rake up a reason out of a heape of rayling this it is Those that doe uphold the Scriptures to be the tryall of Doctrines doe yet differ amongst themselves therefore the Spirits or Doctrines are not to be tryed in Scriptures Reply Quakers Popish argument This as many other of their answers is a knowne thread-bare Popish argument they say You Protestants cannot agree in your Discipline and therefore the Scriptures are not to be the judge of Doctrines but the infallible spirit of the Pope We hope God will discover them ere lonâ— to be men meerely acted by the spirit of Anti-christ but we shall give you a full answer under these two considerations Difference in non-fundamentals no prejudice to the Scriptures being judge of spirits 1. First as it reflects upon our selves We say to differ in discipline is not to worship severall gods as Nayler rayles while it is knowne we hold the head the Lord Jesus but this we looke upon as the spitting of his venome When Peter was for Circumcision and Paul was against Circumcision Gal. 2.13.14 did they worship severall gods So those Acts 15. that contested in different judgements did they worship severall gods But this man cares not what he sayes so be may throw his dirt upon us though he bewray his excessive ignorance in it before the world 2. As it fights against the Scriptures being the judge and tryall of spirits we shall shew there is no strength in this exception at all For the Scripture loseth not its authority for the tryall of spirits by reason of the darkenesse and different apprehensions of spirits How darke were the Apostles in the Prophesies of Christs Resurrection Luke 24 25. Fooles and flow of heart to beleeve all that the Prophets have spoken c. yet the Scriptures lost not their touchstone authority upon the account of their darkenesse though Christ saw thâ—t truth of the Resurrection in the Scriptures spoken of which they could not apprehend ought not Christ ver 26. to have sâ—ffoâ—ed these things and to enter into his glory Doth not Peter say plainely that in the writings of Paul there are 2 Pet 3.10 difficult things and hard to be understood and such as the unstable and unlearned rest and yet those Writings and Epist es doe not lose their authority because of the diversities and darkenesse of Beleevers thoughts Scripture rightly understood will clearely discover every spirit and every Doctrine though the best of men knowing but in part 1 Cor. 13.9 and so not fully taking in the genuine sense of Scripture may have through their darkenesse difference of judgement in things lesse fundamentall But we may be weary in following such triviall arguments onely we would not have the saints entrapped in any of Satans snares nor the blessed word that 's sweeter then hony and the hony combe subjected to the delusions of evill men Thus we have given thee the strength of his answer onely he addes his false glosse upon that of Isay 8.20 Isay 8.20 vindicated by us objected against them in the Perfect Pharisee the glosse is this Whereas you quote that place To the Law and to the testimony it is true the Law of the new Covenant is written in the heart by God and the testimody of Jesus is the spirit of Prophesie and if any be not guided by and speake according to these it is because they have no light in them but without them But we answer As he plainly by this overturnes all Scripture and leaves no rule but the Law written upon mens hearts which we have confuted in the Perfect Pharisee pag. 25. so it is a grosse perverting of the text and truth for it is clearely spoken of the Written Word and the very next words expresseth it clearely If they speake not according to this Word the Hebrew is full beyond exception cedabar hazzeh according to this Word so that that text is no reference that God makes to the Law written upon mens hearts but to the Law written in Tables of stone which tables were called the testimony and the Arke thereof called the Arke of the testimony Exod. 25.22 because the Tables of stone in which the Law was written called Exod. 31.18 the tables of the testimony were layd up there We have fully showne in the Booke called the Perfect Pharisee pag. 26. the sad fruits of this Doctrine of denying the Scripture to be the rule of trying doctrines and spirits that it is to open a gap to all the delusions of Satan and we instanced sin the knowne case of Iohn Gilpin who was sometimes a Quaker to which Nayler replyes onely thus It is no more then if the chiefe priests should have cited Iudas to confute Christ c. as he consulted with the priests to betray the truth so Iohn Gilpin hath done now who shall receive his reward and you priests also as Nayler sayes To which rayling we thus answer Shaking off the Sâ—ripture tâ—e â—â—ler to Satans delusions 1. That Iohn Gilpin was thus acted by the Devill is a known truth beyond questioning 2. That he did verily beleeve he was acted by Christ when yet the Devill acted him is very apparant Nay Atkinson the boy that pretends to answer that reâ—ation of Gilpin doth all along confesse that he was acted by the Devill is