Penn, William
, the son of the preceding, was born
in the parish of St. Catherine, near the Tower of London,
Oct. 14, 1644. He was sent to school at Chigwell in Essex, which was near his father’s residence at Wanstead;
and afterwards, in his twelfth year, to a private school on
Tower-hill; and he had also the advantage of a domestic
tutor. Penn relates, in a conference he had with some
religious persons on the continent, that “the Lord,” as he
expresses it, “first appeared to him about the twelfth year
of his age; and that, between that and the fifteenth, the
Lord visited him, and gave him divine impressions of himself.” Wood informs us, that during the time of Penn’s
residence at this school at Chigwell, “being retired in a
chamber alone, he was so suddenly surprized with an inward comfort, and (as he thought) an external glory in the
room, that he has many times said how from that time
he had the seal of divinity and immortality; that there was
a God, and that the soul of man was capable of enjoying
his divine communications.” It appears, that before this
time, he had been impressed by the preaching of one
Thomas Loe, a quaker, but no particulars of the circumstance are known; it is however incidentally mentioned,
that it was by the same person that he was afterwards
confirmed in his design of uniting himself with that sect.
In 1660, he was entered a gentleman-commoner at Christchurch, Oxford where, although he is said to have taken
great delight, at the times of recreation, in manly sports,
he, with some other students, withdrew from the national
forms of worship, and held private meetings, where they
both preached and prayed among themselves. This gave
great offence to the heads of the college, and Penn, at the
age of sixteen, was fined for nonconformity; but, having
then a degree of that inflexibility, where he thought himself right, which he shewed on subsequent occasions, he
not only persisted in his religious exercises, but in his zeal
joined a party who tore in pieces the surplices of every
student whom they met with one on: an outrage so flagrant, that he was expelled from the college.
On his return home his lot was not more easy. His father, observing his delight to be in the company of sober and religious people, such as in the gay and licentious
reign of Charles II. was more likely to prevent, than to
promote, his rising in the world, endeavoured by severity
to divert him from his purpose. Penn, as he relates
|
himself, was whipped, beaten, and finally turned out of doors,
in 1662. The father, however, either relenting, or hoping
to gain his point by other means, sent his son to Paris, in
company with some persons of quality who were travelling that way. In France he continued some time,
and returned so well skilled in the language, and in the embellishments of a polite behaviour, that he was joyfully received by his father. During his residence in Paris he was
assaulted in the street one evening by a person with a
drawn sword, on account of a supposed affront; but,
among other accomplishments of a gay man, he had become so good a swordsman as to disarm his antagonist. In
one of his writings he very rationally condemns this barbarous practice, reflecting how small a proportion the
omission of a piece of respect bears to the loss of life;
which in this case might have been consequent upon the
rencounter.
After his return from France, he was admitted of Lincoln’s Inn, with the view of studying the law, and continued
there till the memorable year 1665, when the plague raged
in London. In 1666, his father committed to him the care
of a considerable estate in Ireland, which occasioned him,
for a time, to reside in that kingdom. At Cork he was
informed, by one of the people called Quakers, that Thomas Loe, whose preaching had affected him so early in life,
was shortly to be at a meeting in that city. To this meeting
he went. It is said that Loe, who preached in the meeting,
began his declaration with these words: “There is a faith
that overcomes the world, and there is a faith that is overcome by the world.” The manner in which Loe enlarged
upon this exordium is not known; but the effect was the
conviction of young Penn, who afterwards constantly attended the meetings of the Quakers, notwithstanding all
obstacles. The year after his arrival in Ireland he was,
with many others, taken from a meeting at Cork, and carried before the mayor, by whom he was committed to prison; but was soon released, on application to the earl of
Orrery. This was his first imprisonment, at which time he
was about twenty-three years of age; and it tended to
strengthen the ties of his union with a people whom he
believed to suffer innocently. His father, understanding
his attachment to the Quakers, remanded him home; and
though there was yet no great alteration in his dress, yet
his serious deportment evincing the religious state of his
| mind, confirmed the fears of his father, and gave occasion
to a species of conflict between them not easily described.
The father felt great affection for an accomplished and
dutiful son, and ardently desired the promotion of his temporal interests, which he feared would be obstructed by the
way of life he had embraced. The son was sensible of the
duty he owed to his parent, and afflicted in believing that he
could not obey him but at the risk of his eternal welfare. At
length the father would have compounded with the son,
and suffered him to retain the simplicity of his manners to
all others, if he would consent to be uncovered before the
king, the duke (afterwards James II.), and himself. Penn
desired time to consider of this requisition; and having
employed it in fasting and supplication, in order, as he
conceived, to know the divine will, he humbly signified to
his father that he could not comply with it. After this, the
father being utterly disappointed in his expectations, could
no longer endure the sight of his son, and a second time
drove him from his family. In this seclusion he comforted
himself with the promise of Christ, to those who leave
house or parents for his sake. His support, outwardly, was
the charity of his friends, and some supplies privately sent
him by his mother; but, by degrees, his father, becoming
convinced of his integrity by his perseverance, permitted
him to return to the family; and, though he did not give
him open countenance, he privately used his interest to get
him released, when imprisoned for his attendance at the
Quakers’ meetings.
In 1668, he first appeared both as a minister and an
author among the Quakers. We shall not pretend to
give the titles of all his numerous tracts. His first piece
has this title, which is very characteristic of the man
“Truth exalted, in a short but sure testimony against all
those religions, faiths, and worships, that have been formed
and followed in the darkness of apostacy; and for that
glorious light which is now risen and shines forth in the life
and doctrine of the despised Quakers, as the alone good
old way of life and salvation; presented to princes, priests,
and people, that they may repent, believe, and obey. By
William Penn whom Divine love constrains, in an holy
contempt, to trample on Egypt’s glory, not fearing the
king’s wrath, having beheld the majesty of him who is invisible.” The same year, on occasion of a dispute with Thomas Vincent, a Presbyterian, Penn wrote his “Sandy
| foundation shaken which occasioned him to be imprisoned
a second time in the Tower of London, where he remained
about seven months; and from which he obtained his release also, by another book entitled” Innocency with her
open face,“in which he vindicated himself from the
charges which had been cast on him for the former treatise.
