2022/01/11

How can I increase my spiritual discernment? | GotQuestions.org

How can I increase my spiritual discernment? | GotQuestions.org


QUESTION

How can I increase my spiritual discernment?

ANSWER

Discernment is defined as “the quality of being able to grasp and comprehend what is obscure; an act of perceiving something; a power to see what is not evident to the average mind.” The definition also stresses accuracy, as in “the ability to see the truth.” Spiritual discernment is the ability to tell the difference between truth and error. It is basic to having wisdom.

Arguments and debates surround spiritual truth because it is obscure. Jesus, speaking to His disciples about the Pharisees, said, “To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given” (Matthew 13:11). Satan has “blinded the minds of unbelievers” (2 Corinthians 4:4), so God must shed light on the human mind to enable us to understand truth. It is impossible to attain wisdom without God. He gives discernment or takes it away (Job 12:19-21).

Some have mistakenly defined spiritual discernment as a God-given awareness of evil or good spiritual presences—the ability to tell if a demon is in the room. While some people may possess this capability, it is not the biblical meaning of discernment. Spiritual discernment ultimately has to do with wisdom and the ability to distinguish truth from error.

Wisdom is personified in Proverbs 1 and described as someone that we can “get to know” (vv. 20-33). The Bible says that Jesus Christ is “wisdom from God” (1 Corinthians 1:30). Therefore, wisdom, or spiritual discernment, is something that comes from knowing Jesus Christ. The world’s way of getting wisdom is different from God’s way. The learned of the world gain knowledge and apply reason to knowledge to solve problems, construct buildings and create philosophies. But God does not make the knowledge of Himself available by those means. First Corinthians 1:18-31 says the “wisdom of the wise” is frustrated by God who delivers wisdom to the “foolish” and the “weak” by way of a relationship with Jesus Christ. That way, “no human being can boast in His presence” (verse 29). We learn to be spiritually discerning by knowing Him.

It is not wrong to possess knowledge or have an education, and it is not wrong to use reason and logic to solve problems. However, spiritual discernment cannot be attained that way. It must be given by the revelation of Jesus Christ to the believer, and then developed by way of training in righteousness (Hebrews 5:14) and prayer (Philippians 1:9). Hebrews 5:11-14 shows how spiritual discernment is developed. The writer speaks to those who had become “dull of hearing,” meaning they had fallen out of practice discerning spiritually. The writer of Hebrews tells them that everyone who lives on “milk” (rather than the “solid food” desired by the mature) is unskilled in the word of righteousness; however, the mature Christian has been “trained by constant practice to distinguish good from evil.” The keys, according to this passage, are becoming skilled in the Word of God (by which we define righteousness) and “constant practice” (through which we gain experience).

So, how does one increase spiritual discernment? First, recognizing that God is the only one who can increase wisdom, pray for it (James 1:5; Philippians 1:9). Then, knowing the wisdom to distinguish good from evil comes by training and practice, go to the Bible to learn the truth and, by meditation on the Word, reinforce the truth.

When a bank hires an employee, he is trained to recognize counterfeit bills. One would think that the best way to recognize a counterfeit would be to study various counterfeits. The problem is that new counterfeits are being created every day. The best way to recognize a counterfeit bill is to have an intimate knowledge of the real thing. Having studied authentic bills, bank cashiers are not fooled when a counterfeit comes along. A knowledge of the true helps them identify the false.

This is what Christians must do to develop spiritual discernment. We must know the authentic so well that, when the false appears, we can recognize it. By knowing and obeying the Word of God, we will be “trained by constant practice to distinguish good from evil.” We will know God’s character and will. This is the heart of spiritual discernment – being able to distinguish the voice of the world from the voice of God, to have a sense that “this is right” or “this is wrong.” Spiritual discernment fends off temptation and allows us to “hate what is evil; cling to what is good” (Romans 12:9).



FOR FURTHER STUDY

3 Levels of Discernment (with signs of each)

3 Levels of Discernment (with signs of each)



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3 Levels of Discernment (with signs of each)
Home » 3 Levels of Discernment (with signs of each)


By Helen Calder


There are three basic levels of discernment, and understanding these will help you grow in your spiritual gift of discernment and empower you to lead a supernatural life.

You can soar in your gift of discernment!

Following are the three levels of discernment, along with some signs to help you identify each one:
3 Levels of Discernment
1. Natural Perception: the Ability to Judge Well

The dictionary defines discernment as ‘the ability to judge well’. So at the most basic level of discernment:
We can see the external of what is happening
We also have wisdom and perception about what’s taking place behind the scenes

The writer to the Hebrews says it is a mark of Christian maturity, to grow in discernment.
‘But solid food is for the mature, who by constant use have trained themselves to distinguish good from evil.’ (Heb 5:14, NIV)
2. Having a Discernment Ability

The second level of discernment is a heightened ability to discern. I frequently hear from people who are experiencing this second level of discernment, and who are having a difficult time knowing what to do about what they are sensing.