plaine to any that reades that his childish â—nd non-sensicall piece of rayling 3. Iohn Gilpin himselfe â—â—ee the Lord hath delivered him in mercy out of the snares of Satan hath fully confest that it was the spirit of Satan and not the Lord Iesus that then acted him 4 And that all this grew â—ut of his casting off the Scriptures searching to a light within Take his owne words pag. 15. of a Booke called The Quakers shaken It was most just with God to give me over to strong delusions to beleeve lyes c. as for other provocations sâ— especially for rejecting the revealed will of God in his Word and heaâ—kning onely to a Voyce within me nay not onely to l sten to the Devils suggestions but to embrace his Voyce for the Voyce of Christ Thou seest now Reader what reason we had to say this rejecting the Scriptures from being the tryer of Doctrines doth open an unavoydable gap to Satans delusions 2. But what reason hath the man to say in this both Iohn Gilpin and we have consulted against Christ Nay have we not been pleading for Christ against Iudas the desperate betrayen of his truth and Gospel while we have been discovering â—he subtilties of Satan in those that are acted by him and pleading for the authority of Christ in his word against all the delusions of the Devill And as we can thankefully and comfortably looke upon it that God hath engaged us in so good a work so we can looke for our reward not what Nayler we beleeve could wish us but how can he defie when God hath not defied but what Christ hath promised to them that can
mayst observe he answers nothing and thereby see the spirit of those men that doe stop their eyes against the plainest light but he that hardeneth his heart shall not prosper Position 13. That the Scriptures are not the Word of God but a Declaration of the conditions of them that spoke them forth He answers nothing according to his custome to our arguments nor excepts against our proofes but labours to confirme the Position Excep 1 Christ is the Word now if the Scriptures be the Word then there is two Words of God now prove that in Scripture or that the Letter is â—aked the Word in plaine words Reply 1. That Christ is the Word is plaine Iohn 1. and who knoweth it not The essentiall and declarative Word not all one 2. That the will of God contained in the Scripture is the Word of God is as plaine besides the Scriptures we named â—n the Perfect Pharisee pag. 24. Marke 7.13 Luke 11 28. Rom. 10.17 Iohn 12.48 we shall adde these Luke 8.11 the Seed is the Word of God ver 12. then commeth the Devill and taketh the word out of their heart least they should beleeve and be saved can the Devill take Christ out of their hearts 1 Thes 2.13 When yee receaved the Word of God which you heard of us yee received it not as the Word of Men but as it is in truth the Word of God c. This was the Word which the Apostles spake yea received it which cannot be meâ—nt of Christ he should have said yee received him not as the word of men but as it is in truth the word of God This is so plaine a case we shall not trouble thee further And here thâ—u mayst observe there are two words of God the essentiall and 〈◊〉 declarative and wonder the man should be so weake as to bid 〈◊〉 produce Scripture to prove this when the Scripture is so full of it to any that doth but reade it Excep 2 The Apostle calls what he wrote a Declaration 1 â—ohn 1.2.3 Reply How doth this prove the Scriptures are noâ— the word of God nay doth it not fully prove the contrary for that which he declares was what he had heard of the Lord Iesus Scriptures not onely a declaration of the conditions of Saints Againe we doe owne the Scriptures to be the declarative Word of God or a declaration of the minde of God but we say the Quakers doe destroy the Scriptures Divinity and authority when they call them onely a declaration of the conditions of them that spoke them forth For as we prâ—ved before 1 They shall be then no foundation for the Faith of Saints for one mans condition is not the foundation of another mans Faith 2. The Scripture shall have no authority over the soule of any but he that is in the same condition and hath experienced it contrary to Iohn 2.4 8. this is the reason why Nayler sayes they are not commanded to forbear to weare shâ—oes in his Book p. 21. if they were they should as well as they are commanded not to sâ—lute whereas that command if it be in any part binding Luke 10.4 requires both but this will tell thee what is meant by their calling Scripture a speaking forth of the Saints condition viz. it shall have no authority over them further then they list or have an impulse on their spirits or they practice for both the commands are of equall authâ—rity yet he denyes they are commanded one of them nay they are both in the same verse Luke 10.4 Yea 3. This destroyes the divine authority of all Historicall and Propheticall Scripture which could not be the Saints conditions when thâ—y spoke them as also threatnings and promises c But see this at large Perfect Pharisee pag. 24.25 We sha l say but this 1 Iohn 5.16 There is a sinne unto