Now what he ought not to doe must be considered which briefely is but this that his proceedings in the administration of his kingly office bee not vniustifiable before God and Conscience that in his consultations of State and in the exercise of Armes wherein ther is ineuitable necessity of Policy and stratagemes there be not admitted an vnlimited liberty of all Policie whereby the cause without the effect and the effect without the cause is barely considered but that God may bee still in the eye of all such busines and that the iudgement of Religion may determine all State consultations what is or what is not lawfull in euery worke of State 11 And therefore of antient it is that in the State counsells of Christian kingdomes Religious men either Archbishops or Bishops haue had and haue precedency in all such honorable assembly of States men because their iudgements might determine the lawfulnes or vnlawfulnes of such Policies as in that assembly of Senators were propounded Therefore in euery action and in euery consultation of State wherein there is necessary vse of Policy it is most needefull that the Prince declare himselfe Religious and that hee iudge euery practise and euery Policy by lawfulnes and not by conueniencie onely In respect of State Gouernours CHAP. VII IN this particular of State Gouernors it may seeme that not Religion but Policy is most considerable because in their common busines of State wherin they haue continuall trauell they commonlie incounter with many Politique and desperate designes in the secret practise of their State enemies Against which practise their wisedomes aduise vpon such Politique preuentions as may best frustrat the euill purpose of their enemies And therefore it may seeme that the seruice of their place doth challenge a liberty in the vse of all Policy being to incounter with polititians and practises of all Natures 2 To which I answere that there is no such necessitie of euill Policy in these worthy Senators of States for euill is not to be resisted with euill but with goodnesse neither is Religious Policy so defectiue as to be supplide with vngodly practise or not of it selfe to furnish the wisedomes of men with sufficient strength against al vnlawful attempts and all pestilent contriuements 3 And therefore as all men so States-men are bound within the limits of honesty and lawfull warrant beyond which there is no Policy or practise can be lawfull This strictnes of lawfull Policy is the square wherewith euery Religious States-man in the world doth fashion all his Policies in which conscionable consideration there is both pietie and Policy pietie in conforming obedience to holy rule and Policy in obseruing such order in their counsels as may make the practise fortunate assured because that God doth euer forward the lawfulnes of proceeding but doth often oppose his power against iniurious and vnlawful Policies 4 Neither is it of any perswasion that the great Polititians of the world not onely practise but publish vnlawfull Policies framing arguments of conueniency to conclud against the testimony of God and Religion because such men howsoeuer of Christian name were notwithstanding of heathenish iudgement and of diuellish disposition in whom in whose iudgement may be obserued this most grosse error that whereas all the trauels of State are onely seruices done for the State of Religion they would haue Religion with all other occasions serue for the aduancement of State By which most iniurious wicked iudgement they would depose the King to aduance the subiect and diuorce the wife to marry the maid but as themselues so their reason is wicked and senselesse for as the soule doth exceede 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 antient Romanes a people most famous for ciuill gouernement in the time of their Aristocracie being gouerned by Consuls and Senators had in all their great affaires of State a precise regard to honesty and that no dishonourable practise might euer disgrace the trophy of their victories And this scruple they were taught by the wisedome of nature and by their great experience in ciuill gouernment And therfore in them it was strange and worthy that hauing no diuine law but the law of nature only to instruct them yeelded themselues notwithstanding to this obedience whereto they were not forced but onely by their owne election And this their naturall deuotion to the law of nature may iudge and condemne all dishonourable and dishonest practise in the Christian world 6 And though the Christian world be full of example which haue deuised and practised proiects of most fearefull remembrance and though many of these practisers haue beene men of State in Religious States yet is that of no perswasion to corrupt the noble and Religious affection of Religious gouernours of States because discreete men liue not by example but by rule for rule is euer constant and certaine but custome and examples are not but shift their fashion according to mens diuers dispositions And therefore such examples are like Sea-markes which allure not the prouident passengers to approch but to shunne