HE that ſhall compare the Preſent Times with thoſe that are Paſt, ſhall hardly fall upon an Age of more ſolid Learning, excellent diſcourſe, or ingenuous Arts, than the Preſent. But then alas we find by experience, that there was never any thing ſo great but it left room for its own Ruine: for by how much the more, Learning and Arts have ſpread themſelves, into ſo much the narrower bounds is Piety contracted; ſo that while the number of Learned men increaſeth, that of the Pious is daily diminiſhed. Not only the Jeſuits, but the Members of the other Orders, though deſpiſed by the former in compariſon of themſelves, do abundantly ſhew that the Church of Rome is repleniſhed with many Learned men. Hence many have admired how it ſhould come to paſs that this Religion which is compoſed with ſo ſtrict, ſuperſtitious, and artificial a reſpect to the well-being and Polity of the Pope and Jeſuits ſhould not only abound with Atheiſts, but even ſeem to be the ſource of Atheiſm it ſelf. Thoſe famous men, the Elegant Theophilus Spizelius, the Religious Anthonius Reiſerus, the once moſt Reverend Joannes Mullerus, the Zealous Gisbertus Voetius, the Learned Joſua Arndius, though they have otherwiſe at large diſcourſed of Atheiſm, yet they do not touch this buſineſs. But to him that rightly conſiders it, the thing will not be obſcure: for Italy where the Seat of the Popedom is, produceth ſublime and active Wits, who when they grow up, accuſtom themſelves to humane Learning, Hiſtory, Criticks, Politicks, and thoſe other ſtudies which belong to Publick affairs and the ſecrets of State, who in the mean time deſpiſe the ſtudies of Piety, Scripture and Divinity as mean and eaſie things which will contribute very little to their Reputations in the world.

And altho' Petrus Bembus is long ſince dead, yet there is ſtill ſome or other of the number of the holy Cardinals and Biſhops who can ſuggeſt ſeaſonably to a young Divine, intent upon the Bible, that thoſe trifles do not become a grave man. So that theſe are only Divines in name, while they purſue the aforeſaid ſorts of Learning, or any other rather than Theology; eſteeming it fitter for men of ſmall capacity, and their Curates, than for men of thoſe Elevated parts they are of. The Jeſuits whoſe ſupreme Law is their Intereſt, do here dexterouſly lead their followers; for being weary of Divinity and in our times very ignorant and unexpert in it, they are very anxious and careful in the cultivating the Arts of Adminiſtring publick affairs to their own Ends; raiſing and fomenting Wars, ſearching into the ſecrets of State, deceiving the minds of Princes, in finding out curious things, and ſuch as may beſt ſerve to divert the Court Ladies, and in conveying Gun-powder with a Godly ſimplicity under Kings; and in other ſuch like myſteries proper to this moſt uſeful ſort of men. They will not like their Predeceſſors be troubleſome to Printers in the publiſhing Commentaries and diſcourſes on the Bible, they have their Pererius, Bonfrerius, Cornelius Alapide, Janſenius, Lorinus, Eſtius, Juſtinianus, Maſius, Sanctius, Pintus and Tirinus, and thoſe that take pleaſure in them, may make uſe of them, and they who having nothing elſe to do, may write more. The preſent life needs other ſtudies, Jeremias Drexelius and Carolus Scrivanius have written enough for Devotion: Now let the Italians help the Italians, the books of Nicolas Machiavel, and the diſcourſes of Trajanus Boccalini on Parnaſſus are to be now imployed. The preſent Pope ſets a good example to the Univerſal Church; who that he may ſeaſonably and prudently curb the forces of the great Turk which hang as a cloud over Italy, the Seat of the Popedom, ſpares neither Councel, Labour, nor charge, that not only Vienna may be delivered, but alſo that the Wars may be continued againſt the Turks by the Emperour and his Confederates, and not be hindred by the French King.

