look About You.  
The Plot of Contzen, the Moguntine Jesuite, to cheat 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 year, 1641.   

Reader; Hem.  
TRead softly; peep under these curtains, and view the most lively Pictures of these Times, for Innovation of Religion, that ever thine eyes or the Sun himself beheld. A subtle Jesuite, like a crafty Cat, lustily plays on his fiddle: jesuited statesmen like so many silly Rats and Mice full a dancing after him, as if they were mad. The Jesuit lays 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 noise, under pretence of bringing back the true Relig on. By the true Religion (so often by our Author mentioned) he means that Devilish fardel of Popish Idolatry▪ which never accounts itself in its proper element, till it swim in blood; nor ever set foot in any State once purged of it, but it certainly overwhelmed (if not the whole commonwealth, yet) the person and progeny of the Prince that gave it any entertainment or harbour, with a dreadful ruin. The use which, at the present, some ecclesiastics in some Countries improve it too is to lead in Arminianism. With this, the politic Heads of the Popish faction are well content; as holding those men the fittest Ministers, and Arminianism 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 dancing after our Jesuits fiddle, and how punctually they have observed his Rules and with what success, thou needest not go far for proof; 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 design of this Roman Machivell, by whose Rules here laid down they have most accuratly walked.  
Viderit Vitilitas   

Look about you.  
The plot of Contzen, the Moguntine Jesuite, to cheat a Church of the Religion established therein, and to serve in Popery by Art, without noise or tumult.  
As it is by him drawn out in his 18. and 19 Chapters of his second book of politics.  Translated by a Catholic Spy. 

CHAP. XVIII.  
The way to bring back the true Religion.  
MOst of the things before spoken 
* Cap. 17.  touching the Conservation of Truth and Religion, are profitable to reduce such as wander into the way. Notwithstanding, they must be diversely applied by politic men. Hardly is the Truth found out: but much more difficult is it, to persuade him that erreth. It is nevertheless the duty of a Prince, even in this, earnestly to bestir him, that wicked opinions be taken out of the way, God's honour restored, and care had of perishing souls.  

The 1. Rule. Begin gently.  The first means. What musicians observe in tuning their Instruments, gently setting up the strings by little and little; and what, in curing diseases, physician's practice, abating noxious humours by degrees, and pauses: the same must be done in a commonwealth, labouring under the Malady of Errors and Superstitions▪ I approve not lingering and bootless proceedings, since they often beget a desisting from the design. What ever means can be used, my counsel is that they be attempted▪ but in a soft and sure pace, for fear of a precipice▪ Here, mild commands and monitions do very much further the work.  

The second Rule. To press the examples of men's daily returns to Popery, a good means to till on the rest.  The second, this. It is no difficult piece, for any Prince in Europe to call back men's minds to the ancient rites of our predecessors, if he list. A matter heretofore held impossible to be effected. But now men begin again to love the old Religion. Nor can they be so held on by their Ministers, but that many do every year, return to the Catholic unity.  

Such force hath Grey Antiquity  
To turn from beardless Novelty.   

