Heauen
and
Earth
,
Religion
and
Policy
.
OR
The
maine
difference
betweene
Religion
and
Policie
,
OF
The
vndiuided
Nature
of
Religion
.
CHAP.
I.
THE
best
Policie
is
Religion
,
and
the
best
Religion
is
not
politique
,
but
simple
,
pure
,
&
without
duplicitie
.
For
as
the
vniting
of
many
persons
in
one
Diuinitie
,
is
the
highest
vnderstanding
of
Gods
Nature
:
so
in
the
seruice
of
God
(
Religion
)
vnitie
is
the
best
demonstration
of
the
truth
thereof
.
There
is
but
one
way
to
heauen
,
be-because
but
one
Christ
in
heauen
,
by
whom
(
and
by
whom
onely
)
there
is
happie
passage
.
This
holy
trauaile
is
called
Religion
,
in
whose
practise
the
choice
of
Gods
creatures
exercise
their
gifts
of
grace
,
the
induments
of
Gods
sacred
spirit
.
2
Religion
then
is
the
holy
exercise
of
Gods
sacred
worship
,
whose
precise
forme
is
appointed
by
God
in
the
witnesse
of
holy
Scripture
.
It
is
an
exercise
for
the
pleasure
,
and
for
continuall
practise
.
It
is
holy
,
because
God
is
the
obiect
:
the
forme
is
precise
,
for
the
singularitie
,
and
it
is
iudged
by
the
Scripture
,
because
they
are
the
best
,
and
the
onely
witnesses
of
the
will
of
God
.
3
As
God
is
,
so
is
Religion
,
one
,
and
but
one
.
For
as
pluralitie
of
Gods
,
so
pluralitie
of
Religions
is
Idolatrie
.
For
God
being
aboue
all
in
euerie
sense
of
dignitie
,
will
haue
his
seruice
speciall
,
and
peculiar
to
himselfe
,
by
himselfe
appointed
,
and
distinguished
from
all
other
orders
of
seruice
.
4
The
diuers
names
of
Religions
,
are
but
names
,
and
not
Religions
:
as
the
diuers
names
of
Gods
were
not
Gods
but
Idols
.
And
this
is
worthie
of
note
,
that
these
fabulous
gods
of
the
heathen
were
all
of
them
(
in
their
kinde
)
seruants
to
the
most
supreme
God
,
the
Lord
Iehouah
.
The
Planets
in
their
Spheres
,
the
Elements
in
their
Nature
,
and
all
heauenly
and
earthly
powers
were
seruants
to
the
will
of
God
,
moouing
at
his
pleasure
,
who
by
their
motion
&
influence
,
did
faithfully
execute
their
offices
wherunto
they
were
assigned
.
5
For
there
is
a
sense
of
Religion
in
the
Nature
of
all
creatures
;
who
(
though
they
want
instructions
)
wil
by
their
naturall
instinct
apprehend
the
generall
vnderstanding
of
a
God
,
and
according
to
their
discretions
,
frame
such
seruice
and
ceremonies
,
as
may
please
that
supposed
Deitie
.
And
from
hence
doth
arise
the
number
of
fabulous
superstitions
and
strange
Religions
,
from
the
blind
and
vnlearned
deuotion
of
men
meerely
naturall
:
who
being
taught
by
the
wisdome
of
Nature
,
there
was
a
God
;
would
by
a
consequence
of
Reason
conclude
there
must
be
a
Religion
,
a
seruing
of
that
God
:
which
they
not
vnderstanding
nor
able
to
comprehend
without
diuiue
teaching
,
erred
in
their
blind
constructions
,
and
so
beleeued
and
taught
that
for
religion
,
which
was
most
irreligious
and
vngodly
.
6
Of
all
the
creatures
of
God
only
man
hath
failed
in
the
knowledge
of
this
high
mysterie
,
who
though
his
soule
be
of
a
substance
most
diuine
,
and
his
vnderstanding
more
apprehensiue
then
many
the
rest
of
Gods
creatures
:
yet
he
(
and
not
they
)
hath
failed
in
this
weightie
performance
;
and
they
(
and
not
he
)
haue
obserued
the
law
of
Nature
,
which
to
them
is
the
law
of
God
,
and
the
exercise
of
their
Religion
.
