THE Vnitie of Your Church, (Excellent Soueraigne) is a thing no lesse precious, than the Vnion of your Kingdomes, beeing both Workes wherein your happinesse may contend with your worthinesse. Hauing therefore presumed not without your Majesties gracious acceptation, to Ioy somewhat of the one, I am the more incouraged not to bee silent in the other; the rather, because it is an Argument that I haue trauelled heretofore: But Salomon commendeth a word spoken in season; and as our Sauiour (speaking of the discerning of seasons) saith, when you see a cloud rising in the west, you say it wilbe a showre: So your Maiestie, rising to this Monarchie in the West parts of the World, doth promise a sweet and fruitsull houre of many blessings vpon this Church and Common-wealth, a showre of that influence, as the very first dewes and drops thereof, haue already layd the stormes and windes throughout Christendome, reducing the very sace of Europe, to a more peaceable and amiable Countenance. But to the purpose.
It is very true that these Ecclesiasticall matters, are things not properly appertaining to my profession, which I was not so inconsiderate, but to object to my selfe: but finding that it is many times seene, that a man that standeth off, and somwhat remoued srom a plot of ground, doth better suruay it and discouer it, than those which are vpon it, I thought it not impossible, but that I as a looker on, might cast mine eyes vpon some things which the Actors themselues, (especially some being interessed, some led and addicted, some declared and ingaged) did not, or would not see; And that knowing in my conscience, whereto God beareth witnesse, that the things which I shall speake, spring out of no vaine of popularitie, oftentation, desire of noueltie, parcialitie to either side, disposition to intermeddle, or any the like Leuen I may conceiue hope, that what I want in depth of judgement, may bee counteruailed in simplicitie, and sinceritie of affection. But of all things, this did most animate me, that I found in these opinions of mine, (which I haue long held and embraced, as may appeare by that which I haue many yeeres since written of them, according to the proportion neuerthelesse of my weaknesse) a consent and conformitie with that which your Majestie hath published, of your owne most Christian, most wise and moderate sence in these causes: wherein you haue well expressed to the World, that there is infused in your sacred brest from God, that high principle and position of Gouernment, That you euer hold the whole more deere, than any part.
For who seeth not, that many are affected and giue opinion in these matters, as if they had not so much a desire to purge the euill from the good, as to countenance and protect the euill by the good. Others speake as if their scope were onely to set forth what is good, and not to seeke forth what is possible, which is to wish and not to propound. Others proceed, as if they had rather a minde of remoouing, than of reforming. But howsoeuer either side as men, though excellent men shall run into extremities, yet your Majestie, as a most wise, equall, and christian Moderator, is disposed to find out the golden mediocritie, in the establishment of that which is sound, and in the reparation of that which is corrupt and decayed. To your Princely judgement then I doe in all humblenesse, submit whatsoeuer I shall propound, offering the same but as a mite into the Treasurie of your wisdome? For as the Astronomers do wel obserue, that when three of the superiour Lights doe meet in conjunction, it bringeth forth some admirable effects: so there being joyned in your Majestie the light of Nature, the light of Learning, and aboue all the light of Gods holy spirit, it cannot be but your gouernment must bee as a happie constellation ouet the States of your Kingdomes. Neither is there wanting to your Majestie that fourth Light, which though it be but a borrowed Light, yet is of singuler efficacie and moment added to the rest, which is the Light of a most wise, and well compounded Councell, to whose Honourable and graue Wisedomes I doe likewise submit whatsoeuer I shall say; Hoping that I shal not need to make protestation of my mind and opinion, that vntill your Majestie doth otherwise determine and order, all actuall and full obedience is to be giuen to Ecclesiasticall jurisdiction, as it now stands, and when your Majestie hath determined and ordered, that euery good Subiect ought to rest satisfied, and apply his obedience to your Majesties Lawes, Ordinances, and Royall commandements. Nor of the dislike I haue of all immodest bitternesse, peremptorie presumption, popalar handling, and other courses tending rather to rumour and impression in the vulgar sort, than to likely-hood of effect, ioyned with obseruation of dutie.