The just punishment of all that receive not the love of the truth. 2 Thes. 2. 10. 11. 12.  What once they most greedily lusted after, they now cast aside with disdain; yea, they abhor it. That levity of the Vulgar, to admire new things, and contemn old, is fatal. Heresy, therefore, which while it was in the first career, could by no force be stayed; nor by Art restrained▪ afterwards growing weary and faint, goes on more leisurely: and being in itself divided and bruised, the violence of it abates, and so at last it comes back to the same point from whence first it departed. Many Provinces of Germany have endured many Religions: now they retain 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 lewdness of Heresies, and heretics: and that they find those men to shift their opinions almost every year. Of their own 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 run a race: sooner would they all miss, than any one get to the mark. This Argument, if a prudent Magistrate please to take up his people, loathing so many intricate mazes into which they have been led, and having made trial of the sraudes of ungracious Apostates, will readily suffer themselves to be reduced into the way.  
With this lenity must the first proceedings be laid: unless the Heresies be of that nature, that (without peril) they admit no delays, Such are those of the Muncerians, 
* A Caution. Thomas Muncer, the first ring leader of the Anabaptiss, he began at Alstet in Tharing, belonging to the Duke of Saxony. Sleiden. Cō. lib. 5. The 3. Rule. Root out the Teachers as fast as may be.  Anabaptiss and of them that rise up against the Magistrate. For these, like sharp diseases, deny place and opportunity to a slow course of physic, and therefore must be repressed with a swift and dangerous remedy.  
Thirdly, arch-heretics, and Teachers of Heresies, are to be banished the commonwealth, at once, if it may safely be done, but if not, then do it leisurely and by degrees. There needs no proof to make this course appear needful. For turbulent and boisterous winds being sent packing, that Sea whose very bottom they seemed to lay bare, will of itself again become calm and still: and that Error which hath lost its Protector, will without opposition, put itself under ruin. Never therefore can those Emperors be praised enough, who with banishment punished Arius, Nestorius, Nigilantius, and other heretics. But yet the Vandals deserve execration, who having gotten together all the Priests and Bishops in Africa, ran upon them with their Horses, or else utterly banished them unto desert places. There are many fair reasons of expelling such as (being private men) attempt alteration in matters of Religion, albeit the people should hug them whiles they scatter their poisons. But a Prince may undertake such an enterprise lawfully, and justly, having means enough, not to suffer himself 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 term it, the Reformed Religion. And albeit almost all their Subjects hated Zwinglianism, yet did these Princes without any tumult (save only that Berline took upon him the boldness 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 conceal their purpose of altering Religion, and rooting out of Lutheranism: not in such manner that the wiser sort could be kept hoodwinked, but that the multitude might not tumult. Scondly, by the Art of the Zwinglians, some were suborned who should crave the exercise of the Reformed Religion, and that with many and sugared words, that the Prince might not be thought to be of his own accord inclined to odious novelty, but only graciously 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 be denied, he shows himself exorable. Thirdly, one Church, or so, (and not above) was craved by them, that this suit might not seem harsh to the multitude, which in the mean time were still to hold many more, not being over solicitous of any. Fourthly, here, notwithstanding, the jealousy of the Lutherans opposed itself, because they could not but perceive that, with the Church, the profits and maintenance would be withdrawn together. Nor was the quick eyed providence of the statesmen ignorant that this would happen. Therefore now they begin to devise of a Conference, and of a Pacification. They assemble in the Court, the matter is debated before the Prince's council: all notaries and witnesses are denied them. But this course is by no means 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 down 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 odds of the Prince's favour, if they did indeed believe the goodness of their cause, aught to have entered the lists upon equal terms, and weapons. Fiftly, an Edict was published, that none should cast aspersions upon, or contentiously brawl with one another, nor condemn one another of error; but, by all means cherish peace and concord. This Edict of the Princes proved an effectual Engine to further the intended mutation. For by this means it was brought to pass, that no man durst to contradict the Calvinists, Zwinglians, 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 than did not any man make any stir, 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 university 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 design, of making Zwinglianism heir to Lutheranism; but only this, that peace might be settled: for at that time nothing was desired, but that the Lutherans, retaining all their dignities and revenues, would vouchsafe to sit in Consistory with the Reformed, and consult together with them, as Brethren, of Church affairs: 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 colleagues and peace.  
All these things were hitherto thus carried, that trial might be made what the people would bear. For if any tumult should have been raised, if the guardians of John Casimire, set about him for this very end that he might not alter Religion, should stir themselves, there was a fair 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 mean 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 suit fall, only requesting that, if those they supplicated for, gave distaste, yet at least they might obtain others more temperate and apt unto peace. For they supposed the denial to spring only from some offence taken at the men, not out of hatred of Lutheranism. Wherefore they still fed themselves with hope: and whiles hope of obtaining liberty by prayers remained, they abstained from arms, till at length they laid aside all care of Lutheranism, and hope together. Ninthly, when all things now seemed ripe and safe, the Lutherans were commanded to depart from their parochial charge; and all the Churches bestowed on the Calvinists. Nor durst they complain; for, they that did, were banished. But now turning themselves to domestic cares, they only sued for a posthumian and honorary pension, immunity from Taxes and the like: the Calvinists in the mean time excessively laughing in their sleeves, to see a matter of so great bulk and height brought so humble, as to put up such mean and abject Petitions. Tenthly, whereas the Auditors (or younger scholars) of the university were Lutheran, upon them they also practised with divers Arts. To Stipendaries such as weet maintained at the Electors charge, Calvinism was offered or a dismission presented. For the catechism 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 university, as Country Preachers, refused to yield up their Offices and Dignities, the Prince told them he wondered 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 survivor, twelvely, in Hassia they went on very slowly, and by little and little. Nor was all Calvinism 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 flocked to the Lutheran Preachers (who, as they had heard, were to leave them) that they might receive the Supper: nevertheless afterwards they stirred nothing, but by degrees fell off to Calvinism. And the people much more willingly come on, if at the same time they be whistled another way: as, to Arminianism, 
* This short touch is enough to discover who set the Arminians on work, who foment the quarrel, and whether they tend: not that they hope thereby to fetch over the Ministers, but only to breed a distraction among the people, who will hereby be more easily moulded to their designs upon them.  or some other Sect that may seem more odious. Thirteenthly, both sides fell to writing: but that party which was most favoured at Court, quickly prevailed. Also the wickedness of the Lutherans in their conversation being upon all occasions made known did much advance the cause of their Adversaries. Wherefore they exautorated some of them with great disgrace, even under the gallows itself.  

