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
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 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
confirmed by the sentence of euerie mans iudgement For though the world be at this day and euer was diuided into infinite number of opinions euerie time and euerie place of men differing in their opinions of Religion yet neuer any would defend pluralitie of Religions euery man damning all diuersitie to that he himselfe maintained 9 And therefore it is both the iudgement of Nature of Sense and of Diuinitie that the true ancient and Catholique Religion is of the same nature with God one most absolute and sufficient which needeth no second neither can admit pluralitie Of the diuers natures of Policy CHAP. II. THE generall name of Policie like the double face of Ianus respecteth two seueral obiects the better hath regardful eie to honesty and lawfull warrant onely the other beholdeth all things with indifferent eie not respecting lawfulnes but conueniency in euery practise The better is the care of good men the worse the care of euill men the one doth merite no allowance the other the best allowance of our fauours the one deserueth to bee damned as a violence to the order of good gouernement the other to bee esteemed lawful and most conuenient in a Christian state being a most godly prouidence and a strength without which no State can stande in the flourish of prosperous fortune 2 For a Christian common weale and a Christian Church also hath often times very needfull vse of Policie the which may most lawfully be vsed the Policie being lawfull and proportionable to the rules of Religion For Religion is like the Sunne in the firmament from which all liuing creatures receiue light heat and Policy may bee compared to the Starres whose borowed lights serue the necessities of men in many weighty occasions And as at night the Sunne doth leaue vs to the direction of the Starres so according to the necessitie of time wee ought to resort to the Policy and directions of wise men especially then when our directors like the Starres order vs not by their owne light that is by their owne wisedomes but after the square of holy Religion the which like the Sun is the bodie and store-house of all light that is of all truth and lawfulnesse This is not the common vnderstanding of Policy which is euer taken in the euill and worse sense whereby the name of lawfull Policie doth often times receiue much iniury For the euill shiftings of leaud men are called Policy not that they are so but because their euil instruments are commonly men very cautulous of deepe apprehension and great spirit For spirit and the gifts of Nature in any one not gratious cannot be withheld from most dangerous and high attempting their spirits make them bolde and their prompt vnderstandings able to trauell with dangerous fortune in the affaires of highest state 4 The abuse then of euill men maketh that haue euil name whose Nature is not euill For the prouidence of God is a most diuine Policie and the cares of holy and good men are likewise politique preuentions whereby they both lawfvlly and to good purpose exercise their wisdomes euer obseruing that their meanes and end where to the worke be honest and allowable Against this policie I except not but commend it rather as the most necessarie prouidence in the best and wisest sort of people 5 But from this I must distinguish that common exposition of Policie vngracious and dishonest contriuements wherein the great polititians of the world haue proceeded so farre and with such varietie of precept and example as would require more time then a mans life to vnderstand them In which sense the whole world almost is become politique some of euerie place and of euerie qualitie coueting to be thought iudicious and of more then common knowledge in this secret and forbidden Art wherein it were much better to be ignorant insomuch as both the base the ambitious Spirit trauell alike to be learned in this kinde of policie And in the meanest and most vnworthy trades there are many principles of this secret Arte whereby the base professors many times raise themselues and fortunes to a wonderfull degree of estimation And this their speedie rising cannot be by honest and allowable meanes therefore by this Art of Policie which howsoeuer they would craftily excuse as the lawfull secret of their trades by themselues called crafts yet is that but a craftie cosening of their consciences and a politique inriching of their crafts 6 And this is that vnlawfull Policy which in this place I vnderstand when the subtill wits of craftie men contriue their subtilties for the better compassing of their vnlawfull purposes or when men pursue lawfull ends by vnlawfull dishonest meanes And this in men of great place hie attempting is called Policy In the baser sort cosenage or craft the diuers subiects giuing diuers names to that which is of one Nature wheresoeuer it be that is sinne wickednes and villany 7 It is therefore the circumstance in Policle that maketh the maine difference in the Natures thereof Policie being iudged good or bad according to the working meanes and not according to euent and prosperous fortune an opinion not of Religious but of damned Policie For it is not possible that a good cause should produce a bad effect but it is possible and very common that euill meanes doe often reach their desired ends which in the iudgement of prophane Policie is commendable but in the wisedome of Religion it is damnable and most vniustifiable 8 Thus then I diuide this name of Policie into these disagreeing Natures Holy and Prophane Holy Policie is that which is iustifiable by the law of God Prophane is that which respecteth neither Religion nor honestie but imbraceth the most base meane if it may aduantage the desired end The better policie is a seruant the worse is an enemie to the state of holy Religion The one doth make Religion the leuell of all that purpose whereto it aymeth the other maketh it a colourable meanes to reach other ends lesse godly And these two arein continuall faction the one offending the other defending the state of Religion Of the contrary workings of Religion and Policy in respect of the Catholike Church CHAP. III. IT is most true that there is no excellencie on earth which doth not suffer wrong by the enuie of euill For though vertue cannot be suppressed by the opposition of vice yet is it manie times much obscured by so bad a neighbourhood and like the Sun in his eclipse withheld from glorious appearing And this is naturall in the natures of all euill things to maligne the prosperitie of goodnesse in what speciall subiect soeuer it be This may be also a speciall obseruation from the Nature of all things that whatsoeuer is vertuous is directed by rules and by lawfull directions and whatsoeuer is vicious is not thus directed but helpeth it selfe by the cunning workings of Policie and bad practise 2 For God in the first creation made the world
