Donatist , does this ; for She allows of no True Churches , but what are in Communion with , and Subjection to the Pope . 3. No , only the Church of Rome , and not So as to Unchurch her neither , as Donatists and Papists do . 4. Communicated with no other Church in Religious Offices . 4. Communicates , in Sacred Duties , with no Christian Society . 4. Thus Papists communicate with none but in their own Communion ; and that is to Communicate with no other Church . 4. We reject no Christians , who will Communicate with us ; and are ready to Communicate with all Churches , who do not impose Sinfull Terms of Communion , nor require a Corrupt Worship . 5. Appeal'd from the Churches Sentence in a Spiritual Cause to a Lay-Prince . 5. Appeal'd from the Churches Decrees to the Princes Supremacy , advancing it in all Spiritual Cases , above any Authority Ecclesiastical , whatsoever . 5. Popes have deposed Princes , and absolved Subjects from their Oaths of Fidelity , which is a greater Crime . 5. The Supremacy we allow to Princes is not the Exercise of any Spiritual Power , but such a Power as the Catholick Church has always allowed to Christian Princes , viz. to have the Supreme Government of the Church in their Dominions , as incorporated into the State ; which must be allowed to Sovereign Power , or it is not Sovereign . 6. Yet continued the Catholick Creed , Sacraments , Liturgies , Regiment and Solemnities , as they were before the Schism . 6. Continues Baptism and the Creed ( in most Articles ) but errs concerning the Eucharist and other our Lord's Sacraments , abrogating the Liturgies , Rites , Canons , Fasts and Festivals ; as also the Spiritual Iurisdiction of the Church , and Canonical Obedience to the Western Patriarch . 6. This the Church of Rome does not , but has done that which is worse , viz. Corrupted the Catholick Faith ; not by denying any Article of the Creed , but by adding New Doctrines to it ; by increasing the Number , and altering the Nature of Sacraments ; by corrupting Liturgies , and the Fasts and Festivals of the Church ; and so are much worse , upon this account , than the Donatists , who did not Corrupt the Christian Faith. 6. We retain the whole Faith , and Institutions of Christ , intire ; which , I hope , is no Fault , either in Donatists , or in the Church of England . We retain the ancient Use of Fasts and Festivals ; and vindicate our Just Liberties from the Usurpations of the Bishop of Rome ; who is not contented to be the Western Patriarch , but will be an Universal Bishop , the Sovereign Head of the Church , and Infallible Judge of Controversies . By which extravagant Claims , he justly Forfeits even that Patriarchal Right , which the Canons of the Church formerly allowed him , in honour to the Imperial City , of which he was Bishop : For when a Grant upon meer Courtesy is improved into Tyranny and Usurpation , there is no Obligation to continue those Respects , which are now Challenged not upon Courtesy , but as an Original and Inviolable Right ; and improved , from honourable Respects , into Empire and unlimited Jurisdiction . However , we need not trouble our selves with this Dispute . The Brittish Churches , for Six hundred Years after Christ , never had any Dependance on Rome ; and what was after this was only Usurpation , and an usurped Authority may be renounced without Schism . A. St. Augustin's Censure against the Donatists involving Protestants . A. And why not involving Papists as well as Protestants ? For we have less to do with Donatism than they have . What St. Austin says against the Donatists is upon the account of their Schism , and may indeed be applied to other Schismaticks : But before they can be applied to us , they must prove us to be Schismaticks ; which is not so easy to do , as to take it for granted ; which our Author , I see , is most inclined to . But , if the Schismatick should fall to their own share , they must take the Censure of St. Austin to themselves . B. YOV [ Donatists ] are with us [ Catholics ] in Baptism , in the Creed , and in the rest of our Lord's Sacraments ; but in the Spirit of Vnity , in the Bond of Peace , lastly , in the Catholick Church it self , you are not with us . B. TO agree in Faith and Worship , and yet to divide Communion , is certainly a notorious Schism . And thus St. Austin proves the Donatists to be Schismaticks ; That they had the same Baptism , the same Creed , the same Sacraments , but would not Communicate with them ; and thereby Divided themselves from the Catholick Church ; did not Preserve the Spirit of