them rather and by these euill examples of bad men are good men admonished and resolued in their honest and godly resolutions 7 Therefore in the strictnes of conscience euery Counsellor of State and euery politique instruction of euery Counsellor is bound with certaine limitations beyond which they cannot goe without offence For if the Policy he aduiseth respect the Church and the State of Religion such Policy must either directly or by necessary consequence intend the glory of God otherwise the Policy is bad practise and the Polititian wicked 8 Againe if the Counsellor aduise in matter of State and ciuill gouernement in such aduice there must be charity lest for some vngodly respect they aduise not the profit but the calamity of many thousands such was the Counsell Rehoboham had giuen him by his yong polititians 9 Lastly if the counsell we giue concerne our enemies yet there is a mercy euen in that respect for in euery man of godly disposition there is a gratious pity which will disswade not the dammage but the destruction of our enemies The want of this pity was punished in that diuellish politique counsell of Hammon who because his reuenge was bloody had therefore God for his enemy and his destruction 10 In respect of Gouernours of State then Religion and Policy are most considerable Religion being the vtmost end whereto they direct their lawfull Policies and good Policy the meanes whereby their Religious States stand and flourish in prosperous reputation And vndoubtedly the truth of Christian Religion in al christian States may be argued from the obseruation of their State practise and from the lawfull proceeding of Politique gouernment 11 For if the Politique State be found guilty of dishonourable practise it layeth an imputation and iealousie on the State of Religion
but if the politique State be iustifiable in her proceedings it argueth the iustnes and truth of the State of Religion because where the State is not tempted to euill which is much more subiect to such temptation it is of great likely-hood that the Church is vntainted and in the State of truth and holy discipline 12 And in this respect hath God beene fauourable to this Nation beyond comparison hauing giuen it such Soueraignes of State and State gouernors as no Christian Nation can out-glory it descending still a succession of both sorts of Gouernors principals and secondaries whereby both States of Religion and Religious Policy flourish in this kingdome in their lawfull and Religious exercise Of Subordinate Gouernours in the common affaires of State CHAP. VIII SVbordinate Gouernours in the State are Iudges Iustices and their inferiour officers who by reason the executions of their offices depend vpon certaine Satutes State directions are therefore bound to a strictnes of iustice from which they rightfully cannot wander and therefore in the iust discharge of their offices they haue nothing at their owne election but are tied by necessity to iudge and determine as the law shal lead them Therefore in them there is little vse of Policy because the seruice of their place is execution and not inuention to doe as they are directed and not to direct how to doe For the wisedome of Policy is direction but the life of iustice is execution 2 For as euery action of our bodies receiue directions from the soule how to moue how to speake how to worke according to such direction is euery action formed so the subbordinate Magistrate doth nothing of himselfe but as his superiours direct him they giuing him rules and proportions to command and restraine him 3 For the King is the head of euery body Politique his Counsellors of State are those diuine faculties in the head reason vnderstanding iudgement c. By whose directions the whole body is ordered and disposed the instrumentall parts such as the eies the hands the feete c. resemble subordinate officers who administer and execute as the head directs them The truncke or bulke of the body is the vulgar who communicate the profits of the whole body yet in respect of gouernment they are meerely passiue hauing diuine and humane lawes and their officers to order them in euery circumstance of their life 4 Thus ought euery body Politique to bee disposed euery difference of degree obseruing iust proportion as God as Nature and as Order hath disposed them Therefore in subordinate officers of State there is a dutie of conformity which commands them as they command inferiours whereby the libertie of euill affected men is restrained from much iniurious violence which authoritie would giue to bloodie or ambitious Natures 5 For in men not rightly affected there is no Heauen no Hell no wound of conscience so powerfull to correct and withhold from iniury as penalty and seuere law because they are but doubtfully but this certainly beleeued and therefore is it a speciall prouidence of State to limit all subordinate authoritie and to leaue nothing to libertie and common discretion wherein would bee disorder and confusion but to giue authoritie with limits and restrictions commanding both the matter and the manner of euery lawfull proceeding in a Common-wealth 