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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A82555	The Quakers confuted, being an answer unto nineteen queries; propounded by them, and sent to the elders of the church of Duckenfield in Cheshire; wherein is held forth much of the doctrine and practise concerning revelations, and immediate voices, and against the holy Scriptures, Christs ministry, churches and ordinances &c. Together with an answer to a letter which was written and sent by one of them to a family of note and quality in the said county, which pleaded for perfection in this life, and for quaking. By Samuel Eaton, teacher of the Church of Christ heretofore meeting at Duckenfield, now in Stockport in Cheshire.	Eaton, Samuel, 1596?-1665.; Waller, Richard, d. 1657.	1654 (1654)	Wing E125; Thomason E719_8; ESTC R9865	69,620	98

whom God spake and that the truth of our Doctrine may be read of all men being engraven upon such Scriptures which we make choyce of and by this means also the idle extravagances of mens wits and fancies which will never convince the conscience throughly are prevented But why is the taking of a Text quarrell'd at when yet it is confessed that Christ took a Text And doth he not therein justifie us What if the Prophets did not yet if Christ did will not his example bear out our practise But these men make light of this pattern detracting and diminishing though they know the danger of it mentioned Revel 22. 19. from the fulness of that Scripture that declares it Luk. 4. 16. to 23. They say that onely Christ read a place but the Evangelist saith That as his custom was he went into the Synagogue on the Sabbath day and stood up for to read and that then there was a Book delivered to him and when he had opened the Book he found the place that he would read and then closed it again and gave it to the Minister They say that Christ said it was fulfilled and as if this were all they mention no more but the Evangelist saith That the people wondered at the gracious words which proceeded out of his mouth And these things are obvious from this Text they mention First there were publike places to meet in which were called Synagogues Secondly there were dayes set apart for service to be performed to God in such places which are called Sabbath dayes Thirdly there was a Minister whose work it was to read out of some book of holy Scriptures to the people to instruct them thence Fourthly it is manifest that Christ approved of all this and he liked this way so well that he himself did go and do likewise and did accustom himself to the same course of teaching the people as that which was edifying to them so that it was not once only done that Christ took a Text but oftend one his custome was to read some portion of Scripture and to preach out of it And it is evident that Christ did not onely say This day is this Scripture fulfilled in your ears but many gracious words proceeded from him tending as must needs be supposed by any man that hath but the use of his reason to clear it up to their capacities how that Scripture in every part of it was fulfilled by opening and unfolding the many branches of so plentiful and large a Text and shewing how all things therein related unto were accomplished in himself which might be a subject of many Moneths discourse as Christ might have followed it But these men object that Christ was anoynted to preach and demand which of us can witness that we are anoynted to preach by the living God Christs anoynting was not by the pouring of any oyl upon his head after the manner of the High Priests anoynting Psal 133. 2. which was but a shadow of a more excellent Unction which Christ had And the Prophet Psal 45. 7. doth but allude thereunto But his anoynting was by the donation of the Spirit and the gifts and graces thereof Ioh. 1. 32 33. ch 3. 34. by which he was enabled to the execution of such Offices and works to which he was called in redeeming a people to God and especially to preach the Gospel which in a very excellent and glorious way he effected Luk. 4. 22. And all the Saints receive the same spirit and gifts and graces every one according to the measure of such a part which they fill up in the body and are Kings and Priests and Prophets to themselves as Scripture calls them But those persons especially whom God calls out to be to the body in place of eyes to guide them and direct them God gives more of his grace and influence to as appears from Eph. 4. 8. He ascended up on high and gave gifts to men viz. such men as he placeth in his Church for the work of the Ministery and for the perfecting of the Saints till the end of the world therefore Christ is not anoynted alone but all whom he calls to the Ministery are anoynted also with the same spirit and gifts and graces onely he hath the preheminence and hath an anoynment above his fellows for he received not the spirit by measure as those who are his Ministers and servants now do Psal 45. 7. Ioh. 3. 