nours, may yet regain a due efteem to Region, and adorn the Gospel of Chrift. This is a proper Object for the Ambition of generous afpiring Minds to exprefs their Gratitude to Him who has placed them fo much above the rest of the World; and when they find themselves happy now, to difdain to aim at any thing less 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 those 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, to obferve what Art can do, and to bebold the Splendour and the Magnificence of foreign Countries in our own: But the Glories and Rewards of Vertue fhall continue, when Burghley it self and the

World

World shall be no more; and will make Death but a Paffage and an Advancement from one Palace, from one Honour to another; 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 ferviceable to the Ends of Religion and Vertue, and thereby to the Glory and Happiness of your Hononrable 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)

THE

PREFACE.

I

Am fenfible, that the Publication of a Treatife of this nature, will be liable to Exceptions, from those for whose Use 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 be fo certain, and fo evident, as it is maintained to be, there could be little need of so many Difcourfes upon this Argument; for it is no fign of Certainty, when fuch a number of Books are publifh'd of this kind, that fo many Men of Learning and Parts have written upon the Subject, yet others, it feems,

are

ate not fatisfied in their Performances,

are continually offering fomething New upon it. They will likewise object, That many of the Profeffors and Minifters of Religion, do not live as if they believed themselves, at leaft, not as if they were fo very certain of what they teach; and that if there were fo great Certainty, there never could be fo many Unbelievers, but all who had 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 pass, that a Religion which carries fo plain and convincing Evidence along with it, fhould yet by too many be difbelieved, or difregarded.

1. To the First thing, it might be fufficient to fay, That the Number of