AN APOSTATE EXPOSED: OR, George Keith Contradicting himself and his Brother BRADFORD.  
WHEREIN Their Testimony to the Christian Faith of the People called Quakers, is opposed to G. K.'s late Pamphlet, Styled, Gross Error and Hypocrisy detected.  
By JOHN PENNINGTON.  
For where Envying and Strife is, there is Confusion, and every evil work, James 3.16.  
What shall be given unto thee, or what shall be done unto thee thou false Tongue, sharp Arrows of the Mighty, with Coals of Juniper, Psal. 120.3, 4.  
London, Printed and Sold by T. Sowle, near the Meetinghouse in White-Hart-Court in Grace-Church-street, 1695   

An APOSTATE Exposed: or George Keith contradicting himself, etc.  
WHEN I first read G. K's last Sheets, miscalled Gross Error, etc. I did not think to have taken public notice of it, and that for two Reasons. First, that tho' the said Book smote hiddenly at the Yearly Meeting, and mored directly at the People called Quakers in general, yet that the Title-page and much of the Book reflects on Three Friends by Name, whom he would single out, as leading Men in the said Meeting, and pretends, by their former Writings, to make good his Charge, the least of whom, as they are far my Superiors in managing of Controversy, so are they Elders in the Church of God, and whom it would have more immediately have concerned to have returned an Answer, were that to do now, both on behalf of themselves, and of the blessed Truth he hath blasphemed. But this leads me to my Second Reason, viZ. That most of the passages he finds faults with, and would labour to pervert, have been already brought by himself in two printed Papers, (the one called, A true Copy of a Paper, etc. The other, The pretended Yearly Meeting of the Quakers, their Nameless Bull of Excommunication, etc. and refuted by T. Is, in a Book Entitled, Truth Defended, which he so far takes notice of in his Postscript, as bespeaks it was come to his Hands; for he makes some idle Observations on a passage or two, and so leaves it, which he had better have let quite alone, except he had done it more fairly, and more to purpose, and withal makes a faint offer, that it is probable a due Answer may be given in due time to it; and that other Book of his, called a further Discovery. So that G. K. would he mind his business, might have found work enough upon his hands, without writing one thing twice over, who for all he once told us, when pressed to defend himself, that of making many Books there is no end, yet seems to have an itch to be doing, though it be but actum agere, rather than cope with what's ad rem, and argumentative; for till better informed, I must assign his shifting, to a diffidence of his cause, and an uneasiness to buckle close to the work, who after all his vain flourishes, empty not of malice but matter, manifests himself to be at a low ebb; his stock almost exhausted, if he be no more fruitful of his instances against those Friends, and others of their Brethren, that so sorry inferences, once before brought and found too light, are become his last refuge, and for want of more, must be repeated, though the invalidity of them hath been sufficiently laid open.  
Now that which drew me to be concerned with him, at present, is this; As I have of late compared his former Books, with his later Pamphlets; so observing in a Book, which by the difficulty of obtaining, I find to be but in few Hands, that he, in the Year, 1692. (even since his work of Division began, as I gather from a paper of his Parties, signed in 1691. Reasons and Causes, p. 19) had expressed a different sentiment of the Quakers Principles, than he hath of late; instead of enervating by argument (a work done by another Pen) his fallacy and groundless deductions, I chose to confront him by his own handy works, and detect his self-tinconsistency, with what he himself wrote, about three Years since.  
The Title Page of this last, runs thus.  
Gross Error and Hypocrisy Detected in George Whitehead and some of his Brethren, as doth appear from the disingenuous and Hypocritical answer he and some others hath given to some Queries, sent to the last Yearly Meeting of the People called Quakers, in the third Month, 1695. by comparing the said answer with the printed Books of the said George Whitehead, Willam Penn and John Whitehead, leading Men in the said Meeting; wherein the great inconsistency and contradiction of their present late Answers to the express Words and Sentences of their printed Books, is discovered, with a further account of their vile and pernicious Errors.  
The Queries he here mentions, seven in number, Indeed not transcribe, but refer to the Book itself. They are said to have been proposed by the Bishop of London his Chaplain (but probably were composed by G. Keith himself, or some such others Apostate) the substance was to demand our Faith relating to Christ's being in Heaven, in the Body in which he suffered, his coming therein to Judge at the last Day, the Resurrection of the Dead, and his Blood propitiating for the Sins of the World. Now here what G. K. and some others in Rhode Island, say on behalf of the Quakers, in a Book of theirs, printed by William Bradford at Philadelphia in Pennsylvania, Anno 1692. The Title is thus.  
