THE SIXTH PART OF THE Christian-Quaker Distinguished from the Apostate Innovator BEING A JVST DEFENCE Against the Reproach of Scandalous Tongues and Pens AND A PROPER LOOKING-GLASS for a Meeting in London termed The Second-days Meeting who are reputed the Approvers of three Books or Papers against a Treatise Entituled The christian-Christian-Quaker c. in Five Parts given forth by W. R. on behalf of himself and other Friends in Truth concerned By W. R. 2 Tim. 3.13 But Evil Men and Seducers shall wax worse and worse deceiving and being deceived London Printed for W. R. In the Year 1681. The SIXTH PART OF THE Christian-Quaker Distinguished from the Apostate and Innovator c. The INTRODUCTION DID my own Reputation as a Man or Christian lie only at Stake I might the sooner satisfie my self to remain in silence patiently to undergo the unjust Reproach of scandalous Tongues and Pens and solace my self with the Enjoyment of that Inward Peace which the Lord through his Mercy hath in the midst of all my Exercises for the clearing of my Conscience made me Partaker of But when I consider what Multitudes of the weaker sort of People are apt to be deceived by imbracing Shadows instead of Substance and Lies for Truth taking their measures of some Friends more from the reproachful and scandalous Terms undeservedly given by our Opposers than from Matter of Fact committed or any real ground of Conviction that such have merited our Opposers recriminating Reflections it hath been one Motive amongst others occasioning me once more to appear in Print and one part of my end therein is that some short discovery in a few Lines may be made so far as at present I find freedom in the Truth of the ways and meanes by which some simple-minded Friends have been betrayed to reproach their Friends and Neighbours when in reality they have had no just cause so to do unless a declared Dissatisfaction touching George Fox or others of Party with him on just occasion shall without any manner of Examination be deemed such In order to what I have premised I shall take a little notice of three Printed Books or Papers against the Book Entituled The christian-Christian-Quaker c. The First In the Name of Christopher Taylor contains two Sheets three Quarters and is Printed for John Bringhurst The Second In the Name of Thomas Laurence containeth a part of a Sheet and the price thereof as he tells his Roader is an half-penny Printed for Benjamin Clark The Third Is partly in the Name of John Pennington and partly in the Name of his Mother Mary Pennington and contains two Sheets Printed also for Benjamin Clark Before I take notice of any thing therein contained I think meet to inform the Reader that the scope of their writing * Note A Reply to the said Book is ready for the Press and Names of Persons for whom they are Printed compared to what I find written in the 12th Page of the Immoduction of a Book against the christian-Christian-Quaker in the Name of the Second-days Meeting are sufficient Evidence to Intelligent Persons among the People called Quakers that they are given forth by the Approbation of a Meeting usually consisting of uncertain numbers of uncertain qualified Persons called the Second-days Meeting in London who though they may pretend themselves to be invested with Spiritual Power to correct or suppress what is brought before them yet let all Friends know that these few Lines will remain as a Record to the Infamy and Shame of such as have approved such undeserved unchristian-like Language and Treatment wherewith the aforesaid Books or Papers are stuft as by these few Lines is made appear The Consideration hereof occasions me to signifie that one part of my Concern to take notice of the aforesaid Books or Papers is more to discover what is acted under Pretence of that Church-Government whereof the said Second-days Meeting is a part than to detect the Persons whose Names are subscribed to them and so leave every Readers Judgment free how far this Discovery renders them guilty of abominable Wickedness and Deceit 'T is frequently brought to my Ears that our Opposers common Discourse is That I have written a wicked Book against the Faithful Friends of Truth that if all I had therein written were true yet the Spirit that gave it forth must be wrong and the same with Hams because it discovers the Nakedness of a Father and publisheth it in Gath and Askalon to make the Vncircumcised rejoyce and such as dislike it on this ground have desired that it might be called in again This Discourse I am willing first to take notice of because by the scope of the aforesaid Books it seems to be the sense of the Givers forth and Apprevors there of If the meer discovering of Nakedness by one * Note John Pennington in the first page of his Complaint acknowledgeth me a Professor of Truth Professor of Truth against another be a Sin then doubtlese Paul was such a sort of Sinner in leaving it on Record That he withstood Peter the Eldest Apostle to the face because