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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54081	John Penington's Complaint against William Rogers relating to the memory of his worthy father Isaac Penington in mis-representing and perverting some of his writings in his book entituled The Christian Quaker distinguished from the apostate and innovator &c. : whereunto is subjoined somewhat to manifest his mother Mary Penington's not shunning sufferings for truth &c. occassioned by W.R.'s suggesting the contrary.; Complaint against William Rogers	Penington, John, 1655-1710.; Rogers, William, d. ca. 1709. Christian Quaker distinguished from the apostate & innovator.	1681 (1681)	Wing P1225; ESTC R28797	10,152	17

one to speak the same Spirit moves in the other to be subject and give way and so every one keeping to his own measure in the Spirit here can be no disorder but true subjection of every Spirit and where this is wanting it cannot be supplied by any outward rule or order set up in the Church by common consent for that is fleshly and lets in the Flesh and destroys the true Order Rule and Subjection Thus far my Father All this W. R. never so much as mentions which was the occasion of all that he quotes and to which it was relative but what follows more immediately relating to the Government and Authority Christ excluded rather than to what he allowed we find him cite at large till the subject pinch'd him anew again which was a few words conclusive of the whole and that wound up his sense which it seems W. R. was not pleased to give us And had he not had the confidence to say That he had not taken it by parts and pieces but All together I should have the less wondered But that a man pretending to Truth should thus prevaricate in the face of the world I cannot sufficiently admire Yet whither will not men run to propagate an Interest or defend a blasted Cause O that they would consider it O that they would lay it to heart That which W. R. left out at the close were these words as may be seen part 1. p. 242. of my Father's Works And the unity being thus kept all will come into one outwardly also at length as the Light grows in every one and as every one grows into the Light but this must be patiently waited for from the hand of God who hath the right way of effecting it and who alone can do it and not harshly and cruelly attempted by the rough hand of man This would fully have evinced that my Father did not only point at an inward Government of God's Spirit in particulars but also laid down That as the Life grew in every one and every one grew into the Light it would bring into one outwardly also at length which is far from W. R.'s purpose and therefore designedly left out For the whole drift of that very part of W. R's Book as the very Title-page exhibits is to tie up all to an inward Government of Christ exclusive of any outward Form of Government Order or Discipline And he cannot be content to be thus principled himself but would make it appear as my Father's sence too though these his words with many more omitted by him are of a contrary tendency which he durst not for all his shew of candour and promise to take altogether as it lies trust his Reader with lest his untrue inferences should be too conspicuous Thus much of his quotations which being first compared with the Book are now attested by Benjamin Clark Now I dare appeal to any unbyassed judicious Reader whether W. R. hath not dealt fallaciously deceitfully and surreptiously as well as unrighteously thus to insist as if he had been so fair and conscientious in his quotations when he hath been so egregiously the contrary And since his scope and design in printing that part of my Father's Testimony seems to be that he might thereby insinuate as if my Father at the writing of that Testimony was in judgment one with himself and opposite to or different from the Government Established and now practised in the Church of Christ among us as some of that Party have traduced him by word of mouth let the Reader take the following instances out of that part of the same discourse which W. R. hath knowingly omitted And first at the beginning of the Answer to the Question p. 238. par 1. transcribed already above my Father hath these words There is to be no such kind of greatness no such kind of authority meaning as was exercised among the Gentiles p. 236. yet there is both a greatness and authority suitable to the state of Disciples suitable to that kind of Government whereof they are Again There are Laws there are Governments there are Governours there is ruling and there is subjection but all in the Spirit all suitable to that which is to be governed but no Government of or according to the Flesh Again Thus the Apostles and other Ministers of Christ had likewise in the Spirit the care of the Churches and authority in the Lord by his Spirit to govern the Spirits of his People not to govern after a fleshly manner by their own wills not to prescribe them in a lordly way either what they should believe or practice but in the Light and in the Power of the Spirit to make their way into every ones conscience in the sight of God c. Again Every one feeling a measure of the Spirit in himself is thereby taught to own and subject to a greater measure of the same Spirit of another Now let us see whether even out of that very part W. R. hath quoted there be not words to the same effect as where p. 94. par 3. of W. R's Book my Father saith Care must be had that nothing govern in the Church of Christ but the Spirit of Christ that nothing else teach nothing else exhort nothing else admonish and reprove nothing else cut off and cast out Again Every Member is to wait in that measure of the Spirit which he hath received to feel the goings forth of the Spirit in him that teacheth and governeth and so to subject not to man but to the Lord to receive from the Lord to obey the Lord. Whence W. R. might have easily observed that my Father though he placed the Government of the Church in the Spirit of Christ only as the Principal and Efficient yet he acknowledgeth the Administration of that Government is committed both to Ministers and Members as Instuments But for a more full and additional satisfaction to any that may desire further information in this matter I refer the Reader to a Book entituled Somewhat relating to Church-Government wherein the Necessity Vsefulness and blessed Effects of the true Church-Government is here and there hinted at c. published since his death but written by himself in answer to some Apostates and Innovators who probably may account themselves Christian Quakers as well as W. R. Indeed I am surprized not expecting such kind of dealing nor could have thought his heart had been so hardned as not to value the justness of a cause so he could but promote his tottering Fabrick Will he prostitute Soul Reputation and all in a stiffness against the Lord and his People The Lord keep me in a tender sense of and regard to them and that living Testimony they are entrusted withal that I may not through prejudice fight against any thing that is of him either in my own particular or through his Servants whom he is blessing and honouring in his Work having seen the ill effects of it in