The 4. Rule. Strip the Followers of heretics, of all their dignities.  The fourth means, which I have seen 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 honours, dignities, and public Offices. Nor is this unequal, that he who gives impediment to the welfare of the commonwealth should not be allowed the honours and commodities of it. Men guilty of great crimes are thrust from their dignities: why then should blasphemers and contemners of Truth be admitted thereto?  
Such a Law, made Theodosius; and before him, the 3. Sons of Constantine. They stripped heretics of all privileges granted to Professors of the true Religion. De Haeret. l. Privilegia. Frederick condemned, not only heretics themselves, but all their receivers and abettors: and unless within the space of a year, they tendered satisfaction, he commanded them to be convicted as infamous. He further enjoins that they neither be admitted to any public Offices or consultations, nor allowed any voice in the election of others. He also adds other penalties, as heretofore hath been observed in the Law itself. 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 always 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 faithful to his Prince, as he is to others that concur with himself in Religion. Besides, the Subjects come on to the truth more slowly, when they shall behold their disloyalty honoured in their companies in error. Thirdly, only the true and Catholic faith gets ground by persecution, because that alone can erect an expectation of future felicity: but superstitions, unless in their first eruptions, do diminish and vanish by withdrawing the profits of those that embrace 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 equal number of Counsellors, in this Court, of either Religion: when as yet themselves, notwithstanding, employ no Catholics, in theirs; no, nor do such as are Lutherans admit of Calvinists, nor these, of those.  

The 5. Rule.  A Fifth means. When the whole body of an Heresy is to be plucked up by the roots, and that not by mere power, but by moderation and Art; first of all, let those particular tenants which hear 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. 
Cull out the most odious tenants, and aggravate them daily in the ears of the people.  The Calvinists may serve for instance, who to the end they might more easily grind to powder the credit of the Lutheran faction, often made honourable mention of Luther himself: and those particulars which they grappled with, they christened by another name, terming them Flaccians; 
* From Flaccius ●lliricus a Lutheran; but in somethings grossly erring & extremely dissenting from the rest of Luther's disciples, if their accusations be just. Vltrajectenses.  a Sect which even by the Lutherans themselves were accounted the most doltish and frantic men that drew breath. So Pareus, who in his heart wisheth all Lutherans had but one neck, professeth notwithstanding, that he medles with none but those violent enemies of truth, the ubiquitaries. When those of Utrecht practised, in Synods, to grub up rigid Calvinism, they carefully prohibited that which was the chief point in it: viz. That all should beware not to teach those things whereby God may be thought the author of sin. wherefore an Orthodox Magistrate, if he would reduce the ancient Religion of a long time given up for dead, to the intent that the naughtiness even of their opinions, in whom there may seem to be some more modesty, may be laid open to the bottom, let him especially take order that they may be daily racked, & carped. For some of them do 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 drawn out to their full length, aggravated to the utmost, that so, by just hatred, they may be discarded. By this sluice all the credit of false Teachers, thus taken in the very Act of a manifest fault, will soon empty itself. For the very bare discovery of such superstitions is confutation enough.  

The 6. Rule.  The Sixt means of reducing piety, and of abolishing error is, to make profit of the quarrels of erring men.  

Let the Prince take part with that side which is most likely to further this purpose.  For what Prince might not reduce the Puritans of England into order if he would (by force sufficient) extort from them an approbation of the Bishops? And who could not work as great a Cure upon the Puritans in the Netherlands, if he would declare himself for the milder party, 
* Arminians, those mild Cattle to the Roman Wolves.  in the controversies yet flaming amongst them? For the variableness of the Prince's belief, makes those that erewhile took themselves to be cocksure of the right, now to grow doubtful which way to take. So that when the consent of the Prince goes over to the other sides of them that contend, he overturns the other part with case, and puts the whole into his power to do with them as he list. Of this the Apostles example is instead of all, who in that council which he found to be 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 he so brought it about, that they hindered by his setting on foot their own particular dissents, could not join to make head against the truth. This course I would, above all other commend to an Orthodox Prince: for by this means he shall be able to make as much advantage of the brawls of those that do err, 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 stoutness of the general in martial affairs, but even the oversights & errors of the enemy do put many fair occasions of victory into his hands: provided that he have his eyes awake, and do attend the very moments of opportunity, and be able to apply not only convenient, but seasonable physic to every disease. Good Diet, and gentle Pyhsicke cureth many. When Rigid Calvinism was heretofore set upon by the Lutherans, in the very heat of the fit, the evil was but exasperated and rendered more fierce, so that the violent forcing of it in that paroxysm, brought much cause of repentance to the Assailants. Now, the Arminians have of their own accord abated of that first rigor, and disbanded the most rigid part of that leaven: 
Jesuites and Arminians hold good intelligence.  they condemn the Calvinists as impious, and in the very university itself, raise persecution against them. In some towns they compel them to accept of banishment, being ready to attempt more, & more outragions pranks, were they not held in awe by the strength of the other side. Verily, if the generous prowess of Maurice alone, 
Maurice of Nassaw was alone when the Jesuites Book first saw the light.  would but join itself to the mollified faction, the rigidness of the Contraremonstrants would soon wax more gentle, or be broken to pieces.  