The Christian Faith of the People of God called in scorn Quakers, in Rhode Island (who are in Unity with all Faithful Brethren, of the same Profession, in all parts of the World) Vindicated, etc. To which is added, some Testimonies of our Ancient Friends to the true Christ of God, 
Note, These Collected Testimonies were left out, in a later Impression at London, by R. Baldwin: So the Reader will not find them there.  Collected out of their printed Books, for the further convincing of our Opposers, that it is (and hath been) our constant and firm belief, to expect Salvation by the MAN Christ Jesus, that was outwardly Crucified without the Gates of Jerusalem.  
From whence I observe, that in the Year 1692. and before, the Quakers were found in the Faith; then G. K. with others, labour to convince our Opposers, that our belief and expectation of Salvation by the Man Christ Jesus, that was outwardly Crucified without the Gates of Jerusalem, IS and HATH BEEN constant and firm, whereas now he insinuates, the leading Men (as he terms them) viz. G. W. W. P. and J. W. are inconsistent, in their present late Answers to the express words and sentiments of their printed Books. So that, with him, one while Friends former Printed Books are Authentic, their belief constant and firm; other while they must lie under the imputation of vile and pernicious Errors. This will be made further appear by his Epistle prefatory to the Book called, Gross Error, etc. Which gins thus.  
The method I propose in this following Treatise, is, first, to set down the said Queries mentioned in the Title Page, next the Answers given by G. Whitehead, and Some of his Brethren, and signed by them; thirdly, the answers I have faithfully and sincerely Collected out of the printed Books of George Whitehead, William Penn and John Whitehead, that show the great inconsistency and contradiction of their present late answer to the express words and sentiments of their printed Books. The which answers will also give a further account of their vile and pernicious Errors, opposite to some Fundamental Articles of the Christian Faith. And here I would have the Reader to understand, That if these men had, by their late answers, contradicted their former say and sentiments, from any sincere conviction, and professed acknowledgement of the vile and gross Errors, boldly asserted by them, in their printed Books, I should have been so far from charging them with Hypocrisy, for their so doing, that I should have commended their Ingenuity. But they are so far from any such acknowledgement, that in their late answer, they refer to the answer given by them in public, to the objections made against them in public. Now it is plain by their answer made in public, they mean their Answer and Doctrine, Sayings and Sentiments contained in their printed Books; so far are they from professing or owning any real conviction they are under, of their former vile Errors. Though it is not improbable, that some of them, and particularly George Whitehead, hath some contrary Apprehensions and Sentiments, in divers of these weighty matters, to what he hath formerly, with great confidence, asserted in Print, as not only being his own Principles, but the Quakers Principles. (Though I thank God, those vile Errors, etc. which he calls the Quakers Principles, were never my Principles, and in Charity I am to believe, nor the Principles of divers others, that have with me gone under that Designation)— They are not so sincere as to own and retract in public their Errors exposed in public, even lest such Retraction or Correction should lessen and abate their honour and esteem among their too credulous Followers and Admirers, who without have all doubt have suffered themselves to be too much influenced and led by them into the same Errors. And in the next page," And however in some things of weight, it is possible that G. Whitehead and some others have changed their Sentiments; yet I have no ground or reason to think otherwise, but as touching divers weighty Matters of the Christian Doctrine and Faith, he and they are still under great Blindness, Darkness and Error.  
This is the basis of the Work, and gives us Light into the design, of his undertaking. The vile Errors he ascribes to Friends former Say, Sentiments and printed Books; their Hypocrisy to their not acknowledging them; but referring to their Answers made public, and yet allows some Reformation of Judgement, but not total, but that they are still under great Blindness, Darkness and Error. This Charge is extensive enough, reaching the public Labourers, who have been Conversant in Print, without any exception; and how wide he will stretch it to fetch in the rest, under the notion of credulous Followers and Admirers, himself best knows, if any. That these were not his Sentiments formerly, or at least that he hath declared otherwise, is what now lieth before me to evince, and that out of the Book, even now mentioned, called The Christian Faith, etc. for further notice I design not to take at present, of him and his mischievous Work (he being Debtor to T. E. for not offering himself from the incongrous and absurd Inferences, he hath already drawn from those Friends Books) than to turn his own and his Friends Weapons upon himself. Suo se jugulet gladio.  
