§ 6 contribute a good measure Neverthelâ—ss deâ—th reigned from Adam to Moses even over them that had not sinned after the similitude of Adam's transgression who is the figure of him that was to come There are two respects wherein at least many of those over whom death reigned from Adam to Moses did not sin after the similitude of Adam's transgression First They did not sin against a revealed Law which Adam did in eating the forbidden fruit and there was no revealed Law or Covenant of life expresly and explicitely given from God after Adam's time before the fall untill Moses Secondly They did not all sin actually and in their own persons as Adam did yet death reigned over Infants who were in respect of actual sin Innocents And by what Law did Infants suffer death if not as they were included in Adam the first man and his offence becoming theirs thereby according to those words 1 Cor. 15. 22. For as in Adam all die so 1 Cor. 15. 22 in Christ shall all be made alive So that if it were not by the imputation of Adam's sin Children or Infants suffered a penalty without all Law which is contrary to the Apostles words Rom. 5. 13. But sin is not imputed when there is no Law But there was a Law then in force viz. the penalty of Adam's sin which by imputation reached to his posterity And in this very respect Adam was the figure of him that was to come viz. Jesus Christ So that if the righteousness of Christ of that one man Christ Jesus be not imputed to justification of all his children by faith or that are considered by God in Christ the whole frame of the Apostle's arguing seems but trifling and to conclude nothing of what it seems to aim at There are four Objections among others I have § 7 met with against the evidence of these Texts to the Doctrine I have vindicated Object 1. Christ was our example and therein did answer to Adam as his figure for sin came into the world by Adam's example and righteousness by Christ's Answ This is an old error and what error so old and rotten that the Quakers will not embrace who live in error as their element The Texts I have quoted have not the least appearance of sin entring the world by example and the Infants over whom death reigned were not capable of sinning by example Object 2. There might be a derivation of § 9 Adam's corrupted nature to all his posterity and so all of them might be guilty of sinfull disposition and habits in their own persons yet by generation from Adam and not by imputation of his sin committed in his own person so the righteousness that justifies may be derived in spiritual regeneration whereby the soul is disposed and enabled to work righteousness by that spiritual life and vigour it receives from him as its root Answ That cannot be the meaning frr then the condemnation spoken of would be by all and every one which though it be true that dispositions to sin are derived from Adam by natural generation and dispositions to holyness by regeneration from Christ yet cannot be the meaning of these Texts for the emphatical word which as upon the hinge the whole argument turns is the word one by one mans offence by the obedience of one whereas if the Objection did hit the meaning the Apostle must rather have said So by all or every mans offence condemnation came upon all But there is no mention of that middle thing mans corrupt disposition to knit condemnation to Adam's sin as a more original and remote cause Also it should then be in or into all and not upon all Object 3. The condemnation that came upon § 10 all and that reigned from Adam to Moses was but tempopal death and what is that to eternal or to bear a prnportion with justification to life spirtual and eternal Answ It is more than you prove or can prove that it was but corporal and temporal death and we can prove that it was the guilt of eternal death if we go no further to fetch the proof than from what is opposed to it in the last verse of the Chapter righteousness to eternal life And temporal death is not remitted or discharged to those who enjoy the benefit of the grace by the second Adam Jesus Christ Object 4. The Apostle James saith what doth it § 11 Jam. 2. 14. opened 21. profit my brethren though a man say he hath faith and have no works can faith save him Was not Abraham our Father justified by works c. Ye see then how that by works a man is justified and not by faith only To the first Instance in the objection I answer The saying a man hath faith is not sufficient to render him justified or to justifie him Secondly A dogmatical or historical faith cannot justifie or so act on the promise and Covenant as to put us under the imputation of justifying righteousness for such a faith the Devils have and there is a vast difference between believing the History of the Gospel and believing in Christ And this is the dead faith the Apostle speaks of verse 17. To the second instance Abraham's works though they justified his faith yet they did not justifie his § 12 person And the History of his offering up his Son doth give evidence for this Exposition Now I know Gen 22. 12. Jam 2. 