The Missing Cross to Purity

Thumbnail Biography of


Thomas Ellwood's Account

and Penington's Testimony

Isaac Penington (1616-1679) was the eldest son of Sir Isaac Penington, who was Lord Mayor of London in 1642 and 1643, and a staunch Puritan Congregationalist. His father sat on the tribunal which convicted Charles I of treason and executed him. In 1654 he married Mary, widow of Sir William Springett, and daughter of Sir John Proude.  [Penington's step-daughter, Gulielma Maria Springett married William Penn]. Both Isaac and Mary had been for some time among those called Seekers, and by this experience were prepared to hear the truth of the Quaker message of union and restoration to the image of God. Their convincement took place in 1658, and shortly afterwards moved to Bucks. Penington suffered six imprisonments, five at Aylesbury and one at Reading, which he cheerfully suffered; and which he apparently did not make a huge effort to obtain his release. [Which could be explained by his not having attained the Kingdom until late in life; his suffering used to bring him to perfection as part of his cross; this would explain Penney's contrasting statement of Penington to Fox, who was in the Kingdom before he was 22 ]: "Fox, active and alert in mind and body, passed through the danger to which Penington, quite and submissive, fell an easy prey.

Penington was a voluminous writer of religious literature. Unlike the majority of the early Friends, he wrote even before he met George Fox, [which was the defining moment in his seeking for the holy way to union with God] , and became a Quaker. There have been several editions of his books and his many letters printed.

Isaac and Mary Penington had five children; there are descendants living in America. His death took place at Goodneston in Kent. According to Penney, despite his many enemies and detractors, stung by his writings, "there could hardly have been a man of greater innocence to have lived."


The following is an account of Penington's marriage and conversion to the Quaker faith.

It was about ten years after the death of her first husband, when Lady Springett and Isaac Penington were married. The circumstances of their conversion to the principles of the Friends we find in the words of Mrs. Penington herself, having written her memoirs for the benefit of her grandson, Springett Penn. She said:

"One day, as my husband and I were walking in a park, a man that had for a little time frequented the Quaker’s meetings saw us as we rode by in our celebrant, vain apparel. He spoke to us about our pride, at which I scoffed, saying, 'He is a public preacher indeed, preaching on the highways!' He turned back again, saying he had a love for my husband, seeing grace in his looks. He drew near to pale, and spoke of the light and grace of God that had appeared in all men. My husband and he having engaged in discourse, the man of the house coming up, invited the stranger in. He was but young, and perceiving my husband was too able for him in the fleshly wisdom, said he would bring a man the next day, who would better answer all his questions and objections."

This was the beginning of Isaac and Mary Penington's Quaker convincement. Commenting on the processes of the latter’s conversion to Quakerism, a writer of that sect has said:

"She had a terrible time, but she dared not but obey. Here came in the glorious and sufficient reward for her previous spiritual wrestlings. She was already a trained spirit, and fell into the word of command when it was plainly heard. But for many months the struggle lasted. Her duty called her, apparently to abandon her social habits and her friends, and cross the wishes of her relations. These things however she did, and then she received strength to attend some meetings of the despised Friends. 'I found they were truly of the Lord,' she wrote, 'and my heart owned them and honored them.'"

With Isaac Penington, convincement was a tremendous struggle, nor did he capitulate until he heard George Fox, at the famous Yearly Meeting at John Crook’s, in Bedfordshire, at Whitsuntide, 1658. Penington thus refers to his own conversion:

"I felt the presence and power of the Most High among them, and words of Truth from the Spirit of Truth reaching to my heart and conscience, opening my state as in presence of the Lord. Yes, I did not only feel words and demonstrations from without, but I felt the dead quickened and the seed raised, inasmuch as my heart (in the certainty of light and true clearness) said 'This is he, this is he, there is no other, this is he whom I have waited for and sought after from my childhood, who was always near me, and had often begotten life in my heart, but I knew him not distinctly, nor how to receive him, or dwell with him.' And then in this sense (in the melting and breakings of my spirit) was I given up to the Lord.'"

