that infinite number of parts without some portion of time. Now if so, what a vast portion of time will it require to make that little journey, which we know can be performed in a moment! Will it not evidently require an eternity! What difficulty can any urge, more difficult to be solved, against religion than this? And yet for all this he were a fool who would doubt of motion.

As to mathematical certainty though many boasts are made of the firmness of its demonstrations; yet these may, upon this ground, be called all in question. And I nothing doubt, that if men's interests, real or pretended, lay as cross to them, as they are supposed to do to the truths of a religion, many more exceptions might be made against them, than are against those, and upon full as good, if not better reason. In justification of this assertion, I might proceed to demonstrate how trifling even the definitions of geometry, the firmest of all the mathematical sciences, are. Its difinitions might be alleged, upon no inconsiderable grounds, trifling, nonsensical and ridiculous. Its demands or its postulates, declared plainly impracticable. Its axioms or self-evident propositions-controvertible, and by themselves they are controverted. Any one who would see this made good in particular instances, may consult (besides others) the learned Huetius's Demonstratio Evangelica, where, in the illustration of his definitions, axioms and postulates, he compares them with those of geometry, and prefers them to these, and shows they are incumbered with fewer difficulties than the other, though without derogating from the just worth and evidence of mathematical sciences. Besides what he has observed, I may add this one thing more, that those sciences deserve not any great regard, save as they are applied to the use of life, and in a subserviency to man's advantage. And when thus they are applied to practice, the difficulty is considerably increased, and they may be easily loaded with innumerable and insoluble inconveniences. For then, their definitions cease to be the definition of names, and are to be taken as the definitions of things that are actually in being. Their demands must not be practicable, but put in practice. And who sees not how many inextricable difficulties the practiser will be cast upon? The demonstration may proceed bravely so long as they hold in the theory, and mean by Punctum, id cujus pars nulla est ;* and the same may be said of lines and surfaces, and all their figures; without obliging us to believe that really there are any such things. But when we come to the practice, they must go further, and take it for granted, that there are such points, lines, surfaces and figures. This turns what was before only an explication of a name, into the definition of a thing. And therefore I am now left at liberty to dispute, whether there is any such thing; or, whether indeed it is

* "A point, is, that which has no parts."

possible that there should be such. And who sees not now, that they are incumbered with as many difficulties as may perhaps be urged against any science whatever.

It were endless to enumerate the things we must believe, without being capable to resolve the difficulties about them. The veriest infidel must suppose that something is eternal, or all things are eternal, or that they jumped into being without any cause. Whichsoever of these positions he shall choose, he is led into a labyrinth of difficulties, from which no mortal wit can extricate him. We must all own, that either matter and motion are the principle of thought; or, that there are immaterial substances which affect matter, and are strangely affected by what befals it. Whichsoever side any shall choose, he is cast upon inextricable difficulties. Much more might be said on this head; but what has been said is more than enough to shew, that if this course is taken, it saps the foundations of all human knowledge, and there is no part of it safe.

Besides, this way of questioning religion upon the pretence of difficulties lying against it, is contrary to the common sense of mankind, contradicts the practice of all wise men, and is inconsistent with the very nature of our faculties. For, if I have a clear unexceptionable and convincing proof for any truth, it is against all reason to reject it, because I have not so full and comprehensive knowledge of the nature and circumstances of the object, as is necessary to enable me to solve all difficulties that may occur about it: Yea, such is the nature of our faculties, that to justify in the opinion of the nicest inquirers after truth, nay, to extort an assent, clear proof is sufficient; whereas, to untie all knots, and solve all bjections, perfect and all-comprehensive knowledge is absolutely needful; which man's condition allows him not to expect about the meanest things. And the more remote any thing lies from common observation, the less reason there is still to look for a fullness of knowledge and exemption from difficulties. If therefore men will turn sceptics in religion, to justify themselves, they must attempt the proofs whereon it is grounded. Sampson-like, they must grasp the pillars that support the fabric, and pull them down. If this is not done, nothing is done. And he that will undertake this, must have a full view of their force, and find where their strength lies: Now a serious view of this will be sufficient to deter any wise man from the undertaking.

In a word, this scepticism can yield no ease or satisfaction to a reasonable soul. For if a man shall think rationally, his reason will suggest to him, that though all religion at present seems uncertain to him, yet upon trial perhaps he may find the grounds of religion so evident, that he cannot withhold his assent. This will at least oblige him to a serious inquiry into the truth. Next, in uncertainties (supposing, after serious inquiry, he still thinks the truths of

religion such) a prudent man will incline to what is most probable. Finally he will choose and steer such a course of life as will be safest, in case he shall in experience afterwards find, that there is a God, and a future state. All which shew the folly of our sceptics, and, were it seriously considered, would much mar their design, which is, thereby to justify a licentious life.

Now we have considered, and sufficiently exposed the two first branches of the abovementioned choice: and consequently every man must find himself cast upon a necessity of adopting one of these two-He must either betake himself to natural religion, and so turn Deist; or he must embrace the scriptures, and turn Christian : For as to the Jewish religion, it is not likely to gain many converts.

If therefore we are able to demonstrate the utter insufficiency of natural religion, in opposition to the deists, who set up for it, we reduce every man to this choice, that he must be a Christian or an Atheist; or, which is the same upon the matter, a man of no religion; for an insufficient religion is in effect none. And to demonstrate this, that natural religion is utterly insufficient, that unassisted reason is not able to guide us to happiness, and satisfy us as to the great concerns of religion, is the design of the subsequent sheets. In them we have clearly stated and endeavored with closeness to argue this point. We have brought the pleadings of the learned Lord Herbert, and the modern deists, who do but copy after him, to the bar of reason, examined their utmost force, and, if I mistake it not, found them weak and inconclusive.

