Some of the principles of the Quakers (scornfully so called by men) vindicated and proved sound and true and according to the Scriptures in oposition to the false charges and lying reports given forth against the truth in two printed books put forth by one Philip Taverner, a supposed minister of the Gospel in Middlesex near Vxbridge ... / by Edw. Burrough.
Burrough, Edward, 1634-1662.
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Some of the principles of the Quakers (scornfully so called by men) vindicated and proved sound and true and according to the Scriptures in oposition to the false charges and lying reports given forth against the truth in two printed books put forth by one Philip Taverner, a supposed minister of the Gospel in Middlesex near Vxbridge ... / by Edw. Burrough.
Burrough, Edward, 1634-1662.
23 p.
[s.n],
London :
1658.
Reproduction of original in the Cambridge University Library.
eng
Taverner, Philip, b. 1616 or 17. -- Quakers rounds.
Society of Friends -- Apologetic works.
A30542 R28519 (Wing B6024). civilwar no Some of the principles of the Quakers (scornfully so called by men) vindicated, and proved sound, and true, and according to the Scriptures: Burrough, Edward 1658 11035 28 0 0 0 0 0 25 C The rate of 25 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words.
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SOME
OF
THE
PRINCIPLES
OF
THE
QUAKERS
(
Scornfully
so
called
by
Men
)
VINDICATED
,
And
proved
sound
,
and
true
,
and
according
to
the
SCRIPTURES
:
In
opposition
to
the
false
Charges
,
and
lying
Reports
given
forth
against
the
Truth
,
in
two
printed
Books
,
put
forth
by
one
Philip
Taverner
,
a
supposed
Minister
of
the
Gospel
,
in
Middlesex
near
Vxbridge
.
And
hereby
Truth
is
manifest
,
and
discovered
,
and
the
Controversie
determined
by
the
judgement
of
Truth
,
between
Philip
Taverner
aforesaid
,
the
Accuser
,
and
Edw.
Burrough
,
Defendant
of
the
Truth
,
who
contends
for
the
Faith
of
the
Gospel
,
and
for
the
Word
of
God
in
the
Heart
,
against
all
such
Gain-sayers
as
have
the
form
of
Godliness
,
but
denies
the
Power
,
and
many
such
are
in
this
Age
.
And
this
is
given
forth
for
the
satisfaction
of
all
that
desires
to
know
the
Truth
of
the
Controversie
between
them
aforesaid
,
By
Edw.
Burrough
.
LONDON
,
Printed
in
the
Year
.
1658.
Some
of
the
Principles
of
the
QVAKERS
,
(
scornfully
so
called
by
men
)
vindicated
,
and
proved
sound
and
true
,
and
according
to
the
Scriptures
.
In
opposition
to
the
false
Charges
,
and
lying
reports
given
forth
against
the
Truth
,
in
two
printed
Books
put
forth
by
one
Philip
Taverner
,
a
supposed
Minister
of
the
Gospel
,
in
Middlesex
near
Vxbridge
.
WHereas
Philip
Taverner
one
of
Truths
Opposers
(
whether
through
ignorance
,
or
subtilty
I
now
determine
not
)
hath
again
appeared
against
me
,
and
Truth
in
Print
,
as
in
vindication
of
himself
and
his
former
work
,
who
about
four
months
ago
gave
a
false
relation
of
a
Dispute
,
but
instead
of
mending
the
matter
,
he
hath
made
his
own
cause
the
more
vile
,
as
may
appear
to
such
who
takes
a
perfect
view
of
the
proceedings
,
from
the
beginning
to
the
end
thereof
;
row
the
intent
of
this
my
Reply
is
to
clear
the
Truth
further
,
and
to
take
off
h●s
false
aspersions
which
he
hath
cast
upon
my
innocent
words
in
my
former
Book
,
in
answer
to
his
first
.
And
as
for
the
rest
of
his
Book
,
which
hath
no
relation
to
mine
,
nor
to
the
Dispute
,
I
shall
pass
it
by
.
The
Title
of
my
first
Book
was
,
Something
of
Truth
made
manifest
,
&c.
To
which
saist
thou
,
a
plausible
title
to
cover
a
railing
and
bitter
Spirit
under
,
that
it
may
walk
in
the
world
less
suspected
,
&c.
Reply
.
My
words
are
truth
,
for
in
that
book
truth
was
made
manifest
to
many
in
relation
to
the
former
dispute
,
to
the
satisfaction
of
many
,
and
as
for
rayling
and
bitterness
of
spirit
,
I
do
deny
,
only
I
am
zealous
for
the
Lords
truth
,
to
speak
plainly
by
reproving
them
that
gain-say
it
,
and
to
that
of
God
in
every
mans
conscience
,
do
I
desire
to
be
manifest
and
seeks
,
not
by
flattering
words
to
cover
evil
,
that
I
may
not
be
suspected
,
though
thou
seem
falsly
to
say
it
,
but
let
all
my
enemies
suspect
what
they
will
,
for
of
the
Lord
do
I
seek
to
stand
approved
,
and
not
of
man
,
for
the
Jew
inward
,
hath
no
praise
of
man
,
but
of
God
,
and
as
for
rayling
language
and
bitter
words
against
thee
I
have
used
none
,
but
speaks
the
truth
in
plainness
.
The
next
thing
thou
seems
to
stumble
at
is
,
whereas
I
said
,
I
supposed
thou
hadst
Ambitiously
stiled
thy selfe
,
Mr.
Phillip
Taverner
,
and
thou
now
seeks
to
hide
thy self
from
the
force
of
my
words
,
to
the
sight
of
the
world
,
which
appears
a
little
to
strike
upon
thee
,
with
some
shame
;
And
thou
saist
,
thou
did
not
prefix
Mr.
before
thy
name
,
but
the
Stationer
did
it
,
who
(
saist
thou
)
was
pleased
to
honour
the
man
with
that
title
,
&c.
Reply
.
Now
instead
of
clearing
himself
,
he
hath
shewed
more
guilt
of
ambition
then
before
,
and
my
words
were
,
I
supposed
,
and
not
an
absolute
charge
as
he
saith
,
and
had
not
I
good
reason
to
suppose
it
,
that
it
was
his
ambition
,
being
also
contrary
to
the
express
command
of
Christ
,
Mat
▪
23.
And
indeed
I
hardly
ever
read
any
subscription
like
to
it
,
by
the
greatest
,
and
noblest
of
men
,
as
men
account
,
and
it
is
a
thing
far
above
humility
,
and
not
beseeming
any
man
,
much
less
one
that
professes
himself
to
be
a
Minister
of
Christ
●o
subscribe
himself
,
or
be
with
his
consent
,
Mr.
such
an
one
,
but
he
seems
to
cover
himself
from
ambition
,
because
saith
he
,
he
did
it
not
himself
but
another
,
I
say
,
I
shall
not
charge
him
here
with
falsehood
,
but
I
am
sure
it
is
very
unusual
for
any
man
to
add
any
thing
to
another
mans
book
,
without
his
knowledg
;
I
never
knew
it
done
by
any
Stationer
,
who
hath
had
some
knowledg
of
their
wayes
:
but
yet
he
acknowledges
it
was
done
in
honour
to
him
,
to
subscribe
him
Master
,
and
here
he
hath
Justified
the
thing
,
and
shewed
that
he
is
indeed
guilty
of
ambition
,
who
confesseth
that
it
is
an
honour
to
him
,
to
be
subscribed
Mr.
by
another
;
for
he
saith
,
the
man
that
did
it
honoured
him
with
that
title
;
and
here
men
may
take
notice
what
honour
this
my
adversary
looks
after
,
even
the
honor
that
Christ
forbids
,
who
saith
to
his
ministers
,
be
not
ye
called
of
men
masters
;
but
the
man
hath
honoured
Phil.
Taverner
with
titling
him
Mr.
as
he
saith
.
The
next
thing
treated
;
proves
also
that
he
is
ambitious
,
for
he
pleads
much
the
lawfulness
of
titles
,
of
civil
respects
,
as
he
calls
it
;
And
this
is
all
to
justifie
the
title
of
master
to
himself
,
and
thereupon
hath
wrested
divers
scr●ptures
;
what
though
the
unbeleeving
Greeks
,
used
the
word
Master
,
or
Sir
;
John
.
12.
which
he
hath
quoted
▪
is
this
an
example
sufficient
for
Christians
to
break
the
command
of
Christ
?
Mat.
23.10
.
neither
are
any
other
Scriptures
a
warrant
for
any
man
so
to
do
,
though
for
a
whole
page
he
treats
only
as
for
the
lawfulness
of
such
titles
,
yet
in
the
end
would
shut
guilt
from
his
own
door
,
that
he
affects
not
titles
.
