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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47197	The way cast up, and the stumbling-blocks removed from before the feet of those who are seeking the way to Zion, with their faces thitherward containing an answere to a postcript, printed at the end of Sam Rutherford's letters, third edition, by a nameless author, indeed not without cause, considering the many lyes and falshoods therein, against the people, called Quakers, which are here disproved, and refuted / by George Keith ...	Keith, George, 1639?-1716.; Rutherford, Samuel, 1600?-1661.	1677 (1677)	Wing K233; ESTC R19568	115,272	246

travell'd into the remotest parts of the world to preach and they alledge they have preached Christ as much as the Presbyterians alledge they preach him at home Xaverius a Papist preached to the Chineses and was at greater pains then any Presbyterian that ever I heard of for they commonly nest themselves at home and enjoy as much bodily ease and pleasure as other men they seldom preach out of their own parishes but I never heard of any of them goe and preach to heathens where the Name of Christ hath not outwardly been mentioned as many in the Popish Church have done Nor will it solve the matter to say that though there have been some holy Preachers in the Popish Church yet they preached many errors with some truths and therefore since the Light is broke up more clearely they are now to be turned away from although in these dark times it might have pleased God to make some of them instruments of salvation to peoples souls which may as yet be where a further manifestation is not given of God For the same answer will as wel serve us against the Presbyterians as it will serve them against the Papists Admitt then that there may be some holy men among the Presbyterian Teachers and that at times the Spirit of God hath breathed through them when they did little notice it and had not that care to attend his breathings and movings so as onely to speak by them and that when the Spirit thus breathed through them they have been instrumentall to the Salvation of some souls yet becaus these men did also preach many errours and did not regard the inward call and movings of the Spirit of God as they should have done but spake more frequently without them then with them and in their own will beginning and ending with the houre-glasse as also becaus they laid too great weight on the bare outward call of men and on meer natural and acquired abili●ys and have affirmed that Grace or piety is not essentiall to a minister of Christ and have not preached the pure Truth as it is in Iesus but for most part grosse errours as namely that Gods Grace is not Vniversal that Immediat Revelation is ceased that we must sin for terme of Life that men may committ murder and adultery and yet be in a justifyed state and perfectly justifyed at that instant 10. I say for these and many others causes we can not owne them as ministers of Christ according to the pure order of a Gospell Ministry and especially because they take hire and wages as much as any they are hirelings Yet we do really make a difference betwixt those who are more tender and conscientious and others and are glad to meet with any such for they are very thin scattered at this day And if we take more paines on such then upon others some times give them a sound thresh it is in love to them and in hope to find corn among them which we expect less to find among the profane whom he calleth lazy lie-byes and idle loyteres and yet such men were the farre greaters part of the Presbyterian Ministry in its most flourishing time SECTION XV. 1. Many unsound and unsavory expressions in S. R. his Epistles 2. Yet he both experienced and declared of Immediat Revelation and the Spirits immediat teachings 3. He confessed there was a gate of finding Christ that he had never lighted upon 4. The Christian Quakers know this gate which is to wait upon him in the shinings of his Divine Light in their hearts being retired unto the same in pure silence 5. Silent wayting proved from many Scriptures 6. An observable confession of S. R. that the Presbyterians have stinted a measure of so many ounce weights upon holynes and no more 7. Some very observable Testimonys out of the book called The fullfilling of the Scripturs highly commended by the Presbyterians to some of the chief and main principles experiences and practices of the people called Quakers 8. A great out-leting of the Spirit in the West of Scotland about the year 1625. 