THE general Decay and Contempt of the Christian Religion amongst us , has made me think , that I could not better employ the Leisure , which , by Your Lordship's Favour , I enjoy , than in using my best Endeavours to shew the Excellency and the Certainty of it . And what I have done , is here humbly presented to your Lordship , as of Right , and upon many Accounts , it ought to be .

The Honour and the Satisfaction which I have often had to hear Your Lordship speak in the behalf of Religion and Virtue , encourage me to hope , that a Performance , though but such as this , upon that Subject , may obtain your Acceptance . And the Name only of a Person of your Lordship's Honour , and Learning , and Knowledge of the World , may perhaps be of more advantage to the Cause I undertake , than any thing I have been able to write .

Religion may seem , by Descent , and as it were , by Inheritance , to belong to Your Lordship's Care : The Wisdom and Piety of Your Great Ancestor appear to distant Ages in the Reformation , which , through the Blessing of God , was in so great a measure , by His means , establish'd in this Kingdom . And I have with Joy often thought , that I could observe the Spirit and Genius of my Lord Treasurer BVRGHLEY now exerting it self more than ever in your Noble Family . From whence , methinks , we may presage Happiness to the Nation , and may yet expect to see a true sense of Religion revive , and may hope , that even in our days , Christianity , amongst English-men , shall be more than a Name , which is every where spoken against .

An eminent Vertue is a Publick Good : There is a powerful and commanding Force in Great Examples , to countenance Vertue , and discourage Vice and Profaneness ; to make Irreligion appear , as it is , base and contemptible in the World ; to degrade it , and thrust it down among the lower and untaught part of Mankind . Much is not to be expected from the Schools and from the Gown , under such Contempt and Discouragement . But the Great and the Honourable have it in their Power to do great things ; things worthy of Themselves , and for the Advancement of God's Glory . Persons of High Birth , and both by Nature and Education fitted for the Highest Undertakings , whose Vertues shall flourish with their Years , and add New Lustre to their Hereditary Honours , may yet regain a due Esteem to Religion , and adorn the Gospel of Christ . This is a proper Object for the Ambition of generous aspiring Minds to express their Gratitude to Him who has placed them so much above the rest of the World ; and when they find themselves happy now , to disdain to aim at any thing less than Everlasting Happiness hereafter . To be Miserable after Happiness , is an Aggravation of Misery : But to receive Eternal Blessings , as the Fruits and Improvement of such as are Temporal , is the Privilege of those whom God has been pleased to distinguish from others by his Mercies , and who distinguish themselves by a regard to his Honour and Service .

All that know Burghley , ( and who is there almost that doth not know it ? ) are surprised with Wonder and Delight , to observe what Art can do , and to behold the Splendor and the Magnificence of Foreign Countries in our own : But the Glories and Rewards of Vertue shall continue , when Burghley it self and the World shall be no more ; and will make Death but a Passage 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 Mansions of Eternal Bliss in Heaven .

That these my Endeavours may prove but in any measure serviceable to the Ends of Religion and Virtue , and thereby to the Glory and Happiness of your Honourable Family , in this and a better World , is , My Lord , the unfeigned Desire and Prayer of ,

I Am sensible , that the Publication of a Treatise of this nature , will be liable to Exceptions , from those for whose Vse and Benefit it is chiefly design'd , who will be ready to lay hold of all Pretences to avoid the being convinc'd of what they have so little mind to believe . They will be apt to say , That if the Truth of Religion be so certain , and so evident , as it is maintain'd to be , there could be little need of so many Discourses upon this Argument ; for it is no sign of Certainty , when tho' such a number of Books are Publish'd of this kind , that so many Men of Learning and Parts have written upon the Subject , yet others , it seems , are not satisfy'd in their Performances , but are continually offering something new upon it . They will likewise object , That many of the Professors and Ministers of Religion , do not live as if they believ'd themselves , at least , not as if they were so very certain of what they teach ; and that if there were so great Certainty , there never could be so many Vnbelievers , but all who had heard of it , must needs be convinc'd by such Evidence . I shall therefore shew here , That the Number of Books written on this Subject , doth not prove the Vncertainty of Religion , but rather the contrary ; and that the ill Lives of Men , is no Argument against the Religion they profess : And then I shall enquire how it comes to pass , That a Religion , which carries so plain and convincing Evidence along with it , should yet by too many be disbeliev'd , or disregarded .

