Heaven and Earth, Religion and Policy, OR, The main difference between Religion and Policy. Written by C. L.  
Etiàm & Sol. Printed by H.B. for jeffrey Chorlton, and are to be sold at his shop, at the great North door of Paul's Church 1608.   

The Contents of the Chapters.  
1 Of Religion. 
Pag. 1.  2 Of Policy. 
8.   

Of their divers workings:  3 In respect of the Cath. Church. 
16.  4 Of the Clergy. 
32.  5 Of State. 
48  6 Of the Sovereign of State. 
56  7 Of State Governors. 
66  8 Of Subordinate Governors. 
75  9 Of Honour, Military, Of Honour, Courtly. 
86  10 Of prosperous Fortune. 
100    

TO THE MOST REVEREND FATHER in God, RICHARD, by divine providence Archbishop of Canterbury, Primate and Metropolitan of all England, Chancellor of the university of Oxford, and one of his majesties most honourable privy Counsel.  
May it please your Grace:  
I Humbly present you this Tract of Religion and Policy, wherein I acknowledge the disproportion between the matter and the manner I give it. Yet because it is a service of duty, it may therefore please your Grace to accept it.  
The reason of my undertaking it, is the duty of Christian conscience, which bindeth every man to some profitable performance. And because God hath not yet been pleased to give me particular place of service, wherein I might employ his talon with more advantage, I (therefore) endeavour myself in such travel wherein God may receive his part of honour, his servants their parts of profit, and myself the discharge of Christian duty, all which respects are the laws & restrictions of every lawful work.  
The reason of dedication is the reverence your Grace doth merit from all them, who profess learning. In which number, though I be the meanest (in respect both of Nature and Fortune) yet being bound with others, I (like them) both declare and direct myself to your Grace in my labours of best performance.  
Again, the fitness of your place with this argument, doth challenge the dedication, because the execution of your high calling, is a continual exercise of Religion and Religious Policy; the weapons and provident armour whereby both Church and State are secured from ungodly practice: the which (as your Grace best knoweth) hath been that murdering gun-shot bend against the truth of Religion, and the peace of Christian States.  
For these respects I have both writ, and given this travel to your Grace, humbly acknowledging my duty, and the meanness of my deserving.  
Your Graces In all duty and humble service, Christopher Lever.   

To the Reader.  
IT is the common custom to entreat favour from courteous Readers: the custom is not good, and therefore I use it not; for if the matter merit, or the men be courteous, the suit of favour will be easily granted; if otherwise, it is but a needless shame to beg a commendation where it is not. And therefore I (willingly) leave to every man the liberty of his judgement, and expose this Tract to general censure.  
Faults escaped are corrected in the last Page.   

Heaven and Earth, Religion and Policy. OR The main difference between Religion and Policy,  

OF The undivided Nature of Religion. CHAP. I.  
THE best Policy is Religion, and the best Religion is not politic, but simple, pure, & without duplicity. For as the uniting of many persons in one Divinity, is the highest understanding of God's Nature: so in the service of God (Religion) unity is the best demonstration of the truth thereof. There is but one way to heaven, be-because but one Christ in heaven, by whom (and by whom only) there is happy passage. This holy travail is called Religion, in whose practice the choice of God's creatures exercise their gifts of grace, the induments of Gods sacred spirit.  
2 Religion then is the holy exercise of God's sacred worship, whose precise form is appointed by God in the witness of holy Scripture. It is an exercise for the pleasure, and for continual practice. It is holy, because God is the object: the form is precise, for the singularity, and it is judged by the Scripture, because they are the best, and the only witnesses of the will of God.  
3 As God is, so is Religion, one, and but one. For as plurality of Gods, so plurality of Religions is Idolatry. For God being above all in every sense of dignity, will have his service special, and peculiar to himself, by himself appointed, and distinguished from all other orders of service.  
4 The divers names of Religions, are but names, and not Religions: as the divers names of Gods were not Gods but Idols. And this is worthy of note, that these fabulous gods of the heathen were all of them (in their kind) servants to the most supreme God, the Lord jehovah. The Planets in their Spheres, the Elements in their Nature, and all heavenly and earthly powers were servants to the will of God, moving at his pleasure, who by their motion & influence, did faithfully execute their offices whereunto they were assigned.  
5 For there is a sense of Religion in the Nature of all creatures; who (though they want instructions) will by their natural instinct apprehend the general understanding of a God, and according to their discretions, frame such service and ceremonies, as may please that supposed Deity. And from hence doth arise the number of fabulous superstitions and strange Religions, from the blind and unlearned devotion of men merely natural: who being taught by the wisdom of Nature, there was a God; would by a consequence of Reason conclude there must be a Religion, a serving of that God: which they not understanding nor able to comprehend without diviue teaching, erred in their blind constructions, and so believed and taught that for religion, which was most irreligious and ungodly.  
6 Of all the creatures of God only man hath failed in the knowledge of this high mystery, who though his soul be of a substance most divine, and his understanding more apprehensive than many the rest of God's creatures: yet he (and not they) hath failed in this weighty performance; and they (and not he) have observed the law of Nature, which to them is the law of God, and the exercise of their Religion. The heavens cast their influence upon earth, for the generation of all creatures: the Elements perform their assigned offices, who, though they have disagreeing Natures (the hot and cold, the moist and dry, interchangeably fight) yet (in this service of their God) they conspire and friendly conjoin, and give both their natures and substances to continue in the world a succession of living creatures. In like manner the rest of God's creatures, every thing in his order and Nature, performing the will of God who made them.  
7 The learning of Nature then can teach us the necessity, (and the undivided Nature) of Religion: For the natural creatures deny all diversity in the order of holy Religion. For in all the Creatures of God (save man) their Nature is their Religion, against which they are not moved but by violence.  
8 Again, uniformity in the order of Religion, is confirmed by the sentence of every man's judgement. For though the world be at this day (and ever was) divided into infinite number of opinions, every time, and every place of men differing in their opinions of Religion: yet never any would defend plurality of Religions: every man damning all diversity to that he himself maintained.  
9 And therefore it is both the judgement of Nature, of Sense, and of Divinity, that the true, ancient, and Catholic Religion, is of the same nature with God, one, most absolute and sufficient, which needeth no second, neither can admit plurality.   

Of the divers natures of Policy. CHAP. II.  
THE general name of Policy (like the double face of janus) respecteth two several objects; the better hath regardful eye to honesty, and lawful warrant only, the other beholdeth all things with indifferent eye, not respecting lawfulness, but conveniency in every practice. The better is the care of good men, the worse the care of evil men; the one doth merit no allowance, the other the best allowance of our favours; the one deserveth to be damned, as a violence to the order of good government: the other to be esteemed lawful and most convenient in a Christian state, being a most godly providence, and a strength without which no State can stand in the flourish of prosperous fortune.  
2 For a Christian common weal (and a Christian Church also) hath often times very needful use of Policy: the which may most lawfully be used, the Policy being lawful and proportionable to the rules of Religion.  
For Religion is like the Sun in the firmament, from which all living creatures receive light & heat; and Policy may be compared to the Stars, whose borrowed lights serve the necessities of men in many weighty occasions. And as (at night) the Sun doth leave us to the direction of the Stars: so according to the necessity of time, we ought to resort to the Policy and directions of wise men; especially then when our directors (like the Stars) order us not by their own light, that is, by their own wisdoms, but after the square of holy Religion; the which like the Sun is the body and storehouse of all light, that is, of all truth and lawfulness.  
This is not the common understanding of Policy, which is ever taken in the evil and worse sense: whereby the name of lawful Policy doth often times receive much injury. For the evil shift of lewd men are called Policy, not that they are so; but because their evil instruments are commonly men very cautelous, of deep apprehension and great spirit.  
For spirit, and the gifts of Nature, (in any one not gracious) cannot be withheld from most dangerous and high attempting,: their spirits make them bold, and their prompt understandings able to travel with dangerous fortune in the affairs of highest state.  
4 The abuse then of evil men, maketh that have evil name, whose Nature is not evil. For the providence of God is a most divine Policy, and the cares of holy and good men, are likewise politic preventions: whereby they both lawfully and to good purpose exercise their wisdoms, ever observing that their means and end where to the work be honest and allowable. Against this policy I except not, but commend it rather, as the most necessary providence in the best and wisest sort of people.  
5 But from this I must distinguish that common exposition of Policy, ungracious and dishonest contrivements, wherein the great politicians of the world have proceeded so far, and with such variety of precept and example, as would require more time than a man's life to understand them. In which sense the whole world (almost) is become politic, some of every place, and of every quality, coveting to be thought judicious, and of more than common knowledge in this secret and forbidden Art; wherein it were much better to be ignorant: insomuch as both the base & the ambitious Spirit, travel alike to be learned in this kind of policy. And in the meanest and most unworthy trades, there are many principles of this secret Art, whereby the base professors (many times) raise themselves, and fortunes to a wonderful degree of estimation. And this their speedy rising cannot be by honest and allowable means; therefore by this Art of Policy, which howsoever they would craftily excuse as the lawful secret of their trades (by themselves called crafts) yet is that but a crafty cozening of their consciences, and a politic enriching of their crafts.  
6 And this is that unlawful Policy which in this place I understand: when the subtle wits of crafty men contrive their subtleties, for the better compassing of their unlawful purposes, or when men pursue lawful ends by unlawful & dishonest means. And this in men of great place, & high attempting is called Policy. In the base sort, cozenage or craft, the divers subjects giving divers names to that which is of one Nature, wheresoever it be; & that is sin, wickedness, and villainy.  
7 It is therefore the circumstance in Policle, that maketh the main difference in the Natures thereof. Policy being judged good, or bad, according to the working means, and not according to event and prosperous fortune, an opinion (not of Religious, but) of damned Policy: For it is not possible that a good cause should produce a bad effect, but it is possible and very common, that evil means do often reach their desired ends, which in the judgement of profane Policy is commendable, but in the wisdom of Religion, it is damnable and most uniustifiable.  
8 Thus then I divide this name of Policy, into these disagreeing Natures. Holy, and Profane. Holy Policy, is that which is justifiable by the law of God: Profane is that which respecteth neither Religion, nor honesty; but embraceth the most base mean, if it may advantage the desired end. The better policy is a servant, the worse is an enemy to the state of holy Religion. The one doth make Religion the level of all that purpose whereto it aimeth, the other maketh it a colourable means to reach other ends less godly. And these two arein continual faction, the one offending, the other defending the state of Religion.   