Signs of this level of discernment include:
Being tuned into people’s motives
Perceiving the spiritual realm
Being sensitive to atmospheres (both spiritual and natural)
The ability to discern the demonic realm and spiritual realities

The Bible tells us there is a spiritual gift of discernment of spirits, which is a gift of the Holy Spirit (1 Cor 12:10).

In 1 Corinthians 14:1, Paul says, ‘Follow the way of love and eagerly desire gifts of the Spirit…’ This brings us to the third level of discernment.
3. Seeing from God’s Viewpoint: As the Father Sees

Anyone can see what is happening in the natural realm. Some people may have the ability to see in the spiritual realm (and this is not always sourced in the Holy Spirit).

If you are a Christian, and your desire is to develop a spiritual gift of discernment, a third level of discernment is vital to you.
And that is, to see as your Father is seeing.

This third level of discernment is only available to those who are walking in relationship with God.

When your ability to discern is submitted to the Holy Spirit and based in the Father’s love, it will truly be a gift.
The fruit of your discernment will not be fear, suspicion, confusion or accusation.

Some signs of this level of discernment operating include:
Your discernment is life-giving
It brings freedom and transformation
It builds the church (1 Cor 12)
And, it draws people to Jesus
Jesus saw with the Father’s Eyes

We can be like Jesus, who looked beyond what could be seen with physical eyes, to what the Father was doing. He then spoke and acted accordingly.

‘Jesus gave them this answer: “Very truly I tell you, the Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does.”’ (John 5:19)

In Luke 8, Jesus took the disciples on a visit to a place called the Gerasenes, where a demoniac man was living among the tombs.
On the level of natural perception, people could see that the demoniac was crazy, out of his mind and dangerous (level 1)
Someone with discernment could see that his life was being controlled by demons (level 2)

However, Jesus went not only with discernment. He went with the eyes, heart and mind of the Father. He saw a man afflicted with demons—but He also saw beyond that, to a worshiper, a disciple and an evangelist.

And what He saw, Father’s intention, is what took place. He set that man free and sent him on his way with the good news about what God had done.

This is the third level of discernment
The Power of Seeing What Father Sees

When our eyes are focused on what our Father is doing, our gift of discernment can grow to a powerful level. We can then act and speak accordingly—as Jesus did.
Jesus was able to look at a tax collector sitting in his booth—a man seen by others as a cheat, a ‘shark’ and a tool of Rome—and see a disciple. He called Matthew into his destiny. (Matt 9:9)
Jesus was able to go into a workplace where there was weariness and frustration and see that His Father was bringing a miracle supply. He spoke a word of command and as the fishermen responded to that word, a school of fish was thrust into the nets. (Luke 5:1-11)
Jesus walked into a home where there was sickness and saw His Father bringing healing. He spoke the word and Peter’s mother in law rose up from her sick bed. (Matt 8:14-15)
Prayer

‘Father, I want to know you more. Help me to be like Jesus; to see as You see, in every situation. Today, share Your desires, Your intentions with me.

Holy Spirit, empower me to discern, and to speak words of life that bring healing, freedom and transformation. Help me to become so tuned to what is on Your heart, that when people encounter me, they encounter Jesus.’
Resources to Help You Grow to the Next Level in Your Discernment Gift
1. The Enliven Prophetic School (Video e-Course)

When you have a prophetic mindset, you can walk in the awareness of your Father’s intentions. So, teaming up your gift of discernment with the gift of prophecy is a powerful means of growing in your gift! The Enliven Prophetic School includes the following classes:
How to get closer to God and hear His voice
The basics of the discernment gift
Keys to growth in the seer gift, prophetic pictures and visions
Find out how to receive and process prophetic warnings from the Holy Spirit
Prophecy, foundations, prophetic guidance and more

You can find these sessions in the Enliven Prophetic School here.
2. Unlocking the Gift of Discernment eBook—3rd Edition

The gift of discernment of spirits is a powerful weapon in times of spiritual warfare, and can be of great assistance when ministering freedom to individuals. And yet many who have the gift of discernment have difficulty knowing what to do with what they are feeling or sensing.

‘Unlocking The Gift Of Discernment’ incorporates wisdom from Enliven Blog as well as additional valuable material on how to be protected as a discerner in times of spiritual warfare.


To view ‘Unlocking The Gift Of Discernment’ in our e-store, click here

Note: All transactions are secure and we do not pass your information on to third parties. Our store will convert to your currency.

Related Posts:

8 Signs You May Have the Spiritual Gift of Discernment

Discernment - Wikipedia

Discernment - Wikipedia

Discernment
From Wikipedia, the free encyclopedia

Discernment is the ability to obtain sharp perceptions or to judge well (or the activity of so doing).[1] 
In the case of judgement, discernment can be psychological, moral or aesthetic in nature.[2] 
Discernment has also been defined in the contexts; 
  1. scientific (that is discerning what is true about the real world),[3] 
  2. normative (discerning value including what ought to be)[4] and 
  3. formal (deductive reasoning). 