Vnity in the Bond of Peace , but Refused to own themselves of the same Church . And this must be Schism ; for nothing can justify a Separation , but a Corruption of Faith or Worship . But the Case is vastly different between us and the Church of Rome . For we have not the same Creed , the same Sacraments , and the same Worship : The Council of Trent has added a great many new Articles to our Creed ; has made a great many new Sacraments , and corrupted the old ones , and has introduced a new and strang Worship , the Worship of Saints and Angels , and Service in an Unknown Tongue , into the Christian Church . And this is the Reason not of our Separating from , but of their Flinging us out of their Communion . And this Case St. Austin says nothing of ; but we are ready to prove , That it is no Schism . C. The Sacraments of Christ , which in the Sacrilege of Schism you [ Donatists ] have to Iudgment , will be profitable and wholsom to you , when you shall have the Head , Christ , in Catholic Peace , where Charity will cover a multitude of Sins . C. If they apply this to us , then they must at least grant , That we have very good Sacraments in our Church , such as are profitable and wholsom ; and convey to us all the Vertue and Benefit of Sacraments , till they can prove us guilty of Schism : And we desire to injoy the Benefit of our Sacraments no longer . D. Whosoever believes Christ Jesus to be come in the Flesh , &c. but yet so dissent from his Body , which is his Church , as that their Communion is not with the whole , wherever diffused , but is found Separated in some part , 't is manifest they are not in the Catholic Church . D. This was a good Argument in St. Austin's time ; when the whole Catholick Church was in one Communion , without any Corruptions in Faith and Worship to justifie a Separation . For , in this Case , whoever separated from any Society of Christians , separated from the whole Christian Church ; and nothing else was necessary to prove them Schismaticks , but only their Separation ; which was as visible a Schism , as tearing an Arm or Leg from the Body . For when the whole Church was one Communion , without any Corruptions of Faith or Worship , there could be no Dispute which was the True Catholick Church ; and to Separate from the Catholick Church is certainly Schism . This was the Case of the Donatists , against whom St. Austin wrote that Book de Vnitate . They had nothing to object against the Faith or Worship of the Catholick Church ; but only pretended , that they Communicated with Traditors , or those who were Ordained by them , that is , With those who , in the Times of Persecution , delivered up their Bibles to the Persecutors ; which yet was not so great a Fault as taking away the Bible from the People , ( which if they had not had in those Days , they could not have delivered it ) and persecuting those who use it . But when the Church is divided in Faith and Worship , into a great many different and opposite Communions , it is a ridiculous thing for any Part of the Church to call it self the Whole ; and then to charge others , as St. Austin does the Donatists , with Separating from the Whole ; especially , when such a Separation is occasioned by such Corruptions as are dangerous to Mens Souls . Which is vastly different from the state of the Church in St. Austin's time ; and therefore what he says cannot be immediately applied to us . They must first prove , that the Roman Church is the Catholick Church , and a Pure and Uncorrupt Church ; and then we will grant , that not to Communicate with them is Schism . E. This Church is the Body of Christ , as the Apostle saith , Col. 1. 24. For his Body , which is his Church . Whence surely 't is manifest , That he who is no Member of Christ , cannot have Christian Salvation . But the Members of Christ are joyn'd to each other by the Charity of Vnity , and by the same [ Charity ] do they cohere to their Head , Christ Jesus . E. To separate from the Body of Christ is certainly Schism ; but St. Austin in the same place tells us , that there is a Separation from the Head , as well as from the Body ; that is , from Christ who is the Head , as well as from his Body , which is his Church . The first is a Schism occasioned by Heresy ; the second is a causless Schism without any corruption in Faith and Worship . So that He never intended that , for fear of Schism , we should Communicate with a very Corrupt Church ; but only warns us not to Separate from the Church of Christ , when such a Church does not Separate from Christ. But as far as