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as he received from other settlers. "But," says Penn, as the Lord gave it me over all and great opposition, and that I never had my mind so exercised to the Lord about any outward substance, I would not abuse his love, nor act unworthy of his Providence, and defile what came unto me clean."

The Society of Free Traders, to whom Penn sold, and of which he was also a member, held no monopoly. In the articles of settlement, the managers say, "It is a very unusual society, for it is an absolute free one and in a free country; a society without oppression, wherein all may be concerned that will, and yet have the same liberty of private traffic as though there were no society at all; so that this society is calculated to promote the public good and to encourage the private." The Philadelphia city property which they held was an entire street from river to river, embracing nearly all the ground between Spruce and Pine streets. The original intention of their business operations was comprehensive, including agricultural settlements, manufactories, the lumber trade, and whale fishery. They had a tanyard, a saw-mill, a glass-house, and other works. William Penn released their quit rents, but the enterprise does not appear to have been successful. In their constitution is introduced the first provision for the emancipation of negro servants.

It provides that "black servants shall be free at fourteen years end, on giving the society twothirds of what they can produce on land allotted to them by the society, with stock and tools; if they agree not to this, to remain servants till they do." Trade with the Indians for peltry was another purpose of the society; and they made overtures of trade to many sachems, extending their views even to Canada. They also contemplated assistance to Indians settling in towns, "by giving them advice and instruction in handicraft." Among the prominent members settled in the country were Nicholas Moore and James Claypoole. Most of their city property remained unoccupied, and in common, until the breaking up of the society, and the passing of the property into other hands.

"Society Hill," as the elevated land in their allotment was called, was a parade-ground, and had on its summit a flag-staff. Here Whitefield preached in the open air, and other clergymen, following his example, kept up continuous services. Now, not a vestige of the hill remains, and a dense population has obliterated the last trace of the city possessions of the "Society of Free Traders." Like other adventurers, they were very much disappointed in their expectations of trade with the aborigines. The "monopoly speculators," with these facts transpiring

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before them, must have felt quite reconciled to William Penn's refusal to treat with them.

We

have anticipated our dates to say the least of this enterprise, and now return to our continuous narrative.

CHAPTER III.

Preface to Penn's Frame of Government-Consultations about the Frame-Antagonistic influences-Deed of release from the Duke of York-The territories-Penn's embarkationHis fellow-passengers-Death of his mother-FarewellLetter to Stephen Crisp-The passage-Sickness on board -Penn's arrival at New Castle-At Upland, now ChesterReception-Preliminaries of government-Landing at Philadelphia-Intercourse with the Indians-Visit to New York -Treaty at Shack amaxon-Indian respect for Penn-Tradition of his speech-Presumed terms of the treaty-Pennsbury.

IN the spring of 1682, William Penn published a plan, or "Frame of Government," for his colony. This plan required subsequent changes and modifications. But in the preface he laid down certain principles which are unchangeable. This paper we present entire, as one of those documents from the fathers of this republic, which deserve remembrance. Happy would that state be, which should be guided by its principles.

"When the great and wise God had made the world, of all his creatures it pleased him to choose man as his deputy to rule it; and to fit him for so great a charge and trust, he did not only qualify him with skill and power, but with integrity to use them justly. This native goodness was equally his honour and his happiness, and while he stood here, all went well; there was no need of coercive or compulsive means; the principle of divine love and truth in his bosom was the guide and keeper of his innocency. But lust prevailing against duty, made a lamentable breach upon it; and the law that had before no power over him, took place upon him and his disobedient posterity, that such as would not live conformably to the holy law within, should fall under the correction of the just law without, in a judicial administration. "This the apostle teaches in divers of his epistles. The law,' says he, was added, because of transgression.' In another place, knowing that the law was not made for the righteous man, but for the disobedient and the ungodly, for sinners, for unholy and profane, for murderers, * and others.' But this is not all; he opens and carries the matter of government a little further: Let every soul be subject to the higher powers, for there is no power, but of God. The powers that be are ordained of God; whosoever, therefore, resisteth the power,

* *

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resisteth the ordinance of God; for rulers are not a terror to good works, but to evil. Wilt thou not be afraid of the power? Do that which is good, and thou shalt have praise of the same. -He is the minister of God to thee for good.Wherefore ye must needs be subject, not only for wrath, but conscience' sake.'

This settles the divine right of government beyond exception, and that for two ends: first, to terrify evil-doers; secondly, to cherish those that do well; which gives government a life beyond corruption, and makes it as durable in the world as good men shall be. So that government seems to me a part of religion itself, a thing sacred in its institution and end; for if it does not directly remove the cause, it crushes the effects of evil, and is, as such, though a lower, yet an emanation of the same divine power that is both author and object of pure religion; the difference lying here, that the one is more free and mental, the other more corporal and compulsive in its operation; but that is only to evil-doers, government, itself being otherwise as capable of kindness, goodness, and charity as a more private society. They weakly err, who think there is no other use of government than correction, which is the coarsest part of it. Daily experience tells us that the care and regulation of many other affairs, more soft, and daily necessary, make up the greatest part