18. that thou fearest God seeing thou hast not withheld thy Son thine only Son from me And I will shew thee my faith by my works To the third Instance which seems to joyn works § 13. with faith in justification that is our works I answer That although justifying faith is not without works yet faith justifies without works as a man cannot have seeing eyes if he have not lungs and heart and brains which are essential to life and the living motion of every member yet the eye only sees and not the lungs or brains c. but if you should pluck the eyes out of the head they would so alone be to little purpose So works are essential to the being of justifying faith yet faith alone is in the act of justitying or so acts on Christ as to justifie the person in the sight of God by cloathing the soul with Christs righteousness And although in the Text it is translated not by faith only it may and I was going to say ought to be translated alone and then the sense is but this That faith which is alone without works doth not justifie a man in the sight of God And I shall give two good Reasons for it The one because it may be so without wrong to the Original Secondly It must be so because it will otherwise contradict the Apostle Paul and the truth also as expressed abundantly in other Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth as well signifie alone as only and is very § 14. often so rendred as Joh. 8.
his mouth as eminently as any thing yea all things in the world and more For God spake by them to us more than by all other things he saith to Jeremy Jerem. 15. 19. Thou shalt be as my mouth As thou spakest by the hand of Moses 1 Kings 8. 53 2 Sam. 23. 2. The Spirit of the Lord spake by me and his word was in my tongue Hear the rod. c. Is it not a frequent phrase in the Scripture As saith the Scripture They believed the Scripture And what is that but God speaking by the Scripture and believing what God spake by the Scripture But now is made â—om 16. 26. manifest and by the Scriptures of the Prophets according to the â—â—mmand of the everlasting God made known unto all Nations for the obedience of faith What more plain that the Scriptures are the mouth of the Lord or those means by which the Lord doth manifest his mind to men But the Quakers will not have it so and therefore it must not be so But they who â—nquire of or at the Scriptures for the mind of the Spirit run another way than that the Spirit walks and is to be found in and sin against the Spirit of God And that you may see how they set the Spirit and Scripture together by the ears Naylor saith further For those only are the Children of God who are Love to lost c. p. 25. led by the Spirit of God so far is true as truth it self but as the old Serpent he never heads a saying with the Scripture but he brings in a lye at the end and tail of it to whom they who are led by the Letter were ever enemies Here you have two great Commanders or Leaders § 5 brought into the field as the most hostile implacable Enemies whose followers from the time there where any were foes each to other And what can render the Spirit and the Sâ—ripture more opposite than that whosoever follows the Letter is a foe to him that follows or is led by the Spirit And the Leaders are the formal cause of it too and therefore it was ever so and is as inseparable as natural cause and effect It this be all true well W. Pen Sp of truth â— might W. P. say We livingly witness against all the dry cavelling Letter-mongers in the world Having frequently met with that Scripture SECT II 1 Cor 3 6. By them produced to prove the Scriptures to have a contrary tendency to the Spirit I shall here open it and shew their mistake The words are Who alsâ— hath made us able Ministers of 1 Cor. 3 6. openeâ— 1. the new Testament not of the Letter but of the Spirit for the Letter killeth but the Spirit giveth â—ife Whereas they would have us by the Letter to § 2 understand the whole written word as written that is the body of the Scriptures both of the Old and New Testament Law and Gospel without distinction and by the Spirit the inward immediate teachings of the Spirit of God they are in both mistaken For it is as certain as that the following words are truth that by the Letter here is meant the Law as given forth by God from Mount Sinai and by the Spirit the Covenant of Grace especially as expressed in the New Testament under the administration of the Reedemer But if the ministration of death written and engraven Ver. 7. Ver 9. one stones was glorious c. for if the ministration of condemnation be glory c. Thâ—se passages express and explain the same § 3 thing called the Letter in the 6. Verse and that it was the Law given forth by God before it was written not only as written the matter and manner of which was glorious but in terribleness insomuch that Moses said I exceedingly fear Heb. 12. 21. and quake and it was death for any to touch the Mountain yea the Israelites were ready to dye Exod. 20. 19. with fear at the appearences of God on that Mount Sinai at the giving forth of the Law And as the manner of giving it forth by God so § 4 the matter of it was mortal nothing but death was written in the forehead of it going alone The Law worketh wrath That is the Law of meer Rom. 4. 15. Rom. 7. 11. 