The
heauens
cast
their
influence
vpon
earth
,
for
the
generation
of
all
creatures
:
the
Elements
performe
their
assigned
offices
,
who
,
though
they
haue
disagreeing
Natures
(
the
hot
and
cold
,
the
moist
and
drie
,
interchangeably
fighting
)
yet
(
in
this
seruice
of
their
God
)
they
conspire
and
friendly
conioyne
,
and
giue
both
their
natures
and
substances
to
continue
in
the
world
a
succession
of
liuing
creatures
.
In
like
maner
the
rest
of
Gods
creatures
,
euerie
thing
in
his
order
and
Nature
,
performing
the
will
of
God
who
made
them
.
7
The
learning
of
Nature
then
can
teach
vs
the
necessitie
,
(
and
the
vndiuided
Nature
)
of
Religion
:
For
the
naturall
creatures
denie
all
diuersitie
in
the
order
of
holy
Religion
.
For
in
all
the
Creatures
of
God
(
saue
man
)
their
Nature
is
their
Religion
,
against
which
they
are
not
moued
but
by
violence
.
8
Againe
,
vniformitie
in
the
order
of
Religion
,
is
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
,
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
disputation
.
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
shawd●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
misapplication
.
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
highest
consideration
,
doe
take
that
charge
and
those
honours
with
solemne
oth
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
&
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
when
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
States
if
it
be
Religious
:
If
not
,
there
is
no
consideration
can
make
it
lawfull
;
but
ought
by
all
possible
meanes
to
be
auoyded
;
as
the
poyson
of
a
State
,
and
as
the
capitall
enemie
to
Religion
and
Religious
Policy
.
5
But
from
hence
may
seeme
to
rise
a
doubt
of
much
difficultie
;
by
what
speciall
rules
the
lawfulnes
or
vnlawfullnes
of
Policy
may
be
iudged
;
because
that
many
Christian
▪
States
vtterly
disagre
in
their
iudgment
of
lawfull
Policy
,
euery
common-wealth
and
euery
kingdome
,
defending
the
lawfullnes
of
such
Politique
practise
,
as
is
then
in
profitable
vse
,
whereby
the
aduancement
of
their
prosperous
fortunes
,
is
any
way
furthered
,
or
the
spoyle
of
their
enemies
occasioned
.
6
To
this
I
answere
,
that
howsoeuer
the
practises
of
all
times
,
and
of
euery
people
haue
had
some
defence
to
giue
them
a
coulorable
shew
of
lawfulnesse
:
and
though
in
our
times
the
most
damned
politique
proiects
,
haue
found
friends
to
excuse
them
,
approuing
most
damned
conspiracy
,
in
canonising
the
conspirators
:
yet
is
such
Iudgementrespectiue
,
and
not
truely
deliuered
,
such
being
corrupt
iudges
,
who
behold
these
monstrous
crimes
with
fauourable
eyes
,
and
sparing
iudgement
.
7
Therefore
to
auoyd
all
partialitie
,
let
the
infallible
rule
of
Gods
word
determine
this
controuersie
.
Yet
euen
in
that
there
is
doubt
because
of
the
variable
constructions
of
that
sacred
authority
,
euery
man
giuing
Gods
word
a
sense
to
his
own
liking
,
whereby
the
doubt
is
lesse
resolued
,
and
the
truth
wrapt
vp
in
the
folds
of
much
controuersie
.
It
is
therefore
the
best
and
the
most
impartiall
iudgement
,
to
iudge
euery
cause
by
his
effect
,
and
these
Policies
by
their
ends
to
which
they
leuell
;
for
if
to
goodnes
,
they
will
then
proportion
their
Policies
to
honesty
and
lawfull
warrant
:
but
if
to
greatnes
,
or
to
any
other
sinister
respect
,
their
Policy
is
euill
;
and
will
be
apparently
iudged
by
Religious
iudgement
.