he was to be blamed for his Dissimulation Read the 2d Chapter to the Galatians and if any say Paul published it not in Gath and Askelon To this I answer that from the 14th verse of the said Chapter we learn that Pauls Reproof was before all men his words are these But when I saw that they went not the right way to the Truth of the Gospel I said unto Peter before all men If thou being a Jew livest as the Gentiles and not like the Jews why constrainest thou the Gentiles to do like the Jews I shall now leave it to the consideration of such as are acquainted with George Fox's Actions whether Peters Dissimulation be not a proper Looking-Glass for George to behold his Face in witness his Advice to Mary Pennington to secure Worldly-Estate from the Spoiler when 't was likely to be seized for Obedience to Christs Command compared with his reflecting Paper touching making away Estates from the Spoiler in time of Persecution for Worship of God according to the Apostle's Counsel witness his advice to Nathanael Crips and Robert Arch to buy their Tithes compared with his known Severity at other times against Payment of Tyths Witness his Advice to Friends in general not to Judge one another nor to lay open one anothers Weakness behind one anothers back nor yet to Back-bite and yet behaves himself in his Travel as if 't was great part if not the chief part of his Business so to do Witness his Counsel to follow Reports until the Original Reporter was found and yet take liberty to hear and receive Backbiting Reports against his Friends and not only so but to hide the Reporter when the Matter hath been denied that this hath been his State I am capable for to prove see Christian-Quaker 5th Part Pages 42 43 44 45 46 24 25 54 55 8. 'T is also observable as
14. I know and am perswaded through the Lord Jesus that there is nothing unclean of it self By this it seems to me that such as limit themselves to one Outward Method touching proceeding in a Marriage or relieving the Poor are but the weaker Brethren and therefore very unfit to pretend themselves Church-Governours or to quote any of Pauls Words as an Argument to invest themselves in such an Office but yet may be apt to tell us as in the Objection We can have no perfect Peace with such as are out of Vnity c. The word Peace used as aforesaid occasions me to enquire whether such a Sense be not expresly contrary to Pauls Testimony and Counsel on the occasion of two sorts of Believers as aforesaid Pauls words are these The Kingdom of God is not Meat nor Drink but Righteousness and Peace and Joy in the Holy-Ghost Let us then follow these things which make for Peace this clearly shews that such as had or should Judge each other about Meats and Drinks which were Outward Things were such as did not follow Peace and not only so but that Righteousness Peace and Joy in the Holy-Ghost might be witnessed by such as were of different Perswasions touching these Outward Things And if George Fox did in years that are past write as he meant 't was then far from his thoughts to set up Outward Things much less endeavour to force a Conformity thereto else he would not have testified in Print on this wise They that set up Outward Things gathers People to themselves not unto God and that it is below Wisdom to jangle about Outward Things See his General Epistle Printed for M. W. To return I shall now say something further touching the advice to call in the said Book Entituled the christian-Christian-Quaker though as I said before I dare not call it in on the Foot of that advice given as aforesaid yet if the occasion wherefore it was published be removed I should therefore so far as concerns me be ready to assent that all things therein relating to matter of Difference and Reflection be called in and buryed in the Grave of Oblivion first taking liberty to collect and publish if it should be so with me what is therein Doctrinally written To give an account of all the Occasions wherefore it was Printed and afterwards Publish't amongst Friends is too large and therefore I do refer the Reader to the Book it self especially the Preface and Poscript thereto for Satisfaction in that nothing doubting but that whoever shall peruse it through and not in Spirit of Prejudice will easily discern that sufficient occasion was given to Justifie my so ding and that all the Revilings of my Adversaies on that account may worthily return as so many Darts to pierce the Bowels of their Cause However it is with me further to add That if our Opposers are for Peace we are so to let them give but the like Demonstration for it as we have done and I doubt not but it will ensue and though one Expedient frequently proposed by us hath been to forgive all apprehended Offences against each other as aforesaid yet let the Reader know that we have not at any time proposed any thing on our part to shun a Just Tryal of any thing that hath or may be laid to our charge for that we have called for desiring that Christs Rule might