Part 3

In 1677 George Fox, William Penn, Robert Barclay, and some other 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."