6 In inferiour magistracie then there is not that needfull vse of much policy as in Soueraigne and State authority a faithfull diligence being principally required in their seruice to do onely that which they are directed And this was seriously regarded in the Romane Gouernment where inferiour officers might doe nothing not onely not against but not without superiour authority where such neglect was punished with death euen in them who had deserued nobly 7 Religion and Conscience then is principally and solely required in such magistracie the which dutie in them discharged where in all controuersies of titles or executions of iustice the true end and purpose of euery law is barely considered no partiall regard had to friend or friendly fauours whereby the sentence and iudgement of lawes may destroy their iustice and sincerity 8 And from whence do arise infinite of inconueniencies the greatest enemies of peace and iustice the calamitie of a Christian State and the distroyers of many wealthy States all which euils would be auoyded if law-controuersies were decided without friuolous protractions and and with a conscionable vnderstanding of the law the reuerend sages of the law deliuering the true sense of euery Statute and the true worth of euery title with single eye and without partiall affection whereby the swarmes of contentious wranglers might want argument of strife and imploy their paines in more conscionable seruices and whereby the Common-wealth should not want the profitable imployment of honest and painefull men in their callings who often times lose their whole estate by attending the law defence of some litle parte thereof Therefore in these officers and in this authoritie there is most needefull vse of conscience and that no Policy but onely Religion may giue them and their place direction 9 This is the common duty but not the common practise of subordinate officers who notwithstanding their little vse of Policy yet many times vse Policy and bad Policy more then conscience and Religion whereby the reuerend and worthy place it selfe is held in iealousie and the common reputation disgraced by the base vsage of some particulars 10 But it were a bad argument to conclude against a generall profession by particular instance or condemne the abused because of the abusers for among all degrees of men and in euery place and profession there are euer some guilty of dishonest and vngodly practise If Christ chuse twelue there is on diuell and therefore in our elections among twenty there may be twelue diuels And vndoubtedly 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 Heauen so the way to honesty and vpright dealing is hard and the passage narrow and fewe there be that enter that path but most happie are they whosoeuer they bee who refuse to be vnfaithfull despising the vanities of this life because their hope and confidence doth repose in the trust of Gods prouidence 11 Whosoeuer then hath place in these subordinate affaires of State whether it be in the course of law or in the course of common iustice if he decline from the rules of equity and honest proceeding his practise is but Policy and the vse he maketh of Law is most vnlawfull for howsoeuer it is but reasonable that the profits of euery mans place that hath imployment in the State should support him and gaine him such proportion of maintenance as the countenance of his place requireth yet he that applieth the seruice of his place to his owne profitable vses onely is most vniustifiable in the iudgement of conscience because he faileth
Heauen and Earth Religion and Policy OR The maine difference betweene Religion and Policy Written by C. L. Printed by H.B. for Ieffrey Chorlton and are to be sold at his shop at the great North dore of Paules Church 1608. The Contents of the Chapters 1 Of Religion Pag. 1. 2 Of Policie 8. Of their diuers workings 3 In respect of the Cath. Church 16. 4 Of the Clergie 32. 5 Of State 48 6 Of the Soueraigne of State 56 7 Of State Gouernours 66 8 Of Subordinate Gouernors 75 9 Of Honour Military Of Honour Courtly 86 10 Of prosperous Fortune 100. TO THE MOST REVEREND FATHER in God RICHARD by divine prouidence Archbishop of Canterbury Primate and Metropolitane of all England Chancellor of the vniuersity of Oxford and one of his Maiesties most honorable priuie Counsell May it please your Grace I Humbly present you this Tract of Religion and Policy wherin I acknowledge the disproportion betweene the matter and the manner I giue it Yet because it is a seruice of duety it may therefore please your Grace to accept it The reason of my vndertaking it is the duety of Christian conscience which bindeth every man to some profitable performance And because God hath not yet beene pleased to giue me particular place of seruice wherein I might imploy his talent with more aduantage I therefore endeauour my selfe in such trauell wherein God may receiue his part of honour his seruants their parts of profit and my selfe the discharge of Christian duetie all which respects are the lawes restrictions of euery lawfull worke The reason of dedication is the reuerence