8
There
is
also
this
wisedome
in
the
wisedome
of
Christian
States
;
that
howsoeuer
the
limmes
of
vnlawfull
Policy
ought
not
to
haue
being
in
the
body
of
any
Christian
State
,
because
of
the
dissimilitude
and
aduersenes
betweene
that
and
Religious
Policy
,
yet
it
is
most
needfull
that
Christian
States
be
furnished
with
such
choice
instruments
of
State
,
as
may
haue
vnderstanding
in
the
most
secret
knowledge
of
euery
State
practise
,
how
vnlawful
soeuer
;
for
that
euill
cannot
be
preuented
which
is
not
knowne
,
and
men
may
safely
know
that
which
they
may
not
practise
:
for
euill
may
be
in
the
knowledge
of
any
man
,
but
it
is
only
in
the
practise
of
bad
men
.
9
Therefore
in
all
consultations
of
State
,
Religion
must
be
our
Star
,
from
which
we
must
receiue
our
direction
:
&
by
whose
iudgement
we
ought
to
vnderstand
what
is
conuenient
or
lawfull
,
and
what
is
not
in
a
Christian
Common-wealth
.
Religious
Policy
also
hath
most
needfull
imployment
in
Christian
States
;
&
therfore
the
best
,
&
the
best
ablemen
in
kingdomes
and
States
haue
that
prouident
care
assigned
them
,
being
a
wisdom
aboue
the
reach
of
common
capacity
:
wherewith
God
is
pleased
,
his
Church
aduanced
,
kingdomes
continued
in
reputation
and
greatnes
:
which
without
such
prouidence
would
(
like
vnrepiared
building
)
rotte
and
ruine
in
their
decaye
.
10
But
all
the
trickes
of
euill
Policy
(
like
so
many
.
Traytors
to
God
,
to
his
Church
,
and
to
all
Christian
society
)
ought
to
bee
banished
the
confines
of
euery
Christian
place
,
and
to
be
excluded
the
consultations
of
reuerend
&
honorable
Senators
,
and
to
haue
place
onely
in
their
knowledge
,
but
neuer
in
their
consent
and
practise
.
In
respect
of
the
Prince
of
soueraigne
of
State
.
CHAP.
VI.
T
The
Prince
is
the
Soueraigne
or
principall
of
euery
State
:
by
whom
the
lawes
haue
authority
,
and
the
life
of
execution
.
And
therefore
these
respects
are
most
considerable
in
his
person
:
on
whose
good
or
euill
disposition
the
good
or
euill
fortunes
of
a
kingdome
dependeth
.
Euery
Prince
in
his
kingdome
,
being
the
helme
by
which
the
whole
body
is
moued
and
inforced
to
mooue
as
hee
is
moued
.
For
Princes
are
the
precedents
of
God
in
respect
of
vniuersall
power
and
generall
obedience
.
For
as
God
the
King
of
all
the
world
,
doth
moue
all
occasions
in
the
world
at
his
pleasure
:
altering
,
translating
,
and
establishing
,
according
to
his
diuine
wisedome
:
euen
so
kings
here
on
earth
,
(
the
petite
resemblances
of
God
:
)
alter
and
confirme
(
at
their
pleasure
)
within
their
own
liberty
&
iurisdiction
:
bineding
their
subiects
to
conformity
and
generall
consent
.
2
And
for
this
cause
they
are
called
Gods
:
because
(
like
God
)
they
haue
generall
power
ouer
the
States
of
all
their
subiects
.
And
as
the
dignity
of
a
Prince
doth
worthily
challenge
a
prerogatiue
ouer
all
degrees
of
men
:
so
in
them
there
is
a
naturall
descent
of
noblenes
and
pregnancy
of
spirit
,
whereby
they
are
made
fit
to
manage
those
weighty
and
great
occasions
which
are
common
in
the
care
of
their
gouernment
.
3
Therefore
in
them
there
is
most
soueraigne
vse
of
Religion
and
Religious
Policy
,
without
which
they
cannot
discharge
the
duety
of
their
kingly
office
to
God
,
supply
the
necessities
of
their
kingdomes
,
nor
support
their
kingly
reputations
.
All
which
necessary
seruice
hath
beene
the
practise
and
pleasure
of
all
Religious
Kings
of
former
times
,
&
wil
be
in
the
race
of
holy
Kings
for
euer
.