1. To the First Thing , it might be sufficient to say , That the Number of Writers , is a great Confirmation of the Truth of our Religion ; since 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 Strength and Clearness ; yet there is not , I believe , one Author , but has brought sufficient Arguments to confute the Adversaries of Religion . They are pleas'd , indeed , to think otherwise : 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 such thing as Certainty in the World ; because there is no Art nor Science , concerning which divers Treatises are not daily Publish'd . But are therefore the Natures of Vertue and Vice uncertain ? Is it the less certain , whether Justice , Temperance , and common Honesty , be Vertues ; or whether Murther , Adultery , and Theft , be Crimes ; because Laws are made , and Sermons daily preach'd concerning these Things ? Or can any Man doubt , That these Crimes often meet with severe Punishments even in this World , though Men will take no Warning by never so many Examples , but have need of continual Advice and Exhortation to keep them from the Commission of them ? Is there the less Certainty in the Mathematicks , because Euclid , Apollonius , and innumerable others , of all Ages and Nations , have put forth Books and Systems of Mathematicks in several Forms and Methods .

When many write upon the same Subject , it is an Argument of the Excellency and Vsefulness of it ; not that they are dissatisfy'd in what has been already said by others , but that they think more may be said , or that some Things may be prov'd more clearly , in another Method , with more Advantage to some Capacities , and with greater Probability of removing the Scruples of some Men. It is , undoubtedly , very fit , that all necessary Doctrines , upon which the Eternal Happiness or Misery of Mankind depends , should be treated of in all kinds of Ways and Methods ; and they cannot be too often discours'd of , nor by too many Men , that no Objection may remain unanswer'd , nor Scruple unobserv'd . Though a little may be sufficient , upon a plain Matter to wise Men ; yet too much cannot be said upon a Subject wherein all Men are concern'd : And it is the great Assurance of the Truth of Religion , and Charity to the Souls of Men , that has engag'd so many Authors in this Cause .

Besides the Primitive Fathers and Apologists , Men of the greatest Learning and Abilities , in latter Ages , have undertaken this Subject , having made it their Study and Business to consider the Grounds of our Holy Religion . And I think few will pretend to more Judgment to discover Truth , or to more Integrity to declare it , than such Authors , who have had no particular Interest or Profession in reference to Religion , but were under only the common Obligations of all Christians ; which if they had valu'd as little as some others , they could with as much Wit and Learning have appear'd in the Cause of Irreligion , as any that ever undertook it . Many of the most Eminent in all Professions and Callings have been the most zealous Assertors of Religion ; as I might shew by particular Examples which are in every Man's Memory . Indeed , I believe , few Men have so vain an Opinion of themselves , as to think they understand their several Studies and Professions better than such Persons who have given undoubted Evidence of their unfeigned Belief of the Christian Religion . Men of the greatest Sagacity and Judgment have not been mov'd with such Objections as others so much stumble at ; but have liv'd and dy'd the Glory of their Age , and an Honour to their Religion ; such were the Learned Prince of Mirandula , and that Learned French Nobleman Mornaeus ; such were Grotius , Sir Matthew Hales , Dr. Willis ; and many besides , both of our own and other Nations . I shall mention but one more , who indeed was so Eminent , that I scarce need mention him , for he must be already in every Reader 's Thoughts ; I mean , the Honourable Mr. Boyle , who was as inquisitive , and as unwilling to be impos'd upon , and knew as much of Nature , perhaps , as ever any Man , not Inspir'd , did ; and had withal as stedfast a Belief , and as aweful Apprehensions of Reveal'd Religion ; which he endeavour'd to Establish and Propagate , not only by his own Writings , but by the Labours of others , which he Engag'd and rewarded by his Last Will and Testament .

2. But Men do not always live answerably to what they profess to believe . It were heartily to be wish'd , that there had never been any Occasion given for this Objection : For though it be very inconsiderable in it self , yet it does , I believe , the most mischief of any ; because Men naturally govern themselves more by the Example than by the Judgment of others , or even than by their own Reason . But if we will judge aright , the Example of one Man , who lives according to the Doctrines of Religion , ought to be of more weight with us , than the Example of never so many , who live contrary to their Profession . Because , when Men profess one thing , and act another , their Actions are surely as little to be regarded as their Profession : And if we will not believe their Profession against their Actions , why should we regard their Example against their avowed Principles and Profession ? It is in all other cases esteemed a good Argument for the Truth of any thing , when Men confess it against themselves . And the Motives and Temptations are visible , by which they are led aside from their own declared Faith and Judgment ; this Pleasure , or that Profit , is the cause of it , which every Man can point to . But when he , who lives conformably to his Principles , denies himself , when he loses and suffers by it , he must needs be in great earnest ; whereas the others are apparently bribed , to forsake that in Practice , which , notwithstanding , they cannot but own in the Theory and Principles .