death I doe not say that you should pray for it was this Iohns condâ—â—ion when he spake it did he exper ence in his heart that he had sinned to death 2 Pet. 2.22 The Dog is returned to his vomit c. was this the condition of Peter that spoke it but we are ashamed of this wickednesse and folly of these men Excep 3 VVhereas you say it cannot be understood to be the word Christ that came to the Prophets Samuel Ieremy c it seems your understanding is not with the Apostle who saith It was the Spirit of Ch i st that was in them 1 Peter 1 11 and you say what Christ and his Apostles Preached c. was not Christ the Father or Spirit when as the Scripture saith Holy men of God spoke as they were moved by the holy Ghost 2 Pet. cap. 1 ver 21. Reply The Quakers grossâ— confounding of Christ with the written VVord 1 Consider Reader how grossely he abuseth and perverts the Scripture to prove that the words that they spoke were Christ and the spirit because it is said These holy men of God spoke as they were moved by the holy Ghost What a grosse and blasphemous conâ—ounding is here of the word that those men spoke and the holy Ghost that moved them to speake making the word spoken by a finite creature to be the everlasting spirit the holy Ghost The words were committed to Paper and Inke Rev. 1. Heb. 2.2 engraven in Tables 2 Cor. 3.7 Isay 30 8. write it before them in a Booke note it in a Booke c. can this be Christ or the Spirit of God and yet these are the things which they were moved of the holy Ghost to write Who knoweth not that it was the spirit of God that moved them to write that revealed the things they were to publish to the world but were those things that the holy Ghost moved them to write were those things Christ were those things the spirit What a miserable ignorance or judiciall blindnesse is this which certainely the righteous judgement of God hath given up this Generation of people to because they received not the truth in the love thereof that they might be saved Position 14. That the Spirits are not to be tryed by the Scriptures c. This Position is not denyed by Nayler we proved it from three testimonies and Nayler in his answer addes his owne defence thereof without exception against any of our proofes VVe shall take his arguments for defence thereof in order Excep 1 The infallible spirit which is the originall of all Scriptures is the tryall of all spirits and that spirituall man judgeth all things and by that spirit the Saints was to judge of all spirits and gave those up to Sathan that was for that end as is plaine 1 Cor. 5 4. Reply 1 The spirit not to be set in opposition to Scripture The force of this argument by which he would prove that spirits are not to be tryed by Scripture lyeth thus The infallible spirit is the tryall of all spirits therefore spirits are not to â—e tryed by Scriptures To
hearing beleeved and were Baptized Acts 22.16 c. But if Nayler from that expression Christ sent me not to Baptize but to Preach will argue against Baptisme he will fully make voyd the expresse commands of Christ for Baptizing and charge sinne upon the Apostles practice so that in stead of crying downe expounding Scriptures we leave him to study what that expression meaneth Excep For the outward signes of the Supper doe this in remembrance of me till I come but when he was come then the Bread which they did breake was the Body of Christ Reply 1 We cannot but be amazed at his grosse perverting Scripture but we have showne the false meaning of that expression till he come in the Perfect Pharisee pag. 29. The Lords Supper an Ordinance to the end of the vvorld That those Corinthians to whom Paul wrote and commands to use that Ordinance Doe this in remembrance of me till the comming of Christ c. were those in whom he was spiritually come before 1 Cor. 1.2 Yet notwithstanding that spirituall comming they were commanded to eate of the Bread and drinks of the Cup to shew forth the Lords death 1 Cor. 11.26 till he come that is not till his spirituall comming in the worke of grace that was past before but his comming in glory 2. The life of saints here is a life of Faith Heb. 10.38 the just shall live by his Faith Now for the nourishing and strengthning of Faith he hath left the Seales of Bread and Wine as the holders forth of his Body and Blood for Faith to act it selfe upon and therefore before Faith be swallowed up in vision these are appointed as standing Ordinances by the Lord Iesus for the establishing of it The rest of his answer is made up of such rayling in stead of reasoning and such inconsistent expressions that we shall onely leave him to the Lord to deale with his conscience for the guilt of them Position 17. That there is no mediate Call to the Ministry He denyes not our proofe and in stead of answering the many Scripture arguments we gave in our Perfect Pharisee pag. 32. for a mediate call to the Ministry he falls to a downe-right rayling though we have nothing we need to add to the arguments we there layd down against this Position meeting with no answer to what we have written yet we shall observe in the midst of his raylings these things Naylers contradictions 1. How flatly he contradicts himselfe when he tells the Reader pag. 19. l. 8. the Apostles when they had gathered Churches out of the world they ordained them Elders of themselves yet after sayes l. 10. 