For
he
saith
,
this
he
speaks
not
that
he
would
have
it
so
done
to
him
;
and
this
his
seeming
justifying
himself
proves
himself
guilty
,
knowing
that
he
had
given
truly
occasion
for
people
to
judg
he
would
have
it
so
,
and
in
the
end
would
blind
the
minds
of
the
simple
with
words
of
seeming
humility
,
that
he
would
not
have
it
so
done
to
him
,
as
if
he
cared
not
for
it
.
And
whereas
I
said
in
my
first
,
that
I
am
without
any
prejudice
towards
the
man
(
viz.
)
P.
T.
he
saith
I
must
give
him
leave
to
question
it
;
first
,
from
my
rayling
words
against
him
;
secondly
from
my
scornful
pitty
expressed
,
&c.
saith
he
.
Reply
.
I
have
no
prejudice
against
him
,
God
is
my
witness
,
and
he
may
question
what
he
will
,
who
is
in
the
unb●lief
;
for
its
manifest
by
his
former
,
that
he
quest●ons
where
he
hath
no
just
occasion
,
shewing
much
prejudice
in
himself
,
for
he
said
in
his
first
relation
,
commenting
upon
some
of
my
words
,
if
by
such
words
,
I
meant
so
▪
then
it
was
truth
;
but
if
I
meant
so
,
then
it
was
false
;
and
was
not
this
a
perfect
sign
of
prejudice
in
him
,
who
had
not
just
occasion
to
except
against
the
words
as
they
lay
;
nor
could
not
condemn
them
but
upon
giving
his
own
Interpretation
of
them
first
;
whereupon
I
said
,
in
my
first
answer
,
page
14.
Alas
poor
man
▪
must
I
be
judged
upon
thy
own
meaning
,
&c.
and
yet
in
these
words
I
shewed
no
scornful
pitty
to
him
,
though
he
fa●sly
suppose
it
,
and
say
it
,
and
so
while
he
cannot
believe
that
I
am
without
prejudice
against
him
,
he
hath
shewed
himself
guilty
of
prejudice
towards
me
,
and
my
words
,
to
be
seen
,
and
justly
believed
by
many
.
And
whereas
he
saith
,
it
is
doubtful
how
far
I
own
the
Authority
of
the
Scriptures
,
because
I
say
in
my
first
,
we
through
patience
and
comfort
of
the
Scriptures
have
had
hope
:
have
had
hope
saith
he
,
now
it
seems
because
I
place
my
words
,
we
have
had
hope
,
his
unbelieving
doubtful
heart
questions
whether
I
own
the
Authority
of
Scriptures
,
and
would
falsly
conclude
,
that
through
the
comfort
of
Scripture
we
have
no
hope
now
,
and
saith
he
,
are
you
now
flown
so
high
that
you
need
not
?
&c.
page
3.
and
therefore
I
may
now
answer
further
;
yea
through
the
promise
of
the
Lord
,
declared
in
Scripture
,
we
have
hope
at
this
present
,
that
God
will
bring
down
,
and
overthrow
all
such
that
deceives
the
people
,
who
are
made
Ministers
by
man
,
and
of
man
,
at
Schools
and
Colledges
,
and
all
this
set
maintenance
by
Tithes
,
and
casting
people
into
Prison
,
and
spoyling
their
goods
to
maintain
Ministers
,
as
this
day
in
the
nation
,
many
hundreds
have
been
cast
into
prison
,
and
many
hundred
pounds
worth
of
Cattel
,
of
bedding
,
and
all
kind
of
goods
have
been
distrained
for
to
maintain
the
Ministry
,
I
say
we
have
hope
according
to
the
Scriptures
,
that
God
will
bring
down
all
this
,
and
your
preaching
for
mony
,
and
bargaining
with
people
for
so
much
the
year
,
and
your
preaching
what
you
have
studied
for
,
from
the
Scriptures
,
by
a
glass
in
a
steeple-house
,
where
the
Mass
use
to
be
said
,
God
will
confound
all
this
,
and
poor
people
shall
be
delivered
from
the
mouths
of
those
deceivers
that
makes
a
prey
upon
them
,
and
preaches
for
hire
,
and
seeks
for
their
gain
from
their
quarter
;
and
these
things
with
many
other
▪
we
hope
at
this
present
,
wherefore
think
not
in
thy self
,
we
now
do
not
hope
;
for
we
both
do
and
have
had
hope
,
through
patience
,
and
comfort
of
the
Scriptures
.
Whereas
I
charged
P.
T.
in
my
last
,
that
he
had
wronged
both
me
,
and
the
truth
in
his
Relation
,
&c.
which
he
saith
in
his
answer
is
false
,
and
he
saith
he
doth
not
apprehend
me
and
the
truth
,
so
well
agreed
,
that
it
is
possible
to
wrong
us
both
ot
once
▪
&c.
page
the
4.
Reply
.
That
he
wronged
me
it
appears
,
in
his
not
relating
all
that
I
said
at
the
dispute
(
the
ground
of
this
quarrel
)
not
by
half
and
more
I
know
,
and
in
relating
more
then
himself
spoke
by
far
;
and
let
sober
men
judge
,
whether
he
did
not
here
worng
me
,
in
relating
a
thing
that
passed
between
us
,
and
relating
much
more
then
ever
he
spoke
,
and
much
less
then
I
spoke
,
if
the
truth
of
that
matter
(
were
it
wrong
or
right
matter
)
and
my self
also
be
not
by
this
kind
of
dealing
wronged
,
I
appeal
to
all
honest
people
whilst
both
he
and
I
am
silent
;
so
the
false
dealing
and
wrong
in
his
first
book
,
is
upon
him
still
according
to
my
charge
unremoved
,
and
the
lie
in
this
his
last
book
,
in
that
he
saith
,
I
say
falsly
,
when
I
have
spoken
the
truth
,
which
is
a
lie
in
the
highest
degree
,
in
saying
when
I
spoke
the
truth
,
that
I
spoke
falsly
;
and
his
proof
in
that
;
the
truth
and
I
doth
not
agree
,
is
;
because
I
said
in
my
first
,
the
Saints
have
no
need
of
Scriptures
to
teach
them
,
but
the
Spirit
of
the
Father
leadeth
,
and
teacheth
into
all
truth
.
Reply
.
My
words
are
Justifiable
,
for
it
is
the
Spirit
that
leadeth
into
all
truth
,
Iohn
.
16.
and
the
Saints
need
no
man
to
teach
them
,
but
they
have
the
anointing
within
them
,
and
they
know
all
things
by
the
unction
,
1
John
.
and
the
Spirit
of
the
Father
is
given
them
,
by
which
the
Scriptures
were
given
forth
,
and
the
Lord
is
the
teacher
of
his
people
,
and
they
need
not
any
to
say
to
them
,
know
the
Lord
,
Jer.
31.
yet
they
that
witness
this
,
do
not
make
the
Scripture
of
none
effect
,
but
owns
it
in
its
place
,
yet
not
as
their
teacher
,
for
then
they
should
deny
the
new
covenant
,
Jer.
31.
and
then
something
besides
the
Spirit
leads
into
truth
,
and
they
have
something
to
teach
them
besides
the
anointing
,
but
if
this
be
all
the
proof
that
can
be
given
against
me
,
that
I
and
the
truth
doth
not
agree
,
I
doubt
not
but
all
spiritual
men
,
will
see
the
emptiness
and
weakness
,
of
the
witness
against
me
;
and
will
be
more
confirmed
,
rather
then
shaken
,
that
I
and
the
truth
doth
fully
agree
,
though
P
,
T.
speaks
otherwise
falsly
against
me
.
And
as
if
I
had
contradicted
the
Apostles
words
which
he
quotes
against
me
,
who
saith
,
whatsoever
things
were
written
aforetime
,
were
written
for
our
learning
,
which
Scripture
I
do
own
,
and
no
way
contradict
;
it
s
the
Error
of
his
Judgement
,
which
so
judgeth
,
for
even
they
for
whom
the
things
that
were
written
,
were
for
their
learning
;
yet
they
were
led
into
all
truth
by
the
teachings
of
the
Spirit
,
and
they
were
taught
of
the
Fathet
,
and
what
was
written
to
them
was
not
written
,
because
they
knew
not
truth
,
or
to
teach
them
truth
,
1
John
2.21
.
let
him
learn
what
this
means
.
The
next
thing
he
notes
whereas
I
said
,
I
then
proved
(
at
the
dispute
meaning
)
by
many
Scriptures
that
some
were
perfect
in
this
life
,
1
Cor.
