Penalties But out of a Noble Christian Principle that you may have an Opportunity to discover with how much meekness of Wisdom and demonstration of Truth you can treat convince and satisfie a Gainsayer having so generously declared That you do not desire men should become your Proselites further than you give them good Reason and Scripture for it Club-Law being none of the Arguments you treat a scrupulous or tender Conscience with The Arguments and Objections are these that follow The first Objection we shall mention as brought against the Non-conformity and Separation of the Dissenters from the Church of England is this That they have no Reason or Cause upon a Conscientious Account so to do because the principal things they take offence at are not forbidden in the Scriptures and till they can produce a Scripture to the Negative as a Negative Article of Faith that says we are not to do so or so Kneel at the Communion Cross in Baptism keep Holy-days use Liturgies Letanies c. they can have no cause of just scruple And thus Sir you are pleased to Argue viz. That there can be no Transgression but by either omitting what the Law Commands or doing what the Law forbids For Instance If a man can shew where Kneeling at the Sacrament is forbidden in Scripture where sitting is required where praying by a Form is forbid and extemporary Prayers are enjoyned then indeed the Dispute would soon be at an end But if neither the one nor the other can be found as most certainly they cannot then Kneeling at the Sacrament and Reading prayers out of a Book must be reckoned amongst things lawful and then there is no need of scrupling them because they may be done without sin nay where they are required by our Superiors it is our Duty to submit to them because it is our duty to obey them in all lawful things This way of Arguing you say is very plain and convincing And to the same purpose we have Dr. Stillingfleet in his late Answers to several of the Dissenters affirming that those are Schismaticks that Deny submission to the Government of the Church of England and he tells us in plain terms assuredly that the Reasons of this Denial do not signifie a Button those saith he who seperate from the Church of England make this their fundamental principle as to Worship wherein the difference lies that nothing is lawful in the Worship of God but what he hath expresly commanded We say all things are lawful which are not frobidden and UPON THIS SINGLE POINT stands the whole Controversie of Separation as to the Constitution of our Church Here 's the Objection in words at length and which you will find to be no other then what the Papists make to the Church of England upon the same occasion which I shall transcribe in their own words and the Answers of your own Party to it which I hope will be esteemed a fair and satisfactory way of Reply Dr. Stillingfleet giving us an accout of his Popish Adversaries Plea and how he Returned the Negative Articles to be proved by him makes to him this Answer But the strangest Effort of all the rest is what he hath reserved to the last place viz. That the Charge of Idolatry against them must be vain and groundless because if I be pressed Close I shall deny any one of these Negative Points to be divine Truths viz. That honour is not to be given to the Images of Christ and his Saints that what appears to be Bread in the Eucharist is not the Body of Christ that it is not lawful to Invocate Saints to pray for us These are the Jesuits words requiring the Doctor to prove those Negatives upon which single Point he puts the stress of his Argument Then follows his Answer which I pray you to mind well because it is the Answer you must take to the like Question from us viz. But the Answer to this is so easie that it will not require much time to dispatch it For I do assert it to be an Article of my faith that God alone is to be worshipped with Divine and Religious Worship And he that cannot hence infer that no Created Being is to be worshipped hath the name of Reasonable Creature given him to no purpose What need we make Negative Articles of Faith where the Affirmative do necessarily imply them If I believe that the Scripture is my only Rule of Faith as I most firmly do Will any man that considers what he saith require me to make Negative Articles of Faith that the Pope is not Tradition is not Councils are not a private Spirit is not for all these things are necessarily Imply'd therein And so for all particular Doctrines rejected by us upon this principle we do not make them Negative points of Faith but we therefore refuse the Belief of them because not contained IN OUR ONLY RULE OF FAITH On this account we reject the Pope's Supremacy