11. these were ordained not by man and after l. 13. 14. this ordination was not by man nor by the Churches c. the Apostles ordained them Elders and yet those Elders were not ordained by man were not the Apostles men And was not this a mediate call wherein the Apostles ordained them Elders in every City Acts 14.23 2. Though he labâ—urs with abundance of bitternesse to cry downe any mediate call yet as he answers nothing to our Scriptures so we cannot but 〈◊〉 â—ve how he is forced in the midst of his rayling to confesse the truth saying pag. 19. l. 8. the Apostles ordained them Elders which is that mediate call we contended for Lastly The substance of his rayling is to tell us that we are invested in the Ministry by Magistrates Townes and Parishes when as we doe professe we doe not know a Minister in England that is ordained or professeth to receive his ordination from a Magistrate Towne or Parish 2. All that the Magistrate Towne or Parish doe is to provide maintenance for thâ—se that labour in the Gospel nay the late Commission which perhaps Nayler drives at never pretended to put any in the Office of a Minister but onely provided maintenance for him in the propogation of the Gospel so that notwithstanding what he hath said we are still fully convinced of the clearenesse of a mediate call to the worke of publique Ministry of the Word And thuâ— we have followed him in every materiall expression though â—e answers nothing to our Scriptures or Arguments And though his great cavill be at our testimonies and upon this cryes out 〈◊〉 we published filthy lyes yet the Reader will now clearely see that of 55. proofes we layd downe he onely denyes the truth of seven which are yet fully cleared and proved either by the testimony of these that were the witnesses under their Hands and Seales or by the demonstration out of their owne Books however Nayler labours to evade and shuffle them How unjustly we have been charged with lyes will now appeare and we must seriously professe that had it not been to cleare up those truths which he chargeth with falsehood and vindicating Scripture from his grosse perverting of them his Booke is so meerely composed of rayling and abusing us and so beyond expectation sottish and senselesse that we should not have thought it at all worth our answer or observation Were we not ready according to that rule 1 Pet. 3.15 to give a reason of the hope that is in us and that Tit. 1.9.10.11 to convince gainesayers whose mouthes must be stopped we should not have troubled thee or our selves with answering such triviall exceptions as doe hereafter follow against what we have proved so plainely from Scripture against the Principles of the Quakers But that we may not seem to leave any stone unturned that may cleare up the truth to the spirits of the people of God we shall proceed to the consideration of that which followes in Naylers answer Principle 1. Not to salute any REader though we have proved that this command Luke 10.4 of not saluting any by the way were but a particular case and not generally binding as we have made evident by many Scripture Arguments and the practises of the Saints and though we have fully proved the command of Christ imposeth generall salutation upon saints as a duty as thou mayst Reade Perfect Pharisee pag. 31. 42. yet thus he excepts Excep 1 The summe of his exception is against High-way salutes To which we answer Reply 1. High-way Salutes are the knowne practice of Quakers as when they meet any of their owne way in the streets or other-where their Phrase is How dost thou and their action to take them by the Hand And if that Text command against High-way salutes how contrary is their practice to it Salute no man by the way 2. However the Quakers doe contend against high-way salutes though by their owne practice Publican-like amongst one another they contradict this Principle yet high-way salutes were the practice of saints when holy Iacob met his Brother Esau by the high-way Gen. 33.3 He passed over before them and bowed himselfe before him seven times untill he came neere to his Brother c. Did nor gracious Abigail salute David by the high-way 1 Sam. 25 23. When David was
