disclaimed by them which had been the only fair way of vindicating Truth and themselves But no such matter our Adversary denys not but they are quoted truly but only says they are perverted and mistaken or else maimed and imperfect which is the usual Artifice of this sort of People as if we did not understand the sense of common English words and know not what is meant by equal or infinite by a part or the whole Sure we are that passage of a plain-dealing Quaker had been a more proper answer who says They are no Blasphemers because 't is impossible Shewen ' s Treatise of Thoughts p. 14. they should be so they have not erred because 't is impossible they should being infallible But 't is pleasant to hear them cry out we put a wrong sense upon their words whilst we have not offered to give any sense of them at all but barely recited them as we find them in their own Books And had we quoted every word he charges us to have designedly concealed we should still have been deafned with their clamours of disingenuity and unfairness of Citations there might always have been a pretence of something left out unless we had transcribed whole Leaves which would have been infinitely tedious to any but especially to so august an Assembly as the Brief Discovery was tendred to But for all our Charge of their being guilty of blasphemous and seditious Words they mean as honestly as you can desire but we pretend not to know the meaning of their Authors but of their Words We had always thought Words had been the best Interpreters of our meaning and that these ought to be taken according to the common and customary usage of them in our Nation and if so we are sure they import Blasphemy and Sedition 't was not our work to inquire into the meaning of the Men but of the words Here thou hast shewed saith Geo. Fox to his Adversary that the Quakers have a Spirit given to them beyond all the Forefathers which we do witness since the days of the Apostles in the Apostacy and they can discern who are Saints who are Devils and who are Apostates without speaking ever a word they that be in the Power and the Life of Truth Great Mystery p. 89. We have heard indeed that the Quakers have such a Spirit of discerning as can tell us Mens thoughts and meanings without their speaking a word but we pretend to no such unerring Key but judging by their words we must declare them monstrously blasphemous and seditious Again we are told there are other words in the Authors we have cited which were able to have sweetned the Expressions we blamed into Truth and Orthodoxy But why may not those seemingly Orthodox Expressions be as well interpreted by these we have quoted as these be expounded by them especially since one who was lately of their own Communion and so best knows their meaning has averr'd that notwithstanding all their palliations and seeming agreeableness they do not truly and rightly believe one Article of the Creed according to the Scriptures and the true universal sense of sound Christians in all Ages see G. Keith's Postscript to the Serious Dialogue between a Churchman and a Quaker Thus like the Hereticks of old tho they used the same words with the Orthodox in the Articles of their Belief yet they meant differently yea sometimes quite contrary to them as Ireneus complains l. 3. c. 19. ult Similia loquentes fidelibus non solum dissimilia sapiunt sed contraria But supposing this were so will Orthodoxy in one place be an excuse for Heterodoxy in another 'T is not their having spoken like Loyal Subjects yesterday will clear them if they speak Treason to day It must be acknowledged that G. Whitehead of late has attain'd a notable skill in the Art of Chymistry if you send him not only both the Foxes Burroughs Howgil and the rest but even Julian Porphiry and Celsus the keenest and most venomous Revilers of Christianity by the same methods he has here used to clear those he may correct the poison of their Writings and extract wholesom Doctrines from the most pestilent Expressions for let him take but the liberty as he has done here of three things and what should hinder it 1. To blot out part of a Sentence as in p. 10. where Fox says He that hath the same Spirit that raised up Jesus Christ is equal with God Now says Whitehead He that hath should be left out and then indeed the Sentence is very Orthodox viz. The same Spirit that raised up Jesus Christ is equal with God 2. To say they are confusedly misplaced as p. 6. or the words Brief Discov pag. 5. are to be transposed as p. 19. Sol. Eccles tells us It was said of Christ That he was in the World and the World was made by him and the World knew him not So it may be said of this true Prophet Geo. Fox whom John said he was not c. These words saith Whitehead whom John said he was not we disown in that place they are confusedly misplaced to be sure he was in great confusion how to bring him off from being guilty of Blasphemy for saying Fox was he whom John the Baptist said he was not i. e. the Christ And p. 19. Geo. Fox had said to the Priest Thou canst not know Scripture but by the same degree of the Spirit the Prophets and Apostles had No saith Geo. Whitehead it must be by a degree of the same Spirit the words before cited should as I suppose be so transposed Who sees not a vast difference between saying We must have the same degree of the Spirit the Prophets and Apostles had to know Scripture and a degree of the same Spirit Or 3. that such a part of the Sentence is to be put into a Parenthesis and so left out if we think fit as p. 25. when Fox had been charged by the Brief Discovery p. 12. for saying The Apostles preached Christ that was crucified within and not another for the other is the Antichrist And he that hath not this Christ that was risen and crucified within is a Reprobate Geo. Whitehead to vindicate him says that these Expressions wanted their due Points and so puts the words that was crucified in a Parenthesis thus The Apostles preached Christ that was crucified within and he that hath not this Christ that was risen and crucified within is a Reprobate Thus altering the great intendment of Fox which was to set their whole value upon Christ's being crucified and risen within us as is evident by many other Passages in their Writings and believing sure that no Person would ever look this Passage in Fox's Great Mystery where 't was objected against the Quakers as their deluding poor Souls to hold forth a crucified Christ within risen within ascended within which indeed he answers in the next words orthodoxly enough tho nothing to the purpose of
