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lieve. It were heartily to be wifhed, 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 moft 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. Becaufe, when Men profefs one thing, and a&t another, their Actions are furely as little to be regarded as their Profeffion: And if we will not believe their Profeffion againft their Adions, why should we regard their Example against their avowed Principles and Profeffion? It is in all other cafes eftcemed a good Argument for the Truth of any thing, when Men con

fefs

fefs it against themselves. And the Motives and Temptations are visible, 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. But when he, who lives conformably to his Principles, denies himself, when he lofes and fuffers by it, he must needs be in great earneft; whereas the others are apparently bribed, to for fake that in Practice, which, notwithstanding, they cannot but own in the Theory and Principles.

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This was an old Prejudice against Philosophy, That the Philofophers did not observe their own Precepts. But it was rejected by wife Men, as no Argument against the Truth and Ufefulness of Philofophy. It is a great Objection against the Men, but fure it can be no Argument against the Things themselves, that they are dif regarded by those who understand their worth, and pretend to have a due

value

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 fince-rity he never had any, or that he is very willing to part with his Religion. All Men make fome pretence to Reafon; and those Men moft 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 Inftructions: But they do not confider, in the mean time, That Men generally a& as much against Reason as against Religion; and that therefore this Objection, if it can fignifie any thing, muft banish all Reason and good Sence out of the World. If there be no True Religion, because so few pradise it as they ought; there can be no True Reason neither, because the Lives of fo many Men contradi& it. And fome, perhaps, would be contented, that there fhould be no True

Religion, rather than that there should be no True Reason; because then they muft 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 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 Countrey, and false in the next; and muft be more or lefs true or false, in the fame proportion, as the Lives and Manners of its Profeffors are more or lefs vertuous or vicious. Indeed, this is fo unreafonable and unjust a Prejudice against Religion, though it be grown a very common one, that methinks every Man fhould be afhamed of it; efpecially Men of Reason, who fcorn fo much, in all other cafes, 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

Will any Man fuppofe, that Tempe rance doth not preferve Health, tho' he fhould fee his Phyfician run into excels ? or, that Poyfon will not kill, tho' the Man who tells him fo, and advises him against it, be fo defperate as to take it himself 2

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

3 The caufes of Unbelief amongst Chriftians,notwithstanding the cleareft Evidence for their Religion, are too

many

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