The 7. Rule. Suffer no meetings either private or public upon any occasion.  The seventh means is, that all secret conventicles & public meetings also be strictly forbidden. So Arcadius denied the Temple of Gayna unto the Arian false hood. Leo and Anthemius the Emperors, 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 superstition: Knowing that who ever shall dare so to do, commits a public offence: that is, if I understand him, treason against the weal-public. And so far is it our pleasure that such impieties should be clean taken away, that albeit the wickedness be committed in another man's possessions or private house, the owners being privy to it, yet let those possessions or houses be by the most sacred laws of the public Treasury, proscribed. The Masters or Owners, because they wittingly consented to the defiling of their rooms with such outrageous wickedness, for this alone let them, if they be dignified with any title, or office in the wars, punished with loss of their place in the wars, and of their dignity; with proscription also of their estates: if they be private men, and of mean 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 honour anciently yielded to abominable & execrable Images should be revived; that any impious strangers should be decked with the Garlands of those Temples, or think it equal 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 sacrilege.  

The 8. Rule. Such as are obstinate, to be compelled by force.  The eighth means is, by the severity of laws and punishments, to compel 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 all: that which is hurtful to all, hurteth with peril to the commonwealth itself, and therefore ought by the commonwealth 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 own opinion. 
August. Bonifacio Comiti de moderate coercendis haereticis.  First, he shows 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 lions by which they sought to oppress the innocent; so upon these, the laws were turned loose: unless that, through mercy of Christ, those laws which seem to be so severe against them, do, in truth, rather make for their good; because by those laws many have been, and daily are made better. Afterwards, being freed from that furious frenzy, they be thankful for the chastisement. Whom before they hated, now they love; acknowledging that those laws, how sharp soever, were to them most wholesome: and by how much in their former madness, they did detest them, so much the more thankful 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 jointly, to save others from destruction, with whom themselves were like to have perished. Both the Physician to his frantic Patient, the Father to his untamed child seem grievous; the one in that he binds him; the other, in that he beats him, although both do all out of love. And if they should neglect them, and so suffer them to perish, that were rather a false and cruel pity, than gentleness 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 heels, and sometime wounded, give not over those bruit beasts, till by medicinal tortures and pains they have made them whole: how much more ought not, a man of a man, a brother of a brother, to prevent his eternal destruction, be given over, till the corrected party be taught to apprehend how great a benefit was done him, even than when he most cried out of persecution!  
But here, let that law ever take place; that he compel out of love, not, out of fury: let him chastise that he may reform; not take revenge that he may destroy.  
He further goes on: Why therefore should not the Church compellher lost sons, seeing they have compelled others to perish? Although even those whom they have not forced, but only succeeded, if they be by terrifying, yet wholesome laws brought back again into her bosom, our pious Mother embraceth with more tender affection, and rejoiceth over them more than over these which she never lost. Pertains it not to pastoral diligence, to call back, even with the terrors of stripes and tortures, those sheep, who being not violently snatched from the fold, but by smooth enticements seduced, have strayed from the flock, and began to be under the possession of strangers; if, being favoured they will needs resist him that seeks to bring them again to the Fold of Christ?  
Thus, Augustine, who notwithstanding, was sometimes of opinion that the Pastors ought not to petition the Emperors, by compulsory commands to choose the heresy of the Donatist to cease to be. But afterwards he changed his mind: for to perverse, frozen, and obdurate minds he came to think medicinal sharpness to be needful. Hence therefore, saith he, it is brought to pass, that a religious and pious Emperor when such causes are brought to his knowledge, should chose rather by his most godly laws altogether to redress the error of that impiety, and by terrifying and compulsion to subdue to the unity of the Church those who against Christ bore the ensign of Christ; then only to take away all liberty of outrageous breakings out, yet still leaving them loose to error and ruin. Even at this time, when the laws come into Africa, they especially who desired an occasion; or were before, put into fear of the cruelty of those furious heretics, or ashamed to offend their own disciples, presently came over to the Church. Many also, who only by custom drawn down from their fathes, had been held in error, never tell now took it into their thoughts, nor would they take pains to inquire or consider how weak a cause that heresy had to maintain. But