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
and the infinite varietie of his creatures like a consort of so many conspiring parts yet hath the curse of sinne interrupted that vniuersall harmonie whereby the world is now in disagreeing parts and discord 3 For before that sinne made this alteration in the state of things there was no opposition but all things conspired the glory of God with generall consent and acclamation and then vertue was not bounded betweene two extremities neither had good any opposition of euill there being neither vice nor euill in the frame of Gods creation But with sinne hath this opposition entred and in the fulnesse of time and not before it shal be ended 4 From this first cause is deriued the wicked trade of euill Policie wherein many men exercise their best and most forcible indeuours with such appetite and pleasure as if the practise were honest holy and meritorious Neither doe these men trauel lesse in these vanities then the most painfull in their exercise of holinesse and Religion yet with much vnequall successe and with much diuers workings The maine difference is in their ends whereto they direct their labours Religion respecteth Heauen Policie the Earth There is great difference also in their meanes by which they worke and compasse their ends the one being tied to a necessitie of iustnesse the other not limited by any law taketh libertie vpon all occasions And to one of these two doe all the vnderstanding men in the world apply themselues either to Religion or to Policie either to be good or to bee great in the little number of their dayes here on earth 5 And though Gods sacred worship be ordered by most certaine directions from God himself yet haue men dared to touch this holy Arke with their prophane hands and to intermeddle their folly with the wisdome of God altering the most allowable formes of holy order whereby they iudge their Iudge of indiscretion and contradict the spirit and power of him who made them 6 These vngodly workings are caused by the vainglorious spirits of men who affecting popularitie and greatnesse haue not spared to violate the most holy ordinance of God wherby to aduantage them in their euill ends For the whole world is a general free-schoole wherein al Sciences and euery Art is both taught and learned The highest learning in this schoole is Diuinitie the whole number of the professors whereof make the militant Catholik church where there is continuall teaching and liuing in the rules of holy Religion Against this learning hath the world opposed it selfe and according to the order of schooles begun their enuie with sophistrie and cunning disputatiō And this was in the first yeres of the primitiue Church the which opposition being but weake yet valiantly resisted gained the Church a greater reputation though that enemie could neuer yet be silenced 7 The second attempt against the Catholique Church was persecution and this was in the time of the Tyrant Emperours the which was continued with such vehemence and furie as if the sacred fire of Religion had beene extinguished and the face of the Catholique Church for euer defaced These times were like the time of Ahab King of Israel when as Elias thought the whole bodie of the Church remained onely in his particular life A most wonderfull distresse that the most sacred spouse of Christ should for securitie flie to the holy Temples of the holie Ghost and there take Sanctuarie liue in the persons of some few particular men only It had beene most wonderfull had not the Lord Iesus himselfe done more wonderfully and suffered a greater extremitie euen death and a cursed death vpon the Crosse euen so Lord Iesus because it was thy pleasure But this extremitie did vanish with time and then againe the Church obtained the Garland 8 But the nature of euill which cannot be satisfied would yet again attempt against the Catholique Church and whereas before neither perswasion nor force could preuaile the last strongest practise is policie where with these euill ministers haue preuailed more then by all other maner of attempts whatsoeuer This is that secret iniurie who as K. Dauid saith eateth his bread at his table yet seeketh to destroy him For so doe many of these Polititians who liue by the profits of the Church yet betray the Church and spoile her of her highest ornaments 9 And though I be most far from that damned opinion of Athiesme that Religion is nothing but a Policie wherby the libertie of men is restrained from the violence of their natures yet I am most certainly perswaded that in the common exercise of Religion may be learned the highest vnderstanding of most dangerous practises And that the Catholike Church of God which in it selfe is most holy and without imputation hath indured the greatest violence that can be in any men of place and dignity in this holy order being men least affected to holinesse of life but most dangerous deepe practisers in this forbidden Arte of wicked Policie 10 Neither ought this to hinder the true worth and reputation of Gods Church that euill men worke their bad dessigne vnder the pretence of so sacred a presence For wee knowe that the very deitie of GOD is not free from mens presumptions the proud and the ambitious men of the world hauing dared to create manie deities and many Gods sometimes the starres sometimes stones wood and mettals sometimes the figures of beasts and sometimes a matter more vile themselues a deity worse then beastes all which though they were most horrible and damned in such as wrought them yet did not their impieties any whit detract from the Maiestie of God which cannot receiue violence from any mans euill practise 11 So the state of the true Catholique Church though men haue dared to offer iniuries to the most holy orders thereof to misinterpret misapplie hir most diuine mysteries to intrude among her sacred teachings positions and doctrines not onely diuers but aduerse to her orthodoxall and most ancient true principals nay to obscure as much as man may the verie diuinitie of that mother of vs all that true Ierusalem by making the state of that most sacred State the trauel of Policie and the exercise of most vngodly designes yet ought we not for this to condemne or iudge the Church but euill men who are the cause of these prophane iniuries the holy Church being of like diuine nature as Christ Iesus her most holy husband whom though his enemies place with theeues and malefactors yet was he most iust most innocent most meritorious And though the most precious mettall of Truth be intermingled with drosse and grosse mettals yet the Spirit of wisedome can diuide them and the triall of holy Scriptures like the touchstone will discouer all sophistication distinguish Truth from Error and Religion from Policie 12 Catholique Religion is the base or foundation whereupon the Catholique Church consisteth the Religious Policie is the supporter of that body of Religion but