12. Commandments And the Commandment which was ordained to life I found to be unto death for sâ—n taking occasion by the commandment deceived me and by it slew me Thus it is plain what is meant by the Letter the Law of meer Commandments as given forth on Mount Sinai That by the Spirit is to be understood the Covenant § 5 of promise in the hand of the Mediator is as certain and not of the Scripture or written Word in general for in the 6. Verse it is opposed to the Letter of the New Testament not of the Letter that is the Gospel not the Law and it is called the Spirit in three respects First As the New Testament or Covenant of promise especially in the hand of Christ promiseth and conveyeth soul quickning grace in a good measure to sanctifie and enable and dispose the soul to keep the Laws of God Secondly As by the New Testament or Covenant life and spirit comfort and refreshment is put into the hearts of poor drooping sinners under the sense of the severity of the Law and their liableness to the punish of it Thirdly And chiefly the intent and mind of § 6 the Spirit in the terrible dispensation of the Law of Works was by discovering mans woful estate to make the promises of the Gospel or the new Covenant sweet and welcome and to put souls on embracing the redemption through Christ So that the matter of the pure New Testament or Covenant in the hand of the Mediator was that which God especially aimed at to promote by the Letter or the meer Law of Commandments in which alone there was not the least appearance of mercy or mans welfare implied CHAP. XII The Quakers hold it is a sin and the sin of Idolatry to believe and live according to the instructions and holy examples expressed in and by the Scriptures except we have them by imme iate inspiration and at first hand as the Apostles received them I Am now come to the highest round of their SECT I Ladder and I know not what one step of sin beyond it except the unpardonable one they could charge those with who walk by the light of Scripture day Samuel whole rebuke to Saul for his sin in the matter of the Amalekites was expressed in the keenest and highest terms compared his sin but to Witchcraft Iniquity and Idolatry And if this charge against us were as true as it is that they so charge us it is high time to serve the Scriptures as Hezekiah served the brazen Serpent And brake in peioes the Brazen Serpent that Moses had made 2 Kings 18. 4. for unto thâ—se days the Children
most agrees with his words is in 2 Col. 14. blotting out the hand-writing of 2 Col. 14. opened Ordinances he might have added the next words that was against us which was contrary to us and took it out of the way nailing it to his Cross but these words were not for his turn The true meaning of the Text is that Jesus Christ § 3 by his death fulfilling what was signified by the typical Jewish Ordinances and abolishing the Mosaical Dispensation entred his house his Church to undertake the administration of its affairs which he in all things disposed as was suitable to the gracious nature of the Redeemer and that glory of Gods goodness that now shines in the Face of Jesus Christ But will this great Prophet G. F. say that the pure Gospel-Ordinances are against us contrary to us or as the Jewish standing in the way of the Conversion of the Gentiles through their burthensomness Will he say that Christ by his death abolished his own proper Ordinances Will he say that he nailed them to his Cross before they had a being divers of them not being formed till by his Apostles after his Resurrection Will he say that he blotted out the Lords Supper and nailed that to his Cross also as soon as he had instituted it as if he delighted in a fickle humour as the Quakers and to give life to an Ordinance and within twenty four hours put it to death yea to ingage his Disciples thereby to remember his death as often as they did it and yet abolish the Ordinance by his death and so take away all opportunity of remembring his death thereby And that phrase of the Angel seeking the living § 4 among the dead because they are taken with the sound is often used by them though not only beside the meaning of it but contrary to the sense of any Scripture I am sure it was never intended to prove Gospel-Ordinances dead You may hereby note what he denies viz. outward forms they are not to be touched and his reason is an excellent one the Saints have Christ in them At another time he will say Moses Abraham and the Old-Testament Saints had Christ in them and that in their own sense and yet I hope he will give us leave to believe that it was their duty to observe Gods forms But I wonder not that they that hold not fast the form of sound words are so easily perswaded to let go the forms of sound worship Let us hear another For this I say that the Father hath given his Son James Nayloâ— Love to lost p 52. §. 5. for a Leader and Guide to all Ages and into and out of all forms at his will and in his way and time in every Generation and therefore it is that all who know his will herein cannot endure that any visible thing should be set up to limit his leadings in Spirit Here you have the Tenet and the pretended reason of it all that know his will herein that is the Quakers cannot endure that any visible thing should be set up c. But what if Christ have set them up If they can prove as strongly that Christ hath pulled them down and is departed from them as we can that Christ did set them up and is present with and in them we will quickly in that point turn Quakers But alas the proof that he hath done so is but this they limit his leadings in Spirit that is the Quakers fancies But if he intended the Spirits leadings in a true sense it is very strange that the