9. Called by the profane rabble the Stewarton Sicknes That caused a strange unusuall motion on the hearers that some were made to fall over in the place and were carryed out 10. The same Life and Power of God and out-letting of his Spirit but more clearly is now among the Christian Quakers 11. Many Presbyterians now joyn with the profane rabble to call these unusuall motions the reall effects of Gods Spirit among us the signs of some diabolicall possession 12. The Author of the Postscript guilty of this impiety 13. Many Presbyterians like the Scribes and Pharisees who profeffed to owne the Spirit of God in Moses and the Prophets and denyed the same Spirit in Christ and the Apostles 14. That glory that s●ined forth among them disappeared when they turned persecuters of others 15. An objection answered 16. The Author of the fullfilling of the Scripturs affirmeth that there was an Apostolick Spirit lett out upon the first Reformers which is inconsistent with their doctrine that immediat revelation is ●eased 17. That Robert Bruce had an extraordinary call to the Ministry 18. That he keeped silence for a considerable time before he preached as the Preachers among the Christian Quakers do 19. He had the Spirit of discerning to know when a man preached not by the Spirit of God and when he did which is our experience also 20. The Author confesseth it is something else to be a Minister of Iesus Christ then to be a knowing and eloquent Preacher which is contrary to the Presbyterian doctrine now and according to the doctrine of the Christian Quakers 21. Robert Bruce his Prophecy that the Ministry of Scotland would prove the greatest persecuters that the Gospell ●ad fullfilled 22. A wonderfull influence that Robert Bruce his prayer had not only upon those present but on some absent that heard not his words 23. The said Author confesseth that the Presbyterians are grossely mistaken concerning some Scripture truthes and promises that after shall be made clear This we know fullfilled 24. A loving exhortation to professors 25. He doth acknowledge Immediat Teachings 26. He calls their own prayers many times a peice of invention rather then a matter of earnest with the Lord. 27. He commendeth it in Robert Bruce that he would not goe to preach without the Lord which is contrary to the Presbyterian doctrine in our dayes 28. He commends many things in th●se men that Presbyterians now condemn and reproach under the name of Quakerism HAving in my answer to the Postscript refered unto some places in S. R. his Epistles and also unto that other book called the fullfilling of the Scripturs I shall in this last Section cite some passages that do sufficiently answer unto those referrs 1. In my first Section I say that I doe find very many unsound and unsavoury expressions in S. R. his Epistles that the Life and Spirit of Christ in

his Spirit and by that also they were called Then they cryed out blasphemy and delusion There are no Prophets or men divinely inspired or immediatly taught and called since the Apostles days divine inspiration and immediat teaching and revelation ceased with the Apostles And yet now they are not ashamed to alledge as if some of themselves were great Prophets and Seers 6. But I remember a dec●itfull distinction that Iames Dur●am hath in his exposition on the Revelation that prophecy as it is taken for an immediat revealing of Gospell truths is now ceased but he acknowledgeth that God may in an extraordinary way indue some with a Spirit of Prophecy to foretell things to come● and he mentioneth some of our Nation that had the Spirit of prophecy in former times This I say is a most dec●itfull distinction and altogether without any reall ground from Scripture as if God would reveal himself to his Church by immediat revelation as to things of a lesser moment and not reveal himself theirunto as to things of greater yea of the greatest moment such as the truths of the Gospell are● but we plead not for any immediat revelation of new Gospell truths not formerly revealed to others or not declared sufficiently in the Scriptures but we say it cannot suffice unto us that the truths of the Gospell have been immediatly revealed unto others and from or by them at second hand declared or reported of unto us but we need to have the same truths of the Gospell especially such as belong to the inward testimony experiences and feelings of life as immediatly revealed unto us as they were unto them otherwise our faith and knowledge should be meerly humane traditionall historicall and but after the letter And although what belongs to the historicall part of the Scripture and particularly concerning Christ his outward comminginto the world his outward birth life sufferings miracles death return to Judgment be indeed made known unto us by the Scripturs Testimony yet it is the blessed ●●fe and Spirit of Christ Iesus immediatly revealed in our hearts and the shining of his heavenly and divine Light in our inward parts that both enclines us to beleive the reports which the Scripturs give us of things to be true and also opens our understandings to know and see unto the