4
If
then
I
be
demanded
what
is
first
and
principally
required
in
the
person
of
a
Prince
,
I
will
answere
,
Religion
:
if
what
is
next
,
I
will
answere
,
Religion
:
if
I
be
still
further
vrged
,
I
would
still
answere
,
Religion
;
for
that
must
be
the
first
,
the
middle
,
and
the
last
of
all
his
cares
,
and
that
principall
whereupon
his
kingly
building
can
onely
haue
sure
foundation
.
5
Religion
then
is
the
necessary
in
the
person
of
euery
Christian
Prince
;
all
other
cares
being
but
seconds
and
subordinate
to
this
one
most
absolute
:
for
therfore
are
kings
,
Potentates
,
and
Superiours
ordained
of
God
,
and
therfore
haue
they
authority
of
superintendance
ouer
multitudes
of
people
(
not
for
themselues
or
for
their
owne
glory
,
but
)
for
the
seruice
of
their
master
and
supreme
soueraigne
,
who
hath
giuen
them
these
dignities
for
the
seruice
of
holy
Church
,
that
by
their
authority
men
may
be
forced
to
the
obedience
of
holy
Religion
;
and
that
the
disobedience
of
their
people
may
be
reduced
vnder
a
Ciuill
and
a
Christian
gouernement
:
and
therefore
are
Kings
and
Queenes
called
the
nurse-fathers
and
mothers
of
the
Catholique
Church
,
because
their
National
Church
and
euery
child
of
grace
in
that
Church
liueth
vnder
their
tuition
and
their
protection
:
for
which
they
are
countable
before
Gods
tribunall
.
6
Againe
Religion
is
not
onely
of
necessity
in
the
person
of
a
Prince
,
but
of
Religious
Politique
consequence
also
;
for
that
Prince
or
Potentate
who
is
truely
Religious
,
hath
not
onely
for
his
recompence
the
rewards
of
heauen
(
which
notwithstanding
doeth
abudantly
satisfie
more
then
any
mans
desert
)
but
also
all
other
temporall
blessings
doe
(
of
necessity
)
depend
vpon
the
fortunes
of
him
that
is
Religious
.
And
therefore
peace
,
plenty
,
honour
,
victory
,
all
these
,
or
as
much
of
these
as
in
the
wisdome
of
God
is
thought
conuenient
for
their
happines
,
are
alwaies
found
in
the
fortunes
of
holy
Princes
:
to
whom
God
doth
apply
himselfe
and
the
largenes
of
his
bounty
,
when
they
apply
themselues
to
God
,
and
to
the
seruice
of
Catholique
Religion
.
And
this
is
conforme
to
that
Iudgement
of
diuinity
:
First
seeke
the
kingdome
of
God
,
and
all
other
blessings
shall
be
cast
vpon
thee
.
7
As
Religion
is
most
necessary
,
so
Religious
Policy
is
much
required
in
the
person
of
a
Prince
,
because
euery
Christian
kingdome
consisteth
of
two
States
,
Ecclesiasticall
and
Ciuill
:
the
which
like
a
body
and
a
soule
are
vnited
and
made
one
State
vnder
the
gouernment
of
one
absolute
Prince
.
And
as
the
naturall
body
and
soule
of
a
man
,
liue
not
by
one
and
the
same
meanes
,
though
both
participate
their
seuerall
blessings
:
So
in
the
State
of
Christian
kingdomes
,
the
Church
is
the
soule
,
the
State
is
the
body
,
whereof
is
compounded
a
Christian
kingdome
.
And
therefore
is
it
a
speciall
wisedome
in
the
discretion
of
Princes
,
to
order
this
soule
,
and
this
body
of
State
by
proper
and
peculiar
directions
.
For
many
things
are
needfull
in
the
Church
,
which
are
not
in
the
State
,
and
many
things
lawful
in
the
State
,
which
are
not
in
the
Church
,
the
State
hauing
(
by
much
)
a
greater
liberty
in
her
directions
.
8
For
the
State
then
it
is
needefully
required
,
that
the
Prince
bee
Politique
,
and
haue
vnderstanding
in
secrets
of
most
curious
search
;
wherein
he
must
bee
moderated
by
his
Christian
iudgement
,
that
no
vnlawfull
Policy
enter
further
then
his
knowledge
,
whereby
his
Kingly
reputation
should
bee
stained
with
vngodly
practise
.
