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
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
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
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
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
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
Now what he ought not to doe must be considered which briefely is but this that his proceedings in the administration of his kingly office bee not vniustifiable before God and Conscience that in his consultations of State and in the exercise of Armes wherein ther is ineuitable necessity of Policy and stratagemes there be not admitted an vnlimited liberty of all Policie whereby the cause without the effect and the effect without the cause is barely considered but that God may bee still in the eye of all such busines and that the iudgement of Religion may determine all State consultations what is or what is not lawfull in euery worke of State 11 And therefore of antient it is that in the State counsells of Christian kingdomes Religious men either Archbishops or Bishops haue had and haue precedency in all such honorable assembly of States men because their iudgements might determine the lawfulnes or vnlawfulnes of such Policies as in that assembly of Senators were propounded Therefore in euery action and in euery consultation of State wherein there is necessary vse of Policy it is most needefull that the Prince declare himselfe Religious and that hee iudge euery practise and euery Policy by lawfulnes and not by conueniencie onely In respect of State Gouernours CHAP. VII IN this particular of State Gouernors it may seeme that not Religion but Policy is most considerable because in their common busines of State wherin they haue continuall trauell they commonlie incounter with many Politique and desperate designes in the secret practise of their State enemies Against which practise their wisedomes aduise vpon such Politique preuentions as may best frustrat the euill purpose of their enemies And therefore it may seeme that the seruice of their place doth challenge a liberty in the vse of all Policy being to incounter with polititians and practises of all Natures 2 To which I answere that there is no such necessitie of euill Policy in these worthy Senators of States for euill is not to be resisted with euill but with goodnesse neither is Religious Policy so defectiue as to be supplide with vngodly practise or not of it selfe to furnish the wisedomes of men with sufficient strength against al vnlawful attempts and all pestilent contriuements 3 And therefore as all men so States-men are bound within the limits of honesty and lawfull warrant beyond which there is no Policy or practise can be lawfull This strictnes of lawfull Policy is the square wherewith euery Religious States-man in the world doth fashion all his Policies in which conscionable consideration there is both pietie and Policy pietie in conforming obedience to holy rule and Policy in obseruing such order in their counsels as may make the practise fortunate assured because that God doth euer forward the lawfulnes of proceeding but doth often oppose his power against iniurious and vnlawful Policies 4 Neither is it of any perswasion that the great Polititians of the world not onely practise but publish vnlawfull Policies framing arguments of conueniency to conclud against the testimony of God and Religion because such men howsoeuer of Christian name were notwithstanding of heathenish iudgement and of diuellish disposition in whom in whose iudgement may be obserued this most grosse error that whereas all the trauels of State are onely seruices done for the State of Religion they would haue Religion with all other occasions serue for the aduancement of State By which most iniurious wicked iudgement they would depose the King to aduance the subiect and diuorce the wife to marry the maid but as themselues so their reason is wicked and senselesse for as the soule doth exceede the body in the dignity of their Natures so doth the Church the State and so doth Religion Policy 5 It is also very worthy of note that the antient Romanes a people most famous for ciuill gouernement in the time of their Aristocracie being gouerned by Consuls and Senators had in all their great affaires of State a precise regard to honesty and that no dishonourable practise might euer disgrace the trophy of their victories And this scruple they were taught by the wisedome of nature and by their great experience in ciuill gouernment And therfore in them it was strange and worthy that hauing no diuine law but the law of nature only to instruct them yeelded themselues notwithstanding to this obedience whereto they were not forced but onely by their owne election And this their naturall deuotion to the law of nature may iudge and condemne all dishonourable and dishonest practise in the Christian world 6 And though the Christian world be full of example which haue deuised and practised proiects of most fearefull remembrance and though many of these practisers haue beene men of State in Religious States yet is that of no perswasion to corrupt the noble and Religious affection of Religious gouernours of States because discreete men liue not by example but by rule for rule is euer constant and certaine but custome and examples are not but shift their fashion according to mens diuers dispositions And therefore such examples are like Sea-markes which allure not the prouident passengers to approch but to shunne them rather and by these euill examples of bad men are good men admonished and resolued in their honest and godly resolutions 7 