CHAP. I. What moved the Author to become a Seeker .

SOme months ago I departed from the Court with a sad heart , having received an affront , which I never knew how to digest , nor how to revenge . I retired my self into my Chamber , and there excluding all visits , I gave scope to my fancy ; which getting the reins ran disorderly from one dismal apprehension to another , till perceiving no way of remedy , I began to fear that the misery I groaned under might prove eternal . I was tossed to and fro , with unquiet & half-raving motions , till at length I was wasted insensibly , I knew not how , to the consideration of their state , who lye chained in flames , and with fruitless tears bewail their truly eternal misery . I was surprized with horror to think that men should burn in flames for all eternity . I could not conceive , without trembling , how this flesh of mine could fry and broyl for all eternity . Wo be to the Soul , said I , that shall fall into this burning Lake , and a thousand woes to the man or woman that shall live imprisoned in this inextinguishable Fire , without hope of ever being released . And wo to me , if when I close mine eyes , I shall hear that Heaven Gates are shut , and that there is no lodging for me , but a Dungeon filled with eternal groans . The contemplation of these pains extinguished the memory of my sufferings . My Conscience warned me , that unless I looked to it , I might rue the hour that ever I was born , whereas making use of this admonition , I might for ever bless the time that I spend in seeking my souls good . Wherefore taking this to be the most important affair that can be handled in this life , I resolved to lay all other imployments aside , and never cease to seek , till I had found the Lord .

CHAP. II . The Seeker disheartned is animated to proceed .

THe resolution was made , but no Star appeared , by which I might steer my design forward . I reflected upon the mercies of Christ , who invites all to come to him , and refuseth none that seek him ; and I gave wings to my hope , that I should quickly arrive at my pretended haven . But I found lead tyed to my feet , and I advanced so slowly , that fear of not finding the Lord wounded my breast , and the wound grew deeper by the increase of new fears . My intention was to lay Faith for a ground-work , but I met with such diversity of faith , that I was gravelled at the first step . All preached Christ unto me , which I liked very well ; but they were so divided among themselves , that I light upon almost as many faiths in Christ , as I dealt with men . I remembred how Christ saith , that every Kingdom divided against it self , shall be made desolate ; and every City or House divided against it self shall not stand . Mat . 12.24 . How then , said I , can so many contrary faiths combine together in one to knit up a Kingdom , City or House of Christ , seeing that division and dissention is cause of fall and ruine ? I was staggered how to make them agree ; and I was no less puzzled how , in the midst of such confusion , to distinguish the true from the false . I began a little to relent in the enterprize , but relying upon the comfortable words of my Saviour , Seek and ye shall find , Luk . 11.9 . I resolved to continue my trade of Seeking .

CHAP , III . The Seeker searcheth the Scriptures to find the Lord .

I Could not fancy to my self , where the Jewell I sought for , might be found with more certainty , then in the Word of God . For the Lord sent the people to the Law and Sanctuary , Isa . 8.20 . Christ commands all to search the Scriptures , Joh . 5.36 . And the men of Berea were daily searching the Scriptures , whether these things were so , Acts 17.11 . Therefore to obey the Lord and Christ , and to imitate those , whom I looked upon as Seekers , I laid hold of the Bible , desirous to receive out of it a plenary satisfaction of the doubts following . First , Whether the Word of God did allow all the opinions , that now run currant , or some of them onely to be true . Secondly if all , how then by the same Word of God could such contraries be linked together in one body of Truth : If some only , how many , and which they were , that I might embrace what the Word of God approved , and reject what the same Word disallowed . I grounded the hope of good success upon the words of Paul . The whole Scripture is given by inspiration of God , and is profitable to teach , to improve , to correct , and to instruct in righteouseness , that the man of God may be-perfect , instructed to every good work , 2 Tim . 3.16 . If all things necessary to salvation be found in Scirpture , I made no question but that these important points would be clearly discussed . I was eager to have the solution , whilst the doubts were yet fresh . But I knew not what Book , or what Chapter , much less what Verse to turn to . I looked upon the Bible as a long labour , if I were to read it from the beginning of Genesis till the end of the Revelations , before I could know the answer . And if I were to open it at hap-hazzard , till I light upon what should make to my purpose ; the manner of searching seemed not very serious , but somewhat like to the pricking at a Lottery , where I might perchance get something , and a hundred to one , nothing . And if I should happen on a place bearing a doubtful sense , I knew not what Rule to observe , whereby I might be assured that I understood the Text right . For I deemed it a very undecent thing , and destructive of the reverence due to God's Word , so to deal with the Bible , as Philosophers are said to do with their Aristotle ; whose speeches they turn and wrest , as if they were made of Wax , and make him say , not what he intended , but what they please .