In Pag. 3. G. K. and others (in order to vindicate the people called Quakers, from the Calumnies of Christian Lodowick) say, Whereas divers of us, challenged by him, declared sincerely their sincere Faith, as concerning the Lord Jesus Christ of Nazareth, and what the Holy Scriptures testify of him, yet he did continue to accuse them still, as denying the true Christ, alleging, they had another Sense than the Scripture-Words did bear, and that his Sense was true, but their Sense was false, 
G.K. hath done the same since.  appealing to their Consciences, whether it was not so: thus making himself Judge over our Secret Thoughts, as having a secret Sense in our thoughts of Scripture-words, 
page 4.  contrary to the true sense of them, though we have not given him or any other occasion to judge so rashly, and uncharitably of us, and our Consciences bear us witness in the sight of God, that we do sincerely believe, and think as we speak, when we say according to the Holy Scripture, that Jesus of Nazareth is the true Christ of God, and the only true Saviour, and there is no other Name given under Heaven, whereby Men must be saved, and that this same Jesus was in fullness of Time, born of the Virgin called Mary, being conceived of the Holy Ghost, who died for our Sins, and rose again for our Justification— who is exalted at the Right Hand of God, and ever liveth to make Intercession for us, and that Christ hath his Body in Heaven, a most glorious Body, not changed in Being or Substance, but in condition and manner of being; and that Christ is true and perfect God, and true and perfect Man, the Son of God, begotten of God from everlasting, glorified with the Father before the World began— and that Christ as Man, hath both Soul and Body, and his Manhood is most excellently and wonderfully united with his Godhead; yet his Manhood is not his Godhead, nor is his Body that he had of the Virgin, and now hath in Heaven, his Godhead, but the Temple of it, as Christ called his Body the Temple, and is the GARMENT or Clothing, 
☞  wherewith the Eternal Word did  himself, who is that New and Living way, that he hath consecrated for us, through the Veil, that is to say, his Flesh.  
And we believe, that God the Father hath appointed the Man Christ Jesus to be the judge of the quick and the dead, 
page 5.  and that he is to come to judge all Mankind with the great and last Judgement at the end of the World, the which end of the World we do believe is Not come, either within us, or without us— Therefore hath this Accuser joined with Tho. Hicks a Baptist Teacher at London, and John Faldo an Independent Teacher, and divers others, to accuse us as denying the true Christ, because we believe and confess to Christ's inward and outward appearance, 
This Charge was groundless then, how comes it to be true now?  as if to believe and confess to Christ's inward Coming and Appearance, were certainly to deny his outward, 
☞  or to hold forth two Christ's, which is but their great ignorance and unbelief, and no just Consequence of our Principle, for the true Christ of God is one, and the true Christian's Faith receiveth and embraceth him whole and undivided, and owneth his inward and outward Coming, who, as he did come without us in a state of Humiliation to suffer, and is risen and ascended into Heaven, so he will come again without us to judge the Quick and the Dead— And there shall be a Resurrection of the Body, both of the Just & Unjust, 
page 6.  that is not attained already or immediately after Death, but it is to be attained unto in the time appointed of God, called the Day of Judgement. And seeing our Friends in England have FULLY answered to all these FALSE ACCUSATIONS of Tho. Hicks and J. Faldo, with whom Chr. Lodowick hath joined, we refer to their Answers, for further Satisfaction.  
Thus much on behalf, not only of himself and his Rhode Island Friends, but of Friends in England, and every where else. Then Hicks and Faldo were false Accusers, their Consequences indeducible, Chr. Lodowick (who had, it seems, got the start of Keith both in Apostasy and Reflections) to blame for joining with them, and the Reader referred to Friends Books here, for further Satisfaction. It was then rash and uncharitable to make one's self Judge over another's secret thoughts, to say Friends had another sense than Scripture words did bear, etc. but the Quakers are justified, even by G. Keith in their Faith concerning Christ, his Conception, Birth, Resurrection, Ascension, Intercession and Coming again to raise the Dead, and to Judge both Quick and Dead at the last Day; whereas since his coming over, Hicks and Faldo are vindicated, and Friends rendered Heterodox, even in those very Books, among the rest, out of which they are here by him defended as Orthodox. Quae te Dementia cepit! But not to dwell upon this, I now pass to that other part of their Book, which contains a Collection of Testimonies out of our Friends Books, as a further Corroboration of their evidence, for which it was added by his Printer and Brother in Schism, William Bradford, and as he saith, faithfully Collected, which let him look to.  