Of the contrary workings of Religion and Policy, in respect of the Catholic Church. CHAP. III.  
IT is most true, that there is no excellency on earth, which doth not suffer wrong by the envy of evil. For though virtue cannot be suppressed by the opposition of vice, yet is it many times much obscured by so bad a neighbourhood: and like the Sun in his eclipse withheld from glorious appearing. And this is natural in the natures of all evil things, to malign the prosperity of goodness in what special subject soever it be. This may be also a special observation from the Nature of all things, that whatsoever is virtuous, is directed by rules, and by lawful directions: and whatsoever is vicious is not thus directed, but helpeth itself by the cunning workings of Policy, and bad practice.  
2 For God (in the first creation) made the world, and the infinite variety of his creatures like a consort of so many conspiring parts: yet hath the curse of sin interrupted that universal harmony, whereby the world is now in disagreeing parts and discord.  
3 For before that sin made this alteration in the state of things, there was no opposition but all things conspired the glory of God, with general consent and acclamation: and then virtue was not bounded between two extremities, neither had good any opposition of evil, there being neither vice, nor evil in the frame of God's creation. But with sin hath this opposition entered, and in the fullness of time, and not before, it shall be ended.  
4 From this first cause is derived the wicked trade of evil Policy, wherein many men exercise their best: and most forcible endeavours with such appetite and pleasure, as if the practice were honest, holy, and meritorious. Neither do these men travel less in these vanities than the most painful in their exercise of holiness and Religion; yet with much unequal success, and with much divers workings.  
The main difference is in their ends, whereto they direct their labours▪ Religion respecteth Heaven, Policy the Earth. There is great difference also in their means by which they work, and compass their ends: the one being tied to a necessity of justness; the other not limited by any law, taketh liberty upon all occasions. And to one of these two do all the understanding men in the world apply themselves, either to Religion, or to Policy, either to be good, or to be great, in the little number of their days here on earth.  
5 And though God's sacred worship be ordered by most certain directions from God himself; yet have men dared to touch this holy Ark with their profane hands, and to intermeddle their folly with the wisdom of God, altering the most allowable forms of holy order, whereby they judge their judge of indiscretion, and contradict the spirit and power of him who made them.  
6 These ungodly workings are caused by the vainglorious spirits of men, who affecting popularity and greatness have not spared to violate the most holy ordinance of God, whereby to advantage them in their evil ends. For the whole world is a general free-school, wherein all Sciences, and every Art is both taught and learned. The highest learning in this school is Divinity; the whole number of the professors whereof, make the militant Catholic church, where there is continual teaching, and living in the rules of holy Religion. Against this learning hath the world opposed itself: and according to the order of schools begun their envy with sophistry and cunning disputation. And this was in the first years of the primitive Church, the which opposition being but weak, yet valiantly resisted gained the Church a greater reputation, though that enemy could never yet be silenced.  
7 The second attempt against the Catholic Church was persecution; and this was in the time of the Tyrant Emperors, the which was continued with such vehemence and fury, as if the sacred fire of Religion had been extinguished, and the face of the Catholic Church for ever defaced. These times were like the time of Ahab King of Israel, when as Elias thought the whole body of the Church remained only in his particular life. A most wonderful distress that the most sacred spouse of Christ should for security fly to the holy Temples of the holy Ghost, and there take Sanctuary, & live in the persons of some few particular men only. It had been most wonderful had not the Lord jesus himself done more wonderfully, and suffered a greater extremity, even death, and a cursed death upon the Cross; even so Lord jesus, because it was thy pleasure. But this extremity did vanish with time, and then again the Church obtained the Garland.  
8 But the nature of evil which cannot be satisfied, would yet again attempt against the Catholic Church: and whereas before neither persuasion, nor force could prevail, the last & strongest practice is policy, where with these evil ministers have prevailed more, then by all other manner of attempts whatsoever. This is that secret injury, who as K. David saith, eateth his bread at his table, yet seeketh to destroy him. For so do many of these Politicians who live by the profits of the Church, yet betray the Church and spoil her of her highest ornaments.  
9 And though I be most far from that damned opinion of Athiesme, that Religion is nothing but a Policy, whereby the liberty of men is restrained from the violence of their natures, yet I am most certainly persuaded, that in the common exercise of Religion may be learned the highest understanding of most dangerous practices. And that the Catholic Church of God, (which in itself is most holy and without imputation) hath endured the greatest violence that can be in any men of place and dignity in this holy order, being men least affected to holiness of life, but most dangerous & deep practisers in this forbidden Art of wicked Policy.  
10 Neither aught this to hinder the true worth and reputation of God's Church, that evil men work their bad design under the pretence of so sacred a presence. For we know that the very deity of GOD is not free from men's presumptions: the proud and the ambitious men of the world having dared to create many deities, and many Gods: sometimes the stars sometimes stones, wood, and metals, sometimes the figures of beasts, and sometimes (a matter more vile,) themselves a deity worse than beasts: all which though they were most horrible and damned in such as wrought them; yet did not their impieties (any whit) detract from the Majesty of God, which cannot receive violence from any man's evil practice.  
11 So the state of the true Catholic Church, though men have dared to offer injuries to the most holy orders thereof, to misinterpret & misapply her most divine mysteries, to intrude among her sacred teachings, positions, and doctrines, not only divers, but adverse to her orthodoxal and most ancient true principals: nay to obscure (as much as man may) the very divinity of that mother of us all, that true jerusalem, by making the state of that most sacred State, the travel of Policy, and the exercise of most ungodly designs: yet ought we not for this to condemn or judge the Church: but evil men, who are the cause of these profane injuries, the holy Church being of like divine nature as Christ jesus, her most holy husband, whom though his enemy's place with thieves and malefactors, yet was he most just, most innocent, & most meritorious. And though the most precious metal of Truth be intermingled with dross, and gross metals, yet the Spirit of wisdom can divide them, and the trial of holy Scriptures (like the touchstone) will discover all sophistication, & distinguish Truth from Error, and Religion from Policy.  
12 Catholic Religion is the base or foundation whereupon the Catholic Church consisteth: the Religious Policy is the supporter of that body of Religion: but politic Religion is an enemy most adverse, both to Religion & religious Policy. And this is a grounded and a most familiar judgement to distinguish these different Natures by their denominations. For religious Policy is most lawful, most convenient, but politic Religion is most unlawful and inconvenient.  
13 The necessary use of Religion in the Catholic Church is not disputable, being a truth of general grant: for as our natural bodies cannot live or move without our souls, so the sacred body of the Church cannot be the living Spouse of Christ, if she be not inspired and moved by Religion the soul of the Catholic Church, whereby, and wherein every member of that mystical body doth move to his perfection.  
14 The lawful use of Christian Policy in the Catholic Church, is prevention: for whatsoever is required of a christian to do, is prescribed in the rules of holy Scripture: but the rules of preventing evil, is rather left to the advised judgement of Christian Policy, there being no other rules for that but honesty and lawful warrant, because of the much variety of men's practices, which require variable and many divers preventions. And therefore hath the wisdom of God left this care without rule to the wisdom of men, with this restriction only: that the purpose and means of every work be conformed to the judgement of Religion against which there is no excuse or exception.  
15 Religion, and Religious Policy then are not only of conveniency, but of necessity in the Catholic Church. Religion doth direct how we ourselves should do well; Religious Policy, doth likewise teach us how to prevent the evil deeds of our own, and Gods enemies. And these are the two needful hands (not only of the Church, but of every particular holy man in the Church,) whereby good works are wrought and evil works prevented; and whatsoever conspires not with these, conspires against God, against the Catholic Church, and against the lawful use of Christian Policy. There is also a policy in the Church, and not of the Church, and this is enemy to the former; the which two (like children of divers fathers) live in one house with implacable displeasure; and this is made known by his effects, for by his working means it is not easily discovered by reason of dissimulation and false pretence, which in this politic regard is most regarded.  
16 This hath precedent in those churches of Christian name, whose integrity is either lost or defaced, and whose discipline is made a mixture of holy and profane posititions, where the pretences and purpose utterly disagree; men shawd●ing their ungodly ends with most fair and holy intendments. And this is the error of those politic Christian Churches; that whereas there is but one object of all divine Service (which is God) they have many objects, and many ends, for their directions; making vile purposes to share with God in the exercise of his Service.  
17 And from this one ground is the cause of every inconvenience in Christian Churches, when the glory of God is not principally, but respectively considered; whereof proceedeth, that canons, ordinances and the decrees of Ecclesiastical States look with double eyes upon two several objects, greatness and goodness, the first of choice, the other for conveniency, or necessary circumstance, whereby they would conjoin these in participation, which are most different both in their natures and in the order of Nature. For as the distance between Heaven and Earth, so (and much more) is the difference between God and this world; Truth and Error, Religion and Policy.  
18 Therefore in the Catholic Church, Religion is of sovereign necessity. Religious Policy is likewise necessary and of much convenience. But politic Religion is not only unuseful in the Church of God: but of necessity to be excluded from all holy exercise.   