But then how the Great men, Kings and Princes ſhould be induced and perſuaded to the true knowledge of Jeſus Chriſt, and the ſtudy of Piety and good Works, and diverted from Adulteries, the too great oppreſſion of their Subjects, from coveting that which is not their own, from raſh and unjuſt wars; theſe belong to others, and not to the Pope, though he be reputed the ſupreme Biſhop. The Popedom is now upheld by Arms, and all other things are trifles. I grant the Church of Rome hath not had a better or wiſer Pope than the preſent is, in this laſt Age. But then all that love the Chriſtian Religion and Chriſt, cannot digeſt this; that he ſo careleſly connives (that I may repreſent it ſmoothly) at the manifeſt and apparent ſins which ſtrike the eyes of the whole world, of his moſt Chriſtian, moſt Catholick Kings, and the Protectors of the Faith, and yet this good Pope, if compared with others, does not once frown, but clearly diſſembles at all things, leſt he ſhould loſe his Authority, his Revenews, and his very Kingdom; which is not obſcurely aimed at by ſome body. I know not whether it be the part of a wiſe man to retain the antiquated cuſtom of ſending Conſecrated Clouts and Blankets, with the great peril of his Reputation, and in the mean time be too Prodigal and careleſs of the Epiſcopal Correption and Admonition to the performance of our duties, the amendment of our Neighbours, and laſtly of all thoſe things which tend to the good of ſome whole Kingdoms Some eſteem the dela ••… of this Pope in the conferring the Cardinals hats, and other Eccleſiaſtical promotions as a principal part of his wiſdom; nor do I deny that there is in this a ſecret which I can eaſily conjecture the cauſe of: but to diſpoſe of them at the Will and Recommendation of the Lord Protector of the Faith (which new title is now on the Anvil at Rome, perhaps without the conſent of the King of Poland) the Duke of Lorrain, and the Count of Starenburg, may ſeem to the wiſer part of mankind too too profane and remote from the Divine and Apoſtolical prudence. Alas whither does the Pope fall! how barefaced does Atheiſm approach this man! Theſe great men have excellently plaid their parts againſt the common Enemy, and done that which becomes ſuch perſons, and therefore the Pope is bound to prefer their Clients, and thoſe they recommend, in the moſt Holy Church redeemed with the very blood and Torments of Jeſus Chriſt? that ſo the Body and Spouſe of Chriſt may pay that debt which the King of Italy owes to theſe Noble men for preventing the dangers which threatned his kingdom. But thus our Lords the Popes do always proceed where they diſpoſe of Eccleſiaſtical preferments according to the pleaſure of great men, whatever becomes of the Edification and Salvation of the Church and its Members.

II. The Youth of that Religion in the mean time being ſeaſoned with theſe ſtudies and examples (if they have any, and have not forgot and loſt all in the Camp,) is imployed as occaſion ſerves in thoſe offices which become void, and purſues the ſame courſe of life; for the Church and Church affairs are either committed to ſome Curate, who is for the moſt part very ignorant, or are managed by theſe men ſo careleſly and negligently that they ſeem to mind nothing leſs. They are wholly taken up with the ſublime Speculations of the Mathematicks, Criticks, the ſecrets of Polity, the Rights of Majeſty, &c. but they have either never taſted at all, or lapt like the dogs in the Nile, the Inſtitutions and Compendiums of Divinity, the methods of Doctrine, and the Expreſſions and Phraſes of the Bible and approved Claſſick Authors; in the interim they are unconcern'd for the truth of the Religion of their forefathers, and never attain the knowledge of the Roman Catechiſm, in the courſe of their whole lives; being oppreſſed with a multitude of Beautiful books, which tend more to their Reputation and Advantage, and the burthen of other affairs. I have ſeen many Libraries where the Catechiſm was not to be found. And from thence it proceeds that it is ſo ſcarce amongſt them that I could not without much difficulty get a Copy of it for my own uſe. And thus they live from time to time till ſome Calamity, Temptation or diſeaſe awake them, and ſeparate them a little from thoſe vain tho' ſublime ſtudies, and then in their diſtreſſes they ſeek ſolid comforts, correſpondent to their great Wits. For as for the Maſs, the Invocation of Saints and Angels, Purgatory, the infallibility of the Pope of Rome, and the reſt of thoſe Whimſies they keep them in View, but like Learned men deſpiſe and ſcorn them, as not built upon ſo much as a rational foundation: for without doubt he muſt be rather an Aſs than a Learned man, that ſhould from his heart believe theſe fooleries. They either have not the Works of the Reformed Divines, or the Pope and Inquiſition will not ſuffer them to read them. For they ſo ſeverely prohibit the reading of them eſpecially in Italy and Spain, that they will not ſuffer their own Anſwers of our Books to be publickly ſold, leſt men ſhould detect the weakneſs and falſhood of their Superſtition, from the oppoſite Arguments and their frivolous Replies; tho' all our Arguments, according to the cuſtom of theſe men, are repreſented with the utmoſt diſadvantage, being mutilated, lamed, feigned and falſified; which was obſerved long ſince by a Learned man Edwin Sands. Theſe men,Europae ſpeculum, or a View or ſurvey of the State of Religion in the Weſtern parts of the World, p. 121. I ſay, being overtaken by Temptations, examining the whole frame of the Popiſh Religion, as ſuch, with their acquired and experienced Judgment, find at laſt, that it is nothing but a pack of meer frauds, introduced of purpoſe to delude the ſilly Rabble, preſerve the Majeſty of the Pope, and uphold the Monaſteries, and in them eſpecially the Idle, Lazy Jeſuites and Monks. Which things being thus diſſected, and ſurvey'd with great care, the ſumm is eaſily caſt up, and is no more than this, All Religion is a meer cheat, all ſeek their own Advantage, ſome directly, others obliquely, What if at laſt in truth, there is no God? for I am fully convinced, that no man of good Learning and ſenſe, ever entered the Roman Church for the ſake of Religion, and the quieting of his Conſcience without any other bye-ends: for the chiefeſt parts of Popery are ſo contrary not only to the Scriptures, but to common ſence almoſt, that they are forced to patch up a parcel of Fables and Traditions of all ſorts to recommend them to the moſt rude and ignorant part of the People, which yet they will ſcarce allow to be true; from whence it comes to paſs, that they can neither underſtand nor teach any thing of more certainty than theſe falſe Principles, which yet is abſolutely neceſſary here, when the Salvation of the Soul is under conſideration, and the buſineſs is to be tranſacted with the moſt perfect Rhetorician, that is, with our own Conſcience, where there is need of the moſt certain maxims to enable us to reſiſt the Devil, when ſin or our own Conſcience of it tempts us. For in matters of Faith, we cannot effectually make uſe of any other teſtimonies than thoſe of the Scripture, nor can any invented reaſons be brought, which the Animal man ſhall not find to be ſuch, except thoſe of God. Therefore the Scripture, becauſe it only is certain, doth moſt inſtruct and confirm the Conſcience. If any thing beſides this is feigned, becauſe it is uncertain, it cannot ſecure and quiet the Conſcience. And thus far for the preſent of the Popiſh Religion.

