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. 1681 Approx. 31 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A54081 Wing P1225 ESTC R28797 10759270 ocm 10759270 45707 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54081) Transcribed from: (Early English Books Online ; image set 45707) Images scanned from microfilm: (Early English books, 1641-1700 ; 1407:48) 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. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- Controversial literature. 2005-09 TCP Assigned for keying and markup 2005-12 SPi Global Keyed and coded from ProQuest page images 2006-01 Judith Siefring Sampled and proofread 2006-01 Judith Siefring Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion John Penington's COMPLAINT AGAINST William Rogers : Relating to the Abuse and Injury done to the memory of his worthy Father Isaac ●●nington , 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. occasioned by W. R's . suggesting the contrary . Evil men and Seducers shall wax worse and worse , deceiving and being deceived : but continue thou in the things which thou hast learned , and hast been assured of , knowing of whom thou hast learned , 2 Tim. 3. 13 , 14. Nevertheless the Foundation of God stands sure , chap 2. v. 19. London : Printed for Benjamin Clark Bookseller in George-Yard in Lombard-street . 1681. John Penington's Complaint , &c. THat men that profess Religion , ( yea , which is more gross , the Truth it self ) should imploy their Skill , Wit and utmost Endeavours to smite and vilifie such as were and are honourable therein , and that not through Ignorance , but wilfully and designedly , is truly sad to consider . An instance whereof I shall here give , in this my Complaint against William Rogers ; wherein I wish I could charge him with only rashness and indiscretion , and not with premeditated and palpable falshood , of which he is notoriously guilty . This let not the Reader take upon my bare word only , ( as I doubt , from his seeming fairness too many have his ) but read his Book , and observe the drift thereof , then he will see whether I had not just cause thus to reflect on him ; and by comparing my Father's Book with his quotations , be able to judge , whether it did not behove me to vindicate , whom he had thus traduced , and lay the load at his own door . But that I may not divert him too long from the proof , I hasten to make good my Charge . William Rogers , in part 3. pag. 88. of his Book , ( falsly stiled , The Christian Quaker , &c. ) saith , We think it necessary to cite a Testimony published in Print by Isaac Penington the younger , in the year 1660. being part of a Discourse entituled , The Authority and Government which Christ excluded out of his Church , &c. as it lies all together , word for word , and not taken by parts and pieces here and there . Who would have desired fairer dealing than this ! But here I charge him with a down-right falshood , and impious prevarication , who with a Judas-kiss ( I mean a shew of candour and integrity , with which he would prepossess and beguile his unwary and credulous Reader ) labours to betray the Truth and its sincere Professors into the hands of the wicked and ungodly : For notwithstanding he so solemnly professes to give the Testimony , not by parts and pieces , but as it lay altogether ; and calls it , The Testimony of the said Isaac Penington , as if it were the whole : yet instead of keeping touch herein , he hath leapt over some leaves at the beginning , explanatory of the rest , and left out an intire sentence at the close , which he knew would n●● serve his turn ; but if fairly and impartially set down , would have both rendred his work insignificant , and detected the falseness of his dealing , as it could not but have manifested to every considerate Reader , That W. R's . deduction was not genuine but forc'd , which I cannot believe him unsensible of , and therefore with design to have done it . For he could not but see , that what was there laid down did infer a necessity of Church-Government ; a thing , he would insinuate , neither my Father nor Friends in the beginning owned or allowed . And to make this good , indeed there was no surer way than to let fall what spake to the contrary ; which course W. R. hath taken , and begins his quotation with the latter part of an Answer to a Question , which he was so unworthy ; as well as untrue to his word , as never to transcribe , nor the first part of the Answer neither . These base under-hand dealings are so far from becoming a pretended 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 moral Heathen . The Question propounded by my Father , was ( as may be seen part 1. p. 238. of his Works . Quest . But is there to be no Greatness , no Authority among the Disciples of Jesus , or in the Church of Christ ? Is every one to do what he will , to be subject to his own Fancies and Imaginations , to the Inventions of his own corrupt heart ? What a confused Building will this be ? Sure this will not long remain a Zion , but soon become a Babylon , even an heap of disorder and confusion . To which my Father replied as followeth : Answ . There is to be no such kind of greatness , no such kind of Authority ; yet there is both a Greatness and Authority suitable to the state of Disciples , suitable to that kind of Kingdom whereof they are . 