so soon as they began to look into this, and that they could find nothing in it worth the enduring so much as now they were like to suffer for it, they became Catholics with out any difficulty. For now carefulness did well become them whom security had made so careless. Many also who were less able to discern the difference of donatistical errors from Catholic verity, followed the persuasion and authority of all those precedents thus easily given them: yet so, that when the true Church received into her bosom with joy great troopos of people, an obstinate rabble, with an unhappy stoutness of mind, still stuck fast in that plague. And yet even of these, many feigning 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 little 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 joining 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, yielded conformity to the wrong side, the labour of reducing them proved somewhat the longer.  
The same father again, to the letters of Petilian. Petilian said; But if it had been lawful to compel any man by law, even to those things which are good, you yourselves, miserable men that you are, aught to have been by us compelled to the purest faith. But, far be it, far 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 therefore 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 therefore any laws be framed against you, ye are not thereby compelled to well-doing, but only prohibited the doing of evil. For no man can do well, but he that comes to it with freedom and love, which is only found there where the will comes off freely, & makes choice of the action without constraint. And the fear of punishments, although it know not the comfort of a good conscience; yet at last it restrains evil desire within the cloister of thoughts. Notwithstanding, who are they that have ordained laws for repressing your rashness? Be they not they of whom the Apostle saith, they bear not the sword in vain, for they are the Ministers of God, Revengers to execute wrath upon those that do evil?  
What then? should a Prince proceeded against all, by power and law; and, compel 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 laws be slowly drawn out, unless where there is danger of contagion. Let such as be most dangerous be taken away; the rest, the authority of the Prince will soon lead home. For, of these, shame hold back many; fear, many: but vain assurance that no better way can be showed them, prevails with most to stave them off from the truth. Within a few years an hundred thousands have been 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 Catholics, hath ever met with any power resisting his decrees in that behalf made and executed. Only the Netherlanders broke out into rebellion. But the cause thereof was not Religion alone: nor was that pretended. Their privileges and liberty was made the cloak. The Dominion of a foreign Nation over them, (a thing ever abhorred of ingenious men) and the exaction of tenths stirred up that people to that sedition. 
* mark this passage from the pen of a Jesuite himself.   
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 means men will still continue as impious in heart as before, add hypocrisy to their former impiety, and spread their wickedness the further abroad. So may you make them worshippers of the purple robe, indeed: but never of God. But these men are far from the mark, and give counsel against, not the safety of Religion alone, but even the peace of the Common wealth. For first, by a wholesome Law they are overruled that they shall not do evil, not sacrifice to the devil, not spoil Churches, not contemn holy things, not entitle God to their lewd practices, not oppugn the truth. And albeit they obey against their wills, yet safer is it that men, so compelled, should offend only in heart: then break out into villainies, 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 laws deterreth many (who in heart and consent of will are guilty,) from attempting their purposes and enjoying their lewdness projected.  
Nor doth a law only take men off from evil; but, brings them, usually, within the school and chapel of virtue. For it enjoins things honest and pious, and prohibits the contrary. It commands, I say, things pious; and to do them in a pious manner, not feigned manner. If any man shall play the counterfeit, let him impute that hypocrisy to his own wicked heart; not to the law. Contumacious offenders are compelled by law to honour 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 perform willingly what their duty calls upon them to do. And for the most part, when they are brought on leisurely by power, they set about good things in a good manner; and apply their minds to virtue, as well as their bodies, when they see that they must needs lay their hands to the work. 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 years, are either not at all, or but newly tainted with evil, a good Law will soon cause that their riper age shall yield a sweet savour of goodness. Verily, I have known many Children Authors of their parent's conversion, who also when they are grown up, and changing the cloak for the gown, have undertaken either a tribe, or a place of judgement, approve themselves excellent servants to the commonwealth. This we find many thousands in Germany, especially in Bavaria, Stiria, Carinthia, the Netherlands, to make good before our eyes. If therefore compulsory reformation should do no good upon old standards in error, yet it renders the younger sort a Catholic Fry.  