III. I come now to the Proteſtant Churches, and here if they who call themſelves the Reformed Lutherans and Arminians, did as much abhor and deteſt the thing, as they do the name and profeſſion of Epicures and Sadduces, they would be no leſs careful of abſtaining from Vice, and induſtrious in the exerciſe of Virtue and Piety; than they are now obſtinately engaged in the wickedneſs and debauchery, and an impious courſe of life. Nor would they be leſs careful of keeping of Commandments of the Beſt and greateſt God; than they are now fearleſs of the Deity. But to ſpeak the truth, almoſt all of us do rather fear the Envy, and deteſt the Name, than bear any Averſion in our minds for the thing, which would otherwiſe be teſtified by our Lives, Actions, and Manners. For what ſhall I ſay? as I live, and as I deſire Chriſt ſhould ſhew me mercy, I am aſhamed and grieved to ſpeak how we live. Can they believe the Immortality of the Soul, who live little better than beaſts? or can they be throughly perſwaded that there is a reward laid up in Heaven for the Righteous, a puniſhment appointed in Hell for the Wicked, who ſcarce fear to break the Commandments of God in any thing; as if they thought GOD were an empty and vain ſound, and that their Souls ſhould periſh with their Bodies? and altho' we ſhould grant that there are ſome who fear God, and doubt not but he will aſſign Rewards and inflict Puniſhments according as every man has deſerved, yet they are certainly very few, and ſcarce ſo many as the gates of Thebes, and the mouths of the rich Nile: and yet how much leſs is the number of thoſe whom the dread of the divine Juſtice can reclaim from Wickedneſs and miſchief, or perſwade to amend their lives? but what need is there of many words? No man vigorouſly purſues heavenly things deſpiſing humane, no man is ſenſible of the Anger of God againſt ſin, no man changes his Vices for Virtue, no man cures his offences committed by the leaſt acts of Charity, no man is recalled from Baſeneſs by Modeſty, or from ſin by the fear of God; the lives of all are ſo polluted with great and abominable crimes, that I need ſay nothing of the leſs and almoſt daily faults?

IV. For altho' if we will judge rightly, Luxury is the fault of every Age, the over ſumptuous expences in Diet, the exceſſive magnificence of Dinners and Suppers, Surfeits, Revellings, Whoredoms, Adulteries, Violence, Injuſtice, neglect of good manners, and the like; are charged, as Seneca obſerves, by the men of all Ages upon their own times, nor was there ever yet any Generation of men without faults: and as the ſame Philoſopher goes on, of this our Anceſtors have complained, we do, and our children ſhall; that the Manners of men are totally ſubverted, Villany reigns, and the affairs of Mankind go on impairing and deſcending to all manner of Crimes: yet to ſpeak but the truth, in this Age of ours, the liberty of committing any Villany is encreaſed to a prodigious height: The neglect of all Order and Diſcipline, the Peſt and Corruption of good manners, and whatever elſe of Vice, impiety and turpitude can be conceived, have all of them ſo prevailed, that Impiety and Atheiſm do almoſt ſeem to have invaded the lives of men, and to have erected their kingdom in Chriſtendom; and to conclude, there ſeems to be but little liberty allowed to Laws, and the utmoſt that is poſſible to Luſt. I durſt Averr, that in this corrupted and debauched Age, all ſorts of wickedneſs have prevailed to that degree, that it is ſcarce poſſible to add any thing to it, nor does any improvement ſeem poſſible. For what ſort of Wickedneſs and Villany is wanting, which if it were ſuppoſed to be thrown in, would make our times worſe and wickeder in any part? ſeeing we are come to this, that we cannot endure to be told of our Vices, nor patiently bear the reproof that we have juſtly deſerved, or if there be ſome few that can endure it, yet even there, according to the Proverb, we do but ſing and tell ſtories to the Deaf. Either I am deceived with the Tragedian, or this is not the way to Heaven. Alas, alas, what is become of Chriſtian Piety?

V. But omitting unprofitable complaints by which we ſhall gain nothing, or very little, having thought very often with my ſelf, from whence this fooliſhneſs, and vaſt and boundleſs Calamity could proceed, I reſolved at laſt to inquire into the cauſes of it, and why we ſhould go on ſo inconſiderately, negligently, and as it were, with our eyes ſhut, in a thing of that nature, that only our ſafety depends upon it; but it may ſeem to be ſafety it ſelf. For the cauſes of this miſchief being once found out and publiſhed, it will not, (as I conceive) be difficult afterwards, to find out ſome remedies for this evil, which if they prevail not upon the obſtinate, what hope is left I know not, and whether there is any or no, God only knows.