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 . As Christ's Kingdom is not of this world , so the government of his Church and People is not according to this world ; but as that which gathers is his Spirit , and that which is gathered is spiritual ; so that which is governed is the Spirits of his People , and they are to be governed by his Spirits , and spiritually , and not after a fleshly manner . Thus Christ himself , though he ministred to his Disciples , yet he was also their Lord and Master ; and in the Spirit and Life of the Father ruled over them ; and 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 , ministring to every one in the Spirit according to their capacity and growth , and waiting patiently for God to convey the food and nourishment , and to build their Spirits up in the Faith thereby . The Spirit of the Prophets is subject to the Prophets . Here is the Government , here is the Law of rule and subjection in the Life . 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 in another . He that hath no measure of the Spirit of God , he is not of God , he is none of Christ's : and he that hath received a measure of the Spirit , in the same Spirit feels anothers measure , and owneth it in its place and service , and knoweth its moving , and cannot quench it , but giveth way to it with joy and delight . When the Spirit moves in any 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 immediately laid upon him from the Lord for his Testimony ; but he was betrayed for the sake of my Estate , as was confessed by the person that committed him , to a Woman of Condition , that lived near Reading ; who being earnest with him on my Husband's behalf , and could not allay him , said , What will ye get by premuniring him ? He hath no Estate , all being forfeited to the King , for his Father's being one of the King's Judges : To which he replied , I know that ; but his Wife hath a good Joynture . The Gaoler also confessed to me , that he had orders a year before to stop him in the Prison , when he came thither to visit the Prisoners , and to give notice of it ; which words he said to me , upon my charging him with betraying my Husband : And I answered to it , What , to be thus dealt with , without an Offence ? But he was silent to that . Nay , his very going to Reading was very accidental ; I being from home , and he intending in my absence to visit three several places , but was disappointed in them all ; upon which , a Friend that was with him said , Go with me to Reading , and visit Friends in Prison ; which he did : And when he had visited those of the fore-side of the Prison , he crossed the Gaoler's Yard , to see the Friends on the other side . The Gaoler seeing him , asked a Friend , what that man's name was ? who simply told him , Isaac Penington . Immediately he goes , or sends to one ( called a Justice ) to acquaint him ; who sends an Officer and a Servant to fetch him before him , and he and another ( called a Justice ) tendring him the Oath , upon his refusal committed him . I coming towards home , and being met with this unpleasant account , was , I confess , greatly sadned , his going being so accidental , only in an innocent freedom , and not upon a constraint ; I weighing , that this was a great suffering to his person , which threatned ruin also to me and my Children . Now chiefly looking upon it , as indeed it was , a trepan for my Estate , I had great freedom in the endeavouring the securing of it , and preventing the Devourers of their prey : so I did in clearness send to London , and had the Arrears and Rents , that hereafter should be due ( for the Estate it self they could detain no longer than my Husband lived ) made over to a Friend of mine , for the use of me and my Children . As also , I put out of the House some Plate and other Goods as was mine when I was a Widow , and made over to a Kinswoman of mine before marriage ; but what was necessary for a Family , was left to a considerable value ; which things were more immediately my Husband's Goods , who was then in Prison . And now I have given this true Relation , I sum up all thus , That what I have here asserted to be done by me , was no shift , or carnal hiding from spoil , in that