be exalted as a Standard to Try us and our Opposers viz By their Fruits ye shall know them And when we have proposed Forgiveness of all apprehended Offences as aforsaid it hath been chiefly to shew how willing we were to forbear any further discovery of Nakedness in our Opposers but since our Adversaries seem to be such a sort of People as that nothing but Summum Jus and that according to their own sense of Justice against those with whom they are not at Unity will serve their turnâ— what is the reason that so much Partiality hath appeared amongst them as that a Cry for Justice against George Fox cannot be heard as well as against any other Person Alas can such think us so besotted as to give heed to Exhortations for excluding Jealousie whil'st the Cause thereof remains If our Opposers are really willing that we should embrace that Counsel we propose as an Expedient thereto as followeth First Let a Testimony from the chief of our Opposers be drawn up when they are Assembled at their Second-days Meeting in London against the Imposition of Outward Forms and Orders under the Notion of an Establish't Church-Government by one or more Members of Christs Body to be a Bond upon other Members of the same Body to perform whil'st otherwise perswaded in their own Minds unto which let George Fox as well as others subscribe with a Declaration by George Fox that he neither did nor doth design by any thing given forth by him any such Imposition as by these Lines we desire may be declared against This is now proposed because Just * See Christian-Quaker the 4th Part. Occasion of Jealousy hath been given that he hath designed to impose a strict Observance of his Outward Orders and that under as severe Penalties as his and his Adherents Power will admit and extend to Secondly Forasmuch as George Fox stands charged with divers things reproachful to the Truth and that Jealousies have entred many that no Cry or Call for Justice against him will be hearkned unto by his Party for fear of his severe Censures as if what he binds in Earth is boâ—nd in Heaven Let a Testimony as aforesaid be drawn up that it is but Just that George Fox should abide a Tryal in such a Case and not only so but let us be informed before whom such a Tryal ought to be and thus may our Opposers in some measure lay a Foundation to exclude Jealousies that have entred I now come to take some particular notice of the aforesaid Books The Title of that given forth under the Name of Christopher Taylor runs thus An Epistle of Caution to Friends to take heed of a treacherous Spirit that is entred into William Rogers and his Abetters as appears in his malitious Book falsly called the christian-Christian-Quaker c. who under the Profession of primitive Truth are betraying it to the World and putting Truths Lambs into their Bear-Skins for the World to worry because they have no Power to do it themselves who have published their wicked Book in Askelon the Fire of their Infamy and have told it in Gath the Wine-press to press out their sour Grapes to set the Peoples Teeth an edge against the Lambs of God with wholsome Advice and Counsel by way of Information that the Simple-mindded may not be insnared by the Crafts and Wiles of Satan through such fallen Antichristian Instruments as William Rogers and such as are entred into the same malitious Spirit with him What ingenious Reader from so large a Title could expect less than one Citation out of what I
any that Professed not the Truth and to this day I have not neither is it in my Thoughts at present without some further Motive to contradict it notwithstanding I have been reflected upon as a Person hiding my Talent in the Earth because I would not assent to the sight thereof when desired Let the ingenious Reader now consider whether what I have done amounts to a Publication thereof in Gath and Askalon I now come to shew that if I had publish't the said Book amongst the Vncircumcised in a general way yet the allusion to what was forbidden to be publish't in Gath and Askalon is very improper in my Case From the Scripture of Truth we learn 2 Sam. 1.20 that Davids Counsel was That the Death of Saul should not be published in Gath nor in the Streets of Askalon lest the Vncircumcised should rejoyce but yet we also learn 1 Sam. 28.18 19. 