VI. And in the firſt place, I conceive, the principal and chiefeſt cauſe of this, to proceed from the neglect of Youth and Schools: for in the firſt place, and before all other things, Magiſtrates ought to take care that parents ſhould educate their children well, and tincture them betimes with Chriſtian Piety, the knowledge of Jeſus Chriſt, and holy manners. And certainly it is very much the intereſt of all Chriſtian Societies, that both the Civil and Eccleſiaſtical Governours ſhould take care that the Youth be rightly and devoutly educated, both by their Parents and School-maſters and Tutors in the Univerſity, becauſe in this does almoſt the total ſafety of any Community conſiſt, and therefore they ought to be very diligent to ſee that theſe men do their duties in the Religious inſtructing of their children, and in the improving their Scholars and Pupils by an excellent diſcipline. If this had been done or might yet be taken care of; certainly, Atheiſm and Vice had never grown to that height they now are at, and without this, no Laws will effectually prevail. For whereas Laws puniſh Villanies that are already committed, a good Education prevents the perpetration of thoſe crimes that may deſerve a chaſtiſement; and whereas Laws correct Vices, Education reſtrains them, from whence we may take our meaſures to obſerve how much greater efficacy is in good Education, than in the beſt Laws. That I may not add, that thoſe who are ill brought up, do afterwards put off all fear and reverence of thoſe Laws that are made to puniſh crimes. And therefore this was always one of the firſt cares of prudent Magiſtrates; not what penalties they ſhould inflict upon lewd and wicked men, but how they might prevent their Subjects from doing ill things. And becauſe they thought the moſt likely way to effect this, was to accuſtom their Youth to live Well and Religiouſly from their Infancy, and to ſee that their Parents did Inſtitute and Educate their children as they ought, they eſteemed it no ſmall part of their duty to take care of it.This, and ſeveral other paſſages make me think the Author was a Hollander. But how careleſs the Dutch parents are of performing this duty, and how indulgent and remiſs they are towards their off-ſpring, is known to every body. Their children accuſtom themſelves to delights and pleaſures from their tendereſt years, neither do they abſtain from filthy and obſcene diſcourſe, or impious and blaſphemous words againſt God. They wear Silk and rich cloaths of various colours, Military ornaments, Ingraven Breaſt-plates, foreign habits, and great ſleeves: they do all things fiercely, confidently and impudently, and nothing with modeſty and ſhamefacedneſs; they revere not their Parents: for here, to the amazement of all men, the children have acquired an abſolute dominion over their Parents, and are in poſſeſſion of a liberty not to reverence the Ancient, nor bear patiently with their equals; and to conclude, they do not ſo much deſire as in fact ſhew, that they can do what they liſt: they are neither deterred from evil by the reverence of men, nor fear of God, of which laſt they ſcarce ever heard: they take no notice of Religion and Piety, and leſs of Virtue and Honeſty. And to what purpoſe are many words? Parents in our times do ſo corrupt their Children by their own lewd examples, that they cannot correct them with any Authority: for he that teacheth that in his own manners which he deteſteth in his children, accuſeth himſelf of his own crimes, whilſt he chides them for theirs. With what face I beſeech you, can a man blame his child which he hath corrupted by his ill example? when yet notwithſtanding a Parent ought to ſpeak nothing before his children, which is not fit to be ſpoken, nor to do any thing that is indecent or diſhoneſt to be done: but ſhould rather live ſo honeſtly and religiouſly, that his children may propound his way of living as a pattern to be imitated, and by his example, as in a glaſs, learn from their Infancy what to purſue and what to avoid. Let Parents therefore remember that they are under a neceſſity of living well and honeſtly, and to take the utmoſt care that not the leaſt footſtep of diſorder and turpitude may appear in their lives, that they may with the greater Authority correct the manners of their children, leſt thoſe vices they reprehend in them, ſhould be found in themſelves, and ſo their reproofs loſe their weight, and by their own defaults the Authority of a Parent ſhould become vile and light with their own children.