Gospel and Law of Works should be both sick of one disease That which was ordained to life I found to be unto death The Ordinances of the Gospel were ordained to inlarge and raise the spirits of the Saints but quite contrary they are found to limit and imprison the spirit Sure it must be Satans spirit and not Christs to whom the Ordinances are such Chains That I may shew you the Quakers Babel let us § 6 hear Isaac Pennington's Light speak contrary to the Light of G. Fox When Israel was bent to seek after Isaac Pennington concerning Vnity p. 1. the Lord and applied their hearts to wait upon him in fasting and earnest supplications wherein my heart hath often had the testimony that they were accepted of him and had many times the seal of his presence and power among them yea my heart did truly unite with and enjoy the Lord in what was then given forth and I can never deny the truth and worth of that Dispensation though I know it was swallowed up by the breaking forth of a more lively Dispensation This he saith he found about the beginning of the late troubles How doth this agree to G. Fox's nailing all those forms to Christs Cross at his death and then blotting out these Ordinances § P. 38. I deny that God did ever or will ever reveal himself by any of those things thou callest the means of Grace C. Atkinson But yet I. P. will needs have them swallowed up now though he gave them leave to live 1600 years more mercifully however than G. who would have them stifled in the womb or crucified so soon as born But Pennington is so cruel by that time he arrives to p. 38. that he saith Such of the people of God as do not follow the Lord perfectly out of the City of abomination visible worship but be found in any part thereof when the Lord cometh to judge her the Lord will not spare her nor the spirits of his dearest people who are found there c. Both by the Scripture and their own confession Christ did not long since dwell in those Ordinances which we call Gospel-Ordinances and the Quakers Babylons forms and abominations Until they shew us better grounds for Christs remove than the secret witness of the Spirit within them which we can prove to be a spirit of delusion by Scripture reason and sense it self let none who follow not Christ blind-fold have the worse opinion of Ordinances for all the Quakers talk I now come to particulars and begin with the Gospel-Ministry They deny and subvert the Ministry of the Gospel SECT III railing on the Ministers as the vilest persons and veriest Cheats in the world making ill use of those Scripture words Smite the Shepherd and the sheep shall be scattered Next to the Scripture they lay not their batteries against any thing so much as against the Ministers of the Gospel and have so little honesty as to take up all that is to be found on any one or any that pretend to be the Ministers of Christ and cast it in the faces of all without distinction as equally guilty And for their more particular attempts those who are the most faithful and serious are the objects of their greatest fury I shall not blot paper with their railing First They deny all Ministry that hath a mediate § 2 â—arnâ—l ' s Shield
and of that enough to prove me so There is a passage of Willam Pen's either in his Book called Sandy foundation c. or else The Spirit of Truth c. which is this at least the matter of it That Christ is most eminently the Word all will agree or none will deny I have not time to look it But I shall say thus much to antidote that fancy That that is most eminently the Word of that species about which we contend which is most properly so though other considerations may render Christ the Word more eminent in another kind and not that which is sometimes but improperly so called Christ is called a Lion a Door 'T is true Christ as God is more eminent than all things beside in Heaven and Earth and we use to say and do not yet repent it that all uncompounded good things are eminently in God So as there is strength and courage in a Lion with respect to strength and courage Christ may be said to be eminently most eminently strong and couragious but to be the most eminently a Lion would be a strange and untrue expression of Christ For Forma dat esse and he that is without the form that gives the being cannot be so eminently such as the meanest that hath the true form And that the Word Christ is only so analogically I have shewed and the definition of a Word in the second Chapter I desire Mr. Pen to consider better next time and not think every body else not a hairs breadth beyond his size A third Scripture I am willing to explain to fence SECT VI the weak against the Quakers seductions is 2 Pet. 1. 