His first citation is out of the Principles of Truth, by John Crook, whom, in his Page 10. he thus citys Through this Gift we believe, that Christ Jesus, the Son of God, was manifest in the Flesh, in the fullness of time— and that there is not another Name, whereby any can be saved, than this Name of Jesus Christ, nor is remission of Sins to be preached by any other Name. We believe, that this Jesus Died for or because of Sin, and risen again for the Justification of those that believe in him, and that he thereby spoiled Principalities and Powers, and Triumphed over them openly, and led Captivity captive in his own Person— By this Gift of God in our Hearts, we further believe that Christ Jesus risen again from the Dead, and sits at God's right Hand in a Glorious Body. And we believe, that our low Estates and humble Bodies shall be made like unto his glorious Body— and that this mortal shall put on Immortality— As the Man is not without the Woman, neither is the Woman without the man in the Lord: even so is not the death and sufferings of Christ without at Jerusalem, to be made void and of none effect, 
☜  by any thing within; neither doth the Light shine and make that of none effect without, but both in the Lord answers his will— And we also believe the Resurrection of the Just and Unjust, according— to the Judgement of the great Day, and then shall every Seed have its own Body— But because we dare not be so foolishly inquisitive, as to say, with what Bodies do they arise, therefore do some say, We deny both the Resurrection of the Body of Christ, and of all that are or shall be dead. But this ALSO IS FALSE, for every man shall be raised in his own order, but Christ the first fruits, 1 Cor. 15.23. And we believe they shall be raised with the same Bodies, so far as Natural and Spiritual, Corruptible and Incorruptible, 
☞  Terrestrial and Celestial can be the same.  
The next Citation I shall bring, leaving those of William Penn and George Whitehead for a close, is out of a Book called, Malice of the Independent Agent again rebuked, p. 17. 
p. 13.  The terms Natural and Earthly, as given to the Glorious Body of Christ, were and are offensive to us. It must needs be a very Glorious, Heavenly Body, and we believing such a change in the Glorious Body of Christ, we do not thereby (nor ever did) believe that the Body of Christ, which suffered, was annihilated, and that his Flesh saw Corruption: NO SUCH MATTER: May there not be then a very Wonderful change in the Body, and yet the Substance not Annihilated nor destroyed? Now doth it follow, from our not believing nor owning his Characters (of Natural and Earthly) on Christ's Glorious Body, that therefore nothing of that Body Remains, or is in Being. pag. 19 As if we allowed nothing of the Man Christ, either of Spirit or Body, to have a being (after his Resurrection) to ascend, which is a HORRID FALSEHOOD— Though Christ be God and Man, in a most Glorious Union and Power, yet the Manhood is not the Deity, nor the Deity the Manhood, yet inseparable in the Heavenly Man, Christ, who is Lord from Heaven.  
I come now to what he quotes out of my Father, whom he represents as sounder in the Faith, than a late litigious Agent in G. K's cause (Thomas Crisp, I mean) hath sought to  him. It is in these Words, Flesh and Blood of Christ, by J. Penington (Preface) I have often hard them, 
pag. 15.  the Quakers) own Christ both inwardly and outwardly; yea, I heard one of the Ancients of them thus Testify in a public Meeting, many Years since, That if Christ had not come in the Flesh, in the fullness of time, to bear our Sins in his own Body on the Tree, and to offer himself up a Sacrifice for Mankind, all Mankind had utterly Perished. page 16. Glorious was that Appearance and Manifestion of his Son in the Flesh, precious his subjection and Holy Obedience to the Father: his giving himself up to death for Sinners, was of great esteem in his Eye. It was a spotlses Sacrifice, of great value, and effectual for the Remission of Sins, and I do humbly acknowledge unto the Lord, 
☞  the Remission of my Sins thereby.  