This was an old Prejudice against Philosophy , That the Philosophers did not observe their own Precepts . But it was rejected by wise Men , as no Argument against the Truth and Vsefulness of Philosophy . It is a great Objection against the Men , but sure it can be no Argument against the Things themselves , that they are disregarded by those who understand their worth , and pretend to have a due value and esteem for them . And whoever renounces the Faith , or takes up Principles of Irreligion , because of any ill Practices of others , too plainly declares either that in Truth and Sincerity he never had any , or that he is very willing to part with his Religion . All Men make some pretence to Reason ; and those Men most of all , who are so apt to decry Religion upon this account , That many who profess to believe it , do not always live up to its Rules and Instructions : But they do not consider , in the mean time , That Men generally act as much against Reason as against Relgion ; and that therefore this Objection , if it can signifie any thing , must banish all Reason and good Sence out of the World . If there be no True Religion , because so few practise it as they ought ; there can be no True Reason neither , because the Lives of so many Men contradict it . And some , perhaps , would be contented , that there should be no True Religion , rather than that there should be no True Reason ; because then they must be no longer allowed to be able to Reason against Religion .

But if the Truth and Reality of Things depend upon the Practice of Men , then the same Religion may be true and false at the same time ; it may be true in one Age , and false in another ; or true in one Countrey , and false in the next ; and must be more or less true or false , in the same proportion , as the Lives and Manners of its Professors are more or less vertuous or vicious . Indeed , this is so unreasonable and unjust a Prejudice against Religion , though it be grown a very common one , that methinks every Man should be ashamed of it ; especially Men of Reason , who scorn so much , in all other cases , to depend upon the Practice and Authority of others . And it is hard to believe , that Men who think at all , can think as they speak , when they make use of this Objection . Will any Man suppose , that Temperance doth not preserve Health , tho' he should see his Physician run into excess ? or , that Poyson will not kill , tho' the Man who tells him so , and advises him against it , be so desperate as to take it himself ?

But as absurd as this Objection is in it self , it is most of all absurd , when it is urged against the Christian Religion ; of which we are assured , that one of the Twelve who first preached it , was an Apostate , and a Traytor : and our Saviour declares , that many who had Preached and wrought Miracles in his Name , should be at last rejected by him , Matth. vii . 21. And therefore , for any to make this cavil against Christianity , is only to shew , that they do not consider it , or will not remember the plainest and most remarkable Points of it .

3. The causes of Vnbelief amongst Christians , notwithstanding the clearest Evidence for their Religion , are too many to be here recounted : But I shall mention some of the chief of them .

( 1. ) Vicious Men are very unwilling to believe that Religion to be True , which is so directly contrary to their whole course of Life , and to all their Inclinations and Desires , but they are very ready to catch at any Cavils and Pretences against it . The Lives of too many Christians have brought a Scandal , though a very unjust one , upon the Religion which they profess : and Men who find themselves more enclined to do as they see them do , than as they hear them acknowledge they ought to do , make no sufficient enquiry into the Principles of Religion .

( 2. ) Divers Men have had a strange Ambition to say something new upon every Subject they treat of ; and in order to that , have set themselves with all their Skill and Power , to contradict and overthrow what has been said by others , that they might make way for their own Opinions ; or so to refine upon the Notions of others , that they might appear New , and of their own Invention : which has made inconsiderate Men conclude , that we are always to seek in our Doctrine , and have no fix'd Principles : whereas Men of Learning and Judgment know , that commonly what is with so much ostentation proposed and recommended to us for New , has been considered and rejected of old , though not , perhaps , in the very Terms , yet in the Sence and Substance of it ; or else it is some True Doctrine under a different Form and Manner of Expression .