1 Sam. 31.8 compared with 1 Sam. 15.24 25. that though Sauls Kingdom was rent from him and he slain because of his Rebellion yet he acknowledged his Sin and prayed that his Sin might be taken away but as for George Fox touching whom a Concern of Conscience for Truths Sake was with me to treat as I have done I understand not that he is in any wise come to an acknowledgment of his Sin as Saul was much less to pray that it might be taken away Oh that the day were come wherein he might have a real Sense thereof and if it were so that the Lord suffered Saul for his Rebellion to fall on the High Places notwithstanding he hearkened to the Word of the Lord through the Mouth of his Prophet Samuel so as to acknowledge his Sin and pray that it might be taken from him me-thinks it should be a warning to George Fox and others of his Party to hearken unto the Word of the Lord that came unto his Servant John Wilkingson the 20th day of the 6th month 1675 which was on this wise viz. To repent and turn from their Proceedings and leave Gods People to the Order of his Gospel and Command and that if they would not then the Lord himself would break them and turn them one against another about their Orders I am well sensible to what a height of Confidence our Opposers are ascended and do heartily breath unto the God of Heaven that they may be humbled before the Lord and in particular for that high and lofty one George Fox that so he may not utterly fall in the height of his vain Imagination even as Saul did on the High Places for his Rebellion T is next with me to treat a little on the advice of some to call in my Book which occasions me in the first place thus to premise There are Times and Seasons wherein in a more than ordinary serious manner my heart is even ript open naked and bare before the Lord and in a sense of his Love in calling me amongst many others to the acknowledgment of the Truth hath it pleased the Lord to tender me and in that Frame of Spirit I have most seriously examined my self with respect to the Work I have been exercised in and called unto and for which I now suffer Reproach undeservedly and this I in the Truth can say that of all the Actions of my Life since the day of my Remembrance I know not of one in which I have more Peace and Content and Satisfaction than in the preparing printing and publishing so far as I yet have the Book Entituled The christian-Christian-Quaker and therefore I dare not call it in on the Foot of such Advice as aforesaid I remember the Apostle Pauls Counsel to the Romans of different Perswasions in some things was To follow after the things which make for Peace This Counsel hath been very effectually followed on our Part Witness a Letter written by John Story to two Meetings in the North viz. That called Quarterly and that called Separate a Letter written by William Ford and my self and another by Arthur Eastmead and John Mattraverse at Bristol-Fair when George Fox many others at Unity with them were there The Testimony given by my self at the House of Simon Clements before eighty Persons at a Meeting occasioned by reason of Differences the Import of some part of all being to manifest that on our Part we were desirous that all Offences might be forgiven forgotten and that Friends might embrace each other in that antient Love which was witnessed in the Beginning being no way desirous to exalt our selves above our Brethren or to condescend to no other Terms of Peace than such as should tend to the Exaltation of one Party above another Moreover when I was last in London I made a Proposition to several Friends in words to this Effect that I was ready to assent unto a Meeting of both â—arties for two limited ends First To Invocate the Name of the Lord for forgiveness of all Offences and Trespasses committed against him on either side Secondly As we might expect an Answer from God so to be ready to forgive each other all manner of Trespasses respectively apprehended to have been committed each against other Who can deny but that the first proposed End is a Christian-Proposition on our Part perhaps some proud Pharisee may I mean such as may be apt to say Stand off I am more Holy than thou If the first be a Christian-Proposition the second cannot be less except it may truly be termed Christian Fruit to expect Forgiveness of God and not be ready to forgive one another Object If any object We are ready to forgive Personal Trespasses but yet that will not tend to make a perfect Peace between us because you are not in Vnity with the Brethren touching necessary things prescribed in the Church since Church-Government hath been establish't amongst us Answ * Note I use the word Establisht for that I find the Word Establish't used to that purpose in the Writings of our Opposers This Objection hints not at any Differences touching Principles and Doctrines held forth amongst us before Church-Government was pretended to be Establish't and may very properly be compared to the Difference signified of by Paul amongst the Believing-Romans If our Opposers believe the Apostle as we do they will then find in the 14th Chapter to the Romans that he describes two sorts of Believers but doth not signifie that for their Differing Perswasions they were out of Amity with the Body but rather the contrary is imported by his Saying Let every man be fully perswaded in his own Mind Let us not therefore Judge one another any more Verse 2d of the said Chapter Pauls very Words run thus One believeth that he may eat of all Things and another which is weak eateth Herbs The scope of that Chapter clearly shews that he which limited himself to the eating Herbs was but the weak Brother and that the Brother differing from him was the stronger as by these words are signified v.
