The glory of Christ's light within expelling darkness being the sum of the controversie between the people called Quakers, and some of the non-conformist priests, as manifest at two publick disputes in Essex : between George Whitehead (called a Quaker) and Stephen Scandret (Presbyter) being at the latter dispute assisted with five more of his brethren, the priests, to wit, Nathaniel Barnard, Henry Havers, Henry Coleman, Nath. Ball, and Robert Billoes : wherein are several.
Whitehead, George, 1636?-1723.
1669
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A65867
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The glory of Christ's light within expelling darkness being the sum of the controversie between the people called Quakers, and some of the non-conformist priests, as manifest at two publick disputes in Essex : between George Whitehead (called a Quaker) and Stephen Scandret (Presbyter) being at the latter dispute assisted with five more of his brethren, the priests, to wit, Nathaniel Barnard, Henry Havers, Henry Coleman, Nath. Ball, and Robert Billoes : wherein are several.
Whitehead, George, 1636?-1723.
47 p.
s.n.],
[London :
1669.
Place of publication suggested by Wing.
Imperfect: Stained, with print show-through.
Errata: p. 47.
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eng
Scandrett, Stephen, 1631?-1706.
Society of Friends -- England.
Puritans -- England.
Dissenters, Religious -- England.
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THE
GLORY
of
CHRIST's
LIGHT
WITHIN
Expelling
DARKNESS
:
Being
the
sum
of
the
Controversie
between
the
People
called
Quakers
,
and
some
of
the
Non-conformist
Priests
,
as
manifest
at
Two
Publick
Disputes
in
Essex
;
Between
George
Whitehead
(
called
a
Quaker
)
and
Stephen
Scandret
(
Presbyter
)
being
at
the
latter
Dispute
assisted
with
five
more
of
his
Brethren
,
the
Priests
,
to
wit
,
Nathaniel
Barnard
,
Henry
Havers
,
Henry
Coleman
,
Nath.
Ball
,
and
Robert
Billoes
.
Wherein
are
several
weighty
Matters
and
Principles
discussed
,
to
inform
and
undeceive
the
deceived
,
that
they
may
know
the
Truth
as
it
is
in
Jesus
,
which
is
really
desired
By
us
who
are
Lovers
of
Truth
,
and
Well-wishers
to
our
Enemie's
Souls
,
Robert
Ludgater
,
William
Allen
,
John
Furly
,
John
Childes
,
Giles
Barnadiston
,
George
Whetherley
Whereunto
is
added
a
Brief
and
Scriptural
Examination
of
that
private
Principle
of
a
Personal
Election
and
Reprobation
of
certain
definite
numbers
from
Eternity
;
wherein
that
ridged
Spirit
(
that
denies
Grace
to
be
free
for
all
men
)
is
detected
,
By
G.
Whitehead
.
Evil
men
and
Seducers
wax
worse
and
worse
.
Printed
in
the
Year
,
1669.
A
Narrative
to
Professors
and
Followers
of
Presbyterian
Priests
,
and
others
concerned
.
ALthough
perverse
Disputes
of
men
of
corrupt
minds
are
things
neither
desirable
,
nor
pleasing
to
us
;
yet
when
such
men
do
appear
with
impudence
,
and
open
face
,
against
the
Precious
and
Living
Truth
professed
by
us
,
we
are
necessitated
to
appear
on
Truth
's
behalf
,
and
to
stand
up
for
the
Lord
in
these
weighty
matters
;
as
namely
,
on
the
behalf
of
his
Universal-Love
,
and
Free-Grace
to
mankind
,
therein
we
bearing
witness
unto
that
true
Light
of
his
,
within
and
the
sufficiency
of
it
both
as
Rule
and
Guide
in
the
Way
to
Salvation
,
and
in
vindication
of
this
true
Light
which
enlightens
every
man
coming
into
the
World
,
as
also
for
the
Power
and
Work
of
Christ
in
his
restoring
and
freeing
man
,
perfectly
,
out
of
Sin
and
Death
;
for
this
(
through
his
Grace
)
we
are
engaged
to
appear
against
the
Devil
and
Darkness
,
and
against
all
his
sinfull
Agents
and
Messengers
,
who
dispute
against
the
sufficiency
of
the
Light
of
Christ
that
is
in
every
man
,
and
against
Perfection
being
attainable
in
this
life
,
wherein
they
do
but
contend
for
the
Devil
,
Error
,
Darkness
,
and
the
works
thereof
,
and
so
against
God
,
his
Truth
,
Free-Grace
,
and
his
Work
,
whom
we
desire
ever
to
serve
and
testifie
to
.
And
now
,
as
to
the
occasion
of
our
having
thus
to
do
with
this
Stephen
Scandret
,
and
some
of
his
Brethren
;
the
two
Disputes
(
as
they
were
deemed
)
that
were
between
him
and
our
Friend
George
Whitehead
,
were
chiefly
occasioned
by
the
said
S.
S.
and
some
of
his
Hearers
and
Benefactors
,
both
proffering
and
urging
for
dispute
;
it
appears
that
some
of
his
Hearers
had
in
that
matter
better
conceits
of
him
then
he
deserved
,
as
judging
him
a
man
of
competent
parts
and
abilities
for
that
purpose
;
as
also
probably
supposing
that
his
Cause
on
Principles
had
had
such
Truth
in
them
,
that
they
should
have
had
the
more
power
and
prevalency
with
them
to
have
stood
the
trial
better
then
they
did
.
As
for
the
first
Dispute
on
the
20th
of
the
11th
moneth
(
68
)
it
was
managed
with
more
calmness
and
moderation
on
S.
S.
his
part
than
the
latter
,
excepting
that
many
times
he
would
interrupt
when
an
answer
was
a
giving
,
and
at
the
latter
end
he
broke
off
to
be
gone
,
in
such
an
abrupt
manner
,
that
as
he
occasioned
some
disorder
,
leaving
some
false
insinuations
against
us
,
implying
,
as
if
we
did
not
own
the
Righteousness
of
Christ
for
Justification
,
&c.
without
staying
to
receive
answer
thereto
,
which
tended
to
stir
up
the
ruder
sort
against
us
:
Howbeit
,
the
Controversie
having
been
managed
before
with
some
moderation
,
this
S.
S.
(
as
no
doubt
,
being
then
under
some
conviction
)
was
forc'd
to
confess
to
several
truths
which
G.
W.
urged
:
As
first
,
(
after
he
had
asserted
the
Scriptures
to
be
the
only
Rule
of
Life
)
he
confessed
,
that
the
Light
within
was
a
spiritual
Light
,
and
the
Light
of
the
Spirit
of
God
,
that
every
one
is
enlightened
with
.
Secondly
,
That
this
Light
many
have
who
have
not
the
Scriptures
.
Thirdly
,
That
this
Light
within
might
,
through
the
blessing
of
God
,
with
a
good
improvement
,
save
them
that
have
not
the
Scriptures
;
So
that
to
his
own
confutation
,
he
did
herein
confess
to
the
Light
within
,
as
being
more
universal
than
the
Scriptures
.
And
in
his
confessing
this
Light
within
to
be
Spiritual
,
or
a
Light
of
the
Spirit
of
God
,
he
hath
flatly
contradicted
his
denying
the
Light
within
to
be
saving
;
and
in
divers
other
things
,
at
the
other
Dispute
,
he
did
manifestly
contradict
himself
,
and
yet
would
not
appear
to
see
or
confess
his
Error
,
when
several
times
urged
upon
him
at
the
Dispute
:
Howbeit
,
afterwards
he
writ
a
Paper
to
G.
W.
wherein
he
confessed
himself
defective
in
the
Disputation
;
howbeit
,
(
as
appeared
upon
some
of
his
Hearers
pressing
him
for
a
second
Disputation
,
as
also
being
reflected
upon
by
some
of
the
professing
Party
,
who
reported
,
that
he
had
given
away
their
Cause
)
he
himself
writ
,
and
pressed
several
times
upon
G.
W.
for
another
Dispute
,
using
very
smooth
words
;
as
,
Beloved
Friend
,
I
am
willing
again
to
meet
you
in
a
friendly
and
amicable
manner
to
dispute
;
but
at
this
last
Dispute
all
his
pretended
amity
and
friendship
was
turned
into
enmity
,
railing
,
interruptions
and
disorderly
proceedings
,
not
at
all
like
a
man
either
serious
,
or
composed
in
his
mind
for
to
mannage
a
Dispute
,
nor
yet
moderately
to
search
into
matters
.
To
his
earnest
urging
to
a
second
Dispute
to
be
on
the
25th
or
30th
of
March
,
G.
W.
could
not
then
lay
aside
his
occasions
to
attend
upon
him
at
that
time
,
but
rather
endeavoured
to
perswade
this
his
(
more
forward
and
confident
,
then
prudent
)
Antagonist
to
weigh
the
business
a
little
longer
,
that
he
might
forbear
pressing
such
a
thing
,
until
the
Lord
should
order
his
coming
from
London
into
this
Country
;
George
proposing
these
things
following
to
his
consideration
,
in
the
mean
time
a
little
to
quiet
him
,
as
in
his
Letter
to
S.
S.
in
these
words
,
(
viz.
)
Seeing
that
thou
dost
appear
as
one
so
willing
and
forward
in
this
case
to
gratifie
the
peoples
desires
,
I
judge
it
meet
that
thou
take
the
matter
into
more
serious
consideration
,
before
there
be
a
positive
conclusion
between
us
of
the
time
and
place
for
such
a
meeting
;
as
first
,
to
mind
,
that
Sectaries
(
among
whom
thou
and
I
,
with
our
Friends
are
numbred
)
have
their
present
Liberty
and
Meetings
rather
by
connivance
,
then
by
Law
or
Tolleration
granted
by
the
present
Power
;
so
that
if
occasion
of
provocation
should
be
taken
at
such
Meeting
or
Meetings
,
we
must
consider
aforehand
what
in
probability
may
be
the
issue
.
Secondly
,
I
have
not
observed
those
Leaders
of
the
People
of
thy
perswasion
to
be
so
forward
or
ready
to
suffer
imprisonment
and
exile
in
Stormy
Times
,
as
many
of
us
,
or
our
Friends
have
done
,
that
now
you
should
seem
to
be
so
forward
to
make
a
flourish
,
and
perk
up
so
high
in
a
time
of
Calm
,
unless
you
were
resolved
to
stand
a
Storm
with
us
;
however
,
prudence
in
these
matters
would
become
all
,
&c.
howbeit
,
G.
W.
did
signifie
,
that
he
was
not
unwilling
,
in
the
Lord's
Will
and
time
,
both
to
answer
the
will
and
desires
of
moderate
people
in
the
case
,
as
also
to
stand
up
for
God
and
his
Truth
,
as
required
by
him
,
or
necessitated
upon
such
occasions
being
put
upon
him
,
(
withal
urging
,
that
S.
S.
would
engage
there
should
be
no
Tumult
nor
Disturbance
made
against
us
)
but
when
S.
S.
saw
that
G.
W.
could
not
meet
him
so
soon
as
he
desired
,
he
seemed
to
be
the
more
urgent
for
a
second
Dispute
,
and
so
writ
again
for
that
end
,
probably
thinking
,
either
that
that
might
excuse
him
to
his
Hearers
,
if
George
should
not
meet
him
;
or
else
,
if
he
should
,
that
he
might
amend
his
matter
,
and
salve
up
the
sore
wherein
he
was
defective
before
;
[
though
he
has
more
marred
his
work
,
and
stained
his
credit
at
the
last
dispute
,
in
the
eyes
of
all
moderate
people
,
then
ever
before
;
for
his
confessing
to
several
Truths
at
the
former
Dispute
,
though
to
the
breaking
the
neck
of
his
and
his
Brethrens
corrupt
Cause
,
was
better
resented
by
all
indifferent
Auditors
,
then
his
insolently
opposing
and
gainsaying
the
Truth
in
a
most
irregular
manner
at
the
last
Dispute
,
as
one
resolved
both
to
stop
his
ears
,
and
shut
his
eyes
against
plain
demonstration
and
conviction
,
as
also
to
hinder
the
People
from
hearing
the
Truth
,
by
his
frequent
interruptions
,
when
answers
should
have
been
given
;
being
,
with
his
Assistant
Nathaniel
Barnard
,
resolved
to
bawl
and
make
a
noise
when
any
thing
of
Truth
was
like
to
pinch
them
,
or
inform
the
people
against
their
Errors
and
Corruptions
.
]
But
notwithstanding
all
this
Scandret's
pressing
for
this
second
Dispute
,
when
he
was
sent
to
by
John
Childe
and
Joseph-Smith
,
upon
G.
W.
his
order
,
to
inform
him
of
George's
being
in
the
Country
,
as
also
of
his
willingness
to
meet
him
for
a
Dispute
;
also
,
George
writ
several
times
to
him
upon
his
seeming
to
evade
disputing
,
because
that
George
at
first
took
not
notice
of
his
propositions
;
[
he
having
pretended
,
that
it
was
in
love
to
Christ
,
in
love
to
Truth
it self
,
and
in
good
will
to
Souls
that
he
would
dispute
again
;
though
he
would
have
shuffled
it
off
when
it
came
to
trial
]
whereupon
he
used
these
words
in
his
Letter
to
George
;
(
viz.
)
Who
would
come
over
the
threshold
to
Discourse
with
such
a
one
?
I
do
still
look
upon
you
to
deny
to
dispute
with
me
;
thus
he
both
slighted
him
,
and
uttered
falshood
,
for
George
did
not
deny
to
dispute
,
though
he
could
not
joyn
with
him
in
prayer
,
which
was
one
of
his
main
Propositions
,
in
these
words
,
I
shall
still
urge
,
that
we
begin
with
solemn
Prayer
,
wherein
none
of
us
could
joyn
with
him
,
judging
it
a
very
unreasonable
thing
in
him
to
impose
any
such
thing
upon
us
,
while
we
are
so
opposite
and
contrary
in
our
spirits
and
principles
to
him
and
his
Brethren
;
for
there
cannot
be
a
real
joyning
in
worship
,
where
there
is
not
an
union
in
Principle
;
though
the
Duty
of
Prayer
,
it self
,
we
really
own
,
where
it
is
perform'd
and
brought
forth
in
the
Spirit
of
Truth
,
and
from
its
immediate
teachings
and
motions
.
Now
when
S.
S.
saw
that
this
Proposition
could
not
be
assented
to
,
he
stood
peremtorily
upon
other
two
,
which
were
in
these
words
,
(
viz.
)
That
you
speedily
and
expresly
consent
,
under
your
hand
,
the
Dispute
shall
not
hold
above
five
or
six
hours
in
a
day
.
Secondly
,
That
what
Question
be
asked
,
pertinent
to
the
point
in
hand
,
it
be
answered
by
affirming
or
denying
of
it
expresly
,
if
it
be
capable
of
such
an
answer
,
&c.
to
which
G.
W.
returned
this
answer
;
(
viz.
)
as
for
thy
two
demands
which
thou
art
so
peremtory
in
;
to
the
first
I
say
,
Thou
art
left
to
thy
liberty
to
cease
disputing
when
five
or
six
hours
are
out
,
provided
thou
dost
not
break
of
abruptly
,
to
a
disturbance
,
as
before
.
To
the
second
,
I
do
intend
,
according
to
my
understanding
,
to
be
as
positive
and
intelligent
in
my
answers
to
questions
pertinent
,
as
I
can
,
and
in
my
answers
to
signifie
an
affirmation
or
denial
,
if
the
question
be
capable
of
such
an
answer
:
upon
which
the
time
and
place
for
the
meeting
(
which
was
on
the
first
day
of
the
fifth
Moneth
1669.
)
was
prefixt
in
the
same
Answer
by
G.
W.
which
S.
S.
could
not
well
evade
.
As
for
the
manner
of
this
S.
Scandret
,
and
those
his
Brethren
that
assisted
him
,
their
behaviour
and
mannagement
of
the
second
Dispute
,
on
their
parts
,
it
was
quite
contrary
to
what
he
proffered
and
pretended
in
his
Letters
before
;
for
he
had
pretended
to
meet
and
dispute
in
an
amicable
and
friendly
manner
;
as
also
,
that
equal
liberty
should
be
granted
to
each
party
to
explain
their
sence
;
but
instead
thereof
,
there
were
frequent
noises
,
interruptions
on
his
and
their
parts
,
when
things
should
have
been
explained
on
our
parts
;
as
first
,
when
our
Friend
James
Parks
was
exhorting
the
people
to
Christian
moderation
and
sobriety
,
which
was
before
this
S.
