Friends, went over to Holland on a religious visit, and travelled into
Germany. In the course of this journey, William Penn and two other
Friends visited Elizabeth, Princess Palatine of the Rhine, at her Court
at Herwerden. She was the oldest daughter of Frederick V., Elector
Palatine, and at one time King of Bohemia; her mother being the sister
of Charles I. of England. She is represented to have been a woman of
good natural capacity, well educated, and of amiable disposition and
manners; and to have governed her small territory with good judgment and
much consideration for the welfare of her subjects. Having been brought
under the power of religion, she manifested strong interest in others
who were sincere in their religious convictions, and was opposed to
interference with liberty of conscience. Having become acquainted with
the religious tenets of Friends, by conversation with Robert Barclay and
Benjamin Furly, who visited her in 1676, and with women Friends from
Amsterdam, she found them to answer to the convictions of Truth on her
own mind; and she not only gladly received Friends when they came to see
her, but in her letters to several of the more prominent members among
them, and to others at the English Court, she unhesitatingly expressed
her high estimation of them, and her disapproval of the persecution to
which those that held them were subjected.
The Friends named, having requested permission to have a religious
opportunity with her, it was readily granted; she having in her family
at that time the Countess of Hornes, her intimate friend, and a French
lady. Of this interview William Penn thus writes in his journal: "I can
truly say it, and that in God's fear, I was very deeply and reverently
affected with the sense that was upon my spirit of the great and notable
day of the Lord, and the breaking in of his eternal power upon all
nations; and of the raising of the slain Witness to judge the world; who
is the Treasury of life and peace, of wisdom and glory, to all that
receive Him in the hour of his judgments, and abide with Him. The sense
of this deep and sure foundation, which God is laying as the hope of
eternal life and glory for all to build upon, filled my soul with an
holy testimony to them, which in a living sense was followed by my
brethren; and so the meeting ended about the eleventh hour."
In the afternoon they held another meeting with them, which was also so
remarkably favored, that William Penn says: "Well, let my right hand
forget its cunning, and my tongue cleave to the roof of my mouth, when I
shall forget the loving-kindness of the Lord, and the sure mercies of
our God to us, his travailing servants, that day."
Subsequently, on their return towards Holland, these Friends again
stopped at Herwerden, and upon informing the Princess of their arrival,
they were again gladly received by her and her friends. A meeting being
held with them and some others whom they had invited, the next morning,
William Penn states in his journal: "About eight the meeting began, and
held till eleven, several persons of the city, as well as those of her
own family, being present. The Lord's power very much affected them, and
the Countess was twice much broken while we spoke. After the people were
gone out of the chamber, it lay upon me from the Lord to speak to them
two--the Princess and the Countess--with respect to their particular
conditions; occasioned by these words from the Princess, 'I am fully
convinced; but oh! my sins are great.' While I was speaking, the
glorious power of the Lord wonderfully rose, yea, after an awful manner,
and had a deep entrance upon their spirits; especially the Countess, so
that she was broken to pieces: God hath raised, and I hope fixed, his
own testimony in them."
The next day they had a parting interview in the chamber of the
Princess, which was equally favored. "Magnified be the name of the Lord;
He overshadowed us with His glory. His heavenly, breaking, dissolving
power richly flowed among us, and his ministering angel of life was in
the midst of us."
During the time of severe suffering through which Friends were passing
in Great Britain after the Restoration, as was natural, on finding that
redress or abatement of their grievances was almost beyond hope, they
seriously entertained a project for finding homes somewhere beyond the
reach of their fellow-men, who seemed bent on extirpating them, by the
slow process of the cruel punishments inflicted for their religious
faith. George Fox, in common with several other prominent members,
seriously contemplated the purchase of a tract of land from the Indians
in North America; where, not the whole body of Friends in Great Britain,
but such as felt themselves free to leave their native land, might
emigrate and enjoy the right of worshipping the Almighty according to
the dictates of their consciences.
Josiah Cole, while engaged in religious service in America, was
commissioned to look out, and enter into treaty for such a
resting-place; and at one time he had several interviews with the chiefs
of the Susquehanna Indians, in order to treat with them for a part of
their territory. Owing to a war coming on between that tribe and
another, the proposed purchase fell through.
In 1676 William Penn, as trustee for the creditors of Edward Billinge,
one of the proprietors of West Jersey, and afterwards by the purchase of
a proprietary right in East Jersey, became concerned in the colonization
of that Province. Others were associated with him in the undertaking,
among whom were several of his own Society, under whose management a
peaceful settlement was effected. A form of government was agreed on for
West Jersey, and a declaration of fundamental principles, to be
incorporated in it, consented to; among which was the stipulation, "No
person to be called in question or molested for his conscience, or for
worshipping according to his conscience."
