Looke about you the plot of Contzen, the Moguntine Jesuite, to cheate a church of the religion established therein and to serve in popery by art without noise or tumult. Contzen, Adam, 1571-1635. This text is an enriched version of the TCP digital transcription A70494 of text R3958 in the English Short Title Catalog (Wing L3004). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 67 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A70494 Wing L3004 ESTC R3958 10264653 ocm 10264653 44763 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A70494) Transcribed from: (Early English Books Online ; image set 44763) Images scanned from microfilm: (Early English books, 1641-1700 ; 389:2, 1380:22) Looke about you the plot of Contzen, the Moguntine Jesuite, to cheate a church of the religion established therein and to serve in popery by art without noise or tumult. Contzen, Adam, 1571-1635. Catholicke spy. [4], 28 p. s.n.], [S.l. : 1641. Preface signed: Viderit Vitilitas. "Translated by a Catholicke spy"--Caption title. Listed by Wing as C5978 (entry cancelled in Wing 2nd ed.) on reel 1380:22, and as L3004 on reel 389:2. Reproduction of original in the Union Theological Seminary Library, New York, and the Trinity College Library, Cambridge University. eng Catholic Church -- Controversial literature. Church of England -- Relations -- Catholic Church. Catholic Church -- Relations -- Church of England. A70494 R3958 (Wing L3004). civilwar no Looke about you. The plot of Contzen, the Moguntine Iesuite, to cheate a church of the religion established therein, and to serve in popery [no entry] 1641 12132 20 0 0 0 0 0 16 C The rate of 16 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2006-07 TCP Assigned for keying and markup 2006-07 Apex CoVantage Keyed and coded from ProQuest page images 2007-03 Robyn Anspach Sampled and proofread 2007-03 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Looke About You. The Plot of Contzen , the Moguntine Iesuite , to cheate a Church of the Religion Established therein , and to serve in Popery by Art , without noise or tumult . Plin. Sec. ad Vocon . Nam stultissimum credo , ad imitandum non optima quaqùe proponere . Imprinted in the yeere , 1641. Reader ; Hem. TRead softly ; peepe under these Curtaines , and view the most lively Pictures of these Times , for Innovation of Religion , that ever thine eyes or the Sun himselfe beheld . A subtile Iesuite , like a crafty Cat , lustily plaies on his Fidle : Iesuited States-men like so many silly Rats and Mice full a dauncing after him , as if they were mad . The Iesuit laies his plot ( with no small cunning ) how to reduce a State to Romish superstition , from the true Religion established therein by law , and that without any noyse , under pretence of bringing backe the true Relig on . By the true Religion ( so often by our Author mentioned ) he meanes that Devilish fardel of Popish Idolatry ▪ which never accounts it selfe in its proper element , till it swimme in blood ; nor ever set foote in any State once purged of it , but it certainly overwhelmed ( if not the whole Common-wealth , yet ) the person and progeny of the Prince that gave it any entertainement or harbour , with a dreadfull ruine . The use which , at the present , some Ecclesiasticks in some Countries improve it too is to leade in Arminianisme . With this , the Politicke Heads of the Popish faction are well content ; as holding those men the fittest Ministers , and Arminianisme the best Engine to bring the Grand Plot to the wished perfection with most safety and speed . How exactly these have kept their measures in dauncing after our Iesuits Fidle , and how punctually they have observed his Rules and with what successe , thou needest not goe farre for proofe ; scarce any State professing and maintaining the reformed Religion , but can produce evidences enough and too many of their unwearied attempts in accomplishing the devilish designe of this Romane Machivell , by whose Rules here laid downe they have most accuratly walked . Viderit Vitilitas Looke about you . The plot of Contzen , the Moguntine Iesuite , to cheate a Church of the Religion established therein , and to serve in Popery by Art , without noise or tumult . As it is by him drawne out in his 18. and 19. Chapters of his second Booke of Politickes . Translated by a Catholicke Spy. CHAP. XVIII . The way to bring backe the true Religion . MOst of the things before spoken * touching the Conservation of Truth and Religion , are profitable to reduce such as wander into the way . Notwithstanding , they must be diversly applyed by Politicke men . Hardly is the Truth found out : but much more difficult is it , to perswade him that erreth . It is neverthelesse the duty of a Prince , even in this , earnestly to bestir him , that wicked opinions be taken out of the way , Gods honour restored , and care had of perishing soules . The first meanes . What Musitians observe in tuning their Instruments , gently setting up the strings by little and little ; and what , in curing diseases , Physitians practise , abating noxious humours by degrees , and pauses : the same must bee done in a Common-wealth , labouring under the Malady of Errors and Superstitions ▪ I approve not lingring and bootlesse proceedings , since they often beget a desisting from the designe . What ever meanes can be used , my counsell is that they be attempted ▪ but in a soft and sure pace , for feare of a precipice ▪ Here , mild commands and monitions doe very much further the worke . The second , this . It is no difficult piece , for any Prince in Europe to call backe mens minds to the ancient rites of our Predecessours , if he list . A matter heretofore held impossible to be effected . But now men begin againe to love the old Religion . Nor can they be so held on by their Ministers , but that many doe every yeere , returne to the Catholique unity . Such force hath Grey Antiquity To turne from beardlesse Novelty . What once they most greedily lusted after , they now cast aside with disdaine ; yea , they abhorre it . That levity of the Vulgar , to admire new things , and contemne old , is fatall . Heresie , therefore , which while it was in the first carrire , could by no force be stayed ; nor by Art restrained ▪ afterwards growing weary and faint , goes on more leasurely : and being in it selfe divided and bruised , the violence of it abates , and so at last it comes backe to the same point from whence first it departed . Many Provinces of Germany have endured many Religions : now they retaine none at all , being more intent to the will of their Lords . One cause of this is , as I said but now , Levity , and ignorance of the Truth . Another the impossibility of holding the people long ignorant of the leudnesse of Heresies , and Heretickes : and that they finde those men to shift their opinions almost every yeere . Of their owne accord they depart asunder into divers fractions , so that they cannot stand long . It is as if you should set out a company of blind men to runne a race : sooner would they all misse , then any one get to the marke . This Argument , if a prudent Magistrate please to take up his people , loathing so many intricate mazes into which they have beene led , and having made triall of the sraudes of ungratious Apostates , will readily suffer themselves to be reduced into the way . With this lenity must the first proceedings be layd : unlesse the Heresies be of that nature , that ( without perill ) they admit no delaies , Such are those of the Muncerians , * Anabaptists and of them that rise up against the Magistrate . For these , like sharpe diseases , deny place and opportunity to a slow course of Physicke , and therefore must be repressed with a swift and dangerous remedy . Thirdly , Arch-hereticks , and Teachers of Heresies , are to be banisht the Common-wealth , at once , if it may safely be done , but if not , then doe it leasurely and by degrees . There needes no proofe to make this course appeare needfull . For turbulent and boysterous winds