The process of discernment within judgment, involves going past the mere perception of something and making nuanced judgments about its properties or qualities.[4] 

Discernment in the Christian religion is considered as a virtue, a discerning individual is considered to possess wisdom, and be of good judgement; especially so with regard to subject matter often overlooked by others.[5]


Contents
1Christianity
2Process of Discernment
3Christian Spiritual Discernment
4References
5Further reading
Christianity[edit]

In Christianity, the word may have several meanings. Discernment can describe the process of determining God's desire in a situation or for one's life or identifying the true nature of a thing, such as discerning whether a thing is good, evil, or may even transcend the limiting notion of duality.[4] In large part, it describes the interior search for an answer to the question of one's vocation, namely, determining whether or not God is calling one to the married life, single life, consecrated life, ordained ministry or any other calling.

Discernment of Spirits is a term used in both Roman Catholic and Charismatic (Pentacostal) Christian theology to indicate judging various spiritual agents for their moral influence.

Process of Discernment[edit]

The process of individual discernment has steps that can be taken in order to achieve a level of discernment. The following actions can be made when making decisions of discernment; taking time in making decisions, using both the head and heart, and assessing important values involved in the situation. Time has been considered necessary in the process of making a smart choice and decisions made in a hurry can be altered by lack of contemplation.[6] When time is available to assess the situation it improves the discernment process. When time allots the tentative decision can be revisited days later and external people can be consulted to make sure that the individual is satisfied with their choice.[7] Making decisions is involved with discernment and they require both the "head" and the "heart". Making decisions with the "head" means to first reflect on the situation and emphasize the rational aspect of the decision making process.[8] In order to make a decision with the 'heart'' the individual needs to make decisions based on feelings as well as rationality.[9] Values in the discernment process are weighing options that decide what is most important to the individual. Every individuals value system is different which affects each individual discernment process.[10] Combining values, using both the head and heart and taking sufficient time when making decision are the main steps for a successful discernment process.

Group discernment is a separate branch of discernment. In group discernment each individual must first undergo their own discernment process.[11] The individual must keep in mind what is best for the group as a whole as well as the individual when making a decision.[7] The same principles of values, using the head and heart, as well as giving the decision making process ample time all still apply in group discernment. Group discernment is different because it requires multiple people to have a unanimous decision in order to move forward. Group discernment requires discussion and persuasion between individuals to arrive at a decision.

Christian Spiritual Discernment[edit]

Christian spiritual discernment can be separated from other types of discernment because every decision is to be made in accordance with God's will.[12] The fundamental definition for Christian discernment is a decision making process in which an individual makes a discovery that can lead to future action.[13] In the process of Christian spiritual discernment God guides the individual to help them arrive at the best decision. The way to arrive at the best decision in Christian spiritual discernment is to seek out internal external signs of God's action and then apply them to the decision at hand. Christian Discernment also has an emphasis on Jesus, and making decisions that align with those of Jesus within the New Testament.[13] The focus on God and Jesus when making decisions is what separates Christian discernment from secular discernment. Ignatius of Loyola is often regarded as the master of the discernment of spirits.[14] Ignatian discernment comes from Ignatius of Loyola (1491-1556) when he created his own unique way of Catholic discernment. Ignatian discernment uses a series of Spiritual Exercises for discerning life choices and focuses on noticing God in all aspects of life.[15] The Spiritual Exercises are designed to help people who are facing a major life decision. There are seven steps of discernment to be followed that include identifying the issue, taking time to pray about the choice, making a wholehearted decision, discussing the choice with a mentor and then finally trusting the decision made.[16]

[17]
References[edit]

