Soon after, in 1668, he began to preach, and in the same year he published his first work, ‘Truth Exalted, &c.’ We cannot here notice his very numerous works, of which the titles run, for the most part, to an extraordinary length: but ‘The Sandy Foundation Shaken,’ published in the same year, claims notice, as having led to his first public persecution. In it he was induced, not to deny the doctrine of the Trinity, which in a certain sense he admitted, but to object to the language in which it is expounded by the English Church; and for this offence he was imprisoned for some time in the Tower. During this confinement, he composed ‘No Cross, No Crown,’ one of his principal and most popular works, of which the leading doctrine, admirably exemplified in his own life, was, that the way to future happiness and glory lies, in this world, not through a course of misery and needless mortification, but still through labour, watchfulness, and self-denial, and continual striving against corrupt passions and inordinate indulgences. This is enforced by copious examples from profane as well as sacred history; and the work gives evidence of an extent of learning very creditable to its author, considering his youth, and the circumstances under which it was composed. He was detained in prison for seven months, and treated with much severity. In 1669 he had the satisfaction of being reconciled to his father. William Penn was one of the first sufferers by the passing of the Conventicle Act, in 1670. He was imprisoned in Newgate, and tried for preaching to a seditious and riotous assembly in Gracechurchstreet; and this trial is remarkable and celebrated in our criminal jurisprudence, for the firmness with which he defended himself, and still more for the admirable courage and constancy with which the jury maintained the verdict of acquittal which they pronounced. He showed on this, and on all other occasions, that he well understood and appreciated the free principles of our constitution, and that he was resolved not to surrender one iota of that liberty of conscience which he claimed for others, as well as for himself. “I am far from thinking it fit,” he said, in addressing the House of Commons, “because I exclaim against the injustice of whipping Quakers for Papists, that Papists should be whipped for their consciences. No, for though the hand pretended to be lifted up against them hath lighted heavily upon us, and we complain, yet we do not mean that any should take a fresh aim at them, or that they should come in our room, for we must give the liberty we ask, and would have none suffer for a truly sober and conscientious dissent on any hand.” His views of religious toleration and civil liberty he has well and clearly explained in the treatise entitled ‘England’s present Interest, &c.,’ published in 1674, in which it formed part of his argument that the liberties of Englishmen were anterior to the