S.
was
come
into
the
Meeting
to
dispute
,
Nathaniel
Barnard
(
Priest
)
being
a
proud
vapouring
Fellow
,
stood
up
in
a
frothy
scornfull
spirit
,
and
interrupted
James
in
his
speaking
,
making
a
bawling
noise
,
to
stop
the
peoples
ears
from
hearing
the
Truth
declared
;
and
after
some
little
progress
was
made
in
the
Dispute
with
S.
S.
his
manner
also
was
,
to
make
a
noise
and
a
bawling
,
freequently
interrupting
G.
W.
when
he
should
have
explained
his
answers
,
and
sence
,
frequently
using
these
words
to
George
(
viz.
)
a
trifle
,
a
trifle
,
a
trifle
,
you
ramble
,
you
ramble
,
you
ramble
,
&c.
when
he
was
neither
able
to
make
replication
,
nor
render
a
reason
against
what
George
had
urged
in
his
answers
;
and
it
was
usual
with
this
S.
S.
when
he
could
not
reply
,
to
keep
a
noise
in
that
manner
;
also
using
these
words
,
if
you
dare
,
if
you
dare
;
as
when
he
had
affirmed
the
Scriptures
to
be
the
only
Rule
of
Life
,
and
the
full
Rule
to
guide
us
to
Heaven
and
Glory
,
he
would
add
,
affirm
the
same
of
the
Light
within
if
you
dare
;
and
would
be
daring
often
to
stop
the
Peoples
ears
,
and
to
stop
an
answer
from
being
given
,
and
this
was
his
manner
often
times
;
and
when
we
both
durst
,
and
positively
did
affirm
the
same
of
the
Light
of
Christ
within
,
that
it
is
a
sufficient
Rule
,
&c.
he
would
continue
his
bawling
,
several
times
,
and
either
say
,
you
dare
not
,
you
dare
not
,
or
if
you
dare
;
and
being
willing
to
pass
over
the
questions
about
the
only
Rule
,
and
the
Light
that
is
in
every
man
,
he
run
to
his
fifth
question
,
about
Baptism
with
water
,
whether
it
be
an
Ordinance
of
Christ
?
but
G.
W.
pressed
and
desired
that
the
question
about
the
Light
might
be
more
fully
discust
,
which
S.
S.
refusing
,
George
desired
to
know
first
,
in
what
capacity
he
stood
for
Water
Baptism
;
whether
as
a
Popish
Priest
,
or
an
Episcopal
Priest
,
or
as
a
Non
conformist
Presbyterian
Priest
,
or
a
Baptist
?
seeing
that
all
these
pretended
Water
Baptism
,
but
differed
greatly
about
it
;
some
being
for
sprinkling
Infants
,
others
for
plunging
Believers
;
therefore
we
urged
to
know
whether
he
own'd
Infants
or
Believers
to
be
the
subjects
of
this
Baptism
;
but
neither
would
he
or
his
Brethren
pitch
upon
,
nor
give
an
answer
,
though
George
,
many
time
proffered
to
dispute
either
of
them
,
which
he
would
pitch
upon
,
but
S.
S.
durst
not
stand
to
either
,
as
a
man
affraid
either
to
maintain
or
contradict
his
own
practice
,
(
viz.
)
Sprinkling
Infants
;
and
instead
of
being
ingenious
in
this
matter
,
he
made
a
bawling
noise
,
crying
out
,
it
s
with
water
,
water
,
water
;
and
calling
out
against
us
,
you
Rebels
,
Rebels
,
Rebels
,
go
baptize
you
Rebels
,
for
many
times
together
,
appearing
then
rather
like
one
of
Bedlam
,
then
either
a
Minister
,
or
a
sober
man
;
and
thus
he
manifested
his
deceit
and
hypocrisie
,
and
breach
of
promise
in
railing
and
reviling
us
:
And
now
,
where
was
his
amity
,
and
friendliness
,
and
the
equal
liberty
he
proposed
in
his
Letter
to
G.
W.
dated
from
Haverill
,
Febr.
12.
(
68
)
But
it
was
observed
how
well
these
Priests
were
furnished
with
strong
Liquor
,
when
they
were
at
the
dispute
,
which
they
often
made
use
of
to
keep
up
their
spirits
for
their
work
;
as
when
S.
S.
had
spent
himself
a
while
,
that
he
must
be
fain
to
go
to
the
Bottle
,
then
that
proud
scornfull
Fellow
Nathaniel
Barnard
he
would
stand
up
,
and
make
a
bawling
,
till
he
must
be
fain
to
get
to
the
Bottle
also
;
and
thus
they
were
fain
to
relieve
one
another
;
this
S.
S.
and
N.
B.
being
as
the
mouthes
of
the
rest
,
but
chiefly
S.
S.
who
making
such
a
hidious
noise
and
bawling
,
and
so
often
crying
out
water
,
water
,
as
also
using
these
words
,
You
Rebels
,
you
Rebels
,
go
baptise
you
Rebels
(
and
that
Priest
Bernard
bawling
his
story
over
and
over
,
)
(
not
like
sober
or
ingenious
men
,
but
more
like
men
infatuated
)
but
Henry
Havers
,
and
the
other
three
,
they
behaved
themselves
more
soberly
then
either
S.
S.
or
N.
B.
though
they
took
their
part
,
and
all
brought
shame
and
disgrace
upon
themselves
by
suffering
such
a
shallow
bragging
and
vapouring
man
as
S.
S.
(
who
shewed
himself
in
his
Ribbonds
like
a
Fiddler
)
to
be
their
mouth
,
and
to
mannage
their
cause
,
as
if
he
were
their
Chieftain
,
and
over
them
all
.
Again
,
When
he
stated
a
Question
,
or
read
an
Argument
(
for
he
had
his
Arguments
patch'd
up
aforehand
in
papers
)
which
was
not
capable
of
a
direct
answer
,
by
affirming
or
denying
presently
,
he
would
not
admit
of
an
explanation
of
it
,
but
would
cry
,
affirm
or
deny
;
and
if
at
any
time
,
in
the
first
place
,
any
thing
was
affirmed
or
denied
,
he
would
not
suffer
us
further
to
render
a
reason
,
but
make
a
noise
to
stop
the
Truth
;
and
when
any
of
us
granted
to
a
question
,
according
to
Truth
,
he
would
turn
up
his
eyes
and
thank
God
,
as
if
he
had
wrought
some
great
conviction
upon
us
;
whereas
,
what
we
either
affirmed
or
granted
,
we
did
not
learn
of
him
,
but
spoke
the
naked
truth
,
as
we
had
it
of
the
Lord
before
;
as
for
instance
,
after
this
S.
S.
had
affirmed
the
Scriptures
,
which
are
the
Writings
,
to
be
our
only
Rule
of
Life
,
which
being
denied
by
us
,
that
the
Writings
abstractivly
can
be
the
only
Rule
,
because
the
Spirit
of
Truth
is
said
to
guide
into
all
Truth
;
hereupon
he
confest
that
it
was
not
the
Scriptures
abstractively
that
he
meant
to
be
the
only
Rule
,
but
the
Will
of
God
contained
,
or
declared
of
in
the
Scriptures
;
where
,
though
he
manifestly
contradicted
himself
,
yet
,
when
we
granted
,
that
the
Will
of
God
declared
of
in
the
Scriptures
is
the
Rule
,
which
Will
is
,
that
we
should
follow
the
Light
within
;
hereupon
this
S.
S.
would
again
turn
up
the
white
of
his
eyes
,
and
thank
God
that
we
granted
to
this
Truth
,
though
it
was
so
apparently
contradictory
to
his
error
,
who
went
about
to
set
up
the
Scriptures
as
the
only
Rule
,
and
to
cause
people
to
turn
their
Backs
upon
the
Light
within
,
telling
them
,
You
must
follow
the
Scriptures
,
for
they
will
lead
you
to
Heaven
and
Happiness
,
but
you
must
turn
your
backs
upon
the
Light
within
as
not
sufficient
;
and
yet
at
another
time
,
again
was
necessitated
to
confess
,
That
it
is
by
the
spiritual
enlightning
of
the
understanding
that
the
Scriptures
are
understood
;
so
that
here
the
spiritual
Light
in
the
understanding
was
the
Rule
to
know
the
Scriptures
,
so
by
his
own
confession
they
could
not
be
the
only
Rule
,
but
the
Spirit
or
Light
that
gave
them
forth
,
and
gives
the
understanding
of
them
,
hath
the
preserment
and
preheminence
of
them
.
Besides
,
what
great
Hypocrisie
and
Dissimulation
for
these
Presbyterian
Priests
thus
to
pretend
the
Scriptures
to
be
the
sole
,
absolute
,
or
universal
Rule
,
when
they
do
not
really
so
own
them
;
neither
are
they
their
Rule
,
while
they
put
their
meanings
,
false
interpretations
and
glosses
upon
them
,
many
times
contrary
to
the
very
intent
of
Scripture
,
when
it
goes
positively
against
their
Principle
,
whereby
they
will
either
make
themselves
the
Rule
over
the
Scriptures
,
or
else
tell
us
that
it
hath
another
meaning
or
signification
in
the
original
,
and
so
dare
not
stick
to
plain
Scripture
as
their
Rule
when
they
are
brought
to
trial
,
and
this
is
their
course
from
time
to
time
to
keep
people
in
blindness
and
ignorance
,
when
they
set
up
the
Writing
above
the
Spirit
or
Light
written
of
,
and
tell
people
,
that
immediate
Teaching
,
and
immediate
Revelation
are
ceased
in
these
dayes
;
and
whither
must
people
go
then
to
ground
their
faith
?
must
they
pin
it
upon
their
sleeves
?
must
they
turn
their
backs
on
the
Light
of
Christ
within
,
to
be
captivated
with
the
Popes
and
Priests
darkness
,
with
their
dark
and
implicite
faith
?
and
so
be
kept
ever
learning
,
that
they
may
be
always
paying
and
maintaining
a
Company
of
Hypocrites
,
who
were
wont
to
cry
against
the
Quakers
for
creeping
into
houses
,
whilst
they
had
Cromwell
to
uphold
them
,
and
whilst
they
counted
him
the
light
of
their
Eyes
,
and
breath
of
their
Nostrils
:
but
now
these
Presbyterian
and
Independant
Priests
are
fain
to
creep
up
and
down
themselves
into
houses
,
though
it
is
evident
they
are
no
better
then
blind
and
dead
men
,
since
the
light
of
their
Eyes
and
breath
of
their
Nostrils
is
extinguished
:
howbeit
,
they
have
gotten
a
cunning
way
to
drive
a
trade
now
more
hiddenly
then
when
they
were
Parish
Priests
,
having
at
their
Meetings
large
Collections
,
at
some
places
a
great
Bason
or
Platter
held
at
the
door
,
and
at
some
other
places
their
Agents
to
go
from
house
to
house
to
procure
or
beg
money
for
them
;
and
thus
many
of
them
(
it
is
supposed
,
and
credibly
reported
)
drive
a
greater
trade
then
many
of
the
Parish
Priests
;
and
in
some
places
,
some
of
their
Company
have
made
a
cunning
bargain
with
the
Episcopal
Parish
Priests
,
as
allowing
them
part
of
the
Fleece
(
or
money
)
that
they
take
from
off
their
Flock
,
whereupon
the
Episcopal
Priest
is
contented
to
let
them
drive
a
trade
under
his
Nose
.
But
now
you
who
are
the
Followers
,
and
Hearers
,
and
Benefactors
these
cunning
creeping
Priests
,
you
should
do
well
to
try
them
a
little
,
be
not
too
free
of
your
purses
to
them
,
lest
afterward
you
repent
of
it
;
for
we
do
not
believe
that
many
of
them
are
so
consciencious
as
to
scruple
conforming
to
the
Common-Prayer
,
if
they
had
but
a
dead
trade
among
you
,
or
were
put
upon
trial
(
for
now
you
have
fed
them
so
full
and
fat
,
that
they
make
such
a
vapour
and
blustering
against
us
who
have
been
the
Sufferers
,
and
whom
they
know
in
stormy
times
have
endured
the
storms
,
and
born
the
heat
,
and
the
blows
very
much
from
them
,
when
they
have
skulkt
and
crept
into
holes
and
corners
,
and
very
few
of
them
durst
shew
their
heads
in
any
Testimony
for
God
or
Christ
;
but
have
been
ready
to
run
away
out
at
back-doors
,
or
over
the
houses
,
rather
then
be
taken
prisoners
,
though
now
they
can
in
their
Meetings
,
Houses
and
Barns
most
unworthily
and
unjustly
rail
against
,
and
revile
us
,
called
Quakers
,
and
grosly
pervert
and
misrepresent
our
Principles
,
vilifying
and
reproaching
the
Truth
that
we
profess
concerning
the
Light
of
Christ
that
is
in
every
man
,
and
the
sufficiency
of
it
;
but
it
is
set
over
all
their
heads
,
and
the
Truth
hath
confounded
and
shattered
them
,
for
they
were
commonly
wont
to
tell
people
it
was
but
a
natural
light
,
the
light
of
a
natural
Conscience
,
a
created
light
;
but
now
this
their
representative
(
S.
S.
hath
confest
,
that
it
is
a
spiritual
Light
,
yea
,
a
Light
of
the
Spirit
of
God
that
is
in
every
man
,
so
what
he
hath
asserted
to
the
contrary
in
his
declaring
it
insufficient
,
and
bidding
people
turn
their
backs
upon
it
,
is
all
against
the
Spirit
of
God
,
and
the
Light
of
it
,
wherein
his
folly
and
confutation
is
so
signally
discovered
,
that
he
,
and
the
rest
that
owned
him
,
have
neither
cause
now
to
boast
,
nor
yet
to
urge
for
any
more
meetings
with
any
of
us
,
nor
we
much
so
regard
them
,
except
that
we
should
order
some
of
our
women
Friends
to
dispute
with
them
,
for
many
of
them
are
able
to
confute
these
shatter'd
Priests
,
whom
the
Sun
is
set
upon
,
and
the
day
is
become
dark
,
and
the
Lord
is
delivering
many
out
of
their
mouthes
,
and
that
is
their
torment
,
especially
,
when
they
are
like
to
lose
any
of
their
Benefactors
,
then
they
are
ready
to
call
for
disputes
with
us
,
and
to
make
a
bussle
and
stir
,
by
which
they
still
lose
and
are
disappointed
of
their
ends
;
for
at
the
last
Dispute
when
they
would
not
suffer
us
to
explain
our selves
,
or
give
an
answer
;
some
of
the
people
said
,
We
shall
like
the
Quakers
never
the
worse
,
if
you
will
not
give
them
leave
to
speak
;
and
indeed
,
many
were
then
convinced
so
far
as
to
see
the
folly
and
madness
of
this
S.
S.
and
his
Assistant
Priest
Bernard
,
who
was
there
proved
a
manifest
Lyar
,
in
interrupting
G.
W.
contrary
to
his
plain
promise
.
The
Questions
which
we
propounded
to
be
disputed
on
before
the
first
Dispute
were
three
;
as
first
,
Whether
every
man
be
enlightned
with
a
spiritual
saving
Light
?
which
we
affirmed
.
Secondly
,
Whether
Perfection
be
attainable
in
this
life
?
which
we
affirmed
.
Thirdly
,
Whether
impure
persons
(
while
such
)
be
justified
by
the
imputation
of
Christ's
Righteousness
?
which
we
denied
.
This
last
Question
S.