Therefore in the strictnes of conscience euery Counsellor of State and euery politique instruction of euery Counsellor is bound with certaine limitations beyond which they cannot goe without offence For if the Policy he aduiseth respect the Church and the State of Religion such Policy must either directly or by necessary consequence intend the glory of God otherwise the Policy is bad practise and the Polititian wicked 8 Againe if the Counsellor aduise in matter of State and ciuill gouernement in such aduice there must be charity lest for some vngodly respect they aduise not the profit but the calamity of many thousands such was the Counsell Rehoboham had giuen him by his yong polititians 9 Lastly if the counsell we giue concerne our enemies yet there is a mercy euen in that respect for in euery man of godly disposition there is a gratious pity which will disswade not the dammage but the destruction of our enemies The want of this pity was punished in that diuellish politique counsell of Hammon who because his reuenge was bloody had therefore God for his enemy and his destruction 10 In respect of Gouernours of State then Religion and Policy are most considerable Religion being the vtmost end whereto they direct their lawfull Policies and good Policy the meanes whereby their Religious States stand and flourish in prosperous reputation And vndoubtedly the truth of Christian Religion in al christian States may be argued from the obseruation of their State practise and from the lawfull proceeding of Politique gouernment 11 For if the Politique State be found guilty of dishonourable practise it layeth an imputation and iealousie on the State of Religion
in their seuerall kindes are men affected the good 〈◊〉 good in their intention though they faile in many particulars of their life the bad euer bad both in act and purpose And to one of those two doeth euery man conforme his life either to vertue or vice either to Religion or Policie for this distinction is in all estates of men and in euery quality and profession of people from the Monarch to the meanest of all men euery man in his estate and degree pressing to one of these two ends the which he aspireth with strong purpose and with all forceable indeauour 6 And because that prosperous fortune doth seeme to be the vtmost end of euery badde mans practise therefore is in of moment to consider the diuers natures of Religion and Policy in men of prosperous Fortune for it is not of necessarie consequence that because euill mâ—n affect onely the prosperitie of this life therefore prosperous Fortune is altogether to be despised or neglected and to be altogether out of the cares of good men for good men may care for that which euill men care for but they may not like euill men care onely for that but that God may be the main purpose of all their cares and that all other things bee onely so farreforth cared for as may administer to a mans Christian necessity 7 If I should discend to particulars and examine the seuerall degrees of men their estates their offices or whatsoeuer aduancement of their fortunes If I should search the secrets of Arts of Trades and mechaâ—icall labours whereby base and small beginnings in things swell to 〈◊〉 monsâ—â—â—â—â— largenes 〈◊〉 I should inquire â—â—terallable meanes of aduancement and â—inde my selfe to declare the lawfulnes and vnlawfulnes of euery particular I should not only weary my self with â—uch busines but offend the well disposed with the knowledge of much misery Therefore I will sparingly deliuer my iudgement in this large theame being rather content to offend my selfe with silence then others with vnprofitable knowledge 8 Prosperous fortune if by honest and allowable meanes obtained and with regardful moderation spent and vsed is a blessing from the hands of God which hath some little resemblance to eternall happines though in comparison of their worth there is no proportion But if temporall blessings bee either vniustly gotte or vngodly spent they then nothing benefit their owners but are seruants of their shame and earnest causers of euerlasting torment 9 With this vnderstanding may men of all degrees iudge themselues and examine the particular of their owne Fortunes For the seuerity of conscience giueth no dispensation or libertie to any one but with one and the same eye beholdeth all men and euery action of euery man without all personall respect The Prince whom men dare not iudge is iudged by conscience and the meanest and most deiected whom men despise is regarded of conscience there being but one law of conscience for all sorts of men 10 And by this iudgement are men taught to know themselues and to haue true vnderstanding of their estates whereby they may know their present condition and thereafter either hope or feare the euent of future times This iudgement also can best determine the difference of Religion and Policie in prosperous fortunes their lawfulnes or not and whether Religion or Policie hath had preheminence in the getting or in the dispending of our fortunes 11 For it is needefully required in the fortunes of euery good man that he both purchase lawfully and spend honestly for men may not challenge interest in any part of Gods blessings without some maner of desert neither when he hath theÌ„ may he vse them at his pleasure but so dispose them as the great Master of all hath commanded because men of great fortune are but Gods officers to whose trust hee hath pleased to commit the imployment of some part of his benefits 12 Therefore both in the winning and wearing of temporall blessings there is a dutie of conscience which bindeth all degrees of men with impartiall and like