published being above fourscore Sheets to manifest the reasonableness at least of one recriminating part of his Title but that he hath not done nay he is so far from it that he doth not pretend to cite one word out of all my Book more than the beginning of my very Title viz. The Christian Quaker distinguished from the Apostate and Innovator yet his Impudence is so great as page the 3d. to accuse me that my end in writing and printing is to abuse and misrepresent the faithful People of the Lord and especially such as have been Faithful Especially that Dear and Eminent Servant of God George Fox and to contradict his Blessed Life in which saith Christopher Taylor he is still made Instrumental in the Hand of the Lord to bring forth Blessed Things for the Service of God and his Truth from the Oracles of the Divine Breath to the Praise of his Name for ever As to Christopher Taylors last cited word for ever if his meaning be with relation to George Fox I say that if he had added if he keeps his Place and Habitation in the Truth to the end it would have shewed a better Understanding since we learn from the Holy Scriptures That if a Righteous Man turn from his Righteousness and commit Iniquity his Righteous Deeds which he hath done shall not be remembred To be plain if his meaning be as aforesaid Note his Brother John Blaykling ascribed Eternal Honour to George Fox See the Fifth Part of the Christian-Quaker page 77. it is cause of Jealousie that Christopher Taylor thinks that George Fox is more than a man as a publick Preacher on Discourse had touching George Fox once told me and not only so but such an one as shall never err nor fall else what is the meaning that Christopher Taylor should not only use the word for ever so unwarily if he spoke it with relation to George Fox but also reflect upon me at that ungodly rate as he hath and yet not mention any one particular thing distinct from a general Reflection more than what he saith of me touching George Fox as aforesaid for if a meer Opposition to George Fox or some other Man against whom I have written be not in it self Evil even as a meer Opposition to the Son of God that never erred is there is no reason for any one to take notice of one word written by Christopher Taylor against me especially since what I have brought forth in Print touching George Fox was after I had written to him many Letters of my Dissatisfaction concerning him and used my utmost Endeavour by writing to the General Meeting by speaking and writing to many Eminent Friends in the City of London and at length by Travel into divers Parts of the Nation on purpose to manifest the necessity that lay upon me to clear my Conscience in Print unless Satisfaction might be so far given as that I might obtain a hearing before Friends in Truth but that could not be obtained and my naked end was that if my complaint should appear to them to be just even as it was in it self it might without respect of Persons be taken notice of accordingly For a more particular account of my Christian Proceedings and Reasons for appearing in Print I refer to the Preface and Postscript to the first five Parts of the Christian-Quaker 'T is worthy Observation that there is a Preface to Christopher Taylors Epistle subscribed by John Bringhurst wherein he thus saith To all such who have or may have itching Ears to read the Book meaning the christian-Christian-Quaker it rises in my Heart to caution you to forbear satisfying your Minds therein for the Enemy may take advantage upon you thereby to draw out your Minds to take every thing for granted that is therein Inserted and so cause you to look out at others instead of looking after trimming your own Lamps The Consideration of these Lines compared with one Part of Christopher Taylors Title viz. with wholsome Advice and Counsel by way of Information that the simple-minded may not be ensnared leads me to observe That the best way as to me appears that our Opposers have to keep the Simple-Minded from being insnared is to pin their Faiths on such as John Bringhurst and Christopher Taylor are and an uncertain number of uncertain qualified Persons called the Second-days Meeting 'T is easy to discern what a Body of Darkness is comprehended under such sort of Council for if it take place then those who are Simple-minded are no longer to see and hear for themselves but in the most favourable Construction must according to a late Doctrine have their Eye to the Brethren and yet me-thinks I behold a confusion amongst our Opposers even relating to this matter for the Substance of this Doctrine hath been of late also published in publick Meetings for Worship as before is hinted at viz. As in the natural Body the Eye is placed to see for all the rest of the Members so also in the Spiritual and hath been explained so as that it hath sometimes been taken That George Fox is an Eye for the whole Body and other times As