This hierarchy was mirrored on earth when God appointed kings, princes, and others under them (Tillyard, 91). Henry knows the cosmic order and his role within it well. He knows he is viewed as a "perfect Christian king", so by choosing to use God in his syntax, Henry's reminding Canterbury that he is not only below him on the hierarchy, but that every action Henry makes represents God. Henry then threatens, "My dear and faithful lord We charge you in the name of God, take heed" (2.1.15-25). Henry is an intelligent spokesman and in this instance he cautions Canterbury to think hard on the horrific repercussions of war before answering. Thousands of lives depend on the outcome of this deliberation. Henry understands that it is ultimately he who will decide to wage war, but by luring the archbishop's approval, it isn't Henry deciding alone. What's Machiavellian about this exchange though is Henry is actually placing the burden of the decision on his archbishop. The choice to war then doesn't become based on Henry's virtuous, moral claims to the French land, but Canterbury's permission. Henry goes against Tillyard's idea of cosmic order in this moment to manipulate that the decision becomes not his, but Canterbury's.
When presented the opportunity, an authentic manipulative ruler will place the onus of war on not just one but two persons. After having already decided to invade France with maximum force, Henry still allows the Dauphins message to be heard. This is of course is a political gesture, so as to appear willful and compassionate. Yet when the messenger reveals the "tun of treasure" to be tennis balls, Henry is enraged, "We will in France, by God's grace, play a set. Shall strike his father's crown into the hazard" (1.2.262-263). With this offering, the Dauphin gives Henry's inner Machiavellian nature an opportunity to come out. The divine Christian King assures the Dauphin that he has God on his side in this crusade.
