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plain, having a large valley before, which was called the sale Rey of Vain-opinions, Now, as they were going through this valley, tbey fazu a company of men before them, and aiby drew nearer they could bear ihm talk very eagerly one to arder, as thougb it were about some weighty matter ; fo when they came up to them they perceived that the men were talking about the King of the country, vhich made them dispute very paffiosatris, and with a deal of beat ; one afferting, That the King way his opinion ; another, That he was of his judgment; stil Jaid, Tbat be only bad ibe right understanding of the Red onind, will, and pleasure, and each man quoted some article Sentence of the King's flatute-book in confirmation of what hay had said; foi bat there was a great noise and huriy-burly amzug them, infomuch that they were ready to go togetber by the way while every one thought himjelf in the rigbt, and all the real in the wrong : Thus contended bey, till Spiritual-man spoke them and said, Good people, what is all this clamour for? Then they all ceased their loud talking, and gave attention at what he would say, who thus proceeded:

Spiritual-roan. I bear you very vehement and earnefi in ce troversy about the King's pleasure, one saying, He knows kt; ! and another, That be is befi acquainted with it: Thus pati in mind of the words of wbris, where he says, If any en fball say unto you, Le here is Cbrift, or l», be is there, belet it not ; for there shall arise false Chrifis and false prophets, 8 Mall jhew great figns, and wonders, infomuch that lif it wer! posible) they fall deceive the very elea. Behold, I bar told you befire, wherefore, if they say unto yu, Bebold he is in the nejart, go not forih ; bebold be is in the secret cham. bers, believe it not. . For as the lightening cometh out of 1 east, and finith even unto the west, jo fall, the coming or the Son of mar be,Matth. xxiv, 23, 24, &c. Therefore have reajon 10 judge you all: deceivers and falle prophets, Joact you to exactly make good the character which our Lord has given i them: For whereas one boafteth that he knows the King's mind; another, that be is the bejt interpreter of his will; je are all out of the way of truth; the King's inind is, none with you; Cbrift is not among you ; it is the shepherds, who are bis privy counsellors, zubo know the secrets of the kingdom; go se Therefore and feed with the flocks, and frequent the places where they trecciown at noon; jo snall ye learn knowledge, and preServe. pour feet from fumbling into error.' And having 1700

n these words, be turned from them with all his company, and cey kept on their way over the plain.

Now they had not gone far before a man bolted out upon en from a little cave on the li le of the highwxy, which as called the Cave of Natural Speculation, and the name f the man was Human-reason.. Sw he asked thein whence hey came, and whither they were going? To whom Spirijal-man made answ.r; We come from the valley of Deruction, and are going toward the heavenly Jeruialem, and iall be glad of thy company, if show.will go along with 19.

Human-reason. I am designed for the same place myself, Ind would gladly accept of any good company; but I fupofe you

intend to go the same way as yonder shepherds howed you, who know no more of it.shan the man in the moon, but only?tis their livelihood to re't a parcel of strange stories to Irangers and tabellers, making them believe they ale the servants of the King, ard that it is their ofuu in entertain pilgrims, and give them directions for the way: They pretend also to give them a prospect of the heavenly Jerusalem, through a perspective-glals, and to thew them one of the mouths of hell ; whereas they are a pack of jugglers and religious cheats, amusing the credulous and un. wary traveller with betion and romantic stories of heaven aod hell, and using inchantments to delude them in their way thither, cafting a milt before their eyes, when they pretend to give them a glimpse of the glories of that place; for that is a deceitful glass through which ye looked, and presents not with the appearance of things, as I can prove atrlar ye, if you will be pleased to hear me out: Nay, 'I can demonstrate before your eyes, without the help of any glass, the fituation and beanty of the celeltial city, and thew you the nearest road thicher, as plain as that two & three make five.

Spiritual-man. Thou art as blind as a beetle thyself, and wilt thou pretend to direct us in the way to a place which thou nerer lawest or kneweft : Go, get thee into thy den again, and go not about to feduce poor harmless pilgrims; for we will not hearken to any infinuating discourse, but keep on our way, as the thepherds fo kindly directed us. Tender:son. Nay, pray let mc bear what the man can say

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for himfelf, for he seems to be a {mart man, and no foal and herefore I would fain bear his reasons

Spiritual-man. Your curiokty is dangerous, and may can you dear; therefore pray be perfuaded to turn away your ears from hearing of vanity and delusions ; you have run well hitherto, do not halt so near your journey's end. 1

Tender con I cannot be satisfied in my mind, unless I beur this man's arguments, for he feems to have something ex frtordinary in bis very face, and more in bis words..

Zealous mind. To the empty are empty things; if it man be to obllinate thar he wiil tarry and hear this fellor prate, ler hun tarry alone, why should we lofe time for bil folly ? Let us haften-forward to run the race that is fet de fore us.

