The history of the damnable popish plot, in its various branches and progress published for the satisfaction of the present and future ages / by the authors of The weekly pacquet of advice from Rome.

SECT. 2.

In page the 30. he recites the methods to be used for restoring Popery in England, from Fa∣ther Contzen's printed directions for that purpose in his Politicks, l. 2. p. 16, 17; and 18. in these words.

1. That things be carried on by slow, but sure Proceedings, as a Musician tunes his Instru∣ment by degrees: lose no opportunity; but yet do not precipitate the work.

2. Let no Prince that is willing, despair; for it is an easie thing to change Religion. For when the common people are a while taken with Novelties and diversities of Religion, they will sit down and be aweary, and give up to their Rulers wills.

3. The Doctors and leading Pastors must be put out: if it may be, all at once: [sure he means some Bartholomew-business] but if this cannot be,

let it be by some and some. When the Leaders are down, all will submit.

4. The purpose of changing Religion, and extirpating Lutheranism, must be concealed: not but that some of the wiser sort [Coleman and a few more] may know, but the people must not, lest it should move them.

5. Some must be suborn'd to beg importunate∣ly of the Prince for liberty to exercise their Re∣ligion, and that with many and gentle words, that so the people may think the Prince is not enclined to novelty, but onely to lenity, and to a tenderness for tender consciences, and that he doth it not as from himself. For the vulgar use to com∣mend a Prince that cannot deny the Subjects their desires, though they are such as were fit to be denied.

6. One or two Churches onely must be desired at first, [for the exercise of Popery, he means] as being so small a matter, that the people will not much regard.

7. When the zeal of Professors begins to rise against the Change, they are to be pacified by admitting both Parties to a Conference before the Governours.

8. Let there be a Decree for Pacification, that one Party do not rail at the other, nor calumniate them. And so the Doctrines that are to be brought in, will have great advantage, when they are covered, and may not be contradicted, or so much as named: And so the Rulers will be thought to be onely lovers of Peace, and not to intend a change of Religion.

9. Next that, let there be some publick Dis∣putation

between the Parties, but with some dis∣advantage to them that are to be outed.

10. Let all this be done but on pretence that the several Parties may be joyned lovingly toge∣ther in Peace: And when the Ministers refuse this, let them be accused of Unpeaceableness, and Pride, and Obstinacy, and Disobedience against the Magistrate, and not for their Religion.

When it comes to the putting out of some Ministers, and the People begin to Petition for them, let the matter be carried silently; and in the mean time, let the People be told, that it is because those Ministers are heady, obstinate men; that the people may be perswaded that the Mi∣nisters are faulty, and have deserved it, and may be put only to desire Liberty for the more peace∣able men.

11. When thus the People are deluded, and there is no danger of a Resistance, then turn the Ministers out of the Churches, and put in those that you would set up in their stead.

12. Then change the Ʋniversities, and tell all the Fellows and Scholars, that they shall hold their Places if they will turn, else not: many will change Religion with the Rulers.

Next, he instanceth in Asia, where a Prince pretended that all the Professors and Ministers places were void at the Death of his Predecessor, and he had the disposal of them by Law. And the Change was there made (as he saith) by slow degrees: one or two Opinions of Religion quarrel'd at first; and so the people will think it but a small matter to yeild in one or two Opi∣nions, and be easily brought to obey. At last, let

them fall to writing against each other; but be sure let those that have the Court-favour be cry∣ed up as Victors, and that the others are ignorant, and shamefully baffled.

13. To put out of Honours, Dignities, and publick Offices, all those that are most adverse to Popery: it is just that those that hinder the safe∣ty of the Common-wealth, should be deprived of the Honours and Riches of the Common-wealth. If men are deposed for heynous Crimes, why not for Blasphemy and contempt of Truth? [you must believe the Jesuite that this is the Protestant case.] If those of a contrary Religion be left in Ho∣nour and Power, they will be able to cross the Prince in many things, and encourage the people of their own Religion.