if some other Person were an Eye for a Meeting neither of which Explanations agrees with this Doctrine Have your Eye to the Brethren Many Heads and Hornâ— may be exalted with such kind of Doctrines as these by which the Preachers of the Light of Christ as in the beginning may become a scorn and dirision Oh Babylonish Building the God of Heaven saith My Soul appear in his due time to pull it down Root and Branch that so that bright and glorious day wherein we were made Partakers of a measure of Christs Light Spirit and Grace renewing the Mind unto God by the vertuous Operation thereof in our own illuminated Hearts whereby we came to drink clear and pure water out of our own Cisterns may not at length be so obscured and overshadowed with such a Vail of Darkness as that any one of us may be zealously affected to partake of the muddy waters of anothers Cistern and reject our own that is pure So much at present may suffice to say on the occasion taken from Christopher Taylors Epistle I now come to take a little notice of Thomas Laurence's Sheet the Title runs thus William Rogers his Christian-Quaker manifested to be Antichristian he tell the Reader That he hath written a Book against Seperatists That the Price thereof is a Half-penny That he is 81 Years of Age and that two chief Points in Writing is to be Plain and Short That mine is neither Plain nor Short but Ambiguous Tedious Doubtful loaded with many Lerters Suppositions and Jealousies Reiterations and Parenthesis many and long Objections that will both trouble and weary the Reader I confess Thomas Laurence hath avoided the Rock that I by his Account have run upon however as short as he is he is not free from many Mistakes I will not call it his Brethrens
Method of Lying because Charity obâ—iges me to think Thomas Laurence makes Conscience not to tell a wilful and known Lye and I am the more engaged to call them by the name of Mistakes because of his Age which he saith is 81 Years and that in the numbering the Sheets of my Book he hath mistaken many for he saith they are 100 Sheets when as they want of 90. A part of his Mistakes in his own words are these First Thou hast abused George Fox double 1st Judged him by Hear-say 2dly Judged him for advising to hide Goods in any Case Secondly You Preach up Doctrine but leave out Christs-Government and so you are rightly called Seperates putting asunder what God hath joyned together parting Husband and Wife cutting off the Body from the Head as if they were all Traytors Thirdly That we have asserted many things that are not true but proves it not Fourthly That George Fox was the first that did begin the difference amongst Friends by setting up Monthly and Quarterly Meetings Fifthly That the Seperates a nick-name put upon us will have no increase of Christs Government and yet in the 28 p. of the Third Part of my Book I assert in these words And since 't is undoubtedly so that of the Increase of Christs Government there shall be no End Sixthly That we charge our Opposers with Folly and Hypocresy that profess themselves Members of the True Church and Believes as the Church Believes Thomas Laurence quotes the Words of Christ as cited by me viz. As I hear I Judge that is saith Thomas Laurence hear the Party not report and so by his own false Construction of Christs words cited by me gives himself trouble to no purpose he further cites these following words That the Lord hath anointed and chosen George Fox to be in that Place amongst the Children of Light in this our day as Moses was amongst the Children of Israel in his day to set up Forms of Church-Government The Substance of the Words are laid down by me as seeming to be deducible from an Objection raised in the 9 pag. of the First Part he also saith that in the 29th page of the First Part I assert That the Place of Christs Government is only within in the Heart and further also that I assert It is repugnant to the Light in our Consciences to believe that Christs Government should rest upon any Man or Men to be Rulers over others He quotes not the Page that I may examine whether these last words are so laid down or not At present I have no Concern to trouble the Reader with what he saith thereto nor yet the rest of his Sheet which for the most part is touching his sense of Christs Government and to exalt the Service of George Fox above the Service of John Wilkinson and John Story his own Lines compared with his Title-Page and my Book is without any further Reply sufficient to shew his weakness my end in citing what Thomas Laurence hath cited of my words is chiefly to signifie that what I have so noted is all that he hath cited out of my Book to prove it Antichristian which when compared with the aforesaid Catalogue of Mistakes will no way erect the Title-Page Note A very Eminent Preacher as Tho. Laurence hath said dictated that Title unknown to him and contrary to his Mind nor yet the Person that was Dictator thereof nor yet the Second-days Meeting at London