With sense of gratitude and joy: Pleased and bless'd with God alone: Should be sung, and sung by me: Go search among your idle dreams, WILLIAM PENN. 1644-1718. We come now to one of the purest and most exalted characters on the page of history;-to one who laid the foundation of a great state in the strictest justice and equity; established the utmost freedom of conscience in religion; and demonstrated to the world that the most potent weapons to subdue the savage heart, are the peace principles of the gospel of Jesus Christ. William Penn, the only son of Admiral Penn, was born in London, October 14, 1644. His early education was very carefully attended to, and in 1660 he entered Oxford University. His first bias towards the doctrines of the Society of Friends was produced by the preaching of Thomas Loe, the effect of which was, that Penn and some of his fellow-students withdrew from attendance on the public worship of the established church, and held private prayer meetings. They were fined by the college, but this did not deter them. The principles which he adopted displeased his father very much, who repeatedly banished him from his house; but when it appeared that his son's opinions were unalterable, a reconciliation took place between them. In 1668, he began to preach, and also published his first work, «Truth Ex. alted." Like many others of the early Friends, Penn was repeatedly thrown into prison; and during his confinement in the Tower of London, he wrote his most popular work, "No Cross, no Crown,"-an able exposition of the views of his society. In 1670 the Conventicle act was passed, and Penn was one of the first sufferers under it. He was tried for preaching to what was called "a riotous and seditious assembly;" but the jury, in opposition to the 370 direction of the bench, had the firmness and moral courage to give a verdict of acquittal. We now come to the most important event of Penn's life, the establishment of the colony of Pennsylvania. In 1681 a large tract of country on the west side of the Delaware was granted by Charles II. to Penn and his heirs, in consideration of a debt of £16,000 due from the Crown to Admiral Penn, for money advanced for the service of the navy. He set sail from England in August, 1682, in the ship Welcome, and arrived at Newcastle on the 27th of October, where he was hailed with acclamations by the Swedes and Dutch already there. Thence the colony proceeded up the river, and in the latter end of the year located the town and borough of Philadelphia, "having a high and dry bank next to the water, with a shore ornamented with a fine view of pine trees growing upon it." Penn solemnly declared that he "came to the charge of the province for the Lord's sake." "I wanted," says he, "to afford an asylum to the good and oppressed of every nation. I aimed to form a government which might be an example. I desired to show men as free and happy as they could be. I had also kind views towards the Indians." In about two years Penn was called to return back to England; and from his intimacy with James II., he was enabled to procure the release of his Quaker brethren, of whom fourteen hundred and eighty were in prison at the accession of that monarch. Indeed he was perpetually engaged in deeds of kindness for his people, at the same time endeavoring to clear the way for his return, and to bring out his family to abide for life. But various obstacles hindered him from year to year, so that it was not till 1699 that he and his family embarked for America. They arrived in November, and were received with universal joy, on account of his known intention to stay for life. But in this intention he was overruled, partly by the owners of land in Pennsylvania, dwelling in England, who felt that Penn could plead their interests with the crown better than any other one; and partly by the female members of the family, who, after the style to which they had been accustomed, could not well bear the rude and unformed state of things in the new colony. He says in a letter to James Logan, July, 1701: "I cannot prevail on my wife to I know not what to do." Accordingly he stay, and still less with Tishe.1 returned the latter part of that year; and after experiencing various vicissitudes, and especially the most heartless ingratitude from those whom he had most served, he died at his seat in Ruscombe, in Berkshire, July 30, 1718. Penn was the author of numerous works, which were collected and published in 1726, in two volumes, folio. Besides the many able works in defence of the religious views of his sect, he wrote others which would be Of these are his "Reflections and considered of more general interest. Maxims relating to the Conduct of Life." It is doubtful whether any other work of the size can be found, containing so much sound, practical wisdom. The following is the preface to the same: PREFACE TO HIS "MAXIMS." Reader, this Enchiridion I present thee with, is the fruit of solitude: a school few care to learn in, though none instruct us better. Some parts of it are the result of serious reflection, others 1 His daughter Letitia. 2 A Greek word, compounded of en (ev), "in," and cheir (xap), "the hand," and corresponds to our word "manual." See the same word in the selections from Quarles, page 188. the flashings of lucid intervals, written for private satisfaction, and now published for a help to human conduct. The author blesseth God for his retirement, and kisses that gentle hand which led him into it: for though it should prove barren to the world, it can never do so to him. He has now had some time he could call his own, a property he was never so much master of before: in which he has taken a view of himself and the world; and observed wherein he hath hit and missed the mark; what might have been done, what mended, and what avoided in his human conduct: together with the omissions and excesses of others, as well societies and governments, as private families and persons. And he verily thinks, were he to live over his life again, he could not only, with God's grace, serve him, but his neighbor and himself, better than he hath done, and have seven years of his time to spare. And yet, perhaps, he hath not been the worst or the idlest man in the world; nor is he the oldest. And this is the rather said, that it might quicken thee, reader, to lose none of the time that is yet thine. There is nothing of which we are apt to be so lavish as of time, and about which we ought to be more solicitous; since without it we can do nothing in this world. Time is what we want most, but what, alas! we use worst; and for which God will certainly most strictly reckon with