^ "DISCERNMENT | meaning in the Cambridge English Dictionary". dictionary.cambridge.org. Retrieved 2020-11-01.
^ Zangwill, Nick (2019), "Aesthetic Judgment", in Zalta, Edward N. (ed.), The Stanford Encyclopedia of Philosophy (Spring 2019 ed.), Metaphysics Research Lab, Stanford University, retrieved 2020-11-01
^ Zhu, Weidong; Li, Shaorong; Ku, Quan; Zhang, Chao (2020). "Evaluation Information Fusion of Scientific Research Project Based on Evidential Reasoning Approach Under Two-Dimensional Frames of Discernment". IEEE Access. 8: 8087–8100. doi:10.1109/access.2020.2963936. ISSN 2169-3536. S2CID 210696252.
^ Jump up to:a b c Diamond, Stephen A.; Larson, Paul; Amlen, Jennifer; Madden, Kathryn; Madden, Kathryn; DuBose, Todd; Crusalis, Bonnie Smith; Giaccardi, Giorgio; Leeming, David A. (2010), "Discernment", Encyclopedia of Psychology and Religion, Boston, MA: Springer US, pp. 237–241, doi:10.1007/978-0-387-71802-6_171, ISBN 978-0-387-71801-9, retrieved 2020-11-01
^ Dominican Province of the Assumption. "The Journey of Discernment". Dominican Province of the Assumption. Retrieved 2020-11-01.
^ Wolff, Pierre (1993). Discernment: the Art of Choosing Well: Based on Ignition Spirituality. Liguori Publications. p. 4.
^ Jump up to:a b Barton, Ruth Hayley (2005-02-23). "Discerning God's Will Together: Discovering a Process of Leadership Discernment". Transforming Center. Retrieved 2020-11-01.
^ Horton, Dennis (2009). "Discerning Spiritual Discernment: Assessing Current Approaches for Understanding God's Will". Journal of Youth Ministry. 7: 9.
^ Wolff, Pierre (1993). Discernment: the Art of Choosing Well: Based on Ignition Spirituality. Liguori Publications. pp. 5–6.
^ Wolff, Pierre (1993). Discernment: the Art of Choosing Well: Based on Ignatian Spirituality. Liguori, Missouri: Liguori Publications. pp. 6–7.
^ Waaijman, Kees (2013). "DISCERNMENT AND BIBLICAL SPIRITUALITY: AN OVERVIEW AND EVALUATION OF RECENT RESEARCH". Acta Theologica. 32: 2–4.
^ Horton, Dennis (2009). "Discerning Spiritual Discernment: Assessing Current Approaches for Understanding God's Will". Journal of Youth Ministry. 7: 12.
^ Jump up to:a b Kunz, Sandra (2011). "Respecting the Boundaries of Knowledge: Teaching Christian Discernment with Humility and Dignity, a Response to Paul O. Ingram". Buddhist-Christian Studies: 177.
^ Kees, Waaijman (2013). "DISCERNMENT AND BIBLICAL SPIRITUALITY: AN OVERVIEW AND EVALUATION OF RECENT RESEARCH". Acta Theologica. 32: 2.
^ Au, Wilkie (September 2010). "The Ignatian Method: A Way of Proceeding". Presence. 16: 6.
^ Au, Wilkie (September 2010). "The Ignatian Method: A Way of Proceeding". Presence. 16: 7–8.
^ Franklin, Jentezen (2006). The amazing discernment of women : learning to understand your spiritual intuition and God's plan for. Nashville: Thomas Nelson, Inc. ISBN 1-59951-003-0.

[1]
Further reading[edit]

Goll, James W (2017). The discerner : hearing, confirming, and acting on prophetic revelation. Franklin: Whitaker House. ISBN 978-1-62911902-1. [2] [3]


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^ Hunt, Dave; McMahon, T.A. The seduction of christianity: spiritual discernment in the last days.
^ Challies, Tim (2007). The Discipline of Spiritual Discernment. Illinois: Crossway Books.
^ (Kobus) Kok, Jacobus; van den Heuvel, Steven C. (2019). Leading in a VUCA World: Integrating Leadership, Discernment and Spirituality. Switzerland: Springer. doi:10.1007/978-3-319-98884-9. ISBN 978-3-319-98884-9.
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Sir John Perrot - Wikipedia (1528-1592) Not Quaker

John Perrot - Wikipedia

John Perrot

From Wikipedia, the free encyclopedia
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Sir John Perrot
John Perrot.png
Painting by George Powle
Born7×11 November 1528
Died3 November 1592
Tower of London
Spouse(s)Anne Cheyne
Jane Prust
Issue
more...
Sir Thomas Perrot
Sir James Perrot
FatherThomas Perrot
MotherMary Berkeley

Sir John Perrot (7 November 1528[1] – 3 November 1592) served as lord deputy to Queen Elizabeth I of England during the Tudor conquest of Ireland. It was speculated that he was an illegitimate son of Henry VIII[2]

"Sir John Perrot, was a figure of unusual power and influence in Tudor Britain and Ireland. Born near Haverfordwest in 1528, he inherited wealth and power – the Perrots had been accumulating both in west Wales for centuries – and gained more ingratiating himself with the English court.

His own son described him as a ‘very cholericke’ man, who ‘could not brooke any crosses’. He had already gathered many offices by the time he was sent to Ireland in 1571 as President of Munster to suppress a rebellion. His methods were characteristically violent – he hanged over 800 of the rebels – but he resigned after two years, having failed in his mission.