2.5
.
even
perfect
without
sin
,
Iohn
.
1.47
.
1
Joh.
3.7
.
and
to
gain
say
this
,
he
hath
brought
,
●John
1.8
.
If
we
say
we
have
no
sin
,
we
deceive
our selves
,
and
the
truth
is
not
in
us
;
and
saith
he
,
who
speaks
truth
in
this
▪
E.
B.
or
the
Apostle
?
as
if
I
had
spoken
contrary
to
the
Apostle
▪
Solomon
also
(
saith
he
)
te●s
us
,
there
is
not
a
just
man
upon
earth
that
doth
good
,
and
sinneth
not
,
which
also
he
brings
as
a
witness
against
what
I
have
affirmed
.
Reply
.
It
s
true
I
held
forth
a
state
of
perfection
to
be
waited
for
,
and
attained
unto
,
upon
earth
,
and
I
am
not
ashamed
of
my
principle
,
neither
is
it
found
too
light
,
for
that
Scripture
.
1
Cor.
2.5
.
doth
testify
that
some
were
perfect
upon
earth
in
the
dayes
of
the
Apostles
,
and
if
they
were
so
,
the
same
is
to
be
waited
for
,
and
witnessed
in
this
age
,
for
the
hand
of
the
Lord
is
not
shortned
,
and
that
Scripture
,
1
John
.
3.
whosoever
abideth
in
him
sinneth
not
,
and
whosoever
is
born
of
God
doth
not
commit
sin
,
ver.
6.9
.
doth
clearly
manifest
there
is
a
state
upon
earth
free
from
sin
▪
wherein
power
is
received
,
and
felt
over
all
temptations
,
and
over
the
devill
,
even
such
an
estate
,
that
the
wicked
one
cannot
touch
such
that
are
born
of
God
,
and
this
was
the
thing
I
held
forth
,
and
do
vindicate
against
all
opposers
;
that
the
Saints
may
waite
for
,
and
witness
upon
earth
to
have
power
over
sin
,
and
over
its
temptations
and
free
from
the
commiting
of
sin
,
by
the
power
of
the
second
Adam
living
,
and
dwelling
in
them
,
and
thus
must
thou
believe
,
P.
T.
or
else
thou
believes
not
Scripture
,
nor
that
any
are
born
of
God
,
or
abides
in
Christ
;
if
thou
believe
not
that
,
then
confess
thou
errs
in
Judgement
,
who
art
unbelieving
of
what
the
Scripture
bears
witness
of
;
Therefore
tell
me
plainly
if
thou
believe
that
there
are
any
that
are
born
of
God
,
and
abides
in
Christ
,
then
must
thou
believe
such
doth
not
commit
sin
;
else
thou
denies
the
Scripture
,
and
what
I
held
forth
herein
I
do
not
contradict
the
Apostles
,
nor
Solomons
words
;
for
its
true
the
Apostle
said
,
if
we
say
we
have
no
sin
we
deceive
our selves
;
but
art
thou
so
blind
that
thou
doest
not
see
,
he
speaks
there
of
a
state
before
confession
of
sins
,
and
the
next
words
,
saith
the
Apostle
,
if
we
confess
our
sins
he
is
faithful
,
and
just
to
forgive
us
our
sins
,
and
to
cleanse
us
from
all
unrighteousness
,
so
I
do
agree
with
the
Apostles
words
,
and
do
not
contradict
them
;
for
I
do
say
if
any
say
they
have
no
sin
,
before
they
do
confess
their
sin
,
and
forsake
their
sin
,
and
be
cleansed
from
it
,
I
say
,
they
are
lyars
,
and
the
truth
not
in
them
;
and
I
also
say
,
if
that
after
a
man
have
confest
his
sin
,
and
be
cleansed
from
it
,
and
have
his
sin
forgiven
him
,
and
witnesseth
that
he
is
born
of
God
and
does
not
commit
sin
;
I
say
he
speaks
the
truth
also
,
and
the
truth
is
in
him
,
and
though
Solomon
did
say
there
is
not
a
just
man
upon
earth
that
doeth
good
,
and
sins
not
;
yet
is
my
affirmation
true
notwithstanding
;
for
Solomon
forgat
the
Lord
,
and
his
heart
went
after
many
strange
women
,
and
became
a
transgressor
,
and
in
that
state
did
not
know
the
birth
born
of
God
,
which
doth
not
commit
sin
,
for
he
was
but
under
the
Administration
of
the
law
,
which
doth
not
make
perfect
as
pertaining
to
the
conscience
,
and
paradventure
in
that
state
he
being
erred
from
God
,
he
did
not
see
any
that
did
not
sin
;
these
things
will
be
plain
to
some
,
though
perhaps
thou
may
shut
thine
eye
against
them
,
and
Solomon
was
not
our
example
in
conversation
,
I
am
sure
,
nor
hardly
in
doctine
;
and
thus
I
have
weighed
thy
text
,
which
thou
seems
to
say
before
,
I
have
not
weighed
,
and
my
principles
are
proved
sound
,
and
thou
and
thine
too
light
,
and
the
wind
of
the
Lord
will
scatter
them
.
And
P.
T.
confesses
,
every
reall
hearted
Christian
may
be
,
and
is
in
Scripture
called
perfect
.
Reply
.
Then
wherefore
doth
he
oppose
me
,
who
testifies
the
same
thing
,
and
he
now
confesses
even
that
every
reall
hearted
Christian
may
be
,
and
is
called
perfect
in
Scripture
,
and
is
not
he
here
guilty
in
that
he
Charged
me
falsly
,
pag.
the
21.
of
his
last
,
with
going
rounds
like
unto
a
horse
in
a
mill
,
who
sometimes
denies
perfection
,
and
sometimes
confesseth
it
,
to
be
attained
in
this
life
,
but
he
is
forced
in
the
end
to
confess
to
the
truth
,
and
to
justifie
me
.
And
also
the
Scripture
doth
testifie
the
Saints
were
already
perfect
and
compleat
in
Christ
,
while
they
were
in
the
life
upon
earth
,
Col.
1.
though
there
be
a
time
,
wherein
all
the
Saints
do
complain
of
the
body
of
sin
,
in
their
warfare
,
and
travell
,
yet
there
is
a
state
also
,
wherein
they
have
put
off
the
body
of
sin
,
and
are
the
servants
of
righteousness
,
and
free
from
sin
,
Rom
6.22
.
But
P.
T.
shewes
little
experience
in
those
states
,
as
of
the
travel
under
the
body
of
death
,
and
also
the
victory
over
it
,
and
so
what
he
speakes
,
is
but
by
guess
from
other
mens
words
,
and
then
it
is
no
marvell
,
if
he
err
in
judgment
●nd
bring
one
Scripture
to
contradict
another
,
not
having
the
infallable
spirit
that
gave
it
forth
,
nor
feeling
the
states
,
nor
the
passing
thorrow
these
conditions
declared
therein
,
for
there
is
a
time
of
travelling
,
and
complaining
under
the
body
of
sin
,
and
its
burden
,
and
a
time
of
freedome
from
it
,
and
victory
over
it
,
yea
,
even
in
this
life
upon
earth
.
And
wheras
I
said
in
my
last
,
many
of
the
Saints
daily
receive
more
and
more
of
Gods
wisdome
,
and
of
his
power
and
life
,
revealed
in
them
,
wherein
they
grow
up
to
Gods
from
strength
,
to
strength
:
Now
saith
he
,
but
whether
he
doth
not
own
some
to
have
attained
so
high
,
that
there
can
be
no
addition
,
is
a
query
,
my
soul
,
(
saith
he
)
has
not
been
able
to
enter
into
his
secrets
,
in
this
thing
,
because
my
words
were
,
many
of
the
saints
,
&c.
Reply
▪
My
first
words
,
it
seemes
he
cannot
contradict
,
but
owns
them
to
be
true
,
so
I
need
not
defend
them
,
only
he
supposeth
a
question
,
in
which
there
is
not
much
edification
to
be
answered
,
and
I
have
no
secrets
,
in
what
I
spake
,
for
to
the
Children
of
light
,
my
words
are
plain
,
though
to
P.
T.
and
such
they
may
be
parrables
,
and
secrets
;
but
as
for
my
own
particular
,
I
now
here
answer
the
question
,
and
further
reply
,
I
do
grow
up
in
wisdome
,
and
knowledge
daily
,
and
never
knew
so
much
of
P.
