William Penn

by George Hodges

AT THE COURT OF JAMES THE SECOND, AND "IN RETIREMENT"

When Penn left the province in 1684, he expected to return speedily, but he did not see that pleasant land again until 1699. The fifteen intervening years were filled with contention, anxiety, misfortune, and various distresses.

In the winter of 1684-85, Charles II. died, and the Duke of York, his brother, succeeded him as James II. And James was the patron and good friend of William Penn. But the king was a Roman Catholic. One of his first acts upon coming to the throne was to go publicly to mass. He was privately resolved upon making the Roman Church supreme in England. Penn was stoutly opposed to the king's religion. In his "Seasonable Caveat against Popery," as well as in his other writings, he had expressed his dislike with characteristic frankness. That he had himself been accused of being a Jesuit had naturally impelled him to use the strongest language to belie the accusation. Nevertheless, William Penn stood by the king. He sought and kept the position of favorite and agent of the court. He upheld, and so far as he could, assisted, the projects of a reign which, had it continued, would probably have contradicted his most cherished principles, abolished liberty of conscience, and made an end of Quakers.

This perplexing inconsistency, which is the only serious blot on Penn's fair fame, appears to have been the result of two convictions.

He was sure, in the first place, of the honesty of the king; he believed in him with all his heart. James had been true to the trust reposed in him by William's father. He had befriended William, taking him out of prison, increasing his estates, granting his petitions. "Anybody," said Penn, "that has the least pretense to good-nature, gratitude, or generosity, must needs know how to interpret my access to the king." With his advance to the crown James's graciousness had increased. He kept great lords waiting without while he conversed at leisure with the Quaker. He liked Penn, and Penn liked him. In spite of the disparities in their age, rank, and creed, William Penn and James Stuart were fast friends, united by the bond of genuine affection.

It was characteristic of Penn to be blind to the faults of his friends. He brought great troubles both upon himself and upon his colony by his refusal to believe the reports which were made to him against the character of men whom he had appointed to office: he was unwilling to believe evil of any man. He fell into bankruptcy, and even into a debtor's prison, by his blind, unquestioning confidence in the agent who managed his business. His faith in James was of a piece with his whole character. He appears to have been temperamentally incapable of perceiving the unworthiness of anybody whom he liked.

Together with this conviction as to the king's honesty, and bound up with it, was a like belief in the wisdom of the king's plan. The king's plan was to remove all disabilities arising from religion. He purposed not only to put an end to the laws under which honest men were kept in prison, but to abolish the "tests" which prevented a Roman Catholic from holding office. And, without tarrying for the action of a cautious Parliament, his intention was to do these things at once by a declaration of the royal will. All this was approved by William Penn.

That the laws which disturbed Protestant dissenters should be changed, he argued at length in a pamphlet entitled "A Persuasion to Moderation." Moderation, as he defined it, meant "liberty of conscience to church dissenters;" a cause which, with all humility, he said, he had undertaken to plead against the prejudices of the times. He maintained that toleration was not only a right inherent in religion, but that it was for the political and commercial good of the nation. Repression and persecution, he said, drive men into conspiracies. The importing of religious distinctions into the affairs of state deprives the country of the services of some of its best men. His father, upon the occasion of the first Dutch war, had submitted to the king a list of the ablest sea officers in the kingdom. The striking of the names of nonconformists from this list had "robbed the king at that time of ten men, whose greater knowledge and valour, than any other ten of that fleet, had, in their room, been able to have saved a battle, or perfected a victory." As for a declaration of indulgence, Penn deemed it "the sovereign remedy of the English constitution."

That the "tests" should be removed, he urged on James's behalf upon William of Orange, to whom he went in Holland on an informal commission from the king. William, by his marriage with James's daughter, was heir apparent to the throne of England, and his consent was necessary to any serious change of national policy. He insisted on the tests. Theoretically, Penn was right. The ideal state imposes no religious tests; every good citizen, no matter what his private creed may be, is eligible to any office. Practically, Penn was wrong, as William of Orange plainly saw. That prince, as appeared afterwards, was as zealous for religious freedom as was Penn himself; but it was plain to him that as matters stood at that time in England, it was necessary to enforce the tests in order to prevent the rise of an ecclesiastical party whose supremacy would endanger all that Penn desired. Penn, with his stout faith in the king, could not see it. There were times, indeed, when he was perplexed and troubled. "The Lord keep us in this dark day!" he wrote to his steward at Pennsbury. "Be wise, close, respectful to superiors. The king has discharged all Friends by a general pardon, and is courteous, though as to the Church of England, things seem pinching. Several Roman Catholics got much into places in the army, navy, court." Nevertheless, the king's plan, as he understood it, gave assurance of liberty of conscience, and the end of persecution for opinion's sake; and he supported the king.

Under these conditions, misled by friendship, seeing, but not perceiving, Penn persuaded himself that he could excellently serve God and his neighbors by becoming a courtier. He took a house in London, within easy distance of Whitehall, and visited the king daily. A great many people therefore visited Penn daily; sometimes as many as two hundred were waiting to confer with him. They desired that he would do this or that for their good with the king. Most of them were Quakers; many were in need of pardon, or were burdened by some oppression.