In respect of the Clergy. CHAP. FOUR  
THe word of God (divine Scripture) is subject both to false construction, and misapplication. The church of God is not free from the enemies both of truth and peace: the officers in the holy orders of the Church are not free from their stains and inputations, whereby they debase the dignity of their reverend places, and expose their estimation to common reproach; therefore (as in all) so in them also and in their profession, there are these two divers and disagreeing natures of Religion and Policy.  
2 Every man is bound by his Christian place, to the duty of Region; but Clergy men are more strictly bound, being men of special choice, select and dedicate to God and his service only, and therefore is their obligation double, and their condition restrained from that liberty, which either is lawful, or not so faulty in others as in them.  
3 For (as the holy offering, so) these holy offerers, aught to be unspotted, unblamed, and unbleamisht, even the fairest and the best of all God's creatures, to whom he hath assigned offices of highest estimation; making them mediators to his only mediator, and cotinuall waiters in his presence: by whom he doth confer his gifts of grace, and the hope of heaven.  
4 Such aught all to be (and such are many) in this holy order, whose lives conform the condition of their calling; who not regarding earthly considerations, fix their eyes only on God, attending all occasions to demonstrate their duty and diligence in their high and chargeable calling. For howsoever (in the base estimation of most base people,) that reverend place is disgracefully reputed, because profane men judge a holy cause, enviously, and not deservingly, yet in true understanding it is much otherwise, they being inferiors to no degree or dignity on earth; (save the supreme authority of the Prince which representeth the majesty of God; and (by much,) exceeding all in the worth of their labours, and in the purpose of their holy business.  
5 Men of holy order thus affected, are the very maps of Religion, and Religious Policy, from whose lives may be learned what Religion is, whose examples may serve for the rules of holiness, and for demonstarions, to point out the direct passage to everlasting happiness.  
6 For there is this difference between divine and human offices; all human service is tied to attend conveniency and the opportunity of times; but divine service hath employment at all times, and upon all occasions: and therefore is a strict holiness of life required in Churchmen, because their lives must persuade and teach Religion, that what they deliver at once in their preaching, they may always example it in their living, whereby their divine office is held in continual practice, benefiting the Catholic Church at all times, and upon all occasiones.  
7 And this is that Religious duty required in men of Religious place, to which strictness every man in holy orders is bound of necessity and more than others: For as in the affairs of earthly state, such as are nearest the person of their prince in favour and place, and attend those state offices of highest consideration, do take that charge and those honours with solemn oath and protestation, to be assured and diligent in the trust commended to them; so in these spiritual affairs of greater consequence, there is no man hath entertainmet in such business, before he protest and vow his continual and utmost endeavour, whereby he doth solemnly indent with God, and bind himself to the due execution of his Christian office.  
8 Religion then in Religious men, is not of conveniency only, but of necessity; necessary in all degrees of men, but of double use in the Clergy: for (besides the particular profit which redounds to him that is religious,) it gaineth much reverence, and great authority from general reputation; and giveth good testimony of the truth of such doctrine as from such men shall be delivered. For there is no better way to gain credit to what we persuade, then by conforming our works to our words, fetching example from our own lives to confirm our own doctrine.  
9 To be thus affected is the necessary condition of every pastoral office, whose directions must tend only (and alway) at the glory of God; without affecting the glory, or the profits of this life: yet may religious men be (lawfully) the owners, both of wealth and dignity, but with purpose only to make them serve a more necessary service, and supply the occasions of holy purpose.  
10 For God hath made all things for his own glory; neither doth the having of God's earthly blessings, hinder any in his holy resolution, if he himself be holy and resolute. For if his resolution be holy, and his purpose resolute, there is nothing able to remove such constancy, and then prosperous fortune doth not hinder but forward a Christian resolution. For wealth and the dignity of high place, are the gifts of God, wherewith he doth reward the services of men, and therefore good men enjoy them of right; but evil men by usurpation. There is this difference also in the owners of earthly blessings; that good men have them given, but evil men take them, either by force or fraud, the latter sort make them their utmost desired end whereto they aspire; the former make them serviceable means only, to attend and forward better purposes. In the better they are but servants to Religious service, in the worse they are instruments of evil Policy.  
11 And these provocations are so powerful in man's nature, as that every degree of human life hath received some infection from that poison: even the holiest rank of men, whose places are (and ever have been) of most reverend estimation, men of religious name and place, who have abiurde the vanities of this life, and have dedicate themselves and their endeavours to God, and godly cares only; even many of these men lose their lawful aim and shoot at such marks they ought not to level at: making Religion but to shadow Policy, and their good place to countenance their bad practice.  
12 This affection in these men is dangerous, and a most desperate inconvenience in many considerable respects. First the service of God is thereby prevented. Secondly their pastoral function is neglected, whereby the souls of many thousands are in danger. Thirdly their reverend profession doth receive scandal. Fourthly the peace and prosperity of State is interrupted. Lastly the most desperate hazard of their souls, is desperately ventured: which assuredly must answer all neglect and all colourable practice, in the strict observance of their religious office.  
13 And though the danger be most certain, & the threats most terrible, denounced by God himself against all offenders in that kind; and though (in respect of their knowledge) they have best understanding, what the dangers is of such offence: yet so strong is vile sin in man's nature, that these vowed & professed enemies of sin, are oftentimes vanquished by these mean temptations; and suffer their spiritual courage to be daunted with base encounter.  
14 And this is most wonderful, that such as know this danger, will notwithstanding run desperately to most assured destruction: damning themselves with their own consent, and with the judgement of their own knowledge. That such as be God's Ambassadors, and bear the message of eternal life; Such as stand in God's presence to mediate and to make atonement for the sins of many, yet forget themselves in a care of most importance; such as dispose the spiritual favours of God's mercy, breathing abundance of grace with their holy teaching, yet themselves barren of all grace, and of all such particular application. The cause of this contrary disposition of name and nature in many of Religious place, is not to be found in the search of reason; being an inserutable secret in the secret will of God.  
15 Such unfortunate men are they, who having undertaken the most serious of all services, (the service of the Almighty) binding themselves in a double obligation, their vow of Baptism, and the vow of their profession; dare, (and do) notwithstanding infringe their serious promise, and fall off from the service and charge they have undertaken. And such are all they who enter religious place, and assume that reverend form, for any by-respect, either of profit or preferment, or for any other cause, than such as may directly conspire the glory of God, and the advancement of his Church, which is the utmost end of every Christian office.  
16 Such men do not proportion the reverence of their place, neither can merit the recompense of their service. But as their name and nature utterly disagree; so their place and merit shall have no proportion: for God will discover their hypocrisy; and judge them according as they are, and not as they seem to be: for howsoever they bear the name and forms of Religious men, yet have such nothing of Religion but the name: they themselves being in their purpose wicked, and in their Religion politic.  
17 This unlawful and wicked Policy in men of Religious name & dedication, is in their purpose, in their practice, and in their preaching▪ in all which many men offend and declare themselves Politic and not Religious. Policy in the purpose of Clergy men, is either when they compass those reverend places by indirect means; or when they propose private ends, or ungodly purposes. The first sort are all they who intrude themselves into that sacred calling by favour, friend, insinuation, or base bargaining: all which enter uncalled, and therefore want the promise of divine assistance. The latter fort are such, who undertake that serious charge (not with purpose to discharge the duty of the place) but only to glean the profits which from thence arise; whereby they enjoy plenty and easy life; wherein they place felicity: and wherewith their base desires are satisfied.  
18 Policy in practice, is when men abandon the care of their Religious offices: to travel in the affairs of politic State: and of this sort there are hot and cold practitioners. The cold are they who continue a general estimation of holiness, with which mist they blind the common eye, covering their politic designs with the mantle of holiness & fair pretence. The hot politician Priest shames not to discover himself, & his politic intendments; entering the field of disputation, to conclude by argument the lawfulness of his most unlawful trade of life. And such are all they, who travel (not in the consultations of State) but in the plotting, attempting, and finishing of State designs: whereby murders, asasinates', and the most desperate attempts against Christian States, and Christian Governors of States, are by them both invented and attempted.  
19 Policy in preaching, is when such labour hath not Religious but Politic ends: and this is either in false doctrine or false purpose. Policy in false doctrine, is when men in their preachings maintain false positions, such as being credited of the vulgar may gain them their unlawful end: whether it be profit, pleasure, reputation, or the envy of others: all which respects have had place in the holy seats of Pulpits. And those reverend places are by evil men thus used, because of the great authority they have to persuade the faith and force of all men. The Policy of false purpose in preaching, is when men deliver truth of doctrine, but with false intention, having regard to private ends more than to public profiting. And such is that plausable teaching, wherewith the giddy people are wonderfully delighted, when men affect a singularity, & proud themselves in the vanity of popular favour, with which poison many learned and diligent preachers have been tainted.  
20 All these (and every one of these) in their kind fail in the main execution of their Religious office, whose precise rules lead men to Godward by direct lines, and not by circular. Thus we see that the ways from God are many, but the way to God is but one; happy are they who tread that path: for though the world busy itself about many things, there is but one thing necessary: that is Religion.   