Robert Barclay, comes next, who is brought in saying, Apology, pag. 94, 95, 96. 
p. 16.  As we believe he [Christ] was a true and real Man, so we also believe, that he continues SO to be Glorified in the Heavens in Soul and Body, by whom God shall judge the World in the great and general Day of Judgement. We believe all those things to have been certainly transacted, which are recorded in the Holy Scriptures, concerning the Birth, Life, Miracles, Sufferings, Resurrection and Ascension of Christ, and we also believe; that it is the Duty of every one to believe it, to whom it pleaseth God to reveal it; yea, we believe it were Damnable Unbelief not to believe, when SO declared. And we believe that the Remission of Sins, 
☞  which any partake of, is ONLY in and by virtue of that most Satisfactory Sacrifice, and no otherwise; Vindication of Apology; page 89. I do believe that the Body of our Lord Jesus Christ, which was Crucified at Jerusalem, was again raised by the Power of God, in which Glorious Body the Lord Jesus Christ DWELLETH, page 189. We are falsely charged with denying the outward appearanee of Christ, the real Existence, of Heaven and Hell, as a place without us, the last and general Judgement, the Resurrection of the Body; for we REALLY believe these things.  
The following citation with others comprehends William Penn, one of them G. K. hath traduced by name, Testimony for the Man Christ Jesus, 
pag. 11. 12.  page 4 (saith W. B.) and citys William Penn, where he speaks in the name and person of the Quakers, thus, We do believe the Man Christ Jesus to be Glorified in Heaven: We do believe that holy Manhood to be Glorified in Heavenly Glory. 
☞  See now how far the Quakers are from denying the true and real Manhood of Christ in Heaven, or disowning Jesus of Nazareth to be the Missiah. And we further add and confess, that the same Man Christ Jesus, that Suffered and was put to Death in the Flesh— ascended both as to a change of place and state of Glory,— and that the same Body, that was put to Death, was raised by the Power of God, and was a REAL Body, really seen both before and after his Resurrection, and at his Ascension also. So we confess the same Man Christ, not only to be still in being, but also Glorified, and his Body to be a Glorious, Heavenly and Spiritual Body. And as to his being MAN, We have one Mediator between God and Man, even the Man Christ Jesus, 1 Tim. 2. And God will judge the World in Righteousness by that Man whom he hath ordained, whom he hath raised from the Dead, 
☜  Act. 17.31. So that this Man Christ did neither vanish nor perish in any thing essential to him, either as to his SPIRIT, SOUL or BODY, but is highly exalted and Glorified, Page 12. But if we shall bechanged, as to our low Body, and fashioned into a Glorious Spiritual state; then is Christ, as to his Body, changed or translated into a far more Glorious State than what it had, when on Earth.  
I have reserved his Quotations out of George Whitehead, to the last. They are these Postscript by G. W. (to a Book entitled Malice of the Independent Agent again rebuked) in answer to W. H's Queries, page 23. 
page 13.  That Flesh saw no Corruption, but was raised from the Dead. Christ did rise in that Body wherein he Suffered, and in the same ascended into the Heavens, where the Patriarch David did not, as to his Body, which is in the Sepulchre, Acts 2.29. And that VERY BODY of Christ, which was raised from the Dead, how should it but be in being, seeing he died not again, according to Rom. 6.9. Knowing Christ being raised from the Dead, dyeth no more, Death hath no more dominion over him: his dying was only as to the Body, he was put to death as concerning the Flesh, therefore the Flesh was raised from the dead. And it is, so far circumscribed or encompassed in the Heavens, as its capable of; and as is proper to it: and tho' it be Spiritual and Glorious, yet a Body, and therefore not in every place, where God is. To be Omnipresent is only proper to God, and not to Bodies. And in the next page, he adds: 
page 14.  He is entered into Heaven itself, to appear in the Face of God for us. And a little lower, out of The real Quakers, a real Protestant by G. W. page 105, 106. ' I deny it to be the Quakers mind that Christ's Body did vanish, (so as to become annihilated) at his Ascension: 'twas changed, and more Glorified, but not vanished. I am sensible that none in their right understanding or sense, would give him any such mistaken answer or account concerning the Body of Christ, that it so vanished, as to become annihilated. Christ hath a Glorious Body, most near and proper to himself, above and more excellent than all our earthly Bodies, like unto which he will change our low and humble Bodies. And out of pag. 108. of the same Book, that, ' We believe that Christ as Mediator; hath obtained eternal redemption for us, and that by his OWN BLOOD, that we might be sanctified and redeemed from all Iniquity, for which end he gave himself for us. Again, Christ and his Light within are not to be divided in matter of Faith or Salvation. 
pag. 15.  