S.
altered
,
and
stated
it
thus
,
Whether
Justification
be
by
the
works
of
the
Law
,
or
by
the
Righteousness
of
Christ
through
Faith
?
which
Question
could
not
in
these
general
terms
so
reach
the
controversie
between
us
,
as
the
Question
we
proposed
;
these
Priests
holding
,
That
men
are
imputatively
righteous
,
and
justified
when
actually
Sinners
;
and
we
holding
the
contrary
,
That
men
are
justified
when
really
and
actually
righteous
,
or
partakers
of
the
Righteousness
of
Faith
in
Christ
,
wherein
they
are
obedient
to
the
Word
or
Spirit
of
God
in
their
hearts
,
to
which
the
righteousness
of
Faith
requires
obedience
;
and
we
further
affirm
,
that
it
is
a
false
imputation
to
reckon
men
righteous
or
just
,
whilst
they
are
really
or
personally
unrighteous
and
unjust
;
for
the
Faith
that
was
reckoned
to
Abraham
,
and
by
which
the
Believers
are
justified
,
is
a
Living
Faith
,
that
purifieth
the
heart
,
and
that
is
accompanied
with
those
works
of
obedience
,
which
answer
the
Law
of
Faith
in
the
heart
.
Moreover
,
to
these
Questions
before
S.
S.
added
three
more
;
as
in
the
first
place
,
Whether
the
Scriptures
are
not
to
be
our
Rule
of
Life
?
to
which
we
affirmed
,
Not
the
Writings
,
but
the
thing
written
of
,
to
wit
,
the
same
that
was
the
Saints
Rule
in
all
Ages
,
or
the
Spirit
and
Light
of
Christ
within
which
gave
forth
the
Scriptures
,
and
brings
to
the
right
understanding
,
true
use
and
fulfilling
of
them
,
and
without
which
Light
people
cannot
truly
understand
them
.
Then
S.
S.
added
,
for
the
two
last
Queries
,
(
viz.
)
Whether
Baptism
with
water
be
an
Ordinance
of
Christ
?
which
he
affirmed
,
though
he
durst
not
tell
us
whether
Babes
or
Believers
were
to
be
the
Subjects
of
it
?
or
whether
he
were
a
true
administrator
of
it
?
for
when
G.
W.
in
a
Letter
would
have
put
him
to
prove
his
call
to
the
Ministry
;
and
whether
he
own'd
immediate
Revelation
in
these
dayes
?
he
must
have
George
to
prove
his
call
first
;
thus
he
shuffled
.
And
then
his
last
Question
was
,
Whether
the
Lords
Supper
be
not
an
Ordinance
of
Christ
,
binding
us
?
this
Question
we
got
not
to
,
to
discuss
,
nor
did
he
explain
what
he
meant
by
the
Lords
Supper
:
howbeit
,
he
hath
told
G.
W.
in
a
paper
,
That
this
Light
within
doth
not
dictate
that
Baptism
by
water
is
Gods
Will
,
nor
that
we
ought
to
celebrate
the
Lords
Supper
,
&c.
So
that
you
the
Hearers
and
Followers
of
this
S.
S.
may
take
notice
,
that
if
he
does
celebrate
(
as
he
Popishly
saith
)
and
delivers
to
you
.
Bread
and
Wine
,
and
tell
you
it
is
the
Lords
Supper
,
he
is
not
led
to
it
by
the
dictates
of
the
Light
within
,
which
he
hath
confest
to
be
the
Light
of
the
Spirit
of
God
;
and
therefore
we
may
conclude
his
pretended
Celebration
and
Ordinance
not
binding
to
us
,
because
the
Light
of
the
Spirit
of
God
does
not
enjoyn
us
to
it
;
for
we
must
worship
in
the
newness
of
the
Spirit
,
and
we
know
the
Spirit
of
Truth
leads
into
all
Truth
;
so
that
what
is
of
Truth
the
Light
dictates
to
us
,
and
therefore
we
must
not
follow
Priest
S.
S.
his
darkness
for
our
Dictator
or
Guide
.
Secondly
,
If
sprinkling
Infants
be
a
part
of
his
Trade
in
houses
and
corners
,
you
may
understand
that
the
Light
of
the
Spirit
of
God
doth
not
dictate
it
unto
him
,
and
therefore
you
will
be
exceeding
,
blind
and
dark
,
if
you
give
your selves
to
be
bound
to
submit
to
his
darkness
,
or
to
any
of
his
impositions
,
which
are
neither
Scriptural
nor
Spiritual
;
therefore
we
caution
you
not
to
follow
such
dark
and
blind
Guides
,
and
not
to
turn
your
backs
upon
the
Light
of
Christ
within
,
lest
you
be
shut
up
under
the
chains
of
these
Priests
darkness
and
ignorance
,
who
have
perverted
and
deceived
you
,
one
while
endeavouring
to
keep
you
from
the
Light
within
,
another
while
pretending
to
pray
for
God's
Teaching
,
as
this
S.
S.
hath
done
,
where
in
his
papers
he
saith
,
The
whole
Congregation
stand
in
need
of
Gods
teaching
,
and
the
Lord
God
of
Heaven
lead
us
into
all
truth
;
thus
prayeth
(
saith
he
)
your
truly
well-wisher
in
the
Lord
S.
Scandret
.
But
,
we
pray
you
,
how
should
you
know
and
receive
Gods
teachings
or
leading
into
all
Truth
,
if
not
by
his
Light
within
?
Are
you
like
to
receive
his
teachings
in
the
darkness
?
or
by
turning
your
backs
on
the
Light
?
whereas
if
God
be
your
Teacher
,
you
must
know
and
own
his
Law
in
your
hearts
,
and
his
Spirit
in
your
inward
parts
,
as
he
hath
promised
,
and
not
follow
Hypocrites
,
that
one
while
pray
to
God
to
teach
you
,
another
while
say
,
You
must
turn
your
backs
on
his
Light
within
,
as
insufficient
,
whereas
the
Light
of
the
Spirit
of
God
is
to
be
the
only
Teacher
,
and
is
both
true
,
infallible
,
and
a
perfect
Guide
to
all
them
that
obey
and
follow
it
;
therefore
reject
it
not
,
as
you
tender
your
own
eternal
happiness
,
and
desire
to
be
delivered
from
under
the
power
of
Darkness
,
Hell
and
Destruction
.
We
have
Copies
of
the
Disputes
more
at
large
,
and
circumstancially
,
as
they
were
then
taken
by
several
in
short-hand
,
and
after
compared
,
which
are
here
abreviated
into
this
method
following
for
plainness
to
the
Readers
,
with
some
passages
added
in
the
Answers
where
we
met
with
interruptions
.
And
if
Steph.
Scandret
shall
undertake
to
appear
in
print
,
in
vindication
of
his
own
and
his
Brethrens
Principles
,
we
hope
we
shall
have
more
opportunity
to
make
them
further
manifest
,
then
they
would
allow
us
at
the
Disputes
.
SECT
.
I.
Here
followeth
some
of
S.
Scandret
his
Principles
and
Doctrines
,
disputed
on
between
him
and
G.
W.
at
the
first
Dispute
,
(
on
the
20th
of
the
11th
Moneth
68.
)
with
a
brief
Answer
and
Reply
.
S.
Scandret
affirmed
,
That
the
Scriptures
are
the
sole
universal
and
most
certain
Rule
of
Life
,
more
full
then
any
other
to
us
,
and
that
they
most
fully
discover
and
reveal
the
Mind
and
Will
of
God
,
which
cannot
be
known
but
by
the
Scriptures
;
therefore
we
are
directed
to
search
them
:
and
if
it
be
certain
that
the
Scriptures
come
from
God
,
as
none
dare
deny
,
then
am
I
not
so
certain
,
if
any
thing
else
be
dictated
to
me
(
said
he
)
.
Answer
.
Although
we
own
the
Scriptures
of
Truth
in
their
place
,
yet
they
are
not
to
be
set
up
above
that
Spirit
that
gave
them
forth
,
as
here
our
Opposer
hath
done
;
for
it
is
the
Spirit
of
Truth
that
leads
into
all
truth
,
that
reveals
the
Mind
and
Will
of
God
,
and
it
is
the
Inspiration
of
the
Almighty
that
giveth
understanding
,
without
which
men
are
ignorant
of
the
Scriptures
;
and
how
comes
this
man
to
be
so
certain
of
the
Scriptures
,
whilst
his
certainty
depends
not
upon
the
Spirit
's
guidance
?
and
whence
hath
he
his
certainty
,
whilst
he
hath
excluded
the
immediate
teachings
and
guidance
of
the
Spirit
of
Truth
,
which
searcheth
all
things
,
even
the
deep
things
of
God
?
is
he
not
among
them
that
searched
the
Scriptures
to
find
Eternal
Life
in
them
,
but
would
not
come
to
Christ
that
they
might
have
Life
?
besides
,
he
doth
not
rely
upon
the
Spirit
of
Truth
for
certainty
,
both
as
the
most
absolute
Rule
and
Leader
;
we
have
little
cause
to
believe
his
spirit
,
his
faith
and
perswasion
being
implicite
and
dark
;
and
how
will
he
convince
them
meerly
by
the
Scriptures
,
who
question
them
,
or
the
Translation
of
them
,
seeing
his
Brother
Tho.
Danson
hath
confessed
,
that
it
is
but
petitio
principii
,
a
begging
of
the
Question
,
to
bring
a
Testimony
of
Scripture
concerning
it self
,
for
their
conviction
that
question
its
Authority
?
whereby
he
hath
apparently
shaken
their
Foundation
;
but
if
the
Scriptures
be
the
only
most
certain
universal
Rule
,
as
S.
S.
affirms
,
then
it
seems
the
course
he
'll
take
to
convince
Papists
,
Jews
and
Turks
,
who
question
,
or
oppose
much
of
the
Scriptures
,
is
by
the
Scriptures
themselves
;
and
herein
he
still
comes
under
his
Brother
Danson's
censure
of
begging
the
question
,
and
imposing
upon
his
Opposers
:
But
how
manifestly
did
this
S.
S.
contradict
himself
,
when
he
confessed
,
that
the
Light
of
the
Spirit
of
God
within
was
more
universal
then
the
Scriptures
,
in
that
many
have
it
,
who
have
not
Scripture
,
and
to
such
the
Light
within
might
through
the
blessing
of
God
be
saving
?
as
also
,
if
he
and
his
Brethren
did
really
own
the
Scriptures
to
be
the
sole
,
and
most
certain
,
and
full
Rule
of
Life
,
what
needed
they
have
Assemblies
in
Scotland
and
England
to
make
them
a
Directory
,
Confession
of
Faith
,
Catechisms
and
Covenant
,
if
the
Scriptures
were
so
full
and
of
such
esteem
with
them
as
they
pretend
?
S.
S.
Paul
by
the
Light
within
did
,
and
thought
he
might
do
many
things
contrary
to
the
Name
of
Jesus
,
and
so
was
misled
and
mistaken
by
following
the
Light
within
,
&c.
Answ.
This
is
a
gross
mistake
,
it
was
not
by
following
the
light
within
,
but
by
following
his
own
thoughts
and
darkness
that
he
was
mistaken
,
wherein
he
was
zealous
for
Traditions
more
then
for
Light
or
Spirit
within
;
so
that
here
our
Opposer
hath
done
no
less
then
put
Darkness
for
Light
;
and
what
,
and
where
were
the
pricks
that
it
was
hard
for
him
to
kick
against
?
were
they
not
from
the
Light
within
?
S.
S.
What
is
dictated
to
me
within
may
come
from
the
Darkness
,
and
I
may
take
it
for
Light
;
but
what
comes
from
Scripture
I
am
certain
is
from
the
Spirit
of
God
,
there
is
no
darkness
in
the
Scriptures
;
it
is
true
the
Spirit
of
God
is
a
Spirit
of
Truth
,
but
in
as
much
as
within
us
there
is
Darkness
as
well
as
Light
,
we
are
not
able
to
discern
the
one
from
the
other
without
the
Scriptures
,
as
Paul
was
subject
to
mistake
by
following
the
Light
within
.
Answ.
Here
he
hath
sufficiently
manifested
himself
to
be
one
that
understands
not
the
dictates
of
the
Light
from
Darkness
,
as
one
yet
in
the
blindness
of
his
mind
,
and
in
the
Darkness
that
comprehends
not
the
Light
;
and
Paul
when
he
was
mistaken
,
and
thought
he
might
act
contrary
to
Jesus
,
was
in
the
unconverted
state
,
as
it
plainly
appears
this
Priest
S.
S.
is
,
who
discerns
not
between
Light
and
Darkness
;
and
what
signifies
his
saying
,
there
is
no
darkness
in
the
Scriptures
;
is
he
any
whit
the
nearer
the
understanding
of
them
,
whilst
he
is
so
full
of
Darkness
in
himself
,
that
he
discerns
not
the
Light
from
it
,
the
God
of
the
World
having
blinded
his
mind
?
And
did
not
Paul
when
he
was
Saul
,
and
a
Persecutor
own
the
Scriptures
of
Moses
and
the
Prophets
as
his
Rule
,
and
yet
acted
contrary
,
as
one
out
of
the
Light
,
when
he
persecuted
?
but
yet
when
he
was
turned
to
the
Light
and
Law
of
God
within
,
then
he
saw
himself
and
sin
to
be
exceeding
sinfull
;
and
it
was
the
Law
of
the
Spirit
of
Life
in
Christ
,
that
was
inward
and
spiritual
,
that
made
him
free
,
and
this
was
his
Rule
in
the
converted
state
,
when
he
was
come
to
serve
the
Lord
,
not
in
the
oldness
of
the
Letter
,
but
in
the
newness
of
the
Spirit
:
But
again
,
how
did
this
S.
S.
contradict
himself
in
granting
,
that
the
Spirit
was
to
give
the
understanding
of
Scripture
,
and
did
as
certainly
reveal
the
Mind
and
will
of
God
as
the
Scriptures
?
but
then
again
in
contradiction
to
himself
,
asserted
,
that
the
Spirit
of
God
must
be
tried
by
the
Scriptures
,
whereby
he
still
hath
ascribed
the
Supremacy
to
the
Scriptures
,
and
not
the
Spirit
;
absurdly
preferring
the
effect
before
the
cause
,
as
if
the
Spirit
of
God
were
not
sufficient
to
manifest
it self
to
them
that
believe
in
it
,
and
yet
be
sufficient
to
lead
into
all
Truth
:
what
gross
ignorance
,
and
apparent
contradiction
is
this
our
Opposer
involved
in
?
certainly
the
Spirit
of
Truth
is
all-sufficient
,
and
must
have
the
preferment
among
all
that
are
spiritually
minded
:
And
seeing
it
was
granted
by
S.
S.
That
where
the
Scriptures
did
not
come
,
the
Light
within
was
to
be
their
Rule
,
and
the
Spirit
of
God
listned
unto
,
and
obeyed
(
but
the
Scriptures
must
be
our
only
Rule
who
have
them
,
&c.
)
Upon
this
we
query
,
whether
yet
he
will
own
the
Spirit
of
Light
within
to
be
greater
,
and
preferr'd
before
Scripture
?
as
doubtless
the
Spirit
of
Truth
that
gave
them
forth
is
the
greater
;
and
then
we
ask
,
if
the
Heathen
or
Gentiles
,
that
shewed
the
work
of
the
Law
written
in
their
hearts
,
were
led
or
guided
by
that
which
is
greater
then
the
Guide
which
the
Christians
now
are
to
rely
upon
?
or
whether
or
no
professed
Christians
in
England
must
be
inferiour
to
the
Gentiles
or
Heathen
?
Let
these
things
be
seriously
considered
,
for
Christ
is
given
for
a
Light
unto
the
Gentiles
,
to
be
Salvation
to
the
ends
of
the
Earth
;
and
he
said
,
Believe
in
the
Light
that
you
may
be
Children
of
the
Light
;
and
he
that
doth
Truth
cometh
to
the
Light
,
that
his
deeds
may
be
manifest
that
they
are
wrought
in
God
,
John
3.
21.
So
that
here
the
Light
is
the
Rule
to
manifest
and
try
mens
actions
,
whether
they
are
wrought
in
God
,
yes
or
nay
?
SECT
.
II.
S.
Scandret
confest
,
That
it
was
a
spiritual
Light
,
and
that
it
was
the
Light
of
Christ
that
every
one
was
inlightned
with
;
G.
W.
asked
him
what
Spirit
it
related
to
,
or
was
the
Light
of
?
for
the
word
that
is
the
primative
of
the
derivative
SPIRITUAL
,
is
SPIRIT
;
to
this
S.
S.
answered
,
that
it
was
the
Spirit
of
God
which
it
was
a
Light
of
,
&c.
