for the Ambition of generous afpiring Minds to express their Gratitude to Him who has placed them fo much above the rest of the World; and when they find themselves happy now, to disdain to aim at any thing lefs than Everlasting Happiness bereafter. To be Miferable after Happiness, is an aggravation of Mifery: but to receive Eternal Bleffings, as the Fruits and Improvement of fuch as are Temporal, is the Privilege of thofe whom God has been pleafed to diftinguish from others by his Mercies, and who diftinguish themselves by a regard to his Honour and Service,

.

All that know BURGHLEY, (and who is there almost that doth not know it?) are furprised with Wonder and Delight, toobTerve what Art can do, and to behold the Splendour and the Magnificence of foreign Countries in our own: But she Glories and Rewards of Vertue Shall continue, when BURGHLEY it felf and the World fhall be no more; and will make Death but a Paffage and an Advancement from one Palace, from one Honour, to another;

and

and a Removal only from the uncertain Riches and imperfect Felicities of this Life, to the Manfions of Eternal Bliss in Heaven.

That these my Endeavours may prove but in any measure serviceable to the Ends of Religion and Vertue, and thereby to the Glory and Happiness of Your Honourable Family, in this and a better World, is, My LORD, the unfeigned Defire and Prayer of,

Your LORDSHIP'S

Moft Humble, and

Moft Obedient

Servant and Chaplain,

R. JENKIN.

i

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A A A L A L A A A A A A A A
WE W W W W WVVT VIN

THE

PREFACE.

AM fenfible, that the Publication of a Treatife of this nature, will be liable to Exceptions, from those for whofe Ufe and Benefit it is chiefly defign'd, who will be ready to lay hold of all Pretences, to avoid the being convinced of what they have fo little mind to believe. They will be apt to fay, That if the Truth of Religion were fo certain, and fo evident, as it is maintain'd to be, there could be little need of fo many Difcourfes upon this Argument; for it is no Sign of Certainty, that though fuch Numbers of Books are publish'd of this kind, which fo many Men of Learning and Parts have written upon the Subject; yet others, it feems, are not fatisfied in their Performances, but are continually offering fomething New upon it. They will likewife object, That many of the Profeffors and Minifters of Religion, do not live as if they believed themselves, at least, not as if they were fo very certain of what they teach; and that if there were fo great Certain

ty,

су

7

ty, there never could be fo many Unbelievers, but all who heard of it, muft needs be convinced by fuch Evidence. I fhall therefore fhew here, That the Number of Books written on this Subject, doth not prove the Uncertainty of Religion, but rather the contrary; and that the ill Lives of Men is no Argument against the Religion they profefs. And then I fhall enquire how it comes to pafs, that a Religion which carries fo plain and convincing Evidence along with it, fhould yet by too many be disbelieved, or difregarded.

F. To the First thing, it might be fufficient to fay, That the Number of 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 Manage ment of particular Arguments: and though all have not written with equal Strength and Clearnefs; yet there is not, I believe, one Author, but has brought fufficient' Arguments to con.fute the Adverfaries of Religion. They are pleas'd, indeed, to think otherwife: but they may at least take notice, how obvious it is, that if this Objection prove any thing, it must prove, that there is no fuch thing as Certainty iu 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 less cer-> tain, whether Juftice, Temperance, and common Honesty, be Vertues; or whether Mur

ther,