T.
deceit
,
as
now
I
do
,
since
,
and
at
that
dispute
,
(
the
ground
of
this
our
debate
)
so
I
thought
good
to
let
him
know
,
that
I
do
grow
in
truth
,
which
doth
daily
discover
more
and
more
,
deceite
in
him
,
and
them
that
opposes
truth
,
and
so
also
growes
in
the
knowledge
of
his
error
of
Judgement
,
and
Ignorance
,
that
I
may
condemne
it
,
and
judge
it
.
And
whereas
,
I
said
the
light
,
which
every
man
is
lightned
withal
by
Christ
,
is
sufficient
,
to
bring
up
every
man
to
believe
in
Christ
,
that
loves
the
light
and
walks
in
it
,
and
unto
such
is
grace
added
,
and
increased
daily
,
&c.
as
in
the
16
pag.
of
my
first
,
more
appears
.
In
opposition
to
this
,
to
over
throw
it
,
as
he
supposes
,
he
hath
nominated
that
Scripture
,
1
Cor.
2.14
.
the
Natural
man
perceives
not
the
things
of
the
Spirit
of
God
,
for
they
are
foolishness
to
him
,
neither
can
he
know
them
,
because
they
are
spiritually
discrened
,
&c.
Reply
.
Now
my
words
are
true
,
and
no
contradiction
to
the
Apostles
words
,
except
to
such
as
are
blind
,
that
cannot
discern
between
light
and
darkness
,
and
such
will
judge
falsly
,
and
out
of
an
evill
mind
make
an
appearance
of
seeming
difference
,
where
there
is
none
,
for
the
light
,
that
lighteth
every
man
that
comes
into
the
world
,
is
Christ
,
John
1.9
.
and
that
Christ
the
light
that
lighteth
every
man
that
comes
into
the
word
,
is
sufficient
to
bring
every
man
,
that
loves
the
light
,
and
walks
in
it
,
to
believe
in
Christ
;
these
are
my
words
,
and
the
intent
of
my
mind
,
and
would
any
man
,
that
were
not
stark
blind
,
make
any
opposition
against
this
doctrine
,
or
bring
a
Scripture
to
prove
the
contrary
?
which
Scripture
I
own
,
and
doth
no
way
contradict
,
for
the
natural
man
doth
not
perceive
the
things
of
God
,
nor
know
them
;
yet
this
is
not
contrary
to
what
I
say
,
that
Christ
Jesus
lighteth
every
man
that
comes
in
the
world
,
which
light
,
(
Christ
)
is
sufficient
,
and
he
changeth
men
from
Natural
to
spiritual
,
as
they
are
brought
to
beleeve
in
Christ
that
hath
lightned
them
;
and
he
opposes
me
,
as
if
I
should
say
,
or
hold
forth
that
the
Natural
man
perceives
,
and
knows
the
things
of
God
,
and
that
the
natural
man
hath
faith
;
which
I
never
spoke
,
nor
entered
into
my
mind
to
say
;
so
he
hath
drawn
his
evill
consequence
from
my
words
,
and
then
confounded
his
own
Conception
;
but
my
words
remains
untouched
,
for
my
saying
and
intent
is
,
that
Christ
lighteth
every
man
that
comes
into
the
world
,
and
his
light
is
sufficient
,
to
give
faith
,
and
to
change
a
man
,
from
natural
to
spiritural
,
and
to
give
him
the
perceiving
and
knowledge
of
the
things
of
God
,
and
of
his
spirit
;
and
my
words
,
nor
intent
is
no
contradiction
to
the
Apostles
words
,
though
P.
T.
falsly
judged
so
,
for
want
of
better
understanding
,
I
suppose
rather
than
through
subtilty
at
this
turn
;
and
thus
my
principle
is
proved
sound
,
and
the
title
of
his
book
a
lie
.
And
whereas
I
said
,
that
Christ
wrought
righteousness
perfectly
without
us
,
and
also
fulfils
righteousness
in
all
that
believes
,
and
no
man
is
justified
by
one
of
these
,
without
the
other
,
or
that
hath
not
the
other
,
pag.
12.
of
my
first
.
He
saith
,
whether
I
do
not
confound
justification
,
and
sanctification
,
he
leaves
all
rational
men
to
judge
,
&c.
Reply
.
That
Christ
wrought
righteousness
without
us
,
is
not
denied
by
him
,
nor
that
he
fulfils
the
righteousness
of
the
Law
in
the
Saints
,
he
cannot
well
deny
,
let
him
read
Rom
8.4
.
and
that
no
man
is
justified
by
the
righteousness
that
Christ
wrought
without
,
who
beleeves
not
,
nor
is
converted
to
God
,
but
in
the
power
of
Satan
;
this
all
the
Children
of
God
beleeves
,
and
knowes
,
that
none
are
justified
,
by
Christs
righteousness
without
,
but
who
are
converted
to
God
and
hath
received
Christ
,
and
he
is
in
them
,
for
else
they
are
reprobates
,
and
not
justified
;
and
so
I
am
not
ashamed
of
my
principle
,
though
he
would
slander
it
,
to
be
too
light
,
for
he
that
hath
not
Christ
,
Gods
righteousness
within
him
,
is
a
reprobate
,
and
not
justified
,
by
any
righteousness
without
;
neither
do
I
confound
justification
,
and
sanctification
,
which
he
falsly
charges
me
with
,
for
they
are
one
in
Christ
,
for
he
is
made
unto
us
sanctification
and
justification
,
and
the
man
,
that
is
in
the
pollutions
of
the
world
,
unsanctified
,
is
not
justified
,
but
condemned
,
so
none
are
justisted
by
a
righteousness
without
them
,
but
them
that
are
sanctified
by
him
within
;
this
I
own
,
and
do
not
deny
,
and
men
that
are
in
the
save
corrupt
reason
,
with
him
must
not
I
be
judged
by
,
and
also
I
do
justifie
,
if
any
work
be
wrought
by
us
,
in
the
strength
and
power
of
grace
,
and
not
in
our
own
strength
,
then
it
is
the
work
of
Christ
in
us
,
the
work
of
Gods
own
righteousness
,
and
that
no
work
or
word
is
justified
,
but
what
the
spirit
of
Christ
,
leads
unto
;
and
though
P.
T.
ignorantly
commenteth
upon
these
words
,
yet
are
they
words
of
truth
and
righteousness
,
and
all
that
he
saies
against
them
,
proves
not
the
contrary
.
And
whereas
,
I
did
ask
him
,
which
he
had
ignorantly
affirmed
in
his
Relation
;
VVhether
that
righteousness
which
Christ
works
in
us
,
in
his
strength
and
power
,
and
not
in
our
own
,
is
called
our
righteousness
?
which
he
seems
to
answer
,
but
he
hath
mis-understood
my
words
,
for
I
meant
not
Ours
by
enjoyment
,
but
Ours
in
the
sence
the
Prophet
speaks
,
when
he
said
our
Righteousness
is
as
filthy
Raggs
;
I
know
the
Righteousness
that
Christ
works
in
us
,
by
his
Spirit
,
and
the
power
of
his
Grace
,
is
Ours
by
enjoyment
in
the
second
Adam
,
as
the
gift
of
God
to
us
,
but
not
Ours
in
the
first
Adam
,
in
the
righteousness
of
the
Law
,
in
the
state
not
converted
,
and
that
was
the
strength
of
my
Query
,
where
that
Righteousness
wrought
in
us
,
by
the
Spirit
and
strength
of
Christ
,
and
not
in
our
own
,
is
called
our
Righteousness
,
ours
as
in
the
first
Adam
;
but
I
see
thou
hast
not
understood
the
meaning
of
my
Query
,
for
weakness
of
understanding
,
and
then
how
should
thou
rightly
answer
it
.
Also
I
Queried
,
How
Christ
working
Righteousness
in
us
,
by
the
power
of
grace
,
not
by
our
own
strength
,
can
be
called
the
righteousness
of
the
Law
,
which
he
had
affirmed
;
now
I
meant
the
righteousness
of
the
Law
in
the
flesh
,
and
not
in
the
Spirit
,
I
know
the
working
of
Christ
,
both
in
us
,
to
will
,
and
to
do
,
by
his
Spirit
,
and
strength
,
and
power
of
Grace
,
is
the
fulfilling
the
righteousness
of
the
Law
by
Christ
in
us
;
but
it
is
not
the
righteousness
of
the
Law
in
the
flesh
wrought
by
us
,
as
unborn
again
;
but
to
this
thou
hast
not
answered
,
but
hast
answered
thy
own
conceiving
,
and
not
the
innocency
of
my
Queries
.