It was not long after Isaac Penington’s conversion that troubles came thick and fast to him and to those dear to him. Oliver Cromwell died that year- September 3, 1658; in due time Charles II came to the throne; the elder Isaac Penington [his father] was thrust into the Tower as a prisoner, where he had once been governor; he was tried and sentenced to death, but, as stated, the former Lord Mayor died of his infirmities before the day of his execution rolled around; the latter’s estate was confiscated, among other pieces of property taken being Chalfont Grange, the home of the younger Isaac Penington, which he supposed to be his, but which was, nevertheless, given to the Duke of Grafton, the illegitimate son of Charles II; though Penington was not finally dispossessed until 1666.

But other and more serious troubles came to Isaac Penington, and as the direct result of his conversion. By the military order of the Earl of Bridgewater, Penington was sent to Aylesbury jail because he would not address him as "My Lord" and say "Your humble servant." At this particular time the plague was raging in the prison. Once afterward, he was incarcerated by order of the Earl of Bridgewater. These two imprisonments lasted, respectively, nine and eighteen months. But this was by no means all. Between 1661 and 1672 he spent four years and three quarters in jail, usually at Aylesbury, but once at Reading.

Upon one occasion he was arrested while in attendance at meeting; once while walking upon the street in a funeral procession, the coffin being thrown to the ground; at another time when in bed; again upon the occasion of the birth of one of his children; and it was while he was in prison that his family was turned out of Chalfont Grange.

But none of these things moved either Isaac Penington or Mary, his devoted wife. While in confinement, as well as the intervals between his numerous persecutions, Isaac Penington spent his time in writing pamphlets and books upon religious subjects, mainly in explanation and defense of the tenets of the Quakers. The list of his works occupies twenty-six pages in Joseph Smith’s Catalogue of Friends’ Books.

After being dispossessed from the Grange, and during one of the intermissions between Isaac Penington’s imprisonments, the family lived at Bury House, near Amersham, Buckinghamshire, and it was here that William Penn came courting Mrs. Penington’s daughter by her first husband, Gulielma Maria Springett, who had been brought up in the family of Isaac Penington as one of the latter’s household. After the daughter’s marriage to Penn, April 4th, 1672, the Penington Family removed to Woodside, in the Parish of Amersham, near their former residence. Here Isaac Penington spent his remaining days in peace, dying finally October 8, 1679, at Goodnestone Court, in the Parish of Goodnestone, County Kent, where he had gone upon a visit—Goodnestone Court being the property of his wife, which she had inherited from her father, Sir John Proude. His widow survived him three years, her death having occurred at Worminghurst, Sussex, William Penn’s home, September 18, 1682, a little more than a fortnight after her distinguished son-in-law had sailed out of the Downs, in the ship Welcome, for Pennsylvania, his new world on the banks of the Delaware. Both husband and wife were buried at Jordans, near their old home, Chalfont Grange. Beside them were laid to rest the remains of the daughter, Gulielma Maria Penn, [William Penn's first wife] who died February 22, 1693-94. In the next grave, at due time, was buried the Founder [William Penn] himself. The four simple headstones side by side, can be seen at Jordans today.

Isaac and Mary Penington had six children, as follows: John, Mary, Isaac, another son, name unknown, who died young; William and Edward. The eldest of the six children, John Penington, was the author of several Friends pamphlets, two of which, relating to George Keith’s schism, were published in London in 1695.