Transubstantiation Infallibility of the present Church in Delivering Points of Faith Purgatory and other FOPPERIES impos'd upon the Belief of Christians So that the short Resolution of our Faith is this That we ought to believe Nothing as an Article of Faith but what God hath Revealed and the compleat Revelation of God's will to us is contained in the BIBLE c. And what could have been spoken wiâ—h fuller Evidence and greater Demonstration of Truth Therefore as joyning issue with the Doctor that upon this single point stands the whole Controversie of Separation as to the Constitution of their Churches viz. That nothing is lawful in the Worship of God but what he hath expresly commanded as say the Dissenters and not all things lawful which are not forbidden as say the Advocates for the Church of England let his own words decide the matter and forever determine the Case For what need the Dissenters as the Doctor affirms on their behalf make Negative Articles of Faith where the Affirmative does necessarily imply them If they do believe with the Doctor that the Scripture is their ONLY Rule of Faith as they most firmly declare to do will any man that considers what he saith require them to make Negative Articles of their Faith that Popes Councils Private Spirits Traditions are not and so for all particular Doctrines rejected by them upon this principle They do not with the Doctor make them Negative points of faith but they therefore with him refuse the Belief of them BECAUSE NOT CONTAINED IN OUR ONLY RULE OF FAITH On this account they do with the Doctor Reject the Pope's Supremacy Transubstantiation Infallibility of the Church of Rome in Delivering points of Faith viz Purgatory and other Fopperies as Salt Oyl Spittle Exorcisms Conjurations baptizing of Bells c. And upon the same account do they Reject what the Protestants have received either from Pagans or Papists as to National Provincial Diocesan and Parochial Churches Because not Contained in
with the Church of Rome that we have most clear evidence of its being a symbolizing with her in an Apostolical Institution Thus have you the Objection in words at length to which in each part the Dissenters do say or may be supposed to say as followeth In the first place If it be taken for granted that the Pattern is fetch'd from those times and not from the Popish times viz. Rome in its Apostacy we would inquire these two things 1. By what Rule or Reason they should be a pattern to us so as to have their Rites and Services Impos'd upon us for our Ritual And 2 whether there were not great Errors and Superstitions in those times as well as the succeeding Ages First Why should our first Reformers any more impose the Rites and Customs of those times upon us than any other Why were we more obliged to accept of the Ecclesiastical Laws of Constantine than his Civil as Doctor Taylor well urges That the Fathers met at Laodicea at Antioch at Nice at Gangra â— 1000 or 1300 years ago should have any Authority â—ver us in England so many Ages after is so infinitely unreasonable 〈◊〉 〈◊〉 but the Fearful and Vnbelievers the Scrupuloâ—â— and 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a slavish Nature and are in bondage 〈…〉 and know not how to stand in the Liberty by which 〈…〉 them free will account themselves in 〈…〉 upon this account the Rulers of the Church will 〈…〉 just warrantable Canon we are to obey in 〈…〉 they have power to Command But the 〈…〉 for being in the OLD CODES of the Church 〈…〉 than the LAWS OF CONSTANTINE No they 〈◊〉 higher or else it will not do To the first Primitive Christianity and Religion in the first Primitive times given as by Christ and his Apostles For Dr. Stillingfleet has well instructed us if we believe the Scriptures are the ONLY RVLE of FAITH then it follows Councils and Fathers Traditions and private Spirits are no more our Rule than the Pope himself and therefore with the Doctor we refuse the Belief of all the Additions Inventions Traditions because not contain'd in our only Rule of Faith To the Laâ— and to the Testimony if they speak not according to that it is because there is no Light in them But secondly do we not find these very times abounding very much with Error and Superstitiâ—n Which is an Argument we should not receive them for our Pattern more thaâ— others whereof I shall give you some Instances from their Naevi or Errors mentioned by the Centurists viz That Origen asserted two Christs deny'd his Godhead the Head of the Arians and Pelagians holding as Jerom saith very desperately about the Spirit and very corruptly about Angels Devils Creation Providence Original Sin Church-Government and the Resurrection and Sacrificing for the Dead