34. Querie 12. Tell me why you sing Davids Conditions and Concerning singing of Scripture Psalms the Lawfulness and necessity thereof Experiences in Meeter and when you read them Hats you put on and when you sing them Hats you put off Answ Davids conditions and experiences are many times our own conditions and experiences and then we sing them not as Davids meerly but as our own by a spirit of Faith making application to our selves of what we sing out of David But many times it s otherwise that something of Davids inditing and of his state and containing his experience is the matter of our Psalms which we cannot so fitly apply to our own condition and temper and many stumble at this and are offended but it s from some darkness in themselves for Psalms are for instruction by the very design and scope of of God who dictated them and enjoyns them as the Titles of very many of them shew And the Apostle enjoyns the Saints to teach and admonish themselves in Psalms and Hymns and spiritual Song and what ever the matter of them be one end or use of them must be instruction to our selves from them as from any other parts of Scripture And the reasons of singing them are such as these 1. God would have us in our meetings to rejoyce in him which is done in singing 2. God would have his word to be familiar to us Col. 3. 16. it must dwell in us and this must be shewed in singing and would have us so much to delight in it and to finde such sweetness in it that we should make our selves spiritually merry with it 3. Because singing is that which raiseth the Spirit refresheth the heart moves the affections very much God would have the Spirits of his people to be raised and refreshed in the deliberate meditation of his Word what ever the subject matter be For therefore it is that the Psalms which David and other Saints compiled to be sing consist of subjects of greatest diversity and variety Some are Historical some Prophetical some are Hortatory some are Precatory others Deprecatory others Laudative or Psalms of prayse and the soul should take pleasure in all and have the heart raised in the meditation of all Do we not observe how a prophane carnal spirit will compile Songs of every kinde of matter and will make it self merry therewith And shall not a spiritual heart sing every thing that is a Psalm and is Divine and Spiritual with an elevated and raised minde Object But why most

as this as comes immediately from God we have not heard and such an inspiration as this we have not received nor do we wait for it And if the persons who propound this Question have heard any such immediate voyce as this for they pretend much to it and say Gods speaks unto them and the Spirit immediately suggests what they speak or pray in their meetings coming unto them at such time as they quake and tremble and their quaking is the sign by which others know that the Spirit is come unto them let such persons confirm Gods speaking or the Spirits speaking to them by signs and wonders and by d●versitie of Miracles as Christ and his Apostles did Heb. 2. 3 4. else they must of necessity be acounted Impostors and Deceivers of the People The latter part of the Question shews the evilness of their design and what it is that they strike at it is at preaching out of the Scriptures they would have no preaching but what immediately proceeds from the suggestion of the Spirit which they pretend to have and herein lies the venome and poyson of the Question as they are the propounders of it And they would make all preachers save such who preach by the immediate dictate of the Spirit as the Prophets did and the Apostles did to be false Prophets and Teachers of lyes which cell the people that the Lord hath said so and the Lord never spake to them Let this be looked into and examined First It will be granted by themselves that God spake by Moses by the Prophets by Christ and by the Apostles and that all their words are Gods Words and what ever they said in their Prophesies and preachings or Epistles that they wrote God said it by them this is clear from Heb. 1. 1 2. God spake in times past unto our Fathers by the Prophets Secondly It must be granted without contradiction that what ever the Fathers heard of God at any time during the Old Testament it was taken out of the Prophets it was something that God spake by the Prophets For the Priests and the Levites which were the Instructers of the Fathers and Teachers of the people spake not any thing which they had received immediately from God by voyce but what God had spoken by the Prophets or by Moses who was also a Prophet We shall finde that Ezra a Priest and the Levices with him read in the Law and gave the sense Nehem. 7. 8. Now the Author to the Hebrews compriseth all the teaching that the Jewes of the Old Testament had through all Generations whilst that Testament was standing under this head Gods teaching them by the Prophets Now we know there were not Prophets at all times in all Generations who brought immediate Messages from God The last of the Prophets was Malachy and there were many Ages after that yet the people were taught all along by the Prophets for the Apostle saith God spake to our Fathers by the Prophets But how could that be when the Prophets were dead Yea for though the Prophets were dead yet their Prophesies were living and remaining and were made use of by the Ministers of the Old Testament and urged and pressed upon the people as the Word of the Lord And Christ is said to have spoken unto us when onely the words of Christ are brought unto us Heb. 13. 25. And what ever it be that the Prophets or Christ have spoken from the Lord while upon the Earth when such words are urged upon a people it must be accounted God present speaking The Apostles dehortation is Heb. 12. 