And
whereas
he
stumbles
,
and
is
offended
,
because
I
said
,
No
man
is
justified
in
any
word
,
or
work
,
but
what
they
are
lead
unto
by
the
Spirit
,
and
those
words
and
works
the
Spirit
leads
unto
,
are
justified
,
and
no
other
words
or
works
,
and
from
this
he
would
falsely
conjecture
,
I
hold
a
justification
by
works
;
and
by
something
without
,
or
besides
that
which
Christ
wrought
without
.
I
say
no
,
by
the
deeds
of
the
Law
,
shall
no
flesh
living
be
justified
,
but
yet
he
that
moveth
and
leadeth
into
words
and
works
of
Truth
,
and
Righteousness
,
the
same
doth
justifie
the
Creature
in
the
words
and
works
which
he
is
lead
unto
,
and
this
is
not
in
opposition
to
the
Apostles
words
,
which
he
seems
to
bring
against
me
,
Rom.
5.8
,
9.
Whiles
we
were
sinners
,
Christ
dyed
for
us
,
much
more
being
justified
by
his
blood
,
we
shall
be
saved
from
the
wrath
;
this
is
not
contrary
to
what
I
say
,
for
we
do
own
the
blood
of
Jesus
to
justifie
,
but
yet
not
such
who
are
not
cleansed
by
it
,
and
lead
by
the
Spirit
into
all
truth
,
but
it
is
they
that
are
justified
only
who
are
lead
into
all
Truth
by
the
Spirit
,
such
are
justified
by
his
blood
in
the
Spirit
,
and
saved
from
wrath
,
who
are
born
of
the
immortal
Word
,
but
they
that
remain
in
sin
are
not
justified
,
nor
saved
from
wrath
.
Then
he
Queries
,
VVhether
I
shut
pardon
of
sin
out
of
doors
?
I
answer
no
,
for
they
that
are
lead
into
all
Truth
by
the
Spirit
,
their
sins
are
pardoned
and
forgiven
,
and
remembred
no
more
,
but
blotted
out
,
and
cannot
be
read
,
for
they
are
cleansed
from
it
,
and
commits
not
sin
;
then
he
asks
,
VVhether
I
grant
two
formal
causes
of
Iustification
,
the
one
forgiveness
of
sin
,
the
other
inherent
righteousness
;
I
say
,
both
the
cause
and
the
work
of
Righteousness
is
in
God
,
his
free
love
and
mercy
,
which
is
over
all
his
works
,
and
they
receive
the
work
of
it
,
and
the
gift
of
it
that
are
lead
by
the
Spirit
,
as
the
effect
thereof
,
and
none
else
,
though
he
ask
,
VVhether
forgiveness
of
sin
hath
its
rice
from
what
Christ
works
in
us
▪
or
from
what
Christ
hath
done
and
suffered
for
us
?
I
say
,
whatsoever
Christ
hath
done
,
and
suffered
without
man
,
while
man
hath
not
received
Christ
,
nor
the
work
of
Christ
in
him
,
but
remains
in
the
first
Adam
,
in
transgression
,
the
true
work
and
ground
of
justification
,
he
knows
not
,
nor
hath
not
,
neither
knows
the
Mediatorship
between
God
and
him
;
then
in
the
conclusion
of
this
matter
,
P.T.
saith
,
Thus
far
to
sh●w
,
E.
B.
and
the
truth
are
not
so
well
agreed
,
but
he
that
cleaves
to
one
must
forsake
the
other
,
&c.
Reply
.
Hold
Friend
,
come
back
again
,
what
hast
thou
proved
yet
any
thing
against
me
,
save
that
I
hold
the
truth
:
thou
hast
drawn
a
conclusion
too
soon
,
without
sound
evidence
,
and
thou
must
not
be
judge
in
thy
own
cause
;
neither
hast
thou
proved
me
and
the
truth
to
disagree
ever
a
whit
,
as
just
men
may
judge
;
it
appears
thou
art
the
man
that
seems
to
be
righteousness
in
thy
own
eye
,
and
justifies
thy self
,
and
would
condemn
the
righteous
;
and
though
thou
say
,
we
do
not
agree
,
viz.
E.
B.
and
the
truth
,
yet
thou
hast
not
,
nor
never
is
able
to
prove
it
,
for
all
that
are
sanctified
are
justified
,
and
none
are
justified
,
but
them
that
are
sanctified
,
though
not
as
a
cause
,
yet
as
the
fruit
and
effect
,
which
will
appear
in
that
man
that
is
justified
.
The
next
thing
he
observes
,
whereas
I
said
,
It
is
true
,
a
publick
Dispute
I
had
,
the
time
and
place
mentioned
,
with
a
company
of
Priests
,
and
this
same
Ph.
Taverner
was
one
of
them
,
&c.
First
,
P.
T.
in
answer
to
this
hath
pleaded
for
the
honourable
Name
of
Priests
.
Reply
.
Yea
,
the
Name
is
honourable
;
who
are
come
to
the
Priesthood
that
was
made
after
the
power
of
an
endless
life
,
to
which
P.T.
and
the
Generation
of
Priests
are
not
yet
come
as
they
make
manifest
;
but
that
Priesthood
was
not
my
meaning
,
neither
did
I
speak
scornfully
and
reproachfully
against
any
that
labour
in
the
Ministry
of
the
Word
,
as
he
falsely
charges
me
,
line
34
,
35.
but
the
people
might
know
who
I
meant
by
that
word
Priest
,
for
Ministers
of
the
Gospel
,
I
could
not
call
them
that
are
not
so
,
without
offence
to
my
Conscience
,
because
I
am
taught
to
speak
the
truth
in
all
things
;
but
Priests
I
may
call
them
,
such
I
mean
as
disputed
against
Christ
,
and
spake
against
him
,
the
Priests
that
were
subverted
from
Gods
Law
,
and
that
are
persecutors
of
the
innocent
,
such
Priests
I
mean
,
and
lawfully
and
truly
such
Priests
I
may
call
them
;
And
as
for
labouring
in
the
Ministry
of
the
Word
,
which
he
signifies
as
if
they
did
;
do
not
they
labour
to
get
peoples
Money
,
and
Tithes
,
the
tenth
of
Corn
and
Hay
,
and
Eggs
,
and
Pigs
,
and
Stipends
so
much
a
year
,
or
so
much
a
Sermon
;
if
it
be
not
thus
with
some
at
least
,
let
the
Country
thereabouts
judge
;
and
what
was
the
meaning
that
P.
T.
himself
was
about
removing
from
one
Parish
to
another
,
a
little
while
since
,
except
for
money
and
hire
;
tell
not
of
the
Ministry
of
the
VVord
,
till
ye
repent
and
reform
your selves
by
denying
your
Hire
,
and
Tithes
,
and
old
Papish
waies
,
and
Houses
called
your
Churches
,
and
all
your
practises
of
Popish
Priests
,
for
your
Garments
yet
smel
hereof
,
and
your
wages
give
evidence
that
you
are
of
the
stock
of
the
Papish
Priests
,
Priests
that
persecuted
Christ
to
death
,
&
not
of
the
stock
of
the
Priests
truly
called
&
ordained
under
the
Law
,
keeping
the
Covenant
,
nor
yet
Priests
in
the
Gospel
administration
,
for
I
know
you
deserve
not
the
Title
of
Priests
,
upon
neither
of
these
accounts
;
and
as
for
scorning
,
with
which
thou
chargest
me
;
thy
charge
is
false
,
yet
am
I
brought
to
glory
in
the
Lord
over
all
the
false
Prophets
,
and
Deceivers
,
rejoycing
with
a
holy
derision
,
even
as
the
Virgin
,
the
Daughter
of
Sion
despised
and
laughed
to
scorn
,
Sennacherib
,
Isai.
37.22
.
and
in
no
other
sence
.
And
whereas
I
said
to
the
people
about
Draton
,
concerning
their
Teachers
,
Cease
,
O
cease
from
your
Teachers
without
you
,
and
hearken
to
the
voice
of
the
Lord
,
from
them
who
are
dumb
Shepheards
,
and
preach
for
hire
,
that
take
gifts
and
rewards
for
Preaching
,
&c.
as
in
the
17
,
and
18
pages
of
my
first
;
to
this
he
saith
,
and
Queries
,
VVhy
am
I
a
teacher
of
them
called
Quakers
,
and
saith
my
charge
is
high
,
but
do
not
I
charge
it
salsely
upon
some
who
are
as
far
from
the
guilt
of
it
as
my self
,
and
thus
he
goes
on
,
page
19.
Reply
.
Good
reason
I
have
to
bid
you
cease
from
all
their
Teachers
without
,
even
as
the
Prophet
,
Isa.