19. We have also a more sure word of prophecy whereunto ye do well to take heed as unto a light that shineth in a dark place until the day dawn and the day star arise in your hearts This more sure word of prophecy compared with a voice from Heaven which Peter James and John heard expressed in Verse 17. is by Peter affirmed to be rather to be credited than that or any other immediate Revelation By the more sure word of prophecy is meant those prophecies written in the Old Testament which are called verse 20. Prophecy of Scripture and are called The light that shineth in a dark place as Prophecies shine but with a dim light yet are welcom and give some light comparatively with Providences which are the fulfilling of those Prophecies The dawning of the day and the day-star arising in their hearts cannot be meant of Christ known and received by faith to salvation and sanctification too in some measure for so he was risen in their hearts when the Apostle wrote this or else he would not have said them to have obtained like precious faith with him and others the Apostles and Saints which he doth in verse 1. as the direction of his Epistle I therefore conclude that the sense is this He exhorts § 2 them to be intent on the Propheciâ—s whether verbal or figurative which had respect to not only the coming of the Messiah which they believed already but also the abolishing of the Mosaical Rites and constituting in their room the spiritual and Gospel-administration till thereby they were convinced of that truth which is called the dawning of the day and the day-star with respect to its light and beauty and reality above the Mosaical Ceremonies and Rites which were but dim night-stars in comparison or till they were convinced that the day of the Gospel-realities was come and so the night-shadows of the Law to be done away .. The grounds I have for this Exposition are these § 3 added to the former Peter the Pâ—n-man of this Epistle is said to be the Apostle to the Circumcision as the Gospel of Circumcision was to Peter And Gal. 2. 7. therefore we may gather that those to whom he wrote were Jews whom the Scripture speaks to be zealously addicted to the Law of Moses And this is farther confirmed by his direction of them to the heeding of the Scripture-Prophecies which few but the Jews were acquainted with or did own as worth the heeding except the converted Gentiles of whom there was no danger that they should Judaize unless moved thereunto by such of the Jews as needed this conviction This to me is sufficient I leave the grounds for others to consider One Text more I shall weigh and then I judge I § 4 have done enough to satisfie those that are willing how the Quakers abuse those Texts which are not so easily understood as some others to their own and others destruction To whom God would make known what is the riches of the glory of this mystery among Col. 1. 27. opened the Gentiles which is Christ in you the hope of glory From hence they conclude they have very Christ his Being and Essence within them It will not be easily refuted that the hope of glory is to be understood to be in them which being a hope in Christ the crucified Jesus was such a mystery as the Gentiles called foolishness But we preach Christ 1 Cor. 1. 2. crucified to the Jâ—ws a stumbling block and to the Greeks foolishness For Christ to be in them rightly understood would be no such hard matter for the Gentiles to believe who understood Metonymical phrases very well as to believe such a glory to be attained by faith in and obedience to the Laws of a man who died as a Malefactor and that this death of his should reconcile God to man with the addition of such a purchase But because it is a truth that Christ is in Believers I shall therefore say that which with the blessing of the Lord to a willing mind to be instructed will prove convincing First The man Christ that was nail'd to the § 5 Cross the Quakers do not believe to be in them nor that he hath a being or life nor can he be in them in his person as a man if they had a sounder faith For the God-head of Christ that is with respect to his Being and Essence is every where and every where alike Do not I fill heaven and earth saith the Jer. 23. 24. Lord So that with respect to the infinite Being of God who comprehends all things he is in every thing at all times and nothing can be void of his presence So that if this be it you mean the Saints have no more priviledge than any other creature whatsoever But it remains that Christ is in his people by his graces wrought by his Spirit which is his Image and Likeness by his love which hath a uniting nature to its object as we say such are one who love dearly Every man is where he loves more than where he lives And so also where he is beloved for that will make him frequently thought on and a man to be sensible of his good or hurts as if he himself enjoyed the one or suffered the other And he is said to
not gone after Baalim See thy way in the Valley know what thou hast done thou art a swift Dromedary traversing her ways A wild Ass used to the Wilderness that snuffeth up the wind at her pleasure in her occasion who can turn her away All they that seek her will not weary themselves in her moneth they shall find her CHAP. XVII The Quakers deny the Resurrection of the Dead I Doubt not but all who are not infatuated with the SECT I Quakers Spirit to a perverting the genuine sense of almost all the expressions of Principles of Faith will understand by the Resurrection of the Dead the raising again to life and from the dust and corruption the bodies of men and women however disposed of after their natural death or dissolution The Quakers will deny their guilt of this Charge and come off with an Allegorical evasion They will tell youâ— that they believe and own the Resurrection of the Dead yea of the dead body whereas in truth their opinion and meaning is quite another thing than the ordinary acceptation of that Doctrine as will appear by the instances following And hath no will nor wisdom nor reason left in him Smith Cat. p. 31. §. 