us, when time shall be no more. It is of that moment to us in reference to both worlds, that I can hardly wish any man better, than that he would seriously consider what he does with his time; how and to what end he employs it; and what returns he makes to God, his neighbor, and himself for it. Will he never have a ledger for this; this, the greatest wisdom and work of life? To come but once into the world, and trifle away our true enjoyment of it, and of ourselves in it, is lamentable indeed. This one reflection would yield a thinking person great instruction. And, since nothing below man can so think, man in being thoughtless must needs fall below himself. And that, to be sure, such do, as are unconcerned in the use of their most precious time. This is but too evident, if we will allow ourselves to consider, that there is hardly any thing we take by the right end, or improve to its just advantage. We understand little of the works of God, either in nature or grace. We pursue false knowledge, and mistake education extremely. We are violent in our affections; confused and immethodical in our whole life; making that a burden which was given for a blessing; and so of little comfort to ourselves or others; misapprehending the true notion of happiness, and so missing of the right use of life, and way of happy living. And until we are persuaded to stop, and step a little aside, out of the noisy crowd and encumbering hurry of the world, and calmly take a prospect of things, it will be impossible we should be able to make a right judgment of ourselves, or know our own misery. But after we have made the just reckonings, which retirement will help us to, we shall begin to think the world in great measure mad, and that we have been in a sort of Bedlam all this while. Reader, whether young or old, think it not too soon or too late to turn over the leaves of thy past life; and be sure to fold down where any passage of it may affect thee; and bestow thy remainder of time, to correct those faults in thy future conduct, be it in relation to this or the next life. What thou wouldst do, if what thou hast done were to do again, be sure to do as long as thou livest, upon the like occasions. Our resolutions seem to be vigorous as often as we reflect upon our past errors; but, alas! they are apt to flag again upon fresh temptations to the same things. The author does not pretend to deliver thee an exact piece; his business not being ostentation, but charity. It is miscellaneous in the matter of it, and by no means artificial in the composure. But it contains hints, that may serve thee for texts to preach to thyself upon, and which comprehend much of the course of human life: since whether thou art parent or child, prince or subject, master or servant, single or married, public or private, mean or honorable, rich or poor, prosperous or unprosperous, in peace or controversy, in business or solitude; whatever be thy inclination or aversion, practice or duty, thou wilt find something not unsuitably said for thy direction and advantage. Accept and improve what deserves thy notice; the rest excuse, and place to account of good-will to thee and the whole creation of God. PENN'S ADVICE TO HIS CHILDREN.1 Next, betake yourself to some honest, industrious course of life, and that not of sordid covetousness, but for example, and to avoid idleness. And if you change your condition and marry, choose with the knowledge and consent of your mother, if living, or of guardians, or those that have the charge of you. Mind neither beauty nor riches, but the fear of the Lord, and a sweet and amiable disposition, such as you can love above all this world, and that may make your habitations pleasant and desirable to you. And being married, be tender, affectionate, patient, and meek. Live in the fear of the Lord, and he will bless you and your offspring. Be sure to live within compass; borrow not, neither be 1 Read-an admirable "Discourse on the Virtues and Public Services of William Penn," by Albert Barnes. beholden to any. Ruin not yourselves by kindness to others; for that exceeds the due bounds of friendship, neither will a true friend expect it. Small matters I heed not. Let your industry and parsimony go no further than for a sufficiency for life, and to make a provision for your children, and that in moderation, if the Lord gives you any. I charge you help the poor and needy; let the Lord have a voluntary share of your income for the good of the poor, both in our society and others; for we are all his creatures; remembering that "he that giveth to the poor lendeth to the Lord." Know well your incomings, and your outgoings may be better regulated. Love not money nor the world: use them only, and they will serve you; but if you love them you serve them, which will debase your spirits as well as offend the Lord. Pity the distressed, and hold out a hand of help to them; it may be your case, and as you mete to others, God will mete to you again. Be humble and gentle in your conversation; of few words I charge you, but always pertinent when you speak, hearing out before you attempt to answer, and then speaking as if you would persuade, not impose. Affront none, neither revenge the affronts that are done to you; but forgive, and you shall be forgiven of your heavenly Father. In making friends, consider well first; and when you are fixed, be true, not wavering by reports, nor deserting in affliction, for that becomes not the good and virtuous. Watch against anger; neither speak nor act in it; for, like drunkenness, it makes a man a beast, and throws people into desperate inconveniences. Avoid flatterers, for they are thieves in disguise; their praise is costly, designing to get by those they bespeak; they are the worst of creatures; they lie to flatter, and flatter to cheat; and, which is worse, if you believe them, you cheat yourselves most dangerously. But the virtuous, though poor, love, cherish, and prefer. Remember David, who, asking the Lord, "Who shall abide in thy tabernacle? who shall dwell upon thy holy hill?" answers, "He that walketh uprightly, worketh righteousness, and speaketh the truth in his heart; in whose eyes the vile person contemned, but honoreth them who fear the Lord." is Next, my children, be temperate in all things: in your diet, for that is physic by prevention; it keeps, nay, it makes people healthy, and their generation sound. This is exclusive of the spiritual advantage it brings. Be also plain in your apparel, keep out that lust which reigns too much over some; let your virtues be your ornaments, remembering life is more than food, and the body than raiment. Let your furniture be simple and |