14. That when a Heresie [that is, the Prote∣stant Religion] is wholly to be rooted out, and that this must be done by degrees, and in a way of reason, and cannot be done by meer Command and Power, [by a Massacre, he means, or so forth] then you must first fall on those Opinions that the common people are most against, and which you can quickly make them think absurd. So he in∣stanceth in some that would work out Luthe∣ranism, that speak honorably of Luther, but fall on his followers, only under the name of Flaccians. So the Arminians at Ʋtrecht, when they would extirpate Calvinism, made a Decree that no man should Preach any thing that seemed to make God the Author of sin. Thus a Magistrate that would bring in Popeny, must impute to the opposers, & fall upon such heinous Opinions, which the impudent themselves are half ashamed of; & bring these into

he light that they may be odious; and so the Teachers will lose all their Authority, when the people imagine that they are taken in a manifest fault.

15. To make use of the Protestants Contenti∣ons. How easie is it (saith he) in England, to bring the Puritans into order, if they be forced to approve of Bishops? or to reduce the Puri∣tans in the Low-countries, if the Prince adhere to the Arminians? For the variety of Opinions makes them doubtful, that before seemed certain; so that when the Magistrate joyneth with one side, he easily overturns the other, and leaves the whole obnoxious: As Paul did by the dissention be∣tween the Pharisees and Sadduces, joyning to one side, he escaped. This (saith he) I would prin∣cipally perswade an Orthodox Magistrate to; [that is, a Papist] for he may to as much advantage make use of the Protestants Disagreements, as of the Papists Concord, to extirpate Protestants. As in Wars, it is not onely the skill and strength of the General, but often also the carelesness of the Enemy, or his mistake, that gives very great ad∣vantages for success. To forbid the Protestants privately or publickly to Assemble together.

To proceed to severity of Laws and punish∣ments. [Here he endeavours to prove this violence lawful; Fire and Faggot is reserved to the last.] But this violence, though it must be for the change of all, need not be exercised on all. Cut off the Leaders, and the Multitude will follow the authority of the Rulers. Shame will retain some, and fear others; but a vain security will prevail with most, when they know not how to help it.

Within these few years, [if he say true,] above an hundred thousand have been turned to Po∣pery in France, and more in Germany; nor did ever any of the Princes of Germany, that did en∣deavour to draw over his people to the Catholicks, find any Force or Resistance contrary to his Laws. [Note this, all you slanderous Papists! that accuse Protestants so much of Rebellion, to bide your own: Here's a Jesuites testimony on Record for our vindi∣cation.]

He commendeth many smaller helps: As 1. Mu∣sick, to entice people by delight. 2. To cause all at their Mariage to profess the Popish Religion, and so rather than go without a Wife or Husband they will do it. 3. So also to deny Protestants Church-priviledges, as Baptism, Burial, &c.

Lastly, he concludes, that where the work must be securely done by degrees, the Magistrate may keep the Institution, Presentation, Confirma∣tion and Examination of Ministers in his own hand; and so (if he cannot cast them out at once) he must cast out the most dangerous, [that is, ablest Protestant Pastours] and put over the Churches the disagreeing, and those that do not minde matters of Controversie much, and those that are addicted to their own domestick businesses, [worldly men] and such as are addicted to the Rulers: let him cool the heat of Heresie, [he means still true Religion] and let him not put out the unlearned: and so their Religion will grow into contempt.

And therefore let the Magistrates cherish the Dissentions of the erring (he means the Protestant) Teachers: And let him procure them often to

debate together, and reprove one another. For so, when all men see that there is nothing certain among them, they will easily yield to the truth (he means Popery.) And this Discord is profi∣table to shew the manners of those wicked men: For from these things the Ruler may take occa∣sion for a Change. Let him enquire into the Original of these Accusations; and if he finde them true, he may punish the Guilty: if false, he may punish (that is, cast out) the Accusers. [By either way he weakens the Party, and makes room for his Popish Priests to succeed them.]