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

In respect of the Clergie. CHAP. IIII.

THe word of God (diuine Scripture) is subiect both to false construction, and misapplicatiō. The church of God is not free from the ene∣mies 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 re∣uerend places, and expose their esti∣mation to common reproch; there∣fore (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 Re∣gion; but Clergie men are more strictlie bound, being men of spe∣ciall choice, select and dedicate to God and his seruice onely, and ther∣fore 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 vn∣spotted, vnblamed, and vnblea∣misht, euen the fairest and the best of all Gods creatures, to whom he hath assigned offices of highest esti∣mation; 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 du∣tie and diligence in their high and chargable calling. For howsoeuer (in the base estemation of most base peo∣ple,) that reuerend place is disgrace∣fully 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 su∣preme 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 affe∣cted, are the very mappes of Reli∣gion, 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 hap∣pines.

6 For there is this difference be∣tweene 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 conti∣nuall practise, benefiting the Ca∣tholique Church at all times, and vpon all occasiones.

7 And this is that Religious du∣tie

required in men of Religious place, to which strictnes euery man in holy orders is bound of necessitie and more then others: For as in the affaires of earthly state, such as are neerest the person of their prince in fauour and place, and attend those state offices of higest consideration, doe take that charge and those ho∣nours with solemne oth and pro∣testation, to be assured and diligent in the trust commended to them; so in these spirituall affaires of grea∣ter 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 particu∣lar 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 per∣swade, then by conforming our workes to our words, fetching ex∣ample from our owne liues to con∣firme our owne doctrine.

9 To be thus affected is the ne∣cessary 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 ow∣ners, 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 dig∣nity 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 for∣ward better purposes. In the better they are but seruants to Religious seruice, in the worse they are instru∣ments of euill Policy.

11 And these prouocations are so powerfull in mans nature, as that e∣uery degree of humane life hath re∣ceiued some infection from that poyson: euen the holiest rank of men, whose places are (and euer haue beene) of most reuerend esti∣mation, men of religious name and place, who haue abiurde the vanities of this life, and haue dedicate them∣selues 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 Re∣ligion 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 in∣conuenience in many considera∣ble respects. First the seruice of God is thereby preuented. Secondly their pastorall function is neglected, whereby the soules of many thou∣sands are in danger. Thirdly their re∣uerend profession doth receiue scan∣dall. Fourthly the peace and prospe∣rity 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 con∣sent, 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 dis∣pose 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 dispositi∣on

of name and nature in many of Religious place, is not to be found in the search of reason; being an in∣serutable secret in the secret will of God.

15 Such vnfortunate men are they, who hauing vndertaken the most serious of all seruices, (the ser∣uice 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 seri∣ous promise, and fall off from the seruice and charge they haue vnder∣taken. And such are all they who enter religious place, and assume that reuerend forme, for any by-re∣spect, 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 pro∣portion: for God will discouer their hypocrisie; and iudge them accor∣ding as they are, and not as they seeme to be: for howsoeuer they beare the name and formes of Re∣ligious men, yet haue such nothing of Religion but the name: they themselues being in their purpose wicked, and in their Religion poli∣tique.

17 This vnlawfull and wicked Policy in men of Religious name & dedication, is in their purpose, in their practise, and in their preach∣ing▪ 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 vn∣godly 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 assi∣stance. 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 a∣rise; whereby they enioy plenty and easie life; wherein they place fe∣licity: and wherewith their base de∣sires 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 de∣signes with the mantle of holinesse & faire pretence. The hot polititian Priest shames not to discouer him∣selfe, & his politique intendments; entering the field of disputation, to conclude by argument the lawful∣nes of his most vnlawfull trade of life. And such are all they, who tra∣uell (not in the consultations of State) but in the plotting, attempt∣ing, and finishing of State designes: whereby murthers, asasinates, and the most desperate attempts against Christian States, and Christian Go∣uernors 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

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men in their preachings maintaine false positions, such as being credi∣ted of the vulgar may gaine them their vnlawfull end: whether it be profit, pleasure, reputation, or the enuy of others: all which respects haue had place in the holy seats of Pulpits. And those reuerend places are by euill men thus vsed, because of the great authority they haue to perswade the faith and force of all men. The Policy of false purpose in preaching, is whē men deliuer truth of doctrine, but with false intenti∣on, 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 them∣selues in the vanity of popular fauor, with which poison many learned and diligent preachers haue bin tain∣ted.

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 ne∣cessary: that is Religi∣on.