great and blessed advantage of them and unto the Spirituall intent and signification of the things that belong unto the history itself SECTION II. 1. Presbyterian Teachers assume the title of Master and yet give it not to the Apostles 2. S. R. his alledged prophecy against those in Aberdeen who seperat from the Nationall Presbyterian Church of no Weight 3. Divers remarkable instances of S. R. his declining from that good condition he was once in and also from his own principles 4. S. R. His Prophecy inconsistent with the Presbyterian doctrin of once in grace and ever in grace 5. As also with his own judgment that some Independents were gracious men But whereas this Writer threatens us with a prophecy of this great Seer whom he cals master Rutherford but why should he call him Master Rutherford seing that I can not find that he or his Brethren gave this title of Master to any of the Prophets or Apostles I wonder wherefore they are so angry at the title of Lord Bishop and yet so allow the title of Mr. unto their own teachers seing Christ did as expressly forbid the one as the other 2. Let us examin what Weight is in that alledged prophecy he told them who had gone from the Presbyterian way towards the Independents they would not stand or remain there and this saith this Post-scribe is fullfilled for they are proceeding now to joyne with the people called Quakers But if this be any prophecy it may be such an one as to this particular as was that of Cajaphas the high priest who said it was expedient that one should dye for the people but he understood not his own prophecy so nor hath S. R. for he meant that they would goe into more errors whereas the truth is they onely were advanced further into more clear discoveryes of Truth supposed by him and his Brethren to be errors and that S. R. as to this particular was as blind and dark as Cajaphas was as touching Christ I have not the least question and indeed if we will consider the particular time wherein S. R. wrot this Epistle to these well meaning people in Aberdeen it will much help to clear it unto the impartial how much he was then in the dark himself Know therefor Reader that when S. R. wrot this Epistle to them in Aberdeen it was not in the time that he had these fresh and lively enjoyments of Gods presence and power which he had formerly in his more pure times wherein he both experienced and declared of Immediat Revelation and the Spirits immediat teachings as his Epistles abundantly witnesse and as I intend to show in its proper place but it was after he had in a manner altogether lost those blessed injoyments and was become exceeding dark and barren which thing ●ay plainly appear by the straine of his Epistles writt in his later years which to him that hath the true Spirituall discerning and can savour words as the mouth savours meat do as farr come short and faill as in respect of life of his Epistles he wrote in his best times as a dark night falls short of a bright day or as a cold Winter of a warm and fruitfull Summer But let us hear himself giving an account of his inward condition in his later times in the 2. part of his Epistles Ep. 49. he saith but I am at a low ebbe as to any sensible communion with Christ yea as low as any soule can be and do scarce know where I am and do now make it a question if any can goe to him who dwelleth in Light inaccessible through nothing but darknesse And a little after but what shall I say either this is the Lord making grace a new creation where there is pure nothing and sinfull nothing to work upon or I am gone I should count my soule ingaged to your self and others there with you if yee would but carry to Christ for me a letter of cyphers and non-sense for I know not how to make language of my condition onely showing that I have need of his love Againe in the 3. part Ep. 56. he saith but for me I neither know what he is nor his Sons name nor where he dwells I hear a report of Christ great enough and that is all O what is nearness to him And in this Epistle he not onely acknowledgeth his own great deadness and dryness but that it is a generall thing over professors O saith he where are the some times quickening breathings and influences from heaven that have refreshed his hidden ones The causes of his withdrawings are unknown to us Yet afterwards he pointeth truly at the causes

