blesome embassy in France than this same estate; and I am certainly much out of pocket by the bargain." "All very well, friend James," said the Quaker; "but of this assure thyself, that if thou dost not give me this moment an order on thy chamberlain for two hundred pounds to Coltness, to carry him down to his native country, and a hundred a-year to subsist on till matters are adjusted, I will make it as many thousands out of thy way with the king." Arran instantly complied; and Penn sent for Sir Robert, and gave him the security.'
Although it is certain that, in thus acting the part of private adviser to the king, William Penn had the good of the country in view; and although there can be no doubt that, in that capacity, he rendered many services to the cause of civil and religious liberty, yet the prudence of his conduct in so mixing himself up with court affairs is somewhat questionable. At all events, his intimacy with the king subjected him to many imputations and suspicions, which it was difficult to clear away. The efforts of James to restore the supremacy of the Roman Catholic church being then the great subject of interest in the nation, it was concluded that Penn was privy to all the king's plans and measures; that he was coöperating with him for the overthrow of Protestantism; in short, that he was a Papist. The absurdity of such rumors would have been evident to any one who had taken the trouble to look back on Penn's former life; but in a time of public excitement, the extravagance of a story is no security against its being believed. Members of the Church of England, Protestant dissenters of all denominations, even the Quakers themselves, joined in the cry against Penn, and he became one of the most unpopular men in England. To say that he was a Papist, was not enough; he was stigmatised as a Jesuit, wearing the mask of a Quaker, in order the better to accomplish his purposes. It was currently reported that he had been educated at St. Omer's; that he had taken priest's orders at Rome; that the pope had given him a dispensation to marry; and that he was in the habit of officiating at the celebration of mass before the king at Whitehall and St. James'. Of these rumors Penn took no notice, except when they reached him through some of his friends, who were anxious that he should take some steps to exculpate himself. On such occasions he used to say that he had a personal regard for the king, and that he believed him to mean well, and at heart to be in favor of toleration; that as for the king's secret and arbitrary schemes for the restoration of the Catholic religion, he knew nothing of them; that his aim had ever been to use his influence 'to allay heats, and moderate extremes, even in politics;' and that the only ground on which he could conceive the charge of his being a Papist to have been founded, was his anxiety to admit all sects alike to the benefits of religious freedom.
These representations were of no avail in clearing his reputation with the public; and accordingly, in the year 1688, when James II was expelled from the kingdom, and William of Orange appointed his successor, Penn was one of those who were likely to suffer from their friendship with the fallen monarch. Four different times he was arrested and examined on a charge of being a Jesuit, and a secret partisan of the exiled king; but no instance of guilt could be proved against him. On one of these occasions, when he was examined before King William in council, a letter was produced which James II had sent to Penn, but which government had inter-