your Grace doth merit from all them who professe learning In which number though I be the meanest in respect both of Nature and Fortune yet beeing bound with others I like them both declare and direct my selfe to your Grace in my labours of best performance Againe the fitnes of your place with this argument doth challenge the dedication because the execution of your high calling is a continuall exercise of Religion and Religious Policy the weapons and prouident armour whereby both Church and State are secured from vngodly practise the which as your Grace best knoweth hath bin that murthering gun-shot bent against the truth of Religion and the peace of Christian States For these respects I haue both writ and giuen this trauell to your Grace humbly acknowledging my duety and the meanenesse of my deseruing Your Graces In all duty and humble seruice Christopher Leuer To the Reader IT is the common custome to intreate fauour from courteous Readers the custome is not good and therfore I vse it not for if the matter merit or the men bee courteous the sute of fauour will bee easily granted if otherwise it is but a needelesse shame to beg a commendation where it is not And therefore I willingly leaue to euery man the liberty of his iudgement and expose this Tract to general censure Faults escaped are corrected in the last Page Heauen and Earth Religion and Policy OR The maine difference betweene Religion and Policie OF The vndiuided Nature of Religion CHAP. I. THE best Policie is Religion and the best Religion is not politique but simple pure without duplicitie For as the vniting of many persons in one Diuinitie is the highest vnderstanding of Gods Nature so in the seruice of God Religion vnitie is the best demonstration of the truth thereof There is but one way to heauen be-because but one Christ in heauen by whom and by whom onely there is happie passage This holy trauaile is called Religion in whose practise the choice of Gods creatures exercise their gifts of grace the induments of Gods sacred spirit 2 Religion then is the holy exercise of Gods sacred worship whose precise forme is appointed by God in the witnesse of holy Scripture It is an exercise for the pleasure and for continuall practise It is holy because God is the obiect the forme is precise for the singularitie and it is iudged by the Scripture because they are the best and the onely witnesses of the will of God 3 As God is so is Religion one and but one For as pluralitie of Gods so pluralitie of Religions is Idolatrie For God being aboue all in euerie sense of dignitie will haue his seruice speciall and peculiar to himselfe by himselfe appointed and distinguished from all other orders of seruice 4 The diuers names of Religions are but names and not Religions as the diuers names of Gods were not Gods but Idols And this is worthie of note that these fabulous gods of the heathen were all of them in their kinde seruants to the most supreme God the Lord Iehouah The Planets in their Spheres the Elements in their Nature and all heauenly and earthly powers were seruants to the will of God moouing at his pleasure who by their motion influence did faithfully execute their offices wherunto they were assigned 5 For there is a sense of Religion in the Nature of all creatures who though they want instructions wil by their naturall instinct apprehend the generall vnderstanding of a God and according to their discretions frame such seruice and ceremonies as may please that supposed Deitie And from hence doth arise the number of fabulous superstitions and strange Religions from the blind and vnlearned deuotion of men meerely naturall who being taught by the wisdome of Nature there was a God would by a consequence of Reason conclude there must be a Religion a seruing of that God which they not vnderstanding nor able to comprehend without diuiue teaching erred in their blind constructions and so beleeued and taught that for religion which was most irreligious and vngodly 6 Of all the creatures of God only man hath failed in the knowledge of this high mysterie who though his soule be of a substance most diuine and his vnderstanding more apprehensiue then many the rest of Gods creatures yet he and not they hath failed in this weightie performance and they and not he haue obserued the law of Nature which to them is the law of God and the exercise of their Religion The heauens cast their influence vpon earth for the generation of all creatures the Elements performe their assigned offices who though they haue disagreeing Natures the hot and cold the moist and drie interchangeably fighting yet in this seruice of their God they conspire and friendly conioyne and giue both their natures and substances to continue in the world a succession of liuing creatures In like maner the rest of Gods creatures euerie thing in his order and Nature performing the will of God who made them 7 The learning of Nature then can teach vs the necessitie and the vndiuided Nature of Religion For the naturall creatures denie all diuersitie in the order of holy Religion For in all the Creatures of God saue man their Nature is their Religion against which they are not moued but by violence 8 Againe vniformitie in the order of Religion is