being sent packing , that Sea whose very bottome they seemed to lay bare , will of it selfe againe become calme and still : and that Error which hath lost its Protector , will without opposition , put it selfe under ruine . Never therefore can those Emperours bee praised enough , who with banishment punished Arius , Nestorius , Nigilantius , and other Heretickes . But yet the Vandals deserve execration , who having gotten together all the Priests and Bishops in Africa , ranne upon them with their Horses , or else utterly banisht them unto desert places . There are many faire reasons of expelling such as ( being private men ) attempt alteration in matters of Religion , albeit the people should hugge them whiles they scatter their poysons . But a Prince may undertake such an enterprize lawfully , and justly , having meanes enough , not to suffer himselfe to come under reproach for so doing . Three mighty Princes of Germany ; to wit , the Platine Elector , the Landgrave of Hessen , and the Marquis of Brandenburg , an Elector also , effected a change of the Lutheran Religion , into that of Calvin , or as themselves terme it , the Reformed Religion . And albeit almost all their Subjects hated Zuinglianisme , yet did these Princes without any tumult ( save onely that Berline tooke upon him the boldnesse to be angry ) full accomplish that commutation . In these alterations , these things for the most part , out of the History of the change of Religion in the Palatinate , the Act of Marpurg , and the Edict of Brandenburg , I have observed . First , they conceale their purpose of altering Religion , and rooting out of Lutheranisme : not in such manner that the wiser sort could be kept hood-winkt , but that the multitude might not tumult . Scondly , by the Art of the Zuinglians , some were suborned who should crave the exercise of the Reformed Religion , and that with many and sugered words , that the Prince might not be thought to bee of his owne accord inclined to odious novelty , but onely gratiously indulgent to their consciences , and to love and cherish the liberty thereof . Facility in a Prince to the prayer of the People useth to be extolled , when even in those things which were fitter to bee denyed , hee shewes himselfe exorable . Thirdly , one Church , or so , ( and not above ) was craved by them , that this suite might not seeme harsh to the multitude , which in the meane time were still to hold many moe , not being over sollicitous of any . Fourthly , here , notwithstanding , the jealousie of the Lutherans opposed it selfe , because they could not but perceive that , with the Church , the profits and maintenance would bee withdrawne together . Nor was the quicke eyed providence of the States-men ignorant that this would happen . Therefore now they beginne to devise of a Conference , and of a Pacification . They assemble in the Court , the matter is debated before the Princes Councell : all notaries and witnesses are denyed them . But this course is by no meanes to be approved : for if a Conference be once appointed , each part ought to have its liberty and all advantages allowed entire , because , if men shall be borne downe by the power of the stronger side , the Victors shall ever be esteemed to have had the worst cause . This was the case of the Arminians in Holland : whereas they , who had the oddes of the Princes favour , if they did indeed believe the goodnesse of their cause , ought to have entred the lists upon equall tearmes , and weapons . Fiftly , an Edict was published , that none should cast aspersions upon , or contentiously brawle with one another , nor condemne one another of error ; but , by all meanes cherish peace and concord . This Edict of the Princes proved an effectuall Engine to further the intended mutation . For by this meanes it was brought to passe , that no man durst to contradict the Calvinists , Zuinglians , Sacramentarians ; no , nor so much as to name them . And now had error made a large step , when it so wrought , that none might dare to discover , and lay it open to view . Notwithstanding , all this , even then did not any man make any stirre , because many of them , who are otherwise more temperate , would easily hold quarrelling and contumelious Sermons in detestation . And for this reason the Prince was not traduced as a Patron of Heresies , but applauded as a lover of peace , especially for that he still permitted the bare and naked Position of the one , and the opposite Tenent of the other , to be freely taught by each party . Sixtly , a Disputation in the Vniversity was appointed , a Calvinist constituted Moderator , who was afterwards ordained Ordinary Professor . Seventhly , in all these proceedings there was no open appearance of carrying in them any designe , of making Zuinglianisme Heire to Lutheranisme ; but only this , that peace might be settled : for at that time nothing was desired , but that the Lutherans , reteining all their dignities and revenewes , would vouchsafe to sit in Consistory with the Reformed , and consult together with them , as Brethren , of Church affaires : which when they refused , they were accused as proud , contumacious , and disobedient to authority , and seemed to deserve a dismission from all , because they despised their collegues and peace . All these things were hitherto thus carried , that trial might be made what the people would beare . For if any tumult should have beene raised , if the Gardians of Iohn Casimire , set about him for this very end that hee might not alter Religion , should stir themselves , there was a faire excuse of all these doings at hand . Eightly , when the people of Heidelberg petitioned for the continuance of the Lutheran Preachers , the matter was passed over in silence without answer : and in the meane space , care taken that those particular men which the people petitioned for , should be traduced as too furious and heady . The people therefore easily let that suite fall , onely requesting that , if those they supplicated for , gave distaste , yet at least they might obtaine others more temperate and apt unto peace . For they supposed the deniall to spring onely from some offence taken at the men , not out of hatred of Lutheranisme . Wherfore they still fed themselves with hope : and whiles hope of obteining liberty by prayers remained , they abstained from armes , till at length they laid aside all care of Lutheranisme , and hope together . Ninthly , when all things now seemed ripe and safe , the Lutherans were commanded to depart from their Parochiall charge ; and all the Churches bestowed on the Calvinists . Nor durst they complaine ; for , they that did , were banished . But now turning themselves to domesticke cares , they only sued for a posthumian and honorary pension , immunity from Taxes and the like : the Calvinists in the meane time excessively laughing in their sleeves , to see a matter of so great bulke and height brought so humble , as to put up such meane and abject Petitions . Tenthly , whereas the Auditors ( or yonger Schollers ) of the Vniversity were Lutheran , upon them they also practised with divers Arts . To Stipendaries such as wete maintained at the Electors charge , Calvinisme was offered or a dismission presented . For the Catechisme of Luter , the Zuinglian was obtruded upon all : so as even in a moment an exceeding great alteration happened , as it were without any motion : for the Preachers of the Country changed their opinions with the Prince , in a trice . Eleventhly , in the Hussian change , I observed this also , that when the Lutherans , as well Professors in the Vniversity , as Country Preachers , refused to yeeld up their Offices and Dignities , the Prince told them hee wondred at them , seeing he had never taken them into his protection , nor given them any new possession of their places : for there , the Prince dying , all places and Offices become void , and the power of bestowing them anew , is in the surviver , Twelfely , in Hassia they went on very slowly , and by