29

THE

PLOTS OF THE JESUITS,

VIZ. OF

Adam Contzen, a Moguntine, Thomas Campanella, a Spaniard, and Robert Parsons, an Englishman, &c:

HOW TO

BRING ENGLAND TO THE ROMAN RELIGION,
Without Tumult.

These Jesuitical politicks, which are taken out of the above mentioned authors, were published by Michael Spark, Bookseller, in the year 1653, when there was not that publie prospect of Popery, as there is now in this nation; and, therefore, it is, I presume, far from being unseasonable to be reprinted together with The Protestant's doom in Popish times', when the whole nation is alarmed with the apprehensions of a Popish invasion, and the constant endeavours of the French and Spaniards to deprive us of our religion and liberty, by attempting to set a Popish governor over a Protestant people. And how far these politicks were copied by James II. and his Counsel, I refer my reader to the history of those times.

The first of these tracts, which immediately follows, contains the directions of Robert Parsons, the Jesuit, that noted traytor to Queen Elizabeth; and employed by the enemies of our church and nation, to foment division, to illegitimise and dethrone, as far as in his power, her sacred Majesty, and to reduce the English State, under the Papal jurisdiction: as also the subtile intreaguing means of the Jesuit Adam Contzen, and Thomas Campanella, a Dominical Friar, to engage the Popish States to coucur in the attempt to reinstate Popery in this land.

The other tract, is a most scarce, and ingenious piece; and, as it is supported in every sentence by the best authorities, properly referred to, I need not enter any further into its commendation; only I must do that justice to the memory of the Right Reverend Dr. Bull, to acquaint the reader that it was wrote by his learned and zealous pen, to deter Protestants from admitting, or so much as desiring a Popish king to rule over them.

CONTZEN'S PLOT,

To cheat a Church of the Religion established therein, and to bring in Popery without noise or tumult; taken out of the second Book of his Politicks, chap. 18, 19, page 103, 104, &c.

IT is difficult to find out truth, but it is more hard to persuade him that erreth: yet, it is the duty of a prince, even in this, to bestir himself earnestly, that wicked opinions be taken away.

The first means. What musicians observe in tuning their instruments, gently setting up the strings by little and little, and, what in curing

diseases, physicians practise, abating noxious humours, by degrees and pauses; the same must be done in a commonwealth, labouring under the malady of errors: although, I approve not lingering bootless proceedings, since they often beget a desisting from the design. Whatever 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 admonitions do very much further the work.

The second this. It is no hard matter, for any prince in Europe, to call back men's minds to the ancient rites of their 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 in, by their ministers, but that many do every year turn to the Catholick Unity. What they once most greedily desired, they now cast aside with disdain. This levity of the vulgar to admire new things and contemn old, is fatal. Many provinces in Germany have endured many religions; now retain none, being intent on the will of their governors. One cause of this is, as I said but now, levity and ignorance of the truth. Another, the impossibility of holding people long ignorant of the lewdness of heresies; and that they find hereticks to shift their opinions every year. It is as if you set a company of blind men to run a race; sooner will all miss than one get to the mark.

Thirdly, arch-hereticks are to be banished the commonwealth; at once, if it may safely be done; if not, then by degrees. Boisterous winds being sent packing, the sea will become calm; and error, which wanteth a protector, will soon be ruined.

In alterations, I have observed these twelve things following, for the most part out of 'The History of the Change of Religion in the Palatinate, The Acts of Marpurg,' and 'The Edict of Brandenburg. 1. They concealed their purpose of altering religion, and rooting out Lutheranism; not so that the wiser sort could not perceive it, but that the common people might not see it, and raise tumults. 2. By the art of the Zuinglians, some were suborned, who should crave the exercise of the Reformed Religion, and that with many sugared humble words; that the prince might not be thought, to be of his own accord, inclined to odious novelty, but only graciously indulgent to liberty of conscience, and to love and cherish that. Facility in a prince is commonly extolled; even when he yieldeth to those things which are fitter to be denied. 3. One church or so (and not above) was petitioned for: that this suit might not seem harsh to the multitude, who, in the mean time, were to have many more, and were not very solicitous of any. 4. Notwithstanding, the jealousy of the Lutherans did here oppose itself, seeing that with the Church, the maintenance would be withdrawn; therefore, they think of a conference and pacification. They assemble in the court; the matter is debated before the prince's councel; a notary and witnesses are denied them. [But this course is by no means to be approved, for each part ought to have liberty. Otherwise, if men be borne down with the power of the stronger side, the victors shall ever be esteemed to have had the worst cause. This was the case of Arminians in Holland: whereas, they who had the advantage of the prince's favour, if they had indeed believed the goodness