Reply
,
A
plain
confession
,
no
wit
is
the
Light
of
the
Spirit
of
God
that
is
in
every
man
,
enough
to
overthrow
all
our
Opposers
work
to
the
contrary
,
and
his
reason
from
his
own
,
and
the
Creatures
darkness
and
mistakes
against
the
sufficiency
of
the
Light
of
the
Spirit
of
God
;
this
is
the
Stone
and
Rock
that
breaks
,
and
will
break
him
and
such
Opposers
to
pieces
.
S.
S.
Objection
,
The
Light
within
doth
not
change
all
mens
hearts
;
all
do
not
obey
God
;
it
brings
not
all
to
God
;
all
heard
not
the
joyfull
sound
;
all
had
not
satisfaction
in
God
;
therefore
the
Light
within
is
not
saving
.
Reply
,
The
same
he
might
as
well
object
against
the
Spirit
of
God
,
as
against
the
Light
of
it
,
which
he
hath
confest
to
before
;
for
many
had
the
good
Spirit
given
to
them
who
rebelled
against
God
,
and
grieved
his
holy
Spirit
;
therefore
their
hearts
were
not
truly
changed
by
it
,
because
of
their
Rebellion
;
and
they
that
rebel
against
the
Light
know
not
its
ways
,
because
they
abide
not
in
its
Paths
,
Job
24.
13.
and
there
are
many
who
resist
the
Spirit
of
God
,
and
reject
his
Counsel
until
they
are
given
over
to
hardness
and
unbelief
.
Now
what
doth
S.
S.
think
that
the
Spirit
,
or
Light
of
the
Lord
,
will
inevitable
,
or
irresistably
inforce
a
change
and
Salvation
upon
rebellious
gainsaying
Persons
,
who
hate
his
Light
and
reject
his
Counsel
;
if
he
suppose
this
,
why
is
it
not
inforc'd
upon
all
in
the
same
capacity
?
what
,
doth
he
render
man
like
a
Block
,
or
a
Beast
,
not
to
go
or
act
in
obedience
or
subjection
,
but
as
he
is
forc'd
or
driven
?
surely
,
man
hath
a
better
capacity
given
him
of
God
then
so
:
and
seeing
S.
S.
did
confess
,
That
the
Light
in
its
common
operations
was
in
the
unbelievers
;
upon
which
,
we
ask
,
what
those
common
operations
are
?
and
what
do
they
tend
to
?
and
what
is
the
good
end
of
God
in
affording
this
Light
of
his
Spirit
to
all
,
and
such
operations
in
unbelievers
?
surely
,
if
it
be
to
their
conviction
and
reproof
for
sin
and
evil
,
God's
good
end
and
Will
therein
is
,
that
they
may
come
to
see
and
hate
sin
and
evil
,
and
so
be
by
degrees
drawn
out
of
it
,
and
find
mercy
,
peace
and
satisfaction
with
the
Lord
in
forsaking
sin
,
and
embracing
righteousness
;
surely
the
universal
Love
of
God
in
giving
Light
to
all
,
is
of
this
tendance
and
effect
,
to
all
that
really
accept
of
his
Love
and
good
will.
S.
S.
The
common
Light
may
misguide
a
man
,
for
it
may
become
darkness
;
if
the
Light
that
is
in
you
be
darkness
,
&c.
Answ.
The
Light
of
the
Spirit
of
God
is
infallibly
true
,
and
cannot
misguide
any
,
neither
is
it
proper
or
true
to
call
this
darkness
,
for
the
Light
in
every
man
is
confessed
to
be
the
Light
of
the
Spirit
of
God
;
however
,
S.
S.
and
such
Blind-Guides
,
to
their
own
confusion
,
may
put
light
for
darkness
,
and
darkness
for
Light
,
as
such
whose
minds
and
eyes
are
evil
do
;
and
it
was
such
that
Christ
spoke
of
,
who
,
if
they
put
darkness
for
light
,
then
,
how
great
was
their
darkness
;
for
,
to
be
sure
,
no
light
in
it self
,
or
in
its
own
being
,
can
properly
be
called
darkness
.
S.
S.
Object
.
Deut.
29.
4.
Yet
the
Lord
hath
not
given
you
a
heart
to
perceive
,
and
eyes
to
see
,
and
ears
to
hear
unto
this
day
;
therefore
,
&c.
Reply
,
There
were
those
who
closed
their
eyes
,
and
stopped
their
ears
,
as
did
the
rebellious
Jews
,
Zach.
7.
11
,
12.
Matth.
13.
15.
and
though
these
whom
Moses
reproved
,
did
not
continue
in
the
tenderness
of
heart
,
and
true
Light
unto
that
day
,
yet
it
is
evident
verse
2.
they
had
seen
all
that
the
Lord
did
before
their
eyes
in
the
Land
of
Egypt
,
and
the
signs
and
miracles
,
verse
3.
as
also
of
the
same
people
an
ample
testimony
is
given
in
Nehem.
9.
what
great
things
the
Lord
had
done
for
them
;
and
how
he
gave
also
of
his
good
Spirit
to
instruct
them
,
verse
20.
SECT
.
III.
UPon
the
Question
about
Perfection
S.
S.
affirmed
,
That
Perfection
that
is
a
state
free
from
all
Sin
,
is
not
attainable
in
this
Life
,
but
God
would
take
his
own
time
to
do
it
in
the
other
World
,
after
Death
;
Sin
shall
never
be
wholly
taken
away
in
this
life
,
but
in
another
life
,
when
we
come
to
the
spirits
of
Just
men
made
Perfect
,
and
to
God
the
Judge
of
all
,
&c.
Ans.
Here
he
hath
spoken
both
like
a
Stranger
from
God
and
Just
men
,
and
hath
taken
Sathan's
part
in
pleading
for
his
work
,
which
is
Sin
,
denying
the
end
of
Christ's
coming
and
manifestation
,
and
the
work
and
effect
of
the
true
Ministry
,
which
was
given
for
the
Perfecting
of
the
Saints
,
Ephes.
4.
And
Christ
was
manifest
to
destroy
the
work
of
the
Devil
,
which
was
Sin
,
and
he
that
abideth
in
him
sinneth
not
,
see
1
John
3.
and
when
,
and
where
are
Believers
perfectly
freed
or
clensed
from
sin
in
the
life
to
come
?
is
not
this
like
the
Pope's
Doctrine
for
a
Purgatory
?
but
how
long
it
is
between
death
and
this
time
of
clensing
?
or
whether
the
Saints
deceased
are
yet
clensed
,
yes
or
nay
?
and
the
place
where
S.
S.
could
not
tell
.
But
further
,
how
gross
and
absurd
is
it
for
him
to
suppose
Believers
not
come
to
the
Spirits
of
Just
men
made
Perfect
,
or
to
God
the
Judge
of
all
,
till
after
their
decease
?
for
were
the
Hebrews
not
alive
,
nor
upon
Earth
,
when
they
were
writ
to
,
in
these
words
,
Ye
are
come
unto
Mount
-
Sion
,
to
God
the
Judge
of
all
,
&c.
Hebr.
12.
22.
surely
they
were
then
living
upon
Earth
.
S.
S.
They
were
come
,
that
is
spiritually
,
but
not
corporally
,
to
the
Spirits
of
Just
men
,
&c.
Reply
,
What
a
strange
shuffle
is
this
;
where
do
the
Scriptures
speak
of
a
corporal
Perfection
,
or
a
joyning
to
God
corporally
?
but
must
not
the
Body
be
subject
to
the
Spirit
,
seeing
Believers
are
to
be
sanctified
throughout
,
in
Body
,
Soul
and
Spirit
?
and
if
that
which
is
born
of
the
Spirit
,
which
is
Spirit
,
have
the
Rule
,
then
the
Body
is
brought
into
subjection
,
and
that
which
is
born
of
God
overcomes
the
World
,
1
John
5.
4.
Upon
Psalm
119.
1
,
2
,
3.
S.
Scandret
gave
his
meaning
thus
,
They
do
no
iniquity
,
that
is
,
so
far
as
they
are
regenerated
,
&c.
To
this
we
say
,
This
is
his
corruption
and
perversion
put
upon
plain
Scripture
,
his
meaning
implying
only
thus
much
;
They
do
no
iniquity
,
that
is
,
so
far
as
they
do
no
iniquity
;
and
so
according
to
his
meaning
,
the
words
are
to
be
read
thus
,
Blessed
are
the
undefiled
in
the
way
,
so
far
as
they
are
undefiled
in
the
way
;
and
blessed
are
they
that
keep
his
Testimonies
,
so
far
as
they
keep
them
,
&c.
whereas
the
words
are
plain
and
positive
,
without
any
such
exception
,
Blessed
are
the
undefiled
in
the
way
,
who
walk
in
the
Law
of
the
Lord
,
&c.
as
his
instance
of
Paul
in
Rom.
7.
17.
he
should
also
as
well
have
instanced
Paul's
deliverance
,
and
being
made
free
by
the
Law
of
the
Spirit
of
Life
in
Christ
Jesus
from
the
Law
of
sin
and
death
,
and
his
being
made
more
then
a
Conqueror
.
S.
S.
The
state
of
Perfection
is
not
attainable
in
this
life
,
because
whilst
men
are
in
the
Body
,
vain
thoughts
lodge
within
them
;
and
Job
saith
,
If
I
say
I
were
perfect
,
I
should
not
know
my
own
Soul.
Reply
,
First
,
Victory
over
vain
thoughts
through
Faith
in
the
Power
of
Christ
is
attainable
,
the
thoughts
of
the
righteous
are
right
,
Prov.
12.
5.
David
waited
and
travelled
,
that
vain
thoughts
might
not
lodge
within
him
;
and
also
he
said
,
I
hate
vain
thoughts
,
Psalm
119.
113.
And
let
the
wicked
forsake
his
way
,
and
the
unrighteous
man
his
thoughts
,
and
let
him
return
unto
the
Lord
,
and
he
will
have
mercy
upon
him
,
&c.
Isa.
55.
7.
and
it
was
the
rebellious
that
walked
after
their
own
thoughts
,
Chap.
65.
2.
And
,
oh
Jerusalem
,
wash
thine
heart
from
wickedness
,
that
thou
mayst
be
saved
;
how
long
shall
thy
vain
thoughts
lodge
within
thee
?
Jer.
4.
14.
So
that
it
is
evident
victory
over
them
is
attainable
.
First
,
because
a
forsaking
of
them
is
required
.
Secondly
,
because
Believers
waited
and
prayed
for
such
a
victory
.
Thirdly
,
because
it
was
attained
by
those
whose
thoughts
were
right
,
and
those
under
the
Gospel
whose
thoughts
were
brought
into
subjection
to
Christ
:
And
as
for
Job
,
however
he
debased
himself
under
his
great
Affliction
and
Trial
,
yet
at
that
time
of
temptation
,
the
testimony
given
of
him
,
was
,
That
he
was
a
perfect
and
upright
man
,
one
that
feared
God
and
eschewed
evil
,
Job
1.
1
,
8.
this
was
God's
own
Testimony
of
him
to
Satan
;
to
which
Satan
answered
the
Lord
,
and
said
,
Doth
Job
fear
God
for
nought
?
hast
not
thou
made
an
Hedge
about
him
,
&
c
?
Now
,
[
mark
]
here
Satan
did
more
confess
to
the
truth
that
God
said
of
Job
,
then
these
Priests
do
who
plead
for
sin
and
imperfection
term
of
life
;
so
that
they
are
more
ignorant
and
blind
then
Satan
,
they
shew
themselves
to
be
his
Agents
,
in
pleading
for
his
work
,
who
notwithstanding
sought
to
make
Job
curse
God
,
and
so
to
decline
from
his
perfection
.
In
that
of
Job
9.
20
,
21.
If
I
justifie
my self
my
mouth
shall
condemn
me
,
though
I
were
perfect
,
yet
would
I
not
know
my
Soul
,
&c.
Self-Justification
we
do
not
own
,
but
yet
Perfection
is
attainable
,
see
Job
23.
10
,
11.
But
he
knoweth
the
way
that
I
take
,
when
he
hath
tried
me
,
I
shall
come
forth
as
Gold
;
my
Foot
hath
held
his
Steps
,
his
Way
have
I
kept
,
and
not
declined
So
here
is
Perfection
,
whatever
the
Devil
and
his
Instruments
either
work
,
or
say
to
the
contrary
.
S.
S.
That
God
saw
it
not
good
to
abolish
sin
in
this
life
.
Answ.
A
strange
Doctrine
,
contrary
to
both
God's
Commands
,
Promises
and
Works
;
viz.
Sin
not
;
I
will
make
an
end
of
sin
,
for
this
purpose
is
the
Son
of
God
made
manifest
to
the
destroy
the
works
of
the
Devil
:
can
God
see
the
continuance
of
evil
to
be
good
?
or
that
his
Commands
should
be
made
void
?
surely
no.
S.
S.
Arg.
That
God
is
continually
purging
every
Branch
in
Christ
;
therefore
there
is
something
to
be
purged
out
.
Reply
,
There
is
a
time
of
purging
,
and
a
time
of
being
purged
in
this
life
;
He
hath
washed
us
from
our
sins
in
his
own
Blood
,
&c.
and
because
every
Branch
in
Christ
,
is
of
the
Heavenly
Father's
purging
,
therefore
it
must
be
perfectly
purged
and
fitted
to
bring
forth
much
fruit
;
for
God's
work
is
perfect
,
it
is
not
an
imperfect
work
of
mans
;
and
we
ask
,
whether
every
Branch
that
bringeth
forth
fruit
in
the
Vine
,
be
not
of
the
nature
of
the
Vine
in
which
it
grows
,
and
hath
its
vertue
?
SECT
.
IV.
S.
S.
We
are
all
lost
in
Adam
;
we
have
all
sinned
and
come
short
of
the
glory
of
God
,
and
we
could
not
redeem
our selves
;
it
is
only
the
Blood
of
Christ
answers
for
us
at
the
Bar
of
Gods
Justice
,
&c.
Answ.
You
that
plead
and
contend
forsin
term
of
life
,
are
but
yet
in
Adam
,
in
your
sins
,
short
of
the
glory
of
God
,
not
redeemed
by
the
Blood
of
Christ
,
while
in
your
polluted
state
;
you
are
not
acquited
,
neither
will
God's
Justice
pass
you
by
▪
if
you
continue
without
repentance
,
rejecting
his
Love
and
good
will
tendred
in
Christ
,
who
was
not
an
Offering
only
for
some
Presbyterians
,
or
a
few
as
they
imagine
,
but
for
the
whole
World
,
though
none
do
experimentally
enjoy
the
good
end
of
Christ's
coming
,
Sacrifice
and
Blood
,
but
such
as
receive
him
to
believe
in
,
follow
and
obey
him
as
the
Author
of
Eternal
Salvation
,
to
as
many
as
obey
him
.
S.
S.
A
justified
state
is
attended
with
Sanctification
;
what
Righteousness
is
that
which
justifies
?
Answ.
First
,
it
is
a
true
confession
,
that
a
justified
state
is
sanctified
,
and
therefore
men
are
not
justified
,
nor
made
righteous
while
unsanctified
;
and
this
confutes
much
of
these
mens
Doctrine
for
an
imputed
Justification
of
men
in
their
sins
.
Secondly
,
the
Righteousness
which
justifies
,
renders
true
Believers
both
Righteous
,
Just
and
accepted
of
God
,
is
the
Righteousness
of
Faith
,
it
is
spiritual
inwardly
,
and
spiritually
received
in
the
obedience
of
the
Spirit
of
Holiness
,
of
Faith
and
Power
of
God
;
it
is
an
everlasting
Righteousness
,
not
of
self
,
nor
yet
imperfect
,
nor
yet
an
imagination
of
an
imputation
to
men
in
sin
,
but
it
is
inwardly
revealed
in
such
in
whom
the
Image
of
God
is
renewed
,
and
not
in
them
who
are
in
old
Adam
in
the
fall
.
S.
S.
Though
Christ's
Suffering
was
temporary
,
his
active
and
passive
obedience
was
the
only
thing
that
redeemed
our
Souls
,
and
that
the
Righteousness
within
had
no
hand
to
exempt
us
from
wrath
.
Answ.
