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occasion for these controversies and contests betwixt those who have left the Church of Rome; yet I found such a taste both of wit and seriousness in that pamphlet, and the argument it was about so weighty, that I was resolved to buy all of John Faldo's and all of yours touching that subject; but before that little pamphlet, I never met with any of your writings.”— “As to your other two books against John Faldo, whatever passages there be that may not be agreeable to my sentiments, you will easily perceive of what nature they are, by perusing · my remarks upon G. K.'s immediate revelation. But there are sundry passages in those two books of yours nobly Christian, and for which I have no small kindness and esteem for you, they being testimonies of that, which I cannot but highly prize whereever I find it.”

The persons who kept him employed next, were Henry Halliwell, who wrote an account of “ Familism, as it was revived and propagated by the Quakers," and Samuel Grevil, a clergyman living near Banbury, who wrote “ A Discourse against the



Testimony of the Light within.” In answer to the first he published “ Wisdom justified of her Children," and to the other “Urim and Thummim, or the Apostolical Doctrines of Light and Perfection maintained.”

He was now obliged to take up his pen against Juhn Perrot, one of his own society. The doctrine of the Holy Spirit speaking as it were within inen and guiding them into the way of truth, which was the great corner-stone of Quakerism, had been received by many of that persuasion in too large a latitude, so that these, interpreting every ordinary motion within themselves as springing immediately from the divine impulse, and obeying it in its several tendencies, ran out into extravagancies in various ways. This conduct began to bring the rising name of the Quakers into some disrepute. Hence, and on account of the error which gave birth to it, the society was obliged to notice it, and in consequence several so acting were disowned. Among these was John Perrot. The said John Perrot and John Luff, supposing themselves to have been moved in this manner, or to have


had a divine revelation for the purpose, undertook a journey to Rome with a view of converting the Pope. They had not been long there when they were taken up and put into prison. Luff was sent to the Inquisition, where he died, but not without a reasonable suspicion of having been murdered there. Perrot was put into a bedlam or hospital for madmen; from which being extricated, and this only by great interest, he returned to England. He had not been long at home, when he maintained that in the time of prayer men should keep their hats on, unless they had an immediate internal motion or notice to take them off; and he exemplified this doctrine by his practice into whatever meetings he went. It was in consequence of this irregularity of conduct, after many admonitions, that he was disowned. Soon after this his exclusion from membership an anonymous pamphlet appeared, but yet written by himself, called “The Spirit of the Hat.” This occasioned William Penn to publish a reply, to which he gave the curious title of “The Spirit of Alexander the Coppersmith lately revived, and now justly rebuked.” He had, however, scarce ushered it into the world, before Perrot wrote against the church order and discipline of the Quakers. This compelled him to enter the lists again, when a publication called “ Judas and the Jews combined against Christ and his Followers” was the result of his labour.

Besides the works now mentioned, he wrote in the same year “A Discourse of the general Rule of Faith and Practice, and Judge of Controversy,” and “ The proposed Comprehenion soberly and not unseasonably considered ;” also six Letters of public concern, all of which are extant : one to the suffering Quakers in Holland and Germany; another to the little Church of the same established in the United Netherlands ; a third to those who were then settled in Maryland, and in whose behalf he had interfered with the Attorney General of that colony and the Lord Baltiinore relative to their scruples against oaths ; the fourth to John Collenges, a doctor of divinity, in defence of his own book called “ The Sandy Foundation shaken ;” a fifth to Mary Pennyman, who had taken offence at his book entitled “ Judas and the Jews combined against Christ and

his Followers ;” and the sixth to Justice Fleming, who was deputy lieutenant of the county of Westmoreland, and who had been harsh as a magistrate towards the Quakers. From the latter I give the following extract, on account of the just sentiments it contains. “ The obligation (says he) which thy civility laid upon the person who is now my wife, when in the north in 1664, is, with her being so, become mine. Not to acknowledge, though I could never retaliate it, were a rudeness I have not usually been guilty of; for, however differing I am from other men circa sacra, that is, relative to religious matters, and to that world which, respecting men, may be said to begin when this ends. I know no religion which destroys courtesy, civility, and kindness. These, rightly understood, are great indications of true mien, if not of good Christians.”-_And a little further on he adds, “ That way is but a bad way of making Christians, which destroys their constitution as men.”


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