In respect of State. CHAP. V.  
IT is needful we distinguish Heathenish from christian States, because of their disagreeing forms of government. It is needful also to distinguish christian States, as they are divided, and to understand such a Christian Commonwealth, as liveth in unity with the Catholic Church of God, and in the exercise of true Religion: because such a State doth square out her form of government by religious rules, and not by the judgement of sense and politic advice only; for the States of infidels are directed by politic reason only, because they respect greatness without goodness. The States of Politic Christians, are ordered by the rules both of Religion & Policy, compounding their government of this unequal mixture: but the States of best Christians, have only one director, (who is God) by whose revealed will they are in every circumstance of State commanded.  
2 And though Religion be the Mistress in every true Christian State by whose directions the whole government is ordered: yet there is a lawful and a Christian Policy, which is Handmaid and faithful servant to this Mistress; by whom she is faithfully attended in many needful considerations: Whatsoever policy (therefore) is conform to the judgement of Religion, is not to be judged an enemy, but a servant in a Christian State: but if at any time that servant Policy offend the mistress of the house, which is Religion, Policy then (with Hagar) must be banished the house of faith, (and with her evil fruit) travel the wilderness.  
3 And by this only rule we may discern all true Christian States from all diversity, for if Religion be the mistress and command the State, that state is (undoubtedly) the true form of Christian government; but if Policy be either the Mistress and command Religion; (as in heathen States) or that Policy be a fellow wife with Religion as in many Christian States, it is not possible that state can have true Christian government: For Religion is like God, who can admit no competitor, and though it could, yet where sovereignty is divided to two equals, there is continual occasion of quarrel, and a continual slaughter of peace. For the confusion of order doth (of necessity) arise from diversity of directions.  
4 Religion then must in all true Christian states solely command; Policy likewise is to be admitted in Christrian States if it be Religious: If not, there is no consideration can make it lawful; but aught by all possible means to be avoided; as the poison of a State, and as the capital enemy to Religion and Religious Policy.  
5 But from hence may seem to rise a doubt of much difficulty; by what special rules the lawfulness or unlawfulness of Policy may be judged; because that many Christian▪ State's utterly disagree in their judgement of lawful Policy, every commonwealth and every kingdom, defending the lawfulness of such Politic practice, as is then in profitable use, whereby the advancement of their prosperous fortunes, is any way furthered, or the spoil of their enemies occasioned.  
6 To this I answer, that howsoever the practices of all times, and of every people have had some defence to give them a coulorable show of lawfulness: and though in our times the most damned politic projects, have found friends to excuse them, approving most damned conspiracy, in canonizing the conspirators: yet is such judgementrespective, and not truly delivered, such being corrupt judges, who behold these monstrous crimes with favourable eyes, and sparing judgement.  
7 Therefore to avoid all partiality, let the infallible rule of God's word determine this controversy. Yet even in that there is doubt because of the variable constructions of that sacred authority, every man giving God's word a sense to his own liking, whereby the doubt is less resolved, and the truth wrapped up in the folds of much controversy. It is therefore the best and the most impartial judgement, to judge every cause by his effect, and these Policies by their ends to which they level; for if to goodness, they will then proportion their Policies to honesty and lawful warrant: but if to greatness, or to any other sinister respect, their Policy is evil; and will be apparently judged by Religious judgement.  
8 There is also this wisdom in the wisdom of Christian States; that howsoever the limbs of unlawful Policy ought not to have being in the body of any Christian State, because of the dissimilitude and adversenes between that and Religious Policy, yet it is most needful that Christian States be furnished with such choice instruments of State, as may have understanding in the most secret knowledge of every State practice, how unlawful soever; for that evil cannot be prevented which is not known, and men may safely know that which they may not practise: for evil may be in the knowledge of any man, but it is only in the practice of bad men.  
9 Therefore in all consultations of State, Religion must be our Star, from which we must receive our direction: & by whose judgement we ought to understand what is convenient or lawful, and what is not in a Christian Commonwealth. Religious Policy also hath most needful employment in Christian States; & therefore the best, & the best ablemen in kingdoms and States have that provident care assigned them, being a wisdom above the reach of common capacity: wherewith God is pleased, his Church advanced, kingdoms continued in reputation and greatness: which without such providence would (like unrepiared building) rot and ruin in their decay.  
10 But all the tricks of evil Policy (like so many. Traitors to God, to his Church, and to all Christian society) ought to be banished the confines of every Christian place, and to be excluded the consultations of reverend & honourable Senators, and to have place only in their knowledge, but never in their consent and practise.   