Orig. l. 3. in Jo. Baptism takes away Sin and that there must be a Baptism after the Resurrection They also say of Cyprian That Cyprian affirm'd the Church of Rome to be the Mother-Church that there ought to be one High Priest over the Church and that the principal Church is Peter's Chair from whence the Unity of the Priesthood ariseth and that upon Peter the Church is founded That he was a violent Impugner of Priests Marriages held that Sins are done away by Alms and good Works That the person Baptizing in the very Act conferreth the Holy Spirit that Chrysm and Exorcism are absolutely necessary and that there should be Sacrifices for the Dead though some suppose many of these things were foisted in by the Papists St. Austin prays for the dead the Soul of his Mother Monica St. Ambrose for the Soul of Theodosius St. Gregory for the Soul of Trajan St. Austin saith Prayers avail not unto all alike who are departed therefore when the Sacrifices of the Altar or of Alms are offered for all them who are baptized and are defunct for the good they are Thanksgivings for the not very bad they are Propitiations for the very bad though not help the dead yet comfort to the living Chrysostom was for offering Prayers for the dead with Alms and Oblations Austin a great friend to Reliques affirming great Miracles wrought by them Jerome a great defender of Reliques Adoration of them Constantine a great admirer of Reliques Mr. Mede says That Primitive Christians canonized Saints and honoured the Reliques in Imitation of the Gentiles their Daemon-worship thereby to allure them which saith he laid the foundation of Antichrist's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Idolatrick Apostacy They had Sufflation Trine Immersion Exorcism Chrysm white Garments Milk Honey to the new baptized giving the Eucharist to the Infant from the 4 to the 12 Century mingling Water with the Sacramental Wine the Eulogiae c. To which head you may add the Royal Witness in the beginning So that from the consideration of the Errors and Superstitions abounding in these times there is no ground why our first Reformers should propose them for our Pattern for if in one thing why not in another But in the next place I presume upon a fair Examination of particulars these two things will appear 1. That we in the Church of England do not in our Rites Services and Ceremonies symbolize with Antiquity And 2. that we do wholly symbolize in most if not in all of them with Popery 1. It is manifest that our first Reformers as we are told did not make such a perfect piece from pure primitive Antiquity in the first Reformation and forming of our Liturgy which contains so much the Rites Services and Ceremonies of the Church for if so there had been no such need to make so many Alterations and reform so often and in so many things the Reformation And that they have so done the Author of the Protestant Reconciler gives us this Account It is certain saith he that our Church hath already altered her Liturgy at several times and in several parts viz. the Lessons Festivals Ceremonies Rubrick Collects Prayers the Form of Administration of Sacraments the Catechism Confirmation Marriage Visitation of the sick the Burial of the dead and Commination All which he has demonstrated in each particular and from thence he makes these three Remarks 1. That the pretence of still retaining imposing the present Ceremonies out of due Reverence to Antiquity is false hypocritical 2. That it cannot justly be pretended that these Ceremonies are retained and imposed to manifest the Justice and Equity of the Reformation by letting their Enemies see they did not break Communion with them for meer indifferent things or that we left the Church of Rome no further than she left Antiquity 3. Hence it appears how senselesly it is alledged that we cannot abate or change these Ceremonies because they have been once received and owned by the Church BUT in the next place the descending into particulars will
A PLEA FOR THE Non-Conformists GIVING The true State of the Dissenters Case And how far the Conformists Separation from the Church of Rome for their Popish Superstitions and Traditions introduced into the Service of God justifies the Non-Conformists Separation from them for the same In a Letter to Dr. Benjamin Calamy upon his Sermon called Scrupulous Conscience inviting hereto To which is added A Parallel Scheme of the Pagan Papal and Christian Rites and Ceremonies With a Narrative of the Sufferings underwent for Writing Printing and Publisher hereof By Thomas De Laune Could we prevail with the People diligently to examine the Merits of the Cause and equally to hear both Parties upon the different determination of the Guides on both sides our Church would every day gain more ground amongst all wise men Dr. Calamy's Scrup. Consc page 24 25. Nihil Sine Nihil Contra Nihil Praeter Nihil Ultra divinam Scripturam aâ—mittendum esse Pet. Mart. on 2 Sam 6 p 212. Prov. 31. 