politick Religion is an enemy most aduerse both to Religion religious Policy And this is a grounded and a most familiar iudgement to distinguish these different Natures by their denominations For religious Policy is most lawfull most conuenient but politick Religion is most vnlawfull and inconuenient 13 The necessary vse of Religion in the Catholique Church is not disputable being a truth of generall grant for as our naturall bodies cannot liue or moue without our soules so the sacred bodie of the Church cannot be the liuing Spouse of Christ if shee be not inspired and moued by Religion the soule of the Catholique Church wherby and wherein euery member of that mysticall bodie doeth moue to his perfection 14 The lawfull vse of Christian Policie in the Catholike Church is preuention for whatsoeuer is required of a christian to do is prescribed in the rules of holy Scripture but the rules of preuenting euill is rather left to the aduised iudgement of Christian Policy there being no other rules for that but honesty and lawfull warrant because of the much variety of mens practises which require variable and many diuers preuentions And therefore hath the wisedome of God left this care without rule to the wisdome of men with this restriction only that the purpose and meanes of euery worke be conformed to the iudgment of Religion against which there is no excuse or exception 15 Religion and Religious Policy then are not onely of conueniency but of necessity in the Catholique Church Religion doth direct how we our selues shold do wel Religious Policy doth likewise teach vs how to preuent the euill deeds of our owne and Gods enemies And these are the two needfull hands not onely of the Church but of euery particular holy man in the Church whereby good workes are wrought and euil works preuented and whatsoeuer conspires not with these conspires against God against the Catholique Church and against the lawfull vse 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 diuers fathers liue in one house with implacable displeasure and this is made knowne by his effects for by his working meanes it is not easily discouered by reason of dissimulation and false pretence which in this politique regarde is most regarded 16 This hath precedent in those churches of Christian name whose integritie is either lost or defaced and whose discipline is made a mixture of holy and prophane posititions where the pretences and purpose vtterly disagree men shawdâ—ing their vngodly ends with most faire and holy intendments And this is the error of those politique Christian Churches that whereas there is but one obiect of all diuine Seruice which is God they haue many obiects and many ends for their directions making vile purposes to share with God in the exercise of his Seruice 17 And from this one ground is the cause of euery inconuenience in Christian Churches when the glory of God is not principally but respectiuely considered wherof proceedeth that canons ordinances and the decrees of Ecclesiasticall States looke with double eies vpon two seuerall obiects greatnes and goodnesse the first of choice the other for conueniencie or necessary circumstance whereby they would conioyne these in participation which are most different both in their natures and in the order of Nature For as the distance betweene Heauen and Earth so and much more is the difference betweene God and this world Truth and Error Religion and Policy 18 Therefore in the Catholique Church Religion is of soueraigne necessity Religious Policy is likewise necessary and of much conuenience But politique Religion is not onely vnusefull in the Church of God but of necessitie to bee excluded from all holy exercise In respect of the Clergie CHAP. IIII. THe word of God diuine Scripture is subiect both to false construction and misapplicatioÌ„ 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 staines and inputations whereby they debase the dignitie of their reuerend places and expose their estimation to common reproch therefore as in all so in them also and in their profession there are these two diuers and disagreeing natures of Religion and Policy 2 Euery man is bound by his Christian place to the duetie of Region but Clergie men are more strictlie bound being men of speciall choice select and dedicate to God and his seruice onely and therfore is their obligation double and their condition restrained from that libertie which either is lawfull or not so faultie in others as in them 3 For as the holy offering so these holy offerers ought to be vnspotted vnblamed and vnbleamisht euen the fairest and the best of all Gods creatures to whom he hath assigned offices of highest estimation making them mediators to his onely mediator and cotinuall waiters in his presence by whom he doth conferre his gifts of grace and the hope of heauen 4 Such ought all to be and such are many in this holy order whose liues conforme the condition of their calling who not regarding earthly considerations fixe their eyes onely