of their cause, ought to have entred the lists upon equal terms.] 5. An edict was published, that none should cast aspersions upon another; but, by all means, cherish peace and concord. This proved an effectual engine to further the mutation: for hereby, none durst contradict the Calvinists, no, not so much as name them; and the prince was not traduced as a patron of heresies, but applauded as a lover of peace. 6.A disputation was appointed in the University. 7. All this while there was no open shew of making Zuinglianism heir to Lutheranism; but only this, that peace might be settled: for nothing was desired, but that the Lutherans (reserving all their dignities and revenues) would vouchsafe to sit in consistory with the rest, and consult as brethren; which when they refused, they were accused as proud and disobedient to authority, and seemed to deserve a dismission. Hitherto things were thus carried, that trial might be made what the people would bear: for if any tumult had arose, a fair excuse might have been made for all things hitherto. 8. When the people of Heidelberg petitioned for the continuance of their Lutheran preachers, the matter was passed over in silence, without answer; and care taken, that those men who were petitioned for, should be traduced, as too furious and heady. And the people were fed so long with hope, till at length they laid aside all care of Lutheranism and hope together. 9. When all things now seemed ripe, the Lutherans were commanded to depart from their parochial charge, and all the churches bestowed upon the Calvinists: nor durst they complain, for if they did, they were banished. But now, betaking themselves to domestic care, they only sued for a pension, immunity from taxes, and the like: the Calvinists, in the mean while, laughing, to see a matter of such height and consequence brought so low as to make such humble and abject petitions. 10. Whereas the young scholars of the University were Lutherans, upon them also they practised with divers arts. Stipendiaries, such as were maintained at the elector's charge, were put to their choice; whether they would be Calvinists, or be expelled. And thus, an exceeding great alteration came on a sudden, without any tumult; for the country preachers followed the motion of the superior wheels. 11. When the Lutherans (professors in the University, and country preachers) refused to yield up their 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 in that country, all places and offices become void upon the death of the prince, and the power of bestowing them is in the successor. 12. In Hassia, they went on very slowly, and by little and little. Nor was Calvinism offered them at once, but only a small part of it. And the people come on much more willingly, if at the same time they be whistled another way, as to Arminianism, or some other sect, which may seem more odious. Lastly, both sides fell to writing; but that party, which was most favoured at court, quickly prevailed. And the wickedness of the Lutherans (which upon all occasions was made known) did much advance the cause of their adversaries.

The fourth means, which I have seen put in execution heretofore, and still kept on foot, is this: viz. That such as are adverse to the Roman Catholic religion, be put by their honours, dignities, and public offices.

Nor is this unequal, that he who hindereth the welfare of the commonwealth, should be kept from 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?

A fifth means. Let those particular tenents, which at first hear ill among the vulgar, and at first sight seem absurd, be culled out, and load laid upon them.

A sixth

Make profit of the quarrels of erring men.

A seventh. Let all secret conventicles and public meetings be strictly forbidden.

Eighthly. By the severity of laws and punishments, compel the obstinate to duty; but let the rigour of laws be slowly drawn out, unless where there is danger of a contagion. Let those which be most dangerous be taken away, the rest by the authority of the prince will soon be brought into order. Within these few late years, a hundred thousand have been converted to the Roman religion in France; in Germany more. Not one of the German princes, that hath assayed to draw his subjects on to the Catholic religion, 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; but their privileges and liberty. The dominion of a foreign nation over them (a thing abhorred by ingenuous men) and the exaction of tenths, stirred up that people to sedition.

It is, I confess, the opinion of some politicians, that men are not to be compelled. But those which so advise are in an error; and give counsel not against the safety of religion only, but even of the commonwealth. For, by a wholesome law, men may be over-ruled, that they shall not do evil. And a good law will soon reduce those, who, being of tender years, are either not at all, or very little tainted with heresy. And so, if a compulsory reformation should not do good upon old men, it may make the younger Catholic. And I know many children have been a means of converting their parents. There are many examples of this in Bavaria, Stiria, Carinthia, and the Low Countries.

Ninthly. Care is to be taken for integrity of manners, and purity of life. For the filthy lives of Roman clergymen have made, augmented, and still do uphold heresies. And oftentimes, in my disputes with heretics, I have observed, that after very weak arguments, they fall to accusing the ill lives of our clergymen, and speak of things which can neither be denied nor defended. If the bishops be not able to amend this, God will send an avenger, who will take away the wicked men and their wickedness both together. Thus have the Turks got possession of Asia, Egypt, Greece, &c. And religion will be rooted out of Europe, unless the manners of men be answerable to the sanctity of their doctrine.

Other helps there be, which wisdom may suggest, according to the variety of time and place. The Chineses are taken with the mathematicks; the Japonians with ethicks; the Americans with ceremonies and musick all ways are to be tried.

And first, Musick. Paulus Samosatenus turned certain ecclesiastical hymns into obscene and enticing rimes. Thus the Arians and Pelagians destroyed the faith and discipline of the church. Why then should not an orthodox prince make use of that for curing, which impostors have found to be a means of destroying?

Secondly, Before the banes of matrimony be publickly asked, let both the man and the woman be ordered, and compelled to yield an account of their faith. Upon this occasion they may be instructed in the true [Roman] religion 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.

Thirdly, To this of marriage, other things are to be adjoined. Let no ceremonies, but those of the Catholick church, approach the font. Let none have the honour to be god-fathers, unless they have given good testimony of their sincerity in the faith. Let no man have the honour of Christian burial, unless he hath been a partaker of the sacraments of the church.

Fourthly, If it fall out, that wandering souls must be leisurely reclaimed, and by art; and that the propagators of perverse opinions cannot be put from the places they once enjoyed; then, let an orthodox magistrate so bring it about, that the instituting, presenting, confirming, and examining of such men be committed to him. For so he may chace away every one that is apt to do mischief. Some wrangling fellows, that regard not controversies between Roman Catholicks and Protestants, and study only to enrich themselves, or to comply with 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, because unskilful men are wont to err often, all constancy in errors will be taken away by this means.

Fifthly, Likewise, let him nourish the differences of preachers which are in error: and let him so work that they may often confer and wrangle. For by this means, when all shall understand that there is nothing settled and certain among them, they will join in truth.

Sixthly, Many other means there be, which prudent care 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 matters of religion. Of this sort are, his easing them of taxes, excise, speedy supplies to any part of the country spoiled by fire, provision of victuals, and other necessaries, Hereby it will come to pass, that whatever they esteem distasteful to the prince, they will hold in detestation. If a prince make use of these means, he may in a short time root out the Protestant religion, although in the beginning it seem too strong for his laws or him.