25. Not to refuse him that speaketh he speaks in the present Tense though Christ was then in Heaven and spake not but what he hath spoken when it is presented must be accounted his present speaking Christ himself expounded unto the Disciples The words that Moses and the Prophers had spoken respecting his sufferings and presseth them upon their Faith as words spoken by God blaming them for their unbelief And Paul applyed the words that God spake by Esay the Prophet to these unbelieving Jews that withstood his preaching as Gods Message to them and said they were The words of the Holy Ghost Act. 28 25. 26. And his whole witness that he gave of Christ was fetched out of Moses and the Prophets Act. 26. 2. And all that are brought to the Faith of Christ are said to be built upon the Apostles and Prophets Ephes 2. 20. Not upon an immediate voyce that comes from God to themselves or to any others who are their Teachers but upon the Word of God that was of old spoken by the Prophets and this is called a more sure word then any immediate word unless it come notably marvellously and visibly confirmed unto them 2 Pet. 1. 19. For there may be much fallacy in that and much delusion but we know that God spake with Moses and with the Prophets so also with Christ and with the Apostles and what was spoken to them was intended to continue as a rule till Christs appearing Isai 8. 20. 1 Tim 6. 13 14. Thirdly It is evident from Scripture that what ever the Prophets or Apostles have spoken or written is to be safely kept and retained and also transferred and made over to others and these others are to communicate and make the same known to others after them and so it is to pass from man to man and from age to age and never to be lost but kept as a precious treasury is kept for the benefit of after Posterity And consequently that God did not intend immediate teaching nor to give out an immediate voyce in after ages which should direct and guide men in the wayes of Salvation 2 Tim. 2. 2. The things that thou hast heard from me among many witnesses the same commit thou to faithful men who shall be able to teach others also This is the way in which God intended the propagating of the knowledge of himself and of his Son and of his will Paul must have his knowledge immediately but not Timothy but he must have it from Paul and those faithful men from him and others from them so the truth of God must pass from hand to hand throughout all Generations And the Faith viz. the Doctrine of Faith is said to be once delivered to the Saints Jude 3. and that very Doctrine which was once delivered must be always contended for This once imports as much as already as vers 5. shewes or once delivered is once for all never more to be delivered It hath been delivered that is immediately from Heaven and that cuts off all expectations of any other delivery from Heaven and of all other immediate voyces thence But all Saints must hold what they have once had 2 Thes 2. 15. Hold the Traditions said Paul which ye have been taught whether by word or by our Epistle Every Bishop or Elder for they are one in Scripture expression must hold fast the faithful word as he

hath been taught that he may be able by sound Doctrine both to exhort and convince gain-sayers Tit. 1. 9 10. And the reason is rendred because there are many unruly and vain talkers and deceivers whose mouthes must be stopped who subvert whole houses vers 10. 11. There must not be waiting for a new word an immediate word but that word which hath been already taught must be held fast and that is the sound Doctrine which must be made use of to convince and exhort men by and this word may be called the Word of the Lord to the Apostles and Prophets for our use and benefit though not spoken to us immediately as Paul said Well spake the holy Ghost by Isaiah he did not say Well spake the holy Ghost to me but to Isaiah It was Gods Word to Isaiah which he made use of against that people to whom he spake though not Gods word to him immediately Querie 8. Whether a man shall overcome the body of sin Concerning sin what freedom persons have from it and what not while he is upon the Earth yea or no Answ If this Question be meant of a full and perfect Victory over the body of sin which is accompanied with the utter destruction of the body of sin so as that there shall be no remainders of it abiding in men so as that persons shall be all Spirit and no flesh and in a perfect state without any propensity to sin then the Answer must be negative no man while upon Earth shall overcome the body of sin after such manner For the Apostle declares the condition of all the Saints in this World Gal. 5. 17. The flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would and the same Apostle in Rom. 7. 14. to the end describes in his own person the vexatious exercise that all Believers have more or less in this World through contrary laws within them viz. through the law of the flesh and the law of the minde which are always warring one against the other And though they do delight in the Law of God after the inward man yet many times through the strength of sin within them they know not how to perform that which is good And this made the Apostle groan for deliverance v. 24. Oh wretched man that I am who shall deliver me c. And though he thanks God through Jesus Christ yet it was not for any perfect or full deliverance that he obtained after his groaning from this condition for he concludes of himself in the very next words after his thanksgiving That with the minde he himself served the Law of God but with the flesh the law of sin And the deliverance which he had in Christ was from the Curse of such a state rather then from the state it self and from such dominion as