In respect of the Prince of sovereign of State. CHAP. VI  
T The Prince is the Sovereign or principal of every State: by whom the laws have authority, and the life of execution. And therefore these respects are most considerable in his person: on whose good or evil disposition the good or evil fortunes of a kingdom dependeth. Every Prince in his kingdom, being the helm by which the whole body is moved and enforced to move as he is moved. For Princes are the precedents of God in respect of universal power and general obedience. For as God the King of all the world, doth move all occasions in the world at his pleasure: altering, translating, and establishing, according to his divine wisdom: even so kings here on earth, (the petite resemblances of God:) alter and confirm (at their pleasure) within their own liberty & jurisdiction: bineding their subjects to conformity and general consent.  
2 And for this cause they are called Gods: because (like God) they have general power over the States of all their subjects. And as the dignity of a Prince doth worthily challenge a prerogative over all degrees of men: so in them there is a natural descent of nobleness and pregnancy of spirit, whereby they are made fit to manage those weighty and great occasions which are common in the care of their government.  
3 Therefore in them there is most sovereign use of Religion and Religious Policy, without which they cannot discharge the duty of their kingly office to God, supply the necessities of their kingdoms, nor support their kingly reputations. All which necessary service hath been the practice and pleasure of all Religious Kings of former times, & will be in the race of holy Kings for ever.  
4 If than I be demanded what is first and principally required in the person of a Prince, I will answer, Religion: if what is next, I will answer, Religion: if I be still further urged, I would still answer, Religion; for that must be the first, the middle, and the last of all his cares, and that principal whereupon his kingly building can only have sure foundation.  
5 Religion then is the necessary in the person of every Christian Prince; all other cares being but seconds and subordinate to this one most absolute: for therefore are kings, Potentates, and Superiors ordained of God, and therefore have they authority of superintendance over multitudes of people (not for themselves or for their own glory, but) for the service of their master and supreme sovereign, who hath given them these dignities for the service of holy Church, that by their authority men may be forced to the obedience of holy Religion; and that the disobedience of their people may be reduced under a Civil and a Christian government: and therefore are Kings and Queens called the nursefathers' and mother's of the Catholic Church, because their National Church and every child of grace in that Church liveth under their tuition and their protection: for which they are countable before God's tribunal.  
6 Again Religion is not only of necessity in the person of a Prince, but of Religious Politic consequence also; for that Prince or Potentate who is truly Religious, hath not only for his recompense the rewards of heaven (which notwithstanding doth abudantly satisfy more than any man's desert) but also all other temporal blessings do (of necessity) depend upon the fortunes of him that is Religious. And therefore peace, plenty, honour, victory, all these, or as much of these as in the wisdom of God is thought convenient for their happiness, are always found in the fortunes of holy Princes: to whom God doth apply himself and the largeness of his bounty, when they apply themselves to God, and to the service of Catholic Religion. And this is conform to that judgement of divinity: First seek the kingdom of God, and all other blessings shall be cast upon thee.  
7 As Religion is most necessary, so Religious Policy is much required in the person of a Prince, because every Christian kingdom consisteth of two States, Ecclesiastical and Civil: the which like a body and a soul are united and made one State under the government of one absolute Prince. And as the natural body and soul of a man, live not by one and the same means, though both participate their several blessings: So in the State of Christian kingdoms, the Church is the soul, the State is the body, whereof is compounded a Christian kingdom. And therefore is it a special wisdom in the discretion of Princes, to order this soul, and this body of State by proper and peculiar directions. For many things are needful in the Church, which are not in the State, and many things lawful in the State, which are not in the Church, the State having (by much) a greater liberty in her directions.  
8 For the State than it is needfully required, that the Prince be Politic, and have understanding in secrets of most curious search; wherein he must be moderated by his Christian judgement, that no unlawful Policy enter further than his knowledge, whereby his Kingly reputation should be stained with ungodly practice. And therefore whatsoever is evil must be only known: and whatsoever is good must be only practised: especially with Kings, whose seats are above all men, because they ought to be nearest God in sanctimonious life, being nearest him in place: and because, all men's eyes are upon them, and every man's desire is to fashion them.  
9 For me to advise a Prince and to give directions, would assuredly be thought presumption, because flattery, and fear, have corrupted the writings of many men: most men applauding the fortunes of the present times, how unfortunate so ever: and flattering the Prince under whom they live in the exercise of much unlawfulness. Whereby such writers deny God, deny their acknowledgement of Truth: and deny that service to their King and Nation, whereby both King and kingdom might be benefited; of which base fear I will ever be innocent. And therefore I would boldly declare my judgement even in this particular; but that the Christian labour, of a Christian King hath prevented me: whose learned judgement and kingly experience hath made him better able to advise (in all such directions) than myself, or then any man (I think) this day living.  
10 These things ought a Prince to do. Now what he ought not to do, must be considered, which briefly is but this; that his proceedings in the administration of his kingly office, be not uniustifiable before God and Conscience, that in his consultations of State; and in the exercise of Arms, (wherein there is inevitable necessity of Policy, and stratagems) there be not admitted an unlimited liberty of all Policy, whereby the cause without the effect, and the effect without the cause is barely considered: but that God may be still in the eye of all such business; and that the judgement of Religion may determine all State consultations, what is, or what is not lawful in every work of State.  
11 And therefore (of ancient it is) that in the State counsels of Christian kingdoms, Religious men, either Archbishops, or Bishops have had, (and have) precedency in all such honourable assembly of States men, because their judgements might determine the lawfulness or unlawfulness of such Policies as in that assembly of Senators were propounded. Therefore in every action, and in every consultation of State, wherein there is necessary use of Policy, it is most needful that the Prince declare himself Religious; and that he judge every practice; and every Policy by lawfulness and not by conveniency only.   

In respect of State Governors. CHAP. VII.  
IN this particular of State Governors, it may seem that not Religion but Policy is most considerable; because in their common business of State (wherein they have continual travel) they commonly encounter with many Politic and desperate designs in the secret practice of their State enemies. Against which practice, their wisdoms advise upon such Politic preventions as may best frustrate the evil purpose of their enemies. And therefore it may seem that the service of their place, doth challenge a liberty in the use of all Policy, being to encounter with politicians, and practices of all Natures.  
2 To which I answer, that there is no such necessity of evil Policy, in these worthy Senators of States, for evil is not to be resisted with evil, but with goodness: neither is Religious Policy so defective, as to be supplied with ungodly practice, or not of itself to furnish the wisdoms of men with sufficient strength against all unlawful attempts and all pestilent contrivements.  
3 And therefore (as all men, so) Statesmen are bound within the limits of honesty and lawful warrant, beyond which there is no Policy or practice can be lawful. This strictness of lawful Policy, is the square wherewith every Religious Statesman in the world doth fashion all his Policies; in which conscionable consideration, there is both piety, and Policy: piety in conforming obedience to holy rule; and Policy, in observing such order in their counsels as may make the practice fortunate & assured; because that God doth ever forward the lawfulness of proceeding, but doth often oppose his power against injurious and unlawful Policies.  
4 Neither is it of any persuasion, that the great Politicians of the world, not only practise, but publish unlawful Policies, framing arguments of conveniency to conclude against the testimony of God, and Religion, because such men (howsoever of Christian name) were notwithstanding of heathenish judgement and of devilish disposition; in whom & in whose judgement may be observed this most gross error; that whereas all the travels of State, are only services done for the State of Religion; they would have Religion with all other occasions, serve for the advancement of State. By which most injurious & wicked judgement, they would depose the King to advance the subject, and divorce the wife to marry the maid: but as themselves, so their reason is wicked and senseless; for as the soul doth exceed the body in the dignity of their Natures, so doth the Church the State, and so doth Religion Policy.  
5 It is also very worthy of note that the ancient Romans, (a people most famous for civil government) in the time of their Aristocracy, being governed by Consuls and Senators, had (in all their great affairs of State) a precise regard to honesty; and that no dishonourable practice might ever disgrace the trophy of their victories. And this scruple they were taught by the wisdom of nature, and by their great experience in civil government. And therefore in them it was strange and worthy, that having no divine law, but the law of nature (only) to instruct them, yielded themselves notwithstanding to this obedience, whereto they were not forced, but only by their own election. And this their natural devotion to the law of nature, may judge and condemn all dishonourable and dishonest practice in the Christian world.  
6 And though the Christian world be full of example which have devised and practised projects of most fearful remembrance; and though many of these practisers have been men of State in Religious States: yet is that of no persuasion to corrupt the noble and Religious affection of Religious governors of States, because discreet men live not by example but by rule, for rule is ever constant and certain, but custom and examples are not, but shift their fashion according to men's divers dispositions. And therefore such examples are like Sea-marks, which allure not the provident passengers to approach, but to shun them rather; and by these evil examples of bad men are good men admonished, and resolved in their honest and godly resolutions.  
7 Therefore in the strictness of conscience, every Counsellor of State, and every politic instruction of every Counsellor is bound with certain limitations, beyond which they cannot go without offence. For if the Policy he adviseth respect the Church and the State of Religion; such Policy must either directly, or by necessary consequence intent the glory of God; otherwise the Policy is bad practice, and the Politician wicked.  
8 Again, if the Counsellor advise in matter of State and civil government, in such advice there must be charity, lest for some ungodly respect they advise not the profit, but the calamity of many thousands: such was the Counsel Rehoboham had given him by his young politicians.  
9 Lastly, if the counsel we give concern our enemies; yet there is a mercy even in that respect: for in every man of godly disposition, there is a gracious pity which will dissuade (not the damage, but) the destruction of our enemies. The want of this pity was punished in that devilish politic counsel of Hammon, who because his revenge was bloody; had therefore God for his enemy and his destruction.  
10 In respect of Governors of State then, Religion and Policy are most considerable: Religion being the utmost end, whereto they direct their lawful Policies: and good Policy, the means whereby their Religious States stand and flourish in prosperous reputation. And undoubtedly the truth of Christian Religion (in all christian States) may be argued from the observation of their State practise; and from the lawful proceeding of Politic government.  
11 For if the Politic State be found guilty of dishonourable practice; it layeth an imputation and jealousy on the State of Religion: but if the politic State be justifiable in her proceedings, it argueth the justness and truth of the State of Religion: because where the State is not tempted to evil, which is much more subject to such temptation; it is of great likelihood that the Church is untainted, and in the State of truth and holy discipline.  
12 And in this respect hath God been favourable to this Nation beyond comparison: having given it such Sovereigns of State, and State governors as no Christian Nation can out-glory it; descending still a succession of both sorts of Governors, principals and secondaries; whereby both States of Religion and Religious Policy flourish in this kingdom in their lawful and Religious exercise.   