Spirirual man. No, brother, lèt to rather bear one ano ther's burdens, and fo fulfil the royal law of Chriftoar Kog. Let us pity his infirmity, as Paul Exhorts us in the like cale: Brethren,' says he, if a man be overtaken in a fault, je which are fpirirual, restore such an one in the spirit of meek nefs, confidering chylelf, left thou also be tempted, Gal.. 1, 2. And another apoftle faiths, Brethren, if any of you err from the truth, and one convert bim, let him know, that he who converteth a fnner from the error of his way, shall fave a foul from death, and shall hide a multitude of foes. Now, therefore, fince this our brother is tempted with a vain curiofity to hear the arguments of Human reason, let us Itay a while, and I will undertake to confute him, which will be more to our brother's profic than if he had never heard him speak, ..

Theo Human-reason, being much chagrined at thefe faya ings, putting on a grave countenance, spoke as follows:

Human-reason. Gentlemen, it is not manly to fall into's paflion, & abuse a franger before you bave a juft cause gi. ven you, especially when you are ignorant ot, or may mite take his quality. I am spruag of a right ocble and illustrious family, and as anticnt as any in the world by my fae ther's side. Understanding is my father, who is a prince and courtier, and of acar kin to the royal family of heaven; therefore as you are gentlemen, I hope you will use me with that respect which is due to my birth and extraction, & nos sun me down with reproachful names & fcornial language.

Spiritual mar, I cry you mercy, Sir; I know your facher

very well, and honour his noble birth and illustrious quali. y; but, give me leave to tell you, your mother is but of nean and

obscure quality, and a notorious Arumpet, and hereforo you must excuse us if we esteem no better of you han a baltard, or, at bed, a very degenerate son, a mon rrel-breed, partaking more of your mother's vices than your ather's virtues, who surely. was much overseco when he fef fered himself to be debauched by such a common drab as he. Her name was Sense, the daughter of Animal-life, und old dating for, that minded nothing else but eating, drinking, and sleeping, his birth-place being nothing bete ter than a dunghill; this was your goodly grandfather by your mother's side. Now ho used to prostitute your mor iber, when she was young, to all comers and goers, and, among the reft, the prince your father fell in love with her once upon a time, and lay with her, and begat you: So that you have no fucla reason to glory in your high birth, but rather to be ashamed of your father'ı infirmity, in committing folly' with such an adultrefs. as your mother.. Besides, what signifies your being his son, unless you were also eadured with kis princely virtues ? And he himself loft those virtues after he had dehled himself by copulation with your mother. . For he was once quick-fighted as an eagle, but now his cyes are dim ; in this you resemblghim to the life, , for you are pur-blind. He was active and sincere, but now dull and creacherous ; in this you are also like him, for you are heavy and low in all your operations, and as uncertain and wavering as the weather-cock, I could take notice of a great many rrore ill features and qualities in you, but that it would be too tedious and irksome to the company.

Zealous mind. Ay, ay,, 'is not worth while to lose so much time in talking to this impoxor when we are on our : journey.

Weary-o'-the-world. No, indeed, brother Spiritual-man, no more it is; and were you but balf so tired as I, you would not stand reckoning up this fellow's genealogy, nor making comparisons between him and his father, I long to be at my journey's end ; come, let us be jogging.

Spiritual. man. Have patience, my brethren, whilf this man and I discourke the point farther, for the sake of Tender-confcience, who seems to be staggered at his first words, and has an itching desire to hoar what he can say for hime

felf;

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felf; perhaps he will bave a better opinion of the men if we should refuse to converse with him; he might think that we were ashamed or afraid to stand the brunt of his boasted demonftrations, and so would conclude the truth is on his fide. Therefore, for his fake, have parience a while, and I doubt not but I shall convince this sean of his error, and make him hold his peace; or else recant his ill.grounded opinions, to the glory of God and the edification of us all, especially of our brother poor wavering Tender conscience.

Then they all agreed to tasty and hear out the dispute between them ; lo Spiritual-man bid Human-reason wave all further preambles about his birth and family, and fall upon the point in hand, making as quick a cispatch as ke could of this matter.

Human reafın. Well then, I tell you in fhurt you are out of the way, and if you will follow my directions I will shew you a far nearer and more fecure road to the heavenly courrty. I believe and know there is a God as well as you, and worship nim day and night; but I take not up this belief nor practise this worship, on other men's credits I do not blindly pin my faith io other men's Heeves, nor worfhip God according to the traditions of men as you do; but I lay a fure foundation of my faith; I behold and contem. plate this wontful and glorious fabric of the world, and by a regular deduction, I tace the fooisteps of an eternal divinity; whilft climbing up the chain of inferior and le. cond caules, I at length failen on the uppermost link, and clearly fee the first and fupreme cause, furce, and Ipring of all things visible and invisible. Thusas common bodily objects are the first and lowermost of this chain of causes, fo my senses are the first and lowest lep io my faith, whild by a chain of rational inferences, I join the first and laft things together, and make my feples, reason, and faith, to be all proporcionally fublervient le ché adoration I

pay

the eternal Godhead. Thus I observe a due order in lerring that which is natural first take place, and then afterwards that which is fpiritual; whereas you tak: a quite contary course, and fo de all that hearken to chose blind guides, the shepherds on this mountain. For they teach you to be. gin at ihe wrong end, and tay, afide the service of our tense and reason, which are the essential properties of our nature, to believe, by an inplicis blind faith, she doctrines and opi

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