As for the occasion of my engagement in this controversy, it was not such as commonly gives rise to writings of this nature. I undertook it with no design of publication. I was provoked by no adversary in particular. But every man being obliged to understand upon what grounds he receives his religion, I studied the point for my own satisfaction, and in compliance with my duty.

As for the reasons of my undertaking this part of the controversy, I shall not say much. The only wise GOD, who has determined the times before appointed, and made of one blood all nations of men that dwell on the earth, and has appointed them the bounds of their habitation, has cut out different pieces of work for them, cast them into different circumstances, and hereby exposed them to trials and temptations that are not of the same kind. As every man is obliged to cultivate in the best manner he can the bounds of land assigned to him, and defend his possessions; so every one is concerned to improve and defend after the best form he can, those truths, which his circumstances have obliged him to take peculiar notice of, and which his temptations, of whatever sort, have endeavoured, or may attempt to wrest out of his hands.

Besides, we live in a warlike age, wherein every one must be of a party in matters of religion. And religion is a cause in which,

when disputed, no man is allowed to stand neutral. As all are concerned to choose the right side; so every one is obliged to provide himself with the best armour his arsenal can afford, both for the defending himself and others that own the same cause, and to annoy the common enemy. Nor is this work peculiarly confined unto those, who by office are obliged to it: For in publico discrimine, est omnis homo miles.*

Besides, it is well known, that the most bold attempt that ever was made upon revealed religion, since the entrance of Christianity into the world, has been made, in our day, by men, who have set up for natural religion, and who have gone over from Christianity unto refined Paganism; under the name of Deism. Two things they have attempted;-to overthrow revelation, and to advance natural religion. The last work has been undertaken, I may without breach of charity boldly say it, not so much out of any real affection to the principles or duties of natural religion, as to avoid the odium inevitably following upon a renunciation of all religion; and because they saw that men would not easily quit Christianity, without something were substituted in its room, that might at least have the name of religion. Revealed religion has been worthily defended by many, of old and of late, at home and abroad; but the insufficiency of natural religion has been less insisted on, at least in that way that is necessary to straiten an obstinate adversary. And several things incline me to think an attempt of this nature seasonable, if not necessary, at this time.

The times are infectious, and Deism is the contagion that spreads. And that which has carried many, particularly of our unwary youth of the better quality, off their feet, and engaged them to espouse this cause,-is the high pretence that this way makes to reason. They tell us, that their religion is entirely reasonable, and that they admit nothing, save what this dictates to them, and they endeavor to represent others as easy and credulous men. Now I thought it meet to demonstrate, for undeceiving of such, that none are more credulous, none have less reason upon their side, than they who set up for rational religion.

Again, we have stood sufficiently long upon the defensive part, we have repulsed their efforts against revelation. It seems now seasonable, that we should act offensively, and try how they can defend their own religion, and whether they can give as good account of it as has been given of Christianity. To stand always upon the defensive part, is to make the enemy doubt ours, and turn proud of their own strength.

The reasonableness of this will further appear, if we consider the quality of the adversaries we have to do with, and their manner of management. The enemies who have engaged revealed religion,

*"In a time of public danger every man is a soldier."

sensible of their own weakness to defend themselves at home, and endure close fight, do commonly make inroads, where they expect none, or a faint resistance. They design not so much to conquer, as to disturb. Jest, buffoonry, or at best sophisms, and such little artifices, are the arguments they use, and the weapons of their warfare. The best way to make such rovers keep at home is, to carry the war into their own country, and to ruin those retreats they betake themselves to when attacked. They have seen what Christians can say in defence of revealed religion. It is now high time to see how they can acquit themselves on behalf of natural religion. It is easy to impugn. It is a defence that gives the best proof of the defender's skill, and says most for the cause he maintains.

I own indeed that most who have evinced the truth of revealed religion, have said something of the weakness of natural religion. But this has only been by the bye, and in a way too loose to straiten obstinate opposers, not to speak of the too large concessions that have been made them by some.

Finally, natural religion being the only retreat, to which the apostates from Christianity betake themselves, and whereby they think themselves secured from the imputation of plain atheism, it is hoped, that a full and convincing discovery of its weakness, may incline such as are not quite debauched, to look how they quit Christianity, and engage with that which, if this attempt is successful, must henceforward pass for disguised Atheism.

It now only remains, that I offer some account of the reasons that have induced me to manage this controversy in a method so far different from that which is commonly used. The reasons of this have been above insinuated, and I shall not insist much further on them, lest I should seem to detract from performances to which I pay a very great regard. The method some have chosen, in managing this controversy with the Deists, to me appears inconve nient. They begin with an endeavor to establish the grounds of natural religion, and by the help of light borrowed from revelation, they carry the matter so far, and extend natural religion to such a compass, that it looks pretty complete-like; which has too evident a tendency to lessen its real defects, and make them appear inconsiderable.

Again, I am afraid that some have gone near to give up the whole cause. This fault I would be very loth to charge upon all. Many I know have dealt faithfully in it, and deserve praise. But how to excuse some in this case I know not. One tells us that, "It is "true indeed that natural religion declares and comprises all the parts of religion, that are generally and in all times either necessary or requisite !"* And much more to the same purpose. This is much such another assertion of the weakness of natural re

* Discourse concerning Natural and Revealed Religion, by Stephen Nye, Part 2, Chap. 1. page 97.