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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	church_n	see_v	word_n	3,163	5	3.9207	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57585	The sixth part of The Christian-Quaker distinguished from the apostate & innovator being a just 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-quaker, &c. in five parts given forth by W.R. on behalf of himself and other friends in truth concerned / by W.R.; Christian-Quaker distinguished from the apostate & innovator. Part 6	Rogers, William, d. ca. 1709.	1681 (1681)	Wing R1863; ESTC R970	19,105	26

sort of Persons that would be Innovators and given to change and introducing New Doctrines and Practises not only differing but contrary to what were deliver'd in the Beginning reflectingly treating on such kind of Language as this I must stay until convinced Book of Government which is objected against by us or doth contradict any Subject Matter that we have treated upon which clearly shew that we put no Constructions on his Fathers words but left the Reader free without endeavouring to impose any sense relating to these words And yet his weakness if not wickedness is so great as to declare that my Deduction which in reality was none at all was not genuine but forced and that my Inferences are not true But suppose that I had not worded my meaning so cautiously as to have signified 't was only a part of his Fathers Discourse I appeal to all men of Understanding whether in that very case all Christian Professors that ever appear as publick Preachers or Writers might not by the same Rule be reflected on when they have quoted by way of Testimony or Illustration a part only of anothers Testimony but that which yet seems to aggravate John Penningtons abuse of me Note John Pennington cites not all the rest of his Fathers Testimony but a part thereof I therefore query whether by his Rule he hath not proved himself worthy of worse Reflections than he gives me since he informs not his Reader that what he hath written to mend the matter as he may think is only a part of the rest of his Fathers Testimony is this after he had cited what he thought meet of his Fathers words to manifest that I misrepresented and perverted his Fathers words he then in the 6th page of his Book thus saith Now let us see whether even out of that very Part William Rogers hath quoted there be not words to the same effect as where Page 94 Part 3d. of William Rogers '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 feell the going forth of the Spirit in him that teacheth and governeth and so be subject not to Man but to the Lord to receive from the Lord to obey the Lord. To every unprejudiced Reader that may rightly weigh what I have now written and compare John Penningtons Lines with the pretended occasion thereof I doubt not but it will be manifested that I have not misrepresented nor perverted his Fathers Writings and yet John Pennington for no other cause than already mentioned reflects on me on this wise That I do not through Ignorance but wilfully and designedly endeavour to smite and vilifie such as were and are honourable that I am guilty of premeditated and palpable Falshood that I have traduced his Father and so proceeds to charge me with down right Falshood and impious Prevarications and with a Judas Kiss meaning as he saith a shew of Candor c. I labour to betray the Truth and its Sincere Professors into the Hands of the Wicked and Vngodly that I was untrue to my word further adding on this occasion these very words viz. These base and under-hand Dealings are so far from becoming a tender Friend that they are not like a fair Adversary and so unsuitable to a Christian-Quaker that they would be cause of shame to a Mortal-Heathen and that I prevericate in the Face of the World and so appeals to any Vnbyased Judicious Reader whether I have not dealt fallaciously deceitfully and surreptitiously as well as unrighteously that I appear against the Truth and them that are in it All which undeserved Reflections together with the heaps of the like in Christophers Taylors Epistle seem to shew that the Approvers and Subscribers act like such as have had their Educations at Billings-gate amongst the Scolds rather than under the Roofs of sober Families One thing I have yet omitted that was with me to take notice of John Pennington in favour as he supposeth of his Father tells his Reader that I have leapt over some Leaves at the beginning explanatory of the rest and left out an entire Sentence at the close from whence I observe that what I quoted might reasonably be termed Explanatory of that which did proceed and not that which proceeded be explanatory of what I quoted which did follow The Sentence left out at the Close was this And the Vnity being thus kept all will come into one Outwardly 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 affecting it and who alone can do it and not harshly and cruelly attempted by the rough hand of man Touching this Sentence John Pennington saith that I knew it would not serve my turn but if fairly and impartially set down would have both mended my Work insignificant and detected the falseness of my Dealing as it could not but have manifested to every considerate Reader that my Deduction was not genuine but forced to this I say First That I made no Deduction or Inference from his Fathers words as I have already proved Secondly His Fathers words are Prophetical signifying what will come to pass not what was come to pass and since the occasion of my citing his Fathers words was only in relation to a Discourse touching what had been I should have shewn my self very impertinent to quote his words Prophetically spoken of what should be However since John Pennington is pleased to say I knew it would not serve my turn but would have rendred my Work insignificant I shall take the liberty to tell him that those very words may justly be termed to be a sufficient Testimony against some Actions whereof George Fox and some of his Party are guilty in an high degree Witness the Persecution raised against P.S. and I.W. whereof some mention is made in the 1st and 4th Parts of my Christian-Quaker and Proceedings against John Ainloe at a Quarterly-Meeting in the Isle of Ely For it is certainly known that he and some of his Party have harshly and so far as was in their Power truely persecuted some Persons for not conforming to the Outward Prescriptions of others but had they instead thereof exhorted them to wait on the Lord for a further growth in the Light in order to the being led into an Outward Vnity or Conformity to such Prescriptions by the Hand of the Lord who alone as John Penningtons Fathers Testimony is hath the right way of effecting it it would have more agreed with his Fathers Testimony and the Principle of Truth To conclude my Observations on John Penningtons Book I have this to add that John Pennington