saying no doubt we have marred his influences and have not seconded nor smiled upon his actings upon us But let none mistake me as if I judged that none of the faithfull servants of the Lord did or could feell at times withdrawings of sensible refreshment or could not be under great heavyness at times yea and sense of deadness for that I most readily acknowledge but then such times are not of long continuance where faithfullness is kept unto but the Lord quickly returneth unto them and visiteth them againe with rich and plenteous visitations of his love and life so that they can give frequent testimonies of his living and powerfull appearance in their soules raising them up frequently over all heavyness and though they have sometimes more and some times lesse of life yet they have always some are always in some sense of life unless unfaithfulnes cause the removall of it from them whereas it is manifest that the generall ●raine of S. R. his Epistles in his later years holds forth ●uch a generall and constant complaining and ●nguishing as doth without all controversy ●emonstrate an exceeding great change in his inward condition from better to worse and that not onely for an hour or a day or some days but throughout All which do plainly speak forth to me that this sad and lamentable withdrawing of the Lord's presence from him and this so dark a cloud that he was brought under happened unto him as the effects of his unfaithfulness to the Lord and as a reall judgment or chastisement upon him becaus of his not following on to know the Lord more fully but sitting down by the way and opposing further discoveryes and breakings forth of Light in others yea turning back again and declining from what he once witnessed of this I shall give ●ome manifest Instances 3. First Notwithstanding so many clear and evident testimonys to be found in his former epistles to God his immediat revelations and teaching● in himself yet after all this he joyned with the Assembly of them called Divines though they may rather be called Dry-vines and blind Diviners ● Westminster to oppose all immediat revelation and to cry down the former ways of Gods revealing himself to his people as wholly ceased since the Apostles dayes affirming that the whole counsell of Go● was committed to writing Whereas in his forme● Epistles he plainly declareth that he had the counsell and mind of God in some things not to be found 〈◊〉 Scripture as I may shew afterwards Secondly Although in his former years as his Epistles declare he was exceeding zealous for privat meetings see Ep. 2. part 2. Yet afterwards he complyed with the members of the Generall Assembly at Aberdeen 1640 to make an act against all privat meetings which did exceedingly gratify the profane and sadned the hearts of the sober and as I heard S. R. himself was displeased with the act yet did cowardly comply to gratify the humor of his Brethren without giving any publick protest to the contrary to which I may add Thirdly His so fervent and hot opposing of further discoverys of God in both them called Independents and others whom they invidiously brande with the name of Sectaryes as also upon the other hand Fourthly Although he complaineth sadly of the Prelats their persecuting him for his Conscience yet after when Presbytery got up he joyned very keenly with those who persecuted the Prelats and banished them out of the Nation whereas he was onely confined for some time at Aberdeen where he was very kindly received by divers and this was the greatest persecution he did undergoe by the Prelats of whom he complained sadly And in his Ep. 24 part 2 he regreteth his persecution thus Our learned Prelat said he becaus we can not see with his eyes so farr in a milstone as his Ligh● doth will not follow his Master meek Iesus who waited upon the wearied and short-breathed in the way to heaven and where all see not alike and some are weaker he carryeth the Lambs in his bosome and leadeth gently those that are with young But we must either see all the evil of ●eremonys to be but as indifferent straws or suffer no less then to be cast out of the Lords inheritance Who seeth not that what strength is in this reasoning as indeed it is strong was as fit against the Prelats being persecuted by S. R. as it was against his being persecuted by them If the Prelats could not see with the Presbyterians eyes so farr in a milstone as their light doth to apply S. R. his words against himself should he therefore persecut them or 〈◊〉 up persecution against them as he did and wrote most bitterly against toleration for Conscience sake And Lastly addunto all this that notwithstanding in the time when Presbyterians were low and under sufferings he wrote thus to a great man Ep. 17 part 1. I am not of that mind that Tumults or Armes is the way to put Christ on his throne yet afterwards how much both he and his Brethren came to be of that mind and to preach up fighting and armes as the way to reforme many thousands yet living do wel know yea that they carryed on their league and covenant by force of armes rather then by that meek way l●●d down by Christ. Again it followeth in that Epistle Or that Christ will be served and Truth vindicated onely with the arme of flesh and blood nay Christ doth his turne with less dinn then with garments rolled in blood But how