would make him a perfect Captive from which he was kept For still his will was to do good though many times the good which he would have done he did it not And it was deliverance he apprehended by Faith would be through Jesus Christ to him at last in which he rejoyced and for which he thanked God rather then for any victorious strength he at that time possessed And he saw it in Christ the head already and assured himself of it in due time upon that account But an overcoming of the body of sin such as delivers from all sin in this world is expresly against the Scripture as hath been already declared in our Letter which we sent in Answer to that pleaded-for perfection contained in a Letter of theirs brought to our view But if the Question respect onely a partial overcoming and such as is imperfect and is onely in tendency towards perfection of conquest it will then be condescended to For Saints go forth conquering and to conquer and yet sometimes have the worst of it and are as Captives Rom. 7. 23. And yet are never totally disarmed but reassume the weapons of their warfare and take hold on Gods strengh and get the better again and weaken the fleshly part by a power from on high And in such a sense as this it will be granted that a man may and doth overcom the body of sin He is about the work and is doing it by the power of the Spirit he is mortifying the deeds of the flesh Rom. 8. 13. and believing that through Christ strengthening him he shall be perfectly Conqueror at the last he may be said to have done it as in 1 Joh. 5. 4. Querie 9. Whether you preach no other Doctrine but Concerning preaching whether it depend upon seeing of Christ with our bodily eys hearing of him with our bodily ears handling of him with our bodily hands as the Apostles did yea or no what the Apostles did That which was from the beginning which we have heard which we have seen with our eyes which we have looked upon and our hands have handled of the word of life For this life is made manifest and we have seen it and bear witness and shew it unto you Answer This Question is proposed upon occasion of John's Preface to his first Epistle where John first declares the subject which he would bear witness of and that was Christ said to be from the beginning in reference to his Diety and said to be one heard seen handled in reference to his humanity And afterwards he declares his assurance which he had in witnessing and shewing what he should present he would shew them nothing but what he had both heard seen and handled and therefore could confirm the truth thereof unto them Now the Question demands of us whether we preach no other Doctrine then such as John preached Is the meaning of it Whether we preach Christ as he did if so we could resolve him that we aym at no other thing but to exalt Christ And we would have all our preaching tend thither But there is another thing intended in the Question Whether we preach with that assurance that he did nothing but what we have heard of him and seen of him and handled and felt of him and what is after this manner manifest unto us and within us And if this be the sense as without doubt it is then the Answer must be that we do not preach that Christ whom we have seen with out bodily eys heard with our bodily ears and handled with out bod●ly hands for Christ is in Heaven in his humanity and not on Earth and therefore not to be seen heard or handled by us or any other that live on Earth But that Christ which John and the rest of the Apostles heard saw and handled we preach and we do not give our own assurance but the Apostles assurance and we conceive that the Apostles assurance is as good now as it was then And we have warrant to preach what we have

distemper of this kind which is very prevalent in these dayes yet I dare not so affix preaching to office as thereby to exclude all exercising of gifts but the exorbitancy is that which I appear against I would have those that do preach and others also that are solid sober Christians judge together who are fit to preach and who have a gift 1 Cor. 14 32. and I would have them first proved before approved 1 Tim 3. 10. and then they should exercise it occasionally for he that hath an office it belongs to him and is his part to wait upon it but he that hath only a gift without an office must look unto it how he is called out to exercise it before he use it Thirdly Not only outward teaching offends them but Concerning praying standing praying standing will not down with them I know not what posture they would have but that which we intend by it is that he that prayeth may be seen by all the people on whose behalf he prayes For he is their mouth and it doth affect the heart of the people when their eyes behold him who is praying for them and it is justified from Solomons example who when he prayed on the behalf of Israel he stood in the presence of all the Congregation and spred forth his hands towards Heaven And yet we plead not so for standing but that we shall grant other postures to be lawful provided that the person that prayeth be visible to the people but they that love not the duty it self but except against it as in Querie 15. may better be allowed to find fault with the posture Fourthly Nor will they be pleased with the place of Concerning praying in the Sunagogues meeting who would have no meeting at all for such exercises they call them Synagogues in way of derision but there is no harm in that word if they understood it it doth but signifie a place where the people come together a place of Assembling It did signifie the place where the Jews met together to hear the Word of God upon the Sabbath-day It was no holy place in the Jews accompt as the Temple was it was not hallowed and sanctified for sacred uses only as the Temple was but was made use of for civil purposes as to punish offences For they scourged such as they counted malefactors in their Synagogues Mat. 23. 