vocated the doctrine that Christ was "the Inward Light," as we learn from an account of the discussion which he sent to George Fox.

While this matter was in hand, Faldo sent Penn a challenge to a public discussion, which was declined. Faldo then published "A Curb to William Penn's Confidence." Penn rejoined in "A Return to John Faldo's Reply." Faldo then enlisted twenty-one ministers to write a preface to a second edition of his "Quakerism no Christianity," and Penn finally brought the controversy to a close in this quarter, by "A Just Rebuke to One and Twenty Learned and Reverend Divines," for which he received high commendation from the famous Dr. Henry More. In answer to Henry Halliwell, who wrote "Familism, as it is revived and propagated by the Quakers," Penn published his "Wisdom justified of her Children." And in reply to the Reverend Samuel Grevil, of the Established Church, who wrote "A Discourse against the Testimony of the Light within," Penn returned his "Urim and Thummim, or the Apostolical Doctrines of Light and Perfection maintained."

Dissension had already begun its work among the Friends. The doctrine of immediate revelations or inspiration proved to be dan

gerous and delusive to some minds. Under its impulse, some Quakers had travelled on distant missions to the Pope and the Turks, and others had been guilty of great extravagances at home. John Perrot and John Luff had gone to Rome. The latter died in the Inquisition; the former, having been consigned to a madhouse, was restored to his friends in England through much interest made in his behalf. He had a revelation " that he must keep on his hat in prayer, unless on occasions when he had a revelation to take it off. Acting in different places on this principle, he was, after a remonstrance, disowned by the Friends, and he gave forth his complaint in an anonymous pamphlet, called "The Spirit of the Hat." To this Penn replied in "The Spirit of Alexander the Coppersmith lately revived, and now justly rebuked." Perrot then attacked the principles of the Quakers, and Penn followed him up with a tract called "Judas and the Jews combined against Christ and his Followers."

In the same year, Penn wrote "A Discourse of the General Rule of Faith and Practice, and Judge of Controversy." Nor did his pen rest here; for, besides a paper entitled The Proposed Comprehension (Toleration) soberly and not unseasonably considered," he

published six letters, three of them being in remonstrance or warning to individuals, and the others letters of encouragement to Quakers in Holland and Germany, in the United Netherlands, and in Maryland. The last is the first indication of his interest in the New World. George Fox had engaged him to intercede in behalf of the Quakers in Lord Baltimore's colony, and by application to the AttorneyGeneral to relieve them from oaths and a military tax. Penn gave them his aid and advice. These numerous writings engaged the zeal as well as the time of the author. As to their spirit, it may truly be said that it is not so severe as that of the books which he controverted. Of course the fact, that, in each and all of them, he goes over much the same ground of subject and argument, lessens our wonder at their number. His letter to Mary Pennyman, an apostate, is a remarkable specimen of plain language and spiritual rebuke.

In the year 1674, Parliament having pronounced the King's declaration of indulgence illegal, the Quakers again came under severe persecution. They were fined, imprisoned. robbed, and inhumanly treated, under the Conventicle Act and the Oath of Allegiance. Their refusal to swear and to pay any fines increased their sufferings. Penn wrote, in their behalf,

letters of remonstrance to justices of the peace, and to the King, naming some persecutors. Finding these of no avail, he published, successively, "A Treatise of Oaths; "England's present Interest considered with Honor to the Prince and Safety to the People;" and "The Continued Cry of the Oppressed for Justice," all of them works of much solidity, skill, and wisdom. long Latin letter to the senate at Embden, against the persecution of the Quakers there, and three controversial works, as follows; "Naked Truth needs no Shift," in answer to "The Quaker's Last Shift found out; "Jeremy Ives's Sober Request proved in the Matter of it to be false, and impertinent, and impudent;" and "Libels no Proofs." Through his incessant interest, George Fox, then in prison, was liberated.

Besides these, he wrote a

In the year 1675, while residing at Rickmansworth, and preaching in the neighborhood, which abounded with Quakers, he had a correspondence, of which five pungent letters of his own are preserved, with the famous Richard Baxter. This led to an open discussion between them before a large audience, and both parties claimed the victory. Penn also published a small tract, called "Saul smitten to the Ground," being an account of the dy

ing, suffering, and remorse of Matthew Hide, an enemy and troubler of the Quakers. Another letter, to a Roman Catholic, is dated October 9th of this year. These abundant labors vindicate the claims of Penn to an honorable fame in England, independently of his influence engaged on this side of the water, where his interest was now turned.

CHAPTER VI.

Penn first concerned in American Colonization. A Trustee of West New Jersey. His Arrangements for its Settlement by Quakers. His zealous Efforts are successful. His second Tour in Holland and Germany.

Returns to England, and labors. - Persecution revived. - Penn petitions Parliament for the Quakers. His political Influence. Intercedes in Behalf of West New Jersey.

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WHATEVER weight may be attached to the miraculous "opening as to these parts," which William Penn said he had in his youth, it would seem as if a mere accident first interested him in American colonization. Flatter