the word onely cometh into the former sentence I do not understand for it marreth the sense of the discourse altogether I never heard of any professing Christ that Truth was to be vindicated onely with the arme of flesh and blood nay the grosse●t sort of Papists will not say so for they will acknowledg that preaching and writing are ways also whereby Truth is to be vindicated if this be not an errour in the printing it seemeth to be fraudulently put in by the Publisher to excuse the Presbyterians so much using the arme of flesh and blood to carry on that which they judged a reformation And how much garments were rolled in blood by the instigation of Presbyterian Teachers the whole Nation was a witness so that many thousands were made widows and fatherless by that warr they stirred up the people unto expressly contrary to the nature of the Gospell These Instances show that S. R. his testimony especially against any further discoverys of Truth has no wieght he being so dark himself and having so palpably contradicted himself in divers things of great weight nor should any think it ●trange that S. R. should misjudge them at Aberdeen to whom he wrot that Epistle he never looked on himself as infallible nor do I think that his Brethren judg all his sayings infallible truths or divine oracles otherwise they may be bound up with Pauls Epistles But let us hear himself Ep. 52. 2 part The

Concerning Christ. 6. The second accusation a meere quible about the invented words of mans wisdom but the truth of the mystery is owned by the Quakers 7. Father Word or Sone and Ho●y Ghost are three otherwayes then in meere union operation or manifestion towards us onely but not three substances 8. Divers judged pious and learned men of the Ancients denyed and disputed against 3. hypostases and 3. persons as Jerom and Augustin 9. The third accusation a quible and false upon the matter 10. Christ is a singular man 11. Whatever excellency other men have the heavenly Man Christ Iesus hath the same and more also 12. The man Christ Iesus hath a substantiall dignity and excellency above all men in his manhood Nature 13. The Christian Quakers esteeme more highly of the man-hood of Christ Ies●● then either Presbyterians or Papists PAg. 9. to wards the beginning And yet every Article of this that they may for ever destroy the foundations of salvation is by them oppugned and subverted They puting a false Christ in stead of the true Iesus the Son of David our onely saviour denying Christ to be the second person of the Trinity denying Christ to be a singular person denying Iesus the Sone of Mary to be the alone true Christ but affirming Christ to be a common sort of thing to be found in every man as it was in the Son of Mary even the common Light to be found in the mind of every man in the world affirming Iesus the true Christ the Sone of Mary to be onely an ordinary vessell which containeth this Light as the Spirit of eve●y other 〈◊〉 man doth and so not onely pulling down our exalted Prince from his throne of glory but putting their false Prophets in his place cloa●hing them with the glory of his proper titeles as being Christ as well as he becaus containing the some Light with his 1. Answer Because the Author of the Postscript layeth the whole stre●s of all his accusations upon what he doth here lay down as the principls of the people called Quakers and for which as supposing all these to be truely alledged which ye● are extreamly false he goeth on at an high rate in divers whole pages both before and after these words of his already mentioned alledging that we deny all the Articles of the Christian ●aith strike at name thing of Christian religion thus robing us of the whole Gospell and turning us over into pure Heathenism shuts us out eternally from all access unto God and makes our salvation for ever simply impossible Therefore I have found it sit to sett down word by word these his particular charges which are the alone foundation of his whole discourse And allthough it may suffice to any sober man simply to deny these charges as applicable to us who are called Quakers and to informe the ignorant that they are a meere bundle of lyes and falshoods upon the matter and that this is enough 〈◊〉 overturn the foundation of his discourse and consequently the dis●ours it self that is built on it seing he doth not bring the least proof for what he alledgeth against us from the words or writings of any of that people but meer blind suppositions and false consequences which doe no wayes follow from our principle yet for the further satisfaction of the sober inquirer ● intend God willing and assisting me by his grace to goe through every one of these particulars and in the simplicity and nakedness of truth to give●●●ithfull accompt and declaration of our faith touching every particular which are