Back in west Wales he contented himself with self-enrichment and self-glorification, rebuilding in grand style his two main homes, Carew Castle and Laugharne Castle. He returned to Ireland as 1584 as Lord Deputy, with the task of crushing the Irish and colonising their land. Again unsuccessful, he returned, was falsely accused of treason by his many enemies, and died in the Tower of London in 1592, possibly of poisoning."[3]

Early life[edit]

Perrot was born between 7 and 11 November 1528, probably at the family seat of Haroldston Manor near HaverfordwestPembrokeshire in Wales. He was the only son of Thomas Perrot (1504/5–1531) and Mary Berkeley (c.1511–c.1586), the daughter of James Berkeley (died c.1515) of Thornbury, Gloucestershire. He had two sisters: Jane, who married Sir John Philipps of Picton Castle; and Elizabeth, who married John Price of Gogerddan.[4][5]

Perrot resembled Henry VIII in temperament and physical appearance, and it was widely believed that he was the bastard son of the late King.[6] The main source for this belief was Sir Robert Naunton (husband of Perrot's granddaughter, Penelope), who had never known Perrot and used second-hand accounts to make his case.[7][8][9] The case is weakened by the fact that Perrot was Mary Berkeley's third child, not her first, and that she and the King are not recorded to have been in the same place at the crucial time.[8] Naunton claimed that Sir Owen Hopton, Lieutenant of the Tower of London, overheard Perrot say, "Will the Queen suffer her brother to be offered up as a sacrifice to the envy of his frisking adversaries?",[10] suggesting that Perrot himself asserted his royal paternity. However, Hopton had been removed from office by the Queen eighteen months prior to Perrot's imprisonment, so he could not have overheard Perrot make the claim there.[8]

The Achievement in Arms of Sir John Perrot, redrawn by the P-rr-tt Society from the description in The General Armory"Crest: A parrot vert holding in the dexter claw a pear or, leaved ppr. Supporters - Dexter, an Ancient Briton armed and blazoned ppr.; sinister, a dragon gu. Motto - Amo ut invenio [I love as I find]". [11]

Perrot joined the household of William Paulet, 1st Marquess of Winchester, and thereby gained his introduction to Henry VIII. His advancement faltered on the death of the King in January 1547, but in the following month he was knighted at the coronation of Henry's successor, Edward VI.

In 1551 Perrot was appointed High Sheriff of Pembrokeshire, and in June of the same year he visited France in the train of William Parr, 1st Marquess of Northampton, who had been sent to arrange Edward VI's betrothal to Elisabeth of Valois, the infant daughter of Henry II of France. Perrot's skill as a knight and in the hunt fascinated King Henry, who sought to retain him for reward. Perrot declined, but on his return to England his debts were paid by the French Crown.

During the reign of Mary I Perrot suffered a brief imprisonment in the Fleet with his uncle, Robert Perrot, on a charge of sheltering heretics at his house in Wales. Following his release he declined to assist the Earl of Pembroke in seeking out heretics in south Wales, but in 1557 was content to serve the same Earl at the capture of Saint-Quentin in France.

Perrot inherited the castle and lordship of Carew. At the beginning of Elizabeth I's reign the naval defence of South Wales was entrusted to his care.[4] His advancement continued in 1562, when he was elected Knight of Pembrokeshire. He served as member of parliament for Carmarthenshire in 1547, Sandwich in 1553 and 1555, Wareham in 1559 (presumably through pressure exerted on the Rogers family by the 2nd Earl of Bedford, his former commander[12]), Pembrokeshire in 1563, and Haverfordwest in 1589.[13]

Munster[edit]

In 1570 Perrot reluctantly accepted the newly created post of Lord President of the Irish province of Munster, which was in the throes of the first of the Desmond Rebellions. He landed at Waterford in February of the following year and, in a vigorous and gruelling campaign, reduced the province to peace.[4]

The chief rebel, Fitzmaurice, eluded government forces for some time.[4] In one grisly incident, after fifty rebels had been slain, Perrot sought to awe his enemy by cutting off the heads of the corpses and fixing them to the market cross of Kilmallock. Fitzmaurice still refused to come in, and Perrot issued him with a challenge to single combat, which the rebel declined with the comment, "For if I should kill Sir John Perrot the Queen of England can send another president into this province; but if he do kill me there is none other to succeed me or to command as I do".[citation needed] Perrot's challenge provoked mutterings from the more level-headed servants of the Crown, and his reputation for rash judgment was confirmed when he was ambushed by the rebels, who outnumbered his force ten to one, only to be relieved when the rebels mistook a small cavalry company for the advance party of a larger Crown force. But in 1572, after a second and successful siege of the rebel stronghold of Castlemaine, he was vindicated on Fitzmaurice's submission.[citation needed]

During his presidency Perrot authorised over 800 hangings, most of them by martial law.[citation needed] After the rebellion he criticised the Crown's reinstatement of Fitzmaurice's superior, the Earl of Desmond, as chief nobleman of Munster. He requested his own recall, but this was in vain and in July 1573 he quit Ireland without leave. Upon presenting himself at court he was permitted to resign his office, and was succeeded by Sir William Drury.[4]

Wales[edit]

Perrot returned to Carew in Wales, where he intended, "to lead a countryman's life and to keep out of debt".[5] He was appointed vice-Admiral of the Welsh seas and member of the Council of the Marches,[4] and served as Mayor of Haverfordwest (1575–77). In his personal estates he converted several castles into mansions and improved his land, although there were continual complaints of his practice of rack-renting and enclosures.[citation needed]

