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
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
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
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
in the maine purpose of his calling which is the common good and not his owne good the prosperity of State and not the thriuing of his owne state 12 And herehence it is that such as by these meanes raise their base beginning to an extraordinary degree of fortune haue their conscionable dealing much suspected because the lawfull profits of their place cannot so speedily nor so highly raise them And therefore let euery 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 seruice very gratefull in the eyes of God so to be withdrawne with the perswasion of any by-respect from the true purpose of his office is a practise of euill Policy whereof the seruice of his place hath no need and whereof hee ought to bee altogether ignorant 13 And let no man encourage himselfe in these vanities with the hope of prosperous fortune or with the loue he hath to the glory profits of this life For at the instant of dying al the profits and al the pleasures in the world cannot giue a man that comfortable farewell as al such haue who die with the witnes of good conscience for good conscience sweetneth the sorrowes of death maketh the pangs of death pleasurable whereas oftentimes the hauing of much causeth the loue of much a loathnes and extream sorrow to leaue our heaped pleasures And therefore in the discharge of euery duty let a man loue conscience rather then profit and Religion rather then Policie In respect of Honour Military Courtly CHAP. IX THE names of Honor are the rewards of vertuous deedes or the gifts of princly fauour They are giuen men for distinction that by them may be knowne who are gratious vertuous or of honorable merit And therefore do all men greatly desire these titles of honour because they giue men speciall reputation and perswade the world that such honours could not bee had without speciall deseruing And among the honourable there are none more noble then such as aspire the degrees of honour by the steps of vertuous reputation because they persue not the name but the nature of honourable action hazarding themselues thorow many dangers and difficulties to attain so faire a name 2 And this was the cause that in the old world the most forward and valiant spirits howsoeuer of noble or princely birth thought themselues dishonourable and but of common worth before they wonne their honorable name by some braue aduenture neither would those tims inuest men with dignities of honor that were not either braue in action or graue in consultation either Senators or Souldiers because such men are the onely weapons and armour of a kingdome whereby the enemy is both resisted preuented and vanquished 3 And as those times so these times make it the generall ayme whereto they leuell al their honors though there is no King or State but doth often misse 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 kingdome hauing 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 vp their memorable victories what charge what care and what trauel they haue spent for the honor of Christendome and the Christian Religion it will appeare that neuer any had better zeale to fight Gods quarrell then they many of them vowing the whole seruice of their liues to those holy warres the which they maintained with so much resolution and valour that their renowne is like their happines eternall 5 Againe if we search the records of time and inquire after the most worthy and famous Stats-men we shall finde their names in the ranke of honourable personages who in their counsell chambers haue preuented conspiracies and ouerthrowne huge Armies of resolued enemies For besides their gifts of Nature they are extraordinarily fitted for these affaires by speciall and painefull education 6 And therefore the great Empires of all times haue had care to elect such choice particulars from among their nobility as were of best sufficiency vpon whose wisedomes the strength and State of the whole Empire reposed Such was Vlysses amomg the Geekes and Quintus Fabius among the Romans such hath our Nation had and yet hath many vpon whose vigilancie and trus◠the affaires of greatest State do principally depend 7 To vnderstand these titles of honour I will distinguish them They are either deriued or giuen deriued honours are such as descend by inheritance in a succession of vntainted blood Honor by gift is when any one for his honorable deseruing hath such command or place giuen him as for his owne life makes him of honorable estimation the which honour though it descend not like the former to posterity yet is it of very noble deseruing and doth conclude the worthinesse of him so honored 8 There is an honour also without name vnknowne and vnregarded which being hid in the darknes of aduersity and poore fortune cannot appeare to knowledge nor raise itselfe to deserued dignity For in many men who haue the formes of basenes and contemptible fortune there is a braue and noble disposition whereby they are fitted for all honourable exercise the which though it want the imployment of honorable action whereby their worth would be both knowne and honoured yet there is no power of fortune can depresse their generous spirits or disgrace them in their owne vnderstandings 9 And therefore some are honored by nature not fortune as these poore ones some are honored by Fortune and not Nature as many rich ones and some are honoured both by Nature and Fortune and such are both good and gratious in the eye of the world 10 To consider then how these import this purpose of Religion and Policy we must againe diuide the degrees of honor into Militarie and Courtly because their diuers imployments haue great dissimilitude And first for military honour the which in the Christian world hath had such noble exercise as that the prosperitie of Religion may seeme to haue marcht vnder the hope of their victorious colours 11 And this is euident in the view of former times when Religigious zeale did incense the noble spirits of generous and braue gentlemen to spend both their substance and liues in the seruice of Religious warres against all the prophane enemies of the name of Iesus both Turke and euery other mis·beleeuer by whose victorious hands the enemies of God were kept back from the spoile they intended on Christian Religion 12 And among these many may be specially remembred such as by speciall obligation did binde themselues to intend these holy warres onely and such were those knights of Rodes of Malta and Ierusalem and others who notwithstanding their knowledge