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
and protestation to be assured and diligent in the trust commended to them so in these spirituall affaires of greater consequence there is no man hath entertainmet in such busines before hee protest and vowe his continuall and vtmost indeauor whereby he doth solemnly indent with God and binde himselfe to the due execution of his Christian office 8 Religion then in Religious men is not of conueniencie onely but of necessitie necessarie in all degrees of men but of double vse in the Clergie for besides the particular profit which redounds to him that is religious it gaineth much reuerence and great authority from generall reputation and giueth good testimonie of the truth of such doctrine as from such men shall be deliuered For there is no better way to gaine credit to what we perswade then by conforming our workes to our words fetching example from our owne liues to confirme our owne doctrine 9 To be thus affected is the necessary condition of euery pastorall office whose directions must tend onely 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 dignitie but with purpose onely to make them serue a more necessary seruice and supply the occasions of holy purpose 10 For God hath made all things for his owne glory neither doth the hauing of Gods earthly blessings hinder any in his holy resolution if he himselfe bee holy and resolute For if his resolution be holy and his purpose resolute there is nothing able to remoue such constancie 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 seruices of men and therefore good men inioy them of right but euill men by vsurpation There is this difference also in the owners of earthly blessings that good men haue them giuen but euill men take them either by force or fraude the latter sort make them their vtmost desired end whereto they aspire the former make them seruiceable meanes onely to attend and forward better purposes In the better they are but seruants to Religious seruice in the worse they are instruments of euill Policy 11 And these prouocations are so powerfull in mans nature as that euery degree of humane life hath receiued some infection from that poyson euen the holiest rank of men whose places are and euer haue beene of most reuerend estimation men of religious name and place who haue abiurde the vanities of this life and haue dedicate themselues and their indeauours to God and godly cares onely euen many of these men lose their lawfull ayme and shoote at such markes they ought not to leuell at making Religion but to shaddow Policy and their good place to countenance their bad practise 12 This affection in these men is dangerous and a most desperate inconuenience in many considerable respects First the seruice of God is thereby preuented Secondly their pastorall function is neglected whereby the soules of many thousands are in danger Thirdly their reuerend profession doth receiue scandall Fourthly the peace and prosperity of State is interrupted Lastly the most desperate hazard of their soules is desperatly ventured which assuredly must answere all neglect and all colorable practise in the strict obseruance of their religious office 13 And though the danger be most certaine the threats most terrible denounced by God himselfe against al offenders in that kind and though in respect of their knowledge they haue best vnderstanding what the dangers is of such offence yet so strong is vile sinne in mans nature that these vowed profest enemies of sinne are oftentimes vanquished by these meane temptations and suffer their spirituall courage to bee daunted with base incounter 14 And this is most wonderfull that such as know this danger will notwithstanding run desperately to most assured destruction damning themselues with their owne consent and with the iudgement of their owne knowledge That such as be Gods Embassadours and beare the message of eternall life Such as stand in Gods presence to mediate and to make atonement for the sins of many yet forget themselues in a care of most importance such as dispose the spirituall fauours of Gods mercy breathing abundance of grace with their holy teaching yet themselues 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 vnfortunate men are they who hauing vndertaken the most serious of all seruices the seruice of the Almightie binding themselues in a double obligation their vow of Baptisme and the vow of their profession dare and doe notwithstanding infringe their serious promise and fall off from the seruice and charge they haue vndertaken And such are all they who enter religious place and assume that reuerend forme for any by-respect either of profit or preferment or for any other cause then such as may directly conspire the glory of God and the aduancement of his Church which is the vtmost end of euery Christian office 16 Such men doe not proportion the reuerence of their place neither can merit the recompence of their seruice But as their name and nature vtterly disagree so their place and merit shall haue no proportion for God will discouer their hypocrisie and iudge them according as they are and not as they seeme to be for howsoeuer they beare the name and formes of Religious men yet haue such nothing of Religion but the name they themselues being in their purpose wicked and in their Religion politique 17 This vnlawfull and wicked Policy in men of Religious name dedication is in their purpose in their practise and in their preaching in all which many men offend and declare themselues Politique and not Religious Policy in the purpose of Clergie men is either when they compasse those reuerend places by indirect meanes or when they propose priuate ends or vngodly purposes The first sort are all they who intrude themselues into that sacred calling by fauour friend insinuation or base barganing all which enter vncalled and therefore want the promise of diuine assistance The latter fort are such who vndertake that serious charge not with purpose to discharge the duety of the place but onely to gleane the profits which from thence arise whereby they enioy plenty and easie life wherein they place felicity and wherewith their base desires are satisfied 18 Policy in practise is when men abandon the care of their Religious offices to trauell in the affaires of politique State and of this sort there are hot and cold practitioners The cold are they who continue a generall estimation of holines with which mist they blind the common eye couering their politique designes with the mantle of holinesse
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