Whilst I thus discoursed with my self , my finger opening the Bible , directed my eye to that place , where Peter speaks of the Epistles of Paul : Among them some things ( said he ) are hard to be understood , which they that are unlearned and unstable pervert , as they do other Scriptures also , to their own destruction , 2 Pet . 3.16 .

This passage amazed me : For my instability being great , and my Learning small , I feared least instead of finding salvation , I might run to destruction . I knew well enough that the Prophets are obscure and dark , that Ezekiel , Daniel and the Revelations are full of profound & sublime mysteries , not to be interpreted but by learned men only : but that Pauls Epistles should be hard to be understood , was a doctrine that I never heard of before . That the unlearned pervert them , and not onely them , but other more easie Scriptures also , may well terrifie those , from reading the Bible , who have no more Learning in them , then to be able to read English currently . For if Scripture , that is medicinal , when it is perverted , becomes venomous , no wonder if the ignorant suck diseases and ruine from the same flower , that affords health and good substance to the man that is knowing .

I was moved with curiosity to see Paul himself , but it ended in a new trouble . For I chanced upon a place to the Corinthians , where Paul layes down at large divers gifts , administrations , and operations of wisdom , knowledge , &c. amongst which he numbers interpretation of Speeches or Scriptures ; and saith , that they are not bestowed upon every one , but some upon one , some upon another , as the Spirit will . Whilst I stayed and paused , not knowing well what to make of it , I turned the leaf again , and met with this other place : the Letter killeth , the Spirit giveth life , 2 Cor . 3.6 . This put me into a new plunge : For conferring these Texts together , I was not a little disquieted in mind .

At length I said to my self : if the Letter killeth when the ignorant reads , why am I that am unlearned commanded to search the Scriptures . If the Spirit only give life , why is this spirit given to some onely , and not to all ? Why is it not given to every one that desires to have it ? Why to them onely to whom the Spirit will , and not to all them , who at any time have a will to receive life by reading the Scriptures ? if without this Spirit my reading is dead , and if the Lord bestow not this spirit upon me , then although I toss and tumble the Scriptures , yet I do but fish in the dark with them , that laboured all night and caught nothing , Luk . 5.5 . My heart fainted , and I began to despair , yet not to be wanting to my self , I turned to above forty or fifty , or more places in the Bible , continuing the same diligence for some dayes together , and still I found much to confound me , little to further me , nothing at all that served directly to solve my doubts . And at this very day I should be highly obliged to that man , who having the Bible at his fingers end , could shew me any one place where the aforesaid points , that so nearly concern our Soul , are propounded , discussed and resolved . I , for my part , after a long weary search , concluded absolutely that the holy Scripture is the Sea , of which Ezek speaks , Chap. 47. vers . 3.4.5 . which I thinking to wade over , was at first step up to the Ankles , at the next above the Knees , then up to the Reins and Armpits . At length I discovered an Ocean so vast , that a tall Ship would hardly pass it without danger , and much less I , that had not so much as a small Cock-boat . Melancholly frights and fears turmoyled my mind , because reading the Bible , and searching the Scriptures , the more I sought the farther off I was from finding . This made me sigh , and breath , quake , and tremble , for fear least my soul should miscarry in the midst of divine helps .

CHAP. IV . The Seeker is present at a Conference of Religion .