little and little . Nor was all Calvinisme offered them at once ; but only a small pittance thereof : as namely , the reviving of the precepts of the Decalogue , and the breaking of the bread at the Communion . Therefore , although at the beginning those of Marpurg zealously flockt to the Lutheran Preachers ( who , as they had heard , were to leave them ) that they might receive the Supper : neverthelesse afterwards they stirred nothing , but by degrees fell off to Calvinisme . And the people much more willingly come on , if at the same time they be whistled another way : as , to Arminianisme , * or some other Sect that may seeme more odious . Thirteenthly , both sides fell to writing : but that party which was most favoured at Court , quickly prevailed . Also the wickednesse of the Lutherans in their conversation being upon all occasions made knowne did much advance the cause of their Adversaries . Wherefore they exautorated some of them with great disgrace , even under the Gallowes it selfe . The fourth meanes , which I have seene put in execution heretofore , and still kept on foot , is this : namely , that such as are adverse to the true Religion , be put by their honors , dignities , and publique Offices . Nor is this unequall , that he who gives impediment to the welfare of the Common-wealth should not be alowed the honors and commodities of it . Men guilty of great crimes are thrust from their dignities : why then should blasphemers and contemners of Truth bee admitted thereto ? Such a Law , made Theodosius ; and before him , the 3. Sonnes of Constantine . They stript Hereticks of all priviledges granted to Professors of the true Religion . De Haeret. l. Privilegia . Frederick condemned , not only Hereticks themselves , but all their receivers and abettors : and unles within the space of a yeere , they tendred satisfaction , he commanded them to be convicted as infamous . He further enjoynes that they neither be admitted to any publique Offices or consultations , nor alowed any voice in the election of others . He also ads other penalties , as heretofore hath bin observed in the Law it selfe . The benefits of this device are many and great . For if adversaries to Religion be suffered in places of honour , they will have many pretences alwaies ready to thwart the Prince : they will , without his privity , vex the subjects . For no man that is a Patron of another Religion , is so faithfull to his Prince , as he is to others that concur with himselfe in Religion . Besides , the Subjects come on to the truth more slowly , when they shall behold their disloialty honored in their companies in error . Thirdly , only the true and Catholique faith gets ground by persecution , because that alone can erect an expectation of future felicity : but superstitions , unlesse in their first eruptions , doe diminish and vanish by withdrawing the profits of those that imbrace them , of how great import this course is , some German Princes , in the last Diet at Ratisbone well apprehended . For they moved that Caesar might choose an equall number of Counsellors , in this Court , of either Religion : when as yet themselves , notwithstanding , imploy no Catholicks , in theirs ; no , nor doe such as are Lutherans admit of Calvinists , nor these , of those . A Fifth meanes . When the whole body of an Heresy is to be pluckt up by the rootes , and that not by mere power , but by moderation and Art ; first of all , let those particular Tenents which heare ill of the Vulgar , and in their very first aspect carry absurdity in them , even to the rude and ignorant , be pulled out ; and load laid on them . The Calvinists may serve for instance , who to the end they might more easily grind to pouder the credit of the Lutheran faction , often made honorable mention of Luther himselfe : and those particulars which they grappled with , they christened by another name , terming them Flaccians ; * a Sect which even by the Lutherans themselves were accounted the most doltish and frantique men that drew breath . So Pareus , who in his heart wisheth all Lutherans had but one neck , professeth notwithstāding , that he medles with none but those violent enemies of truth , the Vbiquitaries . When those of Vtrecht practised , in Synods , to grub up rigid Calvinisme , they carefully prohibited that which was the chiefe point in it : viz. That all should beware not to teach those things wherby God may be thought the author of sin . Wherfore an Orthodox Magistrate , if he would reduce the ancient Religion of a long time given up for dead , to the intent that the naughtinesse even of their opinions , in whom there may seeme to be some more modesty , may be laid open to the bottome , let him especially take order that they may be daily rackt , & carped . For some of them doe with good words cunningly raise and overshadow many things , which , if we consider in the very substance of the matter , admit no pardon . These are to be drawne out to their full length , aggravated to the utmost , that so , by just hatred , they may be discarded . By this sluce all the credit of false Teachers , thus taken in the very Act of a manifest fault , will soone empty it selfe . For the very bare discovery of such superstitions is confutation enough . The Sixt meanes of reducing piety , and of abolishing error is , to make profit of the quarrels of erring men . For what Prince might not reduce the Puritanes of England into order if hee would ( by force sufficient ) extort from thē an approbation of the Bishops ? And who could not worke as great a Cure upon the Puritans in the Netherlands , if he would declare himselfe for the milder party , * in the cōtroversies yet flaming amongst them ? For the variablenesse of the Princes beliefe , makes those that erewhile took themselves to be cock-sure of the right , now to grow doubtfull which way to take . So that when the consent of the Prince goes over to the other sides of them that contend , he overturnes the other part with case , and puts the whole into his power to doe with them as he list . Of this the Apostles example is instead of all , who in that Councell which he found to bee made up of different Sects , adhering to the opinion of the stronger faction , was by it held worthy of the white stone of absolution . And hee so brought it about , that they hindred by his setting on foot their owne particular dissents , could not joyne to make head against the truth . This course I would , above all other commend to an Orthodox Prince : for by this meanes he shall be able to make as much advantage of the brawles of those that doe erre , as he may expect from the agreement of such as hold the truth , for the supplantting of error . It is in this , as in managing of Battles , wherein not only the skill , and stoutnesse of the Generall in Marshall affaires , but even the oversights & errours of the enemy doe put many faire occasions of victory into his hands : provided that he have his eyes awake , and doe attend the very moments of opportunity , and be able to apply not only convenient , but seasonable phisicke to every disease . Good Diet , and gentle Pyhsicke cureth many . When Rigid Calvinisme was heretofore set upon by the Lutherans , in the very heat of the fit , the evill was but exasperated and rendred more fierce , so that the violent forcing of it in that paroxisme , brought much cause of repentance to the Assailants . Now , the Arminians have of their owne accord abated of that first rigor , and disbanded the most rigid part of that leaven : they condemne the Calvinists as impious , and in the very Vniversity it selfe , raise persecution against them . In some townes they compel them to accept of banishment , being ready to attempt moe , & more outragions prankes , were they not held in awe by the strenth of the other side . Verily , if the generous prowesse of Maurice alone , would but joyne it self to the mollified faction , the rigidnesse of the Contraremonstrants would soon wax more gentle , or be broken to pieces . The seventh