VII. And now when children are grown up and fit to be diſpoſed of to Maſters, to be eſpecially then accuſtomed to all right and honeſt Actions; and be inſtructed in Piety, good manners, and learning: what then? Why I am both aſhamed and unwilling to ſpeak, but yet I will do it, rather becauſe I muſt, than becauſe I would; and in the firſt place, there is hardly any Schools to be found with us, but then how few good Schools in Curland, Lithuania, Livonia, Swedeland, Denmark, in the Dukedom and Marquiſate of Cleave, and in other Countries profeſſing the Evangelical Religion, God knows, I found in my travels? yea, and how few of thoſe which are to be found in Holland, can bear the ſcrutiny of Religious and Pious men, who ſeek the welfare of that Common-wealth, and of Religion, without any reſpect of Perſons; many beſides my ſelf can be my witneſſes. Without doubt our Religion had made a greater progreſs, if we had taken care to found more Schools. For, we can never aſcribe the great barbarity and ignorance of the Boors of Livonia and Curland, that I may not call it their Atheiſm, to any other cauſe than the want of Schools. And the Devil and his Inſtruments did not in any thing ſo much contradict the Eminent Lord John Fiſher, Superintendent general of Livonia, as in his introducing Schools and Catechiſing. And the Lord Spencer, and Lord Horly, have ſince experienced and perhaps do ſtill experience the like Diabolical ſtratagems, theſe excellent men being the greateſt of all Enemies to their kingdom. The Jeſuits have learned more wit at our charge, and our neglects have afforded them a very plentiful harveſt. But that which is yet more wonderful in this buſineſs is this, that thoſe in whoſe power it is to Erect Schools in the Villages, altho' they have children of their own, which for want of Orthodox Maſters they are forced to commit to the Jeſuits,If our Laws 〈…〉 . and ſo run upon an apparent and viſible miſchief; yet theſe, upon certain unknown private and domeſtick intereſts, hinder the effecting this moſt excellent and ſalutary counſel by all manner of ways, upon certain and frivolous pretences. I do very much fear that in the great day of Judgment the famous and excellent virtues of the Heathens will condemn our baſe Avarice and improbity; eſpecially the Charity of Cimon towards the Poor, and the honeſty, juſtice and fidelity of the two Cato's.

VIII. But even where there are Schools, many Maſters (for I ſpeak not this of all) do but prepare the way for Atheiſm. For they for the moſt part that they may win the love of the children, and not offend the Parents, treat their Scholars too remisſly and ſoftly, and do as it were overmuch looſen the reins of diſcipline, neither reſtraining them from Vice by chaſtiſement, nor reducing them to Virtue by good advice. The inquiry is not now, what a Maſter ſhould deſire in his Scholar, but the Scholar would have in the Maſter: They on the other ſide do not ground their Scholars in Chriſtian Piety, inſtruct them in the fear of God; nor form them to Modeſty and the other Virtues. They think they have mighty well and faithfully perform'd their parts; if they have in ſome degree inſtructed them in Learning and Arts; but as for the knowledge of Piety, the ſence of the Catechiſm, the Articles of Faith, with their foundations in Scripture, as no body inquires after theſe things, ſo no body delivers them, nor in truth can they; the Maſters themſelves being very ignorant of thoſe holy things. I confeſs ſome begin and end with Prayers, but with what fervour and devotion of mind it is not convenient to ſpeak▪ Nor do they as they ought, ſhew themſelves innocent and affable as Parents, but remiſs and diſſolute as companions. And hence it comes to paſs that the Scholars deſpiſe their maſters, and become fierce and inſolent, loathing all that is good, and of an inſufferable ſtubbornneſs.

IX. I wiſh the Eccleſiaſtical and Civil Governours could well conſider the greatneſs of this affair, and in chuſing School-maſters would yield nothing to their affections, affinity, relations, domeſticks, ſervants or maids, nothing to the recommendations or intreaties of their acquaintances, or even to mercy; and certainly every body is not to be made a School-maſter, upon any bodies recommendation, ſeeing the Common-wealth is ſo much concern'd and intereſted to have good and Learned maſters ſet up, who may inure the minds of children to Piety towards God, Humanity towards men, and adorn them with ingenuous manners and diſciplines.

X. And yet it is impoſſible to repreſent how careleſs men now adays are in this great concern. I remember in my Travels, I viſited a fine City belonging to one of the States of Holland, where I knew a man who by the favour of the Magiſtrates, was conſtituted chief practick Phyſician of the place, and when his Penſion would not maintain him and his Family, the Magiſtrates as an Addition to it, gave him the Government of their School, though he was utterly incapable of it, and very ignorant of thoſe things that might fit him for that imployment. I ſpeak nothing of the Book de Religione Medici, this is enough for a wiſe man. On the other ſide, the beſt and moſt Learned School-maſters, who are of approved Lives, of commendable manners, and of a known diligence in teaching, ſcarce find any acceptance any where, the unlearned having ſo inſinuated themſelves in the friendſhip and acquaintance of the great men, and prevailed ſo far upon them, that they think none are ſo fit to undertake the care of teaching children as theſe, when they are not better fitted for it, than an Aſs is to be a Muſician. Nor can they teach any thing that is worth one farthing: ſo great is their ignorance, and yet they have an excellent faculty of concealing it. Who knows not of what force kindred, the marriage of a Kinſwoman, or maid ſervant if it ſo happen, is in the diſpoſing of theſe preferments? and when by reaſon of their ignorance and want of experience, they find themſelves deſtitute of that Authority which for the moſt part attends Learning: to counterbalance the reputation of the other School-maſters who are in ſome places numerous, they do not only looſen the reins of diſcipline, that they may by that means increaſe their Schools, but promise marriages to ſome of the great men; by which means they arrive at that reputation for Learning and Orthodoxy, that whereas before they were truly thought the moſt ſilly, wrangling heterodox fellows that could be, in a moment they become moſt Learned, Religious and Conformable. So much is the man changed! I will illuſtrate this by an example after the School-cuſtom; not long ſince two Students were call'd ſucceſſively out of the Univerſity of Konigsberg to undertake the Government of the School of one of the principal Cities of Livonia. The firſt of theſe by the marriage of one of the great Church-mens daughters, was promoted in the Cathedral Church without any difficulty, and laid down his School-maſters place with great reputation. The latter, who brought with him a wife which he had married at Konigsberg, tho' he left no ſtone unturned, and was perhaps equal to the former in ſolid Learning, could never to this day attain the honour of being a member of the Cathedral Church, and I fear never, &c. Of ſo much greater value are women than men, that the husband ſhines by a light he derives from the wife.