any Church , or Society of Christians , Separates from Christ , the Head , so far we may and ought to Separate from them . F. Whosoever therefore is Separated from this Catholick Church , how laudably soever he thinks himself to live , for this only Crime , that he is disjoyn'd from the Vnity of Christ , he shall not have life , but the wrath of God abideth on him . F. As for the evil and danger of Schism , we perfectly agree with this Father ; and will say as Ill things of it , as the Church of Rome her self can desire : But we are not afraid of these Ill Consequences of Schism , while we are no Schismaticks . G. NOW St. Augustin places the Donatists Schism in their not joyning with Catholicks in Religious Offices , In forsaking all Christian Assemblies , In not partaking with them of the Eucharist , In Prayers , &c. Whence he concludes them not to belong to the Catholic Church , Not to be Members of Christ ' s Mystical Body , Not to have Charity , Not Sacraments to Benefit , Not Piety with Hope , nor Salvation . G. THIS is all very true , and this was the Character of the Donatist Schism . They were charged with no Heresy , for they were Guilty of none ; but only with Separating from the Communion of the Catholick Church , in Prayers , and Sacraments , which is a Separation ; and if it be Causless , as it was in the Donatists , has the Guilt of Schism : But is a very just Separation , and no Schism , if it have a just Cause . H. Have Prelatical Protestants of Great Britain and Ireland any visible Communion , in the Eucharist or other Divine Service , with any Christian Church on Earth ? If they have not , as is undeniable , then according to St. Augustin , they are not in the Catholic Church , are not Members of Christ , are without Charity , beneficial Sacraments , hopeful Holiness , and eternal Salvation . H. Do the Prelatical Protestants of Great Britain and Ireland refuse Communion with , or deny Communion to , any Church on Earth , without a Cause ? If they do not , they are Innocent ; if they say we do , let them prove it . We have nothing in our Worship that can hinder any Christian ( not Roman-Catholicks themselves ) from Communicating with us ; and then , if they will not do it , it is their own Faults . We refuse Communion with no Church , with whom we can Communicate without Sin ; and it is no Fault to refuse Communion , when it cannot be had without Sin. And therefore we are still in the Catholick Church , ( and , I believe , the best Reformed part of the Catholick Church ; ) we are Members of Christ , have true Christian Charity ( so much even for the Church of Rome , that it is made by themselves an Argument against us ) and therefore doubt not to receive all the benefit of Sacraments ; and , if we live holily , to receive the Fruits of it in eternal Salvation . I. And this Censure by so much the more justly belongs to them , as their Schism is more consumacious , their Calumnies against the Catholick Church more horrid , and their Defection by Heresie , as well as Schism , wider than the Donatists . I. Contumacy can never be in a good Cause , and that we are sure ours is . Though had he known any thing of the Story of the Donatists , he would have known , That no Man can be more constant , and vertuously steddy , in a good Cause , than they were contumaciously Obstinate in a bad one . We do not calumniate the Catholick Church , God forbid ! nay , not the Roman Church ; for though we say a great many Ill things of them , they are True , and that is no Calumny . And are we the greater Schismaticks , because we justifie our Separation , by laying the Fault on the Corruptions and Innovations of the Church of Rome ? If the Donatists could have done so , St. Austin would not have thought them so much the worse Schismaticks , but no Schismaticks at all . And as for Heresy , when This Author can prove us guilty of that , we will allow our selves to be worse Schismaticks than the Donatists were . The End. Notes, typically marginal, from the original text Notes for div A59859-e110 (a) LVcilla , a Private , though Rich and Powerfull Woman , and therefore a fit Patroness for a Faction , but no Legal Reformer . (b) Elizabeth , a Sovereign Princess , who had Authority , in Her own Kingdoms , to Reform the Church ; which makes some difference between them . (c) Papist had been here a more proper Parallel , than a Protestant , but that he is not so Orthodox as a Donatist , though as great a Schismatick . Notes for div A59859-e840 Epist. 48. Epist. 1 53. De Vnitate Ecclesiae , c. 4. Cap. 2. Epist. 1 53.