meanes is , that all secret conventicles & publique meetings also be strictly forbidden . So Arcadius denied the Temple of Gayna unto the Arrian false hood . Leo and Anthemius the Emperours , forbade the Pagan assemblings for performance of their impious rites . C. t. 11. Let none presume to adventure to those things so often interdicted to men of the Pagan superstitiō : Knowing that who ever shall dare so to do , commits a publicke offence : that is , if I understand him , treason against the weale-publique . And so farre is it our pleasure that such impieties should be cleane taken away , that albeit the wickednesse be committed in another mans possessions or private house , the owners being privy to it , yet let those possessions or houses be by the most sacred Lawes of the publique Treasury , proscribed . The Masters or Owners , because they wittingly consented to the defiling of their roomes with such outragious wickednesse , for this alone let them , if they be dignified with any title , or office in the warres , punished with losse of their place in the warres , and of their dignity ; with proscription also of their estates : if they be private men , and of meane condition , after tortures inflicted on their bodies , let them be assigned to the Mines ; or to perpetual banishment . And before him , Valentinian and Marcianus ; Let no man dare , again to open those Idol-houses now of along time shut up with any intent to worship or adore them : far be it from this age that the honor anciently yeelded to abominable & execrable Images should be revived ; that any impious strangers should be deckt with the Garlands of those Temples , or thinke it equall that even common fires , which might profane those altars , should be kept off from thence . For incense to be burnt in those places , sacrifices to be slain , wine offered up in goblets there , with any opinion of Religion or devotion , let it be accounted sacriledge . The eighth meanes is , by the severity of Lawes and punishments , to compell the obstinate to duty . The punishment of violators of Religion is diverse in divers places ; yet in every place some is inflicted . And that deservedly and justly : because what is committed against divine Religion redounds to the wronging of al : that which is hurtfull to all , hurteth with perill to the Common-wealth it selfe , and therefore ought by the Common-wealth to be repelled . But when those things are dangerously taught among them whose consciences will not permit them to be quiet , I choose rather to cite and propound that great Doctor of the Church touching this whole matter , then to utter mine owne opinion . First , he shewes that by this course many have been reformed . Epist. 50. For this , saith he , hath happened to the Donatists that of old did unto Daniels accusers ; for as upon those , the Lyons by which they sought to oppresse the innocent ; so upon these , the Lawes were turned loose : unlesse that , through mercy of Christ , those lawes which seeme to be so severe against them , doe , in truth , rather make for their good ; because by those lawes many have beene , and daily are made better . Afterwards , being freed from that furious phrensy , they be thankefull for the chastisment . Whom before they hated , now they love ; acknowledging that those lawes , how sharpe soever , were to them most wholesome : and by how much in their former madnesse , they did detest them , so much the more thankefull they become upon their recovery . Now they are provoked against the rest ; and with the same love together with us , are instant that we should in like manner proceed joyntly , to save others from destruction , with whom themselves were like to have perished . Both the Physician to his franticke Patient , the Father to his untamed child seeme grievous ; the one in that he binds him ; the other , in that he beats him , although both doe all out of love . And if they should neglect them , and so suffer them to perish , that were rather a false and cruell pitty , then gentlenesse truly so called . For if an Horse and a Mule that have no understanding , with their biting and kicking lay about them to beat off men , by whom , for their cure , their wounds are more roughly hanled : yet these men , albeit they be often put into danger by their teeth and heeles , and sometime wounded , give not over those bruit beasts , till by medicinall tortures and paines they have made them whole : how much more ought not , a man of a man , a brother of a brother , to prevent his eternall destruction , be given over , till the corrected party be taught to aprehend how great a benefit was done him , even then when he most cried out of persecution ! But here , let that law ever take place ; that he compell out of love , not , out of fury : let him chastise that he may reforme ; not take revenge that he may destroy . He further goes on : Why therfore should not the Church compellher lost sonnes , seeing they have compelled others to perish ? Although even those whom they have not forced , but onely succeeded , if they bee by terrifying , yet wholesome lawes brought backe againe into her bosome , our pious Mother imbraceth with more tender affection , and rejoyceth over them more then over these which she never lost . Pertaines it not to pastorall dilligence , to call backe , even with the terrors of stripes and tortures , those sheepe , who being not violently snatcht from the fold , but by smooth intisements seduced , have strayed from the flocke , and began to be under the possession of strangers ; if , being favoured they will needs resist him that seeks to bring them againe to the Fold of Christ ? Thus , Augustine , who notwithstanding , was sometimes of opinion that the Pastors ought not to petition the Emperours , by compulsory commands to chuse the Heresie of the Donatist to cease to be . But afterwards he changed his mind : for to perverse , frozen , and obdurate minds he came to thinke medicinall sharpnesse to be needfull . Hence therefore , saith he , it is brought to passe , that a religious and pious Emperor when such causes are brought to his knowledge , should chose rather by his most godly lawes altogether to redresse the error of that impiety , and by terrifying and compulsion to subdue to the unity of the Church those who against Christ bore the Ensigne of Christ ; then onely to take away all liberty of outragious breakings out , yet still leaving them loose to error and ruine . Even at this time , when the lawes come into Africa , they especially who desired an occasion ; or were before , put into feare of the cruelty of those furious Hereticks , or ashamed to offend their owne disciples , presently came over to the Church . Many also , who only by custome drawne downe from their fathes , had beene held in error , never tell now took it into their thoughts , nor would they take paines to enquire or consider how weake a cause that Heresie had to maintaine . But so soone as they began to looke into this , and that they could finde nothing in it worth the enduring so much as now they were like to suffer for it , they became Catholikes with out any difficulty . For now carefullnesse did well become them whom security had made so carelesse . Many also who were lesse able to discerne the difference of Donatisticall errors from Catholike verity , followed the perswasion and authority of all those precedents thus easily given them : yet so , that when the true Church received into her bosome with joy great troopos of people , an obstinate rabble , with an unhappy stoutnesse of minde , still stuck fast in that plague . And yet even of these , many faining a conversion , communicated : others lay skulking by small companies in corners . But yet the greater part of these , who at first were but counterfeits , by litle and little growing better acquainted with the truth , and hearing the word preached , but especially after conference and disputation by us had with their Bishop at Carthage , truly reformed . But in those places