else besides Ink and Paper and if not Pen Ink and Paper they must be somewhat conveyed to our knowledg by them But he tells us they mean only our dead preaching and commenting on it so then God be thanked the Letter is alive again and 't is only our preaching and commenting on it is dead tho Fox in direct opposition to him says 't is the Letter is dead But let us a little expostulate with the two Georges herein Why are they not as bold and plain with their own Writings as they are with the Scriptures are they not Pen Ink and Paper as well as these or are the Ink and Paper of Fox and Burroughs's writing made of more lasting materials than our Bible How comes it to pass then that they are not Dust and Death and Serpents Meat as well as the Scriptures No they are all messengers from Heaven given from the Mouth of the Lord sealed with the Eternal Spirit What care is there to guard the honour of their own Writings see Snake in the Grass p. 102. To you this is the Word of the Lord says Fox every where of his Scribbles No no yours are not dead and killing Serpents Food they are all Manna Quail Honey and the Honey-Comb our Souls Nourishment as Coal said of Fox's Book a good stomach surely he had which could feed so savourly as some Africans are said to do upon Guts and Garbage nay on Snakes and Serpents In the mean time St. Paul's Scriptures are but Dust Husks Rottenness scarce Dogs-meat 'T is true of late they give the Scriptures better names but 't is their cunning Artifice very highly to complement and caress this Favorite of the People especially when they have some Act of Parliament to procure which may tend to their advantage and when their turn is served perhaps you may hear of them under their old Character and they may be as much Serpents Meat as ever That place 2 Cor. 3. 6. which they often quote to depreciate the Letter of Scripture by is understood of the Legal ceremonial Dispensation which the Apostles were not made Ministers of and in that place the Law is the Letter that killeth and the Gospel the Spirit which giveth Life as will appear plainly to them who attentively read the following Verses to the end of the Chapter Lawson's Brief Discovery p. 9. saith The Ministers are Babylon's Merchants selling beastly Ware for a large price the Letter which is Dust and Death A very high complement to the Ministers as if they were no better than a company of Pedlars that cheat the Country selling the excrements of Beasts cunningly drest up for choice Perfumes but our comfort is we fare as well as the Holy Scriptures for they are the beastly Ware we sell as follows the Letter which is Dust and Death Here George begins to open against the injustice and falshood of this Quotation saying the Quotation runs thus selling beastly Ware for a large Price all the week time heaping up a rabble of Notions into the Brain And there he stops as Balaam's Ass could be got no further for the Sword truth is had he gone any further he would have felt the point of it which was in these words the Letter which is Dust and Death so that beastly Ware relates not only to the rabble of Notions in our Brains but to the Letter also George says again This was never spoken of the Ministers without exception P. 20. l. 19. but of the false Ministers Geo. we thank thee for nothing we know who they are very well that are the false Ministers in your account even my Lord of Canterbury and all the Bishops and Priests of the Nation that take Tithes as Rob. Barclay that Antichristian apostatized Generation the National Ministry His Anarchy p. 41. And as Smith says They are the false Ministers which preach Christ without Primmer p. 8. so that all the Christian Ministry in the World are here rank'd as well as ours amongst a company of cheating Pedlars And when he says He excepts the Ministers that are not the false ones he excepts none but themselves Br. Discov p. 9. quotes Saul's Errand All that study to draw a living thing P. 7. out of a dead the Spirit out of the Letter are Conjurers neither is Fox alone His brief Discovery of the threesold state p. 7 8 9 10. for Lawson says the same The Priests of the World are Conjurers raising dead doctrines out of the Letter dead reasons dead uses dead motives We have proved before 't is not the Scripture as it is barely Ink and Paper but as containing a System of Doctrines necessary to be believed and practised for our Salvation which they profanely call a dead Letter which is yet that very salutary Letter the Spirit himself hath written to his Church Besides how can we or the Devil himself draw any Doctrines Reasons or Uses at all from Paper and Ink abstractly considered as G. says but from some doctrinal Propositions contained under those Letters and so there will be no such need to conjure to raise a living thing out of a living viz. the Word of Life or a spiritual Doctrine from the Spirit 's Letter yet thus all the Ministers of the Gospel from Christ's time to this day are villainously traduced by the yea and nay Men as a company of Magicians and Sorcerers that work by the Black Art that preach out of the Scriptures as out of a conjuring Book and no doubt those Wretches would not be much concerned to see them burnt with the rest of those Acts 19. 19. Books of Sorcery thereby to spoil the Priests trade of conjuring by them Here again G. upbraids us of partiality for leaving out some passages of Fox P. 20. l. 29. wherein he distinguishes between the Letter and the Light the Letter and the Spirit while by his good leave the Letter containing such Doctrines as abovesaid is the Light as David says the Spirit 's Epistle to us containing lively Directions in our way to Heaven the lively Oracles of God which are quick and powerful and therefore there needs no conjuring to raise Spiritual matter out of them As for what he adds ibid. Mic. 3. 11. that the Prophet prophesys against such Priests that preach for hire we can't imagin how it comes to be fetch'd in here unless it be a device to start another Subject before us about Tithes on purpose to divert us and draw us off from the pursuit of their Blasphemy only by the way we say our Tithes are no Hire neither did we ever hear that it was accounted Wages what was paid to a Man out of his own of that which was due Debt before * P. 9. l. 31. Brief Discovery quotes Truth 's †P. 101. defence saying 'T is dangerous to read the Scriptures which the Prophets Christ and his Apostles spoke forth freely G. Whitehead clamours hideously the Qotation is abused for
of all the Dissenters and had ever been so if you will take their own word Go to ye Merchants of Babylon who are now bringing forth and exposing to Sale your old Cankered Rusty and Moth-â—aâ—â—n See Will. Mather's Answer to the Switch for the Snake p. 10. in the Appendix Ware you gather some heat from the Sun K. Charles II. that is newly risen and from it receive some small Vigour and are like the Insect and Reptilia of the Earth who creep out of their holes at the Sun's warmth by which they are vivified Yet know such are not permanent but the withdrawing of the Sun's heat from them soon return to their holes and some perish you may take this as a Figure there is a Cup prepared for you being mixed with Plagues Woes Miseries Sorrows Torments and Eternal Burnings which you shall not pass for you are found from the Lord worthy and a treble Portion is to be given unto you In some things you parallel Simon and Elymas the Sorcerer you are discovered and known to be as you are viz. Antichrists Deceivers Sorcerers and Ravening Wolves Flames Flames Flames of Fire is prepared by the Lord to consume you as dry Stubble Woe is me for the Day which I see is coming upon you from the Lord and all them you have made drunk by puttng your Bottle of Poyson to their Noses who have drunk deep and so are become one in Nature with you It had been better you had never been born it had been better for you that you had been strangled in your Mothers Wombs and still-births had been presented to them than living Children into their Arms. Oh! What shall I say concerning you God's Everlasting Decree is sealed against you Burnings Burnings Burnings with unquenchable Fire is your Portion from the Lord God of Heaven and Earth Oh! I have seen Eternity I have seen Eternity and a dreadful Day is very near at hand to be revealed Oh the overflowing Scourge Oh the Besom of Destruction Oh the Plagues and Vengeance that is to be poured out upon the wicked in this Nation both Priests and People Howl howl Hireling Priests of all Orders for the Wine-press of the Wrath of God Almighty is even near to be trod into which you are to be cast for the Lord God hath spoken it and he will not repent a treble Portion a treble Portion of the Plagues of God Almighty you are to have above all others Thus