What
is
the
tendency
of
this
Doctrine
,
but
to
shut
Christ
out
of
doors
,
and
not
to
suffer
him
place
in
his
people
,
whilst
his
Righteousness
within
is
so
little
valued
;
whereas
Christ
is
made
unto
the
true
Believers
,
Wisdom
,
Righteousness
,
Sanctification
,
and
Redemption
:
And
know
ye
not
that
Christ
is
in
you
,
except
you
be
Reprobates
;
and
did
not
his
active
and
passive
obedience
in
his
Person
bare
witness
unto
that
Spirit
of
Holiness
and
Righteousness
within
,
by
which
he
offered
up
himself
?
and
though
Christ's
Suffering
on
the
Cross
was
temporary
,
yet
the
Righteousness
of
Faith
still
remains
,
and
the
blessed
effect
of
his
Suffering
and
Sacrifice
is
therein
enjoyed
by
true
Believers
,
in
Light
;
and
we
neither
go
about
to
establish
self-righteousness
,
nor
works
of
Self
for
Justification
,
as
S.
S.
seemed
falsly
to
insinuate
in
his
preachment
at
the
latter
end
▪
to
which
he
would
not
stay
to
receive
an
Answer
,
but
gat
away
in
the
crowd
:
and
he
needed
not
have
told
us
that
God
will
not
acquit
the
guilty
;
it
was
a
Doctrine
more
proper
to
himself
,
and
his
Brethren
;
for
,
to
be
sure
,
they
are
deeply
guilty
,
who
dispute
for
sin
and
imperfection
all
their
dayes
,
wherein
God
will
not
clear
nor
acquit
them
.
And
such
who
are
found
in
Christ
,
and
his
Righteousness
,
not
having
their
own
,
are
not
found
disputing
and
pleading
for
the
Devil's
Work
,
as
these
men
are
;
nor
yet
shutting
Christ
,
or
his
Righteousness
,
out
of
people
;
but
are
really
partakers
of
that
Everlasting
Righteousness
wherein
both
Redemption
,
Justification
,
and
Acceptance
with
the
Lord
is
enjoyed
by
them
that
are
Sanctified
by
the
Spirit
and
Power
of
God
,
and
Restored
out
of
the
faln
state
,
up
to
Christ
,
who
is
made
unto
us
Wisdom
,
Righteousness
,
Sanctification
and
Redemption
,
1
Cor.
1.
30.
Thus
far
we
have
in
plainness
,
for
the
information
of
the
Readers
,
returned
an
Answer
to
S.
S.
his
chief
Principles
,
which
were
more
fully
discoursed
of
at
the
first
Dispute
,
in
which
you
may
see
how
defective
he
was
,
as
he
afterward
confessed
;
as
also
,
that
he
hath
not
amended
his
Matter
at
the
second
Dispute
,
but
made
it
worse
.
Here
follows
some
of
Stephen
Scandret
his
Principles
asserted
by
him
,
and
owned
by
the
other
Priests
with
him
,
(
at
the
Second
Dispute
,
(
which
was
on
the
1st
of
the
5th
Moneth
1669.
)
upon
some
of
the
same
Questions
disputed
on
at
the
former
.
I.
FIrst
,
concerning
the
Scriptures
and
the
Light
within
,
S.
S.
said
,
The
main
Difference
between
those
,
called
Quakers
,
and
us
in
this
,
is
,
as
judge
,
here
we
set
up
the
Scriptures
,
as
the
only
Rule
to
Guide
to
Heaven
and
Glory
,
they
the
Light
within
;
they
own
the
Scriptures
so
far
as
they
agree
with
the
Light
within
;
we
own
the
Light
within
so
far
as
it
agrees
with
the
Scriptures
:
The
Scriptures
are
the
only
Rule
,
and
most
pretious
,
and
not
the
Light
within
;
we
are
to
turn
our
backs
upon
the
Light
within
▪
as
being
insufficient
,
&c.
The
Scriptures
are
a
full
Rule
,
and
●ully
sufficient
for
Salvation
,
let
him
affirm
the
same
of
the
Light
within
if
he
dare
:
The
Scriptures
are
the
infallible
Rule
,
a
trying
Light
,
a
binding
Rule
,
let
him
affirm
the
same
of
the
Light
wi●hin
if
h●
dare
Answ.
Here
are
several
Affirmations
laid
down
,
but
no
proofs
;
remember
what
thou
did'st
acknowledge
and
confess
at
our
last
Dispute
concerning
the
universallity
of
the
Light
within
,
that
it
might
be
a
Rule
where
the
Scriptures
were
not
;
and
also
didst
grant
,
that
it
was
spiritual
,
the
Light
of
the
Spirit
of
God
;
but
now
it
may
be
seen
plainly
,
that
thou
goest
about
to
set
up
the
Scriptures
above
the
Spirit
of
God
which
gave
them
forth
:
And
now
we
do
affirm
,
that
the
Light
of
Christ
within
,
is
both
a
certain
infallible
trying
Light
,
and
binding
Rule
to
all
them
,
the
Children
of
the
Light
,
and
every
one
that
love
it
both
doth
,
and
dare
so
own
it
,
and
confess
to
it
,
as
that
certain
manifesting
Rule
and
Guide
,
whereby
things
that
are
reproved
are
made
manifest
;
and
they
that
love
it
bring
their
deeds
to
it
,
that
they
may
be
proved
whether
they
are
wrought
in
God
;
and
such
do
not
give
(
nor
own
)
such
sinful
advise
to
people
as
to
turn
their
backs
on
the
Light
,
as
this
Blind-Guide
,
who
shuts
his
eyes
(
as
one
opposing
plain
conviction
)
hath
done
,
who
after
he
had
so
highly
asserted
the
Scriptures
or
Writings
to
be
the
only
Rule
which
leads
to
Salvation
,
he
confessed
,
that
he
did
not
mean
the
Scriptures
or
Writings
abstractively
to
be
the
Rule
,
but
the
Will
of
God
contained
or
declared
of
in
them
,
wherein
he
contradicted
himself
,
for
this
alters
both
the
state
of
the
Question
and
Assertion
;
for
whilest
he
laid
all
upon
the
Scriptures
,
this
tended
to
shut
out
all
people
under
Heaven
from
Salvation
,
Life
and
Glory
,
but
such
as
have
the
Scriptures
,
which
is
a
sad
and
prejuditial
censure
;
but
now
,
seeing
it
is
not
the
Writing
,
but
the
Matter
or
Thing
declared
of
,
that
is
the
Rule
,
the
Light
of
Christ
within
must
be
the
standing
universal
Rule
,
for
that
is
declared
of
,
and
referred
to
by
the
Scriptures
;
so
that
to
follow
the
Light
▪
within
,
in
what
it
dictates
,
is
agreeable
,
and
not
repugnant
to
Scripture
,
as
is
falsly
insinuated
by
this
Opposer
.
Moreover
,
the
things
declared
of
,
or
contained
in
the
Scriptures
,
relating
to
the
Will
of
God
,
and
to
Life
and
Salvation
may
be
enjoyed
where
the
Writings
are
not
;
for
there
were
Gentiles
instructed
by
the
Will
or
Spirit
of
God
,
who
had
not
the
Law
outward
,
as
in
Rom.
2.
therefore
this
Spirit
or
Light
of
God
is
greater
,
or
more
universal
then
the
Scriptures
,
and
contains
that
which
the
Scriptures
contains
,
and
more
;
so
the
tenor
and
tendance
of
S.
S.
his
work
is
to
turn
people
from
the
greater
,
wherein
they
can
never
truly
own
the
lesser
;
for
by
turning
of
their
backs
upon
the
Light
within
,
they
oppose
and
violate
the
Scriptures
of
Truth
;
although
he
could
hypocritically
pray
to
God
to
lead
us
into
all
truth
;
and
also
,
in
contradiction
to
himself
,
did
grant
,
that
without
Spiritual
Illumination
,
and
Regeneration
he
could
not
come
to
the
Excellency
and
Knowledge
of
the
Will
of
God
in
the
Scriptures
;
so
that
here
the
Spiritual
Illumination
is
the
Rule
preferred
before
the
Writings
;
and
now
the
Question
is
,
whether
those
Gentiles
had
not
a
sufficient
Rule
in
them
,
who
had
not
the
Scriptures
,
who
yet
did
the
things
contained
,
and
enjoyed
the
things
declared
of
?
to
this
we
could
not
have
an
Answer
,
but
the
same
thing
before
asserted
of
the
Scriptures
over
and
over
,
as
being
the
full
Rule
,
&c.
and
that
we
must
turn
our
backs
upon
the
Light
within
,
whereas
,
people
had
need
turn
their
hacks
upon
the
darkness
and
blindness
of
such
at
S.
S.
who
notwithstanding
,
in
contradiction
to
himself
,
was
made
to
grant
,
that
we
have
but
a
part
of
the
Scriptures
,
many
things
being
written
,
acted
and
spoken
from
the
Spirit
of
God
,
which
we
have
not
in
the
Bible
;
however
,
we
must
not
turn
our
backs
upon
the
Light
of
the
Spirit
of
God
within
,
nor
deny
or
question
its
sufficiency
,
for
we
have
experience
of
it
,
and
that
this
Spirit
is
the
Guide
into
all
truth
,
without
which
the
Scriptures
are
not
truly
understood
;
the
Will
of
God
declared
of
in
the
Scriptures
we
grant
is
the
full
Rule
;
hereupon
the
Priest
interrupted
,
and
said
,
thanks
be
to
God
for
this
truth
they
have
granted
,
&c.
whereas
we
still
added
,
that
it
was
the
Will
of
God
we
should
follow
his
Light
and
Spirit
within
,
to
guide
us
into
all
truth
;
for
this
is
that
which
unvails
the
heart
,
enlightens
the
understanding
to
know
the
Scriptures
;
but
the
Jews
had
the
Writings
of
Moses
and
the
Prophets
,
yet
they
understood
not
what
they
read
,
they
could
not
see
the
end
,
because
their
hearts
were
vailed
,
even
until
the
Apostles
dayes
;
so
their
reading
the
Scriptures
did
not
discover
Life
and
Glory
to
them
,
because
it
did
not
remove
the
vail
from
off
their
hearts
;
but
the
Inspiration
of
the
Almighty
giveth
understanding
,
the
Light
of
the
Spirit
of
God
within
can
unvail
the
hearts
,
and
enlighten
the
minds
,
and
to
this
S.
S.
hath
in
effect
granted
,
when
he
said
,
I
did
never
affirm
,
that
without
Spiritual
Illumination
we
could
come
to
the
knowledge
of
the
Will
of
God
in
the
Scriptures
,
&c.
To
which
we
further
add
,
that
it
is
the
man
of
God
,
who
is
in
the
Faith
,
being
led
by
his
Spirit
,
who
truly
knows
the
right
use
and
service
of
Scriptures
,
they
being
of
use
and
profitable
,
as
given
by
divine
inspiration
;
but
the
Writing
or
Letter
,
outward
,
is
not
of
absolute
,
universal
necessity
to
Salvation
;
for
many
may
be
saved
who
neither
have
it
,
nor
can
read
it
;
for
,
from
the
Light
of
Christ
within
,
they
have
so
much
of
the
Instructions
,
or
precepts
therein
contained
,
as
are
necessary
to
Salvation
.
And
Christ
is
the
Way
,
the
Truth
and
Life
,
and
it
is
by
the
Fathers
drawings
that
men
come
to
him
;
and
his
Light
is
universal
,
and
enlightens
every
man
that
cometh
into
the
World
,
now
,
it
is
no
where
so
said
of
the
Scriptures
;
and
if
the
Spirit
of
Truth
Guide
Believers
into
all
truth
,
then
the
Light
of
this
Spirit
within
must
needs
be
a
sufficient
Rule
of
Life
,
&c.
And
this
S.
S.
did
confess
it
was
a
Spiritual
Light
,
the
Light
of
the
Spirit
of
God
,
that
is
in
every
man.
II.
S.
S.
Grant
I
did
,
that
it
is
a
Light
of
the
Spirit
of
God
,
but
not
given
to
all
;
it
is
only
the
Elect
are
savingly
enlightned
,
&c.
Answ.
It
is
given
to
all
;
if
God
gave
his
good
Spirit
to
wicked
and
rebellious
men
,
then
none
are
excluded
from
it
;
but
God
did
give
his
good
Spirit
to
rebellious
men
,
Nehemiah
9.
20
,
26.
To
this
,
with
several
other
Arguments
,
our
Opposer
gave
no
Answer
,
but
asserted
his
old
Matters
over
and
over
;
and
added
some
things
,
but
not
material
.
S.
S.
This
is
not
a
full
Light
,
&c.
for
God
created
the
Stars
,
which
are
a
Light
;
Must
they
therefore
be
the
full
Light
of
the
Day
&
c
?
Answ.
We
are
speaking
about
the
Light
which
is
Spiritual
,
and
of
God
,
which
his
instance
of
the
Stars
makes
nothing
against
;
nor
did
we
ever
read
that
the
Light
of
the
Stars
was
Spiritual
;
neither
doth
it
follow
that
the
Light
of
the
Spirit
of
God
is
not
a
sufficient
Rule
,
because
it
is
given
by
measure
,
and
not
in
the
fulness
of
it
to
all
;
for
however
,
it
is
pure
and
holy
,
the
degrees
do
not
alter
the
property
:
to
every
one
of
us
(
saith
the
Apostle
)
is
given
Grace
,
according
to
the
measure
of
the
Gift
of
Christ
;
were
they
then
to
turn
their
backs
of
the
measure
of
Grace
given
,
because
it
was
not
given
in
its
fulness
?
no
sure
;
for
the
Light
within
,
though
manifest
by
measure
,
doth
gradually
lead
men
out
of
darkness
,
and
sin
,
as
they
take
heed
unto
it
;
it
is
truly
spiritual
,
pure
,
and
universal
,
though
it
reveal
not
all
things
at
once
:
and
the
Path
of
the
just
is
a
shining
Light
,
that
shineth
more
and
more
until
the
perfect
day
:
and
the
more
sure
Word
of
Prophesie
is
to
be
taken
heed
unto
,
as
a
Light
that
shineth
in
a
dark
place
,
until
the
day
dawn
,
and
the
Day-Star
arise
in
the
hearts
;
but
it
is
questionable
,
whether
S.
S.
or
his
Brethren
,
will
not
say
,
that
this
is
meant
the
Scriptures
;
if
so
,
then
we
ask
,
Are
they
more
sure
then
what
?
and
whether
the
Day
dawning
,
and
the
Day-Star
arising
in
the
hearts
be
the
Scriptures
?
Again
,
the
Spirit
of
Truth
doth
convince
the
World
of
sin
,
and
of
righteousness
,
and
declares
the
will
of
God.
S.
S.
It
doth
not
convince
of
righteousness
;
if
it
convinceth
of
sin
,
then
not
of
the
contrary
.
Answ.
We
will
appeal
to
the
people
,
whether
any
of
them
can
say
,
when
they
are
reproved
of
sin
,
that
they
are
not
convinced
of
a
contrary
sta●e
?
as
namely
,
of
a
state
of
Righteousness
,
which
they
ought
to
come
into
.
S.
S.
No
,
no
,
we
will
appeal
to
the
Scriptures
.
Answ.
It
is
no●
contrary
to
the
Scriptures
to
appeal
to
mens
Consciences
▪
the
Apostle
was
manifest
in
mens
Conscience
in
the
sight
of
God
▪
and
sure
it
was
the
Light
of
Christ
in
them
,
which
he
was
manifest
unto
.
S.
S.
I
deny
that
this
Light
within
doth
convince
of
Chist's
Righteousness
imputed
.
Answ.
It
being
the
Light
of
the
Spirit
of
God
,
which
both
convinceth
,
and
leadeth
out
of
Sin
,
that
must
needs
lead
to
a
state
of
Righteousness
,
which
is
no
other
but
Christ's
Righteousness
,
even
that
of
Faith
,
wherein
those
Gentiles
that
feared
God
,
and
obeyed
this
Light
within
,
were
accepted
,
and
in
this
were
they
justified
,
see
Acts
10.
and
Rom.
2.
S.
S.
I
deny
that
the
Light
within
reveals
Christ
Jesus
,
prove
it
.
Answ.
The
Light
was
given
to
believe
in
,
before
they
were
Believers
,
and
shined
in
their
hearts
to
give
them
the
knowledge
of
the
Glory
of
God
,
in
▪
the
face
of
Jesus
Christ
;
therefore
it
was
sufficient
to
answer
the
end
of
its
being
given
,
as
to
bring
them
into
that
knowledge
,
see
2
Corinthians
4.