XI. Now when the School-maſters ſuffer the youth committed to their truſt, to be debauched and run headlong into all kinds of Wickedneſs and Villany, whoſe buſineſs it was with all poſſible care, induſtry and ſeverity to curb their boldneſs and impudence, and correct their fierceneſs, petulancy and youth, prone to Luxury by ſeaſonable inſtruction, admonition and chaſtiſement; what hope is there when they become men, and come to a greater age, of reforming them! for when both their Parents and School-maſters ſuffer them in all ſorts of Vices, and let them do what they liſt, and never take any care to reſtrain their exorbitances, what wonder is it if they become unable or hardly able to live without thoſe Vices which they have been accuſtomed to from their very infancy? ſo does cuſtom become a ſecond nature. Nor is it at all probable, that he that has lived looſely, and ill in his youth, ſhould become honeſt and ſober when he arrives at manhood; nor that he that was wickedly brought up, ſhould be reformed when he is a man. So much is there in the habits that firſt are taken up by children, and confirmed by a long uſe. From whence comes it that there are ſo many Adulterers, debauchers of Women, Knaves, Drunkards, deſperate and prodigal Spend-thrifts and Gameſters, ſo many Citizens contaminated with all manner of Villany and Wickedneſs, but from this one fountain of the ill and perverſe Education and Government of Children? for they that attribute the debauchery of the Age to the Reformation, do without doubt need Phyſick. That looſe and impious Education and ill diſcipline, which is now in uſe added to the negligence and diſſoluteneſs of the Magiſtrates, who are more intent upon their own private and domeſtick advantages than the publick good; that I may make no complaints againſt the Princes of the World, muſt certainly bear the blame of all this Wickedneſs. Thus you have the firſt and principal cauſe of the preſent Atheiſm in my opinion.

XII. And now I come to the next, which is the contempt of the Clergy and Church-men. I will not at large inquire into the Cauſes of this, nor whether many of them have not brought this diſeſteem upon themſelves by their own faults: tho' it is not poſſible that our Clergy ſhould not be vile in the eyes of men, while they ſee how baſely and poorly they ſeek Church Functions and Preferments: how careleſs they are of their people, and unconcern'd for the Glory of God. Now I ſay, when men ſee all this, is it poſſible that they ſhould not deſpiſe thoſe who ſeek their own, and not the things of Jeſus Chriſt? And the very Clergy too, obſerve at time the ſmall eſteem the people have of them, as appears by their frequent complaints in their Pulpits, tho' they either know not, or are pleaſed to diſſemble their knowledge of the Cauſe, as if they abhorred the remedy more than the diſeaſe, I will only add this, that the contempt of the Perſon, for the moſt part brings with it a contempt of the Office. Now how deep this is rooted in the minds of the men of this Age, no man can be ignorant. I remember I heard a perſon of no mean conſideration at Amſterdam uſe theſe words, That he valued his Cat as much as he did his Miniſter. Thus did an Evangelical hearer ſpeak of an Evangelical Paſtor. If any that were not of the Eſtabliſhed Church had thought a little under valuingly of them it might have been born, provided it had not been attended with publick ſcandal, becauſe they have nothing to do with them, as S. Paul bore with the Athenian Philoſophers, Act. XVII. 18. who call'd him Babler, and a ſetter forth of ſtrange Gods: but when the Auditors who are committed to his care deſpiſe his Admonitions and Doctrine, as if they were too good and learned in the Scriptures, to be inſtructed by ſuch a man, as it does not ſeldom happen that thoſe who have wealth and power in the world, will hardly ſubmit themſelves to the Church-diſcipline and inſtruction: there I ſay, the contempt is not to be indured, becauſe attended with the contempt of the Miniſtery, and tending to the great damage of the hearers. And to this purpoſe is that of the Apoſtle,Tit. II. 15. let no man deſpiſe thee. For I cannot allow the Expoſition of Chryſoſtom and others, who think that Titus was admoniſhed to behave himſelf ſo, both as to his Doctrine and Life, as not to deſerve to be deſpiſed. For altho' it is moſt certain, that integrity of manners does add to the Authority of the Teacher, and render his Doctrine more acceptable; and that a good life, as Primaſius ſaith, makes the Doctrine of more Authority: yet the very ſound and ſenſe of the words ſhew, that the Apoſtle here does not preſcribe what Titus ſhould do, but what others ſhould not do. Joh. Crocius upon this place take it, that the Apoſtle did not here ſpeak to Titus, but to the whole Church of Crete, and ordains, that ſeeing Titus was commanded to encounter with their vices and errors, and to defend the Truth and Religion, no man ſhould be ſo prodigal of his Salvation, as to deſpiſe either his Perſon or his Office, or prefer himſelf before him, as better or more worthy. For the word 〈 in non-Latin alphabet 〉 here uſed as is obſerved by S. Hierom. Witteberg. and Fr. Baldwin. Comm. p. 1501. B. ſignifies thus much. When any one being confident of himſelf that he is better than another, deſpiſeth him whom he thinks beneath him. And as being above him in wiſdom, thinks the inferiour perſon worthy to be deſpiſed. Therefore this is to be imprinted in the firſt place, in the minds of all that belong to the Church, of what Order or Dignity ſoever they are of, that they ought to be ſubject to their Miniſter, becauſe all are ſinners who ſtand in need of Inſtruction, Exhortation, reproof and Conſolation, all which are adminiſtred by the Miniſters of the Church, by the word of God commended to them, & therefore they are to be heard of all, [as the Miniſters of Chriſt, 1 Cor. IV. 1. and Stewards of the Myſteries of God.] But if there be any that will not hear, as the greateſt part of the men of this Age will not, that they are not to be connived at, but to be rebuked with all Authority. As the Apoſtle directs in the laſt cited place out of Titus, that they may underſtand (ſaith the grave Balduinus) the Authority of the Miniſtery excells all worthly Power. We have already the heavy ſentence revealed againſt theſe deſpiſers, Luk. X. 16. Matth. X. 40. Joh. XIII. 20. But if there be any Drones and unworthy of the Miniſtery, let them be driven out of the Hive. But as to thoſe who teach the true Doctrine, and Religion, and Catechiſe in publick and in private, and ſerve Chriſt and their people faithfully, without any vain hopes of lucre out of love: theſe I ſay, ought to have obedience, liberality, and reverence ſhewn towards them; leſt if we act otherwiſe, by the juſt judgment of GOD we ſhould be left ſo far to our ſelves, as to maintain Seducers, Hypocrites, mercenary men; thoſe that are covetous of great Revenues, carnal men who are totally unfit for that ſpiritual work, idle bellies indeed of the Miniſters of Chriſt, and ſuch as wallow in the very mire of Pleaſures and Riches, which hath already hapned, not only to our forefathers, but to ſome of the moſt flouriſhing Churches of theſe times, as we ſee with ſorrowful hearts.