In the Tower also he wrote his famous” No Cross no
Crown,“or rather, probably, the first edition of it, of
which the title was different. It may be esteemed his
master-piece, and contains a strong picture of Christian morality. The complete title is,” No Cross, no
Crown; a Discourse, shewing the nature and discipline
of the holy Cross of Christ; and that the denying of Self,
and daily bearing of Christ’s Cross, is the alone way to
the Rest and Kingdom of God. To which are added, the
living and dying testimonies of many persons of fame and
learning, both of ancient and modern times, in favour of
this treatise.“It has gone through several editions, and
has been lately translated into French. After his release,
he again visited Ireland, where his time was employed, not
only in his father’s business, but in his own function as a
minister among the Quakers, and in applications to the
government for their relief from suffering; in which application he succeeded so well, as to obtain, in 1670, an order
of council for their general release from prison. The same
year he returned to London, and experienced that suffering
from which his influence had rescued his friends in Ireland. The Conventicle-act came out this year, by which
the meetings of Dissenters were forbidden under severe
penalties. The Quakers, however, believing it their religious duty, continued to meet as usual; and when sometimes forcibly kept out of their meeting-houses, they assembled as near to them as they could in the street. At
one of these open and public meetings in Gracechurchstreet, Penn preached, for which he was committed to
Newgate, his third imprisonment; and at the next session
at the Old Bailey, together with William Mead, was indicted for- 4 * being present at, and preaching to an unlawful,
sed-tious, and riotous assembly.” He pleaded his own
cause, made a long and vigorous defence, though menaced
and ill treated by the recorder, and was finally acquitted
by the jury, who first brought in a verdict of “Guilty of
speaking in Gracechurch-street;” and when that was not
admitted, a verdict of “Not guilty.” He was,
|
nevertheless, detained in Newgate, and the jury fined. The trial
was soon after published, under the title of “The People’s
ancient and just liberties asserted, in the Trial of William
Penn and William Mead, at the Sessions held at the Old
Bailey in London, the st, 3d, 4th, and 5th of September,
1670, against the most arbitrary procedure of that Court/‘
This trial is inserted in his works, and at once affords a
proof of his legal knowledge and firmness, and of the oppression of the times. The pretence for the detention of
Penn in Newgate was for his fines, which were imposed on
him for what was called contempt of court: but he was
liberated by his father’s privately paying these fines. His
paternal kindness now seems to have returned, and flowed
abundantly; for he died this year, fully reconciled to his
son, and left him in possession of a plentiful estate: it is
said, about 1,500l. per annum. Penn, in his” No Cross,
no Crown,“p. 473, edit. xiii. 1789), has collected some of
his father’s dying expressions; among which we find this
remarkable one, in the mouth of a man who had so much
opposed the religious conduct of his son” Son William 1
let nothing in this world tempt you to wrong your conscience: 1 charge you, do nothing against your conscience.
So will you keep peace at home, which will be a feast to
you in a day of trouble."
Near this time he held a public dispute at Wycombe, in
Buckinghamshire, with a Baptist teacher, concerning the
universality of the divine light. He also wrote a letter to
the vice-chancellor of Oxford, on account of the abuse
which his friends suffered there from the junior scholars.
And during his residence this winter at Penn, in Buckinghamshire, he published his “Seasonable Caveat against
Popery,” though it was the religion of the queen and of the
heir-apparent. This has been brought to prove the unreasonableness of the clamour that was afterwards raised
against him, that he favoured Popery: an aspersion to
which Burnet gave some ear, but which Tillotson retracted.
Near the close of the year, he was led to his fourth imprisonment. A serjeant and soldiers waited at a meeting
until he stood up and preached; then the serjeant arrested
him, and he was led before the lieutenant of the Tower,
by whom, on the act for restraining nonconformists from
inhabiting in corporations, he was again committed, for
six months, to Newgate. During his confinement, he
wrote several treatises; and also addressed the parliament,
| which was then about to take measures for enforcing the
Conventicle Act with greater severity. Shortly after the
release of Penn from this imprisonment, he travelled, in the
exercise of his ministry, in Holland and Germany. Few
particulars of this journey are preserved; but it is alluded
to in the account of a subsequent one which he published.
In 1672, he married Guliehna Maria Springett, whose
father having been killed at the siege of Bamber, in the
civil wars, and her mother having married Isaac Penington
of Chaifont, Bucks, in his family (which was a place of general resort for Quakers in that county) Gulielma had
her education, and probably became acquainted with
Penn. After his marriage he resided at Rickmansworth,
in Hertfordshire. The same year he wrote several controversial pieces; and, among the rest, one against Muggleton.
In this employment, about this time, he seems to have
spent much of his leisure. In 1674, he ventured to write
to the king, complaining of the severity of some justices,
and others, to the Quakers; and some time after he presented to the king, and to both houses of parliament, a
book entitled “The continued Gry of the oppressed for
Justice; giving an account of the cruel and unjust proceedings against the persons and estates of many of the
people called Quakers.” In 1675 he held a public dispute
near Rickmansworth, with the famous Richard Baxter.
In 1677, in company with George Fox and Robert
Barclay, he again set sail on a religious visit to the Continent. He travelled by Rotterdam, Leyden, and Haerlem,
to Amsterdam, at which place, hearing of a persecution of
the Quakers at Dantzick, he wrote to the king of Poland
an expostulatory letter on their behalf. He then, after
some further stay at Amsterdam, proceeded by Osnabrug
to Herwerden, or Herford, the residence of the princess
Elizabeth, daughter of the king of Bohemia, and granddaughter of James I.
It may not be amiss to mention, that the manner in which
the ministers of the people called Quakers travel in the
business of their ministry is simply this: Having a view
of the country in which they believe themselves divinely
required to minister, they proceed from place to place,
according as their minds feel disposed, by the touches of
the same influence which they conceived to have drawn
them from their habitations. Their employment is visiting
the meetings, and often the families of their friends and
| sometimes appointing move public meetings for the information of persons of other societies, whom also they visit,
at their duty or inclination leads them. This seems to have
been the case with Pcnn and his companions, whose principal business at HerwerJen was in visiting the princess
and her family. She received them with great readiness,
and they remained four days at her town, in which time
they had many religious opportunities, both for worship
and conference, with her and in her house, one of which
was open to the inhabitants of the town. On leaving Herwerden, he took a circuit in Germany, by Cassel, Francfort, Chrisheim, Manheim, Mentz, Cologne (called by himself Cullen), Mulheim, Wesel, Cleve, and Nimeguen;
and returned to Amsterdam in less than a month after he
had loft it. After staying about three days, he again left
it, and went by Horn, Worcum, Harlingen, Leenwarden,
Lippenhus, Groningen, Embden, and Bremen, to his hospitable friend the princess Elizabeth at Herwerden; whence,
after another stay of about four days, a second circuit
brought him to Amsterdam; and from Holland he returned
home, by Harwich and London, to his wife and family at
Werminghurst, in Sussex. He concludes the narrative of
his journey in thvse words: “I had that evening (viz. of his return) a sweet meeting among them, in which God’s
blessed power made us truly glad together: and I can say,
truly blessed are they who can cheerfully give up to serve
the Lord. Great shall be the increase and growth of their
treasure, which shall never end. To Him thai was, and is,
and is to come; the eternal, holy, blessed, righteous,
powerful, and faithful One; be glory, honour, and praise,
dominion, and a kingdom, for ever and ever, Amen.”
Marty remarkable circumstances occur in his account of the
journey, particularly the religious sensibility and contrition
of mind evinced by the princess, and by her friend and
companion, Anna Maria, countess of Homes. But we must
refer to Penn’s own account, which is in his works, and
also separately extant. At the time of his return, and before his entering on this journey, his residence was at Werminghurst, in Sussex, an estate, probably, of his wife’s.
About the time of his return from the continent, his
friends the Quakers, among other methods used at that
time to harass them, were vexed by laws which had been
made against Papists, and penalties of twenty pounds a
month, or two-thirds of their estates (Stat. 23 and 29 Eliz.)
| Mr. Penn, on this occasion, presented (as it is said) a petition
of the Quakers to each House of Parliament, and was twice
allowed to speak on their behalf, in a committee, probably
of the Commons, for a bill for the relief of the Quakers soon
after passed that house; but, before it had passed the other
house, it was set aside by a prorogation of parliament.