Many Friends of good estates, and highly esteemed for their religious
standing and experience, crossed the Atlantic to this land of liberty,
and between 1676 and 1681 about fourteen hundred had arrived and
settled; principally in the country bordering the eastern shore of the
Delaware. These immigrants suffered the privations and hardships
incident to beginning civilized life in an unbroken wilderness,
surrounded by savages, who were dependent in great measure upon the
uncertain supplies of the chase for their own sustenance, and who rarely
laid up much in store for future wants. But, by uniform uprightness in
all their dealings with these children of the forest, and their
Christian kindness towards them, they soon gained their good-will, and,
in times of scarcity, excited their sympathy; so that often they were
relieved by voluntary offerings of corn and meat from these untutored
red men, when it seemed as though otherwise they must have suffered for
food.
Proud, in the preface to his "History of Pennsylvania," gives in a note
an account of these trials, drawn up by one of the Friends who settled
in New Jersey, containing the following passages:
"A providential hand was very visible and remarkable in many instances
that might be mentioned, and the Indians were even rendered our
benefactors and protectors. Without any carnal weapon, we entered the
land and inhabited therein, as safe as if there had been thousands of
garrisons; for the Most High preserved us from harm, both of man and
beast." "The aforesaid people (Friends) were zealous in performing their
religious services; for having at first no meeting-house to keep a
public meeting in, they made a tent or covert of sail-cloth to meet
under; and after they got some little houses to dwell in, then they kept
their meetings in one of them till they could build a meeting-house."
In the course of the business which necessarily claimed his attention in
the colonization of the province of New Jersey, William Penn naturally
had his thoughts frequently directed towards the settlements of his
countrymen on the far-distant shores of America; and having been
disappointed in the part he took in English politics, in an unsuccessful
effort to procure the election of his friend, Algernon Sidney, to
Parliament, his interest in that part of the world increased, as his
mind became occupied with the idea of settling a free colony in the
pathless wilderness on the other side of the Atlantic; where men should
live under an elective government, enact the laws by which they were to
be controlled, admit of no master, but all share in equal rights, and
rest in the enjoyment of civil and religious liberty. Witnessing the
success that attended the removal of Friends to New Jersey, where they
were freed from the cruel persecution they had endured while in Great
Britain, under which their brethren at home were still suffering
grievously, he became desirous to obtain the control of such portion of
the yet unappropriated territory over which the King of England claimed
the sovereignty, as would enable him to found a colony, and "make a holy
experiment"--as he called it--of opening an asylum for the oppressed of
every land; where there should be secured equality of political and
civil rights, universal liberty of conscience, personal freedom, and a
just regard for the rights of property.
Admiral Penn at different times had loaned money to the British
government, and to the Duke of York; which the costly profligacy of the
Court had prevented being repaid, and, with the interest accruing, it
amounted at that time to between sixteen and seventeen thousand pounds
sterling. In 1680, William Penn petitioned the King, that in order to
cancel the debt, he should grant him the tract of country bounded on the
east by the Delaware River, and on the south by Lord Baltimore's
Province of Maryland; while the western and northern limits were
undefined; though the latter was not to interfere with the Province of
New York. But William Penn was by no means popular at the Court. The
courtiers despised him for his strict conscientiousness; the clerical
party hated him for his Quakerism, and open opposition to their assumed
place and power; while the active interest he had taken in promoting the
return of Sidney--a known Republican--to Parliament, had given offence
to the King and Duke. Private interests and jealousies were enlisted
against him, and the agents of Lord Baltimore and Sir John Werden,
deputy for the Duke of York, were assiduous in their efforts to thwart
him, and defeat his application.
But he was not a man easily turned aside from pursuing that which he
thought right to attain. The Earl of Sutherland was his firm friend in
the Privy Council, and there were several other persons of note who took
warm interest in the success of his colonial project. Penn sought and
obtained an interview with the Duke of York, and succeeded in changing
his feelings towards himself, and his views relative to the policy of
the grant. But perhaps the most cogent argument with the King and
Council was, the persistent presentation by one of the latter that, if
the grant was withheld, the money due must be forthcoming. There were
many vexatious delays and disappointments; but finally the boundaries of
the Province being adjusted as was then thought clearly and definitely,
and such clauses introduced into the terms of the patent or charter as
were deemed necessary to secure the paramount authority of the King,
Charles affixed his signature to it on the fourth of the Third month,
1681. William Penn proposed to call his Province New Wales, but the
Secretary, who was a Welshman, would not consent to it. He then
suggested Sylvania, to which the King prefixed Penn, out of respect to
the late Admiral; and though William objected to it, as savoring of
vanity in him, it was determined to adhere to that name.