But before I enter into the points contronerted, I thinke good to remooue (if it may be) two opinions, which do directly confront and oppone to reformation, the one bringing it to a nullitie, and the other to an impossibilitie. The first is, That it is against good policie to innouate any thing in Church matters. The other, That all reformation must bee after one Platforme.
For the first of these, it is excellently sayd by the Prophet, State super vias antiquas, & videte quanam fit via recta & vera, & ambulate in ea. So as he doth not say, State super vias antiquas, & ambulare in eis. For it is true, that with all wise and moderate persons, custome and vsage obtaineth that reuerence, as it is sufficient matter to mooue them to make a stand, and to discouer and take a view, but it is no warrant to guide or conduct the; a iust ground I say it is of deliberation, but not of direction. But on the other side, who knoweth not that time is truely compared to a streame, that carieth downe fresh and pure waters into that salt sea of corruption which inuironeth all humane actions? And therefore if man shall not by his industrie, vertue, and policie, as it were with the oare rowe against the streame and inclination of time, all institutions and ordinances be they neuer so pure will corrupt and degenerate. But not to handle this matter common-place-like, I would onely aske, why the ciuill State, should be purged and restored by good and wholesome Lawes made euery third or fourth yeare in Parliaments assembled, deuising remedies as fast as time breedeth misehiess, & contrariwise the Ecclesiasticall State should still continue vpon the dregs of time, and receiue no alteration now for these fiue and sortie yeares and more? If any man shall obiect, that if the like intermission had beene vsed in Ciuill causes also, the error had not beene great. Surely, the wisedome of the Kingdome hath beene otherwise in experience, for three hundred yeares space at the least. But if it bee said to me, that there is a difference betweene Ciuill causes and Ecclesiasticall, they may as well tell me, that Churches and Chappels need no reparations, though Castles and houses doe; whereas commonly to speake truth, dilapidations of the inward and spirituall edifications of the Church of God are in all times as great, as the outward and materiall. Sure I am, that the very word and stile of Reformation vsed by our Sauiour, ab initio non suit it a, was applyed to Church matters, aud those of the highest nature concerning the Law morall.
Neuerthelesse, hee were both vnthankefull and unwise that would denie, but that the Church of England during the time of Queene Elizabeth of famous memorie did flourish. If I should compare it with forraine churches, I would rather the comparison shouldbe in the vertues, then as some make it in the defects, rather I say, as betweene the Vine & the Oliue, which should be most fruitfull, & not as between the bryer and the thistle, which should bee most vnprofitable. For that reuerence should be vsed to the Church which the good sonnes of Noah vsed to their fathers nakednesse; that is, as it were to goebackwards, and to helpe the defects thereof, and yet to dissemble them. And it is to be acknowledged, that scarcely any church since the Primitiue Church, yeelded in like manner of yeares and Latitude of Countrey, a greater number of excellent Preachers, Famous Writers, and graue Gouernours; but for the discipline and Orders of the Church, as, many and the chiefest of them are very holy and good, so yet if Saint Iohn were to indite an Epistle to the church of England, as hee did to them of Asia, it would sure haue the clause Habeo aduers us to pauca. And no more for this point, sauing that as an appendixe thereunto, it is not amisle to touch that obiection, which is made to the time and not to the matter, pretending that is Reformation were necessarie, yet it were not now seasonable at your Matesties first entrance. Yct Hippocrates saith, si quid moues à principio moue. And the wisedome of all examples doth shew, that the wisest Princes, as they haue eue: been the most sparing in remoouing or alteration of seruants and officers vpon their comming in; so for remoouing of abuses and enormities, and for reforming of Lawes and the policie of their States, they haue chiefly sought to enable and commend their beginnings therewith, knowing that the first impression with people continueth long, and when mens mindes are most in expectation and suspence, then are they best wrought and managed. And therefore it seemeth to me, that as the spring of nature, I meane the spring of the yeare, is the best time for purging and medicining the naturall body; so the spring of Kingdoms, is the most proper season for the purging and rectifying of politique bodies.