XIII. The ill, tho' frequent way of Preaching gives us the third cauſe of Atheiſm. The firſt duty of a Preacher, is to ſet forth the Power and Nature of Religion, and the ſecond is to perſwade men to Faith and good works, as all agree who know what it is. For it is in vain to exhort thoſe men who are ignorant of the force and nature of true Poſitive Divinity and Religion. But a great ſort of our Preachers having only lightly touched, or rather for the moſt part totally neglected their Text, fall preſently to the exhortation, which whoever does proſecute without the knowledge of Faith and true Religion, does but play the Philoſopher inſtead of preaching Chriſt, as Philip Melancthon has plainly pronounced in this affair. I would not have the latter omitted, but I had rather they would much oftner handle the former. For ſeeing the Goſpel teacheth many things above our Reaſon, it is not poſſible to know which is the true Worſhip of God and Religion, unleſs we know what the Goſpel teacheth. Therefore he will do moſt good to the Church, tho' he will not at firſt be ſo acceptable as an Engliſh Moraliſt, who can beſt ſet forth the matter of Faith, which many either totally neglect, contenting themſelves with inculcating the precepts concerning manners, without delivering the ſumm of the Chriſtian Religion, or do only lightly touching it, and yet after all we wonder whence it comes to paſs, that thoſe that have ſo many years frequented our Sermons, being asked concerning the heads of the Chriſtian Religion can give no account of them, when yet they never in all their lives heard much, if any thing, of them. I lament the miſery of theſe poor ſheep, but I ſhall never more wonder at the multitude of Atheiſts, and of thoſe that are ignorant of all Religion. But in ſhort, if the truth may be ſpoken, the greateſt part of the Preachers never learned the Compendium and form of true Theologie; and what more can be expected from ſuch men? But I know not how it comes to paſs, that no Mechanick ſhall be ſuffered to exerciſe a Trade, who hath not ſpent a great time in learning of it. But all are ſuffered to preach without diſtinction or choice, nor do I at all regard the Certificates which are uſually given to young beginners in ſome places; for how, and at what price they are purchaſed of the Profeſſors is as clear as the light. But Paul's precept was,1 Tim. III. 2. that the Biſhop ſhould be apt to teach. And he only will be ſuch who has a right notion of Religion, and has by the aſſiſtance of the Holy Ghoſt had experience of the force and power of it in the various events of his life. For as a builder firſt forms the whole building in his mind. So the teachers of any Arts, ought to have the whole Scheme of the Arts they profeſs to teach in their minds that they may be able to ſhew the beginning and Series, or order of all the precepts. But all other Arts, becauſe they may be comprehended by reaſon may be more eaſily apprehended,I cannot aſſent to my Author in this, viz. that there is any thing in the Gospel againſt the judgment of Reaſon illuminated by Faith. whereas the Goſpel which contains many things above, and againſt the judgment of reaſon, is not apprehended without difficulty, and therefore the Preacher is obliged to take the more pains that he may render the moſt obſcure things plain. And he will then be able to do this, when he has poſſeſſed his own mind with a comprehenſive knowledge of all the Doctrine of Religion before he begins to teach others. Therefore it will never be laborious or difficult to ſuch a Preacher to invent what he ſhould ſpeak; but rather his prudence is to be imployed in the chuſing out of the great variety and plenty, what may ſeem moſt profitable and uſeful, for the whole Chriſtian Religion is of a Divine Original, and being delivered to us in writing by the Prophets and Apoſtles, thoſe writings are to be followed. Now in this, the firſt thing is, to underſtand rightly thoſe things which he has undertaken to handle: for no man can clearly teach another that thing which he doth not throughly underſtand himſelf. That Verſe of Horace is very common: Verbaque praeviſam rem non invita ſequentur. For unforc'd words wait on a well known thing.