Account of Penington by Thomas Ellwood

Although I am not ignorant that many weighty and living testimonies have been already given in by true and faithful witnesses upon the same occasion, which might well seem sufficient to excuse mine; yet am I not thereby clear, but find a pressing upon my spirit to write a few lines also concerning this my dear deceased friend; to which, I confess, I am induced, and in some sort engaged, by the double obligation of affection and gratitude. I did love him, and that love was entire, and I am sure, very deserved; for he was worthy indeed of love from all men, but more especially from me, to whom he had been abundantly kind; for in the day in which it pleased the Lord to awaken my soul, and call me out of the pollutions of the world, both with respect to worship and conversation, (for which I became the derision of my country, the scorn and contempt of my friends and acquaintance, and in a manner an outcast also, exposed as it were in the world to change in it), how welcome was I then to him! How affectionately did he receive me! How carefully did he take care of me! How tenderly and like a father did he watch over me, that I might not be drawn back, or anyway be betrayed from the simplicity of truth, as I had received it! And can I ever forget his love, or let his manifold kindness slip out of my mind! Oh no; the remembrance of him is pleasant to me, and I cannot think of him without delight. For as a friend, I truly loved him; as a father, (for such his care of me rendered him to me), I reverenced him; as an elder, I honored him, and that, (as he right well deserved), with double honor. My spirit was truly united to his; yes, my soul was linked and knit with him in the holy covenant of life, which death has not been able to dissolve. Bear with me therefore a little, I implore you, whoever you are, under whose eye these lines may chance to fall, if I take liberty to express my sense of this my beloved friend; in which if I seem somewhat particular, know that my acquaintance with him was so.

He was naturally furnished with a sharp and excellent wit, and that well cultivated and polished with an ingenuous and liberal education; his disposition was courteous and affable, free from pride and affectation. His ordinary discourse cheerful and pleasant, neither morose nor light, but innocently sweet, and tempered with such a serious gravity, as rendered his converse both delightful and profitable.

