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a plenary Satisfaction ;" and "The Notion of the Justification of impure Persons by means of an imputative Righteousness." This he attempted to do by quotations from the Scriptures, by right reason, by an account of the time and origin of these doctrines, and by the consequences which must flow from them if admitted. This work, when it came out, gave great offence. It was then a high crime to defend publicly and openly, as in print, the Unity of God detached from his Trinitarian nature, Among the offended persons were some of the Prelates, of whom the Bishop of London was most conspicuous. These made it an affair of public animadversion by the Government; and the consequence was, that William Penn was soon afterwards apprehended, and sent as a prisoner to the Tower.

In this his new habitation he was treated with great severity. He was not only kept in close confinement, but no one of his friends was permitted to have access to him. A report was conveyed to him, to aggravate his sufferings, that the Bishop of London had resolved that he should either publicly recant, or die in prison, But his conduct

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was like that of all who suffer for conscience-sake. He was too sincere in his faith to be changed by such treatment. The law of force, the old State-argument in such cases, never conquered religious error. In his reply to the Bishop of London, instead of making any mean concession, he gave him in substance to understand, "that he would weary out the malice of his enemies by his patience; that great and good things were seldom obtained without loss and hardships; that the man, who would reap and not labour, must faint with the wind and perish in disappointments; and that his prison should be his grave, before he would renounce his just opinions; for that he owed his conscience to no man."

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While he was in the Tower, he could not, consistently with his notions of duty, remain idle. To do good by preaching, while immured there, was impossible: he therefore applied himself to writing. His first effort ended in the production of "No Cross, No Crown;" a work which gave general satisfaction, and which in his own lifetime passed through several editions.

The design of this work seems to have

arisen from the nature of his situation, combined with the view of doing good. He was then, as we have seen, a prisoner for conscience-sake. He was enduring hardships for the sake of his religion. He felt therefore the necessity of laying down and enforcing the great doctrine implied in the title of it, which was, that unless men are willing to lead a life of self-denial, and toundergo privations and hardships in the course of their Christian warfare, or unless they are willing to bear the Cross, that is, of Christ, they cannot become capable of wearing the Crown, that is, of eternal glory.

The work was divided into two parts, in the first of which he handled his subject thus. This great doctrine, he showed, had been disregarded by men, though essentially necessary to their salvation. Hence, they had degenerated from their primitive ancestors, the early converts to Christ. They had gone from purity to lust, from moderation to excess, and from love and charity to persecution. -By this their conduct they might see as in a mirror how foul their lapse was; yet mercy was to be found in repentance, through the propitiation of the blood

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of Jesus, and in bearing his cross, the glory of which had triumphed over the Heathen world.The Cross, he said, was an expression borrowed from the wooden cross of Christ, on which he submitted to the will of God, who permitted him to suffer death at the hands of evil men. Hence, the cross mystical was that divine grace and power which crossed the carnal wills of men, and gave a contradiction to their corrupt affections, and which constantly opposed itself to the inordinate and fleshly appetite of their minds, and so might be justly termed the instrument of man's holy dying to the world, and being made conformable to the will of God. This cross was to be borne within, that is, in the heart and soul; for the heart of man was the seat of sin. Where the man was defiled, there he must be sanctified; where sin lived, there it must die, there it must be crucified. The way in which it was to be borne was spiritual, that is, by an inward submission of the soul to the will of God, as it was manifested by the light of Christ in the consciences of men, though it was contrary to their own inclinations. -The great work and business of

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the cross was self-denial. Of this Christ was the great example; and as he denied himself, and offered himself up by the eternal Spirit to the will of God, undergoing the tribulations of his life and the agonies of his death upon the cross for man's salvation, so men were to deny themselves, and to offer themselves up by the same Spirit to do or suffer the will of God for his service and glory. In self-denial there was a lawful and an unlawful self. The lawful self was connected with convenience, ease, enjoyment, plenty, which in themselves were so far from being evil, that they were God's bounty and blessings to us, as husband, wife, child, land, reputation, liberty, and life itself. These were God's favours, which we might enjoy with lawful pleasure, and justly improve as our lawful interest; but when he, the lender, required or called for them, we must part with them, however great the self-denial.- The unlawful self was connected, first, with religious worship; and, secondly, with moral conversation.As it related to worship, it was to be seen in carnal, formal, pompous, and superstitious practices, in stately buildings, images, rich

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