this person who doubtless had he been told formerly he should thus have appeared against the Truth and them that are in it would have been ready enough to have said with Hazael of old Is thy Servant a Dog that he should do this thing I could also observe that in this his work of darkness and traducing my Father he useth the word We and Our but knowing none that will own themselves concern'd herein I shall the less insist thereon As for Thomas Crisp who hath put forth a Book called The Testimony of Isaac Penington c. he confessed to me in the presence of Philip Ford That he had never read or seen that Book of my Fathers but only gathered it out of William Roger's Book Now whether this be fair and equal to take things thus upon trust without once Boerean-like searching his writings to see whether the things were so or no and then to add wide inferences of his own as of a liberty in paying Tythes as a Civil Right c. far from my Father's sence and constant practice And lastly to publish them from the sole Authority of a professed Adversary who had already mangled the Book and took things piece-meal be not very injurious and unbecoming a man much more a Christian and which many Turks Jews and Infidels would have scorned let the impartial consider But what can be expected of men that are departed from the just Principle in themselves and are daily doing despite to the Spirit of Grace Indeed the very Title is fallacious to call it The Testimony of Isaac Penington and is an imposing upon his Reader whereas at best it is but Part of his Testimony and that Part so craftily managed as to speak his sence but in Part. By this W. R. also may see what Spirit his Book gratifies even a loose libertine Spirit without Yoke that would run back again to Aegypt and weaken the hands of the faithful Sufferers even to death for that oppression of Tythes which Friends in the beginning and to this day assert to be a denying Christ come in the Flesh which I believe W. R. himself will not seem to gainsay But this man ranks it and the use of plain Language which is the only true Language the other being a Lie amongst Friends Orders and Traditions Which says he I fear you take more care for the strict observations of than the Truth in the heart as if these things had not been delivered from the Spirit of Truth through Instruments it made choice of at the first breaking forth of Truth but were taken up and held by Tradition only as the beggarly rudiments of the world are and therefore queries If one cannot do so must he therefore judge his Brother adding That may be required of one which may not be required of another see p. 14 of his Pamphlet Will W. R. stand by him herein Will he thus encourage Tythe-Payers Will he open this gap for Libertinism Will he thus oppose the Truth to the Truth making it to require one thing of one and the contrary of another to call one to bear a Testimony against Tythes with jeopardy of Life and Estate and allow the other to pay it as a Civil Right What will God's Spirit be thus inconsistent with it self But if he say Nay and fall not in with this man's work yet hence he may see what it is joyns with him and shelters it self under his wing even that which shuns the Cross and seeks ease in the Flesh That which W. R. cites as Edward Borrough's Paper and which T. C. takes upon trust as his Vision is a Question to several first Whether E. B. ever wrote that or any such Paper 2 dly For satisfaction it is demanded of W. R. and T. C. to prove that cited by them to be E. B's own intire Paper and to acquit themselves that they have not prevaricated here as W. R. has done in my Father's Case however fair he would seem to be confessing pag. 84. part 5. That adventuring to add to another man's words and I may hope I say or to diminish from them either especially when he avers he has taken them altogether as they lay rendring them as another man's words materially altering the sence is accounted plain Forgery J. P. My Mothers Account is as followeth IT is very contrary to my judgment and the frame of my mind to make any other appearance in publick than an Innocent and Righteous Conversation but I see a necessity to give some account of the cause of my dear Husband Isaac Penington's Imprisonment in Reading as also to speak something in reference to the settling of my Rents thereby to remove out of the way of the tender the stumbling-block that W. R. in his Book entituled The Christian Quaker c. par 5. p. 43 to 47. may have laid before the upright to the lessening of my Testimony to the undefiled Truth unvailed with covers or pretences As for his charging G. F. with advising me I never had any advice from him contrary to my own conscience nor in the least to lessen Truths Testimony But this I say My honourable and dear Husband suffered five times Imprisonment in the Gaol of Alisbury in the County of Bucks for the space of seven years being but little at home but Imprisoned many months at a time once three quarters of a year another time a year and a half in all which Imprisonments I through the Lord 's great kindness to me never consulted provision or security in any point though sollicited by my Relations to have done somewhat to preserve my Estate all my Husband 's being gone upon his Father's account But so clearly and fully was I given up to suffer the loss of Estate and spoil of Goods in his pure Testimony to Truth that I never so much as attempted any securing it or them and never had but once so much as an inclining in my mind to put by any thing though of value and not of very necessary use in the Family but at that very time before I could lay hand on any thing for that purpose it was said in me Do not provide Do not contrive Leave all with the Lord and immediately let the thing fall And further when sufferings for Meetings by Imprisonment gave way to Proceedings by Fines upon Preachers Hearers and Masters of the Houses where Meetings were the Lord gave me a clear quiet submitting to it though I had in my view the ruine and havock that 40 l. a week could procure to us my Husband being engaged in at least two meetings a week and having a Testimony for Truth by the Gift bestowed on him to minister in All this I make mention of to manifest that whilst my dear Husband suffered purely for Truth 's Testimony I never went about in the least way to shun or fly the suffering Now the cause of his suffering in Reading Gaol was not in the first place upon a necessity