From his childhood, (as I have heard him occasionally say), he was religiously inclined, and sought the Lord in his tender years. And although the way of truth was not then so cast up unto him, as since, through the goodness of the Lord, it was; yet that he had then, at times, some true touches and tastes of life, some openings and sights of heavenly things, (though not so clear, unmixed, and abiding as after), the treatises which he then wrote do manifestly declare. -- And although at the first manifestation of truth unto him in this present dispensation, he was not without doubts and jealousies concerning it, as himself relates; nor free for some time from disputes and reasonings against the lowliness of its appearance, yet, after it pleased the Father, in the riches of his grace, to reveal his Son in him, thereby giving him to see, and certainly to know, what was that good and acceptable and perfect will of God. Oh, how joyfully did he receive it! How willingly did he bow unto it! How readily did he yield his neck to the yoke of Christ! And how constantly and delightfully did he wear it! Did he then regard the pleasures of the times, or value the preferences and honors of the world, though living at that time in the favor and affluence of it? No, no; he turned his back upon it all; esteeming the reproach of Christ greater riches than the treasures of Egypt; and casting down his crown at the foot of Jesus, he willingly became a fool to the world, and to the wisdom thereof, that he might be made truly wise to God. In which he surely obtained his desire; for as he honored the Lord, and preferred him above all; so the Lord did highly honor him, and gave him liberally of the true and heavenly wisdom, adorned with humility; so that he was educated, and yet humble; full of knowledge, (heavenly knowledge), yet not puffed up with it. And as he had freely received of the Lord, so did he freely and readily communicate the same, (as the following testimony does witness), unto such as stood in need of counsel, advice, information, or direction in their travel to the heavenly country. To which service he was fitted and very well furnished by the experiences of his own travel; for the Lord had led him through many straits and difficulties; through many temptations, trials, and exercises, by which the Lord had tried and proved him. Not only through the Red Sea and the Wilderness had he passed, but he had also seen the bottom of Jordan , and he had known and felt the upholding, delivering arm of the Lord through it all; by which he was able to speak a word of information to the bewildered passenger; a word of encouragement to the weary and fainting traveler; a word of comfort to the afflicted soul, and a word of consolation to the wounded spirit. And oh, how sweetly have I heard it flow from him! How has it dropped like the dew, and distilled like the gentle rain! Ah, how tender, how compassionate, how full of bowels and feeling sympathy was he! Surely his words have been many times as apples of gold in pitures of silver. For in truth the Lord was with him, and his heavenly power did often fill his temple; and the Spirit of the Lord rested upon him, and the fruits of which were plentifully brought forth through him, in love, in joy, in peace, in long-suffering, in gentleness, in goodness, in faith, in meekness, and in temperance; so richly did the word of the Lord dwell in him. His delight was in the service of God, to which he was wholly given up, and in it spent most of his time, either publicly in meetings waiting upon God, or privately in visiting and ministering unto those who were distressed, or anyway afflicted in mind or body; and when at home, he was frequent in retirements, and very inward with the Lord. Very fervent he was in prayer, and very frequent; for the Spirit of grace and supplication was plentifully poured upon him, by which he often wrestled with the Lord, and not in vain. He frequently read the holy Scriptures, and with great delight and profit; for he made it not a cursory or formal business, nor sought to pick out the meaning by his natural wit or learning; but, with a great composedness of mind, and reverence of spirit, waited to receive the true sense of them from the openings of that divine spirit, by which the writers of them were inspired. Great and strong was the travail of his spirit for the conversion of others; and in a more especial manner did his love flow and bowels yearn after the stated believers of Christ, for whom he continually and earnestly labored, both by word and writing, (not ceasing to seek them to his dying day), that they might be brought off from the shadows, and come at length to inherit substance. And blessed be the Lord, by the powerful operation of the Spirit of God, through his ministry, many were turned to the truth, and many confirmed in it; for the Lord was with him, and spoke by him; so that his teaching was with divine authority, in the demonstration of the Spirit, and of power. To the world, and the affairs of it, he was very much a stranger; but deeply experienced in the things of God. For his affection was set on things above, his conversation was in heaven, and his life hidden with Christ in God. He was but a pilgrim on the earth, and is now gone home. In his family he was a true pattern of goodness and piety; not only by his grave example, but by his savory instructions and exhortations to godliness. To his wife he was a most affectionate husband; to his children, a loving and tender father; to his servants, a mild and gentle master; to his friends, a firm and fast friend; to the poor, compassionate and openhearted; and to all, courteous and kind. He was very zealous for the truth, unwearied in promoting it, bold and undaunted in the defence of it, faithful in his testimony to it, patient and cheerful in his suffering for it. He was a very good and pious man; one that truly feared God, and warily eschewed evil.

His exercises were great and varied in the times of his former professions; how earnest and pressing his spirit then was after the pure enjoyment of God; how strange and admirable the dealings of the Lord were with him; and how far he came at length to see the travail of his soul, and to be satisfied; as himself of all men best knew; so he has occasionally scattered here and there a hint thereof, in several pieces of the following books; which, for the reader's satisfaction, I had once thought to have collected and presented here together; but finding, among his loose papers, a summary account thereof, written with his own hand, above a dozen years ago, when, being in bonds for Christ's sake, he was sick near unto death, I chose rather to transcribe that here, and refer the more curious and industrious reader to the several books and papers of the ensuing volumes, in which he has touched the same subject; as namely, The Way of Life and Death, etc. in the preface, and in the postscript. Babylon the Great described, etc. The scattered Sheep, etc. An Examination of the Grounds, etc. and A Glass for Professors. Where is the Wise? Observations on Rom. 14:20. Of the Church in its first and purest State. The Holy Truth and People defended. Not to enumerate each particular.

Penington's account of his spiritual travels and travails is as follows:

"A true and faithful relation, in brief, concerning myself, in reference to my spiritual travails, and the Lord's dealings with me. I say true and faithful, because it is of the truth, and not given forth in my own will, but in the Lord's will and requirements of me at this time, for his service. The relation is as follows:

"I have been a man of sorrow and affliction from my childhood, feeling the want of the Lord, and mourning after him: separated by him from the love, nature, and spirit of this world, and turned in spirit towards him, almost ever since I could remember.