Method of Lying because Charity ob●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-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

declares that the drift of the 3d. Part of my Book as the Title-Page imports Is to tye up all to an Inward Government of Christ exclusive of any Outward Form of Government Order or Descipline This it so notoriously false that my very express words in divers places of that very part doth contradict it 3d. P. pag. 24. I thus write Though the Principle of Truth in these latter days hath and may further lead into the Practise of Outward Orders in Discipline with Relation to the Church of Christ And pag. 25. thus For though some Outward Form or Appearance may be according to the Order of the Gospel And in pag. 19. thus And yet I am abundantly satisfied that Set and Appointed Meetingt on certain prefixt days being with the joynt concurrence of those Members assembling and from time to time to be assembled to take care of the Poor to inspect Marriages that none come together disorderly and to take care that Truth may not be scandalized through the Backslidings of such who have been in Fellowship with the Children of Light are not inconsistent with that Form that the Powor of God may lead into for I am a Witness for many years past even to this day that such Meetings have been serviceable to answer those righteous Ends. My Observations on what is written in relation to Mary Pennington The Title-Page Imports That I have suggested that Mary Pennington did shun Suffering for Truth 'T is a very false Representation of what I have said concerning her For there cannot be a shunning of Suffering for Truth unless one shun that Suffering which Truth requires which I never did charge Mary Pennington with However I think meet to signifie the Occasion of my using her Name George Fox sends a Paper of Queries to be read in divers Meetings reflecting so far as Queries could on such as secured any part of their Estates from the Spoiler and being informed that he advised Mary Pennington to secure hers from the Spoiler I sent unto him this Query Whether thou George Fox whil'st Isaac Pennington was in Prison and in expectation of being premunired did not advise or at least encourage Mary the Wife of Isaac Pennington to secure her or their Estate if thou deny it I shall undertake to prove it or bring Testimony under the hand of a credible Friend in Truth that Mary Pennington did signifie so much this I did to manifest at least George Fox his changeableness in his Answer to the said Query He denies not the Matter and Mary Pennington relates something of it more at large Saying That she never had any Advice from George Fox contrary to her own Conscience and at last saith thus And now I have given the tr●e relation I sum up all that what I have here asserted to be done by me was no shift nor carnal hiding from Spoil in that That was a Testimony which being compared with that part of her Relation where 't is signified That when Sufferings for Meetings by Imprisonment gave way to proceedings by Fines upon Preachers Hearers c. 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 would procure to us c. Shews that a Suffering for Meetings is in her sense a Suffering for a Testimony and that she was not free to avoid that but a Suffering for not Swearing she was free to avoid which occasions me to add that Pursuant to the Apostles Counsel we cannot forsake the Assembling of our selves together and in pursuance of Christs Command we cannot Swear and in both these our Testimonies for Truth is concerned and therefore I cannot but conclude that as it related to avoiding Sufferings by reason of Obedience to Christs Command George Fox's Counsel to her was not Justifiable in him whil'st be condemned the Practise in another as it related to Sufferings in pursuance either of his or the Apostles Counsel and whereas Mary Pennington hath accused me that I have aspersed innocent Servants of the Lord and have brought forth nothing to prove that I have so done I return it as a false Charge unbecoming the Pen of one that pretends to an innocent and righteous Conversation as she doth BRISTOL the 9th Month 1681. William Rogers FINIS