Of Subordinate Governors in the common affairs of State. CHAP. VIII.  
SVbordinate Governors in the State, are judges, justices, and their inferior officers, who by reason the executions of their offices depend upon certain Statutes & State directions, are therefore bound to a strictness of justice, from which they rightfully cannot wander, and therefore in the just discharge of their offices, they have nothing at their own election: but are tied by necessity to judge and determine as the law shall lead them. Therefore in them there is little use of Policy, because the service of their place is execution, and not invention: to do as they are directed, and not to direct how to do. For the wisdom of Policy is direction, but the life of justice is execution.  
2 For as every action of our bodies receive directions from the soul how to move, how to speak, how to work; & according to such direction is every action form: so the subbordinate Magistrate, doth nothing of himself but as his superiors direct him, they giving him rules and proportions to command and restrain him.  
3 For the King is the head of every body Politic; his Counsellors of State, are those divine faculties in the head: reason, understanding, judgement, etc. By whose directions the whole body is ordered and disposed: the instrumental parts, such as the eyes, the hands, the feet, etc. resemble subordinate officers, who administer and execute, as the head directs them. The trunk or bulk of the body is the vulgar, who communicate the profits of the whole body; yet in respect of government, they are merely passive, having divine and human laws, (and their officers) to order them, in every circumstance of their life.  
4 Thus ought every body Politic to be disposed, every difference of degree observing just proportion, as God, as Nature, and as Order hath disposed them. Therefore in subordinate officers of State, there is a duty of conformity, which commands them as they command inferiors: whereby the liberty of evil affected men is restrained from much injurious violence, which authority would give to bloody, or ambitious Natures.  
5 For in men not rightly affected, there is no Heaven, no Hell, no wound of conscience so powerful to correct and withhold from injury, as penalty and severe law, because they are but doubtfully, but this certainly believed, and therefore is it a special providence of State, to limit all subordinate authority; and to leave nothing to liberty and common discretion, wherein would be disorder and confusion, but to give authority with limits and restrictions commanding both the matter and the manner of every lawful proceeding in a Commonwealth.  
6 In inferior magistracy then, there is not that needful use of much policy, as in Sovereign and State authority, a faithful diligence being principally required in their service to do only that which they are directed. And this was seriously regarded in the Roman Government, where inferior officers might do nothing (not only not against, but not) without superior authority, where such neglect was punished with death; even in them who had deserved nobly.  
7 Religion and Conscience then is principally and solely required in such magistracy, the which duty in them discharged, where in all controversies of titles, or executions of justice, the true end and purpose of every law is barely considered; no partial regard had to friend, or friendly favours, whereby the sentence and judgement of laws may destroy their justice, and sincerity.  
8 And from whence do arise infinite of inconveniencies, the greatest enemies of peace and justice, the calamity of a Christian State, and the distroyers of many wealthy States; all which evils would be avoided, if law-controversies were decided without frivolous protractions, and and with a conscionable understanding of the law, the reverend sages of the law, delivering the true sense of every Statute, and the true worth of every title, with single eye and without partial affection: whereby the swarms of contentious wranglers, might want argument of strife, and employ their pains in more conscionable services; and whereby the Commonwealth should not want the profitable employment of honest and painful men in their callings; who often times lose their whole estate by attending the law defence of some little part thereof. Therefore in these officers and in this authority there is most needful use of conscience; and that no Policy but only Religion may give them and their place direction.  
9 This is the common duty, but not the common practice of subordinate officers, who (notwithstanding their little use of Policy, yet) many times use Policy, and bad Policy more than conscience and Religion: whereby the reverend and worthy place itself, is held in jealousy; and the common reputation disgraced, by the base usage of some particulars.  
10 But it were a bad argument, to conclude against a general profession by particular instance, or condemn the abused, because of the abusers; for among all degrees of men, and in every place and profession there are ever some guilty of dishonest, and ungodly practice. If Christ choose twelve, there is on devil, and therefore in our elections among twenty there may be twelve devils. And undoubtedly it is no wrong to report, that in all estates, degrees, and professions of men, the worse part is by much the greater: for as the way to Heaven, so the way to honesty and upright dealing is hard, and the passage narrow, and few there be that enter that path; but most happy are they whosoever they be, who refuse to be unfaithful, despising the vanities of this life, because their hope and confidence doth repose in the trust of God's providence.  
11 Whosoever then hath place in these subordinate affairs of State, (whether it be in the course of law or in the course of common justice) if he decline from the rules of equity and honest proceeding, his practice is but Policy, and the use he maketh of Law is most unlawful; for howsoever it is but reasonable that the profits of every man's place, (that hath employment in the State) should support him, and gain him such proportion of maintenance as the countenance of his place requireth; yet he that applieth the service of his place, to his own profitable uses (only) is most uniustifiable in the judgement of conscience, because he faileth in the main purpose of his calling, which is the common good and not his own good; the prosperity of State, and not the thriving of his own state.  
12 And here-hence it is, that such as by these means raise their base beginning to an extraordinary degree of fortune, have their conscionable dealing much suspected; because the lawful profits of their place, cannot so speedily nor so highly raise them. And therefore let every man in such place be assured, that as the conscionable discharge of his office is a matter of high merit, a Religious care, and a service very grateful in the eyes of God: so to be withdrawn with the persuasion of any by-respect, from the true purpose of his office, is a practice of evil Policy, whereof the service of his place hath no need, and whereof he ought to be altogether ignorant.  
13 And let no man encourage himself in these vanities with the hope of prosperous fortune, or with the love he hath to the glory & profits of this life. For at the instant of dying, all the profits and all the pleasures in the world cannot give a man that comfortable farewell, as all such have who die with the witness of good conscience: for good conscience sweeteneth the sorrows of death, & maketh the pangs of death pleasurable: whereas oftentimes the having of much causeth the love of much, & a loathness and extreme sorrow to leave our heaped pleasures. And therefore in the discharge of every duty, let a man love conscience rather than profit, and Religion rather than Policy.   