The 9 Rule. Let the Prelates and Clergy, be eminently austere and blameless in life.  The Ninth means, and of all the rest most effectual, is, that such as are in authority do religiously practise and maintain integrity of life, and purity of manners. I promised something of the manner of all sorts of men, at the beginning. Now I add this advertisement in particular, that the Reformation of Religion will prove very difficult, and go on slowly; unless the Prelates and Doctors shall outshine the whole commonwealth not only in eminent innocency, but in reputation also and same of integrity. For, whereas superstition is so malignant and slandering-ripe, that it will detract from the virtue and esteem of the holiest men; with forged crimes traduce the most blameless Athanasiusses, by the mouth of calumniating wretches; and with purchased perjuries knights of the Post, draw them before tribunals as if other men's fault were reason sufficient why they should not finally shake hands with their heresies: who can doubt, but that the wicked pranks of Priests made public, cannot be tolerated without infinite damage to Religion? The filthy life of clerks, of clerks; I say it again, of clerks; I mean evil ones, made, augmented, and still doth uphold the heresies that are. I have often entered disputation with heretics, or their disciples: and, after that with a very little labour their Arguments have been 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 commonwealth do in this case? First, let it labour earnestly that such Bishops and Prelates be chosen as are chaste, liberal, sober, courageous, faithful dispensers of God's law, and such as will do their utmost for reformation of manners. Let the Princes themselves also bring all the power they can to the work, and so the cure will not be difficult. Let a Regular who is either a drunkard, or a whoremonger; let a scandalous Parish-Priest, be opposed in his wickedness: 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 bishopric let another man take. If the Prelates seek to cloak and dissemble their vices, and not reform the sins of their Clergy, let the Vicar of Christ grant full power and authority to Kings and Princes to reform the Clergy itself, as of late he hath done, to a certain 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 again.  
In the first place, I put down the restitution of Eccleasticall Discipline where it is decayed, and the keeping it still on foot where it is in vigour, as the most necessary thing, without which, peace can neither be at all procured, nor continue long, if it were recovered. The almost only cause of all heresies and persecutions both ancient and modern, hath been, the dissoluteness of the Christian Clergy and people. An old sore 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 break in upon it. (he speaks of that, which was under Decius, when a peace of 38. years in Africa had gone before.) And because a long peace had corrupted that discipline which was given us of God, a punishment from heaven roused again that faith which had grown sluggish, and, I had almost said, which slept the sleep of death. And yet whereas we by our sins deserved to suffer far greater evils, the most merciful Lord so moderated all, that all that was done against us seemed but a trial, rather than a persecution. Now every man turned his studies only to the increasing of his possessions; and men, forgetting their faith, their former zeal and good works which in the Apostles times so eminently shined, and what constantly they should have continued to do, with unsatiable covetousness gave themselves wholly up to the enlarging of worldly pelf. In the Priests there was no devout religion; in inferiors, no sound faith; in men's actions no mercy; in their manners no discipline. In men might be seen a disguised beard; in women, a painted beauty: The eyes, adulterated from what God's hand had made them; the hair, coloured into a lying hue. To deceive the simple▪ cunning frauds abounded; and treacherous hearts, to circumvent their brethren. They joining in marriage with Infidels, and prostituted the members of Christ to Pagans. They took liberty not only to swear rashly; but, which is yet more, to break out into perjury: with proud swellings of heart, to contemn those that were set over them; with venomed mouths, to speak evil of them; and with endless hatreds, to rend themselves in pieces one from another. Many of the Bishops whom it would have well became to reclaim others by earnest exhortation, and example, despising the administration of holy things, took upon them the ordering of secular affairs: leaving the chair forsakeing the people committed to their charge, and roaming about in other men's Provinces, they hunted after opportunities of gainful merchandise: the hungry brethren of the Church they supplied not, but got as much silver into their hands as they could; they plucked from others their fields by deceitful baits, and sought by usury upon usury to augment their banks. These things uttered that holy Martyr, touching such as had fallen, even 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 sins, which at length broke out into heresy, and rebellion. Nor is it to be wondered