which we reply That this is no consequence at all and shall demonstrately prove it from these severall arguments 1. To set the minde and will of the spirit in opposition to the spirit it selfe can be no Gospel argument For the Scriptures are the infallible will of the spirit layd downe as the rule of Saints beleeving judging and walking What a reproach had it been when the spirit of God sent the Prophets to reveale his will or when Jesus Christ sent the Iewes to search the Scriptures what a reproach had it been to the living God for them to have answered We will not be judged not will we judge of spirits or doctrines by that Word or Scripture we will stand to the judgement of the spirit it selfe opposing the spirit it selfe to its owne will How wicked a thing had it been in them and how ridiculous an answer is this in Nayler 2. How is this to undervalue the wisedome of the holy Ghost himselfe Bereans commended for trying spirits by Scriptures Acts 17.11 who judgeth and pronounceth the Bereans more Noble then those of Thessaloniea in that they searched the Scriptures dayly whether those things that were spoken by Paul and Silas were so or no in that they searched the Scriptures the Spirit prizeth them for trying the Doctrines of Paul and Silas by the Scripâ—uâ—es the written Word And how wicked a thing is this in the Quakers to cry downe this trying of spirits and Doctrines of Scriptures which the spirit expressely ownes with such a signall testimony as speaking out in the soule such a spirituall noblenesse 3. It is confessed on all hands that the eternall Spirit is the originall of Scriptures and the tryer of Spirits who ever questioned that But our question is what the Saints are to try the spirits by not whether the spirit can try the Doctrines No. But we affirme that this eternall Spirit hath left the written Word as that which shall be the discovery touchstone and tryall of spirits and Doctrines by authority and divine warrant from himselfe See 2 Pet. 1.21 Holy men of God spake as they were moved by the holy Ghost 2 Tim. 3 16. All Scripture is given by inspiration of God c. John 5.99 Search the Scriptures Isay 8.20 c. So that our asserting the Scriptuâ—es to be tryall of spirits is but setting up the spirit in his owne authority and throne over the spirits and consciences of men and pleading with men that the spirit may rule in his owne way and that they will try Doctrines by that Scripture which the holy Ghost commands them to try the Doctrines by And he that refuseth that touchstone which the spirit hath layd dâ—wne for tryall doth destroy the authority of the holy Ghos â—et hâ—m speake fantastically of trying by the spirit what he will But this reasoning of Naylers is as if when the Loâ—d Protector should declare what is treason by Law in publique Proclâ—mations a Justice of Peace should when a Person were proved before him guilty of treason according to that Law yet should say he is not to judge what is treason according to that Law but he would appeale from the Law to himselfe for what is treason though the Law had determined it before But in this case to exclude the Scriptures because the holy Ghost is the originall of them is to destroy that plaine truth Subordinate non pugnant things that act in a subordination though about the same thing doe not destroy one anothers usefulnesse or causality Nay the spirits being the Originall of all Scripture this being confessed doth necessarily confesse their divine authority for that trying of spirits for which they were given forth by the inspiration of God 2. As to that expression the spirituall man judgeth all things we have fully spoken before in pag. 79. We know there is a spirit of discerning which Beleevers have of Gospel mysteries but what absurdity is this to inferre therefore spirits are not to be tryed by Scriptures For that light which a spirituall man hath is a Scripture light 1 Cor. 5.4 opened 3. How ignorantly is that 1 Cor. 5.4 produced to prove this assertion when Paul sayes In the name of our Lord Jesus Christ when you are gathered together and my spirit to deliver such an one to Sathan c. Paul is not trying of spirits or judging of Doctrines but exhorting the Church to excommunicate the incestuous Person and tells them That his Apostolicall power shall goe along with them in that sentence The verse going before tells you what is the meaning of his spirit where he sayes I as absent in body but present in spirit have judged already as though I were present concerning him that hath done this deed that is I in this Epistle doe send you my mind and my judgement what you ought to doe with this man that hath committed Incest as fully as if I were present with you and so you may goe on at your meeting to excommunicate him having for so doing not onely the authority of the Lord Jesus but also the conseâ—t and iudgement of me his Apostle This is that in those words In the name of the Lord Jesus and my Spirit How doth this man heape up quotations without any understanding of the minde of the spirit in them and with what exceeding ignorance doth he apply such Texts to his absurdities as neither prove them nor speake a tittle concerning them Excep 2 By this spirits were the spirits tryed before the letter was therefore spirits are not to be tryed by Scriptures Reply What a miserable non sequitur is here There was a time when the spirit had not given forth the Written Word therefore when the spirit doth give forth a written Word it is not to be regarded There was a time when the Law was not engraven in Tables of Stone therefore when it was engraven the Israelites must not looke upon it as a rule of life or judgement There was a time when the will of God was not