"In the sense of my lost estate, I sought after the Lord; I read the scriptures; I watched over my own heart; I cried unto the Lord for what I felt lacking; I blessed his name in what he mercifully did for me, and bestowed on me. Whatever I read in the scriptures as the way of God to my understanding, I gave myself to the faithful practice of them; being contented to meet with all the reproach, opposition, and several kinds of sufferings, which it pleased the Lord to measure out to me within. And I cannot but say that the Lord was good unto me, did visit me, did teach me, did help me, did testify his acceptance of me many times, to the refreshing and joy of my heart before him.

"But my soul was not satisfied with what I met with, nor indeed could be, there being further quickenings and pressings in my spirit, after a more full, certain, and satisfactory knowledge; even after the sense, sight, and enjoyment of God, as was testified in the Scriptures to have been felt and enjoyed in the former times. For I saw plainly that there was a stop of the streams, and a great falling short of the power, life, and glory of which they partook. We did not have so the Spirit, nor were so in the faith, nor did so walk and live in God, as they did. They had come to Mount Zion, and the heavenly Jerusalem, etc., which we had hardly so much as the literal knowledge or apprehension what they were. So that I saw the whole course of religion among us was, for the most part, was only talk about what they felt, enjoyed, possessed, and lived in.

"This sense made me sick at heart indeed, and set me upon deep crying to God, close searching the Scriptures, and waiting on God, that I might receive the pure sense and understanding of them, from and in the light, and by the help of his Spirit. And what the Lord did bestow on me in that state, with thankfulness I remember before him at this very day for he was then my God, who pitied and a watched over me; though he had not pleased then to direct me how to stay my mind upon him. And then I was led, (indeed I was led, I did not run of myself), into a way of separation from the worship of the world into a gathered society; for this both the scripture and the Spirit of God in me gave testimony unto; and what we then met with, and what leadings and help we then felt, there is a remembrance and testimony in my heart to this day. But there was somewhat lacking, and we mistook our way; for where we should have pressed forward into the spirit and power, we ran too much outward into the letter and form. Though the Lord in many things helped us, yet within he was against us, and brought darkness, confusion, and scattering upon us. I was painfully broken and darkened, and in this darkened state sometimes lay still for a long season, secretly mourning and crying out to the Lord night and day. Sometimes I ran about, seeking after what might appear or break forth in others; but never met with anything in which there was the least answer in my heart, except in one people, who had a touch of truth; but I never expressed so much to any of them, or indeed felt them at all able to reach my condition.

"At last, after all my distresses, wanderings, and sore travails, I met with some of the writings of this people called Quakers, which I cast a slight eye upon and disdained, as falling very short of that wisdom, light, life, and power, which I had been longing for, and searching after. I had likewise, a long while after this, an opportunity to meet with some of them; and several of them were by the Lord moved, (I know it to be so since), to come to me. As I remember, at the very first they reached to the life of God in me, which life answered their voice, and caused a great love in me to spring to them; but still in my reasonings with them, and disputes alone, (in my mind), concerning them, I was very far off from owning them, as so knowing the Lord, or so appearing in his life and power as my condition needed, and as my soul waited for. Yes, the more I conversed with them, the more I seemed in my understanding and reason to get over them, and to trample them under my feet, as a poor, weak, silly, contemptible generation, who had some smatterings of truth in them, and some honest desires towards God; but very far off from the clear and full understanding of his way and will. And this was the effect almost of every discourse with them; they still reached my heart, and I felt them in the secrets of my soul; which caused the love in me always to continue, yes, sometimes to increase towards them. But daily my understanding got more and more over them, and within I daily more and more despised them.