this famous Quaker-Prophet Divin'd about Forty Years ago but with what truth the Event has shewn And now Reader 't is strange any Person should at this time of Day stile the Issues of these hot-headed Persons Prophetical Passages when Divine Providence has so ordered matters as to encourage every one to hiss them off the Stage We very well know what little reason there is to expect Prophesies in these latter Days nay that a Rational Intellectual Christian Casaubon of Eâ—thas 2d Edit cap. 3. p. 270 171. Knowledge is as the Learned Dr. Mer. Casaubon observes from Aquinas to be preferred above all Prophecy to whom Maimonides the Aquinas amongst the Rabbins as he there calls him does agree in many places of his More Nevochim making Rational Intellectual Divinity the highest degree of Prophecy who has also a Chapter of very good use to keep Men from running themselves out of their right Wits touching Moderation to be observed in Contemplation The Man who can enjoy his natural Wit and Reason with Sobriety and yet affects Raptures and Alienations of Mind has attained to a good degree of Madness without Rapture which makes him so much undervalue sound Reason the highest Gift of God Grace excepted which is but the Perfection of Reason or the Reformation of Corrupt Reason as the same Learned Man speaks Cap. 2. ult And that the Quakers who so much affect Defence of the Snak in the Grass Part 1st from p. 42. to p. 72. these things are all of them touch'd with Madness is prov'd beyond any just contradiction by a Worthy Author It has been the Fare of these Modern Prophesies to continue in vogue but a short time by reason of their evident failure as to Truth discover'd by the Event and Issue of things for a Miscarriage but in a Cicumstance is enough to make the whole Prophecy suspected of Imposture whereas never one word which God spake fell to the See Numb 23. 19. Josh 23. 14. 1 Sam. 3. 19. Es 14. 24. Hab 23. Mat. 5. 18. ground as the Scripture most abundantly assures us and for this reason perhaps the Seventy chose to render Vrim and Thummim by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manifestation and Truth because especially by these two were God's Oracles distinguish'd from the Devil 's God's being eminent for Perspicuity and Truth and the Devil 's for Obscurity and Falshood God hath given us this Character to know a False Prophet by Deut. 18. 22. When a Prophet speaketh in the Name of the Lord if the thing follow not nor come to pass this is the thing which the Lord hath not spoken but the Prophet hath spoken it presumptuously and therefore we may rest assured that what God speaks with his Mouth he will fulfil Mr. Mâ—de in his 93 Letter to Mr. Hartlib lib. 4. p. 878. with his Hand 1 Kings 8. 15. Famous for a while were the Predictions of Grebner but what esteem are they now of A Learned Man tells us the Year 1572 when the new Star appear'd in Cassiopoia was the Epocha or beginning of his Prophesies and he ended them at the Year 1613 which he supposed to be the Day of Judgment having no other ground for it than the Numeral Letters of the Latin word Judicium which in all makes the Number He prophesied great matters of Henry IV. of France which proved clean contrary of Queen Elizabeth and other Princes which never came to pass Men are prone to believe any thing they would have and any words which seem that way they lay hold of saith that Judicious Man upon them How did the Predictions of those three pretended Prophets Kotterus Christina and Drabicius delude the See Dr. Spencer's Vanity of Vulgar Prophesies cap. 1. p. 6 7 21. cap. 5. p. 85. People for a while and which was much to be wondered at that Excellent Person also Joh. Amos Comenius whose other Works praise him in the Gates that he greatly Reverenced their Persons Recorded and Published their Visions and Prophesies under the specious Title of Lux in Tenebris But God has cloathed all those with Shame and Confusion who have relied upon the Prophesies of such Men by frustrating the Tokens of these Lyars making the Diviners mad and their Knowledge foolish Isai 44. 25. And we earnestly wish and pray that the Quakers and all others who are fond of them would at length own the folly and danger hereof in either assuming to themselves or attributing to their Teachers a
that ruffle indeed and make a noise for the present but would e're long wither and fall of themselves We could wish the Issue might make good their Presage But tho many of them are absurd and unreasonable Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that have no Topick to build a rational Discourse on but are given rather to railing and raving the Logick of Bedlam yet are there some among them that pretend to Art and do express much cunning in their evasive and elusive ways of Discourse whereby they are apt to deceive the simple and wellmeaning and 't is for the sake of these weak Ones Children as the Apostle calls them who are too easily spirited away with good words and fair pretences that we have undertaken this but we hope there will be no occasion for us any more to appear upon the Stage in vindication of these great Truths of our Religion but that the more worthy Sons of our Mother whose Learning and Authority may conciliate a greater reverence to their Writings will espouse so excellent a Cause and by their clear and close Discourses stop the mouths of these proud Boasters who truly know nothing but doat about Questions and strife of Words from whence come poâ—â—erse Disputings of Men of corrupt Minds and destitute of the Truth Being in the following Pages to discourse of Blasphemy we think it necessary first to settle the Notion thereof BLASPHEMY is originally a Greek Term which signifies at large to hurt and injure ones Fame with evil words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famam laedere calumniando vel maledicendo and thus 't is oft used by our Holy Writers Tit. 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak evil of no man Eph. 4. 13. Let all evil speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be put away 1 Cor. 4. 13. Being defamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we intreat we return Prayers for their Reproaches and speaking evil of us Rom. 3. 8. As we be slanderousâ—â— reported 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Blasphemy strictly taken denotes 1. A speaking evil or reproachfully of God 2. A vilifying or speaking contemptuously of those things which have a peculiar relation to God 3. An attributing to others or an assuming to our selves that which is proper to God alone 1. A speaking evil or reproachfully of God That this and the next particular also is Blasphemy that place Rev. 13. 6. does evince The Beast is said to open his Mouth in Blasphemy against God to blaspheme his Name and his Tabernacle and them that dwell in Heaven And Naboth was charged to blaspheme God 1 Kings 21. 13. to speak evil or reproachfully of him 'T is true this like other Crimes admits of Aggravation and degrees of Guilt for there is a Blasphemy of impious outrage and downright defiance against God such as was that of Rabshakeh openly denying the Power of the God of Israel as sufficient to rescue out of his Master's hand Such that of Mezentius in the Poet Dextra mihi Deus telum quod missile libro And this sort of Blasphemy in an Israelite was that which as we conceive was punish'd with Death Levit. 24. 