This coming to the ears of William Penn, he wrote to Baxter, and one letter followed another, till at length it was mutually agreed, that they should hold a public controversy on some of the more essential articles of the

Quaker faith. What these were I could never learn. It is certain, however, that the parties met, and that they met at Rickmansworth. It is known also, that the controversy began at ten in the morning, and lasted till five in the afternoon, and that the disputants addressed themselves, each in turn, to two rooms filled with people, among whom were counted one lord, two knights, and four conformable ministers, that is, clergymen of the Established Church.

Of the issue of this controversy I can find no record. Richard Baxter seems to have been satisfied with himself on the occasion, for he says in allusion to it, "that the success of it gave him cause to believe that it was not labour lost." William Penn, on the other hand, spoke of it with some confidence; for, in a letter which he addressed to Richard Baxter soon afterwards, he stated, "that if he had taken advantage of him, he could have rendered him more ridiculous

than

than he feared his principles of love would have borne." From the same letter we have reason to think that the meeting was not a well conducted one; for William Penn says, that "if he should be informed, when Richard Baxter's occasions would permit a debate more methodically, and like true disputation, (which he judged more suitable before the same audience,) he would endeavour to comply, though he was not without weighty affairs almost continually on his hands to furnish him with an excuse."

This letter and the public dispute preceding it gave rise to a correspondence between the parties, in which three or four other letters were exchanged. Of the contents of those written by Richard Baxter I can find nothing, except what may be inferred from

those which are extant of William Penn. I shall therefore pass both of them both of them over, observing only, that William Penn's last letter manifested a spirit of forgiveness which exalted his character, and a spirit, by which it was apparent that, whatever he might think of the doctrine or temper of his opponent, he

believed in the soundness of his heart. The conclusion of it was this: "in which dear

love of God, Richard Baxter, I do forgive thee, and desire thy good and felicity. And when I read thy letter, the many severities therein could not deter me from saying that I could freely give thee an apartment in my house and liberty therein; that I could visit, and yet discourse thee in much tender love, notwithstanding this hard entertainment from thee. I am, without harder words, Thy sincere and loving Friend,

"WILLIAM PENN."

In the course of this year Matthew Hide, who had been very troublesome in the Quakers' meetings, by interrupting and opposing their ministers when in the performance of their worship, became sick; and being on his death-bed, and under great remorse of conscience for what he had done, he could not be easy till he had sent for George, Whitehead and others of the society, to express to them the sorrow he felt for the opposition he had given them as a people. This gave occasion to William Penn to publish a small work, which he called "Saul smitten to the Ground, being a brief but faithful Narrative of the dying Remorse of a late living Enemy, (to the People called Quakers,

VOL. I

M

and

and their Faith and Worship,) Matthew Hide, attested by Ear- and Eye-Witnesses; whereof his Widow was one :-published in Honour to God, for a Warning to Gainsayers, and a Confirmation to the Honest-hearted.”

He wrote also a Letter to a Roman Catholic, but the occasion of it is not mentioned. "The Church of Rome, he said, had lost her chastity, having taken in discipline and principles which were neither of Christ, nor to be found in the holy Scriptures. She had departed from the simplicity, purity, meekness, patience, and self-denial of the first churches. They only were Christ's who took up their cross against the glory and spirit of this world. It was a mistake to think that to be a church of Christ, which had lost its heavenly qualifications, because it once was; for what was become of Antioch and Jerusalem, both churches of Christ, and before Rome?" He then called his (the Roman Catholic's) attention to the New Dispensation, which he and his friends were promoting, and exhorted him "to build no more upon the fancies and traditions of men, but upon Christ the sure foundation as he appeared in the consciences of men."

After

After this he was engaged in an arbitration between John Fenwick and Edward Byllinge, two members of his own religious society, who had purchased of Lord Berkeley his half share of New Jersey in North America. Having well considered the case, he had made his award; but Fenwick refused to abide by it. This gave him great uneasiness, and produced from him the following friendly letter:

"JOHN FENWICK!

"The present difference betwixt thee and Edward Byllinge fills the hearts of Friends with grief, and with a resolution to take it in two days into their consideration to make a public denial of the person that offers violence to the award made, or that will not end it without bringing it upon the public stage. God, the righteous judge, will visit him that stands off. Edward Byllinge will refer the matter to me again, if thou wilt do the like. Send me word; and, as opprest as I am with business, I will find an afternoon to-morrow or next day to determine, and so prevent the mischief that will certainly follow divulging it in Westminsterhall. Let me know by the bearer thy mind. M 2 O John!