MY b●east being somwhat streightned by this interior conflict , I walked forth into the Fields to take the fresh a●r , where I met with a Friend , who invited me to a spiritual conference , where I should hear things of Religion Learnedly handled . This revived my dull spirits , and I seemed rather to fly , then to walk thither . We came into a handsome Room well furnished , where three Gentlemen , a Lady , and her Kinswoman sate modestly discoursing together . They rose up at our arrival , and very civilly admitted us to take place among them . I entreated that our presence might not disturb their pious entertainment . One of them turning himself to me , said : We are met here to deliberate upon the high concern of our Souls , and to determine what Religion ought to be held to secure our Salvation . I replied , that it was the only thing I sought after , and that I desired nothing more , then to hear what their wisdoms would resolve upon . Then said he that sate over against me : We have just now unanimously concluded by evident Reasons drawn out of the Bible , that Idolatry is abominable before the face of the Lord ; and therefore that the Papist Religion , which is founded in Idolatry , is so certainly false , that not so much as an ear ought to be given to it . I agree with you in that ( said I ) and do hold that Popery is to be shut out of our deliberation . Because I could never brook that men should be saved by their own merits , as though Christ had not dyed for us : Or that any man should prefer the Virgin Mary before God ; or that people should be so superstitiously addicted to Ceremonies , as to neglect the main substance . This declaration pleased them all , and therefore he that sate on my right hand , began in this manner .

CHAP. V. Faith alone is sufficient to save you .

WHosoever desires to enter into a short and secure way to Heaven , let him onely have faith in Jesus Christ , and he shall infallibly be one of the Elect . For all the chosen are regenerated by faith , Rom. 3.25 . And his salvation is certain ; For , He that shall believe , and be baptized , shall be saved , Mat . 16.16 . Christ reprehends the Apostles for want of faith , Mar. 4.40 . and Paul exhorteth all to be stedfast in Faith , 1 Cor . 15.12 . The reason is evident ; because , whosoever hath faith alone , shall have all the things following . He shall first of all have remission of sins , Acts 10.43 . Secondly , He shall live , Hab . 2.4 . Thirdly , His heart shall be pure , Act. 15.9 . Fourthly , All things shall be possible unto him , Mar. 9.23 . Fifthly , Those that are justified by faith , are at peace with God , Rom. 5.1 . Christ commands such to fear nothing . Be not afraid , onely believe , Mat . 5.36 . On the other side without faith , it is impossible to please God , Heb . 11.6 . It is evidently demonstrated from hence , and such like innumerable places of the Bible , that faith alone is sufficient to salvation , and that nothing else is required . He that sate next him replied immediately .

CHAP. VI . Live well , and it matters not what Religion you live in .

IF this opinion of sole faith were justifiable in the whole latitude , in which it is proposed , it would undermine my principles , and make all that I have to say , fall to the ground . But I am too strongly rooted in the Word of God , to be shaken with such weak blasts . I grant that you must believe , and that faith is necessary . But I say , that besides faith , you must also live well , or else you will never get to heaven . My reason is taken out of the Bible : Faith if it have not works , is dead in it self , Jam . 2.17 . The Devils believe , and tremble , vers . 19. It were a strange Doctrine to say that a dead Faith , or an Apostate angel should ever enter into the Kingdom of Heaven . Again , Every man shall receive according to his works , Rev. 22.12 . And Christ at the counting day , will not say : Come ye blessed , because you did believe , but because ye fed the hungery , gave drink to the thirsty , cloathed the naked , and did such like works of mercy , Mat . 25.35 . Besides , Paul dilating himself at large upon this subject , concludes , that although you have never so much faith , and in never so great perfection , as even to be able to remove mountains , yet if you have not Charity , it will avail you nothing , 1 Cor . 13. per tot .

This being so , I hold it frivolous to be nice in choosing any Religion . I would have every one be constant in the Religion he was first brought up in , and bend all his care , not to seek another , but to live uprightly , well and justly in his own : Christ looks upon the heart . He regards not in what Religion you live , but is wholly attent to what , and how you work . Thus I extend charity , whilst I admit that men in all Religions may be saved , if they live well . It is against Christian duty to say that a man shall be damned meerly because he is not of such an express Religion ; and because he is forsooth of that Religion , although he live never so loosely , yet he may be saved . Christ commands us not to judge our neighbour , yet this Religion , condemns people to Hell , without seeing their hearts .

The Gentlewoman , with a smiling dislike mixed with female gravity , not being able to contain her self any longer , broke out into these words .

CHAP. VII . Predestination makes all Religions vain .