The Improvements which have been made in Philosophy , this last Age , afford a real and great advantage towards the Proof and Establishment of Religion in Mens Minds ; and yet there are few things which have been more abused to the Dishonour of it . For when Men find it convenient to give some vent to the Philosophical Humour , they bethink themselves of a fit Subject for it to discharge it self upon ; and this must be something Great , and something that is very New and Surprising : and there is nothing which answers all these Qualities so well as a New Account of the Origin of the Vniverse , and then the History of the Creation in Genesis , as well as the World it self , must undergo all the Alterations which they are pleased to impose upon it , that it may perfectly submit and comply with their New Hypotheses . If this Fancy should hold , New Systems of the World will be as common as New Romances : They must pardon me the Expression ; for Des Cartes himself , among his Friends , gave no better Name to his System ; which was the first Ground and Occasion to all the rest . And nothing is more easie with a Philosophical Wit , than to build or destroy a World : But it is to be hoped , when they have wearied themselves with New Contrivances , they will let us have our Old World again . In the mean time , these Men , who have too much Philosophy to have no Religion , put dangerous Weapons into the Hands of those who have neither the one nor the other , and know not how to use them but to do mischief . And there is nothing so plain , but it may be rendred difficult and obscure to many Men , by long and subtile Disputes . If great numbers of Men should write concerning the Sun's Heat and Light , and Motion for many Years , and every one should still contradict all that went before him , and strive to say something New and Strange upon the Subject ; the last , for ought I know , might pretend to prove that perhaps there may be no Sun at all : Which , indeed , is no more than what the Scepticks have said . And this Infidelity and Scepticism concerning God , and his Providence , and Revelation , must end in the Scepticism of our very Senses , if these Principles be pursued in their direct and unavoidable Consequences .

Others have been too bold with the Mysteries of Religion , and have pretended to explain them so far , as if they would endeavour to present us with a Religion without all Mystery , which at the same time has exposed Themselves to Reproach , and Religion to the Scorn of such as are glad to take all occasians to shew their Good-will to it . The evident and declared Design of the Socinians , is , to retain no Mysteries , but by forced Interpretations of Scripture to expound them all to their own , that is , to a new and absurd sence ; and it is but too plain , that there is a combined Design carried on between Them and the Deists who are contented to pass for Christians , with a Distinction , and without a Mystery : Anti-Trinitarian is a milder word than Anti-Christian , and Unitarian is but a different Name for Deist .

Another sort have been very laborious in finding out Mysteries , where there are none ; and under a pretence of reducing the plainest Doctrines to clear Principles , have only am●●sed and confounded Men in the true and obvious Notions of them . Thus the Duties of Love to God and to our Neighbour , are plain in themselves , and are as plainly set down in the Scriptures : And to raise Abstracted and Metaphysical Speculations upon so plain Texts , is only to tell us what we know before , in other and less intelligible Terms , or else to fall into the nice and rash Disputes of the School-Men , or into the Enthusiastick Heats of the Mystical Divines ; which can have no Tendency to the Peace or Edification of the Church , but gives an Occasion to the Adversary to Blaspheme .

( 3. ) A Third Cause of Infidelity , has been the Rashness of some Criticks . For if any thing relating to Religion has been once call'd in Question , by Men who have got themselves a Name , by writing more boldly than wiser Men have done , the Authority of such Men shall be thought a sufficient Answer to all the Arguments which can be taken from any thing which they are pleas'd to dislike . Criticism , when it falls to the share of a prudent Man , is , without doubt , a necessary and most valuable Part of Learning : But it must be confess'd , that there is hardly any thing more impertinent than an impertinent Critick . It is a great thing , if it be well consider'd , to set the Bounds and fix the Territories of Learning , to adjudge to every Author his own Works , and say , that this Book , or perhaps some small Part of a Book , shall be his , and the other he shall have nothing to do withal . This is no trivial Matter , nor of small Consequence , and ought not to be at the pleasure of any one , who has a mind to be taken notice of , for contradicting the receiv'd Opinion , and being more confident than others . And the less Occasion there is for these Criticks , the more Danger there is from them , for if there be no Work for them , they will be apt to make themselves Work : And what Author will be able to stand before Men , whose Business and Ambition it is to find Fault ? But though the Jurisdiction of Criticks be very large and absolute : Yet I have taken care not to come under it , but have purposely avoided insisting upon any Authorities which have faln under their Disputes , unless it be , perhaps , in speaking of the Sibyls ; but there I have the Consent of the best Criticks ; besides evident Reason , on my side , so far as I am concern'd for them .

( 4. ) A Pretence to Miracles and Prophecies , without Reason or Ground for it , in behalf of some particular Errors , has weaken'd the Belief of the True Miracles and Prophecies : And whilst laborious Endeavours have been us'd to shew that the Christian Religion cannot be true , unless those Doctrines be true , which have no Foundation in it ; the quite contrary has happen'd to what in Charity we must suppose these Authors design'd : For instead of owning their Religion to be true ; Men , who are convinc'd of the Weakness of their Pretences , have taken them at their Word , and have been forward to grant them , That there is no Religion True , and therefore not theirs .