4. If any inhabitant have a mind to remove himself he shall have a year and six weeks from this day to remove himself, wife, children, servants, goods, and to dispose of his lands here. 6. ... Dutch vessels may freely come hither, and any of the Dutch may freely return home, or send any sort of merchandise home in vessels of their own country. 8. The Dutch here shall enjoy the liberty of their consciences in divine worship and Church discipline. 9. No Dutchman here, or Dutch ship here, shall, upon any occasion be prest to serve in war, against any nation whatever. 10. That the townsmen of the Manhatoes [Manhattan] shall not have any soldier quartered upon them without being satisfied and paid for them by their officers. . . . 21. That the town of Manhatans shall choose Deputies, and those Deputies shall have free voices in all public affairs, as much as any other Deputies. kers, about During the course of the American Revolution, Robert 20. The rise Proud of Philadelphia wrote, and dedicated to the "de- of the Quascendants of the first colonists and early settlers," his 1650 History of Pennsylvania" (1776-1780), in which he gives the following account of the rise of the Society of Friends, or the Quakers.1 Near the middle of the 17th century, during the civil war, in England, when men were tearing each other in pieces, and when confusion and bloodshed had overspread the nation, many sober and thinking persons of the different religious societies, weighing the uncertainty of human affairs, and beholding the various vicissitudes in the political system, after having examined 1 "The name of Quakers, or Tremblers, hath been in reproach, by their enemies cast upon them, which serveth to distinguish them from others, though not assumed by them: yet as the Christians of old, albeit the name of Christian was cast upon them by way of reproach, gloried in it, as desiring above all things to be accounted the followers of Christ; so they also are glad the world reproacheth them as such, who tremble before the Lord, and who work out their salvation in fear and trembling." Robert Proud, History of Pennsylvania, Philadelphia, 1797, Vol. I, P. 30, note. [53] the many vain and futile opinions, and absurd customs, in religion, which were either imposed, practised, or insisted on by the various professors of Christianity, under all denominations, in that country, withdrew themselves from their assemblies for divine worship; and having their minds turned to what appeared to them more rational, and consistent with a rightly informed understanding, and a life more congruous, or agreeable, to the mind of that Deity which is spiritual, and communicates his goodness and knowledge more nearly through a medium of his own nature; and places the human mind above the reach of terrestrial influence; they thence fell into that practical belief, and christian conduct, which gave rise to this religious society. It was not until the year 1650 that the name of Quakers was imposed on them; who had before generally gone under the denomination of professors, or children, of the light; but the most common appellation, by which they distinguish themselves from others, even to this day, is by the name of Friends. . . . This is the first and chiefest principle held by them, viz.: That there is somewhat of God, some light, some grace, some power, some measure of the spirit, some divine, spiritual, heavenly, substantial life and virtue, in all men; which. leads, draws, moves and inclines the mind of man to righteousness, and seeks to leaven him, as he gives way thereto, into the nature of itself. ... And in affirming of this, they do not at all exalt self, or nature, as do the Socinians [Unitarians]; in that they freely acknowledge that man's nature is defiled and corrupted, and unable to help him one step, in order to salvation. . . . Nor do they believe this seed, light and grace to be any part of man's nature. . ., but that it is a free grace and gift of God, freely given to all men, in order to bring them out of the fall, and lead them to life eternal. . . . Consistent with the nature of this universal principle . . . appears to be their worship; which, according to the account of it given by themselves, was more divested of those numerous external and bodily exercises and performances, which either the ignorance or ingenuity of men had introduced, under the specious pretence of thereby rendering themselves more acceptable to a Spiritual Being, than that of any other religious societies known to them, at that time, under the name of Christians: a worship which they professed to be spiritual, and performed in the mind; not being confined to particular persons, times, places, nor ceremonies . . . according to the New Testament, which expressly declares, "that the worship of God ought to be performed in spirit and in truth." This is the only precept, or declaration, concerning divine worship; and the manner of it, which is left us by the author of Christianity. . . . १९ Of their ministers and ministry, W. Penn speaks as follows: 'They were changed men themselves before they went abroad to change others. Their hearts were