In 1681, king Charles, in consideration of the services
of his father, the admiral, and of a debt due to him from
the crown at his death, which that extravagant monarch had
no other means of paying, granted to Penn a province in
North America, lying on the West side of the Delaware,
called the New Netherlands; but, on this occasion, denominated by the king, in respect to the grantee, Pennsylvania. Penn soon after published an account of the province, with the king’s patent, describing the country and
its produce, and proposing easy terms of settlement to such
as might be inclined to go thither. He also sent a letter
to the native Indians, informing them of his desire to hold
his possession, not only by the king’s grant, but with their
consent and love, acknowledging the injustice which had
been done them by Europeans, and assuring them of his
peaceable intentions. He then drew up, in twenty-four
articles, “The Fundamental Constitution of Pennsylvania;” and the following year he published the “Frame
of Government of Pennsylvania.” This having all the
attractions of a popular form, and promising unlimited
freedom to all religious sects, and, what was most of all
agreeable to them, an emancipation from the expences of
an established religion, many single persons, and some
families, went to the new province. They soon began to
clear and improve their lands, and to build a city, which
Penn, keeping in view the principle of brotherly love,
which is the strength of civil society, named Philadelphia.
Commissioners were also appointed to treat with the Indians; and, in: 1682, he visited his newly-acquired territory. At this time he passed about two years in the province, adjusting its interior concerns, and establishing a
friendly correspondence with his neighbours; but found it,
at the same time, necessary to vindicate himself, in a spirited letter, from the accusation of ambition and the desire
of wealth. The following year, 1683, he gave a more full
description of Pennsylvania, in “A Letter addressed to the
Committee of the Free Society of Traders to that province,
residing in London.” He mentions, that two general
| assemblies had been held, and with such concord and dispatch, that they sat but three weeks, and at least seventy
laws were passed, without one dissent in any material
point. He also informs the traders, that the assembly had
presented him with an impost on certain goods imported
and exported; which impost, after his acknowledgments
of their affection, he had freely remitted. He also says,
after mentioning the establishment of courts of justice, that
to prevent law-suits, three peace-makers had been chosen
by every county-court, in the nature of common arbitrators.
Before he left the province, he addressed an epistle of
caution to his friends of the same religious persuasion settled in it; reminding them of the conspicuous station in
which they were then placed; being transplanted from oppression, not only to liberty, but to power; and beseeching them to improve the opportunity which God had now
put into their hands. Having thus settled his infant colony, he returned to his wife and family in England in 1684.
Not many months after the return of Penn from his
colony, Charles II. died, and the respect which James II.
bore to the late admiral, who had recommended his son to
his care, together with that monarch’s personal acquaintance with Penn himself, procured for him a free access at
court. He therefore made use of the opportunity, thus
afforded him, of soliciting relief for his persecuted friends,
the Quakers, fifteen hundred of whom remained prisoners
at the decease of Charles II. All this was meritorious;
but the rest of Penn’s conduct seems not quite consistent.
The nation, at this time, was justly alarmed, as well knowing the king’s inclination to popery; but Penn’s biographers tell us, that he had no such fears. He had long been
intimate with the king, and had given credit to the protestations which James had repeatedly made, of his intention
to establish liberty of conscience. On his accession, therefore, Penn took lodgings at Kensington; and his ready
and frequent reception at court, drew on him the suspicion
of being himself a Papist. Burnet, as was hinted before,
so far leaned to this opinion, as to mention it in his history, and to declare that Penn was intimate with Petre
the Jesuit, and employed by James II. in Holland, in
1686. Burnet also adds the following description of Penn’s
character: “He was a talking vain man, who had long
been in the king’s favour. He had such an opinion of his
own faculty of persuading, that he thought none could
| stand before it, though he was singular in that opinion;
for he had a tedious luscious way, that was not apt to overcome a man’s reason, though it might tire his patience.”
Burnet, therefore, was evidently no friend to Penn. But
much of this tediousness and egotism may be proved from
Penn’s works. Tiilotson had the same suspicions as Burnet; and having mentioned them publicly, Penn, by letter, inquired of him, if he had really spread the report of
his being a Papist? In this letter Penn has these words,
among others: “I abhor two principles in religion, and
pity them that own them: obedience upon authority, without conviction; and, destroying them that differ from me for
God’s sake.” Tiilotson, in reply, mentions the ground of his
suspicion; namely, that he had heard of Penn’s corresponding with some persons at Rome, and particularly with Jesuits;
but professes his particular esteem of Penn’s parts and temper, and says not a word of his intimacy with Petre, who was
in England which, had it subsisted, as both were public
men at court, Tiilotson must have known In reply, Penn.
declared that he held no correspondence with any Jesuit,
priest, or regular, in the world, of the Romish communion,
and even that he knew not one any where; declaring himself to be a Christian whose creed was the Scripture. In
conclusion, Tiilotson declared himself fully satisfied, and,
as in that case he had promised, he heartily begs pardon
of Penn. The correspondence may be seen at length in
Penn’s Works*. In this year, 1686, he published “A
Persuasive to Moderation to Dissenting Christians, &c.
humbly submitted to the king and his great council;” soon
* The question of Penn’s inclination The king, by admitting him at court,
to popery is scarcely worth contend- and flattering and caressing him, had,
ing; but his friends who have laboured turned the plain meek quaker into a
this point so minutely, seem much less downright man of the world. Perhaps
successful in vindicating his consist- in all the annals of courtly trick and
ency in other matters. That Penn was artifice, there cannot be found an innot a papist is admitted; but he re- stance more striking than Penn’s injoiced in that toleration of king James terview with the president and fellows
II. the object of which was the exten- of Magdalen college, as related in
sion of popery and papists into all our Wilmot’s Life of bishop Hough. - The
public establishments, schools, and se- fellows seem indeed to have felt the
minaries, that it might ultimately be mortification of applying to Penn, as
the predominant religion. If Penn did a mediator with the king; but it is to
not see this consequence of king James’s their honour that none of his artful
measures, he must have been the dupe hints prevailed, and that they left him
of a man of far less capacity than him- with the same inclinatron to suffer in
self; and the truth appears to have the cause of conscience, which had
been that he was the dupe, either of the been the boast of him and his secy
king, or of his own vanity and interest.
| after which came out the king’s proclamation for a general
pardon; which was followed, the next year, by his suspension of the penal laws. Penn presented an address of
the Quakers on this occasion. He also wrote a book ort
occasion of the objections raised against the repeal of penal
laws and test; and, the clamour against him continuing,
he was urged to vindicate himself from it, by one of his
friends, Mr. Popple, secretary to the Plantation -office,
which he did in a long reply, dated 1688. But he had
now to cope with more powerful opponents than rumour.
The revolution took place, and an intimate of James was of
course a suspected person. As he was walking in Whitehail, he was summoned before the council then sitting;
and, though nothing was proved against him, he was bound
to appear the first day of the following term; but, being
continued to the next on the same bail, he was then discharged in open court: nothing being laid to his charge.
In the beginning of 1690, he was again brought before
the council, and accused of corresponding with James.
