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of souls, as it would be to the cure of bodies, if all the physicians in London should get into the several pulpits of the city, and, assembling all the diseased in every parish, should begin a learned lecture of pleurisies, palsies, lethargies, to which perhaps none there present were inclined; and so, without so much as feeling one pulse, or giving the least order to any skilful apothecary, should dismiss them from time to time, some groaning, some languishing, some expiring, with this only charge, to look well to themselves, and do as they hear.
Did God take such delight in measuring out the pillars, arches, and doors of a material temple? Was he so punctual and circumspect in lavers, altars, and sacrifices soon after to be abrogated, lest any of these should have been made contrary to his mind? Is not a far more perfect work more agreeable to his perfections in the most perfect state of the Church Militant, the new alliance of God to man? Should not he rather now by his own prescribed discipline have cast his line and level upon the soul of man, which is his rational temple, and, by the divine square and compass thereof, form and regenerate in us the lovely shapes of virtues and graces, the sooner to edify and accomplish that immortal stature of Christ's body, which is his Church, in all her glorious lineaments and proportions? And that this indeed God hath done for us in the Gospel we
shall see with open eyes, not under a veil. We may pass over the history of the Acts and other places, turning only to those epistles of St. Paul to Timothy and Titus; where the spiritual eye may discern more goodly and gracefully erected, than all the magnificence of temple or tabernacle, such a heavenly structure of evangelical discipline, so diffusive of knowledge and charity to the prosperous increase and growth of the Church, that it cannot be wondered if that elegant and artful symmetry of the promised new temple in Ezekiel, and all those sumptuous things under the law, were made to signify the inward beauty and splendor of the Christian Church thus governed. . .
And therefore, if God afterward gave or permitted this insurrection of episcopacy, it is to be feared he did it in his wrath, as he gave the Israelites a king. With so good a will doth he use to alter his own chosen government once established. For mark whether this rare device of man's brain, thus preferred before the ordinance of God, had better success than fleshly wisdom, not counselling with God, is wont to have. So far was it from removing schism, that, if schism parted the congregations before, now it rent and mangled, now it raged. Heresy begat heresy with a certain monstrous haste of pregnancy in her birth, at once born and bringing forth. Contentions, before brotherly, were now hostile. Men went to choose their bishop as they went to a
pitched field, and the day of his election was, like the sacking of a city, sometimes ended with the blood of thousands. Nor this among heretics only, but men of the same belief, yea, confessors; and that with such odious ambition, that Eusebius, in his eighth book, testifies he abhorred to write. And the reason is not obscure, for the poor dignity, or rather burden, of a parochial presbyter could not engage any great party, nor that to any deadly feud: but prelaty was a power of that extent and sway, that, if her election were popular, it was seldom not the cause of some faction or broil in the church. But if her dignity came by favor of some prince, she was from that time his creature, and obnoxious to comply with his ends in state, were they right or wrong. So that, instead of finding prelaty an impeacher of schism or faction, the more I search, the more I grow into all persuasion to think rather that faction and she, as with a spousal ring, are wedded together, never to be divorced. . .
Do they keep away schism? If to bring a numb and chill stupidity of soul, an unactive blindness of mind, upon the people by their leaden doctrine, or no doctrine at all, if to persecute all knowing and zealous Christians by the violence of their courts, be to keep away schism, they keep schism away indeed; and by this kind of discipline all Italy and Spain is as purely and politicly kept from schism as England hath been by them.
With as good a plea might the dead-palsy boast to a man, It is I that free you from stitches and pains, and the troublesome feeling of cold and heat, of wounds and strokes: if I were gone, all these would molest you. The winter might as well vaunt itself against the spring, I destroy all noisome and rank weeds, I keep down all pestilent vapors; yes, and all wholesome herbs, and all fresh dews, by your violent and hide-bound frost: but when the gentle west winds shall open the fruitful bosom of the earth, thus overgirded by your imprisonment, then the flowers put forth and spring, and then the sun shall scatter the mists, and the manuring hand of the tiller shall root up all that burdens the soil without thank to your bondage.
It may suffice us to be taught by St. Paul, that there must be sects for the manifesting of those that are sound-hearted. These are but winds and flaws to try the floating vessel of our faith, whether it be stanch and sail well, whether our ballast be just, our anchorage and cable strong. By this is seen who lives by faith and certain knowledge, and who by credulity and the prevailing opinion of the age; whose virtue is of an unchangeable grain, and whose of a slight wash. If God come to try our constancy, we ought not to shrink or stand the less firmly for that, but pass on with more steadfast resolution to establish the truth, though it were through a lane of sects and heresies on each
side. Other things men do to the glory of God: but sects and errors, it seems, God suffers to be for the glory of good men, that the world may know and reverence their true fortitude and undaunted constancy in the truth. Let us not therefore make these things an incumbrance, or an excuse of our delay in reforming, which God sends as us an incitement to proceed with more honor and alacrity: for if there were no opposition, where were the trial of an unfeigned goodness and magnanimity? Virtue that wavers is not virtue, but vice revolted from itself, and after a while returning. The actions of just and pious men do not darken in their middle course; but Solomon tells us, they are as the shining light, that shineth more and more unto the perfect day. But if we shall suffer the trifling doubts and jealousies of future sects to overcloud the fair beginnings of purposed reformation, let us rather fear that another proverb of the same wise man be not upbraided to us, that "the way of the wicked is as darkness; they stumble at they know not what." If sects and schisms be turbulent in the unsettled estate of a church, while it lies under the amending hand, it best beseems our Christian courage to think they are but as the throes and pangs that go before the birth of reformation, and that the work itself is now in doing. For if we look but on the nature of elemental and mixed things, we know they cannot suffer any change of one kind or