in the true sense of Religon did wander from the line of Truth in many particulars yet in respect of their maine execution they were very noble and worthy personages and such as haue well deserued an honorable remembrance 13 Besides these profest Religious warriours were there many others of honorable name whose valours haue wonne much honour in the Christian warres many of them and some of this Nation out-truding the barbarous and prophane people from the holie land made famous by the birth and temporall life of Christ Iesus To reckon vp the particulars either of their names or of their noble deeds in this kind would require much labour and large circumstance the which I carefully auoide because they are already made famous in writings of much more learned sufficiencie 14 These and such as these who haue for Religious respect only entred these quarels and exercised their valours for the aduancement of Catholique Religion only without all priuate direction to any by-respect whatsoeuer haue beene moued and ordered in their honorable attempts by Religion and not by Policy because they intended not their priuate but the generall care of Christendome 15 But if I should strictly examine the poceedings of these latter times and make curious search of euery cause and purpose of our Christian wars it may be doubted that not Religion but Policy doth both occasion direct many of them and that not the good of Religion but the greatnes of Empire is principally regarded Religion being onely a pretended cause whereupon to ground some colorable excuse to make such practise seeme honest and commendable which in truth is dishonest and not allowable 16 Therefore in euery honorable exercise of armes among Christians there must be a iust and no pretended cause to mooue offence for he that laboureth to colour his purpose doth thereby conclude his owne guilt and the vnlawfulnes of his practise which if it were honest would not neede any false colour to make it seeme so for Truth and lawfull proceeding are iustifiable of themselues neither doth Truth euer maske her face or shame at her open apperance Therefore all such colourable practise is not warranted by Religion neither doth it labour Religious cause but by Politique meanes it reacheth and principally intendeth a Politique end 17 In respect also of Courtly honour are these respects of Religion and Policy of much consequence because the most honourable in Princes Courts haue the highest cares in Common-wealths and because they are neere the person of the Prince who commonly is either better or worse according as his honourable company is affected For the best indowments of Nature are many times corrupted by society which hath a greater power of perswasion then instruction or argument therefore is it most needefull that the honourable in Courts fashion the whole passage of their liues by Religious rules and shunne all dishonourable and dishonest contriuements because of their neere familiarity with the Prince by whom he is aduised ordered and exampled 18 And such no doubt there are many in many Princes Courts who proportion all their proceedings by wisedome and Religious iudgement seruing God and their Nation in the conscionable discharge of their high offices and bettering the disposition of their Prince by their vertuous examples which prouoke a Princely minde to imitation that cannot bee better taught then by example And these honourable paterns are most worthy and most Religious who double the recompence of their reward being obedient in so high a calling 19 There are commonly in all Courts others of much diuers nature who when they haue obtained those names of honour disproportion their practise to their honorable names prouing not onely vile and base in the vngodly behauiour of their life but very pestilent to their Nation and a very poison to their Prince by whom he is with-held from godly purposes and flattered in vice and misdemeanors 20 And such are those Court-parasits who feede their Princes appetite with variety of euil applying the command of his regall authority either to his or their owne vngodly purposes whereof all times haue example and whereof this kingdome hath had a wofull experience And these howsoeuer they attaine the names of honour and liue in the number and fellowship of Christians yet the exercise of their life is base and most ignoble and their Religion is nothing but a wicked trade of damned Policy 21 Therefore as in all other affaires so in all honourable affaires there is a duety of holines which limits euery passage of their life which being obserued it giueth a gratious lustre to their nobility and maketh them honourable in the presence of God and to liue in the ranke of his seruants then which there cannot be a greater honour But whosoeuer shall disgrace or despise this duety of conscience God will repute him base and disgrace the glory of his nobilitie Of Religion and Policy in respect of prosperous Fortune CHAP. X. PRosperous Fortune is in euery mans care because all men trauell to attaine such Fortune wherein they place prosperity And from hence may be considered the wonderfull varietie of mens pleasure from the variety of their desired fortunes euery man coueting content but with much disagreement in their election insomuch as that which is painefully sought by one is carefully auoided of another and that which is hatefull to one is to another most delightfull 2 And this doth not onely happen in the diuers Natures of good and euill but both good and euill haue this variety in their delights Euery vertuous man preferring the exercise of some one vertue before all other wherto his Nature is most inclinable and euery vitious man preferring in his choice election some particular vice more then other whereto his sensuall appetite is most affected 3 This variety doth reduce it self to these two beginnings either to good or euill and therefore though the particulars very much disagree yet in their generall ayme they all direct themselues to one of these two ends Vertue or vice Religion or Policie 4 And here hence it is that euery man in the purpose of his life is either good or bad framing the whole disposition of his life according to his election of these two ends For in men well affected their consents neuer yeelde to any vngodly practise though the infirmity of their Nature force them to much vnlawfulnes and therefore though they doe euill it is not of choice but of infirmity But of the contrary men resolued in euill inlarge the corruption of their Nature giuing both wil and desire to forward assist them in their vnlawful delights In the former there is a sense of sorrow and a desire of amendment caused by the perswasion of conscience in the latter there is no remorse though the conscience both iudge and condemne and therefoe they refuse to apprehend the knowledge of their owne misery silence theâ— offended consciences which wold both correct reforme them 5 Thus