And
therefore
whatsoeuer
is
euill
must
be
onely
knowne
:
and
whatsoeuer
is
good
must
be
onely
practised
:
especially
with
Kings
,
whose
seates
are
aboue
all
men
,
because
they
ought
to
bee
neerest
God
in
sanctimonious
life
,
being
neerest
him
in
place
:
and
because
,
all
mens
eyes
are
vpon
them
,
and
euery
mans
desire
is
to
fashion
them
.
9
For
me
to
aduise
a
Prince
and
to
giue
directions
,
would
assuredly
be
thought
presumption
,
because
flattery
,
and
feare
,
haue
corrupted
the
writings
of
many
men
:
most
men
applauding
the
fortunes
of
the
present
times
,
how
vnfortunate
so
euer
:
and
flatering
the
Prince
vnder
whom
they
liue
in
the
exercise
of
much
vnlawfulnes
.
Whereby
such
writers
deny
God
,
deny
their
acknowledgement
of
Truth
:
and
deny
that
seruice
to
their
King
and
Nation
,
whereby
both
King
and
kingdome
might
be
benefitted
;
of
which
base
feare
I
will
euer
be
innocent
.
And
therefore
I
would
boldly
declare
my
iudgement
euen
in
this
particular
;
but
that
the
Christian
labour
,
of
a
Christian
King
hath
preuented
me
:
whose
learned
iudgement
and
kingly
experience
hath
made
him
better
able
to
aduise
(
in
all
such
directions
)
then
my selfe
,
or
then
any
man
(
I
thinke
)
this
day
liuing
.
10
These
things
ought
a
Prince
to
doe
.
Now
what
he
ought
not
to
doe
,
must
be
considered
,
which
briefely
is
but
this
;
that
his
proceedings
in
the
administration
of
his
kingly
office
,
bee
not
vniustifiable
before
God
and
Conscience
,
that
in
his
consultations
of
State
;
and
in
the
exercise
of
Armes
,
(
wherein
ther
is
ineuitable
necessity
of
Policy
,
and
stratagemes
)
there
be
not
admitted
an
vnlimited
liberty
of
all
Policie
,
whereby
the
cause
without
the
effect
,
and
the
effect
without
the
cause
is
barely
considered
:
but
that
God
may
bee
still
in
the
eye
of
all
such
busines
;
and
that
the
iudgement
of
Religion
may
determine
all
State
consultations
,
what
is
,
or
what
is
not
lawfull
in
euery
worke
of
State
.
11
And
therefore
(
of
antient
it
is
)
that
in
the
State
counsells
of
Christian
kingdomes
,
Religious
men
,
either
Archbishops
,
or
Bishops
haue
had
,
(
and
haue
)
precedency
in
all
such
honorable
assembly
of
States
men
,
because
their
iudgements
might
determine
the
lawfulnes
or
vnlawfulnes
of
such
Policies
as
in
that
assembly
of
Senators
were
propounded
.
Therefore
in
euery
action
,
and
in
euery
consultation
of
State
,
wherein
there
is
necessary
vse
of
Policy
,
it
is
most
needefull
that
the
Prince
declare
himselfe
Religious
;
and
that
hee
iudge
euery
practise
;
and
euery
Policy
by
lawfulnes
and
not
by
conueniencie
onely
.
In
respect
of
State
Gouernours
.
CHAP.
VII
.
IN
this
particular
of
State
Gouernors
,
it
may
seeme
that
not
Religion
but
Policy
is
most
considerable
;
because
in
their
common
busines
of
State
(
wherin
they
haue
continuall
trauell
)
they
commonlie
incounter
with
many
Politique
and
desperate
designes
in
the
secret
practise
of
their
State
enemies
.
Against
which
practise
,
their
wisedomes
aduise
vpon
such
Politique
preuentions
as
may
best
frustrat
the
euill
purpose
of
their
enemies
.
And
therefore
it
may
seeme
that
the
seruice
of
their
place
,
doth
challenge
a
liberty
in
the
vse
of
all
Policy
,
being
to
incounter
with
polititians
,
and
practises
of
all
Natures
.