6.
S.
S.
This
doth
not
prove
that
the
Light
doth
reveal
Christ
;
Is
this
Grace
(
that
hath
appeared
to
all
)
the
Light
in
every
man
?
prove
that
this
Grace
was
the
Light
within
:
the
Light
in
every
man
never
heard
,
or
taught
,
that
the
Gospel
should
come
by
Christ
,
&c.
Answ.
The
Light
shineth
in
Darkness
,
and
the
darkness
comprehends
it
not
;
but
the
Grace
of
God
which
bringeth
Salvation
hath
appeared
to
all
men
;
therefore
it
is
sufficient
:
and
it
hath
been
confest
by
S.
S.
that
the
Light
of
the
Spirit
of
God
did
appear
in
every
man
;
now
that
this
Grace
which
teacheth
to
deny
ungodliness
,
and
worldly
lusts
,
is
a
spiritual
inward
Light
(
and
that
which
reveals
Christ
to
Believers
)
is
plain
,
in
that
it
both
teacheth
them
to
live
Godly
,
to
look
for
that
blessed
Hope
and
Appearance
of
that
great
God
and
Jesus
Christ
,
Titus
2.
11
,
12
,
13
,
14
,
15.
therefore
this
Light
or
Grace
within
is
both
sufficient
to
reveal
Christ
and
Gospel
unto
Salvation
,
whatever
this
Blind-Guide
say
to
the
contrary
.
Another
Priest
,
with
S.
S.
alledged
,
That
the
Grace
of
God
appeared
to
all
men
,
but
not
not
in
all
.
Reply
,
Was
not
its
appearance
Spiritual
,
how
then
did
it
appear
to
all
,
and
not
in
all
?
Surely
its
appearance
to
all
,
was
in
all
,
seeing
it
is
spiritual
,
and
spiritually
to
be
seen
,
though
many
close
their
eyes
against
it
.
S.
S.
The
Light
within
is
not
,
nor
ever
was
from
the
Foundation
of
the
World
a
sufficient
or
full
Rule
:
none
from
Adam
in
Innocency
,
to
Moses
and
the
Prophets
;
nor
from
them
to
the
Apostles
;
nor
any
to
this
day
that
had
a
Light
in
them
sufficient
to
be
a
Rule
of
Life
,
but
something
was
super-added
to
the
Light
within
;
as
Gods
Prohibition
to
Adam
;
and
to
the
Jews
the
Law
of
Ordinances
,
as
Circumcision
,
Sacrifices
,
&c.
and
to
the
Apostles
Baptism
,
and
the
Supper
,
&c.
Answ.
What
a
heap
of
ignorance
and
darkness
is
here
uttered
against
the
Light
of
the
Living
!
And
how
is
the
sufficiency
of
it
in
all
Gods
People
opposed
by
this
our
Opposer
,
who
denies
the
Light
in
Adam
,
in
Innocency
,
to
be
the
full
Rule
;
was
not
God
and
his
Light
in
him
?
Surely
,
the
Scriptures
were
not
Adams
Rule
,
for
they
were
not
written
till
many
hundreds
of
years
after
;
and
the
Holy
men
of
God
had
a
Rule
before
they
were
written
;
as
Abel
,
Enoch
,
Abraham
,
&c.
And
what
was
the
Rule
to
the
Prophets
and
Apostles
,
which
directed
them
in
writing
and
giving
forth
the
Scriptures
?
Was
not
their
Rule
within
,
and
the
Revelation
of
the
things
contained
in
Scripture
inward
,
before
they
were
written
?
Was
not
the
Spirit
,
the
Law
and
Light
of
the
Lord
within
?
And
whatsoever
may
be
known
of
God
,
is
it
not
manifest
within
?
S.
S.
Did
not
God
require
more
of
Adam
then
the
Light
did
dictate
?
for
if
there
be
twenty
Trees
in
a
Garden
(
looking
about
upon
the
Trees
in
the
Grove
,
there
,
where
the
dispute
was
)
how
should
we
know
by
the
Light
within
which
of
the
Tree
were
prohibited
,
if
there
were
not
a
super-added
Command
,
&c.
Reply
,
Here
all
along
he
manifested
his
ignorance
,
both
of
God
,
of
his
Law
within
,
which
is
Light
,
and
of
the
forbidden
Fruit
:
And
being
asked
,
whether
it
was
outward
Fruit
,
and
an
outward
Tree
that
Adam
was
prohihited
●●
some
of
them
answered
,
yes
;
still
opposing
the
sufficiency
of
the
Light
in
Adam
,
when
they
could
not
deny
God
to
be
in
him
:
And
as
for
those
Laws
of
Ceremonies
and
Shadows
to
the
Jews
,
Salvation
doth
not
depend
upon
them
,
but
upon
the
Light
of
Christ
within
,
who
is
the
Substance
:
And
when
we
urged
that
Christ
was
the
Image
of
the
Invisible
God
,
and
the
First-born
of
every
Creature
;
and
that
Adam
was
made
in
the
Image
of
God
,
which
Image
was
Inward
and
Spiritual
;
and
that
God
is
not
like
to
corruptible
man
,
it
was
no
ingenious
Answer
for
S.
S.
to
cry
out
,
A
triffle
,
a
triffle
,
or
to
cry
,
Ye
Ramble
,
ye
ramble
,
&c.
As
often
he
did
,
when
he
was
baffled
and
confounded
:
And
being
asked
,
whether
the
appearance
and
Law
of
God
to
Adam
was
inward
or
outward
?
his
answer
was
,
I
am
willing
not
to
be
wise
above
what
is
written
;
I
do
not
know
,
I
am
satisfied
to
be
ignorant
of
it
;
and
yet
he
was
ready
to
assert
in
his
ignorance
,
That
the
Light
in
Adam
was
insufficient
,
when
he
did
not
know
whether
the
appearance
of
God
to
him
▪
was
inward
or
outward
;
yet
granted
,
that
Adam
in
Innocency
had
the
enjoyment
of
God
,
and
so
plainly
contradicted
himself
,
as
not
able
to
mannage
what
he
had
asserted
against
the
Light
,
nor
yet
his
Brethren
with
him
;
though
when
he
was
put
to
a
nonplus
,
his
Brother
Priest
B.
to
help
him
,
argued
in
this
manner
,
though
to
little
purpose
.
Priest.
viz.
If
those
people
,
to
whom
the
Apostles
were
sent
,
did
never
hear
the
words
of
Life
and
Salvation
,
till
they
came
to
preach
unto
them
;
then
the
Light
in
them
did
not
declare
the
words
of
Life
and
Salvation
:
but
they
did
never
hear
the
words
of
Life
and
Salvation
,
until
the
Apostle
came
to
preach
to
them
;
therefore
,
&c.
But
this
Priest
being
manifest
to
be
but
a
scornfull
vopouring
proud
Fellow
,
with
neither
common
sobriety
,
much
less
any
weight
or
sence
of
Truth
upon
his
Spirit
,
his
filly
shallow
matter
was
slighted
,
and
the
Query
was
put
to
him
,
and
the
other
Priests
,
in
this
manner
.
Query
,
Whether
or
no
wilt
thou
grant
the
same
thing
that
S.
Scandret
hath
done
;
viz
▪
that
a
Light
of
the
Spirit
of
God
is
in
every
man
?
or
will
you
deny
it
?
If
there
be
any
of
the
same
mind
with
him
let
them
speak
.
Priests
,
We
do
own
what
Steph.
Scandret
hath
laid
down
.
Reply
,
Then
this
Light
of
the
the
Spirit
of
God
was
able
to
teach
all
the
words
of
Life
and
Salvation
;
and
the
Apostles
did
not
preach
to
turn
Peoples
backs
upon
this
but
to
turn
them
to
it
,
and
confirm
them
in
it
,
as
that
which
taught
many
before
,
to
fear
God
and
work
Righteousness
,
wherein
they
were
accepted
;
and
this
overthrows
the
Argument
before
,
that
was
so
often
repeated
,
and
S.
S.
his
vain
Assertions
and
Totoligies
to
the
contrary
▪
who
turned
his
back
on
the
Light
within
,
till
he
is
turned
into
gross
darkness
,
and
would
have
others
do
as
he
hath
done
.
S.
S.
You
dare
not
say
the
Light
within
is
the
full
Rule
.
Answ.
That
's
false
,
we
both
dare
say
it
,
and
have
affirmed
,
and
proved
,
that
the
Light
of
the
Spirit
of
God
is
a
full
Rule
to
lead
to
Salvation
,
where
it
is
obeyed
,
as
it
was
to
the
Saints
and
true
Believers
of
old
,
who
according
to
their
several
attainments
were
to
walk
by
the
same
Rule
,
and
God
would
reveal
to
them
,
Phil
3
16.
and
they
had
attained
to
divers
measures
and
degrees
of
the
Spirit
of
God
:
and
accordingly
their
states
were
written
unto
in
several
Epistles
;
that
which
was
to
one
state
,
was
not
to
every
particular
state
and
condition
among
the
Churches
;
neither
do
we
read
,
that
the
Church
at
Gorinth
was
to
go
and
make
the
Epistle
to
the
Church
at
Rome
their
Rule
;
nor
that
the
Churches
at
Ephesus
,
Philippi
,
or
Thessalonia
were
to
go
to
the
Corinthians
,
for
Paul's
Epistles
to
them
,
to
compare
theirs
with
,
and
to
be
their
Rule
;
but
that
of
the
Spirit
or
Light
within
,
to
which
they
were
all
directed
,
and
which
was
the
Rule
of
the
new
Creature
,
whereby
the
things
of
God
were
revealed
and
made
known
unto
the
Saints
;
who
could
say
,
we
have
not
received
the
Spirit
of
this
World
,
but
the
Spirit
which
is
of
God
,
whereby
we
know
those
things
that
are
freely
given
us
of
God.
III.
S.
S.
Go
Baptiz●
,
there
is
a
Command
for
it
,
the
Light
saith
nothing
of
it
;
Go
Teach
and
Baptize
,
that
's
Christs
Command
:
And
then
he
urged
to
have
us
speak
to
Water
Baptism
,
but
durst
not
declare
who
he
intended
as
the
Subjects
of
it
,
whether
Babes
,
or
Believers
,
which
G.
W.
and
some
of
us
often
urged
to
know
;
whereupon
,
if
he
had
told
us
ingeniously
his
intention
,
we
proffered
fairly
to
dispute
it
;
but
S.
S.
and
his
Brethren
durst
not
be
plain
with
us
in
this
matter
,
but
shuffled
and
evaded
,
calling
out
over
and
over
,
Do
ye
grant
Baptism
with
water
;
Go
Baptize
with
water
,
water
,
&c.
You
Rebels
,
you
Rebels
,
go
Baptize
you
Rebels
;
can
Rebels
be
saved
,
&c.
Thus
,
and
after
this
manner
,
he
continued
bawling
and
railing
for
some
time
,
that
little
fair
dealing
we
could
have
.
Answ.
Go
teach
all
Nations
baptizing
them
,
cannot
intend
Infants
,
neither
is
there
water
mentioned
in
the
Command
,
Matth.
28.
And
it
was
proffered
these
Priests
,
that
if
they
would
stand
for
Baptizing
Infants
,
or
Plunging
Believers
,
we
would
dispute
that
with
them
:
Or
if
S.
S.
would
be
plain
,
and
ingeniously
tell
us
in
what
capacity
he
stood
in
,
whether
in
the
capacity
of
a
Popish
Priest
,
Episcopal
Priest
,
Presbyterian
Priest
,
or
Baptist
?
but
hereunto
we
could
have
no
other
Answer
,
then
his
general
clamor
,
as
before
,
for
water
,
water
,
&c.
and
therefore
G.
W.
proferred
to
speak
something
to
both
Sprinkling
Infants
,
and
Plunging
Believers
,
to
shew
the
rise
of
the
one
,
and
the
other
not
to
be
in
force
nor
continuance
under
the
Gospel
;
but
G.
W.
was
interrupted
,
as
often
he
was
by
these
Priests
.
S.
S.
Water
Baptism
is
Gospel
;
a
Dispensation
of
the
Gospel
was
committed
to
Paul
,
&c.
Answ.
The
Gospel
is
Everlasting
,
so
is
not
Water-Baptism
;
and
Paul
said
,
Christ
sent
me
not
to
Baptize
,
but
to
preach
the
Gospel
,
1
Cor
1.
17.
and
surely
his
Commission
was
as
large
as
the
rest
of
the
Apostles
.
S.
S.
Christ
sending
him
not
to
Baptize
,
but
to
Preach
,
is
meant
,
not
so
much
to
Baptize
,
&c.
as
in
Hosea
6.
6.
it
is
said
,
I
desired
mercy
and
not
Sacrifice
,
&c.
Reply
,
This
instance
doth
not
prove
his
meaning
,
which
perverts
the
Apostles
words
,
who
thanked
God
he
baptized
none
of
them
,
but
such
as
he
mentioned
,
1
Corinth
.
14.
15
,
16.
For
Christ
sent
him
not
to
Baptize
,
but
to
Preach
the
Gospel
,
a
full
reason
for
his
not
continuing
that
then
permissive
practice
of
Water-Baptism
;
which
if
it
had
been
a
Command
in
force
,
surely
,
he
would
neither
have
thanked
God
,
for
not
obeying
it
;
nor
yet
have
said
,
Christ
sent
me
not
to
Baptize
:
And
where
it
is
said
in
Hosea
6.
6.
I
desired
Mercy
and
not
Sacrifice
,
those
mentioned
verse
5
,
7.
whom
he
had
hewed
by
his
Prophets
,
who
transgressed
and
dealt
treacherously
against
the
Lord
,
their
Sacrifice
could
not
be
accepted
;
therefore
he
desired
Mercy
,
and
not
Sacrifice
,
and
the
Knowledge
of
God
more
then
Burnt-offerings
;
and
indeed
,
if
this
Mercy
and
the
Knowledge
of
God
had
born
sway
among
them
,
there
had
been
no
need
or
occasion
for
Sacrifices
,
Burnt-offerings
,
or
Sin-offerings
;
the
Sacrifices
of
God
being
a
broken
spirit
,
and
a
contrite
heart
,
Psalm
51.
16
,
17.
S.
S.
Water
Baptism
is
necessary
to
Salvation
;
(
being
affirmed
to
be
Gospel
,
to
be
binding
of
necessity
,
&c.
)
Answ.
What
then
will
become
of
all
them
that
never
came
under
it
:
Must
they
all
be
damned
for
want
of
Sprinkling
or
Plunging
in
Water
?
A
sad
sentence
;
that
Baptism
which
saveth
,
is
not
the
putting
away
of
the
filth
of
the
Flesh
,
but
the
answer
of
a
good
Conscience
,
&c.
Giles
Barnadiston
urged
,
That
there
is
one
Faith
,
one
Baptism
,
Ephes.
4.
And
asked
these
Priests
,
what
Baptism
it
was
?
whether
that
of
Water
,
or
the
Baptism
of
the
Spirit
?
to
which
S.
S.
answered
.
S.
S.
There
is
but
one
Baptism
,
and
it
consists
of
two
parts
;
an
inward
part
,
and
an
outward
;
the
inward
part
was
with
the
Spirit
,
and
the
outward
with
water
.
Reply
,
Did
you
ever
read
or
hear
such
Doctrine
before
?
he
makes
the
Baptism
of
the
Spirit
,
and
the
Baptism
with
outward
Water
,
both
but
one
Baptism
;
and
so
whereas
he
hath
made
such
a
bawling
for
Water-Baptism
,
now
it
is
but
the
outward
part
of
Baptism
;
he
should
rather
have
said
,
as
it
is
in
the
Common-Prayer-Book
,
It
is
the
outward
and
visible
sign
of
an
inward
and
spiritual
Grace
:
However
,
in
Scripture
there
is
a
plain
distinction
between
the
Baptism
of
Water
,
and
the
Baptism
of
the
Spirit
,
as
there
is
between
John's
baptizing
with
Water
,
and
Christ's
baptizing
with
the
Holy
Ghost
and
with
Fire
;
but
this
ignorant
Opposer
S.