at: for, without care to keep discipline on foot, not only not the peace of religion, but even religion itself 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 Mistress of virtue; it causeth a man to abide in Christ, to live unto God, and brings to the possession of all celestial promises and rewards. Cyp. De Discrip. & hab. virg. Nothing in these days keeps back the most from returning to the ancient religion more than the wicked examples of such as are already in it. For the common people esteem of Doctrine by the conversation of such as profess it, nor can they be brought to believe it possible to learn 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. Dost thou wonder why straying scules be not brought home? Dost thou marvel why thou labourest therein without success? 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 sins are laid open to the view of all, and these prevail more to draw them into hatred of religion; then thy uncertain faith, to bring them into love with it. Thou promisest the food of God's Word to such as are hungry, but reachest it out unto them with an unclean and festered hand: and so thou causest them to grow jealous: and enemies, to blaspheme God's name▪ Thy sin, certainly, is exceeding great before the Lord because thou holdest men back from the sacrifice of the Lord: from the sacrifice not of Rams and Bullocks; but, of prayers, of faith, of piety. They are turned away from that God whose Ministers they discern to be desiled with so many abominations. By nothing in the world do Heresies increase more, then by the lewd practices of the Clergy, and the sins of the Laity, who do so infect their children with their own vices, that they know not how to turn their hands to any thing that is good. This, very heretics themselves may confirm; who, being convinced by Scriptures and reasons, betake themselves to accusations of the Court of Rome, and of the whole ecclesiastical State. To them I shall give answer in another place. In the mean time, let them know▪ that themselves are no more to be excused hereby, than the children of Israel, who withdrawing themselves from the sacrifice of the Lord by occasion of the wickedness of Hophni and Phinehas, fell to worshipping of Baalim and Ashtaroth. Now, I apply my admonit on only 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, do yet by their slothfulness, ignorance, drunkenness, filthiness, be trey his Tents to the enemy; never being any whit affected with the ruin of the souls 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 better for him that offendeth but one of these little ones which believe in thee, that a millstone were hanged about his neck, and that he were drowned in the bottom of the sea: What mountains 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 do believe in thee; great ones that they may cast off, believing: and unbelievers, that they might not believe at all. To all Christians is that spoken; Be ye blameless and harmless, the sons 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 believers in word, in conversation, in charity, in faith, in purity. 1 Tim. 4. And, in all things show thyself a pattern of good works, in doctrine, in integrity, in gravity, sound words that cannot be condemned. Tit. 2. And why so? he adds the reason: That he that is of the contrary part many be ashamed, having no evil 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 back again unto infidelity: for while men put away conscience, they make shipwreck of faith. Because▪ in that they live wicked in the sight of the people, they do 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,) proclaim an everlasting war against all those parts of the Church where the discipline of it is cast aside? Either war, or bondage, or utter destruction. If men's manners be reformed, abuses taken away, scandals removed, the war will be very short, and a solid peace shall give us entertainment. But if God shall be further provoked by our sins, such as err shall be confirmed in their heresy, those that yet are but wavering and doubtful shall be altogether turned away from the faith, and God will certainly drive out that licentiousness and lasciviousness (ere he leave us) as in many places he hath already done. If the Bishops and Prelates, through the wickedness of some, be grown peerless, the jealous God will lend the stronger Revenger upon them; whereby he may cut off both the wicked and his wickedness together. So the Turks usurped Asia, Egypt, Greece, while the inferior Clergy refused to obey the Bishops, and while the Bishops fell off from the chief Pastor, and their manners exceeded the wickedness of the very Barbarians themselves. And so we see it for the most part to come to pass, that when sins have once attained to the height, all things ruin together: and then are they to be accounted to have come to the height, when they be committed by a public law, custom, and approbation; or if they come to break through all power and force of law, and the authority of the Magistrate. Religion will perish in Europe, unless 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, do you think needful 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 own nature such.   