"After a long time I was invited to hear one of them, (as I had been often, they in tender love pitying me and feeling my want of that which they possessed); and there was an answer in my heart, and I went with fear and trembling, with desires to the Most High, who was over all, and knew all, that I might not receive anything for truth which was not of him, nor withstand anything which was of him; but might bow before the appearance of the Lord my God, and none other. And indeed, when I came, I felt the presence and power of the Most High among them, and words of truth from the Spirit of truth reaching to my heart and conscience, opening my state as in the presence of the Lord. Yes, I did not only feel words and demonstrations from without, but I felt the dead quickened, the seed raised; insomuch that my heart, (in the certainty of light, and clearness of true sense), said, This is he, there is no other: this is he whom I have waited for and sought after from my childhood; who was always near me, and had often begotten life in my heart; but I knew him not distinctly, nor how to receive him, or dwell with him. And then in this sense, (in the melting and breakings of my spirit), was I given up to the Lord, to become his, both in waiting for the further revealing of his seed in me, and to serve him in the life and power of his seed.

"Now what I met with after this, in my travails, in my waitings, in my spiritual exercises, is not to be uttered; only in general I may say this, I met with the very strength of hell. The cruel oppressor roared upon me, and made me feel the bitterness of his captivity, while he had any power. Yes, the Lord was far from my help, and from the voice of my roaring. I also met with deep subtleties and devices to entangle me in that wisdom, which seems able to make wise in the things of God, but indeed is foolishness, and a snare to the soul, bringing it back into captivity, where the enemy's snares prevail. And what I met with outwardly from my own dear father, from my relatives, from my servants, from the people and powers of the world, for no other cause but fearing my God, worshipping him as he has required of me, and bowing to his seed, which is his Son, who is to be worshipped by men and angels for evermore, the Lord my God knows, before whom my heart and ways are; who preserved me in love to them, in the midst of all I suffered from them, and does still so preserve me; blessed be his pure and holy name.

"But some may desire to know what I have at last met with? I answer, I have met with the Seed. Understand that word, and you will be satisfied, and inquire no further. I have met with my God; I have met with my Saviour; and he has not been present with me without his salvation; but I have felt the healings drop upon my soul from under his wings. I have met with the true knowledge, the knowledge of life, the living knowledge, the knowledge which is life; and this has had the true virtue in it, which my soul has rejoiced in, in the presence of the Lord. I have met with the Seed's Father, and in the Seed I have felt him [to be] my Father. There I have read his nature, his love, his compassions, his tenderness, which have melted, overcome, and changed my heart before him. I have met with the Seed's faith, which has done and does what the faith of man can never do. I have met with the true birth, with the birth which is heir of the kingdom, and inherits the kingdom. I have met with the true spirit of prayer and supplication, wherein the Lord is prevailed with, and which draws from him whatever the condition needs; the soul always looking up to him in the will, and in the time and way, which are acceptable with him. What shall I say? I have met with the true peace, the true righteousness, the true holiness, the true rest of the soul, the everlasting habitation, which the redeemed dwell in; and I know all these to be true, in him that is true, and am capable of no doubt, dispute, or reasoning in my mind about them; it abiding there, where it has received the full assurance and satisfaction. And also I know very well and distinctly in spirit where the doubts and disputes are, and where the certainty and full assurance are, and in the tender mercy of the Lord am preserved out of the one, and in the other."

Isaac Penington

Aylesbury, 15th of 3d month, 1667

Neither to him was it given only to believe, but to suffer also for the sake of Christ. His imprisonments were many, and some of them long, which with great stability and quietness of mind he underwent. But because so general an account may perhaps not answer the expectation and desire of the reader, I will here subjoin a more particular; but that as contracted and short as may be.

His first imprisonment was at Aylesbury jail, in the years 1661 and 1662, being committed there for worshipping God in his own house; where, for seventeen weeks, great part of it in winter, he was kept in a cold and very incommodious room, without a chimney; from which hard usage his tender body contracted so great and violent a sickness, that for several weeks after, he was not able to turn himself in his bed.