where the tumultuous rout , Whom the smaller number , that conceived a better opinion of joyning themselves to the true believers , could not withstand , prevailed ; or , were the multitude , being held under the power of a few of the mightier sort , yeelded conformity to the wrong side , the labour of reducing them proved somewhat the longer . The same father againe , to the letters of Petilian . Petilian said ; But if it had been lawfull to compel any man by law , even to those things which are good , you your selves , miserable men that you are , ought to have beene by us compelled to the purest faith . But , farre be it , farre be it from our consciences , that we should force any man to our faith . Austin makes answer . No man indeed , is to be compelled to the faith against his will : yet obstinacy is used to be chastised with severity ; yea through the mercy of God with the scourgings of tribulations . What ? because good manners are chosen freely , shall not therfore wicked manners be punished with the severity of Law ? Howbeit , revenging discipline of ill conversation is preposterous , where the precedent doctrine of good life is not contemned . If therfore any lawes be framed against you , ye are not therby compelled to wel-doing , but only prohibited the doing of evill . For no man can doe well , but he that comes to it with freedome and love , which is only found there where the wil comes off freely , & maks choice of the action without constraint . And the feare of punishments , although it know not the comfort of a good conscience ; yet at last it restrains evill desire within the cloyster of thoughts . Notwithstanding , who are they that have ordained lawes for repressing your rashnesse ? Be they not they of whom the Apostle saith , they beare not the sword in vaine , for they are the Ministers of God , Revengers to execute wrath upon those that doe evill ? What then ? should a Prince proceeded against all , by power and law ; and , compell them to the faith ? Let him proceed , not against all : but yet , for the good of all . If they be few , if without tumult it may be effected , let him by power to take off Heresies , Sorcerers , and Idolators from being at all . But let the rigor of the lawes be slowly drawne out , unlesse where there is danger of contagion . Let such as be most dangerous bee taken away ; the rest , the authority of the Prince will soone lead home . For , of these , shame hold back many ; feare , many : but vaine assurance that no better way can be shewed them , prevailes with most to stave them off from the truth . Within a few yeeres an hundred thousands have beene converted to the truth in France : in Germany , moe . Not one of the German Princes that have assayed to draw his Subjects on to unity with the Catholiques , hath ever met with any power resisting his decrees in that behalfe made and executed . Onely the Netherlanders broke out into rebellion . But the cause thereof was not Religion alone : nor was that pretended . Their Priviledges and liberty was made the cloake . The Dominion of a forraigne Nation over them , ( a thing ever abhorred of ingenious men ) and the exaction of tenths stirred up that people to that sedition . * The received opinion of Politicians otherwise minded , namely , That men are not to be compelled , yet remaineth . The ground of their opinion is this ; because by that meanes men will still continue as impious in heart as before , adde hypocrisy to their former impiety , and spread their wickednesse the further abroad . So may you make them worshippers of the purple robe , indeed : but never of God . But these men are farre from the marke , and give counsell against , not the safety of Religion alone , but even the peace of the Common wealth . For first , by a wholsome Law they are over-ruled that they shall not doe evill , not sacrifice to the Divell , not spoile Churches , not contemne holy things , not entitle God to their leud practises , not oppugne the truth . And albeit they obey against their wills , yet safer is it that men , so compelled , should offend onely in heart : then breake out into villanies , in deed as well as in will , by being permitted to do as they list , without coactive restraint . It would be in this , as in other cases , wherein the secular lawes deterreth many ( who in heart and consent of wil are guilty , ) from attempting their purposes and enjoying their lewdnesse projected . Nor doth a law only take men off from evill ; but , brings them , usually , within the Schoole and Chappell of vertue . For it enjoynes things honest and pious , and prohibites the contrary . It commands , I say , things pious ; and to doe them in a pious manner , not fained manner . If any man shall play the counterfeit , let him impute that hypocrisie to his owne wicked heart ; not to the law . Contumacious offenders are compelled by law to honor the Magistrate ; and rightly is it so ordained . Nor is the law therefore not to command things honest , because an Hypocrite mar●es them in the doing ; but to admonish them to performe willingly what their duty calls upon them to doe . And for the most part , when they are brought on leasurely by power , they set about good things in a good manner ; and apply their minds to vertue , as well as their bodies , when they see that they must needes lay their hands to the worke . If it so fall out that the obstinacy of some particulars shall at first , make resistance : yet even those men , by time will be wrought more pliable . As for those who being of tender yeeres , are either not at all , or but newly tainted with evill , a good Law will soone cause that their riper age shall yeeld a sweet savour of goodnesse . Verily , I have knowne many Children Authors of their Parents conversion , who also when they are growne up , and changing the cloake for the gowne , have undertaken either a tribe , or a place of judgement , approve themselves excellent servants to the Common-wealth . This we finde many thousands in Germany , especially in Bavaria , Stiria , Carinthia , the Netherlands , to make good before our eyes . If therefore compulsory reformation should doe no good upon old standards in error , yet it renders the younger sort a Catholique Fry . The Ninth meanes , and of all the rest most effectuall , is , that such as are in authority doe religiously practise and maintaine integrity of life , and purity of manners . I promised something of the manner of all sorts of men , at the beginning . Now I adde this advertisment in particular , that the Reformation of Religion will prove very difficult , and goe on slowly ; unlesse the Prelates and Doctors shall out-shine the whole Common-wealth not onely in eminent innocency , but in reputation also and same of integrity . For , whereas superstition is so maglignant and slandering-ripe , that it will detract from the vertue and esteeme of the holiest men ; with forged crimes traduce the most blamelesse Athanasiusses , by the mouth of calumniating wretches ; and with purchased perjuries knights of the Post , draw them before Tribunalls as if other mens fault were reason sufficient why they should not finally shake hands with their heresies : who can doubt , but that the wicked prankes of Priests made publique , cannot be tolerated without infinite damage to Religion ? The filthy life of Clerkes , of Clerkes ; I say it againe , of Clerkes ; I meane evill ones , made , augmented , and still doth uphold the heresies that are . I have often entred disputation with Hereticks , or their disciples : and , after that with a very little labour their Arguments have bin answered and retorted upon themselves , they betake themselves to accusations of our Clergy , and object such things as can neither be denied , nor defended . What therefore shall a Common-wealth doe in this case ? First , let it labour earnestly that such Bishops and Prelates be chosen as are chast , liberall , sober , couragious , faithfull dispencers of Gods law , and such as will doe their utmost for reformation