By the Charter, William Penn was made sole and absolute proprietary of
the Province; with power, with the assent of the freemen residing
therein, to make all necessary laws, provided they were not inconsistent
with the laws of England; to grant pardons or reprieves, except in cases
of wilful murder or treason, and to enjoy all such duties on imports or
exports as the representatives of the people might assess. There was a
clause in the Charter, inserted at the solicitation of the Bishop of
London, that whenever twenty of the inhabitants should petition the said
Bishop for a preacher, he should be permitted to reside in the Province.
His design from the first was to establish a government upon Christian
principles. In referring to this subject, he says: "And because I have
been somewhat exercised at times, about the nature and end of government
among men, it is reasonable to expect that I should endeavor to
establish a just and righteous one in this Province, that others may
take example by it; truly this my heart desires. For nations want a
precedent, and till vice and corrupt manners be impartially rebuked and
punished, and till virtue and sobriety be cherished, the wrath of God
will hang over nations. I do therefore desire the Lord's wisdom to guide
me, and those that may be concerned with me, that we may do the thing
that is truly wise and just."
His constant desire, that all his movements might tend to the glory of
God, is shown in the spirit which breathes through the following letter,
written to Stephen Crisp, on the eve of his departure from England:
"Dear S. C.:--My dear and lasting love in the Lord's
everlasting truth reaches to thee, with whom is my
fellowship in the gospel of peace, that is more dear and
precious to my soul than all the treasures and pleasures of
this world; for when a few years are past, we shall all go
the way whence we shall never return: and that we may
unweariedly serve the Lord in our day and place, and in the
end enjoy a portion with the blessed that are at rest, is
the breathing of my soul!
"Stephen! we know one another, and I need not say much to
thee; but this I will say, thy parting dwells with me, or
rather thy love at my parting. How innocent, how tender, how
like the little child that has no guile! The Lord will bless
that ground. I have also a letter from thee which comforted
me; for many are my trials, yet not more than my supplies
from my Heavenly Father, whose glory I seek, and the renown
of his blessed name. And truly, Stephen, there is work
enough, and here is room to work in. Surely God will come in
for a share in this planting work, and that leaven shall
leaven the whole lump in time. I do not believe the Lord's
providence had run this way towards me, but that he has an
heavenly end and service in it. So with Him I leave all, and
myself and thee, and his dear people, and blessed name on
earth.
"God Almighty, immortal and eternal, be with us, that in the
body and out of the body we may be his forever!"
Amid his preparations for the voyage, he addressed to his wife and
children, who were to be left behind, a letter fraught with the most
earnest solicitude for their well-being every way, and full of the most
tender and judicious counsel. It thus concludes: "So, my God, that hath
blessed me with His abundant mercies, both of this and the other and
blessed life, be with you all, guide you by His counsel, bless you, and
bring you to his eternal glory, that you may shine, my dear children,
in the firmament of God's power, with the blessed spirits of the just,
that celestial family, praising and admiring Him, the God and Father of
it, forever. For there is no God like unto Him; the God of Isaac and of
Jacob, the God of the prophets, the apostles, and martyrs of Jesus, in
whom I live forever.
"So farewell to my thrice dearly beloved wife and children!
"Yours, as God pleaseth, in that which no waters can quench, no time
forget, nor distance wear away, but remains forever."
Being now feudal sovereign of so extensive a territory, so far as the
act of the King and Council could make him, William Penn published a
description of the natural features and resources of the country, and
invited those who were disposed to change their place of abode and
prepared to emigrate, to resort to Pennsylvania, and under its Christian
government and special privileges, secure the blessings of freedom and
political equality. He did not disappoint his friends in their
expectation of the benign form of government he instituted. It was
democratic in its spirit, and its provisions were liberal, and fitted to
meet the demands of the broad principles of popular rights, as they were
from time to time developed. The article in relation to liberty of
conscience deserves to be noticed, as the public declaration of the
principles of Friends on that point, where they had the power of
government in their own hands.
"Almighty God being the only Lord of Conscience, Father of lights and
spirits, and the author as well as object of all Divine knowledge, faith
and worship; who only can enlighten the mind, and persuade and convince
the understanding of people, in due reverence to his authority over the
souls of mankind: It is enacted by the authority aforesaid, (General
Assembly met at Chester, Twelve month, fourth, 1682,) that no person
now, or at any time hereafter, living in this Province, who shall
confess and acknowledge one Almighty God, to be the Creator, upholder
and ruler of the world, and professeth him or herself obliged in
conscience to live peaceably and justly under the civil government,
shall in any wise be molested or prejudiced for his or her conscientious
persuasion or practice; nor shall he or she at any time be compelled to
frequent or maintain any religious worship, place or ministry whatever,
contrary to his or her mind; but shall freely and fully enjoy his or her
Christian liberty in that respect, without any interruption or
reflection. And if any person shall abuse or deride any other, for his
or her different persuasion and practice in matter of religion, such
shall be looked upon as a disturber of the peace, and be punished
accordingly."
