understanding, but warmed my heart with a certain heat, which I had
not till then felt from the ministry of any man.

When the meeting was ended our friends took us home with them again;
and after supper, the evenings being long, the servants of the
family (who were Quakers) were called in, and we all sat down in
silence. But long we had not so sat before Edward Burrough began to
speak among us. And although he spoke not long, yet what he said
did touch, as I suppose, my father's (religious) copyhold, as the
phrase is. And he having been from his youth a professor, though
not joined in that which is called close communion with any one
sort, and valuing himself upon the knowledge he esteemed himself to
have in the various notions of each profession, thought he had now a
fair opportunity to display his knowledge, and thereupon began to
make objections against what had been delivered.

The subject of the discourse was, "The universal free grace of God
to all mankind," to which he opposed the Calvinistic tenet of
particular and personal predestination; in defence of which
indefensible notion he found himself more at a loss than he
expected. Edward Burrough said not much to him upon it, though what
he said was close and cogent; but James Naylor interposing, handled
the subject with so much perspicuity and clear demonstration, that
his reasoning seemed to be irresistible; and so I suppose my father
found it, which made him willing to drop the discourse.

As for Edward Burrough, he was a brisk young man, of a ready tongue,
and might have been, for aught I then knew, a scholar, which made me
the less to admire his way of reasoning. But what dropt from James
Naylor had the greater force upon me, because he looked but like a