11 15 16. Again Blasphemy against God may be charged upon Men when from their avowed Professions Principles or Practices it follows by clear Evidence and uncontestable Reasoning that the peerless Majesty Holiness Immutability Truth Unity or other Perfections of God are rival'd vilify'd injur'd or deprav'd because there is none Holy as the Lord and because in him is Light and no Darkness at all Thus to ascribe to God a sinful Impulse or a lying Divination to detract and derogate from his adorable Perfections can never be excused from a deep Tincture of this dangerous Crime 2. A vilifying or speaking contemptibly of those things which have a peculiar relation to God as in the forementioned place Rev. 13. 6. the Beast is said to blaspheme his Tabernacle and them that dwell in Heaven The mocking and abusing our Saviour who as the Messiah had a peculiar relation to God sent by him as his Servant for a particular Office and Imploy is called Blasphemy Luke 22. 63 64 65. Thus also the denying him to be the Christ of God being attended with speaking vilely and contemptibly of him is upon this account reckoned Acts 18. 5 6. Blasphemy and was the Blasphemy St Paul was guilty of before his Conversion Jam. 2. 7. and which he compelled others to Depraving the Doctrine of the Gospel 1 Tim. 1. 13. and thereby renouncing of it is reckoned Blasphemy as we find in Hymeneus Acts 26. 11. 1 Tim. 1. 20. for it gives occasion to speak evil of the Doctrine and Ordinances of Christianity upon which account the vilifying and depraving the speaking evil and contemptibly of Baptism by Water and the Supper of the Lord by Bread and Wine which not only were but are yet the Ordinances and Institutions of Christ as we hope is made evident in the following Discourse is no less Jude v. 8. than Blasphemy they having so near and peculiar a relation to God and Christ 2 Pet. 2. 10. Hence reviling Magistrates is in several places stiled Blasphemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kings 21. 13. they speak evil of Dignities 'T was laid to Naboth's charge that he blasphemed the King Speaking evil of the King is blasphemy because of the peculiar and special relation he bare to God being his Vice-roy and Representative Thus reproachful words against the Temple and the Law they bearing a special Acts 6. 13. relation to God were accounted Blasphemy This man ceasâ—th not to speak blasphemous words against this Holy Place and the Law Yea speaking contemptuously and by way of derision against the Mountains the Land of Israel is for the same reason reckoned Blasphemy as we read Ezek. 35. 12. I have heard all thy Blasphemies which thou hast spoken against the Mountains of Israel saying They are laid desolate they are given us to consume Much like that of Tully's Quam chara Diis immortalibus esset quod eam victa quod elccata c. deriding Jerusalem for accounting it self the peculiar Care and Darling of Heaven whenas it was storm'd and taken by Pompey And if reproaching and reviling Things and Persons that have a near and special relation to God and Christ be Blasphemy then those we fear are guilty thereof who affix to the Ministers of the Gospel such vile Names as Conjurers Thieves Witches Devils Orat. 24. pro L. Flacco Blood-hounds and the like We hope we shall not bring a railing Accusation against them only say as Michael the Arch-angel did to him that inspires this Earthly Sensual and Devilish Temper into the Minds of Men The Lord rebuke thee 3. An attributing to others or an assuming to our selves that which is proper to God alone Upon this account Idolatry is so often in Scripture said to be Blasphemy because men attribute to the Idol that which is peculiar
is a Witch and Conjurer I hope these short and dubious words that need the help of some ingenâ—ous and charitable Person to explain and amend them were not from the Mouth of the Lord yet they were from the Mouth of G. Whitehead to be sure and if thy Prophet calls thee Witch and Conjurer for them thoâ— must eâ—en take it patiently from one that spake every word from the Mouth of the Lord unless thou wouldst have him rather recorded for the Conjurer than thy self 〈◊〉 But secondly They are short it seems what thou sayest in thy Nature of Christianity I am afraid was a little too long viz. We have no Scripture Proof that Coâ—â—st exists outwardly at God's right hand which would have been as good Doctrine as you could have wisht if the Reader would be 〈◊〉 charitable and ingenuous as to throw out No And here where thou sayst That which is spoken from the Spirit of Truth in any is of as great Authority as the Scriptures and greater seems to be too short Let but the ingenuous Reader be so kind as to put in that word not and 't is admirable orthodox and he is very uncharitable that will not help a poor Man out of the Bryars when a word will do it Thirdly Thou sayst Ingenuity and Charity might explain them and amend them for thee methinks this were work might very well become thy self And this is all at present we have to desire of thee that thou wouldst correct and amend those blasphemous words we and others have charged thee with i. e. renounce them and give us other words more plain and orthodox in the room of them Brief Discovery and Fr. Bugg have taken some Pains to shew thee a few of them and we should be glad to see thee mending and correcting them and when thou hast mended thy own when thy hand is in thou wouldst do well to be so charitable to thy Brethren to amend few words of theirs and if thou dost but once set up the mending Trade we promise we will find thee mending work enough out of your own Authors for thy self and a Journy-man too G. Fox tells us the Priests say The Apostles were Eye-witnesses and understood Myst p. 24. by Immediate Revelation from God inspired with the Gift of the Spirit more than any Man could hope for since And saith they do not pretend to any such Gift nor depend upon any such immediate miraculous Revelation from Heaven To which G. Fox answers Then all may see now in this what you received that hath been from Man which is not from Heaven immediate nor the Gifts of the Spirit nor received the Gospel by the same means the Apostles did who were not the Eye-witnesses as the Apostles were neither have ye attained to the same Knowledg and Understanding as the Apostles did nor received it from Heaven c. But we deny this silly consequence That because what we receive is not by immediate Revelation therefore it must be from Man tho Man may be a means by which it is received and that it is not from Heaven nor the Gift of the Spirit nor the Gospel neither because not received by the same means the Apostles received it to let go the nonsense that the Apostles received the Gospel by means and yet immediately viz. without means for the Gospel is the same whether received by the Ministry of Men or without it for whatever those Holy Men of God the Prophets and Apostles have through the Assistance of the Spirit written and sent down to us we consonantly thereunto preach unto our People and therefore may truly say As they delivered so we preach and so ye believed But alas it seems it cannot be the Gospel we received because we are not Eye-witnesses as the Apostles were we cannot say with St. John That which was from the beginning which we have seen with 1 John 1. â— our Eyes and our Hands have handled of the word of Life Because we had the fortune to be born sixteen hundred years after the Gospel was preached and confirmed and so wanted the Happiness of a personal Converse with our Saviour and had not the honour to feast with him in Cana to be with him in the Mount in Galilee in Samaria to see the Draught of Fishes the Multiplication of Loaves and all his other Miracles because we did not see him in the Garden upon the Cross after his Resurrection or when he actually ascended into Heaven or at least were not wrapt up into the third Heaven with St. Paul and had not the abundance of