55.1
,
2.
I
answer
I
am
no
such
kind
a
Teacher
as
preaches
for
hire
,
and
divines
for
money
,
and
for
great
gifts
and
rewards
,
and
that
doth
make
merchandice
of
Souls
,
yet
am
I
one
that
turns
people
from
darkness
to
light
,
and
from
Satans
power
to
God
,
and
to
the
annointing
,
that
it
may
dwell
in
them
,
that
they
may
need
no
man
to
teach
them
;
and
such
were
the
Apostles
,
and
them
that
are
sent
of
Christ
;
but
such
Teachers
I
would
have
them
to
cease
from
,
where
people
are
alwaies
learning
,
and
never
able
to
come
to
the
knowledg
of
the
truth
,
2
Tim.
3.
and
such
Teachers
are
you
about
Draton
,
as
well
doth
appear
,
and
between
these
two
kind
of
Teachers
there
is
a
great
difference
;
and
though
my
charge
is
high
,
yet
is
it
just
,
and
I
charge
none
falsely
herein
,
for
who
can
clear
themselves
from
the
guilt
of
it
,
of
that
Generation
,
if
any
,
I
condemn
them
not
;
but
can
P.T.
do
it
?
ask
his
Neighbours
,
hath
not
he
sums
of
money
by
the
year
,
Tythes
,
or
other
wages
for
preaching
?
try
him
,
give
him
nothing
for
a
year
or
two
,
and
then
if
he
preach
to
you
,
and
never
complain
for
want
of
wages
,
and
money
,
then
I
will
believe
he
is
clear
,
and
then
he
may
better
boast
than
he
can
now
;
and
as
for
divers
of
that
Function
in
that
County
,
they
have
cast
men
into
Prison
where
they
yet
lye
,
and
taken
suit
of
them
at
Law
,
and
taken
their
Goods
,
because
some
could
not
for
Conscience
sake
give
you
Hire
,
and
Tythes
,
and
Money
;
and
are
these
free
,
or
guilty
of
my
charge
?
let
the
Lord
judge
,
and
all
his
Saints
.
He
saith
,
He
doth
not
plead
for
all
who
go
under
the
name
of
Ministers
in
England
,
he
fears
there
is
many
of
them
no
better
than
VVolves
in
Sheeps
cloathing
,
&c.
Then
why
doth
he
not
come
out
and
cry
against
them
,
but
remain
amongst
them
,
in
their
practice
,
for
wherein
can
he
clear
himself
of
any
one
thing
which
they
are
guilty
of
,
which
he
confesses
are
VVolves
in
Sheeps
cloathing
;
was
not
his
Call
the
same
with
theirs
?
and
is
not
his
practice
in
Ministery
and
maintenance
generally
the
same
with
theirs
?
if
he
have
ought
to
say
to
clear
himself
,
we
will
answer
further
,
otherwise
all
men
shall
judge
,
that
while
he
accuseth
some
of
Englands
Ministers
to
be
VVolves
in
Sheeps
cloathing
,
himself
is
found
also
guilty
,
except
I
say
he
can
make
appear
a
perfect
difference
between
his
Call
,
Practice
,
and
Maintenance
,
and
theirs
,
which
he
is
never
able
to
do
,
or
to
justifie
,
that
he
is
not
of
the
same
nature
,
and
by
the
same
Spirit
,
but
contrary
to
theirs
that
he
accuses
,
and
fears
to
be
VVolves
in
Sheeps
cloathing
,
and
I
have
as
much
ground
to
suspect
him
to
be
one
of
the
Wolves
in
Sheeps
cloathing
,
as
he
hath
ground
to
suspect
his
own
companions
,
and
Generation
to
be
such
;
and
in
that
he
saith
some
of
the
Quakers
have
been
found
guilty
of
Blasphemy
,
and
that
some
of
them
are
found
vain
,
light
persons
,
or
heady
,
and
high
minded
;
he
doth
here
secretly
charge
and
prove
nothing
,
for
Blasphemy
we
are
come
out
of
,
and
have
denied
all
lightness
after
the
flesh
,
and
high-mindedness
,
and
if
any
such
come
among
us
,
they
are
denied
,
and
are
not
of
us
till
they
be
converted
to
God
,
and
turned
from
all
evill
;
but
this
his
secret
charge
against
others
,
is
but
that
himself
may
seem
clear
;
then
he
asks
,
Are
all
guilty
of
preaching
for
Hire
,
and
divining
for
money
,
&c.
and
he
bids
me
not
condemn
the
generation
of
the
righteous
,
and
then
confesses
,
they
take
that
which
the
State
allows
,
or
that
which
they
have
given
by
persons
,
and
justifies
it
,
and
saith
he
,
it
is
not
a
preaching
for
hire
,
&c.
page
19
of
his
last
.
Reply
.
All
that
I
charge
to
be
guilty
are
so
,
for
I
charge
not
the
guiltless
,
but
ask
the
country
people
;
ask
them
how
many
of
their
teachers
are
clear
,
and
hath
not
money
,
Tyths
,
or
other
things
for
preaching
;
and
I
have
taken
heed
of
condemning
the
righteous
;
and
yet
dare
not
let
the
guilty
go
unjudged
and
unreproved
;
and
therefore
them
I
do
reprove
;
and
now
in
the
end
he
hath
justified
preaching
for
hire
,
though
he
in
the
same
page
seemed
to
deny
it
;
but
whether
is
that
a
maintenance
according
to
Gospel
ministery
;
as
practised
in
the
dayes
of
Christ
and
his
Apostles
;
or
whether
that
comes
not
under
the
account
of
preaching
for
hire
,
in
taking
gifts
of
the
State
,
and
gifts
of
persons
,
which
thou
justifies
;
no
such
maintenance
did
Christ
alow
to
his
ministers
as
to
take
sums
of
money
yearly
for
preaching
,
nor
such
things
never
were
justified
by
Christ
:
but
into
whatsoever
house
you
enter
,
eat
such
things
as
are
set
before
you
,
saith
Christ
:
and
that
is
Balaams
practices
,
to
take
gifts
of
the
State
;
or
of
great
men
,
for
he
would
have
taken
the
gift
of
Balaac
;
so
by
their
own
account
the
best
sort
of
Englands
teachers
,
(
for
some
of
them
thou
pleads
not
for
)
goes
for
gifts
and
rewards
,
as
the
false
brethren
did
in
the
daies
of
the
Apostle
;
for
though
you
would
seem
to
clear
them
of
preaching
for
hire
;
yet
hast
thou
proved
them
guilty
,
of
preaching
for
gifts
and
rewards
;
and
is
not
their
taking
gifts
from
the
State
,
and
persons
,
which
thou
justifies
,
a
perfect
preaching
for
gifts
and
rewards
,
as
ever
the
false
brethren
,
which
the
true
Apostls
declared
against
;
and
so
out
of
thy
own
mouth
,
they
are
proved
such
,
(
even
the
best
of
them
which
thou
vindicates
)
as
goes
in
Balaams
way
,
preaching
for
gifts
and
rewards
;
and
is
it
not
time
now
for
people
to
cease
from
you
,
who
are
found
by
thy
own
confession
,
in
Balaams
way
,
and
the
way
of
the
false
Apostles
;
preaching
for
gifts
and
rewards
from
persons
,
and
from
the
State
;
and
so
out
of
thy
own
mouth
I
am
justified
;
and
your selves
condemned
.
Then
whereas
I
said
,
who
are
dumb
Shepheards
,
which
do
not
gather
you
to
God
,
&c.
And
he
saith
,
there
are
many
who
lift
up
their
voyce
as
a
Trumpet
to
tell
people
of
their
sins
,
&c.
Reply
.
It
appears
true
through
all
the
nation
,
that
people
are
not
gathered
to
God
,
for
doth
not
wickedness
a
bound
,
and
people
shew
forth
an
unconverted
state
,
and
what
though
many
may
out
of
Hypocrisie
,
and
for
ends
to
themselves
,
cry
against
sin
in
others
,
and
live
themselves
in
the
same
,
people
hereby
is
not
profi●ed
at
all
;
for
such
as
have
run
,
and
not
been
sent
,
doth
not
profit
the
people
,
for
while
themselves
live
in
that
which
they
cry
against
in
others
,
the
power
of
the
Lord
is
not
with
them
,
to
convert
sinners
;
but
for
a
better
discovery
of
the
teachers
of
this
generation
,
I
refer
the
Reader
to
a
book
,
called
,
A
just
and
lawful
tryal
of
the
Teachers
,
&c.
wherein
they
are
set
forth
what
they
are
at
large
.