☞  We never opposed Christ who died for Sinners, or Faith in his Name; by believing or obeying the Light within. Out of another Book of G. W's, called Judgement fixed, in Answer to Jeffry Bullock, he brings a quotation thus, The true Christ of God is but one, tho' he hath appeared in divers manners; both in the Flesh and in the Spirit— he is the one Mediator between God and Man, even the MAN Christ Jesus the heavenly glorious Man, the MAN that was promised to be for a hiding place— that MAN by whom God will judge the World in Righteousness. See also, Plea of the Innocent, by G. K. and T. B. pag. 10. accusation out of G. W. in Answer to Jeffry Bullock, thus, Thou who canst not see the consistency of Salvation by the Light within, and the Man Christ Jesus, all gone from the Light into Imaginations.  
Thus much out of G. W. as gathered by W. B. and made part of that Book, called, The Christian Faith of the People of God, called Quaker in Rhode Island, etc. And enough to show wh●● G. W. and his Brethren, their former Sentiments were, in those weighty Points there controverted, and that G. K. is a false Accuser. Now hear W. B. sums up the matter, 
pag. 16.  at the close, Much more might have been cited out of the Writings of our Ancient Friends, but this may suffice, at this time, to convince our Opposers, that it hath been, and is, the firm Belief of the People called Quakers, to expect Salvation by the Man Christ Jesus, who was born of the Virgin Mary, was crucified for our Sins, and rose again for our Justification, ascended into Heaven, and ever liveth to make Intercession for us. So that it seems, if we will believe these Men, or they dare believe themselves, the Quakers were then Orthodox (viz. Anno 1692.) and what they had formerly delivered as their Faith, was sound; they did sincerely believe and think as they spoke; a taste ye have here, and MUCH MORE might be given, but this may suffice to Convince our Opposers, if W. B. be to be credited. But how much worse than those our Opposers, must that Man then be, who, all this notwithstanding, represents them otherwise then they are, or he hath defended them to be even a Traducer, a Defamer, yea, a Judas!  
This shaking the Foundation, upon which G. K's whole superstructure is built, (in his late envious piece, styled Gross Error etc.) as is Manifest from so much of the Preface, as I have cited, I shall leave G. K. to reconcile himself to himself and his Friends, and refer the Reader, for answer to the particular charges there exhibited, to that Book of T. Is, called, Truth Defended, wherein, I doubt not, but the judicious and impartial will receive Satisfaction, in finding most of the Citations, Inferences and Cavils, brought in this last of G. K's, already fully cleared and answered there.   

POSTSCRIPT.  
SInce the above was committed to the Press, another Book of G. K's is come to my Hands, called, A Serious Appeal, etc. in Answer to Cotton Mather of New-England, whom in the Title-Page he represents as greatly possessed with a Spirit of Perversion, Errors and Envious Zeal against the People called Quakers, and together with an Appeal against him to all the more Sober, Impartial, etc. he Subjoins a Vindication of our Christian Faith, especially respecting the Fundamental Doctrines and Principles of Christian Religion. This also was Printed by W. Bradford, Anno 1692. but after the other Paper already cited, as appears by the References to it, in this Book. Some few Passages out of it, and that the rather for that G. K. is Sole Author here, not in conjunction with others, as before, I shall add by way of Corollary.  
In page 6. I find G. K. deservedly reflecting on his Opponent, for his Citations out of the Quakers Printed Books and Treatises, as having borrowed and taken them, not from our own Books, but from our professed Adversaries, whom he terms Men known well enough to be possessed with prejudice against us, such as Thomas Hick's and John Faldo, and others, 
But how comes G. K. of late to abet these very Adversaries, defended their cause, and pick matter of quarrel against Friends, even out of these very Books (among others) he here recommends?  whom our Friends in Old England, and particularly G. W. and W. P. have largely answered, and goes on, I do here solemnly charge C. M. to give us but ONE single instance of any one Fundamental Article of Christian Faith denied by us as a People, or by any one of our Writers or Preachers generally owned and approved by us. And in the next page, ' Accord to the best knowledge I have of the People called Quakers, and those most generally owned by them, 
Is G. W. W. P. and J. W. none of this number? Did not he, then repute them such, and recommend G. W. and W. P their Books, as such?  as Preachers and Publishers of their Faith, of unquestioned esteem among them, and worthy of double Honour, as many such there are I know NONE that are guilty of any ONE of such Heresies and Blasphemies, as he accuseth them.  