Revelations that he had therefore we know nothing of the Gospel tho we have as rational an evidence as the nature of the thing will bear 〈◊〉 that which all wise men were satisfied with who never expected to 〈◊〉 〈◊〉 â—to the same capacity or to be in the same circumstances with the 〈◊〉 〈◊〉 Diâ—ciples of our Lord as to this matter But we fear 't is another Gospel they pretend to than ours their Gospel being only a manifestation of a Christ within his inward Life Death Blood Resurrection and Ascension which they pretend to feel taste and see within them every day In the close of this Citation George Fox would have all People judg and so would we too whether it may not be the same Gospel preached now by the Ministry of Men and from Heaven too that was received by the Apostles immediately from God since we give sufficient evidence that 't is the same we preach which we received from them tho we do not teach immediatly from Rom. 1. God or by Revelation The Gospel he saith is the Power of God and therefore immediate 'T is true the Gospel is stiled both the Power and Wisdom of God and they are immediatly in God for they are God But then that the Gospel which had a beginning is so called is not properly but figuratively as the Cause may be predicated of the Instrument for the Gospel is an Instrument of God's Power and Wisdom for the Salvation of Believers It may innocently enough be said Preaching the Word of God by a lawful Minister is the Power of God because the Power of God makes use of this means for the conversion of Thousands but then 't is meant secondarily or subordinately not originally and supremely There is a heavy complaint made for our omitting after these words They are in the same Power Understanding Knowledg and immediate Revelation from Heaven that the Apostles were in those in the close of the Sentence That understand the Gospel as also those And they that be in another cannot understand it Which amounts to thus much Every one that understands the Gospel is in the same Power Understanding Knowledg and immediate Revelation from Heaven that the Apostles were in and they that are not can never understand the Gospel when 't is evident a man may understand the meaning of the Gospel by the help of common
nay when they say 't is Blasphemy to say they are the Word of God and they are no rule at all to us All is for the wonderful deference they have for those â—â—â—â—ed Books For shame â—ir after all the Wounds you have given to the Scriptures to add Mockery and Scorn to Stripes and after you have spit upon them reviled and buffeted them to put the Purple and the Crown upon them as the Jews did upon their Author after such Indignities to cry out O how we love and honour them after the Treason to bestow the Kiss See Will. Penn's Courtship to the Scripture * Reâ—â—inder p. 1â—â— but especially Sam. Fisher's †Additional Append. p. 21. He calls the Scripture a Nose of Wax and it 's capable of being made no other a Character he took from the mouth of a Jesuit Andradius but Quakers we hope like it never the worse for that We could easily shew you that all the Arguments that Fisher and Pen use to prove the Scriptures are not the rule of Faith are the same the Papists have used this 100 years if they had been 7 years at School at Rome they could not have spoke Italian plainer than they have done A little further Fisher tells us he and the Quakers have put it to the question how it may be known infallibly that the Scripture is all of God and not a cunningly devised Fable He tells us of the uncertainty of Translations the various Lections and the loss of many Portions of them which they needed not have taken such pains about for the Papists have done that before and Penn in the forecited place hath mustered up a great many more such Popiâ—â— Objections against the Scriptures which were cast in our dish by Papists and as often answered before Quakery was born but all that you must understand is said for the great respect they bear to the Scriptures Reader if thou desirest to see more of such respect to the Scriptures see Parnel p. 16. You Teachers are doting upon Scriptures without with your dark Minds with the blind Pharisees seeking for life where it is not to be found P. 18. We can do all things without the Scriptures or any thing without Solomon Eccles coming into a Church at London naked and besmeared with T d carrying his â—ands fuâ—l of the same Filth compared it to the Bible which the Minister carried in his hand into the Pulpit Fisher in his Velara Revelata p. 845. says Such Men as the Scribes are ever scraping in the Scripture to find God yet never know him nor see his Shape To call our love to the Scriptures a senseleâ—s Dotage to compare David's Hony and Hony-comb as he calls the Word to a stinking Excrement and our reading the Scriptures to a Brute's scraping or rooting in a Dunghil must needs manifest a mighty respect they have for those Writings By the way does not Fisher deserve to be accounted Angelicus Doctor for talking of the Shape of God how glad would some Papists be if he could shew it them that they might draw his true Picture by it Lorreto Market would go near to be spoiled by it and most of her Votaries would come thronging hither sure to worship an Original But as a further Testimony of their respect for Scripture hear what Smith Morning-Watch p. 22 23. says Reading in the Scripture that there were some that met together exhorted one annother edified and comforted one another they observe and do as near as they can what is the Saints practice and so conceive a Birth in the same Womb and bring it forth in the same strength that others do these are Bastards and not Sons for these adulterous Births have provoked the Lord and gâ—â—â—â—â—ed his Spirit What an hellish Smâ—ak is this a Belch sure from the bottomless Pit to say that our meeting together according to Scripture Examples to exhort comfort and edisy one another is no better than going to a Brothel-house for there can be nothing but Bastards got by it and adulterous Births This may pass for another Quaker-Panegy rick upon Scripture Penn calls Searchers of Scripture as Faldo quotes him p. 113. and in his Answer Penn does not deny it Lettermongers We suppose though he differ in expression from his Brother Smith his intention is the same he means Whoremongers or Bastard-getters All these Quotations have we brought to prove Friend Whitehead's Assertion That Quakers have a marveilous Honour for the Scripture though we believe heâ—ll hardly be so grateful as to give us thanks for our pains In a Testimony from the Brethren in London met 66 together signed Farnsworth Parker Whitehead see Brief Discovery p. 11. l. 5 they say If any difference arise in the Church we declare and testify that the Church with the Spirit of the Lord Jesus Christ hath power without the assent of those that differ to hear and determine the same and if any of ours will not submit so to be tried nor submit to the Judgment given by the Spirit of truth in the Elders and Members of the same being consistent with the Doctrine of such good antient Friends as have been and are found in the Faith agreeable to the witness of God in his People viz. the Light within then we testify in the name of the Lord that he or she is to be rejected and joined with Heathens and Infidels Mark we pray if he or she kick against their Judgment consistent with the Doctrine of antient Friends and agreeable to the Light within Here is no notice taken of the Scriptures how agreeable or disagreeable soever it be to them And p. 23. l. 26. yet Whitehead hath the face to say this makes nothing against them It seems to be a small fault or none with G. to take away the Commission God hath given to the Scriptures to be Judg of Controversys in matters of Faith The Question G. is not whether the Church hath any Power in matters of Religion which is all thou provest from Mat. 18. 17. and we know none deny it 1. If it be exercised about indifferent matters in Discipline and Worship we allow her not only a Judgment of discretion to discern what 's fit to be imposed but also an authoritative Judgment to oblige her Members to obedience or else she would have less Authority over her Members than every Master hath over the Servants of his Family 2. As for things that are necessary to Salvation we think our selves only obliged to submit our Faith and Practice to the Authority of God in the Holy Scriptures and not to the Authority of any Church pretending to Infallibility meeting together in Treat or in Gracechurch-street So then that which we find fault with you for is a profane neglect of Holy Scriptures in determining matters of Faith or Doctrine that your Church should censure its Members only for this cause that you will not submit to the Authority of the Churches Judgment