eight in number The first whereof is that we put a false Christ in ste●● of the true Iesus the Sone of David one onely 〈◊〉 2. This is a false accusation for we acknowled● no other Christ but the one onely and true Chri●● Iesus the Sone of David our onely saviour 3. And that the soundnes and truth of our fait● may appear in this particular let the reader kno● that we do most faithfully believe and acknowled● Jesus Christ to be true and perfect God and true and perfect man 4. And that the nature and substance of his Go●-h●ad is not the nature and substance of his M●●-hood his Man-hood is not his God●head 〈◊〉 his God-head his Man-hood yet the Man 〈◊〉 God by reason o● that most wonderfull union 〈◊〉 the two naturs so that as the soule and body of a man are but one man by reason of 〈◊〉 union that is betwixt them although the soule be not the body nor the body the ●oule in like manner but in a more wonderfull sort the God-head and Man-hood of Christ are but one Christ without any confusion or transmutation of the God-head into the Man-hood or of the Man-hood into the God-head And the God-head of Christ is not any inferiour divinity or deity but the very same God-head of the Father so that Christ as God is equall with the Father and one and the same God with him of one nature and substance Again the Man-hood of Christ is a true and perfect Man-hood so that Christ as man hath a true and real soule distinct from the God-head yet forever united with the same in a most immediat and wonderfull manner of which union no other soul or Spirit of men or angels ever were or shall be partakers As also he hath a true and reall body so that whatever per●fection the Man-hood of any other man hath the Man Christ hath the same and that much greater and more excellent as may be afterwards shown 5. And thus the soundnes and truth of our faith may appear concerning the Lord Jesus Christ our ●lone faviour where wee agree with all that are 〈◊〉 and in the faith against the Socinians who deny 〈◊〉 true God-head of Christ and who also deny that Christ was before Mary whereas we believe that Christ was and is before all the First and the 〈◊〉 As also against them who deny the true and reall man-hood of Christ some denying him to have a true and real body of the Virgin Mary but onely ●antasticall as is said of the Manichees ot●ers denying him to have a true reall soule affirming that the naked God-head tooke flesh and suffered in that flesh which is said to be the heresy of Apollinarius as also against them who affirme upon the matter tha● there are two Christs and two Sons of God as if the eternall Word or Logos were the one Christ and Son of God and the man Iesus borne of the Virgi● Mary the other Christ and Son of God which i● said to be the heresy of Nestorius whereas the eternall Word and Man Jesus are not two Christs no● two Sons of God but one and the same subsisting in two naturs as the soule and body are one man according to what is already said which example 〈◊〉 soule and body the Ancients have much used to explaine this great Mystery as also they have used another to wit of a red hot

and their hearts inclined by the Lord to joyne with us in the same Testimony 8. Now as concerning Iohn Livingston whose exemple this Author commendeth to be imitated who when a certain per●on of that Profession being his former acquaintance came in love to visit him and also to give him true information concerning that people if ther had been place in him to receive it did in a most rude and Unchristian way refuse him accesse into his house yet having nothing justly wherewith to charge him and when he inquired of him what was the reason of his carrying so towards him he told him that he had joyned with a people that held blasphemous principles and when he again inquired what these blasphemous principles were he would not give an instance in one particular but found fault with him for speaking the plain Scripture language of Thee and Thou which Christ and the Apostles used to one person and of this rencounter B. F. a merchant in Rotterdam and I my self were both eye and ear-witnesses then present in company with the said person and it is a certain truth that this was the first time that Iohn Livingston spake with the said person after he was of that profession and yet he rejected him plain contrary to the Apostle upon supposition that he had been an heretick as he was not an heretick after the first and second admonition reject And wherein also he dealt contrary to many of his own brethren who have judged it their duty to speake with such and conferre with us and the Apostle willed that in meekness we should instruct them that oppose themselvs if peradventure God may give them repentance 9. But our great defence is that we are not Hereticks nor our principles hereti●all but truly Christian and Apostolick