I Will not examine the latter part of your discourse , which tends onely to delude the world with the mask of Religion . If I were disposed to maintain a Religion , I could answer you , that your doctrine would sute better with the times that flourished in the Law of Nature , then with these dayes , in which the Law of Grace gives life to believers . Because Grace ( as these hold ) is the soul of faith , and unless the works of faith be animated with this soul , they are dead . Now remember what you your self said of a dead faith . Moreover , I could tell you , that the primitive faithful had but one Soul . Act. 4.32 . that is , they had but one only vivifying grace , and consequently but one faith . Now diversity , contrariety and falsity of Religions must needs spring from diversity , contrariety and falsity of faiths . And if your charity extend it self to save all those that work well with any faith in any Religion whatsoever , it must of necessity embrace all those that work well with a false erroneous or impious faith . You might as well dilate your charitable bowels a little more , and include also a natural faith , and so make Heathens , Turks and Jews , that live well , to be of the elect and chosen people of the Lord . But let them that are fond of Religion answer for themselves . I , at present , have against the first part of your opinion , and say that it hath no subsistance ; because it layes a supposition repugnant to evident Texts of Scripture . When you ground your Religion upon your good works , you suppose that man hath Free-will , and so you make your count without your Host . By which you shew , that you are ignorant in the fundamentals of Religion , otherwise you would have noted how often , and how clearly the Word of God speaks against you . Hearken , I pray ; All in all things Gad doth work , Eph. 1.11 . All our works O Lord , thou hast wrought to us , Isa . 26.12 . I know O Lord , that mans way is not in his hands , nor in his power to direct his steps , Jer . 10.23 . And there is no evil in the City , which the Lord hath not done , Amos 3.6 . Because as clay in the hand of the Potter , to order it at his pleasure , so are we in the hands of the Lord , that he may reward them , as liketh him best , Eccles . 33.12 . You see how plain the Scripture speaketh . As the clay worketh nothing , nor can make it self a vessel of honour or wrath , but wholly depends of the Potter ; So man can concur nothing to his own good or evil deeds , but works them all in and by Christ , as Christ himself testifies . Without me you can do nothing , Joh . 15.5 . Therefore all good and evil is from Christ alone , and nothing at all from man . For I argue thus : Either man by strength of Free-will can do something , or nothing : If something , though never so little , then Christ doth not say true : if nothing , then to what purpose do we labour to do good works , which are not in our power , but in Gods hand alone .

Wherefore we may leave off to search any further into the thing call'd Religion : For every one of us is either Predestinat , or Reprobat . He that is Predestinat , let him not care what life he lives , for he shall certainly go to Heaven , because he is one of the Elect . But he that is already made Reprobate , let him live as well as he will , and do as many good works as he please , he shall notwithstanding be as certainly damned , as it is impossible for a reprobat to be saved . Therefore let every one live merrily , and make the best use of his time that he can , and in the end take the doom which God has prepared for him .

The third Gentleman , shewing unwillingness to offend her , turned himself to me , and said .

CHAP. VIII . Change your Religion as the time changeth .

PRedestination is a point of great subtilty , which this Gentlewonan comprehends not ; for she neither makes it cohere in it self , nor doth rightly deduce it . I have heard it discussed by choice wits , who proved evidently out of Paul , and other Scriptures , that it doth not hinder or hurt man's liberty . Because , as I remember , some of them held , that Predestination , is an act in God , which follows another act in the divine understanding , that sees all our good works . So that God first sees a man's good works , and then doth predestinate him : And he doth never predestinate any man before he hath seen his final good works . Insomuch , as the actual working well hath some priority to the act of Predestination : So that if you actually work well finally , you shall be saved ; if not , you shall be reprobat . Not well ; first , said they , God decrees to save every man : For he will have all men to be saved , and to come to the knowledge of the Truth , 1 Tim . 2.4 . Then he decrees to give to every one , some divine help that may conduct him to Heaven : Then he sees who will lay hold of such a help , and who will not ; who goes forward concurring with divine favours , and who cuts them off ; who persevers to the end in good , and who fails in the closing of life . These decrees ( said they ) are altogether in the same instant of Eternity , but with a certain priority and distinction in signs . I did not understand them perfectly , but I perceived that they concluded , that our finall working well is precedent , and that God's predestinating is subsequent ; and that these acts agree as well together , as doth the Wages with the Workman or the Lawrel with the Conquerour . Others explicated Predestination another way , but all did consent that Free-will is in no wise endamaged by it , but preserved entire .

