The Unreasonableness of Separation, Part 2 · Section 22
Sect. 22. (1.) The prejudice it brings upon the Cause of the Reformation. Which I shall make appear, not from the Testimonies of our own Writers, who may be suspected by the Dissenters of too much kindness to our Church; but, from the most eminent and learned Defenders of the Reformation in France, who can be the least suspected of partiality to our Church. Instit. l. 4. c. 1. n. 9.I begin with Calvin; against whom I hope no exceptions will be taken.
(1.) In the General, He assigns two marks of the Visible Church, the Word of God truly Preached, and Sacraments administred according to Christ's Institution.
(2.) He saith, Wherever these Marks are to be found in particular Societies, those are true Churches, howsoever they are distributed according to humane conveniencies.
(3) That although those stand as Members of particular Churches, (who may not be thought worthy of that Society) till they are duly cast out; yet the Churches themselves having these Marks, do still retain the true Nature and Constitution of Churches, and ought to be so esteemed.
(4.) Men ought not to Separate from,Numb. 10. or break the Vnity of such Churches. And he hath this notable saying upon it: God sets such a value upon the Communion of his Church, that he looks upon him as an Apostate from his Religion, who doth wilfully Separate himself from any Christian Society, which hath the true Ministery of the Word and Sacraments. And a little after, he calls Separation a Denial of God and Christ, a destruction of his Truth, a mighty provocation of his Anger, a crime so great that we can hardly imagine a worse, it being a Sacrilegious and perfidious breach of the Marriage betwixt Christ and his People.Numb. 11. In the next Section he makes it a very dangerous and mischievous temptation so much as to think of Separation from a Church that hath these Marks.
(5.) That although there be many Faults and Corruptions in such a Church, yet as long as it retains those Marks, Separation from it, is not justifiable: nay, although some of those faults be about Preaching the Word, and Administration of Sacraments: for, saith he, all truths are not of equal moment: but as long as the Doctrine according to Godliness, and the true Vse of Sacraments is kept up, Men ought not to separate upon lesser differences; but they ought to seek the amending what is amiss, continuing in the Communion of the Church; and without disturbing the Peace and Order of it. And he at large proves, Numb. 13, 14, 15, 16.what great allowance is to be made, as to the corruption of Members from the Examples of the Apostolical Churches: and he saith, Mens Moroseness in this Matter, although it seems to flow from zeal, yet it much rather comes from Spiritual Pride, and a false opinion of their own holiness above others. Although, saith he, there were such universal corruptions in the Iewish Church,Numb. 18. that the Prophets compare it to Sodom and Gomorrah; yet they never set up new Churches, nor erected other Altars, whereat they might offer Separate Sacrifices: but whatever the People were, as long as Gods Word and Ordinances were among them, they lifted up pure hands to God, although in such an impure Society. The same he proves, as to Christ and his Apostles. From whence he concludes, That Separation from such Churches,Numb. 19. where the true Word of God and Sacraments are, is an inexcusable fault. But how then comes he to justifie the Separation from the Church of Rome?Cap. 2. n. 1, 2, 3, 4, 5, 6. Because in that Church the true Doctrine of Christ is so much suppressed, and so many Errors obtruded on Mens Minds in stead of it; and the Worship of God so corrupted, that the Publick Assemblies are Schools of Idolatry and Wickedness. And the truth of the Gospel, being the Foundation of the Churches Vnity, it can be no culpable Separation to withdraw from the Communion of a Church which hath so notoriously corrupted his Doctrine and Institutions: especially, when they Anathematize those who will not comply with them? But doth he mean any indifferent Rites,Numb. 9, 10, 11, 12. or Ceremonies, where the Doctrine is sound? No; but False Doctrine, and Idolatrous Worship; as he frequently declares. And therefore he that would go about to defend Separation from a Church, on the account of some Ceremonies prescribed, and some Corruptions remaining in it, must overthrow the fundamental grounds of the Reformation, as they are explained by Calvin himself.