In respect of Honour, Military, Courtly. CHAP. IX.  
THE names of Honour are the rewards of virtuous deeds, or the gifts of princely favour. They are given men for distinction, that by them may be known who are gracious, virtuous, or of honourable merit. And therefore do all men greatly desire these titles of honour, because they give men special reputation; and persuade the world that such honours could not be had without special deserving. And among the honourable there are none more noble than such, as aspire the degrees of honour by the steps of virtuous reputation: because they pursue (not the name but) the nature of honourable action, hazarding themselves (thorough many dangers and difficulties) to attain so fair a name.  
2 And this was the cause that in the old world the most forward and valiant spirits (howsoever of noble or princely birth) thought themselves dishonourable and but of common worth, before they won their honourable name by some brave adventure; neither would those tims invest men with dignities of honour, that were not either brave in action, or grave in consultation, either Senators or Soldiers; because such men are the only weapons and armour of a kingdom, whereby the enemy is both resisted, prevented, and vanquished.  
3 And as those times, so these times make it the general aim whereto they level all their honours: though there is no King or State but doth often miss in many particulars. And therefore in respect the Nobility are of best estimation, and commonly of best merit, these respects of Religion and Policy are very considerable in them, their affection to good or bad, being of great consequence in a kingdom, having authority and interest in the hearts and estates of many.  
4 If we should reduce to memory the honourable and famous men of former times, and should number up their memorable victories, what charge, what care, and what travel they have spent for the honour of Christendom and the Christian Religion: it will appear that never any had better zeal to fight God's quarrel than they, many of them vowing the whole service of their lives to those holy wars, the which they maintained with so much resolution and valour, that their renown is (like their happiness) eternal.  
5 Again, if we search the records of time and inquire after the most worthy and famous Statesmen; we shall find their names in the rank of honourable personages; who in their counsel chambers, have prevented conspiracies, and overthrown huge Armies of resolved enemies. For (besides their gifts of Nature,) they are extraordinarily fitted for these affairs, by special and painful education.  
6 And therefore the great Empires of all times have had care to elect such choice particulars from among their nobility as were of best sufficiency; upon whose wisdoms the strength and State of the whole Empire reposed. Such was Ulysses, amomg the Geekes, and Quintus Fabius, among the Romans: & such hath our Nation had, (and yet hath) many upon whose vigilancy, and trus●, the affairs of greatest State do principally depend.  
7 To understand these titles of honour I will distinguish them: They are either derived, or given; derived honours are such as descend by inheritance in a succession of untainted blood. Honour by gift, is when any one for his honourable deserving hath such command or place given him, as for his own, life makes him of honourable estimation: the which honour, though it descend not (like the former) to posterity, yet is it of very noble deserving, and doth conclude the worthiness of him so honoured.  
8 There is an honour also without name, unknown and unregarded, which (being hid in the darkness of adversity and poor fortune) cannot appear to knowledge, nor raise itself to deserved dignity. For in many men who have the forms of baseness and contemptible fortune, there is a brave and noble disposition, whereby they are fitted for all honourable exercise: the which though it want the employment of honourable action, whereby their worth would be both known and honoured, yet there is no power of fortune can depress their generous spirits, or disgrace them in their own understandings.  
9 And therefore some are honoured by nature & not fortune, as these poor ones; some are honoured by Fortune and not Nature, as many rich ones: and some are honoured both by Nature and Fortune, and such are both good and gracious in the eye of the world.  
10 To consider then how these import this purpose of Religion and Policy, we must again divide the degrees of honour into Military and Courtly, because their divers employments have great dissimilitude. And first for military honour, the which in the Christian world hath had such noble exercise, as that the prosperity of Religion may seem to have marched under the hope of their victorious colours.  
11 And this is evident in the view of former times when Religigious zeal did incense the noble spirits of generous and brave gentlemen, to spend both their substance and lives in the service of Religious wars, against all the profane enemies of the name of, jesus both Turk, and every other mis·beleever, by whose victorious hands the enemies of God were kept back from the spoil they intended on Christian Religion.  
12 And among these many, may be specially remembered, such as by special obligation, did bind themselves to intend these holy wars only, and such were those knights of Rhodes, of Malta, and jerusalem, and others: who notwithstanding their knowledge (in the true sense of Religion) did wander from the line of Truth in many particulars; yet in respect of their main execution they were very noble and worthy personages, and such as have well deserved an honourable remembrance.  
13 Besides these professed Religious warriors, were there many others of honourable name: whose valours have won much honour in the Christian wars: many of them (and some of this Nation) out-truding the barbarous and profane people from the holy land, made famous by the birth and temporal life of Christ jesus. To reckon up the particulars, either of their names, or of their noble deeds (in this kind) would require much labour and large circumstance, the which I carefully avoid; because they are already made famous in writings of much more learned sufficiency.  
14 These and such as these who have (for Religious respect only) entered these quarrels and exercised their valours, for the advancement of Catholic Religion only, without all private direction to any by-respect whatsoever, have been moved and ordered in their honourable attempts by Religion, and not by Policy, because they intended (not their private but the general care of Christendom.  
15 But if I should strictly examine the poceeding of these latter times, and make curious search of every cause and purpose of our Christian wars, it may be doubted that not Religion but Policy doth both occasion, & direct many of them: and that not the good of Religion, but the greatness of Empire is principally regarded, Religion being only a pretended cause, whereupon to ground some colourable excuse, to make such practice seem honest and commendable, which in truth is dishonest, and not allowable.  
16 Therefore in every honourable exercise of arms among Christians there must be a just and no pretended cause to move offence: for he that laboureth to colour his purpose, doth thereby conclude his own guilt, and the unlawfulness of his practice, which if it were honest would not need any false colour to make it seem so, for Truth and lawful proceeding are justifiable of themselves, neither doth Truth ever mask her face, or shame at her open appearance. Therefore all such colourable practice is not warranted by Religion, neither doth it labour Religious cause; but by Politic means it reacheth and principally intendeth a Politic end.  
17 In respect also of Courtly honour, are these respects of Religion and Policy, of much consequence; because the most honourable in Princes Courts, have the highest cares in Commonwealths, and because they are near the person of the Prince, who commonly is either better or worse, according as his honourable company is affected. For the best endowments of Nature are many times corrupted by society, which hath a greater power of persuasion, than instruction or argument: therefore is it most needful that the honourable in Courts fashion the whole passage of their lives by Religious rules, and shun all dishonourable and dishonest contrivements: because of their near familiarity with the Prince, by whom he is advised, ordered, and exampled.  
18 And such (no doubt) there are many, in many Prince's Courts who proportion all their proceedings by wisdom and Religious judgement: serving God and their Nation in the conscionable discharge of their high offices; and bettering the disposition of their Prince, by their virtuous examples, which provoke a Princely mind to imitation, that cannot be better taught then by example. And these honourable patterns are most worthy, and most Religious, who double the recompense of their reward, being obedient in so high a calling.  
19 There are commonly in all Courts, others of much divers nature, who when they have obtained those names of honour, disproportion their practice to their honourable names, proving not only vile and base in the ungodly behaviour of their life: but very pestilent to their Nation, and a very poison to their Prince, by whom he is withheld from godly purposes and flattered in vice and misdemeanours.  
20 And such are those Court-parasits, who feed their Prince's appetite with variety of evil, applying the command of his regal authority, either to his or their own ungodly purposes; whereof all times have example, and whereof this kingdom hath had a woeful experience. And these howsoever they attain the names of honour, and live in the number and fellowship of Christians, yet the exercise of their life is base and most ignoble; and their Religion is nothing but a wicked trade of damned Policy.  
21 Therefore, (as in all other affairs) so in all honourable affairs, there is a duty of holiness, which limits every passage of their life, which (being observed) it giveth a gracious lustre to their nobility, and maketh them honourable in the presence of God, and to live in the rank of his servants, (than which there cannot be a greater honour,) But whosoever shall disgrace or despise this duty of conscience, God will repute him base, and disgrace the glory of his nobility.   