They required bail of him as before; but he appealed to
the king himself, who, after a long conference, inclined
to acquit him; nevertheless, at the instance of some of the
council, he was a second time held a while to bail, but at
length discharged. Soon after this, in the same year, he
was charged with adhering to the enemies of the kingdom,
but proof failing, he was again cleared by the court of
King’s-bench. Being now, as he thought, at liberty, he
prepared to go again to Pennsylvania, and published proposals for another settlement there; but his voyage was
prevented by another accusation, supported by the oath
of one William Fuller (a man whom the parliament afterwards declared to be a cheat and impostor); upon which a
warrant was granted, for arresting him, and he narrowly
escaped it, at his return from the burial of George Fox.
Hitherto he had successfully defended himself; but now,
not choosing to expose his character to the oaths of a profligate man, he withdrew from public notice, till the latter
part of 1693; when, through the mediation of his friends
at court, he was once more admitted to plead his own cause
before the king and council; and he so evinced his innocence, that he uas a fourth time acquitted. He employed
himself in his retirements in writing. The most generally
known production of his seclusion, bears the title of
’“Fruits of Solitude, in Reflections and Maxims relating
| to the conduct of human life;” and another not less valued
by his sect is his “Key, &c. to discern the difference between the religion professed by the people called Quakers,
and the perversions, &c. of their adversaries, c.” which
has gone through twelve editions at least. Not long after
his restoration to society, he lost his wife, which affected
him so much, that he said all his other troubles were nothing in comparison of this; and he published a short account of her character, dyr?g expressions, and pious end.
The following year, he appeared as the eulogist of Geor.ge
Fox, in a long preface to Fox’s Journal, then published.
The preface, giving a summary account of the people
whom Fox had been so much the means of uniting, has
been several times printed separately, under the title of
“A brief Account of the rise and progress of the people
called Quakers.” It has passed through many editions in
English, two in French, and has been translated into German by A. F. Wenderborn. The same year he travelled
as a minister in some of the western counties; and in the
next, we find him the public advocate of the Quakers to
parliament, before whom a bill was then depending /for
their ease in the case of oaths. In the early part of 1696,
he married a second Wife, and soon after lost his eldest son,
Springett Penn, who appears, from the character given
to him by his father, to have been a hopeful and pious
young man, just coming of age. The same year he added
one more to his short tracts descriptive of Quakerism,
under the title of “Primitive Christianity revived,” &c.
and now began his paper cpntroversy with the noted
George Keith, who from a champion of Quakerism, and
the intimate of Barclay, had become one of its violent opponents. Keith’s severest tract accuses Penn and his
brethren of deism. In 1697, a bill depending in parliament against blasphemy, he presented to the House of
Peers, “A Caution requisite in the consideration of that
Bill” wherein he advised that the term might be so defined, as to prevent malicious prosecutions under that pretence. But the bill was dropped. In 1698, he travelled as
a preacher in Ireland, and the following winter resided at
Bristol. In 1699, he again sailed for his province, with
his wife and family, intending to make it his future residence; but, during his absence, an attempt was made to
undermine proprietary governments, under colour of advancing the king’s prerogative. A bill for the purpose was
| brought into parliament, but the measure was postponed
until his return, at the intercession of* his frienrls; who
also gave him early information of the hostile preparations,
and he arrived in England the latter part of 1701. After
his arrival, the measure was laid aside, and Penn once
more became welcome at court, by the death of king William, and the consequent acce>sion of queen Anne. On
this occasion, he resided once more at Kensington, and
afterwards at Knightsbridge, till, in 1706, he removed to
a convenient house about a mile from Brentford. Next
year he was involved in a law-suit with the executors of a
person who had been his steward; and, though many
thought him aggrieved, his cause was attended with such
circumstances, as prevented his obtaining relief, and he
was driven to change his abode to the rules of the Fleet,
until the business was accommodated; which did not happen until the ensuing year. It was probably at this time,
that he raised 6,600l. by the mortgage of his province.
After a lite of almost constant activity and employment,
he found, at the age of sixty -five, that the infirmities of
age began to visit him, and to lessen his abilities for travelling with his wonted alacrity; yet, in the year 1709,
he visited the west of England, and some counties nearer
his residence in the metropolis. But at length, in 17 1O,
finding the air near the city not to agree with his declining
constitution, he took a handsome seat at Rushcomb, near
Twyford, in Berkshire, at which he continued to reside to
the time of his decease. In 1712, he had, at distant times,
three fits, thought to be of the apoplectic kind. The last
of these impaired his understanding and memory, so much
as to render him unfit for public action afterwards. His
friend, Thomas Story, an eminent Quaker, who had been
the first recorder of the corporation of Philadelphia, made
him annual visits after this time, to his death. In 1713
and 1714, he found him cheerful, and able to relate past
transactions, but deficient in utterance, and recollection
of the names of absent persons. In 1715, his memory
seemed further decayed; but both in this, and the former
year, Story relates, that he continued to utter in the
Quakers’ meeting at Heading, short, but sound and sensible expressions. This year he also tried, but without
benefit, the effect of the waters at Bath. In 1716, he
seemed glad to see his friend, and at parting with him and
another, he said, “My love is with you. The Lord
|
preserve you, and remember me in the everlasting covenant.”
In 1717, he scarce knew his old acquaintance, or coud
wajk without leading. His decease was on the 30th of
July, 1718, and his interment the 5th of the next moch,
at Jordan, near Beaconsfield, Buckinghamshire. Without
attempting to draw up a regular character of William Pdin,
it must be evident from his works, that he was a man of
abilities; and, from his conduct through life, that hewas
a man of the purest conscience. This, without acceling
to his opinions in religion, we are perfectly willing to How
and to declare. 1
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and there are still many problems; it is slowly getting better
over time.
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a majority version of each line of text was chosen.
Please don't reuse the content
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Works found by this author (or others with similar names) in the Early English Books Online Collection:
A general epistle given forth by the people of the Lord, called, Quakers, that all may know, we own none to be of our fellowship, or to be reckoned or numbred [sic] with us, but such as fear the Lord and keep faithfully to his heavenly power ... by Penn, William, 1644-1718.
A letter from William Penn, to his wife and children, written a short time before his first voyage to America. by Penn, William, 1644-1718.
Extract from the writings of William Penn; (from his first volume, beginning at page 187, and ending at page 223.) : Containing many interesting matters.Call to Christendom by Penn, William, 1644-1718.
Tender counsel and advice, by way of epistle, to all those who are sensible of their day of visitation, and who have received the call of the Lord, by the light and spirit of His Son in their hearts, to partake of the great salvation, where-ever scattered throughout the world; faith, hope and charity, which overcome the world, be multiplied among you. / By William Penn. by Penn, William, 1644-1718.
To the children of light in this generation, called of God to be partakers of eternal life in Jesus Christ, the Lamb of God, and Light of the World. by Penn, William, 1644-1718.
The governour's speech to the Assembly, at Philadelphia the 15 September 1701. by Penn, William, 1644-1718.
Fruits of a father's love: being the advice of William Penn to his children, relating to their civil and religious conduct. by Penn, William, 1644-1718.
The excellent priviledge of liberty and property being the birth-right of the free-born subjects of England. Containing I. Magna Carta, with a learned comment upon it. II. The confirmation of the charters of the liberties of England ... III. A statute made the 34 Edw. I. ... IV. An abstract of the pattent granted by the King to VVilliam Penn ... V. And lastly, the charter of liberties granted by the said VVilliam Penn to the free-men and inhabitants of the province of Pennsylvania ... by Penn, William, 1644-1718.