In 1578 Perrot was accused by his deputy-Admiral, Richard Vaughan, of tyranny, subversion of justice, and dealing with pirates. The accusations may have been exaggerated, and Perrot retained the confidence of the Crown: in the same year he was appointed commissioner for piracy in Pembrokeshire, and in the following year was given command of a naval squadron charged with the interception of Spanish ships on the Irish coast.[4] In 1579, during a voyage to Ireland, he chased a pirate ship to the Flemish coast and captured the commander, Deryfold. On her approach to the Thames estuary Perrot's ship was struck by a storm, and while all on board prepared for death Perrot said to his son, Thomas, "Well Boy, God bless you and I give you my blessing. I wish to God that you were ashore and the Queen's ship safe then I should care the less about myself".[5] The ship was saved with the skill of the captive Deryfold, who was pardoned by the Queen on Perrot's petition.[citation needed]

In 1583 Thomas was married to Dorothy Devereux (daughter of Walter Devereux, 1st Earl of Essex, and step-daughter of the great royal favourite Robert Dudley, 1st Earl of Leicester). The match was no doubt intended to strengthen Perrot politically, but it had precisely the opposite effect: the Queen, whose consent to the marriage had not been sought, took grave offence, suspecting a conspiracy between Perrot and Leicester's wife, Lettice Knollys, whom she detested.[5]

Lord Deputy of Ireland[edit]

In 1584 Perrot was appointed Lord Deputy of Ireland, to replace Lord Grey de Wilton who had been recalled to England by the Queen two years earlier. His chief task was to establish the plantation of the southern province of Munster, a significant escalation of colonial policy. The Crown sought to parcel out lands at nominal rents from the confiscated estates of the lately defeated Earl of Desmond – some 600,000 acres (2,400 km2) — on condition that the undertakers plant English farmers and labourers to build towns and work the land.[4]

Before he had time to begin in the south, Perrot got wind of raids into the northern province of Ulster by the Highland clans of Maclean and MacDonnell at the invitation of Sorley Boy MacDonnell. He marched a contingent of the Royal Irish Army beyond the Pale to confront the invaders, but Sorley Boy escaped by crossing over to Scotland, only to return later with reinforcements. Elizabeth roundly abused her deputy for launching such an unadvised campaign, but by 1586 Perrot had brought Sorley Boy to a mutually beneficial submission.[4] At about this time he also sanctioned the kidnap of Hugh Roe O'Donnell (lured to a wine tasting on a merchant ship and then sealed in a cabin and brought to Dublin), a move which gave the crown some leverage in western Ulster. Perrot's northern strategy also secured the submission of Hugh Maguire, Lord of Fermanagh.[citation needed]


The plantation of Munster got off to a slow start in the face of lawsuits brought by landowners associated with the Geraldine rebels. In the west Perrot did have success in 1585 by perfecting a composition of the province of Connaught, an unusually even-handed contract between Crown and landowners by which the Queen received certain rents in return for settling land titles and tenant dues. In the same year a parliament was convened at Dublin, the first since 1569, with great hopes expressed upon the attendance of the Gaelic lords. The sessions proved a disappointment: although the act for the attainder of Desmond (clearing the escheat of the rebel's estates to the Crown) was passed, the ambitious schedule of legislation ran into difficulty, particularly over the suspension of Poynings' Law. At the prorogation in 1587 Perrot was so frustrated with the influence of factions within both houses of parliament (orchestrated to a large degree by the Earl of Ormond) that he begged to be recalled to England.[citation needed]

Perrot's unsparing criticism of his associates in government made him numerous enemies. His plan for the conversion of the revenues of St. Patrick's Cathedral to fund two colleges led to a sustained quarrel with the Archbishop of Dublin, Adam Loftus, which Perrot wilfully aggravated by his interference with the prelate's secular authority as Lord Chancellor.[4] He also interfered with Bingham's government of Connaught; caused the council secretary Sir Geoffrey Fenton to be imprisoned for debt;[citation needed] and in May 1587 was accused of striking the elderly Knight Marshal, Sir Nicholas Bagenal, in the council chamber,[4] an incident his enemies blamed on his drunkenness.[citation needed] In January 1588 Elizabeth granted Perrot's request for recall. Six months later, at the height of the Armada emergency, he was succeeded by Sir William Fitzwilliam.[4]

Ruin[edit]

Upon Perrot's return to England he was elected Member of Parliament in 1589 for Haverfordwest and appointed to the Privy Council, where he maintained his interest in Irish affairs through correspondence with several members of the council in Dublin.[citation needed] However his enemies were working against him. In the heated politics following the defeat of the Spanish Armada he was accused of treason,[4] based on allegations made in Ireland by a former priest and condemned prisoner, Sir Dennis O'Roghan.[citation needed] The evidence was provided in letters allegedly addressed by Perrot as Lord Deputy (with his signature attached) to King Philip II of Spain and the Duke of Parma, in which certain treasonable promises were made on the future dominion of England, Wales and Ireland.[citation needed]