In the time of this Dispute , one of the Doctors rose up , and turning himself to the multitude , that stood gaping to hear them , said with a loud voice : This matter is sublime , and requires deeper speculation , then is commonly found in people , that have only a superficial knowledge . Certain persons , who want the grounds , that cost Learned men many years labour before they could rightly understand and possess them , do boggle and falter , and stumble at the contemplation of this profound mystery . They would sooner save their Souls by hearkening humbly , then by a daring slight above their capacity . But let us leave this arguing to great Doctors , and let us speak in plain terms , more easie to be understood .

Madam , in the sense that you alledge the opinion , it cannot stand with God's Justice , and it doth destroy his Goodness . The Bible is full of Gods tender love towards man . It is not love , but an effect of hate , to decree mans eternal torment without any cause given by man . It is not justice , but cruelty to condemn man to eternal death , for that which God himself forced him to do . Wherefore if God be good and just , the reason why man is predestinat , or reprobate , must come from man working , not from God forcing . This truth is so often repeated in the Bible , that whatsoever the opinions of School-men may be , concerning the manner of explicating Predestination , it is consonant to the sweet and just proceeding of the Lord , that man be either saved or damned for his own good or evil deeds . Besides , you controdict your self : For first you affirm , that man hath no Free-will , and then you add very inconsequently , that he may live as well as he will , and do as many good works as he please , exhorting him at length to live merrily , and to make the best use of his time that he can . You ought rather to have said , that the Lord may do in him , and with him , what he will and what he please ; and then have entreated the Lord to make him merry , and grant him a cheerful use of his time . But you desire a poor man to do , what immediately before you laboured to perswade him was impossible to be done . In which your tongue doth naturally bew●ay the ignorance you have of the mystery .

Upon man's freedom I plant my Religion : Free-will is a most noble excellency , that distinguisheth man from brute beasts and gives him ample scope to exercise the power , that is proper to his divine extraction . Wherefore seeing that nothing is more contrary to the dignity of man , than to be tyed and bound to a Religion , and nothing is more agreeable to his nature , then to do and undo ; to take and refuse ; to put on and put off ; to change and alter at his pleasure ; I conclude that every man ought to embrace the Religion as it runs current in the times . It is a great art to sail with any wind , and it is no less wisdom to walk to heaven in any Religion . If the Religion grow old , stale , out of date , or fashion , why should our will be compelled to wear what others cast off ? If the Religion it self change , how can we and the Religion agree together , unless we frame our dictamens to the Religions humour ? He would have spoken more , but the Lady took him up short , with a quick motion both of tongue and body , and delivered her mind thus .

CHAP. IX . Let not your Religion soar above Reason .

YOu talk of Religion , as if it were an idle invention . You compare it to the fashion , which is altered at the fickleness of a fancy , which no man is obliged to follow , and every one may change at his pleasure . This is contrary to the strain of former ages , when Christians stuck so close to their faith , that rather than forgo it , they were content to hazzard their lives and fortunes , and by such constancy Heaven was peopled with Martyrs . Although for my part , this dying to maintain my belief , or this losing my means to secure my conscience , I confess it is a doctrine which the Spirit hath not yet taught me . And you must know that the spirit teacheth all truth . And although I say it , I am as well versed in the spirit , as any other whatsoever of my years : For I have made it my only study from my infancy to understand the Bible perfectly well . Now what should instruct man , but the spirit of man ? And what is mans spirit but that , by which he lives ? As I cannot live by your spirit , nor you by mine , so neither of us can understand what the Spirit of the Lord speaks to our neighbour . It is not the outward preaching that doth the deed ; it is the spirit that moves . If you preach , and I attend not , all that you say is vain babling . The spirit must inform , and it must inform according to my capacity . I cannot be obliged to believe more , than my spirit is able to direct me . Nor can my spirit make me comprehend more , then what my forces arrive to . The spirit , reason , and my forces are all the same . It were inconsistent with mans nature to require from him a belief , that should transcend his forces , or exceed the reach of his reason . Believe therefore as much , and as far as reason leads you . The Will is a blind power , and sees no more then what Reason dictates . You cannot without violence cast her into shackles , when reason repugnes .