His second imprisonment was in the year 1664, being taken out of a meeting, where he with others was peaceably waiting upon the Lord, and sent to Aylesbury jail, where he again remained a prisoner between seventeen and eighteen weeks.

His third imprisonment was in the year 1665, being arrested, with many others, in the open street of Amersham, as they were carrying and accompanying the body of a deceased friend to the grave. From here he was sent again to Aylesbury jail; but this commitment being in order to banishment, was only for about a month.

His fourth imprisonment was in the same year, 1665, about a month after his release from the former. -- Prior to this time his commitment had been by the civil magistrates; but now, that he might experience the severity of each, he fell into the military hands. A rude soldier, without any other warrant than what he carried in his scabbard, came to his house, and told him he came to bring him before Sir Philip Palmer, one of the deputy-lieutenants of the county. He meekly went, and was by him sent with a guard of soldiers to Aylesbury jail, with a kind of mittimus, importing, "That the jailer should receive and keep him in safe custody during the pleasure of the earl of Bridgewater;" who had, it seems, conceived so great, as well as unjust, displeasure against this innocent man, that, although, (it being the sickness year), the plague was suspected to be in the jail, he would not be prevailed with, by the earnest importunity of a person both of considerable quality and power in the county, only to permit Isaac Penington to be removed to another house in the town, and there kept prisoner until the jail was clear. Afterwards a prisoner dying in the jail of the plague, the jailer's wife, her husband being absent, gave leave to Isaac Penington to transfer to another house, where he was shut up about six weeks; after which, by the procurement of the earl of Ancram, a release was sent from Philip Palmer, by which he was discharged, after he had suffered imprisonment three quarters of a year, with apparent hazard of his life, and that for no offence.

By the time he had been at home about three weeks, a party of soldiers from Philip Palmer, (by order of the earl of Bridgewater, as was reported), came to his house, and seizing him in bed, carried him away to Aylesbury jail again; where, without any cause showed, or crime objected, he was kept in prison a year and a half, in rooms so cold, damp, and unhealthy, that it went very near to cost him his life, and procured him so great a sickness, that he lay weak because of it for several months. At length a relative of his wife's, by an habeas corpus, removed him to the King's-Bench bar, where, (with the wonder of the court that a man should be so long imprisoned for nothing), he was at last released in the year 1668. This was his fifth imprisonment.

His sixth imprisonment was in the year 1670, in Reading jail, whither he went to visit his friends that were sufferers there for the testimony of Jesus. Of which, notice being given to one called Sir William Armorer, a justice of the peace for that county, and living in the town, he was summoned before him, and committed to the jail, becoming a fellow-sufferer with them, whom, being sufferers for the truth, he came to visit. Here he continued a prisoner a year and three quarters, and was brought under the sentence of premunire, [loss of property for lifetime and life imprisonment]; but at length the Lord delivered him.

Thus through many tribulations did he enter into the kingdom; having been exercised, tried, proved, and approved by the Lord. He was long in the warfare, and, like a good soldier, manfully endured the fight of afflictions; but having fought the good fight, and kept the faith, he has now, in the Lord's good time, finished his course, and is gone to possess the crown of righteousness laid up for him, and all those who love the bright appearance of the Lord. He was a faithful laborer in the Lord's vineyard for many years; but now has he ceased from his labor, and his works follow him. He walked with God, and is translated. To the Lord he lived, and in the Lord he died, and by the Spirit of the Lord he is pronounced blessed; therefore blessed forever be the name of the Lord.

There is a more detailed memoir on the lives of Isaac and Mary Penington on this site.

This web site's purpose is to show how to become
free from sin
by benefiting from the changing power of God through the cross,
which leads to union with God in his Kingdom.


Top | About Us | Home | ©2006 Hall Worthington