S.
makes
them
both
but
one
Baptism
.
IV.
And
further
,
we
add
an
other
instance
against
him
and
his
Brethren
,
in
behalf
of
the
Light
within
,
out
of
the
Common-Prayer-Book
,
in
the
Collect
for
the
third
Sunday
after
Easter
;
viz.
Almighty
God
,
which
sheweth
to
all
men
that
be
in
error
,
the
Light
of
thy
Truth
,
to
the
intent
that
they
may
return
to
the
Way
of
Righteousness
,
&c.
Now
here
is
the
Light
of
the
Truth
confest
unto
,
both
in
its
general
extent
,
and
in
its
sufficiency
,
as
Guide
and
Rule
,
to
lead
men
into
the
Way
of
Righteousness
,
which
these
men
have
all
this
while
opposed
:
here
is
more
of
Truth
confest
in
this
particular
,
in
the
Common-Prayer-Book
,
then
these
men
will
confess
to
,
who
think
themselves
better
Reformed
with
their
Covenant
,
Directory
,
Confession
of
Faith
and
Catechisms
,
while
yet
in
their
Darkness
they
are
opposing
the
Light
of
Truth
within
;
but
it
is
set
over
all
their
heads
,
and
hath
manifested
their
darkness
and
confusion
.
V.
Now
concerning
Justification
,
the
question
being
asked
,
what
it
is
?
it
was
answered
,
Priest
,
To
make
Righteous
;
and
S.
S.
confest
,
That
Justification
is
by
the
Righteousness
of
Christ
through
Faith.
Answ.
That
's
true
,
but
men
are
not
Justified
,
that
is
,
made
Righteous
;
nor
in
the
Righteousness
of
Faith
,
without
Sanctification
.
S.
S.
Who
affirms
they
are
?
we
own
,
that
Justified
Persons
are
Sanctified
.
[
But
in
contradiction
,
he
again
affirmed
thus
]
We
Sinners
are
Justified
by
the
Righteousness
of
Christ
,
imputed
;
viz.
Absolved
from
all
our
Sins
from
the
beginning
of
our
lives
to
the
end
.
Reply
,
This
gives
a
large
Liberty
to
sin
,
if
men
may
sin
all
their
dayes
,
and
yet
think
themselves
absolved
from
all
;
whereas
,
that
of
Rom.
3.
25.
which
they
instanced
,
is
thus
,
concerning
Christ
;
viz.
Whom
God
hath
set
forth
to
be
a
Propitiation
through
Faith
in
his
Blood
,
to
declare
his
Righteousness
for
the
Remission
of
Sins
that
are
past
,
through
the
forbearance
of
God
:
It
is
not
said
,
for
the
remission
of
sins
past
,
present
,
and
to
come
;
nor
yet
of
all
our
sins
from
the
beginning
of
our
Lives
to
the
end
;
neither
is
the
guilt
of
sin
taken
away
,
while
men
remain
in
the
act
of
sin
,
as
falsly
was
affirmed
by
S.
S.
contrary
to
Job
10.
14.
If
I
sin
,
then
thou
markest
me
,
and
thou
wilt
not
acquit
me
from
mine
iniquity
.
And
to
be
sure
,
men
whilst
Sinners
,
are
not
made
Righteous
,
nor
yet
in
a
Sanctified
state
,
while
actually
Sinfull
:
for
while
our
Opposers
confess
,
that
Justification
and
Sanctification
are
inseparable
;
and
that
we
are
not
Justified
without
the
work
of
Sanctification
in
us
;
how
do
they
break
the
Neck
of
their
own
Cause
,
in
their
pleading
,
That
men
are
imputatively
Righteous
and
Justified
,
and
actively
Sinfull
?
This
is
a
pleasant
conceit
to
sooth
up
Hypocrites
;
but
when
they
come
to
see
and
feel
the
end
of
this
Doctrine
to
be
destruction
,
they
will
not
be
able
to
sooth
themselves
up
with
it
in
Hell
;
nor
to
tell
God
then
,
that
though
they
be
really
in
Hell
,
yet
they
are
imputatively
in
Heaven
;
this
their
imagined
imputation
(
without
the
Living
enjoyment
of
the
Righteousness
of
Faith
within
,
or
the
Fellowship
of
Christ's
Sufferings
)
will
not
save
them
from
the
sence
of
Anguish
and
Torment
,
when
it
comes
upon
them
that
live
and
die
in
their
sins
.
S.
S.
I
prove
that
the
Righteousness
by
which
we
are
saved
is
not
within
,
but
without
;
the
Saints
were
arrayed
in
White
Robes
;
and
are
not
thy
Garments
outward
?
(
George
)
Do
we
not
wear
our
Cl●thes
on
our
Bodies
?
you
do
not
wear
your
Garments
within
you
,
but
without
you
,
&c.
Reply
,
This
is
such
an
Argument
,
as
we
never
heard
,
nor
read
of
before
,
because
the
Righteousness
of
Christ
is
compared
to
a
Garment
,
or
to
White
Robes
;
he
concludes
it
not
within
,
but
without
;
it
appears
he
will
let
sin
have
a
place
within
,
and
plead
for
it
,
but
not
Christ's
Righteousness
:
Doth
he
think
it
is
his
Garment
,
while
he
'll
not
receive
it
within
?
Surely
,
he
's
gr●sly
mistaken
:
And
might
he
not
as
well
say
,
that
Christ
,
and
the
Armour
of
God
,
or
Light
,
is
not
to
be
within
,
because
to
be
put
on
;
and
then
,
after
this
manner
,
he
may
as
well
say
,
that
neither
Faith
nor
Salvation
,
nor
the
Word
of
God
are
to
be
within
,
but
without
only
,
which
were
gross
Error
and
Ignorance
;
for
the
Meek
are
clothed
with
Salvation
;
the
Upright
put
on
Zeal
for
a
Cloak
,
and
Righteousness
for
a
Garment
;
Are
not
these
within
?
surely
,
yes
,
where
Truth
reigns
in
the
heart
▪
VI.
Here
follows
some
of
S.
S.
his
manifest
Contradictions
for
the
Readers
to
take
notice
of
.
Contraditions
.
We
are
to
turn
our
backs
upon
the
Light
within
,
as
insufficient
,
and
follow
the
Scriptures
as
the
full
Rule
,
&c.
It
is
by
the
Spiritual
enlightning
of
the
understanding
,
that
the
Scriptures
are
known
.
[
In
his
Prayer
]
Grant
,
O
Lord
,
that
Error
,
may
be
burnt
up
by
thy
holy
Spirit
,
as
by
fire
,
&c.
Contr.
The
Scriptures
are
the
only
Rule
to
guide
us
to
Heaven
,
&c.
I
mean
the
Will
of
God
contained
in
them
,
not
the
Writings
abstractively
.
Contr.
The
Light
that
is
in
every
man
is
not
a
full
Rule
.
Yet
a
Light
of
the
Spirit
of
God.
Contr.
We
Sinners
are
justified
by
the
Righteousness
of
Christ
imputed
,
or
absolved
from
all
our
sins
,
from
the
beginning
of
our
lives
to
the
end
.
Justification
is
to
make
Righteous
;
it
is
by
the
Righteousness
of
Faith
justified
persons
are
Sanctified
.
Contr.
The
guilt
of
our
sins
is
taken
away
,
not
the
act
of
sin
.
[
His
Brother
Priest
contradicted
him
]
viz.
Men
are
not
actually
Sinners
after
Justification
;
[
contradiction
]
yet
they
sin
,
&c.
Contradictions
.
Believers
are
Justified
by
the
passive
Obedience
of
Christ
upon
Earth
,
(
that
is
,
by
both
his
outward
and
inward
Suffering
)
not
by
his
Righteousness
within
.
Yet
we
are
not
justified
without
the
work
of
Sanctification
in
us
—
He
hath
brought
in
Everlasting
Righteousness
—
Christ's
passive
Obedience
or
Sufferings
on
Earth
were
temporary
.
Contr.
This
Light
that
is
in
every
man
doth
not
dictate
that
Justification
is
by
Christ's
Righteousness
only
.
Yet
it
is
a
Light
of
the
Spirit
of
God
—
—
the
Spirit
makes
application
to
us
of
Christ's
Everlasting
Righteousness
.
Robert
Ludgater
,
William
Allen
,
Jo.
Furly
,
jun.
John
Childe
,
Giles
Barnadiston
,
George
Witherley
.
A
Brief
and
Scriptural
Examination
of
the
Doctrine
Concerning
Election
and
Reprobation
of
Persons
;
as
held
by
Presbyterians
,
and
some
others
.
ANd
now
concerning
that
private
Opinion
of
Personal
Election
and
Reprobation
from
all
Eternity
,
held
by
Presbyterian
Priests
,
and
some
others
related
to
them
;
their
Principle
may
be
seen
in
their
Confession
of
Faith
and
Catechisms
,
agreed
on
by
the
Assembly
of
Divines
(
so
called
)
at
Westminster
,
and
approved
by
the
General
Assembly
of
the
Kirk
of
Scotland
,
as
where
they
say
in
their
third
Chapter
of
their
Confession
,
That
God
from
all
Eternity
,
did
by
the
most
wise
and
holy
Counsel
of
his
own
will
freely
and
unchangeable
ordain
whatsoever
comes
to
pass
—
and
that
by
the
Decree
of
God
,
for
the
manifestation
of
his
Glory
,
some
men
and
Angels
are
predestinated
unto
Everlasting
Life
,
and
others
fore-ordained
unto
Everlasting
Death
;
and
that
these
Angels
and
Men
thus
predestinated
and
fore-ordained
,
are
particularly
,
and
unchangeably
design'd
,
and
their
number
so
certain
and
definite
,
that
it
cannot
be
either
increased
or
diminished
,
&c.
And
also
,
upon
the
same
Principle
,
they
add
in
Chapter
ten
,
That
all
those
whom
God
hath
predestinated
unto
Life
,
and
those
only
he
is
pleased
effectually
to
call
by
his
Word
and
Spirit
out
of
the
State
of
Sin
and
Death
,
in
which
they
are
by
nature
,
to
Grace
and
Salvation
by
Jesus
Christ
,
enlightning
their
minds
spiritually
and
savingly
to
understand
the
things
of
God
,
&c.
And
in
Chapter
eleven
,
God
did
from
all
Eternity
decree
to
Justifie
all
the
Elected
;
and
Christ
did
in
the
fulness
of
time
die
for
their
sins
,
and
rise
again
for
their
Justification
,
&c.
Observe
,
that
it
is
upon
this
Opinion
of
a
particular
Personal
Election
and
Reprobation
of
such
certain
designed
number
of
persons
,
that
these
Priests
,
and
Professors
do
ground
their
Doctrine
of
Saving-Grace
,
or
Light
,
being
but
intended
and
given
to
a
few
,
whom
(
they
suppose
)
are
designed
for
Salvation
,
as
also
,
that
Grace
is
only
free
for
that
few
,
and
that
Christ
died
,
and
satisfied
only
for
that
select
number
,
according
to
their
Principle
;
and
that
Justification
by
Christ's
Righteousness
,
imputed
,
is
only
designed
for
that
select
number
;
the
rest
that
they
reckon
God
with-holdeth
mercy
from
,
passeth
by
,
as
having
ordained
them
to
Everlasting
death
and
wrath
,
he
withholdeth
both
saving
Light
and
Grace
from
them
;
so
that
they
cannot
avoid
Hell
and
Damnation
,
what
ever
they
do
,
according
to
this
their
Principle
.
Answ.
The
Consequences
and
effects
of
this
Doctrine
have
been
very
sad
;
first
,
in
rendring
God
the
Decreer
and
Designer
of
the
Destruction
of
the
greater
part
of
Man-kind
.
Secondly
,
It
renders
him
the
Author
of
Sin
and
Iniquity
,
which
is
the
cause
of
Destruction
,
in
that
they
here
accuse
him
,
as
ordaining
what
ever
comes
to
pass
.
Thirdly
,
it
renders
him
both
partial
and
cruel
unto
his
own
workmanship
.
Fourthly
,
it
makes
void
the
free
extent
of
God's
Love
and
Grace
to
Man-kind
,
and
his
sending
his
Son
into
the
World
;
as
also
,
renders
the
preaching
of
the
Gospel
to
every
Creature
to
be
of
no
use
,
nor
real
intent
,
for
the
good
of
the
greater
part
of
Man-kind
;
so
that
Priests
of
this
Perswasion
might
stop
their
mouthes
,
and
people
never
spend
their
money
for
their
preaching
any
more
.
Fifthly
,
This
their
narrow
and
partial
Opinion
hath
been
an
engine
for
Satan
to
work
upon
,
to
the
causing
many
poor
Souls
to
dispair
of
ever
having
the
benefit
of
Saving-Grace
,
or
Light
,
when
they
have
believed
Death
and
Damnation
to
be
unalterably
designed
for
them
.
Sixthly
,
It
hath
pufft
up
a
few
conceited
Professors
,
as
Presbyterians
,
Independants
,
and
others
,
in
secret
pride
,
and
self-confidence
,
as
being
more
regarded
of
God
,
then
all
others
,
supposing
themselves
from
Eternity
to
be
Elected
,
and
Grace
and
Salvation
,
or
the
benefits
of
Christ's
Sufferings
and
Death
only
to
be
free
for
them
,
when
their
states
and
conditions
are
as
sinfull
,
corrupt
and
bad
(
with
pride
and
covetousness
)
as
others
;
and
therefore
against
them
,
their
narrow
spirit
,
Principle
,
and
partial
Opinion
,
in
this
matter
,
we
do
in
general
lay
down
a
few
plain
Scriptures
,
which
,
with
many
more
,
might
be
produced
for
the
same
purpose
,
on
the
behalf
of
God
,
and
his
goodness
to
man
,
and
how
equal
his
wayes
are
,
and
how
mans
own
iniquity
and
sin
being
continued
in
,
without
repentance
,
is
his
ruin
.
As
first
,
Genesis
chap.
2.
vers
.
16
,
17.
and
the
Lord
God
Commanded
the
man
,
saying
,
of
every
tree
of
the
Garden
thou
mayst
eat
,
but
of
the
Tree
of
the
Knowledge
of
good
and
evil
,
thou
shalt
not
eat
of
it
;
for
in
the
day
that
thou
eatest
thereof
thou
shalt
surely
die
,
&c.
where
note
,
that
God
was
neither
the
Ordainer
,
nor
Author
of
mans
Transgression
,
which
brought
death
,
and
occasioned
his
being
driven
out
of
Paradice
,
chap.
3.
ver
.
23
,
24.
but
God
gave
man
a
plain
Prohibition
,
Command
and
Warning
to
the
contrary
;
so
that
God
did
not
secretly
design
or
decree
touching
man
,
contrary
to
his
own
pure
and
equal
Law
given
to
man.
Gen.
4.
6
,
7.
And
the
Lord
said
unto
Cain
,
why
art
thou
wroth
?
and
why
is
thy
Countenance
faln
?
if
thou
do
well
,
shalt
thou
not
be
accepted
?
and
if
thou
do
not
well
sin
lieth
at
thy
door
:
So
that
it
is
evident
here
,
that
God
did
not
particularly
design
either
that
Cain
should
do
evil
,
nor
yet
decree
his
eternal
death
from
Eternity
,
seeing
that
in
well
doing
he
might
have
had
acceptance
;
but
his
evil
doing
was
the
cause
of
his
misery
.
Deut.
30.
15
,
16
,
17
,
18
,
19
,
20.
See
,
I
have
set
before
thee
this
day
Life
and
Good
:
I
call
Heaven
and
Earth
this
day
to
witness
against
you
,
that
I
have
set
before
you
Life
and
Death
,
Blessing
and
Cursing
;
therefore
chuse
Life
,
&c
:
And
see
vers
.
17
,
18.
But
if
thy
Heart
turn
away
,
I
denounce
unto
you
this
day
,
that
you
shall
surely
perish
,
&c.
Where
mark
,
that
Life
and
Death
was
set
before
them
,
that
they
might
chuse
Life
,
and
refuse
death
:
but
,
if
God
had
particularly
decreed
them
for
death
and
destruction
,
it
had
been
a
mockery
to
bid
them
chuse
life
,
if
they
could
never
have
it
:
and
if
he
had
absolutely
elected
them
from
Eternity
for
Life
Eternal
,
why
should
it
be
denounced
against
them
,
that
they
should
surely
perish
,
if
their
hearts
turned
away
from
the
Lord
?
were
it
not
an
impertinent
vain
thing
,
to
warn
persons
of
such
a
danger
,
if
they
were
absolutely
secured
from
being
liable
to
any
such
danger
?