of manners . Let the Princes themselves also bring all the power they can to the work , and so the cure wil not be difficult . Let a Regular who is either a drunkard , or a whoremonger ; let a scandalous Parish-Priest , be opposed in his wickednesse : let another capable of the same place and dignity , be set up in his room : he that is convicted , let him be cashiered , and his Bishoprick let another man take . If the Prelates seeke to cloake and dissemble their vices , and not reforme the sinnes of their Clergy , let the Vicar of Christ grant full power and authority to Kings and Princes to reforme the Clergy it selfe , as of late he hath done , to a certaine renowned Prince to the great benefit of his Country . But because I have spoken enough of this matter , to wit , the peace of Germany , before : and that this place requires the same things to be repeated , I choose rather to transfer hither the things there spoken , then in other words , here , to say over the same things againe . In the first place , I put downe the restitution of Eccleasticall Discipline where it is decaied , and the keeping it still on foote where it is in vigor , as the most necessary thing , without which , peace can neither be at all procured , nor continue long , if it were recovered . The almost onely cause of all heresies and persecutions both ancient and moderne , hath been , the dissolutnesse of the Christian Clergy and people . An old soare in the Church , and still so much breaking out afresh , that in the whole world it could never yet be anywhere found to wax so decrepit as to die away , nor will ever be perfectly cured . Our Lord saith St. Cyprian , would that his family should be tried , when he suffered persecution to breake in upon it . ( he speakes of that , which was under Decius , when a peace of 38. yeers in Africa had gone before . ) And because a long peace had corrupted that discipline which was given us of God , a punishment from heaven rouzed againe that faith which had growne sluggish , and , I had almost said , which slept the sleep of death . And yet whereas we by our sinnes deserved to suffer far greater evills , the most mercifull Lord so moderated all , that all that was done against us seemed but a triall , rather then a persecution . Now every man turned his studies only to the encreasing of his possessions ; and men , forgetting their faith , their former zeale and good works which in the Apostles times so eminently shined , and what constantly they should have continued to do , with unsatiable covetousnes gave themselves wholy up to the enlarging of wordly pelfe . In the Priests there was no devout relion ; in inferiours , no sound faith ; in mens actions no mercy ; in their manners no discipline . In men might be seene a disguised beard ; in women , a painted beauty : The eies , adulterated from what Gods hand had made them ; the haire , coloured into a lying hue . To deceive the simple ▪ cunning frauds abounded ; and treacherous hearts , to circumvent their brethren . They joyning in marriage with Infidels , and prostituted the members of Christ to Pagans . They took liberty not only to sweare rashly ; but , which is yet more , to breake out into perjury : with proud swellings of heart , to contemne those that were set over them ; with venomed mouthes , to speake evill of them ; and with endlesse hatreds , to rend themselves in peeces one from another . Many of the Bishops whom it would have well became to reclaime others by earnest exhortation , and example , despising the administration of holy things , tooke upon them the ordering of secular affaires : leaving the chaire forsakeing the people committed to their charge , and roameing about in other mens Provinces , they hunted after opportunities of gainefull merchandise : the hungry brethren of the Church they supplied not , but got as much silver into their hands as they could ; they pluckt from others their fields by deceitfull baites , and sought by usury upon usury to augment their bankes . These thinges uttered that holy Martyr , touching such as had fallen , euen in an age of Martyrs . The causes of our calamities have been yet more grievous : to wit , a greater decay of discipline , a mightier domineering of sinnes , which at length brake out into heresie , and rebellion . Nor is it to be wondred at : for , without care to keep discipline on foote , not onely not the peace of religion , but even religion it selfe cannot be held fast . Discipline is the guardian of hope , the stay of faith , the leader of the way to life , the nourisher and feeder of towardly disposition , the mistresse of vertue ; it causeth a man to abide in Christ , to live unto God , and brings to the possession of all celestiall promises and rewards . Cyp. De Discrip . & hab. virg. Nothing in these daies keeps back the most from returning to the ancient religion more then the wicked examples of such as are already in it . For the common people esteeme of Doctrine by the conversation of such as professe it , nor can they be brought to beleeve it possible to learne the doctrine of liberality , chastity , modesty , from them whom they perceive to be slaves to their riches , burning in lusts , and even bursting with pride . Doest thou wonder why straying scules be not brought home ? Doest thou marvaile why thou labourest therein without successe ? It is thy manner of living that makes them to doubt . Thy faith ( if thou have any ) is mewed up in thy breast : but thy sinnes are laid open to the view of all , and these prevaile more to draw them into hatred of religion ; then thy uncertaine faith , to bring them into love with it . Thou promisest the food of Gods Word to such as are hungry , but reachest it out unto them with an uncleane and festred hand : and so thou causest them to grow jealous : and enemies , to blaspheme Gods name ▪ Thy sinne , certainly , is exceeding great before the Lord because thou holdest men backe from the sacrifice of the Lord : from the sacrifice not of Rams and Bullocks ; but , of praiers , of faith , of piety . They are turned away from that God whose Ministers they discerne to be desiled with so many abominations . By nothing in the world doe Heresies increase more , then by the lewd practises of the Clergy , and the sinnes of the Laity , who do so infect their children with their owne vices , that they know not how to turne their hands to any thing that is good . This , very Heretiks themselves may confirme ; who , being convinced by Scriptures and reasons , betake themselves to accusations of the Court of Rome , and of the whole Ecclesiasticall State . To them I shall give answer in another place . In the meane time , let them know ▪ that themselves are no more to be excused hereby , then the children of Israell , who withdrawing themselves from the sacrifice of the Lord by occasion of the wickednesse of Hophni and Phinehas , fel to worshiping of Baalim and Ashtaroth . Now , I apply my admonit on onely to those , who , while they live of the Church , are made fat with the Patrimony of Christ , and receive large allowances out of the maintenance of our Lord and General , doe yet by their slothfullnesse , ignorance , drunkennesse , filthinesse , be tray his Tents to the enemy ; never being any whit affected with the ruine of the soules of them that are ready to perish , but placing all peace of the Church in the wealth of it , and in the quiet enjoying of Prebends . O Good God! If it be beter for him that offendeth but one of these little ones which beleeve in thee , that a milstone were hanged about his necke , and that he were drowned in the bottome of the sea : What mountaines or stones may be sufficient to hang about the necks of so many , for the drowning of them , who so often scandalize not a few little ones alone , but even the whole world ; great , and small : little ones that doe beleeve in thee ; great ones that they may cast off , beleeveing : and unbeleevers , that they might not beleeve at all . To all Christians is that spoken ; Be yee blamelesse and harmelesse , the Sonnes of God , without rebuke in the midst of a crooked and perverse nation , among whom , shine ye as lights of the world , holding forth the word of life , that I may rejoice in the day of Christ . Phil. 2. But to the Bishops and Prelates it is said : Be thou an example of the beleevers in word , in conversation , in charity , in faith , in purity . 