written was not Scripture therefore when Christ bids you search the Scriptures you need not heed them at all But we leave the Reader to laugh at this absurd consequence The Bereans judged by another light then James Nayler doth who though they knew there was a time when Scripture was not written yet they tryed the spirits and doctrines of Paul and Salas by the Scriptures And the Spirit it selfe inspired and moved holy men of God to write the Scriptures to leave them as a tryall and touchstone of spirits though once there was a time when there was no written word But oh how doth God infatuate men when they will not submit to the authority of his Word Excep 3 He falls a rayling exceedingly and sayes We have no guide but the letter because we assert the authority of Scripture and addes how many minds how many formes how many gods doe ye worship and all pretend Scripture If it be possible to
nakednesse The next exception is against our objecting Perf. Phar. p. 48. Christopher Atkinson his immodest familiarity with a woman of that way c. where Atkinson challengeth the proofe of it we shall onely say that that immodest familiarity if he will needs force us from our modest covering of that carriage to speak out it was his familiar Kissing of her as we are fully informed by the testimony of M. Walker and M. Wallas and we cannot but account it as a sinfull behaviour But to weaken the strength of this testimony Atkinson tells the Reader that M. Wallace said It was no murther in him to murther Christopher Atkinson and the rest of the prisoners at Kendale Truely we are afraid this whole generation of men are in a confederacy of lying we have purposely sent to finde out the truth of this foule challenge and shall give thee his clearing of himselfe word for word as we received it M. Wallace his vindication from Atkinsons lye HAving received a Paper from the Quakers that were prisoners containing horrible blasphemies viz. That they were the searchers of hearts and saying Let them be accursed from God for ever that will have Christ have any other Body but his Church I spoke these words and no more in the hearing of many viz. That I thought it was no murder in the civill Magistrate to put such blasphemers as they were to death it being according to the Law of God Reade Lev 24.10.16 Deut. 13. the vvhole chapter But that I ever said It was no murder in me to murder them or to put them to death I declare it to be a manifest lye Kendale Ian. 14. 1653. Iohn Wallace We whose names are subscribed did heare when M. Wallace spoke these words above written namely these which are inclosed within the parenthesis but no more Thomas Barket Miles Harrison Now let the Reader judge of what spirit these men are and as for the rayling which Atkinson powres out by reason of this testimony like a floud upon W. C. we his Brethren sâ—y we hope he hath learned that of Christ 2 Pet. 2.23 who when he was reviled reviled not againe when he suffered he threatned not but committed himselfe to him that judgeth righteously There is but one thing remains And that is the account we gave why we called our Booke the Perfect Pharisce which thou mayst reade in pages 49. 50. 51. and so conclude We therein prove from Scripture that that Title was most truely and properly applicable to them to which Nayler answers so exceeding weakely and raylingly that we are resolved not to reply one word thereto as having said enough before to that purpose to discover how weakely he struggles to evade the clearenesse of these Scriptures against himselfe and that way Reader thou wilt by this time see the falsenesse of what Nayler speaks in his word of conclusion to us five as if we had uttered many untruths and false reports taken up by heare say without any ground at all and divers things out of Books which we have on purpose wrested to slander with c. Thou wilt in this reply see the fullest evidence we thinke that can be given as to such cases and all these particulars that he excepts against made the more apparant unto all We professe before the Lord that it 〈◊〉 nothing we have against their persons that should any way leade us to wrest any of their writings to make them odious it is our onely zeale for the truth and Saints of the high God that hath carried out our spirits thus to expose our selves to the revilings of all this generation if by any meanes we might be serviceable to the Gospel and save our selves and them that heare us Thou wilt finde in the close of Naylers Booke two leaves put forth in the name of one who sayes his name in the Flesh is Iohn Andland t is such a perfect piece of bitternesse and rayling and no way in answer to our Booke that we leave it for waste Paper Thus having been carried on by the Everlasting Arme and drawne out by the cords of Love to our deare Lord Iesus his Ordinances and his Saints to beare witnesse to the true grace of God wherein we stand we shall sit downe in comfort and fly to him who is a refuge from the storme and a shadow from the beat when the blaâ—â—â—â— the terrible ones shall be as the storme against the Wall FINIS