[§. 32.]
Prot. Saving better Judgments, methinks a separation (if causeless) from the Communion of all other Churches, or from those who are our Superiors, in a lesser matter than such a Fundamental or essential point of Christianity as destroys the being of a Church, should be Schism; and the smaller the point for which we separate, the greater the guilt of our separation. Were not the Donatists Schismaticks in rejecting the Catholick Communion, requiring their conformity in such a point, in which St. Cyprian's error before the Church's defining thereof was very excusable; and the African Congregations in his time not un-churched thereby?
Soc. [87]——But the Donatists did cut off from the Body of Christ, and the hope of Salvation, the Church from which they separated, which is the property of Schismaticks.——And [88]——They were justly charged with Schism, because they confined the Catholick Church within their own bounds. But as Dr. Ferne saith[89]—Had the Donatists only used their liberty and judgment in that practice of re-baptizing Hereticks, leaving other Churches to their liberty; and (though thinking them in an error for admitting Hereticks, without baptizing them, yet) willing to have Communion with them, as parts of the Catholick Church (saving the practices wherein they differed), then had they not been guilty of Schism. In that which I hold I only follow my Conscience, condemn not the Churches holding otherwise: On the other side [90]Christ hath forbid me under pain of damnation to profess what I believe not [be it small or great] and consequently under the same penalty hath obliged me to leave the Communion, in which I cannot remain without the Hypocritical Profession of such a thing, which I am convinced to be erroneous. [91]At least this I know, that the Doctrin which I have chosen, to me seems true, and the contrary, which I have forsaken, seems false: and therefore, without remorse of Conscience, I may profess that, but this I cannot: and a separation, for preserving my Conscience, I hope will never be judged causeless.
§. 33.
Prot. At this rate none will be a Schismatick, but he who knows he erreth (i. e. not who holdeth, but only who professeth an error); or who knows, that the point, for the non-conformity to which, required of him, he deserts the Church, is a Truth, and the contrary, which he maintains, an error. But Doctor Hammond[92] tells you. That he that doth not communicate with those [I suppose he means Superiors] the condition of whose Communion contains nothing really erroneous or sinful, though the doctrin so proposed as the condition of their Communion, be apprehended by him, to whom it is thus proposed, to be false, remains in Schism.
Soc. And at this rate, all those, who separate from the Church, requiring their assent to what is indeed a truth, will be Schismaticks, (and that, whether in a point Fundamental, or not Fundamental,) though they have used all the industry, all the means they can (except this, the relying on their Superiors judgment) not to err; unless you will say, that all truths, even not Fundamental, are in Scripture so clear, that none using a right industry, can (neither) err in them; which no Chillingworth hath maintained hitherto.
[§. 34.]
Prot. But we may let this pass; for, your separation was in a point perspicuous enough in Scripture (and so you void of such excuse): was in a point Essential and Fundamental, and in which a wrong belief destroys any longer Communion of a particular Person or Church, with the Catholick.
Soc. This I utterly deny; nor see I by what way this can ever be proved against me, for you can assign no Ecclesiastical Judge that can distinguish Fundamentals, Necessaries, or Essentials, from those points that are not so, as hath been shewed already. And as Dr. Stillingfleet[93] urgeth concerning Heresie, so may I concerning Schism:——What are the measures whereby we ought to judge, what things are Essential to the being of Christianity, or of the Church? Whether must the Church's judgment be taken, or every mans own judgment? if the former, the Ground of Schism lies still in the Church's definitions, contrary to what Protestants affirm: if the latter; then no one can be a Schismatick, but he, that opposeth that of which he is, or may be convinced, that it is a Fundamental, or essential matter of Faith. If he be only a Schismatick, that opposeth that, of which he is convinced; then no man is a Schismatick, but he that goes against his present Judgment; and so there will be few Schismaticks in the world; If he, that opposeth that, which he may be convinced of; then again, it is that which he may be convinced of, either in the Church's judgment or in his own: If in the Church's, it comes to the same issue, as in the former: If in his own; how I pray, shall I know, that I may be convinced of what, using a due indeavour, I am not convinced already? or, how shall I know, when a due industry is used? and if I cannot know this, how should I ever settle my self unless it be upon Authority, which you allow not. Again, I am taught, that any particular, whether Person or Church, may judge for themselves with the Judgment of Discretion: And in the matter of Christian Communion,——[94]That nothing can be more unreasonable, than that the Society [suppose it be a Council] imposing conditions of its Communion [suppose the Council of Nice imposing Consubstantiality so] should be Judge, whether those conditions be just and equitable or no: And especially in this case, where a considerable Body of Christians judge such things required to be unlawful conditions of Communion, what justice or reason is there, that the party accused should sit judge in his own cause?
Prot. By this way no Separatist can ever be a Schismatick, if he is constituted the judge, whether the reason of his separation is just.