In page 11. Speaking on behalf of the Quakers, he saith, We zealously believe, that the Man Christ is in Heaven without us, in his Glorified Body of Man, the same for being he had on Earth, but wonderfully changed in manner and condition, as is clearly and fully expressed in that late Treatise given forth by our Friends in Rhode-Island, called, The Christian Faith, etc. Vindicated, etc.  
Now hear him in page 52, thus he hath it, But that he [Cotton Mather] chargeth it upon us, as if we did not believe Christ's coming again and appearance without us, in his Glorified Body, to judge the Quick and the Dead, is that he cannot prove ANY OF US Guilty, that is generally owned and received to be of our Faith; only we have denied the gross and carnal Imaginations, that some have vented as concerning Christ's Body; calling it Natural and Earthly, which we believe is Spiritual and Heavenly— And a little lower, ' He [C. M.] doth most grossly prevaricate, abusing and perverting our words, 
This abuse and perversion himself of late hath been guilty of, in a high degree, and that from the same to picks.  as if because we owned an inward quicking and being raised with Christ, in our Souls and inward Man, that therefore we deny any future Resurrection of the Body after Death, which WE DENY NOT, but affirm against Ranters and vain Notionists; and we believe, that the Resurrection of the Body is not attained Immediately after Death— but at Christ's coming and appearing to judge the Quick and the Dead: and the same Body that dyeth, is raised, in a true sense, being freed and refined from all Dross of Corruption, etc.  
His Citations out of my Father, page 25. 26, 28. 
These are but words of course with him, for it is not long since, that it was Dear G.W. also.  (whom he terms, Dear Isaac Penington, and saith he well knew to be a true Believer in the Lord Jesus Christ, and a sincere Lover of the crucified Jesus,) and those of G. F. page 60. Vindicating them, even in those very passages, which his Friend Tho. Crisp renders them as heretical in, I lightly pass over, deeming it no wonder that T. C. and G. K. should clash, when G. K. and G. K. cannot agree. And perhaps a more suitable occasion may happen for some body else to be more particular therein.  
Now Reader, what should induce such a Man, of so great abilities as he would be thought to be, and no question hath more than he makes a good use of, who, to God's praise (as he tells C. M. page 29. but I rather think to his own applause) hath the Gifts, both of sound Knowledge and Expression, with his MANIFOLD other Mercies bestowed on him, thus to interfere, say and unsay, were it not, that Envy and Prejudice hath exceedingly blinded him! For supposing, not granting that those three Friends, he levels his stroke so hard against, had not so safely guarded some Expressions, as they might have done? must therefore they and their Brethren be reflected on, as Blind, Dark and Erroneous, touching divers weighty Matters of the Christian Doctrine and Faith, even after he had given a contrary character of two of them (viz. G. W. and W. P.) and referred to their writings as sound and true, as well as declared that he knew not one single instance of any one Fundamental Article of Christian Faith denied by us, as a People, or by any one of our Writers and Preachers, generally owned and approved by us. Let us hear him therefore once more pass Judgement against himself, even in this particular, and that after 28 Years experience and converse, both private and public, and therewith close these.  
All but prejudiced Persons (saith he, Serious Appeal, page 7.) will say, if it can be found by comparing their Words one with another, that their Sense or Meaning is sound, though not so altogether safely and cautiously worded in every respect, Charity is to be allowed, and the best construction aught to be given to their words, or they themselves or their Friends for them, in respect of their absence or decease, who did best know them, aught to be allowed to give their sense of them, as I have done in the sincerity of my Heart, according to my best understanding and knowledge of them: and I think I should know and do know these called Quakers, 
The greater is his condemnation then, falsely to accuse them now.  and their Principles, far better than Cotton Mather, or any or all his Brethren, having been conversant with them in public Meetings, as well as in private Discourses, with the most noted and esteemed among them for about 28 Years past, and that in many places of the World in Europe, and for these divers Years in America.  
THE END.