ing these things? or can any Man doubt, that thefe Crimes often meet with fevere Punishments even in this World, tho' Men will take no Warning by never so many Examples, but have need of continual Advice and Exhortation to keep them from the Commiffion 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 feveral Forms and Methods.

When 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 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 difcours'd of, nor by too many Men, that no Objection may remain unanswer'd, nor Scruple unobferv❜d. Though a little may be fufficient, upon a plain Matter, to wife Men yet too much cannot be faid upon a Subject, wherein all Men are concern'd: And it is the great Affurance of the Truth of Religion, and

Charity

Charity to the Souls of Men, that has engag'd fo many Authors in this Caufe.

Befides the Primitive Fathers and Apologifts, Men of the greatest Learning and Abilities, in latter 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 discover Truth, or to more Integrity to declare it, than divers Authors who have had no particular 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 appear'd in the Cause of Irreligion, as any that ever undertook it. Many of the most eminent in all Profeffions and Callings have been the most zealous Affertors of Religion; as I might shew 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 understand their feveral Studies and Profeffions better than many Persons who have given undoubted Evidence of their unfeigned Belief of the Christian Religion. Men of the greatest Sagacity and Judgment have not been moved with such Objections as others fo much stumble at but have liv'd and died the Glory of their Age, and an Honour to their Religion; fuch were the Learned Prince of Mirandula, and that Learned French Nobleman Mor

naus;

naus; fuch were Grotius, Sir Matthew Hale, 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 must 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 ftedfast a Belief, and as aweful Apprehenfions 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 engaged and rewarded by his Laft Will and Teftament.

2. But Men do not always live anfwerably to what they profefs to believe. It were heartily to be withd, that there had never been any occafion given for this Objection: For though it be very inconfiderable in it felf, 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 fo many, who live contrary to their Profeffion. Because, when Men profefs one thing, and act another, their Actions are furely as little to be regarded

their

their Profeffion; And if we will not believe their Profeffion against their Actions, why fhould we regard their Example against their avow'd Principles and Profeflion? It is in all other cafes esteem'd a good Argument for the Truth of any thing, when Men confefs it against themselves. And the Motives and Temptations are vifible, by which they are led afide from their own declared Faith and Judgment; this Pleasure, or that Profit, is the Cause of it, which every Man can point to. Man can point to. But when he, who lives conformably to his Principles, denies himself, when he lofes and fuffers by it, he must needs be in great earnest; whereas the others are apparently brib'd, to forsake that in Practice, which, notwithstanding, they cannot but own in the Theory and Principles.

This was an old Prejudice against Philofophy, That the Philofophers did not observe their own Precepts. But it was rejected by wife Men, as no Argument against the Truth and Usefulness of Philofophy. It is a great Obje&tion against the Men, but sure it can be no Argument against the Things themfelves, that they are difregarded by thofe who understand their Worth, and pretend to have a due Value and Efteem 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 fome Pretence to

Reafon ;

Reason; and those Men most of all, who are fo apt to decry Religion upon this account, That many who profefs to believe it, do not always live up to its Rules and Instructions : But they do not confider, in the mean time; That Men generally act as much against Reason as against Religion; and that therefore this Objection, if it can fignifie any thing, muft banish all Reason and good Senfe out of the World. If there be no True Religion, because fo few practise it as they ought; there can be no True Reason neither, because the Lives of so many Men contradict it. And fome, perhaps, would be contented, that there should be no True Religion, rather than that there fhould be no True Reason; because then they must be no longer allow'd to be able to reafon against Religion.

But if the Truth and Reality of things depend upon the Practice of Men, then the fame Religion may be true and falfe at the fame time; it may be true in one Age, and false in another; or true in one Country, and false in the next; and must be more or lefs true or falfe, in the fame proportion, as the Lives and Manners of its Profeffors are more or lefs vertuous or vicious. Indeed this is fo unreasonable and unjust a Prejudice against Religion, though it be grown a very common one, that methinks every Man fhould be asham'd of it efpecially Men of Reason, who fcorn fo much, in all other cafes, to depend upon the Practice

and