Fruits of solitude, in reflections and maxims relating to the conduct of human life. / By William Penn. by Penn, William, 1644-1718.
Some fruits of solitude, in reflections and maxims, relating to the conduct of human life. : In two parts. by Penn, William, 1644-1718.
Argumentum ad hominem: being an extract from a piece intitled, England's present interest considered, with honour to the prince, and safety to the people. : In answer to this one question: What is most fit, easy and safe at this juncture of affairs to be done, for quieting of differences, allaying the heat of contrary interests, and making them subservient to the interest of the government, and consistent with the prosperity of the kindom? [sic] / By William Penn, founder of the province of Pennsylvania. ; To which are added, some extracts from the writings of divers authors, more particularly recommended to the notice of the people called Quakers. by Penn, William, 1644-1718.
No cross, no crown. A discourse shewing the nature and discipline of the holy cross of Christ. And that the denial of self, and daily bearing of Christ's cross, is the alone way to the rest and kingdom of God. : To which are added the living and dying testimonies of divers persons of fame and learning in favour of this treatise. / By William Penn. ; [Six lines of Scripture texts] by Penn, William, 1644-1718.
A journal or historical account of the life, travels, sufferings, Christian experiences, and labour of love in the work of the ministry, of that ancient, eminent, and faithful servant of Jesus Christ, George Fox. In two volumes. Vol. I [-II]. : [One line from Daniel] by Penn, William, 1644-1718.
By the proprietary of the province of Pennsylvania, and counties annexed with the advice of the Council, a proclamation Whereas several piracies and robberies at sea and on sea-coasts have of late years been committed ... Given ... at Philadelphia the 23d. day of the tenth month ... 1699. by Penn, William, 1644-1718.
The spiritual bee, or, A miscellany of scriptural, historical, natural observations and occasional occurencyes applyed in divine meditations by an university pen (1662) by Penn, William, 1644-1718.
The sandy foundation shaken, or, Those so generally believed and applauded doctrines ... refuted from the authority of Scripture testimonies, and right reason / by W.P. ... (1668) by Penn, William, 1644-1718.
The guide mistaken, and temporizing rebuked, or, A brief reply to Jonathan Clapham's book intituled, A guide to the true religion in which his religion is confuted, his hypocrisie is detected, his aspersions are reprehended, his contradictions are compared / by W.P., a friend to the true religion. (1668) by Penn, William, 1644-1718.
Truth exalted, in a short, but sure testimony against all those religions, faiths, and vvorships that have been formed and followed in the darkness of apostacy ... by William Penn the Younger ... (1668) by Penn, William, 1644-1718.
No cross, no crown, or, Several sober reasons against hat-honour, titular-respects, you to a single person, with the apparel and recreations of the times being inconsistant with Scripture, reason, and practice, as well of the best heathens, as the holy men and women of all generations, and consequently fantastick, impertinent and sinfull : with sixty eight testimonies of the most famous persons of both former and latter ages for further confirmation : in defence of the poor despised Quakers, against the practice and objections of their adversaries / by W. Penn ... (1669) by Penn, William, 1644-1718.
A letter of love to the young-convinced of that blessed everlasting way of truth and righteousness, now testified unto by the people of the Lord (called Quakers) of what sex, age and ranck soever, in the nations of England, Ireland and Scotland, with the isles abroad, but more particularly those of that great city of London : spiritual refreshments, holy courage and perfect victory from God the Father, and the Lord Jesus Christ, amen. (1669) by Penn, William, 1644-1718.
Innocency with her open face presented by way of apology for the book entituled The sandy foundation shaken, to all serious and enquiring persons, particularly the inhabitants of the city of London / by W.P., j. (1669) by Penn, William, 1644-1718.
The great case of liberty of conscience once more briefly debated & defended ... which may serve the place of a general reply to such late discourses as have oppos'd a tolleration / the authour W.P. (1670) by Penn, William, 1644-1718.
The peoples ancient and just liberties asserted in the tryal of William Penn, and William Mead, at the sessions held at the Old-Baily in London, the first, third, fourth and fifth of Sept. 70. against the most arbitrary procedure of that court. (1670) by Penn, William, 1644-1718.
Truth rescued from imposture, or, A brief reply to a meer rapsodie of lies, folly, and slander but a pretended answer to the tryal of W. Penn and W. Meade &c. writ and subscribed S.S. / by a profest enemy to oppression, W.P. (1670) by Penn, William, 1644-1718.
The books and divers epistles of the faithful servant of the Lord Josiah Coale collected and published, as it was desired by him the day of his departure out of this life. (1671) by Penn, William, 1644-1718.
The spirit of truth vindicated, against that of error & envy unseasonably manifested : in a late malicious libel, intituled, The spirit of the Quakers tryed, &c. / by a friend to righteousness and peace, W.P. (1672) by Penn, William, 1644-1718.
Plain-dealing with a traducing Anabaptist, or, Three letters writ upon occasion of some slanderous reflections given and promoted against William Penn by one John Morse published for common benefit that all impartial people may be better acquainted with the invective spirit of some so called, and their ungodly sly way of defaming such as dissents from them, especially in their restless indeavours against the poor Quakers / by W.P. (1672) by Penn, William, 1644-1718.
The new witnesses proved old hereticks, or, Information to the ignorant in which the doctrines of John Reeve and Lodowick Muggleton, which they stile, mysteries never before known, revealed, or heard of from the foundation of the world, are proved to be mostly ancient whimsies, blasphemies and heresies, from the evidence of Scripture, reason and several historians : also an account of some discoourse betwixt L.M. and my self, by which his blasphemous, ignorant and unsavory spirit is clearly and truly manifested, in love to the immortal souls of those few, who are concern'd in the belief of his impostures / by a living true witness to that one eternal way of God, revealed in the light of righteousness W.P. (1672) by Penn, William, 1644-1718.
A winding-sheet for controversie ended (1672) by Penn, William, 1644-1718.
Quakerism, a new nick-name for old Christianity being an answer to a book entituled Quakerism no Christianity, subscribed by J. Faldo : in which the rise, doctrine and practice of the abused Quakers are truly, briefly and fully declared and vindicated from the false charges ... made by that adversary with a key opening the true meaning of some of their doctrine ... / by one of them and a sufferer with them in all their sufferings, William Penn. (1672) by Penn, William, 1644-1718.
The proposed comprehension soberly, and not unseasonably, considered. (1673) by Penn, William, 1644-1718.
Reason against railing, and truth against fiction being an answer to those two late pamphlets intituled A dialogue between a Christian and a Quaker, and the Continuation of the dialogue &c. by one Thomas Hicks, an Anabaptist teacher : by W. Penn. (1673) by Penn, William, 1644-1718.
Judas and the Jews combined against Christ and his followers being a re-joynder to the late nameless reply, called, Tyranny and hypocrisie detected, made against a book, entituled The spirit of Alexander the Coppersmith rebuked, &c. which was an answer to a pamphlet, called, The spirit of the hat, in which truth is cleared from scandals, and the Church of Christ, in her faith, doctrine, and just power and authority in discipline is clearly and fully vindicated against the malicious endeavours of a confederacy of some envious professors and vagabond, apostate Quakers / by ... William Penn ; to which are added several testimonies of persons concern'd. (1673) by Penn, William, 1644-1718.