34. If our place therefore be only like a Synagogue it s no brand to us some place we must have if a service be to be done one place will serve our turn as well as another provided it be a capacious place that will hold the company that are to meet in it and that it be also a free place which we may make bold with without detriment to any and a known agreed-on place which all may take notice of and may repair thither yet our place cannot hardly be called a Synagogue in allusion to the Jewish Synagogues for it was not erected for any spiritual or divine use or with any intent of serving God in it as the Synagogues among the Iews were though they made use of them for other services Fifthly After cavelling at places they come to strike at Concerning Title of Master Persons and charge us with Ambition and Affectation of Honour 1. Because we are called Masters 2. Because we have as they say the chiefest places in the Assemblies for the former viz. the title we confess it is put upon some of us and as we have not affected it so neither have we cause to reject it It doth import nothing but civil honour and respect which others shew us It is put upon all persons who have either birth breeding riches of this world office and employment of an honourable nature It was not only put upon Christ but upon the Apostles of Christ also in Joh. 12. 21. and not rejected by them Some came to Philip and said Sir we would see Jesus It is in the Greek Master we would see Iesus and Acts 16. 30. The Gaoler came to Paul and Silas and said Sirs that is in Greek Masters what shall c. and they repelled him not in reference to that Title But these Persons alledge Mat. 13. where it is said Be not ye called Masters for you have one Master which is Christ But this Text will stand them in no stead for this word that is translated Masters is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies such Masters as are Duces viae Guides of ones way and Gubernatores vitae Governours of a mans life which is proper to Christ and not to any man For no man doth-it saving instrumentally from and under Christ And Rabbi which was forbidden them also vers 8. is such another Title which carries too much in the signification of it it imports one Teacher who for the abundance of his knowledge is instead of many And the affectation is that which is principally forbidden and the derogating in the coveting of such-Titles from God in that Glory which is due to him who is that Dux viae that Guide of Guides and that Rabbi that one teacher which is more then all But for the Title Master in a civil acception there is neither hurt in giving of it nor in taking of it provided that pride and haughtiness do not occasion it For the Apostle saith in giving honour go one before another Rom. 12. 10. And we know that he justifieth the Title of Master in all such who have others to serve them and gives direction unto them how they ought to deport themselves towards those who are their servants But these persons may better be born with if they destroy Titles who destroy Relations themselves which founded them Concerning chief places in the Assemblies except the Pulpit be the chief place which the great ones covet not I know nothing of the cause of this charge but do account it a meet slander Querie 19. Whether a man shall ever grow up that he need no man teach him under your Ministry yea or no seeing the Apostle saith you need no man teach you and you which have been long Teachers how many have you brought up into this Condition Answ Persons may grow up under the teaching of such a Ministery as is among us to need no man to teach them in the sense in which the Apostle understands it they may be brought to the knowledge of all the great truths of the Gospel and may come to understand many of the high and deep things of Scripture they may also come to be much confirmed and established therein so that in a comparative sense they may not need Teachers not that they are absolutely perfect in knowledge but that they know very much and are able to teach others also and of this we have some experience But in the sense in which these persons understand it for they intend such a perfection in knowledge as excludes all ignorance and all humane helps for any

further attainments we ingenously confess that no man is ever like to grow up so high as to need no teaching nor are we our selves come up to such a perfection and we think our selves to be but Children in knowledge in comparison of that which we hope to attain unto in heaven nor do we think it any dishonour to us to confess so much especially while we medicate upon the Apostles expression 1 Cor. 13. 12. Now we see through a glass darkly speaking of the time of this life but then we shall see face to face speaking of the time after this life Nor do we find that Christ himself or the Apostles ever bred up persons to such a condition as these men speak of to need none to teach them in their sense Paul bred up Timothy and to a great height he bred him under his Ministery whom he cals Son because he had been with him as a Son yet he exhorts him to meditate upon such things and to give himself wholly unto them that his profiting might appear unto all 1 Tim. 4. 