CHAP. XIX.  
Other inferior helps to reduce the true Religion.  
THere are very many things which according to the variety of times and places, wisdom and ingenious love to godliness will suggest, as meet to be applied to men in danger of perishing, that they may be saved. Without admiration of the mathematical Sciences, those of Japan are caught: for they delight rather in a prudent unfolding of Morals: many of the Indians, in beneficence: The Americans, in Ceremonies and music. All means therefore, are to be attempted for the salvation of men. Since that vigilant Dragon turns every stone to draw them into destruction. For that commonwealth is in miserable condition, which aboundeth with people; but such as are running the way of ruin.  

The first means. Melodious music.  In the first place I rang religious and solemn music; because that doth not only by the sweet modulation and harmony enchant the ear, but much more by the clear light of the words and sentences tuned to it, instruct the mind, and affect the will with holiness. The truth, by that sweetness making way for it, is most easily gotten and kept. This appears by the example of arch-heretics and teachers of lies. Paulus Samosatenus turned certain ecclesiastical hymns into obscene and enticing times. The Arrians also and the Pelagians, by this shoeing-horn of errors, destroyed the Faith and Discipline of the Church. And so far the audaciousness of some proceeded, that they brought Soradicall 
* So called either from a Poet who was Author of a most filthy Poem, in which he reckons up all the kinds of Beastly lust; or else from the piperly and Pidlerlike setting of them, fitter for a Stage or Alehouse, then for a Church▪  songs into the Church. Nor are our Times made so infamous by the multitude and puddle of Sects by any other means so much, as by songs that with sweet modulation insinuate heresies, and sound forth the disgrace of the Truth. Thus the hymns of Luther and Beza have slain more souls, than 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 means of destroying? These things moved Austin of old. lib. 10. Confes. cap▪ 33. Oh how much have I wept in hearing of thine hymns and songs! being vehemently moved by the voices of thy Church sweetly chanting, thy words did flow in at my ears, and thy truth was even melted upon mine heart; and from thence, desires after piety burst out into a flame, my tears trickled down, and then was it well with me by means of them. And afterwards. I float up and down between the danger of the pleasure, and the experiment of the profit of music. And yet am I rather inclined, not as one uttering an irrevocable conclusion, to approve the custom of singing in the Church, that the more feeble soul may rise up to affect piety by things which recreate and delight the ear.  
Aristotle in his books De Republica, gives many rules about music; which yet some have censured as idle, or at least dissentaneous to the gravity of the matter he had in hand. But certes, Plato, the Father of his commonwealth, and in Government a most skilful Artist, concurs with Aristotle. Tully also, lib. 2. de Legib. speaks to the same effect. I assent, saith he, to Plato, that nothing doth so much work upon soft & tender minds, as the variety of notes in singing: of whom it is hard to express how great force they have upon dispositions differently affected▪ for it plucks up the spirit of them that be ready to sink, 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 slipped into effeminate wantonness, became altered answerable to the alteration of their music: either as one thinks, they grew depraved by this enchanting sweetness, and corrupting Engine; or rather, when for other their vices, their ancient gravity in their music decayed, there was then way made in their degenerated ears and minds for this unhappy change to enter: Wherefore that most prudent and incomparable learned statesman of Greece dreaded much this corrupting of music▪ for he denies that the laws of music can receive alteration, without a change of the very laws of the commonwealth. Germany and France have taught us as much. For when they perceived men's minds to begin to flag and to hang in suspense to whether side they should join themselves, in stead of the ancient music which was sweetly grave and a promoter of virtue, a new kind of music somewhat more loose and jovial stepped in, and by the enticing sweetness of it, put those embroidered heresies into the hands of uncautious minds to quaff them off with delight. It is therefore now the part of a prudent physician to give such a relish and pleasing taste to the truth and holiness by sweetness 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 refusal. For this cause many learned men have after the example of David, Asaph, Idithon, adornedmany hymns with musical measures; and Bishops have brought into their Churches holy songs to be sung in the mother tongue. 
The second help. Let Persons before matriage, be tied to yield an account of their faith.   
This remedy is pleasing, yet not unwholesome. That which follows is more severe, yet neither injust nor difficult: viz. that before the Bannes of Matrimony be publicly denounced, both the contracted Spouse and his Bride be ordered and compelled to yield an account of their faith. This course produceth not a few commodities: for, first, they may by this occasion be instructed and trained up in the truth. By this means, 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 ancient faith, they are by degrees fastened to the truth, and cannot but love it. Moreover, heretics are to be hunted and taken with their own Arts. It being once mine hap to hear certain Lutheraine Youths to vaunt of terrible designs upon the Calvinists, whose Prince notwithstanding having thrust, out Luther commanded Zwinglians to be taken into his room; 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 Lutheranism in plain field, the Zuinglian reformation still gaining ground: they returned answer that now those Youngsters did frolic 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 find 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, be content to accept of a shameless Concubine; to wit, Calvinism. So hard is the condition of those that marry and are given in marriage among the heretics, that still a new infection and spreading pestilence (in hope to beget a new brood of the same kind) must be led into the marriage bed. How then can an Orthodox Prince excuse himself to God, if he do not plot a more effectual means of saveing souls? and, by a public law, command, that men together with the sanctity of that Sacrament and individual nuptial knot, join also the truth of sincere and undefiled religion: especially considering that the marriage Covenant is contracted without blemish of sin, only among those of the Orthodox faith.  

The third means contains many particulars.  To this of Marriage, other things may be adjoined. Let no Ceremonies, but those of the Catholic Church, approach the Laver of Regeneration. Let none have the honour to be Godfathers; unless they, the sincerity of whose faith hath given good proof of itself▪ Let no man have the honour of Christian burial; unless, together with them, he hath been a partaker of the Sacraments of the Church.  

The fourth means. Get the bestowing of preferments, of which give some to unworthy men.  If it fall out that wandering souls must be leisurely, and by Art, reclaimed; and, that the Propagators of perverse opinions cannot be put from the places they once enjoy; then, let an Orthodox Magistrate bring to pass that the instituting, presenting, confirming, and examining of such men be committed to him. For so they may soon chase away every one that is most apt to do mischief. Some wrangling companions, careless of the controversies on foot, that study only their own private affairs, or▪ the Prince, he may (safely, now and then) set over those Churches: so shall he be able to abate the rage of heresy, and yet not be troubled to remove the unlearned: for by that means error will grow into contempt; and for as much as unskilful men are want to err often, all constancy in errors will be taken away.  

The fift means. Foments the quarrels between them that err.  Likewise let him nourish the differences of the Teachers of errors: and let him so work that they may often confer, and peal upon one another. For, by this means, when all shall understand that there is nothing settled and certain among them, they will easily join hands with the truth. For if any man list but to read those scolding books of the Lutherans against the Calvinists; or of the Calvinists against the others, he will verily persuade himself that those be not the invectives of one man against another; but rather, the rages and bellowings of Devils against Devils. From these practices, just occasion of alteration, as also of enquiring into the original of so great disorders, will be offered to the Prince: that so, if he find the acculations true, he may chastise the guilty; if false, the accusers. For the truth of errors will show itself in the public.  

The last means. Let the Prince study popularity.  Many other means there be, which prudent love and ear of a neighbour will dictate to a Prince of its own accord. All those things which draw love and honourable esteem to the Prince, are of use to fetch over▪ the people easily to embrace his opinion in matter of Religion. And of this sort are, his casing of their shoulders of taxes and charges, speedy supplies yielded to any part of his Country spoiled by fire or other decays: provision of victuals and other necessaries. For hereby▪ it will come to pass that what ever they suppose to be distasteful 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 wholly root out heresies, although at the beginning they should seem to overpower the very laws and the Prince himself.   
FINIS.