consistent with the Doctrine of antient Friends and agreeable to the Witness of God in them and that all this while here 's not the least mention of the Scripture The reason of Submission to the Doctrine of their Church is it seems its consistency with the Doctrine of antient Friends and the Witness of God in them The Judgment of antient Friends and a whimsical Witness called the Light within fetch'd from Terra incognita must be set upon the Bench and authoritatively judg and determine all and the Scriptures must be turned out of office for some disservice sure they have done the Quakers Accordingly Keith was sentenced as an Heretick not from Scripture but from Friends Books So Jennings told him to his Face He was not to prove his Heresy from Scripture but from Friends Books and the question was not now who was the best Christian but who the best Quaker and therefore they produced a Book of W. Pen's instead of Scripture to prove Keith an Heretick and no Christian And indeed it would be a hard task to prove a Quaker to be a Christian if they had not somewhat else to prove it by than Scripture See G. Keith's Heresy and Hatred printed at Philadelphia 1693. The Truth of this Story Whitehead only questions he dares not deny p. 24. l. 6. Now George is all this nothing to the purpose as thou pretendest Do not all the Protestant World but our newly espoused ones and the Papists resolve their Faith into the Authority of God in the Holy Scriptures and not into the Authority of a Montanus and his Paâ—â—clete or the Roman Pope with his Council or Cardinals or his Holy Ghâ—st he could send about in a Male or the Authority of our English Pope Fox with his Pigeon whispering Divine Doctrines in his Ear like another Mahomet This was a deadly Blow at the Head of thee George tho thou cunningly dissemblest it Thou wert loth any one should take notice of thy broken Pate CHAP. VIII Of the Person of CHRIST BRief Discovery p. 12. l. 10. charges Fox in Saul's Errand c. p. 14. for saying Christ is the Substance of all Figures and his Flesh is a Figure and in Truth defending Quakers p. 20 22. Christ's coming in the Flesh is but a Figure To this Whitehead p. 24. l. 33. They mean by Figure an Example The same says Father Fox Saul's Errand p. 8. He is the Example and Figure which are both one Whitehead proves it because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek frequently signifies Example But George what sense is here The coming of Christ was an example tho it be good enough Christ come in the Flesh is so Again what if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek signify Figure and Example must Figure in English signify so too What if Liber in Latin signify a Child and a Book must a Child in English signify a Book too Did ever any understand by the English word Child to be meant a Book or by the English word Figure to be meant a Pattern Had he said Christ's coming in the Flesh was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it might have been understood to have meant Example because that word is often interpreted so but the word Figure never George why shouldst thou thus dodg and shuffle with us for once be so ingenuous as to own your antient Testimony or openly disown it That Christ's Flesh is a Figure of Christ within So Hubberthorn and also Fox Saul ' s Errand p. 14. and Pen in his Rejoinder p. 336. says Those Transactions of Christ were as so many facile Representations of what is to be accomplish'd Truth desending Quakers p. 20. in Man And Whitehead himself learnedly proves it because Christ was transfigured which could not possibly have been as he argues with great Quaker Subtilty if he had not been a Figure He says again Men need not be directed Light and Life p. 8. to the Type for the Antitype nor yet to Jerusalem either to Jesus Christ or his Blood where our Jerusalem Christ is but a Type And what could he be the Figure or a Type of but a Christ within as W. Pen above plainly And Whitehead cannot name any thing else but their Christ within to be the Antitype and so all that Christ did and suffered must be a Figure of what is done within the Shadows of the Law that typified Christ were but Shadows of Shadows See further for this purpose G. Keiâ—h ' s 4th Narraâ— p. 41 42 43 44 45. and Figures of Figures and the Person of Christ his living and dying at Jerusalem were no benefit to us but as they figured and typified this Christ within He taught as a Figure died and rose again and sits at the Right Hand of God as a Figure And thus by making Christ without a Figure they have made him a very Cypher Well but tho Whitehead owns Christ's Flesh to be a Figure he storms at it p. 24. l. 25. when we affirm that he should say Christ's Flesh is but a Figure George we have not that Book at present by us we 'll let that go as it will we are sure W. Pen speaks plain enough in his Sandy Foundation p. 26. Christ is but our Example And again ibid. He 's but our Pattern And Whitehead owns Figure and Pattern are the same thing viz. synonymous p. 24. l. 33. But thou mayest say this is by consequence only because Pen says but an Example therefore he must say but a Figure Tho this consequence sufficiently affects G. Whitehead who says Figure and Pattern are all one yet see a little further Pen says plainly Câ—râ—stian Quaker p. 97. The Paschal Lamb was not the Figure or Type of the outward Christ but of the Light within of which Christ himself was but a Figure Whitehead doth not deny Truth and In 〈◊〉 〈◊〉 p. â—4 l. â— but Pen hath the very word but there he only denies that was the Quakers Doctrine or that it was his But George was not this also the Doctrine of Hubberthorn and didst not thou stoutly defend the same in Truth defending Quakers as the Gag for Quakers p. 67. l. 8. charges thee to have done And is not that an owning of what Hubberthorn asserted That Christ is but a Figure But to compound the matter supposing the word but be not in thy Truth defending Quakers if thou wilt confess those Expressions of Pen and Hubberthorn were blasphemous we will ask thee pardon for the Mistake contenting our selves to have proved that you have owned him oft to be a Figure of Christ within without the word but for then he must be either the Figure of himself or of another Christ within or only of some Graces and Influences Christ sheds in our Hearts which are figuratively Christ All which are Absurdities too gross for any but a Quaker that would also advance Christ within to be that Principal and render Christ without as a Shadow only Brief Discovery p.