Nehem.
9.
20
,
26.
Thou
gavest
also
thy
good
Spirit
to
instruct
them
,
and
with-heldest
not
thy
Manna
from
their
mouth
;
nevertheless
,
they
were
disobedient
,
and
rebelled
against
thee
,
and
cast
thy
Law
behind
their
backs
,
and
slew
thy
Prophets
,
&c.
where
,
note
,
that
God
gave
his
good
Spirit
unto
them
,
who
rebelled
,
the
Persecutors
of
his
Prophets
;
and
if
such
had
the
good
Spirit
given
them
,
surely
,
none
are
excepted
,
but
all
have
so
much
of
the
true
Light
or
Spirit
of
God
given
them
,
as
shall
leave
them
without
excuse
.
Psal.
81.
11
,
12.
But
my
people
would
not
hearken
to
my
voice
;
nor
Israel
would
none
of
me
;
so
I
gave
them
up
to
their
own
hearts
lust
,
and
they
walked
in
their
own
counsels
:
See
here
,
they
refusing
to
hearken
to
the
voice
of
God
;
and
their
refusing
him
was
the
cause
of
his
giving
them
up
to
their
own
lusts
and
evil
counsels
,
and
not
any
partial
secret
decree
concerning
them
.
Isa.
63.
10.
But
they
rebelled
and
vexed
his
holy
Spirit
;
therefore
he
was
turned
to
be
their
Enemy
,
and
he
fought
against
them
:
Here
their
rebelling
and
vexing
the
holy
Spirit
of
God
,
was
the
cause
of
his
turning
to
be
their
enemy
,
and
warring
against
them
;
surely
,
then
God
was
their
Friend
before
he
turned
to
be
their
Enemy
,
in
that
he
had
befriended
them
with
his
own
Spirit
.
2
Chron.
15.
15.
Then
the
Spirit
of
God
came
upon
Azariah
the
Son
of
Obed
,
and
he
went
out
to
meet
Asa
,
and
said
unto
him
;
O
Asa
,
and
all
Judah
and
Benjamin
,
hear
ye
me
,
The
Lord
is
with
you
,
while
ye
be
with
him
;
if
ye
seek
him
,
he
will
be
found
of
you
;
but
if
ye
forsake
him
,
he
will
forsake
you
:
So
that
it
is
mens
forsaking
of
God
first
,
for
which
cause
he
forsakes
them
;
and
man
forsakes
the
Lord
before
the
Lord
forsake
him
;
and
is
not
this
a
falling
from
Grace
to
forsake
the
Lord.
Isa.
1.
19
,
20.
If
you
be
willing
and
obedient
,
ye
shall
eat
the
good
of
the
Land
;
but
if
you
refuse
and
rebel
,
ye
shall
be
devoured
with
the
sword
:
and
ver
.
28.
The
destruction
of
the
Transgressors
and
of
the
Sinners
shall
be
together
,
and
they
that
forsake
the
Lord
shall
be
consumed
:
Where
,
mark
upon
what
terms
God
promised
good
unto
them
;
and
what
was
the
cause
of
destruction
,
but
rebellion
and
forsaking
the
Lord
:
See
likewise
Jer.
12.
17.
Ezek.
18.
20.
The
Soul
that
sinneth
,
it
shall
die
.
verse
23.
Have
I
any
pleasure
at
all
that
the
Wicked
should
die
,
saith
the
Lord
God
,
&c.
verse
25.
Hear
,
O
House
of
Israel
,
Is
not
my
Way
equal
?
are
not
your
wayes
unequal
?
and
see
verses
26
,
27
,
28
,
29.
Again
,
vers
.
30.
Repent
,
and
turn
your selves
from
all
your
Trangressions
,
so
Iniquity
shall
not
be
your
ruin
.
And
verse
32.
For
I
have
no
pleasure
in
the
death
of
him
that
dieth
,
saith
the
Lord
God
;
wherefore
turn
your selves
and
live
ye
.
and
Hosea
13.
9.
Oh
,
Israel
,
thou
hast
destroyed
thy self
,
but
in
me
is
thy
help
.
See
how
evidently
,
in
these
passage
,
God
is
cleared
,
both
in
warning
them
,
and
in
that
he
willeth
not
,
nor
hath
pleasure
in
their
destruction
;
and
how
Iniquity
is
the
ruin
of
them
that
continue
in
it
;
and
not
any
secret
design
or
decree
of
God
,
contrary
to
his
own
Testimony
given
by
his
holy
Prophets
,
concerning
his
good
will
for
the
Recovery
of
man
out
of
Iniquity
;
as
also
,
see
Ezek.
33.
2
,
3
,
4
,
5
,
6
,
7
,
8.
what
is
the
cause
of
peoples
destruction
,
and
how
their
blood
shall
be
upon
their
own
heads
that
do
not
take
warning
;
and
now
lets
a
little
take
notice
of
the
Testimony
of
Christ
and
his
Ministers
:
As
first
,
John
3.
16
,
17.
For
God
so
loved
the
World
,
that
he
gave
his
only
begotten
Son
;
that
whosoever
believe
in
him
should
not
perish
,
but
have
Everlasting
Life
:
For
God
sent
not
his
Son
into
the
World
,
to
condemn
the
World
,
but
that
the
World
through
him
might
be
saved
.
Surely
,
then
God
did
not
from
Eternity
design
or
decree
the
destruction
of
the
greater
part
of
the
World
,
for
that
had
contradicted
the
end
of
sending
his
Son.
John
12.
46.
I
am
come
a
Light
into
the
World
,
that
whosoever
believe
on
me
should
not
abide
in
darkness
:
So
here
it
is
manifest
,
that
Christ
is
freely
given
a
Light
to
those
that
are
in
darkness
,
that
whosoever
believeth
on
him
(
it
is
not
that
a
designed
or
select
number
of
persons
only
)
should
not
abide
in
darkness
,
but
whosoever
believeth
,
&c.
And
see
the
Testimony
given
of
him
John
1.
9
,
That
was
the
the
true
Light
that
lighteth
every
man
that
cometh
into
the
World
;
It
is
not
said
,
which
lighteth
only
a
select
small
number
.
2
Cor.
5
14
,
15.
For
the
Love
of
Christ
constraineth
us
,
because
we
thus
judge
,
that
if
one
died
for
all
,
then
were
all
dead
;
and
that
he
died
for
all
,
that
they
which
live
,
should
not
henceforth
live
unto
themselves
,
but
unto
him
which
died
for
them
,
and
rose
again
.
1
Tim.
2.
5
,
6.
For
there
is
one
God
,
and
one
Mediator
between
God
and
Man
,
the
Man
Christ
Jesus
,
who
gave
himself
a
Ransom
for
ALL
,
to
be
testified
of
in
due
time
.
Hebr.
2.
9.
But
we
see
Jesus
,
who
is
made
a
little
lower
then
the
Angels
,
for
the
suffering
which
death
,
crowned
with
glory
and
honour
,
that
he
by
the
Grace
of
God
should
taste
death
for
every
man.
1
John
2.
And
he
is
the
Propitiation
for
our
sins
,
and
not
for
ours
only
,
but
for
the
sins
of
the
whole
World.
In
all
which
passages
observe
,
that
the
free
and
universal
Love
,
Grace
,
and
Good-will
of
God
in
Christ
,
is
testified
in
the
Suffering
,
Death
or
Sacrifice
of
Christ
,
for
all
that
were
dead
,
for
every
man
,
for
the
sins
of
the
whole
World
;
it
is
not
said
,
that
he
died
only
for
a
few
,
or
for
a
small
number
,
Elected
from
Eternity
,
but
for
all
men
;
and
gave
himself
a
Ransom
for
all
,
for
a
Testimony
in
due
time
:
And
therefore
away
with
such
Doctrines
and
Opinions
as
oppose
the
free
extent
of
the
Grace
of
God
and
Light
of
Christ
,
which
universally
is
given
to
all
Man-kind
;
and
do
not
blame
or
lay
the
fault
upon
God
any
longer
,
as
either
decreeing
mans
destruction
,
or
the
cause
of
it
;
but
lay
it
in
the
right
place
,
upon
the
Rebellious
and
Transgressors
,
who
hate
the
Light
and
love
Darkness
rather
,
see
John
3.
19
,
20.
Object
.
But
some
object
,
That
God
loved
Jacob
,
and
hated
Esau
,
before
they
were
born
,
or
had
done
good
or
evil
.
Reply
,
What
then
did
he
hate
Esau
for
?
for
any
to
suppose
he
hated
him
for
nothing
,
or
without
cause
,
is
to
render
God
cruel
and
unequal
in
his
wayes
;
but
those
that
thus
object
do
both
grosly
mistake
,
and
misplace
the
words
:
For
that
which
was
said
before
the
Children
were
born
,
was
,
The
elder
shall
serve
the
younger
,
(
the
mystery
whereof
is
only
known
,
where
the
two
Seeds
,
or
two
Births
are
known
)
Rom.
9.
12.
and
then
follows
,
as
it
is
written
,
Jacob
have
I
loved
,
and
Esau
have
I
hated
;
but
where
was
it
written
before
Paul
mentioned
it
,
it
was
not
written
or
spoken
to
either
Isaac
or
Rebekah
;
but
it
was
written
many
hundred
years
after
concerning
their
Successors
,
to
wit
,
those
of
Israel
and
Edom
,
by
the
Prophet
Malachi
,
chap.
1.
and
those
whom
God
hated
were
the
same
people
,
that
was
called
,
The
Border
of
Wickedness
,
the
people
against
whom
the
Lord
had
Indignation
for
ever
;
so
that
it
was
because
of
their
Wickedness
that
the
Indignation
of
God
was
against
them
.
Object
.
Again
,
some
object
,
That
God
hath
Mercy
on
whom
he
will
,
and
whom
he
will
be
hardneth
;
Hath
not
the
Potter
power
over
the
Clay
?
&c.
Reply
,
God
hath
concluded
them
all
in
unbelief
,
that
he
might
shew
mercy
upon
all
;
it
is
his
universal
Love
and
good
will
in
the
first
place
,
to
tender
and
shew
Mercy
in
his
own
Son
unto
all
both
Jews
and
Gentiles
,
but
it
is
his
Justice
to
give
them
up
to
hardness
and
unbelief
who
reject
and
oppose
his
free
Love
and
tenders
of
Mercy
;
for
what
can
be
the
reason
of
hardning
some
,
seeing
this
hardning
is
a
Judgment
upon
them
,
in
time
?
not
particularly
or
partially
design'd
from
Eternity
,
(
as
to
particular
persons
simply
)
for
it
s
no
reason
for
any
to
say
,
that
he
will
harden
some
,
because
he
will
hearden
them
;
but
because
its
just
for
him
so
to
do
,
they
having
provoked
him
,
and
grieved
his
holy
Spirit
in
them
;
see
Zachariah
7.
11
,
12.
But
they
refuse
to
hearken
,
and
pull'd
away
the
Shoulder
,
and
stopped
their
Ears
,
that
they
should
not
hear
;
yea
,
they
made
their
hearts
as
an
Adamant-stone
,
&c.
Therefore
came
a
great
Wrath
from
the
Lord
of
Hosts
.
And
as
for
his
having
power
over
the
works
of
his
hands
,
as
the
Potter
hath
over
the
Clay
;
who
questions
that
?
but
though
he
made
or
formed
man
,
as
man
,
or
as
his
Creature
,
he
did
not
make
him
,
nor
ordain
him
to
be
a
sinfull
Rebellious
man
;
God
is
not
his
Potter
,
or
Former
,
into
Sin
,
but
the
Devil
;
which
,
if
man
continue
in
,
against
his
Maker
,
without
repentance
,
then
his
end
,
which
is
destruction
,
is
determined
:
For
,
Wo
unto
him
that
striveth
with
his
Maker
;
let
the
Potsherd
strive
with
the
Potsherds
of
the
Earth
;
shall
the
Clay
say
to
him
that
fashioneth
it
,
what
makest
thou
?
Wo
unto
him
that
sayeth
unto
his
Father
,
what
begettest
thou
,
&
c
?
Isa.
45.
9
,
10.
Surely
,
God
did
not
make
man
to
strive
against
himself
,
nor
yet
to
question
,
or
suppose
evil
against
his
Workmanship
,
for
he
is
not
the
Author
of
Sin
;
and
it
is
because
of
Iniquity
that
God
hides
his
Face
,
and
consumes
people
,
who
are
the
Clay
,
and
he
the
Potter
,
Isa.
64.
7
,
8.
Now
,
to
be
sure
,
God
doth
not
find
fault
with
any
thing
that
is
proper
to
his
own
Workmanship
;
nor
doth
he
consume
any
,
meerly
as
his
own
Workmanship
,
but
because
of
Iniquity
;
see
also
Jer.
18.
6
,
7
,
8
,
9
,
10
,
11
,
12.
by
which
these
partial
opinionated
Professors
are
absolutely
confuted
;
besides
,
it
is
such
as
like
not
to
retain
God
in
their
knowledge
,
whom
he
gives
over
to
a
reprobate
mind
,
Rom.
1.
21
,
28.
Wherefore
we
advise
all
,
who
tender
their
own
Salvation
,
not
to
be
byassed
or
prejudiced
with
private
and
corrupt
opinions
of
men
of
corrupt
minds
,
nor
yet
to
reject
or
dispise
the
Free
Grace
,
or
Light
,
of
Jesus
,
which
is
freely
tendred
and
given
unto
all
;
but
every
one
wait
in
it
,
and
mind
its
appearance
in
your
hearts
,
that
thereby
your
understandings
may
be
opened
,
that
you
may
come
to
know
the
Election
in
Christ
,
as
chosen
in
him
to
be
holy
,
and
without
blame
(
this
Election
we
own
)
and
be
conformed
unto
his
Image
,
even
the
Image
of
the
Son
of
God
,
and
know
him
as
the
First-born
among
many
Brethren
,
as
those
that
are
chosen
in
him
,
through
the
Sanctification
of
the
Spirit
,
and
belief
of
the
Truth
,
to
be
holy
,
and
without
blame
before
him
,
which
is
a
high
and
precious
state
that
many
are
short
of
who
conceit
and
pretend
themselves
to
be
Elect
Persons
,
when
yet
they
are
polluted
,
unsanctified
,
unregenerate
,
unholy
,
impure
,
unfaithfull
to
God
,
rejecting
the
elect
Seed
,
the
elect
and
precious
Stone
;
therefore
their
Foundation
is
Sandy
,
their
Building
shattered
,
and
the
Lord
our
God
is
risen
to
stain
their
glory
,
and
the
pride
of
all
Flesh
,
and
yet
more
to
confound
all
empty
and
Babilonish
Professions
,
that
are
set
in
opposition
to
his
Glorious
Appearance
in
this
his
day
.
G.
W.
The
moderate
Reader
is
desired
to
Correct
some
Errors
that
have
escaped
the
Press
,
whether
they
be
Words
,
Letters
or
Points
,
and
not
impute
them
to
the
Authors
.
PAge
11.
l.
8.
read
of
these
.
p.
12.
l.
37.
for
affirmed
,
r.
answered
.
p.
18.
l.
12.
for
no
wit
,
r.
now
it
.
p.
21.
l.
11.
r.
as
for
.
l.
34.
dele
yet
.
p.
22.
l.
17.
for
to
the
,
dele
the.
p.
23.
l.
33.
for
bare
,
r.
bear
.
p.
26.
l.
1.
blot
out
them
.
p.
31.
l.
11.
r.
trees
.
p.
34.
l.
18.
r.
Chap.
1.
p.
39.
understand
,
or
add
to
the
names
subscribed
;
viz.
Witnesses
that
these
are
the
Priests
Contradictions
.
p.
44.
l.
4.
r.
passages
.
l.
37.
for
which
,
r.
and.
THE
END
.
Notes, typically marginal, from the original text
Notes for div A65867-e2860
Priest.
Notes for div A65867-e5100
Note
.
Observation
.
Rom.
11.
32.