on God attending all occasions to demonstrate their dutie and diligence in their high and chargable calling For howsoeuer in the base estemation of most base people that reuerend place is disgracefully reputed because prophane men iudge a holy cause enuiously and not deseruingly yet in true vnderstanding it is much otherwise they being inferioures to no degree or dignitie on earth saue the supreme authoritie of the Prince which representeth the maiestie of God and by much exceeding al in the worth of their laboures and in the purpose of their holy busines 5 Men of holy order thus affected are the very mappes of Religion and Religious Policy from whose liues may bee learned what Religion is whose examples may serue for the rules of holinesse and for demonstarions to point out the direct passage to euerlasting happines 6 For there is this difference betweene diuine and humane offices all humane seruice is tied to attend conueniencie and the opportunitie of times but diuine seruice hath imployment at all times and vpon all occasions and therefore is a strict holinesse of life required in Church-men because their liues must perswade and teach Religion that what they deliuer at once in their preaching they may alwaies example it in their liuing whereby their diuine office is held in continuall practise benefiting the Catholique Church at all times and vpon all occasiones 7 And this is that Religious dutie required in men of Religious place to which strictnes euery man in holy orders is bound of necessitie and more then others For as in the affaires of earthly state such as are neerest the person of their prince in fauour and place and attend those state offices of higest consideration doe take that charge and those honours with solemne oth
faire pretence The hot polititian Priest shames not to discouer himselfe his politique intendments entering the field of disputation to conclude by argument the lawfulnes of his most vnlawfull trade of life And such are all they who trauell not in the consultations of State but in the plotting attempting and finishing of State designes whereby murthers asasinates and the most desperate attempts against Christian States and Christian Gouernors of States are by them both inuented and attempted 19 Policy in preaching is when such labour hath not Religious but Politique ends and this is either in false doctrine or false purpose Policy in false doctrine is when men in their preachings maintaine false positions such as being credited of the vulgar may gaine them their vnlawfull end whether it be profit pleasure reputation or the enuy of others all which respects haue had place in the holy seats of Pulpits And those reuerend places are by euill men thus vsed because of the great authority they haue to perswade the faith and force of all men The Policy of false purpose in preaching is whē men deliuer truth of doctrine but with false intention hauing regard to priuate ends more then to publique profiting And such is that plausable teaching wherewith the giddy people are wonderfully delighted when men affect a singularity proude themselues in the vanity of popular fauor with which poison many learned and diligent preachers haue bin tainted 20 All these and euery one of these in their kinde faile in the maine execution of their Religious office whose precise rules lead men to God-ward by direct lines and not by circular Thus we see that the waies from God are many but the way to God is but one happy are they who tread that path for though the world busie it selfe about many things there is but one thing necessary that is Religion In respect of State CHAP. V. IT is needefull wee distinguish Heathenish from christian States because of their disagreeing formes of gouernment It is needefull also to distinguish christian States as they are diuided and to vnderstand such a Christian Common-wealth as liueth in vnity with the Catholique Church of God and in the exercise of true Religion because such a State doth square out her forme of gouernment by religious rules and not by the iudgement of sense and politique aduice onely for the States of infidels are directed by politique reason onely because they respect greatnes without goodnes The States of Politique Christians are ordered by the rules both of Religion Policy compounding their gouernment of this vnequall mixture but the States of best Christians haue onely one director who is God by whose reuealed will they are in euery circumstance of State commanded 2 And though Religion be the Mistres in euery true Christian State by whose directions the whole gouernment is ordered yet there is a lawfull and a Christian Policy which is Hand-maide and faithfull seruant to this Mistres by whom she is faithfully attended in many needefull considerations Whatsoeuer policy therefore is conforme to the iudgment of Religion is not to be iudged an enemy but a seruant in a Christian State but if at any time that seruant Policy offend the mistris of the house which is Religion Policy then with Hagar must be banished the house of faith and with her euill fruite trauell the wildernes 3 And