and it is the height of injustice to condemn us before we get a fair hearing and opportunity as often as need is to clear our selvs which neither this Author nor I. L. have ever given us And therefor I leave it with all sober people to consider whether this practice of I. L. doth not more resemble the Pope who forbids to converse with Protestants or read their bookes as being in his sense damnable Hereticks then either Paul or Iohn or Christ who often reasoned with the Srciber and Pharisees his greatest enemies and Paul disputed with the Iewes and Greek Philosophers that opposed themselves to the truth and bid reject none but such as were self-codemned which neither 〈◊〉 Author nor I. L. could justly say of any called Quaker 10. And here again I cannot cease to wonde● how this Author cryeth up Iohn Livingston and giveth him no less tittle then if he were another Elijah while he falleth out into such an exclamation ● saith he to see some on whom this Elijahs mantl● is faln c Which words plainly import that I. L. was a Prophet and had the same Spirit of Prophesy that Eli●ah had which is enough to make a mans teeth to water to perceive their pride and insolency on the one hand and there confusion and self-contradiction on the other while they plainly teach as I have already observed that the Spirit of Pr●phecy and immediat revelation and teachings of the Spirit are generally ceassed since the Apostles dayes as for I. L. himself whatever he was in former times sure I am in his latter dayes he was much in the dark otherwise he could not have so mistaken and misjudged us as he hath done if his habitation had been in the Light he would have seen and known better what wee had been But to passe this it doth not a little discover him to have been but a weak and cowardly man that at the meer will and command of men went over sea and subscribed his sentence of banishment with his own hand as others likewise did which the Author of Ius Populi doth plainly acknowledge I challenge the Author of the Postscript to shew me where any of the true Prophets of God or Ambassadours of Christ did such a thing surely this was no Propheticall act but rather a renuncing of all true obedience unto God not only to desert his ●lock but promise never to return to them nor to his native countrey on paine of death without leave of men Now put the case that God had commanded him by immediat revelation or given him an immediat message to return as he had wont to give immediat messages to Elijah did he not here bind himself up not to goe or else to make himself a transgressour guilty of death by his own hand-writting And if it ●e said there are no such immediat messages to be expected in our dayes then for shame let them forbear comparing him to Elijah or telling us of I. L. 〈◊〉 mantle 11. Surely it appears to me his mantle was ● cowardly Spirit which hath fallen upon many of them that they are runn away from their ●locks for they were not sent prisoners over sea but went away to shun greater sufferings and I. L. in his letter to his parishoners a little before his death is so ingenuons as to confess he failed in his duty in not bearing a faithfull Testimony before them who sentenced him and yet I find not that he ever mended this fault although he lived many years afterwards however he is now before his Judge and far be it from me to conclud he has not found mer●y with God nor should I have med-led with him if the great inju●tice of the Author of the Postscript had not constrained me and put me on a necessity so to doe But what if the Author of the Postscript knew no● so great an Ambassadour left behind upon Earth Surely there are many greater and more true Ambassadours then ever he knew and how did he know that he was a true Ambassadour I suppose he wi●● not deny his words to imply that I. L. was a very holy man 12. Now I ask him how doth he know this what is his rule in this case Not the Scripture for it 〈◊〉 nothing of such a man and as for the markes of true holiness how doth he know that they wer●●eally applicable to him seing an 〈◊〉 goe ●he length of all outwards and he can not know ●he inwards of a man without immediat revelation ●ndowning the Spirit to be the rule contrary to the Confession of faith and Catechism that say The Scripture is the onely rule and immediate revelation 〈◊〉 ceased SECTION VII 1. An Account of all the particulars upon which the Author of the Postscript layeth the whole stress of his accusations against us being eight in number 2. The first accusation false 3. We own Christ to be true and perfect God and true and perfect man 4. His God-head is not his man-hood yet the man Christ is God by reason of the most wonderfull union betwixt the two Natures 5. The Christian Quakers free of the errors of Socinians Manichees Apollinarians Nestorians and other Here●icks