8 9. Open thy Mouth plead the Cause of the Poor and such as are 〈◊〉 for Destruction Rom. 2. 1. Wherein thou judgest another thou condemnest thy 〈…〉 thou that judgest 〈◊〉 the same things Esay 8. 20. To the Law and to the Testimony Mark 7. â—3 making the Word of God of none Effect through your Tradition Mit. 19. 8. From the beginning it was not so 1 King 18. 21. How long halt we between two Opinions If the Lord be God follow him but if Baal follow him London Printed for the Author 1684. A Royal Witness to the Dissenters Cause Being some Gleanings of some of those Weighty and worthy Sayings of the late King in his Conference with the Popish Marquess of Worcester 1646. in Ragland Castle out of Certamen Religiosum 1st In behalf of the Scripture which the Papists slight for their Tradition 2dly Against their Primitive Antiquity which they adore and fetch their vain Worship from 1st FOr the Scripture he saith p. 11â— That the Scripture is the Rule by which all Differences may be composed it is the Light wherein we must walk the Fooâ— of our Souls an Antidote that expelleth any Infection the only Sword that kills the Enemy the only Plaister that can cure our Wounds the only Documents to attain Eternal Life And p. 116. That the Evidences which are in Scripture cannot be manifested but out of the same Scripture and quotes for the same Ironaeas lib. 3. 12. 2 dly Against their Antiquities p. 111. Our Saviour Christ saith We must not so much hearken to what has been said by them of old time Mat. 5. 38 39. as to that which he shall tell you Where Auditis dictum esse Antiquitatis is expelled and Ego dico vobis is come in its place And speaking of that King of Phrigia that was about to be baptized ask't the Bishop What was become of all his Ancestors He told him they were gone to Heâ—l flang away and said Thither then will I go unto them saith No less wise are they who had rather err with their Fathers and Councils than rectiâ—ie their Understandings by the Word of God and square their Faith according to its Rules And speaking of the Fathers saith p. 114. I discover no Fathers Nakedness but deplore their Infirmities that we should not trust in Arms of Flesh Tertullian saith he was a Montanist Cyprian a Rebaptist or Anabaptist Origins an Antropomoâ—pâ—ist Jerom a Monogonist Nazianzen an Angalist Eusebius an Arrian St. Austin had writ so many Errors that he writ a Book of Retractations that they have often contradicted one another and sometimes themselves That it was no strange thing to see Error triumph in Antiquity and flourish their Ensigns of Universality Succession c. in the face of Truth and nothing so familiar of old as to besmear the face of Truth with spots of Novelty for this was Jeremiah's case Jer. 44. 16 17. c. If you vaunt never so much of your Roman Catholick-Church we can tell you out of St. John That she is become the Synagogue of Satan neither is it impossible but the House of Prayers may be made a Den of Thieves You call us Hereticks we answer you with St. Paul Acts 2â— 14. In the way you call Heresie worship we the God of our Fathers believing all things which are written in the Law and the Prophets And the better to testifie his Piety and Compassion to peaceable Dissenters having himself found the Inconveniency of the contrary speaks to his Son our present King in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 217. thus viz. My counsel and charge to you is That you beware of exasperating any Factions by the Crosness and Asperity of some mens Passions Humours or private Opinions â—mployed by you grounded only upon Differences in lesser matters which are but the Skirts and Suburbs of Religion wherein a Charitable Coâ—nivance and Christian Toleration often dissipates their strength when rougher Opposition fortisies And p. 164. That his Prerogative is best shewed and exercise in remitting rather than exacting the Rigour of the Law there being nothing worse thaâ— legal Tyranâ—y The CONTENTS Of the principal things contain'd in this Letter to Doctor Calamy bringing forth the Merits of the Cause as the Dr. desires under the Conformists Objections and Non-Conformists Answers are as followeth viz. 1. Obj. THe first Objection the Conformists make against the Non-Conformists is That they have no ground conscientiously to scruple at the Rites and Ceremonies of their Church because they are none of them forbidden in the Scripture upon which single Point they say stands the whole of the Controversie pag. 3 4. Answ To which the Non-Conformists return to them the same Ansâ—er they themselves give the Papists to the same Objection against them viz. That what is not contained in our only RULE OF FAITH THE BIBLE is to be rejected p. 6 7 8. 