by this onely rule we may discerne all true Christian States from all diuersity for if Religion be the mistris and command the State that state is vndoubtedly the true forme of Christian gouernment but if Policy bee either the Mistris 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 haue true Christian gouernment For Religion is like God who can admit no competitor and though it could yet where soueraignty is diuided to two equals there is continuall occasion of quarrel and a continuall slaughter of peace For the confusion of order doth of necessity arise from diuersitie of directions 4 Religion then must in all true Christian states solely command Policy likewise is to be admitted in Christrian Sates if it be Religious If not there is no consideration can make it lawfull but ought by all possible meanes to be auoyded as the poyson of a State and as the capitall enemie to Religion and Religious Policy 5 But from hence may seeme to rise a doubt of much difficultie by what speciall rules the lawfulnes or vnlawfullnes of Policy may be iudged because that many Christian States vtterly disagre in their iudgment of lawfull Policy euery common-wealth and euery kingdome defending the lawfullnes of such Politique practise as is then in profitable vse whereby the aduancement of their prosperous fortunes is any way furthered or the spoyle of their enemies occasioned 6 To this I answere that howsoeuer the practises of all times and of euery people haue had some defence to giue them a coulorable shew of lawfulnesse and though in our times the most damned politique proiects haue found friends to excuse them approuing most damned conspiracy in canonising the conspirators yet is such Iudgementrespectiue and not truely deliuered such being corrupt iudges who behold these monstrous crimes with fauourable eyes and sparing iudgement 7 Therefore to auoyd all partialitie let the infallible rule of Gods word determine this controuersie Yet euen in that there is doubt because of the variable constructions of that sacred authority euery man giuing Gods word a sense to his own liking whereby the doubt is lesse resolued and the truth wrapt vp in the folds of much controuersie It is therefore the best and the most impartiall iudgement to iudge euery cause by his effect and these Policies by their ends to which they leuell for if to goodnes they will then proportion their Policies to honesty and lawfull warrant but if to greatnes or to any other sinister respect their Policy is euill and will be apparently iudged by Religious iudgement 8 There is also this wisedome in the wisedome of Christian States that howsoeuer the limmes of vnlawfull Policy ought not to haue being in the body of any Christian State because of the dissimilitude and aduersenes betweene that and Religious Policy yet it is most needfull that Christian States be furnished with such choice instruments of State as may haue vnderstanding in the most secret knowledge of euery State practise how vnlawful soeuer for that euill cannot be preuented which is not knowne and men may safely know that which they may not practise for euill may be in the knowledge of any man but it is only in the practise of bad men 9 Therefore in all consultations of State Religion must be our Star from which we must receiue our direction by whose iudgement we ought to vnderstand what is conuenient or lawfull and what is not in a Christian Common-wealth Religious Policy also hath most needfull
imployment in Christian States therfore the best the best ablemen in kingdomes and States haue that prouident care assigned them being a wisdom aboue the reach of common capacity wherewith God is pleased his Church aduanced kingdomes continued in reputation and greatnes which without such prouidence would like vnrepiared building rotte and ruine in their decaye 10 But all the trickes of euill Policy like so many Traytors to God to his Church and to all Christian society ought to bee banished the confines of euery Christian place and to be excluded the consultations of reuerend honorable Senators and to haue place onely in their knowledge but neuer in their consent and practise In respect of the Prince of soueraigne of State CHAP. VI. T The Prince is the Soueraigne or principall of euery State by whom the lawes haue authority and the life of execution And therefore these respects are most considerable in his person on whose good or euill disposition the good or euill fortunes of a kingdome dependeth Euery Prince in his kingdome being the helme by which the whole body is moued and inforced to mooue as hee is moued For Princes are the precedents of God in respect of vniuersall power and generall obedience For as God the King of all the world doth moue all occasions in the world at his pleasure altering translating and establishing according to his diuine wisedome euen so kings here on earth the petite resemblances of God alter and confirme at their pleasure within their own liberty iurisdiction bineding their subiects to conformity and generall consent 2 And for this cause they are called Gods because like God they haue generall power