My judgement is , that he were unreasonable , that would have a man imbrace a Religion above his reason , or captivate his understanding to impossibilities . The holy Scripture doth often inculcar this doctrine unto us , Hearken how expresly . My Command is not hidden from thee , nor is far off ; It is not in Heaven , neither is it beyond the Sea , but it is near thee , and in thy heart , Deut. 30. ●1 . Whosoever hath the Spirit of the Lord sees plainly , that thou art not commanded to believe things above thy capacity , or beyond thy reach , but such onely as are within the compass of thy power . And to go no further ; what do we pretend at present , but onely to shew who hath the best reason for his Religion , and who hath the strongest arguments to maintain it , provided that all be confirmed by the Word of God . I have no thought of drawing you to me , unless Reason convince you . And I do not see , why I should come to any of you , unless the strength of Argument forces me . Therefore , seeing every one hath briefly laid open his mind , let us try what mettal our wits and tongues are made of .

CHAP. X. The Conference is interrupted .

THis speech was received with applause , and the dispute began with modest proposals , and quiet replies ; but by little and little it grew warm . Contrary opinions could never meet , without clashing Reason opposed Reason , Authority faced Authority , and Scripture sought against Scripture . Every one pretended to have the Word of God clear for himself , and made whole troops of Scripture march up in his own favour , but they were alwayes beaten back by other forcible Scriptures . In this part the Women out did the Men . The young Lady was so nimble at it , that she seemed rather to speak Scripture , then cite it . Which she did with so good a grace , with so handsom a delivery , and with so free a spirit , that if Paul had not commanded Women not to teach , I would give her my vote to be preferred to the first Chair of the University .

My Friend , that introduced me , had hitherto been silent , when on the suddain he changed colour and countenance , declaring by his exotick motions and gestures , that some internal impulse gave him more then humane authority to speak . Your spirits ( said he ) jarre among themselves . The Spirit of the Lord takes possession of my tongue , commanding me to preach , and you to hear uncontroulable verities . We all turned towards him with amazement , expecting with reverence what the voice of this new spirit would deliver . He began thus :

CHAP. XI . Honour the Lord alone , and live by pure spirit .

ALL good Religions seek to honour the Lord . Consequently that Religion must be the best , which honours the Lord most . All honour and glory ought to be given to the Lord , and to the Lord alone . No creature is to be admitted to partake with him in a point , wherein he is so jealous , that he promiseth not to give his honour to any other . Esa . 42.8 . Do not injure the Lord , or violate nature . That honour is stollen from the Lord , which is given to graven images . Fly Idolatry ; or to Angels and Saints , who neither see you , nor hear you , nor know not you . O fly , fly Idolatry : Or to mortal men , who by Natures rule are no more then your equals . Will you still retain and practise prophane Idolatry ? Capping , bowing kneeling and the like , are meer humane inventions , they were heretofore given to Idols , and do yet smell of abomination and superstition . I hope that the friends of the Lord , as they are zealous in their mind to detest , So they will be efficacious in their carriage to abolish the rags of Idolatry .

O Dearest Brethren and Sisters , Adore , I command you in spirit and truth . To adore in spirit excludes all corporal superfluities , as gold in its purity admits no dross . To adore in truth , is to banish from the heart the worlds falsity , which consists chiefly in lying , cheating , cousening , and the like . Behold how palpably that Religion exceeds the rest , which having been lately found out by certain illuminated persons , walks in the way of pure spirit . It is a Religion that doth so excellently well refine our lives , that we arrive to have our Yea , yea ; and our nay , nay : that we come not to retain falsity in our buying and selling , no duplicity in our words , no deceit in our actions . It is so elevated in spirit , that it regards not the body ; it is so entirely addicted to honour the Lord , that it disdains to stoop so low , as to bow to a creature . It is so solicitous to be vested with the life of Jesus Christ , that as the Apostles did rejoyce in suffering for the truth of the Gospel , so it doth glory that it is persecuted by the children of the blind world for the fervour of I reaching . O Men and Women , that pretend to save your Souls , love the Spirit , not the Body : follow interior feelings , not corporal senses : Rise up to a pitch of perfection , that may feed the soul , and be ashamed to tast of the dregs of iniquity , presented unto you in the foul cup , which useth to be carowsed by worldlings . O raise your hearts to the freedom of the Children of Jesus Christ , and exempt your selves from the thraldom of Satan . O! all you that hear me , attend to the spirit that speaks . Fly sin , and you shall be happy . Purifie your minds , and you shall see the Lord . Take heed , beware , look to it . If you be tainted or spotted , you shall be thrown from the face of the Lord . Every light action , every impertinent smile , or vain thought may be your eternal ruine . Every slip is a downfall , every stumble a precipice , and every cast of an unbridled eye casts you into eternal fire . If your Eye offend you , if your Foot scandalize you , plulck it out , cut it off , and away with it . For if you step aside , or look awry , or think amiss , hope not for Heaven . One single error , imperfection or defect , though never so slender , light , or small , damns you eternally . Unless you live as free from sin , and as perfect as is your eternal Father , you are lost Children for ever .