Nor does any man attain the knowledge of the holy Scriptures by ſtudy only; but it is neceſſary that by inſtruction of the Holy Ghoſt he ſhould feel the force of them in his own mind, and ſo be able by his own Experience and Practice to interpret them. The next things required in a good Preacher is, that he have a good way and manner of interpreting or expreſſing himſelf; which is delivered in thoſe precepts by which youth is inſtructed in Eloquence or Rhetorick. For no man can ever know the way of teaching well if he be not well inſtructed in Eloquence in his youth: and be very much, and a great while converſant with thoſe Arts, in which the precepts of Rhetorick are contained. And then an Interpreter ought to know the Genius of the language, for the holy Scriptures have a certain peculiar Idiom and Phraſe, which thoſe that are not acquainted with it from their youth cannot underſtand. Nor is it enough to have ſome degree of knowledge in the tongues, but to enable a man to judge well, Logick and Rhetorick are of great uſe. Laſtly, if he be able to draw a ſumm, or Compendium of the whole doctrine out of the holy Scriptures, he will then endeavour that the people alſo may comprehend the whole Chriſtian Doctrine. The Primitive Church ſeems to have aimed at this heretofore, when ſhe took ſuch care, that the ignorant might be throughly inſtructed before they were admitted to Baptiſm, whom ſhe then called 〈 in non-Latin alphabet 〉 ,If the Rite of Confirmation were duly put in execution with us; no Church can take a better and more effectual care for this than ours has done. Catechumens. For 〈 in non-Latin alphabet 〉 , to Catechiſe, doth not ſignifie to teach ſimply, but to read to a perſon, and make him repeat after the Teacher. And I wiſh the cuſtom were retained in the Church, of exacting of every man once an account of the Doctrine; for we do more diligently conſider, and deeply look into thoſe things which we are bound to recite in other words without changing the ſenſe.

The laſt cauſe of Atheiſm, we fetch from the total abolition of all Ceremonies, for we ſee that Religion was never more deſpiſed than in thoſe Churches where there is no Ceremonies. For there is an abſolute neceſſity of ſome external ſhews which may recommend and render Religion more Auguſt and Venerable to the common people, who are not able without them, to ſee into the greatneſs and dignity of this thing, and we ought not to undervalue that improvement which children make while they Sing the Pſalms, Read the Bible, and repeat the Catechiſm aloud in the Church. For if Ceremonies are not impious, (as they are, which are inſtituted by the Papiſts for Juſtification,) and if there be any uſe of them, ſuch as the recommending Religion to the people, and children for whoſe ſake they were chiefly inſtituted, and both which they retain and preſerve in the word, and teach, I ſee no reaſon why they ſhould be aboliſhed. O how earneſtly do I deſire that thoſe who govern our Church-affairs would more deeply conſider this laſt cauſe which at firſt ſight appears ſo light and contemptible; and that they would underſtand what Eccleſiaſtical Prudence is. (concerning which we conjecture Nicolaus Videlius will with the aſſiſtance of God publiſh ſomething in his Elegant book of the Prudence of the ancient Church) Tho' ours ſhould at leaſt be ſo unhappy as leave this thing very imperfect. It is a moſt impious thing, to think that all Ceremonies were inſtituted by wicked Popes. There ever were ſome wiſe and holy men, who throughly underſtood that the minds of the common people were ſo ſtupid and low, that they could never apprehend the Dignity and Majeſty of Religion, unleſs their minds were fixed and detained with ſome outward and viſible Rites, till they might by that means by degrees be more and more lifted up, and ſo learn to admire it. And yet I would not have too much haſte made here, becauſe Abraham Scultetus a prudent Divine, otherwiſe in this very Age left us a Tragical example of the ill effects that followed at Prague. And thus at length I have opened this putrid ſore; and now if the work might be acceptable, and it might promote the cure of it, O how great thanks ſhould I give to our God? but if the evil ſhould happen to be only exaſperated, and the attempt ſhould incenſe the Patients; I ſhall comfort my ſelf with the Conſcience of my undertaking, and the uſual reward of a Phyſician.