2
To
which
I
answere
,
that
there
is
no
such
necessitie
of
euill
Policy
,
in
these
worthy
Senators
of
States
,
for
euill
is
not
to
be
resisted
with
euill
,
but
with
goodnesse
:
neither
is
Religious
Policy
so
defectiue
,
as
to
be
supplide
with
vngodly
practise
,
or
not
of
it selfe
to
furnish
the
wisedomes
of
men
with
sufficient
strength
against
al
vnlawful
attempts
and
all
pestilent
contriuements
.
3
And
therefore
(
as
all
men
,
so
)
States-men
are
bound
within
the
limits
of
honesty
and
lawfull
warrant
,
beyond
which
there
is
no
Policy
or
practise
can
be
lawfull
.
This
strictnes
of
lawfull
Policy
,
is
the
square
wherewith
euery
Religious
States-man
in
the
world
doth
fashion
all
his
Policies
;
in
which
conscionable
consideration
,
there
is
both
pietie
,
and
Policy
:
pietie
in
conforming
obedience
to
holy
rule
;
and
Policy
,
in
obseruing
such
order
in
their
counsels
as
may
make
the
practise
fortunate
&
assured
;
because
that
God
doth
euer
forward
the
lawfulnes
of
proceeding
,
but
doth
often
oppose
his
power
against
iniurious
and
vnlawful
Policies
.
4
Neither
is
it
of
any
perswasion
,
that
the
great
Polititians
of
the
world
,
not
onely
practise
,
but
publish
vnlawfull
Policies
,
framing
arguments
of
conueniency
to
conclud
against
the
testimony
of
God
,
and
Religion
,
because
such
men
(
howsoeuer
of
Christian
name
)
were
notwithstanding
of
heathenish
iudgement
and
of
diuellish
disposition
;
in
whom
&
in
whose
iudgement
may
be
obserued
this
most
grosse
error
;
that
whereas
all
the
trauels
of
State
,
are
onely
seruices
done
for
the
State
of
Religion
;
they
would
haue
Religion
with
all
other
occasions
,
serue
for
the
aduancement
of
State
.
By
which
most
iniurious
&
wicked
iudgement
,
they
would
depose
the
King
to
aduance
the
subiect
,
and
diuorce
the
wife
to
marry
the
maid
:
but
as
themselues
,
so
their
reason
is
wicked
and
senselesse
;
for
as
the
soule
doth
exceede
the
body
in
the
dignity
of
their
Natures
,
so
doth
the
Church
the
State
,
and
so
doth
Religion
Policy
.
5
It
is
also
very
worthy
of
note
that
the
antient
Romanes
,
(
a
people
most
famous
for
ciuill
gouernement
)
in
the
time
of
their
Aristocracie
,
being
gouerned
by
Consuls
and
Senators
,
had
(
in
all
their
great
affaires
of
State
)
a
precise
regard
to
honesty
;
and
that
no
dishonourable
practise
might
euer
disgrace
the
trophy
of
their
victories
.
And
this
scruple
they
were
taught
by
the
wisedome
of
nature
,
and
by
their
great
experience
in
ciuill
gouernment
.
And
therfore
in
them
it
was
strange
and
worthy
,
that
hauing
no
diuine
law
,
but
the
law
of
nature
(
only
)
to
instruct
them
,
yeelded
themselues
notwithstanding
to
this
obedience
,
whereto
they
were
not
forced
,
but
onely
by
their
owne
election
.
And
this
their
naturall
deuotion
to
the
law
of
nature
,
may
iudge
and
condemne
all
dishonourable
and
dishonest
practise
in
the
Christian
world
.
6
And
though
the
Christian
world
be
full
of
example
which
haue
deuised
and
practised
proiects
of
most
fearefull
remembrance
;
and
though
many
of
these
practisers
haue
beene
men
of
State
in
Religious
States
:
yet
is
that
of
no
perswasion
to
corrupt
the
noble
and
Religious
affection
of
Religious
gouernours
of
States
,
because
discreete
men
liue
not
by
example
but
by
rule
,
for
rule
is
euer
constant
and
certaine
,
but
custome
and
examples
are
not
,
but
shift
their
fashion
according
to
mens
diuers
dispositions
.