Fitzwilliam started an investigation into the charges in Dublin, but O'Roghan's record of forging documents was quickly produced, and for a time it seemed the allegations would fail for lack of credible evidence. Rather than let the matter lie, it was decided (perhaps at Perrot's urging) to inquire into the manner in which the allegations had been raised in the first place, a procedure likely to embarrass Fitzwilliam. The inquiry was held at Dublin by a commission that included several of Perrot's favourites on the Dublin councilNicholas White, (Master of the Rolls in Ireland), Charles Calthorpe (Attorney General), and Nicholas Walsh (former Speaker of the House of Commons).[citation needed]

O'Roghan alleged that he had been tortured by members of this commission, and Fitzwilliam was instantly directed on strict instruction from the Queen to resume his original investigation and forward the findings to the Privy Council in London. Perrot faced a moment of crisis when further allegations were made – most notably by his former secretary, Henry Bird – of his frequent use in private conversation of violent language against the Queen. He was also accused of having prior knowledge of the rebellion in 1589 of Sir Brian O'Rourke (later extradited from Scotland and hanged at London), which had occurred under the government of Bingham in Connaught.[citation needed]

Perrot ended up in the Tower of London and in 1592 stood trial before a special commission on charges of high treason.[14] O'Roghan's letters and the evidence concerning the O'Rourke rebellion played their part in the prosecution case, but the evidence most vividly presented was of Perrot's remarks about Queen Elizabeth: "God's wounds, this it is to serve a base bastard pissing kitchen woman, if I had served any prince in Christendom I have not been so dealt withal."[15] Further evidence showed he had disparaged her legitimacy on several occasions. Perrot protested his loyalty and, in reaction to a hectoring prosecution counsel, eloquently cried out, "You win men's lives away with words". But his defence descended into blustering, and the jury returned a verdict of guilty. Sentencing was put off for some months in the hope of a royal pardon, but Perrot died in the Tower in September that year. Whether Elizabeth actually intended to pardon him is uncertain, although there are grounds to believe he was poisoned in anticipation of his release from custody.[5]

Following Perrot's imprisonment some of his Irish favourites had been replaced in their council seats by English appointees, who fully equated the Protestant cause with the state and inclined to hard dealings with Gaelic Ireland. Fitzwilliam felt free to pursue a policy opposed in crucial aspects to Perrot's, and the lords of Ulster (including Hugh O'Neill) suffered increasing government encroachment on their territories until the outbreak of the Nine Years War (1595–1603).[citation needed]

Marriages and issue[edit]

Perrot married firstly Anne Cheyne (d.1553) (daughter of Sir Thomas Cheyne by his first wife, Frideswide Frowyk, daughter of Sir Thomas Frowyk), by whom he had a son and heir, Sir Thomas Perrot (d.1594).

After the death of his first wife Perrot remained unmarried for a decade. In 1563 or 1564 he married Jane Prust (d.1593), widow of Lewis Pollard (d.1563) of Oakford, Devon, and daughter of Hugh Prust (d.1559) of Thorry, Devonshire. She had a son and two daughters by Perrot:[5][16]

On appointment as Lord Deputy of Ireland, Perrot had made a deed of settlement entailing his estates on his sons and their male descendants, and in default on his cousin Thomas Perrott of Broke Co. Carmarthen.[11] The settlement may have been a precaution against the hazards of office in Ireland.

Perrot's first son, Thomas, was imprisoned after his marriage to Dorothy Devereux, and she was banished from Court. In March 1593, four months after Perrot's death, Thomas was restored in blood. [5] Dorothy was not restored to favour until after her husband's death in 1594.[19]

Perrot fathered at least four illegitimate children, Sir James Perrot, John Perrot (born c.1565), Elizabeth Perrot, and another daughter whose name is unknown.[5] Sir James Perrot authored the manuscript The life, deedes and death of Sir John Perrott, knight, published in 1728. John Perrot's name appears in the Inner Temple Register in an entry dated 5 June 1583: "John Perot, of Haryve, Co. Pembroke, 3rd son of John Perot, Knight".[20] Elizabeth, who married Hugh Butler of Pembroke, was the granddaughter of Sir Christopher Hatton, a favourite of Elizabeth I and enemy of Sir John (the source of their hostility being Sir John's relationship with Sir Christopher's unmarried illegitimate daughter, also named Elizabeth).[21]

Notes[edit]