1 Tim. 4. And , in all things shew thy self a patterne of good workes , in doctrine , in integrity , in gravity , sound words that cannot be condemned . Tit. 2. And why so ? he addes the reason : That he that is of the contrary part many be ashamed , having no evill thing to say of you . The Apostles themselves converted the world , not by the Word alone , but chiefly by their example . And by examples it is that it now falls backe againe unto infidelity : for while men put away conscience , they make shipwrack of faith . Because ▪ in that they live wicked in the sight of the people , they doe as much as in them lies , murder those of whom they are observed to lead such a life . Every one that lives ill in the presence of them over whom he is set , doth what he can to destroy them . What then ? will you ( may some say , ) proclaime an everlasting warre against all those parts of the Church where the discipline of it is cast aside ? Either warre , or bondage , or utter destruction . If mens manners be reformed , abuses taken away , scandalls removed , the warre will be very short , and a solid peace shall give us entertainment . But if God shall be further provoked by our sinnes , such as erre shall be confirmed in their heresie , those that yet are but wavering and doubtfull shall be altogether turned away from the faith , and God will certainely drive out that licentiousnesse and lasciviousnesse ( ere he leave us ) as in many places he hath already done . If the Bishops and Prelates , through the wickednesse of some , be growne peerelesse , the jealous God will lend the stronger Revenger upon them ; whereby he may cut off both the wicked and his wickednesse together . So the Turkes usurped Asia , Egypt , Greece , while the inferior Clergy refused to obey the Bishops , and while the Bishops fell off from the chiefe Pastor , and their manners exceeded the wickednesse of the very Barbarians themselves . And so we see it for the most part to come to passe , that when sinnes have once attained to the height , all things ruine together : and then are they to be accounted to have come to the height , when they be committed by a publique law , custome , and approbation ; or if they come to breake through all power and force of law , and the authority of the Magistrate . Religion will perish in Europe , unlesse integrity of conversation become correspondent to the purity of the Religion . What then may some one that both feareth and needeth a reformation , say unto me , doe you thinke needfull to be reformed ? Generally , what ever is deformed , and whatsoever may , by any circumstances , become a cause of deformation , although it be not in its owne nature such . CHAP. XIX . Other inferiour helpes to reduce the true Religion . THere are very many things which according to the variety of times and places , wisdome and ingenious love to godlinesse will suggest , as meete to be applied to men in danger of perishing , that they may bee saved . Without admiration of the Mathematicall Sciences , those of Iapan are caught : for they delight rather in a prudent unfolding of Morals : many of the Indians , in benificence : The Americans , in Ceremonies and Musicke . All meanes therefore , are to bee attempted for the salvation of men . Since that vigilant Dragon turnes every stone to draw them into destruction . For that Common-wealth is in miserable condition , which aboundeth with people ; but such as are running the way of ruine . In the first place I rang religious and solemne Musicke ; because that doth not onely by the sweet modulation and harmony inchant the eare , but much more by the cleare light of the words and sentences tuned to it , instruct the mind , and affect the will with holinesse . The truth , by that sweetnesse making way for it , is most easily gotten and kept . This appeares by the example of Arch-Hereticks and teachers of lies . Paulus Samosatenus turned certaine Ecclefiasticall hymnes into obscene and enticing times . The Arrians also and the Pelagians , by this shooing-horne of errors , destroyed the Faith and Discipline of the Church . And so farre the audaciousnesse of some proceeded , that they brought Soradicall * songs into the Church . Nor are our Times made so infamous by the multitude and puddle of Sects by any other meanes so much , as by songs that with sweet modulation insinuate heresies , and sound forth the disgrace of the Truth . Thus the Hymnes of Luther and Beza have slaine more soules , then all their writings and declamations . Why then should not an Orthodox Prince make use of that for curing , which impostors have found out to be a meanes of destroying ? These things moved Austine of old . lib. 10. Confes. cap ▪ 33. Oh how much have I wept in hearing of thine hymnes and songs ! being vehemently moved by the voyces of thy Church sweetly chaunting , thy words did flow in at my eares , and thy truth was even melted upon mine heart ; and from thence , desires after piety burst out into a flame , my teares trickled downe , and then was it well with me by means of them . And afterwards . I flote up and downe betweene the danger of the pleasure , and the experiment of the profit of Musicke . And yet am I rather inclined , not as one uttering an irrevocable conclusion , to approve the custome of singing in the Church , that the more feeble soule may rise up to affect piety by things which recreate and delight the eare . Aristotle in his Bookes De Republica , gives many rules about Musicke ; which yet some have censured as idle , or at least dissentaneous to the gravity of the matter hee had in hand . But certes , Plato , the Father of his Common-wealth , and in Government a most skilfull Artist , concurs with Aristotle . Tully also , lib. 2. de Legib. speakes to the same effect . I assent , saith he , to Plato , that nothing doth so much worke upon soft & tender minds , as the variety of notes in singing : of whom it is hard to expresse how great force they have upon dispositions differently affected ▪ for it pluckes up the spirit of them that be ready to sinke , and enseebleth them that be jovially disposed : it both unlooseth and shuts up the minds of men . The keeping to the ancient manner of singing was of great use to many Cities in Greece . They whose manners were slipt into effeminate wantonnesse , became altered answerable to the alteration of their Musicke : either as one thinkes , they grew depraved by this inchanting sweetnesse , and corrupting Engine ; or rather , when for other their vices , their ancient gravity in their Musicke decayed , there was then way made in their degenerated eares and mindes for this unhappy change to enter : Wherefore that most prudent and incomparable learned States-man of Greece dreaded much this corrupting of Musicke ▪ for he denies that the lawes of Musicke can receive alteration , without a change of the very lawes of the Common-wealth . Germany and France have taught us as much . For when they perceived mens minds to beginne to flag and to hang in suspence to whether side they should joyne themselves , in stead of the ancient Musicke which was sweetly grave and a promoter of vertue , a new kinde of Musicke somewhat more loose and joviall stept in , and by the ●ntiseing sweetnesse of it , put those embroidered heresies into the hands of uncautious minds to quaffe them off with delight . It is therefore now the part of a prudent Physitian to give such a relish and pleasing tast to the truth and holinesse by sweetnesse of harmony excelling that of the other side , lest those notes which are more harsh and unpleasant , should light upon minds given over to dissolute delicacy , and receive a refusall . For this cause many learned men have after the example of David , Asaph , Idithon , adornedmany hymnes with Musicall measures ; and Bishops have brought into their Churches holy songs to be sung in the mother tongue . This remedy is pleasing , yet not unwholesome . That which followes is more severe , yet neither injust nor difficult : viz. that before the Bannes of Matrimony bee publiquely denounced , both the contracted Spouse and his Bride be ordered and compelled to yeeld an account of their faith . This course produceth not a few commodities : for , first , they may by this occasion bee instructed and trained up in the truth . By this meanes , besides , some care of Religion is injected into all ; and so , while they promise to continue in the Church , and ever to hold fast the antient faith , they are by degrees fastened to the truth , and cannot but love it . Moreover , Heretickes are to be hunted and taken with their owne Arts . It being once mine hap to heare certaine Lutheraine Youths to vant of terrible designes upon the Calvinists , whose Prince notwithstanding having thrust , out Luther commanded Zuinglians to be taken into his roome ; I was cast into a wonder that these daring spirits had not yet driven not all other into that net . And when I had demanded the reason , how they came so to fall off from Lutheranisme in plaine field , the Zuinglian reformation still gayning ground : they returned answer that now those Youngsters did frolicke themselves in the liberty of youth , not much setting by the threats of a raging Minister ; but there would come a time wherein they should finde themselves under yoke . For when once they begin to aspire the married estate , they must then give place to the Consistorian violence , and , together with a wife , bee content to accept of a shamelesse Concubine ; to wit , Calvinisme . So hard is the condition of those that marry and are given in marriage among the Hereticks , that still a new infection and spreading pestilence ( in hope to beget a new brood of the same kind ) must bee led into the marriage bed . How then can an Orthodox Prince excuse himselfe to God , if hee doe not plot a more effectuall meanes of saveing soules ? and , by a publique law , command , that men together with the sanctity of that Sacrament and individuall nuptiall knot , joyne also the truth of sincere and undefiled religion : especially considering that the marriage Covenant is contracted without blemish of sinne , onely among those of the Orthodox faith . To this of Marriage , other things may be adjoyned . Let no Ceremonies , but those of the Catholike Church , approach the Laver of Regeneration . Let none have the honour to be Godfathers ; unlesse they , the sincerity of whose faith hath given good proofe of it selfe ▪ Let no man have the honour of Christian buriall ; unlesse , together with them , hee hath beene a partaker of the Sacraments of the Church . If it fall out that wandring soules must be leasurely , and by Art , reclaimed ; and , that the Propagators of perverse opinions cannot bee put from the places they once enjoy ; then , let an Orthodox Magistrate bring to passe that the instituting , presenting , confirming , and examining of such men bee committed to him . For so they may soone chace away every one that is most apt to doe mischiefe . Some wrangling companions , carelesse of the controversies on foot , that study onely their owne private affaires , or ▪ the Prince , he may ( safely , now and then ) set over those Churches : so shall he be able to abate the rage of heresie , and yet not be troubled to remove the unlearned : for by that meanes error will grow into contempt ; and for as much as unskilfull men are want to erre often , all constancy in errors will be taken away . Likewise let him nourish the differences of the Teachers of errors : and let him so worke that they may often conferre , and peale upon one another . For , by this meanes , when all shall understand that there is nothing settled and certaine among them , they will easily joyne hands with the truth . For if any man list but to read those scolding Bookes of the Lutherans against the Calvinists ; or of the Calvinists against the others , he will verily perswade himselfe that those be not the invectives of one man against another ; but rather , the rages and bellowings of Devils against Devils . From these practises , just occasion of alteration , as also of enquiring into the original of so great disorders , wil be offered to the Prince : that so , if he finde the acculations true , he may chastise the guilty ; if false , the accusers . For the truth of errors will shew it selfe in the publique . Many other meanes there be , which prudent love and eare of a neighbour will dictate to a Prince of its owne accord . All those things which draw love and honourable esteeme to the Prince , are of use to fetch over ▪ the people easily to imbrace his opinion in matter of Religion . And of this sort are , his casing of their shoulders of taxes and charges , speedy supplies yeelded to any part of his Country spoiled by fire or other decaies : provision of victuals and other necessaries . For hereby ▪ it will come to passe that what ever they suppose to be distastefull to the Prince , they also will hold in detestation . These things , together with the grace of God and fervent pralers , if a Prince shall put into execution , he may , in a very short space wholy root out heresies , although at the beginning they should seeme to over-power the very Lawes and the Prince himselfe . FINIS . Notes, typically marginal, from the original text Notes for div A70494e-210 * Cap. 17. The 1. Rule . Begin gently . The second Rule . To presse the examples of mens daily returnes to Popery , a good meanes to till on the rest . The just punishment of all that receive not the love of the truth . 2 Thes. 2. 10. 11. 12. * A Caution . Thomas Muncer , the first ring leader of the Anabaptists , he began at Alstet in Tharing , belonging to the Duke of Saxony . Sleiden . Cō . lib. 5. The 3. Rule . Roote out the Teachers as fast as may be . * This short touch is enough to discover who set the Arminians on work , who foment the quarrell , and whether they tend : not that they hope thereby to fetch over the Ministers , but onely to breed a distraction among the people , who will hereby be more easily moulded to their designes upon them . The 4. Rule . Strip the Followers of Hereticks , of all their dignities . The 5. Rule . Cull out the most odious Tenents , and aggravate them daily in the eares of the people . * From Flaccius ●lliricus a Lutheran ; but in somethings grosly erring & extremely dissenting frō the rest of Luthers disciples , if their accusations be just . Vltrajectenses . The 6. Rule . Let the Prince take part with that side which is most likely to further this purpose . * Arminians , those milde Cattle to the Roman Wolves . Iesuites and Arminians hold good intelligence . Maurice of Nassaw was alone when the Iesuites Book first saw the light . The 7. Rule . Suffer no meetings either private or publique upon any occasion . The 8. Rule . Such as are obstinate , to bee compelled by force . August . Bonifacio Comiti de moderate coercendis haereticis . * Marke this passage from the pen of a Iesuite himselfe . The 9. Rule . Let the Prelates and Clergy , be eminently austere and blamelesse in life . The first meanes . Melodious Musicke . * So called either from a Poet who was Author of a most filthy Poem , in which hee reckons up all the kindes of Beastly lust ; or else from the piperly and Pidlerlike setting of them , fitter for a Stage or Alehouse , then for a Church ▪ The second helpe . Let Persons before matriage , be tyed to yeeld an account of their faith . The third meanes containes many particulars . The fourth meanes . Get the bestowing of preferments , of which give some to unworthy men . The fift meanes . Foments the quarrels betweene them that erre . The last meanes . Let the Prince study popularity .