Observations on the Book partly in the Name of John Pennington and partly in the name of his Mother Mary Pennington The Title-Page runs thus John Penningtons Complaint against William Rogers relating to the Abuse and Injury done to the Memory of his worthy Father Isaac Pennington in misrepresenting and perverting some of his Writings in his Book Entituled the christian-Christian-Quaker c. Whereunto is subjoined somewhat to manifest his Mother Mary Penningtons not shunning Sufferings for Truth c. occasioned by William Rogers his suggesting the contrary From the Title-Page two things may be expected by the Reader to be proved First That I misrepresent some of his Fathers Writings and Secondly That I pervert them They are both notoriously false and so will appear to any unbiassed Understanding Reader the Proof given by John Pennington is words of mine which he cites out of the 88 pag. of the Third Part of the Christian-Quaker viz. We think it necessary to cite a Testimony published in Print by Isaac Pennington the Younger in the Year 1660 being part of a discourse Entituled the Authority and Government which Christ excluded out of his Church As it lies altogether word for word and not taken by Parts and Pieces here and there these are all the Words of mine which he quotes for Proof and having done he treats thereon as if my words imported that I here would cite the whole Testimony of the said Isaac Pennington word for word and not by Parts and Pieces here and there when as my very words as they are cited by the said John Pennington clearly shew that my Intent and Purpose was to quote only one part of his discourse Entituled The Authority and Government which Christ excluded out of his Church as it lay altogether word for word and not taken by parts and Pieces here and there which I faithfully performed beginning at the beginning of a Paragraph after a full stop and so quoted about eight or ten sides without adding or deminishing a word and at length left off at a full stop nothing said by Isaac Pennington contradicts this the reason occurring in my Mind wherefore I so worded my meaning could not be to insinuate that I cited the whole Testimony because my very words declare that 't was but a part and the Motive wherefore I inserted these words as it lay altogether and not by parts and Pieces here and there was chiefly to quit my self from Jealousie that I had acted according to the Example of one of my Opposers within the City of Bristol who on a certain occasion had taken out of my writing a part of a Sentence in one place spoken on an occasion administred one day and a part of a Sentence in another place on an occasion administred another day and renders them in Manuscript as one entire Sentence spoken by me And forasmuch as John Pennington hath not laid down any of my words to shew wherein I have perverted some of his Fathers Writing I think it necessary to cite all that I say in relation to that Part of his Fathers Testimony which I have cited out of which words Perversion must be proved against me or else none can be proved at all the words do immediately follow what he hath cited to shew Misrepresentation and are these Our End in citing this Testimony is that the Impartial Reader may consider whether the said Testimony hath any Coherence with that part of the * Note meaning Rob Barclais 's Book of Government wherein he writ of a
appears in divers Parts of the Christian-Quaker That George Fox and divers others of Party with him have endeavoured to discover Nakedness in their Brethren which being to my knowledge very publickly known amongst the People called Quakers I think it the less needful to cite Instances hereof And though 't was from a wrong Spirit in Ham to uncover his Fathers Nakedness yet it is a false Application to me c. concerned in the Christian-Quaker For * Note See Christian-Quaker 5th Part Pages 85 86 87 88. and the Preface Many other Instances might be cited George Fox's endeavouring to uncover pretended Nakedness in his Brother or Brethren and sending abroad Certificates thereof to be spread amongst Enemies as well as Friends was one occasion that we did proceed to pross thereby to act the part not of Cursed Ham but of that Man of God who committed Ham's Action even as we have done the like of George Fox's to Posterity Object Some may say That neither George Fox nor his Pâ—â—ty have published the Nakedness of any Brethren amongst such 〈◊〉 professed not the Truth But if Report be true thine hath been publish't amongst Priests and others not reputed Friends or so much as owning the Principle of Truth in which we have believed Answ If any shall so object I may reasonably suppose that they are such as have suckt in such Advice as John Bringhurst gives in his Preface to Christopher Taylors Epistle viz. Not to read The Book Entituled the christian-Christian-Quaker and not only so but may be at Unity with a new sort of Doctrine published in some publick Meetings for Worship of God to this