15. And Peter exhorcs those that he wrote to of whom he Iaith that he did ouly put them in remembrance of things and that they knew them already and were established in the present truth that they would grow in grace and in the knowledge of the Lord Jesus Christ 2 Pet. 3. 18. The Conclusion that they put to all these Questions is this The Church of Christ say they is a pillan and ground of Truth which doth witness the eternal Spirit and if you be the same Church and have the same Spirit answer me these Queries without any consequencies or senses otherwise diny your Eldership and Pastorship and to be no Church of Christ Answ The Church of Christ is the ground and pillar of Truth and doth witnese the truth of all that is contained in the holy Scriptures and more especially that the mysterie of godliness is gteat viz. That God was manifest in the flesh justified in the Spirit seen of Angels preached unto the Gentiles believed on in the World received up into Glory And this we assert without any Consequencies or senses many of which if not all you that urge us thus most desperately deny As for your questions we have answered them agreeablyto Scripture and have made such inferences and necessary consequences and have put such senses as cannot be contradicted by any knowing Christian nor indeed by any but those whose design is to destroy all Scripture and utterly to subvert the Faith of the Gospel and to lead men captive after their own delusions and instead of denying a Pastorship and Eldership and our selves to be the Church of Christ we shall pray God to open the eyes of so many of these poor creatures who are thus sold over to delusions that so many of them as belong to Gods Election may be recovered out of the snare of the devil who are led captive for the present after his will A Coppy of a Letter which Richard Waller a Quaker sent to a Gentlemans Family near Stockport in Cheshire in which both he and his wife had been formerly servants Wherein he pleads for an absolute perfection and for Quaking Dear Friends MY dear love in the Lord presents it self unto you all in the power of the truth desiring the Lord to establish you all in the truth it self that you may grow and become faithfull unto the Lord to bring forth much fruit that the Lord in all things may be glorified by you Dear friends I did long stand in opposition against a company of people by the World called Quakers So it pleased the Lord in his time to let me see my condition So that I did plainly see that I had got the Saints words to talk of before I came to witness the Saints condition Now the Scripture saith Jesus Christ was made manifest to destroy the works of the Devil Whosoever can witness Christ manifest in him can witness sin destroyed But he that saith Christ is manifest in him and committeth sin is a lyar For whosoever is born of God sinneth not 1 Job 2. 4. For his seed remaineth in him and he cannot sin because he is born of God Now the Priests of the World tell us we cannot be perfect here So they leave a hole for Satan here contrary to Scriptures and when will they have him cast out As for me I deny all the Teachers of the World For I can really witness that I have found my Teacher within me which is a mysterie to all the World Now I and the rest that can witness that Christ is made manifest in us we are hated of the World for we disown the Worlds ways Worlds worships and Worlds Customs and they disown us Now the Scriptures saith He that is a friend to the World is an enemy to God The World calls us witches and mad men they did so by Christ they said he was a Devil and they said Paul was mad and Stephen spoke Blasphemy It is just so now as it was then they Jear and say Never any of the Saints Quaked and Trembled Read these Scriptures at your leasure and you may find them lyars Heb. 12. 25 26. Ezra 9. 3 4. Heb. 12. 21. Moses quaked and trembled David trembled Psal 119. 120. Psal 18. 7. Heb. 3. 16. When I heard my belly trembled my lips quivered Jerem. 23. 9. Isa 66. 2. Ezek. 32. 10. Dan. 10. 7. and 11. Daniel Trembled Acts 9. 6. Joel 2. 10. Job 26. 11. Amos 8. 8. Jer. 30. 6 7. Acts 13. 40. 41. See here is a Cloud of Witnesses against them And whereas they deny that perfection is to be attained here they are found lyars See Phil. 3. 15 Let us as many as are perfect be thus minded Col. 1. 28. Col. 4. 12. 2 Tim. 3. 17. Heb. 6. 1. Heb. 10. 14. He. 12. 23. Heb. 13. 21. Jam. 1. 4. Col. 4. 12. Deut. 18. 13. Joh. 17. 21. I in thee and thou in me that they may be made perfect in one I plainly see the Priests taught deceit and we believed them But the Lord hath discovered their deceit to his and he will teach all his himself Oh therefore wait upon the Lord and cease from man whose breath is in his nostrils and mind the light of God in you which discovers deceit and the peace of God be with you all and keep you all in the sense of him staid in your minds that you may be kept in his feare which keepeth the mind clear and pure and open to receive his teachings and to forsake the evil and choose the good and so bring you into obedience and it will suffer you to joyn with nothing but what is of it own nature pure and clear and it will keep you from the evil of the World The Lord cause you all to grow up as trees of Righteousness and stablish your hearts in the living truth that his name in all thing may be glorified