The
next
thing
he
hath
observed
;
is
where
I
charged
him
in
my
last
,
to
have
given
a
relation
of
much
more
than
he
spake
,
said
I
;
I
believe
four
times
as
much
;
and
much
less
then
I
spake
at
that
dispute
;
&
at
this
he
seems
to
be
offended
,
yet
confesseth
himself
guilty
,
but
not
guilty
so
much
as
four
times
;
well
,
but
many
that
were
there
present
who
have
not
forgotten
the
matter
,
may
truly
seal
to
my
charge
in
this
particular
;
&
he
seems
not
to
clear
himself
at
all
,
but
is
forced
to
confess
himself
guilty
by
silence
,
that
he
related
not
so
much
by
far
as
I
spoke
;
and
yet
called
his
relation
a
faithful
account
;
but
was
thereby
proved
unfaithful
,
though
now
he
would
seem
to
cover
himself
and
blame
me
,
for
charging
him
too
deeply
;
but
my
words
remains
true
upon
him
;
that
his
former
work
,
was
neither
perfect
nor
altogether
honest
;
and
in
this
he
hath
no
whit
amended
it
,
but
the
rather
made
his
weakness
more
manifest
,
as
the
honest
reader
may
judge
.
Then
whereas
I
charged
him
,
with
a
vain
,
light
scornful
Spirit
,
because
his
first
book
he
called
,
the
Quakers
Rounds
,
and
he
would
excuse
himself
from
my
charge
,
&
saies
,
that
it
was
a
name
according
to
the
nature
,
&c.
Reply
.
My
charge
on
him
was
true
,
for
his
title
did
savour
of
a
scornful
spirit
,
for
the
name
Quakers
,
was
given
in
scorn
and
derision
,
and
he
to
that
end
do
use
it
;
and
as
for
going
rounds
,
of
which
he
speaks
,
himself
is
the
most
guilty
;
as
before
I
have
shewed
;
in
denying
a
thing
and
then
confessing
it
.
And
whereas
I
charged
,
that
his
former
was
not
a
faithful
account
,
though
he
called
it
so
;
&
I
proved
my
charge
which
he
is
not
able
to
remove
,
that
it
was
an
unequal
and
false
account
,
by
relating
much
more
then
himself
spoke
,
and
much
less
then
I
spoke
;
and
this
he
confesses
still
,
and
that
I
am
sure
made
it
a
false
account
and
untrue
,
and
he
clears
not
himself
of
it
;
though
he
say
,
Christ
spoke
many
things
at
several
times
which
are
not
particularly
related
;
yet
Lukes
relation
,
and
Iohns
relation
was
true
,
&c.
Riply
.
Their
relation
was
true
,
in
that
wherein
they
took
in
hand
to
relate
,
they
did
relate
truly
;
but
he
hath
t●ken
in
hand
to
relate
,
that
which
he
hath
not
done
truly
,
as
in
my
first
,
I
did
make
appear
,
as
may
be
seen
,
it
s
called
,
something
of
truth
made
manifest
▪
&c.
to
which
I
refer
the
Reader
,
to
understand
more
of
P.
T.
his
folly
;
and
the
manifestation
of
truth
.
And
wheeras
he
again
charged
the
Quakers
,
with
a
Spirit
of
jeering
,
and
scorns
and
jeers
are
not
a
fruit
of
the
Spirit
,
saith
he
,
&c.
Reply
.
He
here
again
charges
falsly
;
for
we
know
that
Scorning
and
jeers
after
the
flesh
are
not
works
of
the
Spirit
,
nor
fruits
of
it
;
but
that
we
have
denyed
and
it
s
cast
out
;
neither
do
we
scorn
,
or
jeer
any
,
saving
as
in
Isa.
37.22
.
Then
he
no
less
then
confesses
his
wrong
dealing
,
who
in
his
last
,
changed
R.
G.
word
,
from
called
,
to
owned
;
which
word
is
of
much
consequence
in
that
place
;
but
would
cover
R.
G.
by
saying
,
that
R.
G.
did
not
undertake
to
prove
the
Scriptures
considered
as
meer
writings
;
but
the
thing
contained
in
the
Scriptures
,
to
be
the
word
of
God
,
&c.
Reply
.
Here
P.
T.
hath
endeavoured
to
mend
the
matter
,
by
his
conception
and
meaning
,
given
to
R.
G.
words
;
now
the
words
of
R.
Goodgroom
was
,
he
said
,
he
would
prove
the
letter
,
the
word
;
and
upon
that
brought
his
Argument
;
and
is
not
the
letter
meer
writings
,
and
nothing
else
;
but
when
they
see
they
cannot
make
good
their
own
words
,
then
they
turn
of
,
the
strength
of
reproof
,
by
,
they
meant
so
,
or
they
meant
so
,
and
no
man
ever
yet
could
,
or
can
prove
in
all
the
Scriptures
,
that
the
letter
(
the
writings
)
are
called
the
word
;
but
as
I
still
confessed
,
that
which
is
written
of
,
is
the
word
,
and
the
writings
are
the
words
that
declares
of
the
word
,
which
was
in
the
beginning
;
but
P.
T.
would
fain
reconcile
this
difference
between
us
;
say
they
,
the
writings
,
the
letter
are
the
word
;
say
I
,
that
which
is
written
of
,
is
the
word
,
now
betwixt
these
are
great
difference
,
as
spiritual
men
may
judge
;
as
much
as
between
a
dead
Trumpet
,
and
a
liveing
breath
sounded
through
it
;
nay
,
its
hard
to
reconcile
that
which
is
contrary
in
nature
,
they
must
leave
preaching
for
money
,
and
cease
to
take
Tythes
and
gifts
for
preaching
,
before
I
can
be
at
unity
,
and
another
birth
must
speak
and
live
in
them
,
and
that
which
now
lives
in
them
must
be
slain
,
and
their
Crown
laid
down
,
before
reconciled
I
can
be
to
them
or
they
to
me
,
though
I
have
no
envy
against
persons
,
more
then
the
Saints
had
with
them
that
opposed
the
truth
,
nor
no
weapon
shall
I
use
against
them
;
saving
that
that
is
Spiritual
,
and
the
sword
that
goes
out
of
the
Lambs
mouth
,
and
all
the
many
Scriptures
which
he
quotes
p●
.
23.
doth
neither
say
nor
signifie
,
that
the
letter
(
the
writings
)
are
the
word
;
or
so
called
,
though
Moses
,
Deut.
5.5
.
said
,
he
would
shew
them
the
word
of
the
Lord
;
did
he
then
shew
them
the
letter
,
the
writings
,
the
Scripture
;
I
say
no
,
therefore
he
did
not
call
the
writings
and
the
letter
,
the
word
of
God
as
you
affirmed
,
and
seeks
now
to
prove
;
but
thou
perverts
Scripture
,
and
proves
nothing
to
purpose
,
and
though
many
times
the
word
of
the
Lord
came
to
such
a
Prophet
,
and
such
a
Prophet
,
as
thou
hast
proved
,
in
Hosea
,
Ioel
,
and
others
;
yet
did
the
writings
,
and
the
letter
come
to
them
;
or
that
which
the
letter
and
writings
declares
of
;
let
wise
men
judge
,
that
nor
all
thou
canst
say
,
doth
prove
that
the
writings
,
the
letter
,
is
the
word
of
God
,
or
that
ever
any
of
the
holy
men
of
God
called
them
so
;
so
that
till
better
proof
be
given
which
I
never
expect
;
I
need
not
revoke
any
thing
that
I
have
said
contrary
,
viz.
that
the
letter
and
writings
are
the
word
,
or
by
the
holy
men
of
God
so
called
,
but
still
I
say
the
writings
,
and
letter
are
not
the
word
;
but
the
thing
written
of
,
is
the
word
of
God
,
that
lives
for
ever
.
Then
in
that
I
charged
R.
Goodgroom
with
saying
,
when
I
had
my
Bible
in
my
hand
at
the
dispute
,
I
had
the
thing
signified
in
my
hand
,
said
he
;
which
thing
P.
T.
in
his
first
relation
had
much
falcified
,
but
now
he
seems
to
acknowledg
the
thing
,
and
excuses
it
,
by
supposing
it
was
a
slip
of
his
tongue
,
the
highest
matter
of
offence
in
it
;
as
for
the
words
,
not
only
my self
but
divers
others
do
well
remember
them
spoken
by
R.