effect that as in the natural Body the Eye is placed to see for the rest of the Members so in the Spiritual Body God hath placed one Member as an Eye to see for the rest And on the Foot of this Doctrine and the aforesaid Advice approved by some termed Brethren unto whom also we have been exhorted to have an Eye may not daâ—e to read the said Book which if they had they might in the 11th page of the Preface have been informed that George Fox sent abroad three Certificates touching John Story with direction to shew them both to Enemies and Friends which doubtless were in order to discover some pretended Nakedness in him and that Joan 〈◊〉 whom I may term George Fox's Factor in Bristol if it be proper to speak in his own Language shewed a Letter written by Glorge Fox to defame me undeservedly unto one Jeseph Forrest Who was never accounted as I know or ever heard to be of the People called Quaker as in the 18th page of the the 5th Part of the Christian Quaker doth appear Moreover in the 28 29 30 Pages of the Post-script to the Preface of the Christian-Quaker are cited divers Passages out of some Printed Papers published in the Name of Ann Whitehead and Mary Elson which import a Publication of Division in Print particularly relating as Mary Elson's words are to her Native Country Wiltshire and this before the Publication of the Christian-Quaker for it was not then wholly Printed if it had it could not have contained any Citation thereof I also well remember being an Ear-witness that Robert Langley of Naylsworth vilified and desamed John Story by Name end that in the presence of George Fox on the First-day of the week in a publick Meeting for Worship of God within the City of Bristol some years past before as we supposed 1500 People of whom many were no Professors of Truth it being then the time of a Fair and yet no Reproof from George Fox or any of his Party was then manifested nor yet at any time after so far as ever I did hear 't is to be doubted that he well approved that Action for I could and doubt not but yet can bring Testimony that George Fox suddenly after his Departure out of the said Meeting 〈◊〉 to a Friend of John Stories to this effect If John Story be your Christ then take him 't was an unsavoury Expression in him in many respects and seems to import that at that time some outward Man visible to Carnal Eyes as John Story was was reputed at that day to be Christ those who are Friends to John Story as well as to the Truth detest the thoughts of owning any mortal Man to be the Christ of God and since the weakness of Solomon Eccles to go at present no farther hath given very publick occasion of discourse touching George Fox as if he were the it is become Cause of Admiration to some that George Fox hath not more publickly than is yet known and that by Print too declared himself to be a mortal Man his Pen would have been far better exercised in such a work than it was in giving such an idle flouting or scornful Answer to John Wilkingson as he did on the occasion of his saying that George Fox's Body must turn to dust see the 4th Part of the Christian-Quaker pag. 48 68 69 70. As to the Publication of my Book as in the Objection I have this to say though 't was never my practise order or advice to publish it amongst Priests yet 't is impossible for me to prove that it hath not a Such sort of Negatives under my Circumstances cannot be proved However I must acknowledge it hath been at some time under my Consideration that considering the Case in all its Circumstances it would have been no Breach of Christianity if I had proclaimed it even in Gath and Askalon because I did discharge my Duty towards such as once I accounted my Brethren as may be seen at large in my Book and in particular in the Preface and Postscript thereto And on the whole Matter it appears to me that they are so far from acknowledging their Errour as that they persist therein like Persons hating to be reformed and not only so but I have been evily intreated for so doing and Endeavours have been used to shut the Door amongst Professed Friends against me so as that my just Complaint should not be heard And in as much as Bristol was threatned to be an Anvil to beat upon and since hath been so made and my self by Name in a publick Meeting reflected on even in the same Language as Eliâ—as the Sorcerer was and by that meanes become the Subject of divers sort of Peoples Discourse both of Professor and Prophane in publick Coffee-Houses and other publick Places I thought it but just that some particular Friends that were sober Persons and with whom I had dealing should have the sight of my Defence and on that Foot I assented that two or three Persons might have the opportunity to have them if they would but when I understood that that very Assent might become an Offence to some I for their Sakes more than any other Obligation on my self as a Christian did give order which I can prove by many Witnesses that none should be disposed or lent to