He said much more to the same purpose , which made us all astonished , and no man knew on the suddain what to reply .

The day being far spent , and time wanting to discuss this matter , we resolved to have another meeting at the first conveniency .

CHAP. XII . What the Seeker did after the Conference .

I Retired home with my head full of confusion ; with a combat in my brains , with a disorder in all my powers . Sleep fled from mine eyes , and I revolved in my mind what had passed , but was not able to judge of it ; nor to approve or disapprove any thing . All seemed probable , yet nothing pleased . Every opinion singly by it self carried a face of truth with it , but compared to others , lost its varnish . It was a paradox to me , that every one should prove his opinion by plain and clear Scripture , and that every one again should be confuted by evident Scripture . I could think no otherwise of it , but that either Scripture was contrary to it self , which I could not beleive , seeing the holy Ghost was the author of it , or else that the places cited by them were not rightly understood . Which if so , I knew not what to do , nor whither to go , nor to whom to repair , that I might have the true meaning of it . Then I began to consider this new Religion , which if it should chance to prove the true one , I did not see how it is possible for a man to laugh any more , or to be merry , or to hope salvation , and not despair : For who can live with the exact rigor which this Religion requires ? At length there occurred to my mind a good honest Protestant Gentleman , whose counsel I might ask ; and with the quiet of this thought I began to repose .

CHAP. XIII . A reflection upon every one of the aforesaid opinions .

I Went early the next morning to a Gentleman , who although he be one that loves his ease , yet he is of a singular good judgement . I recounted unto him the whole state of my soul , with all the passages as I have now related them . He smiled upon me , and pittied my case , but remitted me for furher instruction to an acquaintance of his . I pressed him hard , that he would at least give me his opinion touching the conference . Thus then ( said he ) in brief to every one of them .

To the first . If faith alone be sufficient , then clear it is that good works are superfluous . But if faith without works be dead , and profit nothing , then either Iames , Matthew and Paul , must be dashed out of the Bible , or the former opinion must needs fall .

To the second . If all that live well shall be saved , and it be charity to hold so : I do not see why all that live ill , should not be pardoned , and why it should not be charity to hold so . If salvation or pardon depend upon your holding the opinion , I beseech you to hold it . But if they depend upon Christ , your holding or not holding the opinion , will avail little , unless you hold with Christ . To live well in a Religion is like the walking well of a Traveller . To walk strong is excellent good , as long as you are in the right way . But as soon as you once stept out of it , your walking well will never bring you to your journeys end . He doth kindly , and like a friend , that endeavours to put you in again , And if any one under pretence of charity , should sooth you up with a perswasion , that it matters not what way you go , so you walk with strength ; you would give him small thanks for his charity , when at the dais end you find your errror without remedy , and then you would perhaps remember that they did not say ill , who told you beforehand , that you would repent your self too late . In the same manner , it is the part of a good Christain to admonish you of your errou● , when you walk in a Religion that was never trodden by Christ or his followers And if you consider the thing well , you have no reason to charge them with uncharitable affection , who groundedly urge you to prevent the danger of falling into the company of those , who in the day of Judgement shall with bitter , but barren grief cry out : We have strayed from the way of truth : the sun of understanding hath not risen unto us : and the way of the Lord we never knew , Wisd . 5.6 .

To the third . To have no Religion , is to take away the fruit of Christs Passion . His sufferings would be in vain , the preaching of the Apostles frustrate , all divine promises and threats to no purpose . If we have no liberty to execute , we have no reason to regard what is commanded . If necessity force us , it is sensless that Justice should chastise us ; more sensless it is to lay indiscretion to Gods charge , for commanding us to work our Salvation , and to work till he comes , Luk . 19.13 . Because this Command would be impossible or frivilous . For it is either given to all , or to the chosen onely : If to all , it is impossible , because the Reprobat cannot work their salvation . If to the chosen only , it is frivolous , because before they work , or whether they work or no , they are sure to be saved .