Wisdom justified of her children from the ignorance and calumny of H. Hallywell in his book called, An account of familism as it is revived and propagated by the Quakers / by William Penn. (1673) by Penn, William, 1644-1718.
The invalidity of John Faldo's vindication of his book, called Quakerism no Christianity being a rejoynder in defence of the answer, intituled, Quakerism a new nick-name for old Christianity : wherein many weighty Gospel-truths are handled, and the disingenuous carriage of by W.P. (1673) by Penn, William, 1644-1718.
The spirit of Alexander the copper-smith lately revived, now justly rebuk'd, or, An answer to a late pamphlet, intituled, The spirit of the hat, or the government of the Quakers in which the confederacy is broken, and the devil's champions defeated / by a true witness of the one way of God, W.P. ; to which are added the testimonies of those persons whose names are chiefly quoted by the author of that pamphlet. (1673) by Penn, William, 1644-1718.
Jeremy Ives sober request proved in the matter of it to be false, impertinent and impudent [by] W.P. (1674) by Penn, William, 1644-1718.
Urim and thummim, or, The apostolical doctrines of light and perfection maintained against the opposite plea of Samuel Grevill (a pretended minister of the Gospel) in his ungospel-like discourse against a book entituled A testimony of the light within, anciently writ by Alexander Parker / by W.P. (1674) by Penn, William, 1644-1718.
Naked truth needs no shift: or, an answer to a libellous sheet, entituled, The Quakers last shift found out (1674) by Penn, William, 1644-1718.
A just rebuke to one & twenty learned and reverend divines (so called) being an answer to an abusive epistle against the people call'd Quakers subscrib'd by : Thoman Manton, Thomas Jacomb, John Yates, John Sheffield, Anthony Palmer, Thomas Cole, Thomas Doelittel, Richard Baxter, William Cooper, George Griffith, Matthew Barker, John Singleton, Andrew Parsons, Richard Mayo, Thomas Gouge, William Jenkyn, Thomas Watson, Benjamin Needler, William Carslake, Stephen Ford, Samuel Smith / by William Penn. (1674) by Penn, William, 1644-1718.
Christian liberty as it was soberly desired in a letter to certain forreign states upon occasion of their late severity to several of their inhabitants, meerly for their different perswasion and practice in point of faith and worship towards God / made publick on the behalf of the present suffering dissenters within this kingdom. (1674) by Penn, William, 1644-1718.
The counterfeit Christian detected; and the real Quaker justified Of God and Scripture, reason & antiquity. against the vile forgeries, gross perversions, black slanders, plain contradictions & scurrilous language of T. Hicks an Anabaptist preacher, in his third dialogue between a Christian and a Quaker, call'd, The Quaker condemned, &c. By way of an appeal to all sober people, especially those called Anabaptists in and about the City of London. By a lover of truth and peace W. P. (1674) by Penn, William, 1644-1718.
The Christian-Quaker and his divine testimony vindicated by Scripture, reason, and authorities against the injurious attempts that have been lately made by several adversaries, with manifest design to rendor him odiously inconsistent with Christianity and civil society : in II parts. / The first more general by William Penn ; the second more particular by George Whitehead. (1674) by Penn, William, 1644-1718.
William Penn's Ansvver to John Faldo's printed Challenge (1674) by Penn, William, 1644-1718.
A brief account of the most material passages between those called Quakers and Baptists at the Barbican-meeting, London, the 9th of the 8th moneth, 1674 / published for information by W. Mead ... [et.al.] citizens there present, from the best collection they could make by writing and memory ; also a copy of the charges against Thomas Hicks ; with a letter from a sober Baptist-preacher to Jeremy Ives upon the account of that meeting. (1674) by Penn, William, 1644-1718.
William Penn's return to John Faldo's reply, called A curb for William Penn's confidence, &c. writ in defence of his answer to John Faldo's printed challenge. (1674) by Penn, William, 1644-1718.
A treatise of oaths containing several weighty reasons why the people call'd Qvakers refuse to swear : and those confirmed by numerous testimonies out of Gentiles, Jews and Christians, both fathers, doctors and martyrs : presented to the King and great council of England, assembled in Parliament. (1675) by Penn, William, 1644-1718.
The Quakers quibbles in three parts : first set forth in an expostulatory epistle to Will. Pfnn [i.e. Penn] concerning the late meeting held to Barbycan between the Baptists and the Quakers, also the pretended prophet Lod. Muggleton and the Quakers compared : the second part, in reply to a quibbling answer to G. Whiteheads, entituled The Quakers plainness ... : the third part, being a continuation of their quibbles ... / by the same indifferent pen. (1675) by Penn, William, 1644-1718.
Saul smitten to the ground being a brief, but faithful narrative of the dying remorse of a late living enemy (to the people called Quakers, and their faith and worship), Matthew Hide : attested by eye and ear-witnesses, whereof his widdow is one ... : with an appendix both to foes and friends on this occasion / by William Penn. (1675) by Penn, William, 1644-1718.
The continued cry of the oppressed for justice being a farther account of the late unjust and cruel proceedings of unreasonable men against the persons and estates of many of the people call'd Quakers, only for their peaceable meetings to worship God : presented to the serious consideration of the King and both Houses of Parliament : with a postscript of the nature, difference and limits of civil and ecclesiastical authority, and the inconsistency of such severities with both, recommended and submitted to the perusal of Cæsar's true friends / by the author of England's present interest, &c. (1675) by Penn, William, 1644-1718.
England's present interest discover'd with honour to the prince and safety to the people in answer to this one question, What is most fit ... at this juncture of affairs to be done for composing ... the heat of contrary interests & making them subservient to the interest of the government, and consistent with the prosperity of the kingdom? : presented and submitted to the consideration of superiours. (1675) by Penn, William, 1644-1718.
The skirmisher defeated and truth defended being an answer to a pamphlet, entituled, A skirmish made upon Quakerism / by William Penn. (1676) by Penn, William, 1644-1718.
The second part of The continued cry of the oppressed for justice being an additional account of the present and late cruelty, oppression & spoil inflicted upon the persons and estates of many of the peaceable people called Quakers, in divers counties, cities and towns in this nation of England and Wales (chiefly upon the late act made against conventicles) for the peaceable exercise of their tender consciences towards God in matters of worship and religion.Continued cry of the oppressed for justice. Part 2 (1676) by Penn, William, 1644-1718.
To the churches of Jesus throughout the world. Gathered and setled in His eternal light, power, and lpirit [sic], to be one holy flock, family, and houshould to the Lord, who hath redeemed them from among all the kindreds of the earth. (1677) by Penn, William, 1644-1718.
A commentary upon the present condition of the kingdom and its melioration (1677) by Penn, William, 1644-1718.
To the churches of Jesus throughout the world gathered and setled in His eternal light, power, and spirit, to be one holy flock, family, and houshold to the Lord : who hath redeemed them from among all the kindreds of the earth : Godly zeal, wisdom, power, perseverance, and victory, with all heavenly blessings, be multiplied among you in the name of the Lord / William Penn. (1677) by Penn, William, 1644-1718.
