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ions of fuch a number of men, pretending they were diinely inspired ; and not only fo, but to believe the doctrines yat are diametrically opposite to your reason, and the comion sense and experience of the whole world.

As for exo mple they teach, and you muft believe, that one can be iree, and three can be one, contrary to the firft principles f natural reason; that God is man, and man is God; lat a virgin could conceive a son, without the help of m.ng nd, after her child-birth, remain ; with many inore opi. ions of the like nature, inconstient with themselves, and rith other fundamental principles of nature.

Tender-ron. If all be true that this naan fays, then, for ught I'sce, we are guilty of downright Popery; for I have card many wife and learned men say, That the great sea ret of that religion is to make its proselytes believe, by a lind implicit faith, things directly contrary to common ense and reason; and if we are guilty of the same error, vherein do we differ from the Papifts? For my part, I am wonderfully taken with this man's discourse, he speaks home to the purpose; and I cannot fee what can be object:d against it, nor how bie can be answered.

Spiritual-man. Be not carried away with every wind of alle doctrine, but let your heart be establifhed in truth. Be not credulous, but examine well his discourf , and you will find it all fophiftry and deceit, as I shall make apparent, if you will give me the hearing,

In the first place, therefore, he goes upon a wrong ground, in fuppofing our reason to be perfect in exercising itlelf upon its proper objects. Before the fall of Adam indecdit was fo; but now it is imperfe& and fraii. It was then one intire shining diamond, but now it is shattered into pieces; we only retain some fragments or sparkles of the original jewel ; we can boal of nothing but lome broken remnants of realon, etcaped from that fatal shipwreck of buman na.. ture, which full fivat up and down in a sea of uncertain., ties, We grope as in the dark, and can hardly discern the things that are familiar with us. Our notions of things natural are to a thousand mistakes, our inferences loose and incoherent, and all our faculties'turwed upside down. Our discourse commonly is rather rhetoric than reason, and has either a smatch of the ferpenr's fubtie fophiftry or the woman's coft and indivuating eloquence: These generally sup

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ply the place of true and mascoline reason, while the lo phiut dues but mimick the philosopher, and both they and the orator act the divine, as this man has done in his specious and formal accufation of the Shepherds, and vindicatico of his own way. For,

In the second place, Suppore we grant his ground to be good, and that reason is its exercising itself on is proper objects; yet his inferences from thence are but the effor: of his eloquence and sophikry, while he would endeaver to persuade us, that divine and fupernatural things are the objects of natural realor also. lo is just the fame thing » if he would go about to convince us, that we may bear with our noses, and see with our ears; we may as well do this, as discern divine and supernatural things by natural and human reason. God bath endowed us with different faculties, suitable and proportionable to the different ob jects that engage them. We discover sensible things by our senses, rational things by our reason, things intellectual by our undertanding i bur divine and celeftial things he has reserved for the exercise of our faith, which is a kind of divine and superior sense in the soul. Our reason and of derstanding may at sometimes fnatchi a glimpse, but cirao take a steady and adequate profpe&t of things so far aburt' their sphere. Thus, by the help of natural reason, I may know there is a God, the fark oause and original of all things; but his essence, attributes, and wil, are hidden within the veil of inacceffible light, and cannot be discerned by us but by faith in his divine revelaion. He chat walks without this light, walks in darknefs, though he may Arike out some faint and glimmering sparkles of his own; 200 he that, out of the gross and wooden dictates of bis datural reason, carves out a religion to himself, is but a more refined idolator than thofe who worship stocks and stones, bammering anisol out of his fancy, and adoring the works of his own imagination. For this reason God is no where faid to be jealous, but upon the account of his worship. To this end was he.so particularly nice, if I may fo fpeak with reverence, in all those strict injunctions he laid on the children of Ifrael as to his worship. He gave to Moses, in the moune, an exact pattern of the tabernacle, and its vessels, inftru. seats, and appurtenances: He prescribed the particular times and seasons, the peculiar manner, ricco, and ceromo.

ies of his worship, not a tittle of which they were to tranf. ress, under pain of death. What needed all this caution nd feverity, if it were a' matter fo indiffereni, as this man takes it, how God is worshipped; he that thinks, it be arching up half a dozen natural reasons together, he can rove a Deity, and pay fome homage and acknowledgarcot

him as such, that all is well with him ; nay, that he is 1 the readiest and neareft way to heaven; in the mean bile concluding, that we go round about, if not a quite ontrary way, who take up

our religiod on no lofs credit nd authority than that of divine revelation. This he calls lying aside our senses and our reason 10 believe, by a blind nplicit faith, the doctrine and opinions of a certain numer of men pretending to be divinely inspired; and not oni fo, tur believing coctrines diametrically opposite to our eason, and the common sense and experience of the whole vorld. But tell me, O vain man, how do we lay aside our enses and our reason, when we use both in a due fubordilation to faith? Faich comes itself by hearing, which is one four senses: We hear the glad ridings of the gospel preachd unto us, and our hearis are brought iqto subjection to the power thereof; natural reason taught us to believe there is