G.
thy
fellow
disputant
,
and
had
he
or
you
then
confessed
a
slip
of
the
tongue
,
it
had
gone
no
further
,
but
in
that
thou
in
thy
first
relation
,
gave
a
wrong
account
thereof
,
and
had
laid
down
the
thing
quite
otherwise
then
he
spoke
it
,
this
made
the
matter
more
a
transgression
,
and
thy
account
to
be
false
;
neither
am
I
ready
to
catch
words
from
the
mouth
of
my
apponent
,
as
thou
charges
me
,
but
that
charge
is
justified
against
me
and
the
truth
,
I
must
needs
make
use
of
it
,
to
shew
the
folly
of
such
men
,
that
will
so
do
,
even
out
of
their
own
mouths
often
,
and
by
their
own
words
,
to
confound
them
,
and
would
thou
have
me
to
give
away
a
just
cause
through
n●glect
of
hearing
and
taking
notice
of
such
foul
words
,
as
to
say
,
I
had
the
thing
in
my
hand
that
was
signified
of
in
the
Bible
,
when
I
had
the
Bible
in
my
hand
;
and
so
set
deceit
a
top
on
me
,
for
want
of
repoving
evil
;
I
am
otherwise
taught
,
do
thou
judge
what
thou
wil●
;
and
herein
my
principles
are
found
to
agree
with
the
Scriptures
,
for
it
saith
,
a
man
shall
be
justified
by
his
words
,
and
by
his
words
shall
he
be
condemned
.
And
as
for
my
answers
to
his
queries
,
raised
from
some
words
of
mine
written
in
a
book
,
called
,
the
Standard
,
&c.
my
answer
saist
thou
,
is
little
else
then
asserting
the
same
thing
over
again
,
&c.
now
I
say
its
needless
here
,
to
transcribe
the
Queries
and
answers
over
again
,
but
let
them
be
looked
in
my
first
booke
Iled
,
something
of
truth
made
manifest
,
&c
where
it
may
be
seen
that
my
answers
are
sufficient
,
and
laid
down
to
the
satisfaction
of
all
reasonable
men
that
desires
to
be
resolved
;
though
thou
say
,
there
is
as
little
evidence
of
truth
in
the
last
,
as
in
the
first
;
but
doth
not
at
all
discover
the
falsness
of
them
in
any
particular
,
which
had
been
right
for
thee
to
have
done
,
and
not
to
have
charged
evil
in
general
upon
my
answers
,
and
prove
nothing
;
but
who
will
believe
him
except
such
as
takes
his
words
for
an
oracle
,
for
them
that
have
received
the
good
undestanding
cannot
believe
him
.
Then
in
the
conclusion
,
he
charges
me
with
harsh
kind
of
censoriousness
;
because
I
said
,
what
can
be
in
the
heart
of
such
a
man
that
can
draw
so
bad
consequence
from
such
upright
words
;
when
in
his
former
he
had
concluded
,
that
I
held
forth
giddy
doctrine
,
and
weakned
the
authority
of
Scriptures
to
beget
undervaluing
thoughts
of
them
,
and
such
like
,
because
I
had
affirmed
the
truth
,
in
saying
,
the
divel
and
Pharoah
spoke
something
that
's
written
in
Scripture
,
and
had
I
not
reason
to
question
what
is
in
his
heart
,
who
had
the
boldness
,
without
fear
to
conclude
so
evil
against
me
as
he
did
,
not
proving
the
contrary
to
what
I
said
;
and
in
that
I
did
charge
darkness
and
blindness
upon
him
,
so
I
do
and
may
still
till
he
repent
,
for
doth
he
not
accuse
me
falsly
in
many
things
,
as
in
saying
my
principles
are
too
light
,
&c.
but
proves
not
particularly
his
charge
;
and
in
his
first
book
accused
us
,
as
if
we
had
a
Pope
in
our
bellies
,
which
words
are
both
lies
,
and
scornful
;
and
are
not
these
things
true
signs
that
he
is
in
darkness
and
blindness
;
and
so
my
charge
is
not
false
upon
him
.
Then
he
saith
he
will
not
judge
E.
B.
hastily
,
&c.
Answer
,
hath
not
thou
falsly
judged
me
already
in
many
things
,
as
I
have
shewed
,
yea
and
the
Lord
in
time
may
let
thee
see
,
thy
judgment
is
false
,
and
awaken
thy
conscience
to
repentance
;
and
then
shalt
thou
confess
I
have
done
thee
no
wrong
,
but
the
wrong
dealing
lyes
at
thy
door
;
so
that
by
what
is
said
,
the
title
of
thy
book
is
a
lie
and
utterly
false
;
which
is
,
some
principles
of
Edw
Burroughs
,
called
a
Quaker
,
examined
and
sound
too
light
.
Reply
.
Now
in
this
I
shall
not
be
judge
altogeh●er
in
my
own
cause
,
but
leave
this
to
the
view
of
sober
men
,
and
require
their
judgement
when
they
have
read
this
soberly
over
,
what
one
particular
instanced
by
him
,
is
proved
to
be
unsound
or
too
light
,
for
according
to
the
testimony
of
the
holy
men
of
God
in
Scripture
,
thereby
may
I
confirm
the
truth
of
what
I
have
,
and
do
hold
forth
;
and
to
every
mans
conscience
do
commend
my self
to
be
approved
in
the
sight
of
God
;
and
good
report
or
bad
report
of
men
I
regard
not
,
but
treads
over
them
both
;
and
wherein
the
truth
is
wronged
I
am
bound
to
give
my
evidence
for
it
,
and
against
its
opposers
;
and
that
is
the
very
end
of
this
my
present
work
,
to
contend
for
the
truth
and
not
for
mastery
;
though
truth
doth
give
me
mastery
over
deceit
;
and
to
hold
forth
the
same
faith
,
light
,
and
truth
,
which
the
Apostles
witnessed
before
the
Appostacy
,
which
hath
been
clouded
in
all
this
dark
night
of
Appostacy
,
which
hath
been
over
the
world
,
for
many
ages
since
the
man
child
was
cought
up
to
God
,
and
the
woman
fled
into
the
Wilderness
,
spoken
of
in
the
Revelations
,
but
now
the
light
is
made
manifest
,
and
the
glory
of
the
Lord
is
revealing
,
and
the
day
is
dawned
,
and
the
night
is
over
to
many
;
and
the
subversion
of
this
Ministery
now
in
England
,
is
clearly
seen
from
what
the
Ministery
of
Christ
was
in
the
dayes
of
the
Apostles
.
And
now
as
concerning
this
controversie
,
between
Phill.
Taverner
,
and
my self
,
who
ever
is
not
satisfied
herewith
,
but
desires
a
full
and
true
account
of
the
matter
,
may
peruse
his
first
book
,
called
,
the
Quakers
Rounds
,
&c.
with
my
first
answer
,
called
,
something
of
truth
made
manifest
,
in
opposition
to
a
false
account
,
&c.
And
then
his
second
book
,
called
,
some
principles
of
Edw.
Burroughs
,
&c.
and
then
this
my
last
,
let
them
be
all
read
in
order
and
soberly
,
by
such
as
are
not
satisfied
about
the
matter
,
and
I
doubt
not
but
thereby
you
may
be
resolved
,
who
is
in
the
truth
and
who
is
in
the
error
,
and
they
may
see
that
my
last
book
he
hath
not
faithfully
answered
,
but
passed
by
many
material
particulars
,
and
in
something
hath
no
way
seemed
to
clear
himself
of
what
I
have
truly
charged
upon
him
,
but
he
remains
under
the
guilt
of
my
charge
,
and
to
the
sight
of
Christ
in
every
mans
conscience
,
and
to
all
whose
judgements
are
thereby
guided
,
I
do
refer
my selfe
to
be
judged
,
and
what
I
have
written
,
I
leave
to
be
judged
.
And
divers
other
things
there
are
held
forth
hy
Phill.
Taverner
,
which
I
have
said
little
to
;
but
they
are
recorded
as
his
principles
among
a
great
number
of
the
Priests
and
professors
,
in
a
book
answered
,
to
go
a
broad
,
called
,
the
Priests
and
professors
principles
,
and
the
Quakers
answer
to
them
;
whereby
all
that
desires
further
to
be
satisfied
may
,
in
reading
many
hundreds
of
particulars
,
sayings
,
and
affirmations
of
doctrine
,
held
forth
by
preaching
and
print
,
by
the
Priests
,
which
are
answered
,
and
the
errour
of
them
shown
;
to
which
I
refer
my
reader
to
know
more
,
if
what
I
have
here
written
be
not
enough
,
for
the
manifestation
of
truth
is
my
crown
,
and
life
,
over
all
the
world
.
London
,
20
,
of
the
seventh
month
1658.
FINIS
.