  1. ^ Alison Weir (2012). Mary Boleyn: 'The Great and Infamous Whore'. Vintage. p. 203. ISBN 978-0-09-954648-1.
  2. ^ Sir John Perrot; Henry VIII's Bastard? The Destruction of A Myth by Roger Turvey, Transactions of the Honourable Society of Cymmrodorion. 1992
  3. ^ Sir John Perrot Memorial by Andrew Green 2019 >
  4. Jump up to:a b c d e f g h i j k l m Chisholm 1911, p. 184.
  5. Jump up to:a b c d e f g h Turvey 2009.
  6. ^ Owen, Henry (2009) [1902]. Old Pembroke Families in the Ancient County Palatine of PembrokeBiblioBazaar. p. 56. ISBN 978-1-110-91492-0. Retrieved 10 September 2009Mary Berkeley was the mother of the most distinguished man of the name of Perrot, but he had little right to bear the name, for he was the son of King Henry VIII, whom he much resembled in person and character. [...] This was Sir John Perrot.
  7. ^ Turvey, Roger (2005). The treason and trial of Sir John Perrot. Cardiff: University of Wales Press. p. 208. ISBN 0-7083-1912-2.
  8. Jump up to:a b c Turvey, Roger (2010). Sir John Perrot: The man and the Myth. Separating fact from fiction in the life of this legendary figure. London, England: The P-rr-tt Society special publication.
  9. ^ Naunton, Robert, 1653. "Fragmentalia Regalia", ed Edward Arber, London, 1895.
  10. ^ Levin, Carole (2006), "Sister-Subject/Sister-Queen: Elizabeth I among her Siblings", in Miller, Naomi J.; Yavneh, Naomi (eds.), Sibling Relations and Gender in the Early Modern World: Sisters, Brothers and Others, Aldershot: Ashgate, p. 238, ISBN 0-7546-4010-8Sir John Perrot did claim to be the son of Henry VIII, though Henry never formally acknowledged him so. Perrot, born sometime between 1527 and 1530, was the son of Mary Berkely, whose husband Sir Thomas Perrot was a courtier and wealthy landowner. John's physical resemblance to Henry VIII fueled rumors that he was the king's son, a belief that Sir John strongly encouraged. [...] Perrot was lodged in the Tower but Elizabeth was reluctant to have him executed. 'God's death! Will the Queen suffer her brother to be offered up as a sacrifice to the envy of his frisking adversaries?' Perrot exclaimed.
  11. Jump up to:a b The General Armory
  12. ^ "PERROT, Sir John (1528/9-92), of Haroldston and Carew Castle, Pemb. | History of Parliament Online"www.historyofparliamentonline.org. Retrieved 17 February 2020.
  13. ^ Perrot (Parret), John (1528/29-92), of Haroldston and Carew Castle, Pembrokeshire, History of Parliament Retrieved 18 August 2013.
  14. ^ Account of the trial in Complete collection of state trials and proceedings for high treason and other crimes1. 1730. p. 181.
  15. ^ Bodl. Oxf., MS Tanner 299, fol. 477 - cited in Turvey 2009
  16. ^ Vivian, Heralds' Visitations of Devon, 1895, p.629, pedigree of Prust
  17. ^ Philipps, John (d.1629), of Picton, Pembrokeshire and Clog y fran, Carmarthenshire, History of Parliament Retrieved 18 August 2013.
  18. ^ McCavitt 2004.
  19. ^ Weir p.347
  20. ^ N.M. Nugent. Cavaliers and Pioneers : Abstracts of Virginia Land Patents and Grants 1623–1666. Vol 1, p 197.
  21. ^ Jones 2009, p. 161.

References[edit]

Attribution:

Further reading[edit]

  • A Critical Edition of Sir James Perrot's The Life, Deedes and Death of Sir John Perrott, Knight by Roger Turvey (2002)
  • Sir John Perrot, Knight of Bath, 1527–1591 by G. Douglas James (1962)
  • Sir John Perrot and the Irish Parliament of 1585–6 by V. Treadwell (1985)
  • Richard Bagwell, Ireland under the Tudors 3 vols. (London, 1885–1890).
  • John O'Donovan (ed.) Annals of Ireland by the Four Masters (1851).
  • Calendar of State Papers: Carew MSS. 6 vols (London, 1867–1873).
  • Calendar of State Papers: Ireland (London)
  • Colm Lennon Sixteenth Century Ireland – The Incomplete Conquest (Dublin, 1995) ISBN 0-312-12462-7.
  • Nicholas P. Canny Making Ireland British, 1580–1650 (Oxford University Press, 2001) ISBN 0-19-820091-9.
  • Steven G. Ellis Tudor Ireland (London, 1985) ISBN 0-582-49341-2.
  • Hiram Morgan Tyrone's Rebellion (1995).
  • Cyril Falls Elizabeth's Irish Wars (1950; reprint London, 1996) ISBN 0-09-477220-7.
  • Gerard Anthony Hayes McCoy Irish Battles (Belfast, 1989) ISBN 0-86281-212-7.
  • Dictionary of National Biography 22 vols. (London, 1921–1922).
  • The Prust Papers, at the North Devon Record Office, supplied by Hartland Digital Archive 2007
  • Biography of John Perrot at the History of Parliament Online.

External links[edit]

Preceded byCustos Rotulorum of Pembrokeshire
bef. 1562–1592
Succeeded by
Preceded byLord Deputy of Ireland
1584–1588
Succeeded by