And
therefore
such
examples
are
like
Sea-markes
,
which
allure
not
the
prouident
passengers
to
approch
,
but
to
shunne
them
rather
;
and
by
these
euill
examples
of
bad
men
are
good
men
admonished
,
and
resolued
in
their
honest
and
godly
resolutions
.
7
Therefore
in
the
strictnes
of
conscience
,
euery
Counsellor
of
State
,
and
euery
politique
instruction
of
euery
Counsellor
is
bound
with
certaine
limitations
,
beyond
which
they
cannot
goe
without
offence
.
For
if
the
Policy
he
aduiseth
respect
the
Church
and
the
State
of
Religion
;
such
Policy
must
either
directly
,
or
by
necessary
consequence
intend
the
glory
of
God
;
otherwise
the
Policy
is
bad
practise
,
and
the
Polititian
wicked
.
8
Againe
,
if
the
Counsellor
aduise
in
matter
of
State
and
ciuill
gouernement
,
in
such
aduice
there
must
be
charity
,
lest
for
some
vngodly
respect
they
aduise
not
the
profit
,
but
the
calamity
of
many
thousands
:
such
was
the
Counsell
Rehoboham
had
giuen
him
by
his
yong
polititians
.
9
Lastly
,
if
the
counsell
we
giue
concerne
our
enemies
;
yet
there
is
a
mercy
euen
in
that
respect
:
for
in
euery
man
of
godly
disposition
,
there
is
a
gratious
pity
which
will
disswade
(
not
the
dammage
,
but
)
the
destruction
of
our
enemies
.
The
want
of
this
pity
was
punished
in
that
diuellish
politique
counsell
of
Hammon
,
who
because
his
reuenge
was
bloody
;
had
therefore
God
for
his
enemy
and
his
destruction
.
10
In
respect
of
Gouernours
of
State
then
,
Religion
and
Policy
are
most
considerable
:
Religion
being
the
vtmost
end
,
whereto
they
direct
their
lawfull
Policies
:
and
good
Policy
,
the
meanes
whereby
their
Religious
States
stand
and
flourish
in
prosperous
reputation
.
And
vndoubtedly
the
truth
of
Christian
Religion
(
in
al
christian
States
)
may
be
argued
from
the
obseruation
of
their
State
practise
;
and
from
the
lawfull
proceeding
of
Politique
gouernment
.
11
For
if
the
Politique
State
be
found
guilty
of
dishonourable
practise
;
it
layeth
an
imputation
and
iealousie
on
the
State
of
Religion
:
but
if
the
politique
State
be
iustifiable
in
her
proceedings
,
it
argueth
the
iustnes
and
truth
of
the
State
of
Religion
:
because
where
the
State
is
not
tempted
to
euill
,
which
is
much
more
subiect
to
such
temptation
;
it
is
of
great
likely-hood
that
the
Church
is
vntainted
,
and
in
the
State
of
truth
and
holy
discipline
.
12
And
in
this
respect
hath
God
beene
fauourable
to
this
Nation
beyond
comparison
:
hauing
giuen
it
such
Soueraignes
of
State
,
and
State
gouernors
as
no
Christian
Nation
can
out-glory
it
;
descending
still
a
succession
of
both
sorts
of
Gouernors
,
principals
and
secondaries
;
whereby
both
States
of
Religion
and
Religious
Policy
flourish
in
this
kingdome
in
their
lawfull
and
Religious
exercise
.
Of
Subordinate
Gouernours
in
the
common
affaires
of
State
.
CHAP.
VIII
.
SVbordinate
Gouernours
in
the
State
,
are
Iudges
,
Iustices
,
and
their
inferiour
officers
,
who
by
reason
the
executions
of
their
offices
depend
vpon
certaine
Statutes
&
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
(
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
the●
offended
consciences
,
which
wold
both
correct
&
reforme
them
.
5
Thus
(
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
m●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
mecha●icall
labours
,
whereby
base
and
small
beginnings
in
things
swell
to
〈◊〉
mons●●●●●
largenes
〈◊〉
I
should
inquire
●●terallable
meanes
of
aduancement
and
●inde
my selfe
to
declare
the
lawfulnes
▪
and
vnlawfulnes
of
euery
particular
,
I
should
(
not
only
)
weary
my self
with
●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
them
)
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
husbandry
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
.