Command which ought to make the greater Impression upon us if we truly loved him plerique postrâ—ma meminâ—re Yea he condescends to give a Reason though his Command is Reason enough of its self such an one as adds to the Obligation of the highest Authority the Obligation of the greatest Gratitude for that is the Blood of the New Testament which is shâ—d fâ—r many say Christ for the Remission of Sinâ— St. Luke tells us it was to be a Commemoration Ordinance Do this in remembrance of me St. Mark 14 23 says They all drâ—â—â— of it St Paul 1 Cor. 11. 23. says he received the same Ordinance from Chrâ—â—â— and that it was to continue till Christ's coming to Judgment for they were to thâ—â— forth the Lord's Death till he come why is it else called the Lord's Supper but because the Lord himself instituted it Ver. 20. And upon this Account he aggravates their Profaneness 22 23. Because it was an Abuse of an Ordinance of Christ and threatens it terribly 27 28 29 30. He lays the Guilt of the Blood of Christ upon them threatens them with Diseases and Sicknesses in this World and Damnation in the other Harsh Sentences for eating a little common Bread drinking a little common Wine unworthily besides what a solemn and serious Preparation is here required 28. But let a Man examine c. We can't think such a strict Examination of our selves is required of every one before he eats his Dinner and that for want of it he should be damned Ver. 27. 'T was not for drinking of his own Cup or his Friends but the Cup of the Lord unworthily And must such a solemn Ordinance of Christ's be dress'd up with such disgraceful Titles upon its forehead Popish Carnal Cainitical to expose it the more to the Scorn and Contempt of their Vulgar and Rabble Quakers Sect. 14. Whitehead in Answer to the Snake and in his Innocency and Truth c. stumbles at the Word Sacrament and says 't is not to be found in Scripture applyed to these P. 26. l. 14. Mysteries But G as long as Sacrament is a Word apt enough to express the Nature of the thing why shouldst thou make such a stir about a Word and shew thy self as Pedantical as a pert School-Boy with his Unde derivatur Where canst thou find Infallibility and Friend Meetings c. expresly in Scripture Yet thou contendest very earnestly for these things We are sure the Word Sacrament is as Scriptural and more expressive of the thing we use it for than those you use to express an Order of Men by set apart for Holy Ministration viz. Conjurers Thieves Robbers Witches Devils Beasts Blood-hounds Moles Tinkers Sodomites c. Can any thing be more expressive of the Nature and End of this Mystery than a Word that signifies to bring an Holy Thing such is the Death of Christ to our Minds But G. if thou wilt we will compound with thee for this we 'll not be such Logomachists as to fall out for a Woâ—d give us but the thing and call it if thoâ— wilt by its Scripture Name the Lord's Supper Antidote against the Snake p. 112. He tells us again Till he comes is meant till Christ comes spiritually into our hearts and Christ was not then come so to the Corinthians and that was the Reason of the Celebration of this Ordinance was continued so long We had thought Christ had been come to every Man alive for he enlightens every Man that cometh into the World and therefore is come to all But he says the Corinthianâ— were not then the purest Christians yet we doubt not but some of them were as pure as the Quakers We may presume so farâ— of Paul and Apollos Crisâ—us and Gaius and it were hard if Christ had not appeared spiritually to any one of that great Multitude baptized with them Acts 18. 8. Yet St. Paul speaks to all the Corinthians What I have received that I have delivered unto you We hope also the Disciples of Christ who all received had some little appearance of Christ in them as much as W. Pen and thy self and some Primitive Christians and Martyrs might be almost as pure as you whoever took it even when going to their Last Home at Death as their Viaticum as a Cordial to comfoâ—t and revive their Spirits and fit them for their Last Conflict at a Stake or Furnace Truly G. the purer Men are and the more Christ be come into their hearts the more worthy they are The Apostle intimates such are the fittest to participate of this Ordinance which you wickedly affirm 't is but to continue till we are so The Apostle exhorts at the Peril of moâ—t dreadful Judgments to as great a Measure and proficiency of Grace and Holiness as they can attain to so let them eat and so let them drink c. No says G. When they are come to that measure they need not do it One would think such Men have most reason to remember the Death of Christ who have felt most of the comfortable Effects of it themselves unless they will say because they have Christ within them they need no Shadows or Images to remember him by or because they have Christ Crucified within themselves they need not send their Thoughts and Meditations a Pilgrimage to Jâ—rusalem to reflect upon the Painâ— and Agony the Contempt and Scorn was sufffered New Catechisâ— 134. there Smith says We believe that Christ in us doth offer up himself a living Sacâ—â—fice unto God for us by which the Wrath and Justice of God is appeased Primmer p. 8. towards us Again Smith They are false Ministers that preach Christ without We that are pure Quakers which the Corinthians were not it seems not a Man of them have Christ and his Death within us What need we trouble our Memories 1 Cor. 5. about Calvary or Jâ—rusalem The Lustful Atheistical Schismatical and Drunken 1 Cor. 15. Corinthians maâ— have leave to remember and shew forth his Death because he 1 Cor. 11. is not yet come to them if they please Whitehead says They were to wait 1 Cor. 1. for the coming of Christ to make them better No doubt of it G. and the better Answer to the Snake 112. they were the Apostleâ— say they would be the fitter to receive these Mysteries Sâ— Paul exhorts to worthy Receiving neither does he set a Measure or Limit to their Worthiness We aâ—e confident â—e never â—eâ—red they could be too worthy though now â—â— dâ—â—s â—â—â—s the eminency and hâ—ighth of Worth in some sort of People that keeps them from receiving as having now no need of it Whitehead at last yields There might Answer to the Snake 172 〈◊〉 be a good â—â—tention in the first Proposals and Practice of the Memorials of Christâ— Death among the Corinthians to remember and shew forth Christ's Death till they knew more of his Life â—o set forth in an unblameable
