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.

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.

Table of contents

Title page

Reader; Hem.

Looke about you.

CHAP. XVIII. The way to bring backe the true Religion.

CHAP. XIX. Other inferiour helpes to reduce the true Religion.

§

[Page]

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.

[Page]

[Page]

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 [Page] 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.

[Page]

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 Cap. 17. 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 1. Rule. Begin gently.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: [Page] 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 Rule. To preſſe the examples of mens daily returnes to Popery, a good meanes to till on the reſt.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.

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 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 [Page] 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, 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. 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 [Page] 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 [Page] 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, [Page] 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 [Page] 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, 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. 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 4. Rule. Strip the Followers of Hereticks, of all their dignities.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 [Page] 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.

[Page] The 5. Rule.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. Cull out the moſt odious Tenents, and aggravate them daily in the eares of the people.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; From Flaccius [...]lliricus a Lutheran; but in ſomethings groſly erring & extremely diſſenting frō the reſt of Luthers diſciples, if their accuſations be juſt. Vltrajectenſes. 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 6. Rule.The Sixt meanes of reducing piety, and of aboliſhing error is, to make profit of the quarrels of erring men.

[Page] Let the Prince take part with that ſide which is moſt likely to further this purpoſe.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, Arminians, thoſe milde Cattle to the Roman Wolves. in the cōtroverſies yet flaming amongſt them? For the variableneſſe of the Princes beliefe, makes thoſe that erewhile took themſelves to be cockſure 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 [Page] abated of that firſt rigor, and disbanded the moſt rigid part of that leaven:Ieſuites and Arminians hold good intelligence. 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,Maurice of Naſſaw was alone when the Ieſuites Book firſt ſaw the light. would but joyne it ſelfeto the mollified faction, the rigidneſſe of the Contraremonſtrants would ſoon wax more gentle, or be broken to pieces.

The 7. Rule. Suffer no meetings either private or publique upon any occaſion.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 [Page] 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 8. Rule. Such as are obſtinate, to bee compelled by force.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.Auguſt. Bonifacio Comiti de moderate coercendis haereticis. 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 [Page] 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 ſury: 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 [Page] therefore, ſaith he, it is brought to paſſe, that a religious and pious Emperor whenſuch 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.

[Page]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 weldoing, 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 [Page] 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. Marke this paſſage from the pen of a Ieſuite himſelfe.

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; [Page] 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 9. Rule. Let the Prelates and Clergy, be eminently auſtere and blameleſſe in life.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 [Page] 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, [Page] 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 any where 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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.

The firſt meanes. Melodious Muſicke.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 [Page] 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 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▪ 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 Commonwealth, 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 [Page] 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.The ſecond helpe. Let Perſons before matriage, be tyed to yeeld an account of their faith.

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 [Page] 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 conſi, dering that the marriage Covenant is contracted without blemiſh of ſinne, onely among thoſe of the Orthodox faith.

[Page] The third meanes containes many particulars.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.

The fourth meanes. Get the beſtowing of preferments, of which give ſome to unworthy men.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.

The fift meanes. Foments the quarrels betweene them that erre.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.

[Page] The laſt meanes. Let the Prince ſtudy popularity.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.

Information about this book

Title statement

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.

Edition statement

1641

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2008-09 (EEBO-TCP Phase 1).

ID [DLPS]

A70494

ID [STC]

Wing L3004

ID [STC]

ESTC R3958

ID [EEBO-CITATION]

10264653

ID [OCLC]

ocm 10264653

ID [VID]

44763

Availability

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.

Series

Early English books online.

Notes

(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)

Source

— 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..

Extent

[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.)

Creation

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

Editorial practices

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.