There were no oaths exacted, and no provision made for military defence.
He exempted from the penalty of death two hundred crimes for which that
punishment was inflicted in England, though life was to be forfeited for
wilful murder. With a view of connecting reformation with punishment by
imprisonment, prisoners were to be kept at work, and subjected to moral
discipline. And it was enacted: "That, as a careless and corrupt
administration of justice draws the wrath of God upon Magistrates, so
the wildness and looseness of the people provoke the indignation of God
against a country; therefore, that all such offences against God as
swearing, cursing, lying, profane talking, drunkenness, drinking of
healths, obscene words, (and several other scandalous acts particularly
named,) treasons, misprisions, duels, murders, felony, sedition, maims,
forcible entries, and other violences to the persons and estates of the
inhabitants of the Province; all prizes, stage-plays, cards, dice,
May-games, gamesters, masques, revels, bull-baitings, cock-fightings,
bear-baitings, and the like, which excite the people to rudeness,
cruelty, and irreligion, shall be respectively discouraged and severely
punished, according to the appointment of the Governor and freemen in
provincial council and general assembly."
George Fox had repeatedly expressed his Christian solicitude for the
colored people held as slaves, at that time, by Friends. He had strongly
urged upon all who held them to see to their instruction, especially in
the truths of the gospel as recorded in the Scriptures; that after
serving for a certain time they should be freed, and that provision
should be made for their comfortable enjoyment of old age. William Penn,
in the charter he granted to "The Free Society of Traders," inserted the
following article, showing how fully he sympathized in this feeling of
George Fox, and his desire to promote manumission after a term of
service: "Black servants to be free at fourteen years, and, on giving to
the Society two-thirds of what they can produce on land allotted to them
by the Society, with stock and tools. If they agree not to this, to be
servants until they do."
There were about two thousand inhabitants,--exclusive of
Indians,--mostly English, Swedes, and Dutch, when William Penn took
possession of his Province. The well-known character of the Proprietor,
the strong inducements offered by the system of government proposed, and
the natural advantages from soil and climate of the newly-opened domain,
all acted as powerful incentives to emigrate; not only to men who were
struggling hardly and uncertainly at their native home for the means of
subsistence, but to others, who, though with sufficient to live
comfortably where they were, were anxious to escape from the intolerant
oppression of a Court and hierarchy bent on enforcing the alternatives
of conformity to certain prescribed dogmas of their own construction, or
suffering, if not ruin, by imprisonment or deprivation of estate.
William Penn arrived in Pennsylvania in 1682, and in that year and the
two following fifty vessels came into the Delaware River, bringing
several thousand emigrants; the most of them from Great Britain, and
some from Germany. Nearly all of them were professors with Friends, and
many substantial, consistent members, who came under a sense of
religious duty, and made the practice of the religion they had embraced
the primary object of life. Some had the benefit of a liberal education,
while the great body, farmers, mechanics, or tradesmen, had acquired but
the rudiments of English school-learning. Many possessed considerable
property, paying cash for the land they took up; and generally the
others soon found means to make themselves independent.
Those who came first, as was to be expected, had to encounter the
difficulties and privations usually attending pioneers in an
uncultivated forest. Some, who brought the frames of small houses with
them, were not long in obtaining a comfortable shelter; but very many
were obliged to content themselves with hastily constructed shanties,
under the overarching branches of trees; while some dug caves in the
bank of the river, and made out to obtain in them some of the comforts
of a home. This was before William Penn came out; but Richard Townsend,
who came in the same ship with him, thus speaks of his experience: "At
our arrival we found it a wilderness; the chief inhabitants were
Indians; there were some Swedes, who received us in a friendly manner;
and although there was a great number of us, the good hand of Providence
was seen in a particular manner, in that provisions were found for us by
the Swedes and Indians, at very reasonable rates; as well as brought
from divers other parts, that were inhabited before. Our first concern
was to keep up and maintain our religious worship, and in order thereto,
we had several meetings in the houses of the inhabitants; and one
boarded meeting-house was set up, where the city was to be (near the
Delaware); and as we had nothing but love and good-will in our hearts
one to another, we had very comfortable meetings from time to time, and,
after our meeting was over, we assisted each other in building little
houses for our shelter."
The high motives that prompted them to exile themselves from their
native land, and the fervent religious concern to be engaged in
promoting the spread of the Redeemer's kingdom, which warmed their
hearts, enabled them to bear all they had to endure with cheerfulness.
One of them thus expresses himself: "Our business in this new land is
not so much to build houses, and establish factories, and promote trade
and manufactures, that may enrich ourselves (though all these things,
in their due place, are not to be neglected), as to erect temples of
holiness and righteousness, which God may delight in; to lay such
lasting frames and foundations of temperance and virtue as may support
the future superstructures of our happiness, both in this and the other
world."