he says the P. 21. l. 6. words are these T is dangerous to read and to make a trade of that which the Prophets Christ and his Apostles spoke forth freely and to give meanings to it contrary than it is We have not now the Book by us and therefore are forced to yield him his Quotation neither do we see any great hurt it will do us as he hath stated it for he makes three different Sentences of it joined together by two Conjunction Copulatives 't is dangerous to read them and to make a trade of them and to give contrary meanings to them so that with him every one of these is dangerous both to read them to make a trade of them and to pervert the sense of them which is Blasphemy Nay further we say 't is a profane Slander upon the Scriptures to affirm that they are dangerous to be read by any tho they wickedly make a trade of them or pervert their Meaning 't is only that wicked Merchandize and Perversion that is so dangerous nay to say 't is dangerous for Men to read the Scriptures that read them with a design to pervert and scoff at them such a design is dangerous but not their reading the reading the Scriptures being a good means to bring them into better Temper and Sobriety 'T was happy for St. Austin that he heard that Sermon of St. Ambrose tho it 's said he went with a purpose to flout and jeer at him and the Officers had no reason to repent them John 7. 45 46. of their coming to Christ though they came with a purpose to take him Prisoner who were so happily taken by him they could not for never man spake like him So then this must still go for a Blasphemy against the Scriptures that Ibid. l. 16. it 's dangerous to read them as 't is to make a trade of them and pervert them As for what he says 'T is dangerous for any to read them for an unlawful end we say 't is not the reading them is dangerous but the propounding an unlawful end is dangerous such a man that hath such ends may safely read them though he may not safely read them with such ends Come come G. never stand mincing of this gob 't will go down well enough with other Friends Isaac Pennington very ingenuously tells us That Knowledg gain'd by the Letter of the Scripture makes a Man wise and able in his Head to oppose Truth and brings him into a state of Condemnation Wrath and Misery beyond the Heathen and makes him harder to be wrought upon by the Light than the very Invalid of Faldo's Vindie p. 124. Heathen This Citation of Faldo Will Penn quotes and owns Well said Isaac thou sayst the Knowledg gain'd by the Letter makes us worse than Heathens and it must be very dangerous sure to read such a Letter that will make us all turn Heathens or worse perhaps to Will. Penn this seems to be no fault to His Address to Protestants p. 118 119. make us Heathens since with him to be an Heathen and a Christian is 〈◊〉 one He says every meek and patient Man is a Christian he argues largely for Heathens to be Christians Thomas Elwood justifys this That moral Heathens are very good Christians See his Answ to Keith ' s Narrat p. 75. and pleads for his Master Penn at large so that a Man may learn the Principles of Christianity out of a Seneca or a Socrates as well as out of a Bible Well whatever Whitehead may think if Isaac says true that the reading the Scriptures will bring us into an Estate of Wrath worse than Heathens we can't but think it sadly dangerous to meddle with them and if Will. Penn be to be believed the Scriptures are at leastwise needless and 't is but a wise caution to cast them quite out of their Meetings * P. ◠l. 2◠Brief Discovery quotes Fox and Hubberthorn †Truths Defence p. 2. and 〈◊〉 4. again saying You might as well condemn the Scriptures to the Fire as some of our Queries and also giving this Reason Because our giving forth Papers and printed Books is from that same immediate Eternal Spirit of God G. says 't is a great Evil to condemn the Scriptures to the Fire or any of their Books given forth by the Eternal Spirit of God as without question all those are that are authorised by their second Day 's Meeting nay all that they have spoken or printed or else they must be Conjurers that have so spoken and printed if not from the mouth of the Lord you may be sure Fox's Great Myst and Burrows's Works were so for they stoutly witness it in the beginning of them May the Bible as well be burnt as these Most impudent Blasphemy To compare such Writings full of Ignorance Blasphemy Barbarisms Nonsense Contradictions pouring out such Filth and Nastiness upon God's Ministers not to be read but when a Man stands in need of a dose of Physick to make him vomit Must such Stuff come in competition with that holy and heavenly System of our Religion the Scriptures that are able to make a Man wise unto Salvation Ah G. may we as well spare all the Bibles the World as such Writings This thou cunningly insinuatest while thou only sayst 'T is dangerous to burn them both but rebukest not in the least that blasphemous comparison That 't was as well to burn the Scriptures as their Writings but speakest as if it were equally wicked to burn either which Fox and Hubberthorn have spoke out plainly yet sometimes the Bible is the best Book in the World though now it be no better than a nonsensical Battledoor and may as well be burnt We have known the time when such a comparison as that would have made their Tongues have hist with an hot Iron though we are accounted Persecutors we rather desire their Tongues should confess the Blasphemy than so hiss for it 'T were an easy matter for us to pretend to immediate Revelations and Inspirations such as the Apostles had as well as they and we could cry as loud as they This is from the Mouth of Lord a Message from the Great God and could prove it too by the same Argument that they prove theirs by we are sure of it and we could cluck and call Shoals of Followers after us among the credulous Multitude as well as they but we dare not be so bold with God as to set his Hand and Seal to every Fancy and Dream of our own and call it divine Revelation nor dare we be so treacherous to the Souls of Men as to loobel them into a snare by false Lights or to hold up an Ignis fatuus before them which God knows some are apt enough to follow thereby to lead them into Pits and Precipices could they prove their Revelations as convincingly as Christ and his Apostles did theirs we should not envy them the comparison What