There remaineth yet an obiection rather of suspition then of reason, and yet such as I thinke maketh a great impression in the mindes of very wise and well affected persons; which is, That if way be giuen to mutation, though it be in taking away abuses, get it may so acquaint men with sweetnesse of change, as it will vndermine the stabilitie euen of that which is sound and good. This surely had beene a good and true allegation in the ancient contentions and diuisions betweene the people and the Senate of Reme, where things were carried at the appetites of multitudes which can neuer keepe within the compasse of any moderation. But these things beeing with vs to haue an orderly passage vnder a King who hath a Royall power, and approued judgement, and knoweth as well the measure of things, as the nature of them, is surely a needlesse feare. For they need not doubt, but your Maiestie with the aduise of your Councell, will discerne what things are intermingled like the rares amongst the wheat, which haue their rootes so inwrapped and intangled, as the one cannot be pulled vp without indangering the other, and what are mingled, but as the chaffe and the corne, which needs but a fanne to fift and seuer them. So much therefore for the first point of no reformation to be admitted at all.
For the second point. That there should be but one forme of Discipline in all Churches, and that imposed by a necessitie of a commandement and prescript out of the word of God; it is a matter Volumes haue beene compiled of, and therefore cannot receiue a briefe redargution. I for my part doe confesse, that in reuealing the Scriptures, I could neuer find any such thing, but that God had left the like libertie to the Church-gouernment, as he hath done to the Ciuil gouernment, to be varied according to time and place and accidents, which neuerthelesse, his high and diuine prouidence doth order and dispose; for all ciuill gouernments are restrained from God vnto the genarall grounds of Iustice and manners, but the policies and formes of them are left free. So that Monarchies and Kingdomes, Senates and Seignories, popular States and Communalties, are all lawfull and where they are planted ought to bee maintained inuiolate.
So likewise in Church matters, the substance of Doctrine is immutable, and so are the generall Rules of gouernment; but for Rites and Ceremonies and for the particular Hierarchies, policies, and disciplines of Churches, they be left at large. And therefore it is good wee returne vnto the ancient bonds of vnitie, in the Church of God, which was one Faith, one Baptisme, and not one Hierarchie, one Discipline, and that wee obserue the league of Christians as it is penned by our Sauiour Christ which is in substance of doctrine this, Hee that is nos with vs, is against vs. But in things indifferent and but of circumstance, this, Hee that is not against vs, is with vs. In these things so as the generall rules be obserued that Christs Flocks be fed; that there be a succession in Byshops and Ministers, which are the Prophets of the New Testament, that there be a due & reuerent vse of the power of the Keyes; that these that Preach the Gospell, liue of the Gospell; that all things tend to edification; that all things bee done in order and with decencie, and the like; the rest is left to the holy wisedome and spirituall discretion of the master-builders and inferiour builders in Christs Church, as it is excellently alluded by that Father that noted that Christs Garment was without seame, and yet the Churches garment was of diuers colours, and thereupon setteth downe for a Rule; In veste varies as sit scissura non sit.
In which varietie neuerthelesse it is a safe and a wise course to follow good examples and presidents. But then the rule of imitation and example, is to consider not onely which are the best, but which are the likest, as namely the gouernment of the Church, in the purest times of the first good Emperours that imbraced the Faith. For the times of persecution before temporall Princes receiued the Faith, as they were excellent times for doctrine and manners, so they be vnproper and vnlike examples of outward gouernment and policie. And so much for this point: now to the particular points of Controuersies or rather of Reformation.