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.
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 [Page 4] 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-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 Reader) 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,[1] 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-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
[Page 5] 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.
'Tis 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 Uncircumcised 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 Approvors there of.
If the meer discovering of Nakedness by one Professor of Truth[2] 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 'twas 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 [Page 6] 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 'twas 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.
'Tis also observable, (as 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 'twas 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.[3] For 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 Party have published the Nakedness of any Brethren amongst such as 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 [Page 7] The Book Entituled the 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 da [...]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; 'tis 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: 'twas 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 'twas never my practise, order, or advice to publish it amongst Priests: yet 'tis 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 Eli [...]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 [Page 9] 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 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 Ʋncircumcised 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 Uncircumcised 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 [Page 10] 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.
Tis 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-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 Parties, 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. [Page 11]
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 Unity with the Brethren touching necessary things prescribed in the Church since Church-Government hath been establish't amongst us.
Answ.[4] 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. 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 [Page 12] 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 Unity, &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, 'twas 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-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 dong, 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 [Page 13]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 turn [...]: 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[5] 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 bound in Heaven. Let a Testimony as aforesaid be [Page 14] 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-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 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 [Page 15] meaning be as aforesaid,[6] 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.
'Tis 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-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.5
The Consideration of these Lines compared with one Part of Christopher Taylors Title, viz. with wholsome Advice and Counsel [Page 17] 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. 'Tis 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 Horn [...] 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, [Page 17] 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 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 'tis 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 18] 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,[7] 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 [Page 19] 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 'twas 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[8] Book of Government which is objected [Page 20] 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 'twas 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,[9] 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, [Page 21] 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 Ʋngodly, 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 Unbyased 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 Unity 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 [Page 22] 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.[10] 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
To conclude my Observations on John Penningtons Book, I have this to add, that John Pennington 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. [Page 23]
The Title-Page Imports, That I have suggested, that Mary Pennington did shun Suffering for Truth. 'Tis 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 true 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 'tis 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 40lb 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 [Page 24] 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 he 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.
FOOTNOTES
1. Note, A Reply to the said Book, is ready for the Press.
2. Note, John Pennington in the first page of his Complaint, acknowledgeth me a Professor of Truth.
3. Note, See Christian-Quaker 5th. Part, Pages 85, 86, 87, 88. and the Preface. Many other Instances might be cited.
4. Note, I use the word Establisht for that I find the Word Establish't used to that purpose in the Writings of our Opposers.
5. See Christian-Quaker the 4th. Part.
6. Note, his Brother John Blaykling ascribed Eternal Honour to George Fox. See the Fifth Part of the Christian-Quaker, page 77.
7. Note. A very Eminent Preacher as Tho. Laurence hath said, dictated that Title unknown to him, and contrary to his Mind.
8. Note, meaning Rob, Barclais's Book of Government, wherein he writ of a 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.
9. 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.
10. 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.
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