Heauen and earth, religion and policy. Or, The maine difference betweene religion and policy. Written by C.L.

Of the contrary work∣ings of Religion and Po∣licy, in respect of the Ca∣tholike 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 glori∣ous appearing. And this is naturall in the natures of all euill things, to maligne the prosperitie of good∣nesse in what speciall subiect soeuer it be. This may be also a speciall ob∣seruation from the Nature of all things, that whatsoeuer is vertuous, is directed by rules, and by lawfull directions: and whatsoeuer is vici∣ous 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 va∣rietie 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 acclama∣tion: and then vertue was not boun∣ded betweene two extremities, nei∣ther had good any opposition of e∣uill, there being neither vice, nor e∣uill 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 ho∣linesse and Religion; yet with much vnequall successe, and with much diuers workings.

The maine difference is in their

ends, whereto they direct their la∣bours▪ Religion respecteth Heauen, Policie the Earth. There is great dif∣ference 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, ei∣ther to be good, or to bee great, in the little number of their dayes here on earth.

5 And though Gods sacred wor∣ship be ordered by most certaine di∣rections 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 spi∣rit 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 Sci∣ences, 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 Reli∣gion. Against this learning hath the world opposed it selfe: and accor∣ding to the order of schooles begun their enuie with sophistrie and cun∣ning disputatiō. And this was in the first yeres of the primitiue Church,

the which opposition being but weake, yet valiantly resisted gained the Church a greater reputation, though that enemie could neuer yet be silenced.

7 The second attempt against the Catholique Church was persecu∣tion; 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 Reli∣gion 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 one∣ly in his particular life. A most won∣derfull 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 par∣ticular 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, be∣cause it was thy pleasure. But this ex∣tremitie 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 nei∣ther perswasion, nor force could preuaile, the last & strongest practise is policie, where with these euill mi∣nisters haue preuailed more, then by all other maner of attempts whatso∣euer. 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 Poli∣cie, wherby the libertie of men is re∣strained from the violence of their natures, yet I am most certainly per∣swaded, that in the common exer∣cise of Religion may be learned the highest vnderstanding of most dan∣gerous practises. And that the Ca∣tholike Church of God, (which in it selfe is most holy and without im∣putation) 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 met∣tals, 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 Catho∣lique Church, though men haue dared to offer iniuries to the most holy orders thereof, to misinterpret & misapplie hir most diuine myste∣ries, 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 Ieru∣salem, by making the state of that most sacred State, the trauel of Poli∣cie, and the exercise of most vngod∣ly 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 di∣uine nature as Christ Iesus, her most holy husband, whom though his e∣nemies place with theeues and ma∣lefactors, 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 sophi∣stication, & 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 poli∣tick Religion is an enemy most ad∣uerse, both to Religion & religious Policy. And this is a grounded and a most familiar iudgement to distinguish these different Natures by their denominations. For reli∣gious 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, wher∣by, 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 requi∣red of a christian to do, is prescribed in the rules of holy Scripture: but the rules of preuenting euill, is ra∣ther 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 di∣uers 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 eue∣ry worke be conformed to the iudg∣ment

of Religion against which there is no excuse or exception.

15 Religion, and Religious Po∣licy then are not onely of conueni∣ency, but of necessity in the Ca∣tholique Church. Religion doth di∣rect how we our selues shold do wel; Religious Policy, doth likewise teach vs how to preuent the euill deeds of our owne, and Gods ene∣mies. And these are the two need∣full 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 con∣spires not with these, conspires a∣gainst 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 dis∣pleasure; 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 mix∣ture of holy and prophane positi∣tions, where the pretences and pur∣pose 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 pur∣poses 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 pro∣ceedeth, 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 neces∣sary circumstance, whereby they would conioyne these in participa∣tion, which are most different both in their natures and in the order of Nature. For as the distance be∣tweene Heauen and Earth, so (and much more) is the difference be∣tweene God and this world; Truth and Error, Religion and Policy.

18 Therefore in the Catholique Church, Religion is of soueraigne necessity. Religious Policy is like∣wise necessary and of much con∣uenience.

But politique Religion is not onely vnusefull in the Church of God: but of necessitie to bee excluded from all holy exercise.