2. but all baptized down into the sufferings of Christ and there the power kills him and gives him life again and so man lays down his own life and takes up life in Christ in which life he comes to be raised in the Resurrection of Christ I must confess this account is like his who though he may have too much Will is utterly void of Reason But he that shall own no other Resurrection of the Body than what Smith expresses comes under that severe rebuke of the Apostle Who concerning the Faith have erred saying that the Resurrection is past already and have destroyed the faith of some The foresaid Author saith farther Quest But must man pass through death and rise p. 29. again while he is in the Body Answ Yes for except he be regenerated and born again he cannot enter into the Kingdom of God And therefore he must die to the first Adams flesh and be quickned and raised again in the second Adams Spirit And so in the Resurrection and life enter the Kingdom as a little Child You see here plainly that their Resurrection of the Body is but their Regeneration and this is fulfilled while they are in the body But above all that I have read of the Quakers § 3 Velata quaedam revelata Fisher is the best skilled in the allegorizing of the Resurrection But if you will not be admonished nor perswaded by Moses and the Prophets within you neither will you be perswaded by such of us who were once dead in Sin with you but are now risen to life by the Power of God which is his light and in the same sent to speak unto you from the dead I know not how they can deny his words to be his gloss on 16 Luke 31. If they will not hear Moses and the Prophets neither wilâ— they be perswaded if one should rise from the dead If Christ had intended Conversion or Regeneration there by rising from the Dead it were no rare thing to have such Preachers sent to them for all the Saints of God are such as are Regenerated and such Preachers they had many at that time we may conclude that the Resurrection spoken of by Christ was of some one in the state of the Dead to have his body raised to life and with that advantage of experience to preach to them Whereby the heart is free from corruption and § 4 Naylor Love to the Lost p. 3. made able to escape the pollutions of the World and to run in the pure ways with delight which is the glâ—rious liberty of the Sons of God the Resurrection from the Dead I have said enough of what abundantly implies their denial of this great and fundamental truth I do not at all expect nor can I with any reason that they should in their writings in so many words deny the Resurrection of the Dead because so open and plain dealing in this great point would render them intolerable and shut the door against Proselites but yet in verbal and private converse they stick not to deny the Resurrection of the same bodies which ordinarily when dead are put into a hole in the ground and covered with earth I have examined many of their Books that pretend to give a full account of their Tenets and Belief but in all of them their Resurrection is no other than I have already expressed Take an Account of one or two in their Systems of their Doctrine of the Resurrection of the Dead We say that Christ is the Resurrection and the Life to § 5 Isaac Pennington Some principles of the Elect called Quakers p. 34. raise up that which Adam lost and to destroy him who deceived him viz Adam so Christ is the Resurrection unto Life of Body Soul and Spirit and so renews man c. What is this Resurrection but what they call Regeneration and the Resurrection of the Body is but in the same sense as the Soul and Spirit is raised which is not from a natural death or dissolution of their essential form but from their depravation and defection to a sensual and sinful disposition and their aversation from God Concerning the Resurrection of the Dead In the Chapter intituled ' as above he hath these Naylor love to the lost p. 78. words But to such busie minds who are saying how are the dead raised and with what bodies do they come I say to such the Apostles words are very suitable Thou fool that which thou sowest is not quickned except it die but the mystery is sealed with the Sons of God nor can any ever know with what bodies they shall arise but who comes to the Flesh of Christ and discerns his Body the sight whereof in the life slays the Serpent and opens the Mystery Till then cursed is he that reveals that which God hath sealed and hidden from the Serpents Wisdom c. Naylor before and after quotes many Scripture-phrases which abundantly prove the Resurrection of the Body after dissolution or natural death but when all is done there is a Mystery a sealed Mystery in his meaning and a curse laid on those who reveal their Tenet No wonder then that they speak not out to any other but themselves whom he dare trust with the greatest abominations in their delusions but notwithstanding his inhibition divers of them have to me acknowledged that they believe not that the body which when dead is ordinarily put into a hole in the ground and covered with earth and turns to dust shall ever be made alive again And that which may put you out of doubt that this is their Tenet I can prove by many Witnesses that George Whitehead one of their chief Misleaders after much importunity to speak his mind plainly in this