God, but faith teaches us to believe him, and how to worhip him. The things which we believe of him are indeed ar above our senses and reason, but not contrary to them : Nay, in this our cases and reason aro inftrumental to our faith, that when we read or hear of any of the miracles done by Christ and his apostles, our rcafon sells us they could not be done but by the mighty power of God, aod that God would not by such miracles give testimony to a lic; therefore, consequently, our reason teaches us to believe that Christ and his apottles were really such as they professed themselves to be; he the son of God, they his servants, & men infpired by the Holy Ghost, and confequently that all their doctrines were true. How then can I ftumble at the doctrine of the Trinity, the incarnation of Chrift, his be. ing conceived withow the help of a man, and brought forth of a virgin, the remaining a pure virgin : Thus far my reaSon is fesviccable to my faith: The one leads ne, by the hand to the veil, the other draws it back, and discovers all the facred onyfterics. Yet ftill let reason keep her dittance, he is but the handmaid, faith the mistreso : Sense and rea.

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son attend in the outer courts of the temple, but faith ta ters into the holy of holies.

Now, without faith, it is impoflible to please God: Faith is the evieence of things not seen, the substance of thing hoped for. This is that faith which thro, O Hum: 112 fon, haft so much contemn d and vihfied. This is that faith which the Mhepherds recommenéed to us: This is that per spective glass ihrough which we saw the glories of the celele sial Jerufalem ; therefore cease henreforward to speak u of the way of the Lord; cease to pervert the souls of such as seek the Lord in fincerity, and witb an humble faith,

When he had made an end of these words, lender-CODseienice burst out in tears for grief and joy ; for grief, that he had suffered his mind to be warped by the redoving clo quence of Human-reason ;- and for jor, that Spiritual-man had so well answered and confuled his argument, which made him address himself thus to Spiritual-men,

Tender-con. I am heartily forry that my foolihness should have hindered all the company of fo much time, while we might have been a good way on our journey: Now I fully satisfied that Human-eason is but an ignis faiuus to the mind, a false light, a deceiver; and therefore let us leave .bim to his den of fhadows, and profecute our journey,

Then I saw in my dream that they went forward, while Tender-conscience fang,

Vain Human-reason boasts himself a light,
Though but a-wand'ring meteor of the night ;-
Bred in the bogs and feas of common earth,
A dunghill was the place of bis high birth:,
Yet the impoftor would aspire to be ..
Efteem'a a fon of noble pedigree ; .
Vaunting bis father's ritle and bis race,
Though you see mongrel written in his face.
A better herald bas unmask'd the ham,,
And prov.d. a prumpet was the juggler's dam :
In vain be feeks on pilgrims to impose,
In vuin hr Atrives to lead them by the nose;
The cheat's discovered and bright truth prevails,
When bumble faith does hold the sacred scales,
Reason ana Sense are but deceitful guides,
A better convoy God for us. provides,

Calefia!

Celeftial truth due ells in the abyss of lighe,
Wrant up in clots from Hunan realane's highe:
He ibat would fee ber as she's thus conceald,
Muft lock by faith, bel eving what's reveal'd.
Realon may well at her own quarry fly,
But finite cannot grasp infinity.
Rejt then, my fon!, from endlef anguish freed,
Nor reason is thy guide, nor fenjë thy creed.
Faith is the best insurer of thing bliss,
The bank above muft fail before this venture miss.

Now as they went along, they came to the place where he Flatterer had seduced Christian and Hopeful out of the Bad into a bye-way, which might be eafly done; for tho' it was a bye-way, yet it seemed to lie as straight before them is the true wayBut, however, our pilgrims had the good fortune to escape the way that led to the nets, by means of Spiritual man's company, who had a firewd insight into that road.

Now I saw in my dream, that they had not gone far bem fore they began to be very drowsy; insomuch that Wearyo'-the-world began to talk of lying down and taking a nap: At which Convert, who had not spoken a word since they parted from the cave of Reformation till this tine, fetchta deep figh, and wept bitterly; but amidit his tears he called out very carnestly to Weary-o'-the-world, warning him not to fleep in that place. This sudden pallion and extraordi. nary carriage of Convert, who had been filent all the way before, made every body curious to learn the occasion of it; and Spiritual-man desired him to acquaint the company with the occasion of this motion. Then Converi telling them if they would escape death, or very near danger of it, they must not offer to fleep on that ground; proiniling to give them an account of his life in thore, and desired them to give good attention to his words, which would be a means to keep them waking: So he began.

Convert, You may remember the faepherds, at parting, among other good and wholesome advices, bid us have a Special care nic to fl ep on the inchanted ground. Now when I saw some of the company inclined to fleep, I called co mind the shepherds exhortation, and also my own former miscarriage in this point, which made me burft forth in

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