Of Religion and Policy in respect of prosperous Fortune. CHAP. X.  
PRosperous Fortune is in every man's care, because all men travel to attain such Fortune, wherein they place prosperity. And from hence may be considered the wonderful variety of men's pleasure, from the variety of their desired fortunes, every man coveting content, but with much disagreement in their election, insomuch as that which is painfully sought by one, is carefully avoided of another, and that which is hateful to one, is to another most delightful.  
2 And this doth not only happen in the divers Natures of good and evil, but both good and evil have this variety in their delights: Every virtuous man preferring the exercise of some one virtue before all other (whereto his Nature is most inclinable) and every vicious man, preferring (in his choice election) some particular vice, more than other, whereto his sensual appetite is most affected.  
3 This variety doth reduce itself to these two beginnings: either to good or evil; and therefore though the particulars very much disagree, yet in their general aim, they all direct themselves to one of these two ends, Virtue or vice, Religion or Policy.  
4 And here hence it is that every man (in the purpose of his life) is either good or bad, framing the whole disposition of his life, according to his election of these two ends. For in men well affected, their consents never yield to any ungodly practice, though the infirmity of their Nature force them to much unlawfulness; and therefore though they do evil, it is not of choice, but of infirmity. But of the contrary, men resolved in evil, enlarge the corruption of their Nature; giving both will and desire to forward & assist them in their unlawful delights. In the former there is a sense of sorrow, and a desire of amendment, caused by the persuasion of conscience: in the latter there is no remorse, though the conscience both judge and condemn, and therefoe they refuse to apprehend the knowledge of their own misery▪ & silence the● offended consciences, which would both correct & reform them.  
5 Thus (in their several kinds) are men affected: the good 〈◊〉 good in their intention, though they fail in many particulars of their life: the bad ever bad both in act and purpose. And to one of those two doth every man conform his life; either to virtue or vice▪ either to Religion or Policy; for this distinction is in all estates of men, and in every quality and profession of people, from the Monarch to the meanest of all men, every man (in his estate and degree) pressing to one of these two ends, the which he aspireth with strong purpose, and with all forcible endeavour.  
6 And because that prosperous fortune doth seem to be the utmost end of every bad man's practice; therefore is in of moment to consider the divers natures of Religion and Policy in men of prosperous Fortune▪ for it is not of necessary consequence that because evil m●n affect only the prosperity of this life; therefore prosperous Fortune is altogether to be despised or neglected, and to be altogether out of the cares of good men; for good men may care for that which evil men care for, but they may not (like evil men) care only for that, but that God may be the main purpose of all their cares; and that all other things be only so farforth cared for, as may administer to a man's Christian necessity.  
7 If I should descend to particulars, and examine the several degrees of men, their estates, their offices or whatsoever advancement of their fortunes▪ If I should search the secrets of Arts, of Trades and mechanical labours, whereby base and small beginnings in things swell to 〈◊〉 mons●●●●● largeness 〈◊〉 I should inquire ●●terallable means of advancement and ●inde myself to declare the lawfulness▪ and unlawfulness of every particular, I should (not only) weary myself with ●uch business; but offend the well disposed with the knowledge of much misery. Therefore I will sparingly deliver my judgement in this large theme: being rather content to offend myself with silence, than others with unprofitable knowledge.  
8 Prosperous fortune, if by honest and allowable means obtained and with regardful moderation spent and used, is a blessing from the hands of God, which hath some little resemblance to eternal happiness▪ though in comparison of their worth there is no proportion. But if temporal blessings be either unjustly got, or ungodly spent; they than nothing benefit their owners, but are servants of their shame, and earnest causers of everlasting torment.  
9 With this understanding may men of all degrees judge themselves and examine the particular of their own Fortunes. For the severity of conscience giveth no dispensation or liberty to any one, but with one and the same eye beholdeth all men, and every action of every man, without all personal respect. The Prince (whom men dare not judge) is judged by conscience; and the meanest and most dejected (whom men despise) is regarded of conscience; there being but one law of conscience for all sorts of men.  
10 And by this judgement are men taught to know themselves, and to have true understanding of their estates, whereby they may know their present condition, and (thereafter) either hope or fear the event of future times. This judgement also can best determine the difference of Religion and Policy in prosperous fortunes; their lawfulness or not, and whether Religion or Policy hath had pre-eminence, in the getting, or in the dispending of our fortunes.  
11 For it is needfully required in the fortunes of every good man, that he both purchase lawfully, and spend honestly: for men may not challenge interest in any part of God's blessings without some manner of desert: neither (when he hath them) may he use them at his pleasure, but so dispose them as the great Master of all hath commanded; because men of great fortune are but God's officers, to whose trust he hath pleased to commit the employment of some part of his benefits.  
12 Therefore both in the winning and wearing of temporal blessings, there is a duty of conscience, which bindeth all degrees of men, with impartial and like severity. The Prince may not arrive his sovereignty either by power or Policy; if he have not just cause and rightful claim. Great men ought not purchase honourable name with dishonest action; but rather win the garland of honour by their noble deserving. The rich ought not to pursue the possession of wealth with such vehemence and strong appetite, embracing the exercise of every sin that may advantage, but rather to possess wealth with fear; because that God will require at their hands a just discharge of their stewardship: and so in every other degree of fortune, there is a lawful proceeding to be regarded; whereby may be known; whether men aspire their prosperous fortunes by good or evil means, by Religion, or by Policy.  
13 The like care is required in the disposing of temporal blessings; that such (to whom God shall please to give them) may so employ them, as that God's husbandry be not idle, but in profitable employment: & that seeing God hath made them Stewards & overseers in the world (which is God's house) and hath given them place and authority over the rest of their fellow servants, it is most reasonable that they spend God's gift, to God's glory, and like men faithful & provident, supply to all such Christian necessities, as may any way distress their fellow servants; lest otherwise the Master of the family (God) call them to a reckoning, and so both deprive & discharge them.  
14 And let all men remember, how great, how rich, or how noble soever they be that it is better to be good then to be great: and that holy men (how poor soever) have a higher place in God's favour, than the most mighty on earth (if they be not holy) for these are but stewards and servants, but the other are children and inheritors of the kingdom of God, for whose sakes the world is made rich with temporal blessings.  
15 Let them remember also that if God give them the blessings of his hands, honour, riches, prosperity, etc. he hath also given them duties, and lawful employment for their gifts, of which they must be careful, and only careful; avoiding both improfitable and dishonest expense.  
16 But (before all) let them most carefully remember, that God is a father of many children, and that his sons and daughters here (in his earthly house) pass their time thorough many difficulties, and many hard extremities; and that God hath made the noble, and the rich his officers and household servants, to distribute his temporal blessings in convenient proportion to all, but especially to the children of Faith: and therefore- how detestable to God, would their negligence be, who seeing the children of God endure the extremities of hard Fortune, & (sometimes) the very cause of God (Religion) disgracefully reputed, are notwithstanding content to be lookers on, and rather to load the burden of their miseries, than any way to support or ease them: whereby the true owners are deprived the benefit of their own, and whereby the Treasurers of God's wealth purchase to themselves a grievous damnation, debasing and impoverishing the sons and daughters of God, to raze and enrich their own bastards, (that is, their wicked and base affections.)  
Therefore in all the degrees of prosperous fortune there is a duty of conscience, with bindeth all men to God in strict obligation; the which bond whosoever shall forfeit, doth dangerously hazard the destruction of his soul, and doth declare against himself that he is not Religious, but merely Politic.   

The Conclusion.  
THUS I have (according to my understanding) delivered the true natures of Religion and Policy, how they may, (& how they never can) conspire in any one particular; which is only then, when they meet in the line of Truth, and both of them intend one purpose in their passage. For lawful and unlawful practices, are like Heaven and Earth, between which there is an immense space, and a most full opposition of Nature. For neither can the Heavens and the Earth join their substance before the general destruction of the world: neither can Religion and unlawful Policy, conspire friendly in any one act, but where there is a destruction of truth and a persecution of orderly proceeding. But (like the enmity of fire and water) these enemy's Religion and Policy, quarrel wheresoever they meet, and triumph in the spoil of one another.  
This knowledge I have thought good to publish to every man's understanding, because of the general abuse of lawful Policy, grown common in the traffic of most base employments, men of all sort and of every disposition of Nature (save the best) making unlawful Policies the steps of their reputation; whereby they ascend the dignity of high place, and prosperous Fortune, and whereby they use those temporal blessings of God to most ungodly purpose, even to the dishonour of God who gave them, and to the disgrace of Religion, (God's cause) and the Religious (Gods children) to whom all the gifts both of Grace and Nature do (most properly) belong.  
I have forborn to give particular disgrace to any man, or to any profession of men, because I would not offend, but rather admonish and remember all men what that duty is, which is almost forgot to be a duty: for to make particular application is not my office, but the office of conscience, which hath a greater authority; and doth persuade and prevail in every man's affections, that hath the least-indument of grace. To whom I only direct myself in this charitable office: and for whose good (my Christian name) shall ever make me a servant, which hath made me enemy to godless and wicked people, and to their unlawful and damned Policies.   
FINIS.   

Errata.  
Pag. 11. lin. 18. r. they. p. 22. l. 20. r. enemy. p. 23. l. 15. r. many. p. 27. l. 12. r. are. p. 40. l. 23. r. danger. p. 79. l. 23. r. hence. p. 93. l. 18. r. Rhodes.