Writers, is a great Confirmation of the Truth of our Religion; fince as many as have undertaken the Proof of it, have always agreed in the main Evidence, and differ only in Method, or in the Management of particular Arguments and though all have not written with equal ftrength and clearnefs; yet there is not, I believe, one Author, but has brought fufficient Arguments to confute the Adverfaries of Religion. They are pleased, indeed, to think otherwife: but they may at leaft take notice, how obvious it is, that if this Objection prove any thing, it must prove, that there is no fuch thing as Certainty in the World; because there is no Art nor Science, concerning which divers Treatifes are not daily published. But are therefore the Natures of Vertue and Vice uncertain? Is it the lefs certain, whether Juftice, Temperance, and common Honefty, be Vertues, or whether Murther, Adultery, and Theft, be Crimes; because

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caufe Laws are made, and Sermons daily preached concerning these things? or can any Man doubt, that thefe Crimes often meet with fevere Punishments even in this World, though Man will take no warning by never fo many Examples, but have need of continual Advice and Exhortation to keep them from the commiffion of them? Is there the lefs Certainty in the Mathematicks, becaufe Euclid, Apollonius, and innumerable others, of all Ages and Nations, have put forth Books and Systems of Mathematicks in feveral Forms and Methods.

When m many write upon the fame Subject, it is an argument of the Excellency and Usefulness of it; not that they are diffatisfied in what has been already faid by others, but that they think more may be faid, or that fome things may be proved more clearly, in another method, with more advantage to fome Capacities, and with greater probability of removing the Scruples

of

of fome Men. It is, undoubtedly, very fit, that all neceffary Doctrines, upon which the Eternal Happiness or Mifery of Mankind depends, fhould be treated of in all kinds of Ways and Methods; and they cannot be too often difcourfed of, nor by too many Men, that no Objection may remain unanswered, nor Scruple unobferved. Though little may be fufficient, upon a plain Matter, to wise Men; yet too much cannot be faid upon a Subject wherein all Men are concerned: And it is the great Affurance of the Truth of Religion, and Charity to the of Soulsen, that has engaged fo many Authors in this Caufe.

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Befides the Primitive Fathers and Apologifts, Men of the greateft Learning and Abilities, in latrer Ages, have undertaken this Subject, having made it their Study and Bufinefs to confider the Grounds of our Holy Religion. And I think few will pretend to more Judgment to difcover Truth, or to a 3

more

ore who have had no particular Authors

Integrity to declare it, than fuch

Intereft or Profeffion in reference to Religion, but were under only the common Obligations of all Chriftians; which if they had valued as little as fome others, they could with as much Wit and Learning have appeared in the Caufe of Irreligion, as any that ever undertook it. Many of the moft eminent in all Profeffions and Callings have been the moft zealous Affertors of Religion; as I might fhew by particular Examples which are in every Man's memory. Indeed, I believe, few Men have fo vain an Opinion of themselves, as to think they underftand their feveral Studies and Profeffions better than fuch Perfons who have given undoubted evidence of their unfeigned Belief of the Chriftian Religion. Men of the greateft Sagacity and Judgment have not been moved with fuch Objections as others fo much tumble at; but have lived and died

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the Glory of their Age, and an Honour to their Religion; fuch were the Learned Prince of Mirandula, and that Learned French Nobleman Mornans; fuch were Grotius, Sir Matthew Hales, Dr. Willis; and many befides, both of our own and other Nations. I fhall mention but one more, who indeed was fo eminent, that I fcarce need mention him, for he muft be already in every Reader's thoughts; I mean, the Honourable Mr. Boyle, who was as inquifitive, and as unwilling to be impofed upon, and knew as much of Nature, perhaps, as ever any Man,not Infpired,did; and had withal as ftedfaft a Belief, and as aweful Apprehenfions of Revealed, Religion; which he endeavoured to eftabifh and propagate, not only by his own Writings, but by the Labours of others, which he engaged and rewarded by his Laft Will and Teftament.

2. But Men do not always live anfwerably to what they profess to be

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lieve.