that was a Testimony , but a clear acting to disappoint the Betrayer of the Innocent , who was made a Transgressor for to be prey'd upon ; and in freedom from the Lord to secure him , my self and Children from the Treachery and evil Stratagems of his Prosecutor . I do , in God's fear , say to every one that reads or hears these lines , That in the tenderest , composedst , rightest frame of mind , that ever I felt since , I was never condemned for it , nor shewed that I erred in it , but rather acquitted ; and am satisfied in it at present , as in reference to its being no hiding from Sufferings . For I do believe , that if I had appeared to suffer for Truth , and at that time had secretly secured my Estate , it had been a very evil thing , and that which I have hitherto been preserved from ; who in the midst of many infirmities and weaknesses have this to boast of ( in the Lord's mercy and strength ) that I have suffered without guile or covering , by secret Contrivances or Provisions for my safety : This the all-seeing God knows , and to him I commit my Cause , and the Causes of those innocent Servants of the Lord , aspersed by W. R. in his Book called , The Christian Quaker , &c. Mary Penington . POSTSCRIPT . NOw upon the whole give me leave to make these remarks . 1st . My Mother was not the person under prosecution for the Worship of God. 2d . My Mother did not go to secure her Estate from any prosecution against her upon that account . 3dly . From my Father's bare going to visit Friends in Prison , they who laid in wait for the Estate , took an occasion to clap him up , thereby to ruin both him , my Mother , and us their Children in their Estates and Livelyhood , and not for any Offence alledged against my Father for the breach of any Law relating to Religious Worship . 4thly . The Estate thus secured , was partly Joynture settled upon my Mother by a former Husband , partly Land of Inheritance devolved to her from her Parents ; so that what was done , was in order to save the Right of Possession in my Mothers hands , from any illegal seizure of her real and personal Estate , which was her sole Property , and not legally seizable for my Father's supposed Offence ; which is no ways parallel to any persons making over their own proper Estate , for fear of , or to shun suffering , for their own particular Testimony in meeting to worship God. 5thly . His bringing the names of G. F. my Father and Mother thus publickly upon the Stage in Print , and yet not producing his Informers , but only saying to G. F. If thou deny it , I shall bring Testimony under the hand of a credible Friend in Truth , &c. is an Addition to his other unfair dealings ; for he ought to let us be Judges of that , and not thus both by Manuscript and Print impose upon us , and never tell us who this credible Friend is . 6th . and lastly , To which let me add , That W. R's . so often and so full-mouth'dly giving G. F. the Lie ( his assigning the reason of G. F's . not denying he advised my Mother to secure her Estate , to be fear of losing his Interest in my Father and her , if he had denyed what they knew to be true , and ( with them ) in many more , as p. 53 , 54. of par . 5. ) his insinuating , that G. F. advised the Rich to secure their Estates , thereby rendring him partial ; his reflecting as if G. F's . not giving him the like advice , or judging what he did in making over his was , that G.F. never was so friendly to him as to take so much care of him and his Family ; and lastly his scoffing and upbraiding G. F. as if the reason why he was reproved for his skulking were , because G. F. had not given him a dispensation so to do , ( see par . 5. p. 43 , to 47. ) is notoriously wicked and abominable ; as if all the godly concerns to keep up Truth 's Testimony in a suffering day , were but a juggle , in which such as could seek to G. F. for a dispensation ( as he prophanely flouts ) were patroniz'd , and all others rendred Criminal . Well , I am satisfied , no care for the prosperity of Sion was the ground of this foul suggestion . And if Ham was accursed for not covering his Father's nakedness , what Anathema Maranatha's must they undergo , who under the shew of Truth would raise and foment such false surmizes and slanderous accusations against the faithful Brethren , and that even among Vnbelievers ? which , had they been as true as they are impiously false , a man that were far less than what he pretends to , would never have thus told it in Gath , nor published it in Askalon , to make the Uncircumcised rejoyce . J. P. Let this be dispersed only where W. R 's abusive Book hath gone . Notes, typically marginal, from the original text Notes for div A54081-e240 This very passage answers much of W. R's contest in his Book . See also part 2. page 400. of his works .