rent as well as their garments; and they knew the power and work of God upon them.... They coveted no man's silver, gold, nor apparel; sought no man's goods; but sought them, and the salvation of their souls: whose hands supplied their own necessities, working honestly for bread, for themselves and families. ९९ "The bent and stress of their ministry was conversion to God, regeneration and holiness. Not schemes of doctrines and verbal creeds. . . . ९९ 'They did not shew any disposition to revenge, when it was at any time in their power, but forgave their cruel enemies; shewing mercy to those, who had none for them. . . . ... "Their known great constancy and patience in suffering . . . and that sometimes unto death, by beatings, bruisings, long and crowded imprisonments, and noisesome dungeons. Four of them in New England dying by the hands of the executioner, purely for preaching among that people. "Their plainness with those in authority, like the ancient prophets, not fearing to tell them to their faces, of their private and public sins: and their prophecies to them of their afflictions and downfall, when in the top of their glory: - Also for some national judgments: as of the plague and fire of London, in express terms." They disused vain compliments and flattering titles, bowing, kneeling, and uncovering the head to mankind. . . . They also used the plain language of thou and thee to a single person, whatever was his degree among men. Nor could they humour the custom of good night, good morrow, God speed: for ... they knew the night was good, and the day was good, without wishing of either; and that, in the other expression, the holy name of God was too lightly, and unthoughtfully used, and therefore taken in vain.... Their disuse of all gaming, and vain sports; as the frequenting of plays, horse-races, &c., was a custom strictly and constantly adhered to by them.... Their entire disuse of going to law with one another was a singular instance of their uniform practice of christian love and charity. . . . The last thing that I shall mention is their maintaining all their own poor, at their own expence . . . (besides contributing toward the support of the poor of other societies in all common poor rates or taxes): insomuch that no such thing as a common beggar was permitted, or known, to be among them, of that society. An example of the sufferings of these unoffending people years before William Penn opened a refuge for them in the colony of Pennsylvania is furnished by the following letter of King Charles II to the authorities of New England : Trusty and Wellbeloved. Wee greet you well, Having been informed that severall of our Subjects amongst you, Called Quakers, have been & are Imprisoned by you, whereof some have been Executed, & others (as hath been represented to us) are in danger to undergoe the Like; Wee have thought fitt to signify our Pleasure in that behalf for the future, And do hereby Require, that if there be any of those People called Quakers amongst you, now allready Condemned to suffer Death, or other Corporal Punishments, or that are Imprisoned, & obnoxious to the like Condemnation, you forbeare to Proceed any farther therein, But that you forthwith send the said Persons, whether Condemned or Imprisoned, over into this our Kingdom of England, together with ther respective Crimes or offenses laid to ther Charge, to the end such course may be taken with them here, as shalbe agreeable to our Lawes & theire Demerrits. And for soe doing, these our Letters shalbe your warrent & sufficient Discharge. Given at our Court at White Hall the 9th day of September 1661 in the 13 yeare of our Reigne a new colony 1681-1683 [53] No other colony in the seventeenth century was so 21. Peoplin widely, wisely, or honestly advertised as the great domain (almost as large as England itself) granted to William Penn by the very liberal terms of Charles II's Charter, March 4, 1681. Scarcely a month after the grant, Penn wrote a prospectus for his new colony, under the title "Some Account of the Province of Pennsilvania," which appeared immediately on the continent in Dutch and German translations. When Penn sailed himself for America, in August, 1682, over 600,000 acres of his land had been sold. SOME ACCOUNT OF THE PROVINCE OF PENNSILVANIA Since (by the good providence of God) a Country in America is fallen to my lot, I thought it not less my Duty than my honest Interest to give some publick notice of it to the World, that those of our own or other Nations, that are inclined to transport themselves or Families beyond the Seas, may find another Country added to their choice, that if they shall happen to like the Place, Conditions, and Constitutions (so far as the present Infancy of things will allow us any prospect), they may, if they please, fix with me in the Province hereafter describ'd. Next let us see, What is fit for the Journey and Place, when there, and also what may be the Charge of the Voyage, and what is to be expected and done there at first. That such as incline to go, may not be to seek here, or brought under any disappointments there. The goods fit to take with them for |