To the fourth . To make my Religion a Weather-cock , that may be turned with the blast of any sick brain , is to destrroy the principles of wisdom , Prudence useth to be stayed , sober and constant , which qualities are wanting to a faith that wavers . B● preaching to Ethnicks and Gentils , you may perhaps gain them , but you shall not have the laudability of conserving them ; if you make it lawful for them to serve the times , and suck the corruption of every depraved age . This fickleness , and mutability cannot challenge to it self the denomination of persevering to the end , and therefore cannot deserve to expect the reward due to a Perseverance .

The fifth opinion , which takes Reason for the rule of Faith , and will not bow to an authority that towereth above her capacity , hath much of that haughty spirit , that pretended to raise his throne above the Heavens , and equalize the Highest . He that will not stoop to the Majesty of Gods Authority speaking , presumes to erect his crest above the clouds . Who can comprehend that God is one alone in three Persons ? that he created all things of nothing ? that the second Person ( not the first or third ) was made man in one Person and two Natures ? that God should be born of a Virgin , suffer , and dye ? that a Man shall come to examine and judge all the thoughts , words , and actions of the whole progeny of Adam ? and that he shall pronounce an irrevocable Sentence of eternal life , and eternal death ? A Batt cannot gaze upon the Sun ▪ much less can the weak eyes of Reason fix their view upon the rayes of these supercelestial mysteries . The office of reason is not to dive into the Divine secrets , but to search out convincing arguments , that may evidently prove the credibility of Gods speaking . Which done , Reason ceaseth ; and there ariseth in the will a strict obligation to command a firm belief of the mysteries revealed by Gods speaking , because God , if he speak , must of necessity say true . So that Reason , like a Gentleman-usher , leads the Will up to the door of the Presence-chamber , and then retires . After which , the Will leaning no longer upon Reason , changeth arms , and relies her faith upon the certainty that God speaks , and the evidence , that he cannot lye . But these things are out of my road .

The last opinion , because it is new , will not want followers . Apprentices , Servingmen , and Waiting-maids , I warrant you , will flock to it : For this Religion makes them at first step equal to their Master , and gives them a friendly leave to sit down with their Mistress , One degree more will make the purse common , and perhaps the most needy will grow the most perfect . Some knavish wit feeling the sweet of enjoying other men's labors , may be an easie contemplation bring forth another Religion , which may give him courage to keep what this Religion helps him to get . And then he that is now scrupulous in buying and selling , will swallow down the scruple , if you talk of restoring .

To the essential point of this Religion , I say , that no man can honour another unless he do abase himself . And he honours the Lord most , that is most vilified in his own sight . Humility hath an eye that can see no good , but evil in it self , and on the contrary can discern no evil , but good in others . And therefore she being desirous that every thing may stand in its proper place , rejoyceth to be put in the lowest . Pride and Lucifer joyn hands together . You need no greater sign to know a proud man , then to see that he will not stoop : He refuseth to bow , bekause he feels something in himself that suggests unto him that he is superiour , or at least equal to others , This motion hath no divine savour in it : For the Spirit of Jesus Christ teacheth you to bow to the meanest ; the spirit of Lucifer will not have you stoop to the highest .

As for the honour given to Images , Saints or Angels , I know there is much tugging about it . It ought to be decided by the Word of God , which I wil not venture to do ; because whatsoever conceit , they who read the Bible may have of themselves . I dare not presume to be more , then were the Apostles before Christs Resurrection , who were not able to understand the Scriptures ( although they were able to read them in their mother tongue ) until Christ had opened their understanding , and the sense or meaning of them , Luk . 24.25 .

The last part of this opinion being spoken to an Auditory , that holds no third place between Heaven and Hell , doth very well to inculcate damnation to all those that commit the smallest sins : For seeing it is certain that no sin , how little soever it be , can enter into heaven , Revel . 21.27 . it is clear in their principles , that both the sin and the sinner must go down into hell .

With your good patience , I will tell you a reflection I use to make upon this point .