ouer the States of all their subiects And as the dignity of a Prince doth worthily challenge a prerogatiue ouer all degrees of men so in them there is a naturall descent of noblenes and pregnancy of spirit whereby they are made fit to manage those weighty and great occasions which are common in the care of their gouernment 3 Therefore in them there is most soueraigne vse of Religion and Religious Policy without which they cannot discharge the duety of their kingly office to God supply the necessities of their kingdomes nor support their kingly reputations All which necessary seruice hath beene the practise and pleasure of all Religious Kings of former times wil be in the race of holy Kings for euer 4 If then I be demanded what is first and principally required in the person of a Prince I will answere Religion if what is next I will answere Religion if I be still further vrged I would still answere Religion for that must be the first the middle and the last of all his cares and that principall whereupon his kingly building can onely haue sure foundation 5 Religion then is the necessary in the person of euery Christian Prince all other cares being but seconds and subordinate to this one most absolute for therfore are kings Potentates and Superiours ordained of God and therfore haue they authority of superintendance ouer multitudes of people not for themselues or for their owne glory but for the seruice of their master and supreme soueraigne who hath giuen them these dignities for the seruice 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 vnder a Ciuill and a Christian gouernement and therefore are Kings and Queenes called the nurse-fathers and mothers of the Catholique Church because their National Church and euery child of grace in that Church liueth vnder their tuition and their protection for which they are countable before Gods tribunall 6 Againe Religion is not onely of necessity in the person of a Prince but of Religious Politique consequence also for that Prince or Potentate who is truely Religious hath not onely for his recompence the rewards of heauen which notwithstanding doeth abudantly satisfie more then any mans desert but also all other temporall blessings doe of necessity depend vpon the fortunes of him that is Religious And therefore peace plenty honour victory all these or as much of these as in the wisdome of God is thought conuenient for their happines are alwaies found in the fortunes of holy Princes to whom God doth apply himselfe and the largenes of his bounty when they apply themselues to God and to the seruice of Catholique Religion And this is conforme to that Iudgement of diuinity First seeke the kingdome of God and all other blessings shall be cast vpon thee 7 As Religion is most necessary so Religious Policy is much required in the person of a Prince because euery Christian kingdome consisteth of two States Ecclesiasticall and Ciuill the which like a body and a soule are vnited and made one State vnder the gouernment of one absolute Prince And as the naturall body and soule of a man liue not by one and the same meanes though both participate their seuerall blessings So in the State of Christian kingdomes the Church is the soule the State is the body whereof is compounded a Christian kingdome And therefore is it a speciall wisedome in the discretion of Princes to order this soule and this body of State by proper and peculiar directions For many things are needfull in the Church which are not in the State and many things lawful in the State which are not in the Church the State hauing by much a greater liberty in her directions 8 For the State then it is needefully required that the Prince bee Politique and haue vnderstanding in secrets of most curious search wherein he must bee moderated by his Christian iudgement that no vnlawfull Policy enter further then his knowledge whereby his Kingly reputation should bee stained with vngodly practise And therefore whatsoeuer is euill must be onely knowne and whatsoeuer is good must be onely practised especially with Kings whose seates are aboue all men because they ought to bee neerest God in sanctimonious life being neerest him in place and because all mens eyes are vpon them and euery mans desire is to fashion them 9 For me to aduise a Prince and to giue directions would assuredly be thought presumption because flattery and feare haue corrupted the writings of many men most men applauding the fortunes of the present times how vnfortunate so euer and flatering the Prince vnder whom they liue in the exercise of much vnlawfulnes Whereby such writers deny God deny their acknowledgement of Truth and deny that seruice to their King and Nation whereby both King and kingdome might be benefitted of which base feare I will euer be innocent And therefore I would boldly declare my iudgement euen in this particular but that the Christian labour of a Christian King hath preuented me whose learned iudgement and kingly experience hath made him better able to aduise in all such directions then my selfe or then any man I thinke this day liuing 10 These things ought a Prince to doe