A brief answer to a false and foolish libel called The Quakers opinions for their sakes that writ it and read it / by W.P. (1678) by Penn, William, 1644-1718.
England's great interest in the choice of this new Parliament dedicated to all her free-holders and electors. (1679) by Penn, William, 1644-1718.
The great question to be considered by the King and this approaching Parliament, briefly proposed, and modestly discussed, (to wit); how far religion is concerned in policy or civil government and policy in religion? ... / by one who desires to give unto Cæsar the things that are Gods. (1679) by Penn, William, 1644-1718.
One project for the good of England that is, our civil union is our civil safety : humbly dedicated to the great council, the Parliament of England. (1679) by Penn, William, 1644-1718.
An address to Protestants upon the present conjuncture in II parts / by a Protestant, William Penn. (1679) by Penn, William, 1644-1718.
A Particular account of the late and present great sufferings and oppressions of the people called Quakers upon prosecutions against them in the Bishops courts humbly presented to the serious consideration of the King, Lords and Commons in Parliament assembled. (1680) by Penn, William, 1644-1718.
The Protestants remonstrance against Pope and Presbyter in an impartial essay upon the times or plea for moderation / by Philanglus. (1681) by Penn, William, 1644-1718.
A brief account of the province of Pennsylvania, lately granted by the King, under the great seal of England to William Penn and his heirs and assigns (1681) by Penn, William, 1644-1718.
The oaths of Irish papists no evidence against Protestants, or, A warning piece to jurors in a letter to a friend. (1681) by Penn, William, 1644-1718.
A brief examination and state of liberty spiritual both with respect to persons in their private capacity and in their church society and communion / written ... by a lover of true liberty, as it is in Jesus, William Penn. (1681) by Penn, William, 1644-1718.
A Brief account of the province of East-Jersey in America published by the present proprietors thereof, viz, William Penn ... [et al.], for information of all such persons who are or may be inclined to setle themselves, families and servants in that country. (1682) by Penn, William, 1644-1718.
A brief account of the province of Pennsilvania lately granted by the King, under the great seal of England, to William Penn, and his heirs and assigns. (1682) by Penn, William, 1644-1718.
The frame of the government of the province of Pennsilvania in America together with certain laws agreed upon in England by the governour and divers free-men of the aforesaid province : to be further explained and confirmed there by the first provincial council and General Assembly that shall be held, if they see meet. (1682) by Penn, William, 1644-1718.
William Penn's last farewel to England being an epistle containing a salutation to all faithful friends, a reproof to the unfaithful, and a visitation to the enquiring, in a solemn farewel to them all in the land of my nativity.Last farewel to England. (1682) by Penn, William, 1644-1718.
Some sober and weighty reasons against prosecuting Protestant dissenters for difference of opinion in matters of religion humbly offered to the consideration of all in authority. (1682) by Penn, William, 1644-1718.
An epistle containing a salutation to all faithful friends, a reproof to the unfaithful, and a visitation to the enquiring in a solemn farewell to them all in the land of my nativity. (1682) by Penn, William, 1644-1718.
A letter from William Penn, proprietary and governour of Pennsylvania in America, to the Committee of the Free Society of Traders of that province, residing in London containing a general description of the said province, its soil, air, water, seasons, and produce ... of the natives or aborigines, their language, customs, and manners ... of the first planters, the Dutch &c. ... as also an account of the city of Philadelphia ... with a portraiture or plat-form thereof ... (1683) by Penn, William, 1644-1718.
A letter from William Penn, poprietary and governour of Pennsylvania in America, to the Committee of the Free Society of Traders of that province residing in London containing a general description of the said province, its soil, air, water, seasons, and produce ... of the natives, or, aborigines, their language, customs, and manners ... of the first planters, the Dutch &c. ... to which is added an account of the city of Philadelphia ... (1683) by Penn, William, 1644-1718.
Reasons why the oaths should not be made a part of the test to Protestant dissenters (1683) by Penn, William, 1644-1718.
A defence of the Duke of Buckingham, against the answer to his book, and the reply to his letter by the author of the late Considerations. (1685) by Penn, William, 1644-1718.
A defence of the Duke of Buckingham's book of religion and worship from the exceptions of a nameless author by the Pensilvanian. (1685) by Penn, William, 1644-1718.
A further account of the province of Pennsylvania and its improvements for the satisfaction of those that are adventurers, and enclined to be so. (1685) by Penn, William, 1644-1718.
Annimadversions on the apology of the clamorous squire against the Duke of Buckinghams seconds, as men of no conscience (1685) by Penn, William, 1644-1718.
A perswasive to moderation to dissenting Christians in prudence and conscience humbly submitted to the King and his great council by one of the humblest and most dutiful of his dissenting subjects. (1685) by Penn, William, 1644-1718.
Considerations moving to a toleration and liberty of conscience with arguments inducing to a cessation of the penal statues against all dissenters whatever, upon the account of religion : occasioned by an excellent discourse upon that subject publish'd by His Grace the Duke of Buckingham / humbly offered to the Parliament at their next sitting at Westminster. (1685) by Penn, William, 1644-1718.
The Quakers elegy on the death of Charles late King of England written by W.P., a sincere lover of Charles and James. (1685) by Penn, William, 1644-1718.
Information and direction to such persons as are inclined to America, more especially those related to the province of Pensilvania (1686) by Penn, William, 1644-1718.
Information and direction to such persons as are inclined to America, more especially those related to the province of Pennsylvania. (1686) by Penn, William, 1644-1718.
A letter form [sic] a gentleman in the country to his friends in London upon the subject at penal laws and texts (1687) by Penn, William, 1644-1718.
A letter from a gentleman in the country, to his friends in London, upon the subject of the penal laws and testsLetter from a gentleman in the country, to his friends in London, upon the subject of the penal laws and tests. Part 1 (1687) by Penn, William, 1644-1718.
A third letter from a gentleman in the country, to his friends in London, upon the subject of the penal laws and tests (1687) by Penn, William, 1644-1718.
A letter from Doctor More with passages out of several letters from persons of good credit relating to the state and improvement of the province of Pennsilvania : published to prevent false reports. (1687) by Penn, William, 1644-1718.
A letter form [sic] a gentleman in the country to his friends in London upon the subject of the penal laws and tests (1687) by Penn, William, 1644-1718.
The reasonableness of toleration, and the unreasonableness of penal laws and tests wherein is prov'd by Scripture, reason and antiquity, that liberty of conscience is the undoubted right of every man, and tends to the flourishing of kingdoms and commonwealths, and that persecution for meer religion is unwarrantable, unjust, and destructive to humane society, with examples of both kinds. (1687) by Penn, William, 1644-1718.
A letter from a gentleman in the city to a gentleman in the country, about the odiousness of persecution wherein the rise and end of the penal laws for religion in this kingdom, are consider'd : occasioned by the late rigorous proceedings against sober dissenters, by certain angry justices in the country. (1687) by Penn, William, 1644-1718.
Som free reflections upon occasion of the public discourse about liberty of conscience and the consequences thereof in this present conjuncture in a letter to a friend / by one who cordially imbraces whatsoever there is of tru religion in al professions, and hates every thing which makes any of them hate or hurt one another. (1687) by Penn, William, 1644-1718.