seueritie The Prince may not ariue his soueraignetie either by power or Policy if he haue not iust cause and rightfull claime Great men ought not purchase honourable name with dishonest action but rather winne the garland of honor by their noble deseruing The rich ought not to pursue the possession of wealth with such vehemence and strong appetite imbracing the exercise of euery sinne that may aduantage but rather to possesse wealth with feare because that God will require at their hands a iust discharge of their stewardship and so in euery other degree of fortune there is a lawfull proceeding to be regarded whereby may bee knowne whether men aspire their prosperous fortunes by good or euill meanes by Religion or by Policie 13 The like care is required in the disposing of temporal blessings that such to whom God shall please to giue them may so imploy them as that Gods husbaÌ„dry be not idle but in profitable imploiment that seeing God hath made them Stewards ouerseeres in the world which is Gods house and hath giuen them place and authoritie ouer the rest of their fellow seruants it is most reasonable that they spend Gods gift to Gods glory and like men faithful prouident supply to all such Christian necessities as may any way distresse their fellow seruants lest otherwise the Master of the family God call them to a rekoning and so both depriue discharge them 14 And let all men remember how great how rich or how noble soeuer they be that it is better to be good then to be great and that holy men how poore soeuer haue a higher place in Gods fauour then the most mighty on earth if they be not holy for these are but stewards and seruants but the other are children and inheritors of the kingdome of God for whose sakes the world is made rich with temporall blessings 15 Let them remember also that if God giue them the blessings of his hands honour riches prosperity c. he hath also giuen them duties and lawfull imployment for their gifts of which they must bee carefull and onely carefull auoyding both improfitable and dishonest expence 16 But before all let them most carefully remember that God is a father of many children and that his sonnes and daughters here in his earthly house passe their time thorow many difficulties and many hard extremities and that God hath made the noble and the rich his officers and houshold seruants to distribute his temporall blessings in conuenient proportion to all but especially to the children of Faith and therefore how detestable to God would their negligence bee who seeing the children of God indure the extremities of hard Fortune somtimes the very cause of God Religion disgracefully reputed are notwithstanding content to be lookers on and rather to loade the burthen of their miseries then any way to supporte or ease them whereby the true owners are depriued the benefit of their owne and whereby the Treasurers of Gods wealth purchase to themselues a greeuous damnation debasing and impouerishing the sons and daughters of God to rase and inrich their owne bastards that is their wicked and base affections Therefore in all the degrees of prosperous fortune there is a dutie of conscience with bindeth all men to God in strict obligation the which bond whosoeuer shall forfet doth dangerously hazard the destruction of his soule and doth declare against himselfe that he is not Religious but meerely Politique The Conclusion THVS I haue according to my vnderstanding deliuered the true natures of Religion and Policy how they may how they neuer can conspire in any one particular which is onely then when they meete in the line of Truth and both of them intend one purpose in their passage For lawfull and vnlawfull practises are like Heauen and Earth betweene which there is an immense space and a most full opposition of Nature For neither can the Heauens and the Earth ioyne their substance before the generall destruction of the world neither can Religion and vnlawfull Policy conspire friendly in any one act but where there is a destruction of truth and a persecution of orderly proceeding But like the enmity of fire and water these enemies Religion and Policy quarrell wheresoeuer they meete and triumph in the spoyle of one another This knowledge I haue thought good to publish to euery mans vnderstanding because of the generall abuse of lawfull Policy growne common in the traffick of most base imployments men of all sort and of euery disposition of Nature saue the best making vnlawfull Policies the steppes of their reputation whereby they ascend the dignitie of high place and prosperous Fortune and whereby they vse those temporall blessings of God to most vngodly purpose euen to the dishonour of God who gaue them and to the disgrace of Religion Gods cause and the Religious Gods children to whom all the gifts both of Grace and Nature doe most properly belong I haue forborne to giue particular disgrace to any man or to any profession of men because I would not offend but rather admonish and remember all men what that duety is which is almost forgot to be a duty for to make particular application is not my office but the office of conscience which hath a greater authority and doth perswade and preuaile in euery mans affections that hath the least-indument of grace To whom I onely direct my selfe in this charitable office and for whose good my Christian name shall euer make me a seruant which hath made mee enemy to godlesse and wicked people and to their vnlawfull and damned Policies FINIS Errata Pag. 11. lin 18. r. they p. 22. l. 20. r. enemy p. 23. l. 15. r. many p. 27. l. 12. r. are p. 40. l. 23. r. danger p. 79. l. 23. r. hence p. 93. l. 18. r. Rhodes