Advice to freeholders and other electors of members to serve in Parliament in relation to the penal laws and the tests : in a letter to a friend in the conntry [sic]. (1687) by Penn, William, 1644-1718.
The speech of William Penn to His Majesty upon his delivering the Quakers address. (1687) by Penn, William, 1644-1718.
A second letter from a gentleman in the country to his friends in London upon the subject of the penal laws and tests. (1687) by Penn, William, 1644-1718.
Good advice to the Church of England, Roman Catholick and Protestant dissenter, in which it is endeavoured to be made appear that it is their duty, principle & interest to abolish the penal laws and tests (1687) by Penn, William, 1644-1718.
Letter from Father La Chaise, confessor to the French King, to Father Peters, confessor to the King of England in which is contained the project and designe of that faction to introduce the Prince of Wales : with some observations on his conception and birth : to which added a letter from Will Penn to Father La Chaise about the affaires of that babe and the ensueing progress of the popish design. (1688) by Penn, William, 1644-1718.
Three letters tending to demonstrate how the security against al future persecution for religion lys in the abolishment of the present penal laws and tests, and in the establishment of a new law for universal liberty of conscience (1688) by Penn, William, 1644-1718.
Mr. Penn's advice in the choice of Parliament-men, in his Englands great interest in the choice of this new Parliament ; dedicated to all her free-holders and electors. (1688) by Penn, William, 1644-1718.
The great and popular objection against the repeal of the penal laws & tests briefly stated and consider'd, and which may serve for answer to several late pamphlets upon that subject / by a friend to liberty for liberties sake. (1688) by Penn, William, 1644-1718.
A letter to Mr. Penn with his answer (1688) by Penn, William, 1644-1718.
Three letters tending to demonstrate how the security of this nation against al future persecution for religion lys in the abolishment of the present penal laws and tests, and in the establishment of a new law for universal liberty of conscience (1688) by Penn, William, 1644-1718.
A letter to Mr Penn with his answer. (1688) by Penn, William, 1644-1718.
Some proposals for a second settlement in the province of Pennsylvania [by] William Penn. (1690) by Penn, William, 1644-1718.
The frame of the government of the province of Pennsylvania in America (1691) by Penn, William, 1644-1718.
Just measures in an epistle of peace & love to such professors of truth as are under any dissatisfaction about the present order practis'd in the church of Christ / by a lover of the truth and them, G.P. (1692) by Penn, William, 1644-1718.
Some fruits of solitude in reflections and maxims relating to the conduct of human life. Licens'd, May 24. 1693. (1693) by Penn, William, 1644-1718.
A key opening a way to every common understanding, how to discern the difference betwixt the religion professed by the people called Quakers and the perversions, misrepresentations and calumnies of their several adversaries : published in great good will to all, but more especially for their sakes that are actually under prejudice from vulgar abuses. (1693) by Penn, William, 1644-1718.
A journal or historical account of the life, travels, sufferings, Christian experiences and labour of love in the work of the ministry, of ... George Fox, who departed this life in great peace with the Lord, the 13th of the 11th month, 1690, the first volume. (1694) by Penn, William, 1644-1718.
An account of W. Penn's travails in Holland and Germany, anno MDCLXXVII, for the service of the Gospel of Christ, by way of journal containing also divers letters and epistles writ to several great and eminent persons whilst there. (1694) by Penn, William, 1644-1718.
The preface, being a summary account of the divers dispensations of God to men from the beginning of the world to that of our present age, by the ministry and testimony of his faithful servant George Fox, as an introduction to the ensuing journal. (1694) by Penn, William, 1644-1718.
A call to Christendom in an earnest expostulation with her to prepare for the great and notable day of the Lord, that is at the door / by William Penn. (1694) by Penn, William, 1644-1718.
A brief account of the rise and progress of the people called Quakers in which their fundamental principle, doctrines, worship, ministry and discipline are plainly declared to prevent the mistakes and perversions that ignorance and prejudice may make to abuse the credulous : with a summary relation of the former dispensations of God in the world by way of introduction / by W. Penn. (1694) by Penn, William, 1644-1718.
Tender counsel and advice by way of epistle to all those who are sensible of their day of visitation and who have received the call of the Lord by the light and spirit of His Son in their hearts to partake of the great salvation, wherever scattered throughout the world : faith, hope and charity which overcome the world be multiplied among you / by William Penn. (1695) by Penn, William, 1644-1718.
An exact narrative of the proceedings at Turners-Hall, the 11th of the month called June, 1696 together with the disputes and speeches there, between G. Keith and other Quakers, differing from him in some religious principles / the whole published and revised by Goerge Keith ; with an appendix containing some new passages to prove his opponents guilty of gross errors and self-contradictions. (1696) by Penn, William, 1644-1718.
Primitive Christianity revived in the faith and practice of the people called Quakers written, in testimony to the present dispensation of God, through them, to the world, that prejudices may be removed, the simple informed, the well-enclined encouraged, and the truth and its innocent Friends, rightly represented / by William Penn. (1696) by Penn, William, 1644-1718.
A word to the well-inclin'd of all perswasions together with a coppy of a letter from William Penn to George Keith, upon his arbitrary summons and unjust proceedings, at Turners-Hall, against the people called Quakers. (1698) by Penn, William, 1644-1718.
Caution humbly offer'd about passing the bill against blasphemy (1698) by Penn, William, 1644-1718.
Truth further clear'd from mistakes being two chapters out of the book entituled, Primitive Christianity reviv'd : plainly acknowledging the benefit accruing by the death and suffering of our Lord Jesus Christ for the salvation of mankind, together with a comparison of the principles of the people called Quakers, and the perversions of their opposers, by way of postscript / by W.P.Primitive Christianity reviv'd. Selections (1698) by Penn, William, 1644-1718.
A defence of a paper, entituled, Gospel-truths against the exceptions of the Bishop of Cork's testimony by W. Penn (1698) by Penn, William, 1644-1718.
Frindly [sic] and faithful admonitions being some quickning [sic] motives to raise sinking sinners, from the sleep of siin [sic] that every man may be made perfect in Jesus Christ / being a farewel [sic] sermon preached by Mr. William Pen [sic] to his congregation on Sunday being the 6th of August at the Quakers Meetinghouse in VVestminster. (1699) by Penn, William, 1644-1718.
A testimony to the truth of God, as held by the people, called, Quakers being a short vindication of them, from the abuses and misrepresentations often put upon them by envious apostates, and mercenary adversaries. (1699) by Penn, William, 1644-1718.
A just censure of Francis Bugg's address to the Parliament against the Quakers published by and in behalf of the said people. (1699) by Penn, William, 1644-1718.
An epistle of farewell to the people of God called Quakers where ever scattered or gathered in England, Ireland, Scotland, Holland, Germany, or in any other parts of Europe. (1699) by Penn, William, 1644-1718.
A discourse of the general rule of faith and practice and judge of controversie greatly importing all those who desire to take right measures of faith and to determine (at least to themselves) the numerous controversies now on foot in the world / by W. Penn. (1699) by Penn, William, 1644-1718.
An account of the blessed end of Gulielma Maria Penn, and of Springet Penn, the beloved wife and eldest son of William Penn (1699) by Penn, William, 1644-1718.
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