2. Obj. That the Non-Conformists have no reason to sâ—ruple much less to separate from their Church for such small indifferent things as the Rites and Ceremonies in the Liturgy which they affirm to be so p. 9 10. Answ To which they say That the Rites and Ceremonies in Gods Worship are not small indifferent things either in Gods account p. 13 14. nor in their own account as their Principles from their own Pens evidence and their Practices declare viz. by their imposing them as absolutely necessary upon the Penalty of Life Liberty and Estate yea Soul also though themselves do grant that the enjoyning indâ—fferent or unnecessary things as Necessary is an adding to Gods Word Will Worship and vain Worship p. 11 12 13. 3. Obj. That they have no cause to separate upon the account of Rites and Ceremonies as tho' they were Popish Novelâ—ies because they are all of them founded in Primitive Antiquity before Popery was known in the World both which they possitively Affirm p. 14 15. Answ To which they Reply 1st That Primitive Antiquity without Scripture Authority ought to
justifie the Schism and Separation from Rome To have recourse to the Scriptures consulting those Oracles how things stood from the beginning and only separating from them we find Separatists from the Primitive Church and Truth we make Asecâ—â—â—ion that we may not partake of the English Roman Schism and answering the Lords express Command Come out from amongst them be ye sepanate c. 2 Cor. 6. Rev. 18. 4. be to be esteemed Sedition Schism and Separation we are Seditious Schismaticks and Separatists If to own the Soveraignity of Christ by whom all things were created and by whom all things consist who to this end dyed rose again and revived that he might be Lord both of quick and dead to whom the Father hath given all Power both in Heaven and Earth King of Kings and Lord of Lords and Powers and Potentates as under him in Conscience to him to whom you own every Knee must bow and the King is but next and immediately under him supream Head and Governour in all Causes Ecclesiastical and Civil it being also stampt upon our Coyn Christâ— Auspice Regnâ— Christ the Kingdom 's happy Guide If the owning and asserting his Soveraignity in chief be Treason and Rebellion we own we are such Traytors and Rebels If in our Places and Stations to endeavour the Defence of the English Government Laws Liberties and Properties and to keep out the Popes forreign usurped Power who has heretofore so tyranniz'd over Prince and People both as to their Bodies and souls in these Nations and to which all who have taken the Oath of Allegeance are so solemnly engaged be to be esteem'd Plotting and Plotters we own our selves guilty of that Plot. The CONCLUSION THus Sir you have at your Friendly Call and Invitation a fair and impartial Examination of the Merits of the Cause giving you the different Sentiments of the Guides on both sides in the most material Objections made by the one and the candid Answers of the other and how far your own Principles and Practice in separating from Superstitious Idolatrous and Persecuting Bloody Rome justifies in many things their Principles as well as Practice in separation from you walking in their steps The substance whereof for a conclusion I shall briefly sum up with some Reflections thereon in the following Queries viz. 1. Quaery If your Answer to the Papists calling for your Negative Proof from the Scriptures against their Molatrous Foppish and unwritten Traditions be good against them viz. That there needs no Negative Proof to disprove them because they are not contain'd in OVR ONLY RVLE OF FAITH THE BIBLE as pag. 5. Then whether the same Answer is not good from the Dissenters when you ask them the very same Question which carries it in the whole of the Controversie â—s Dr. Stillingfleet observes p. 4 viz. That there needs no Negative Proofs to disprove all the Rites Services and Ceremonies inquestion because none of them are contained in our ONLY RULE OF FAITH where they say They no more â—â—nd National Provincial Diocâ—san Churches your Government by Lord Arch-Bishops and Bishops Deans Arch-Deacons Parsons Vicars Curats Chancellors Officials your Consecration of Churches and Priests your Priests Garments Altars Liturgies Singing-Service Letanies Bowing Crossing Kneeling at Sacrament Holy-dayes Fasts Feasts Vigils Then the Popish Holy Water Salt Oyl Spittle Baptizing of Bells Exorcisms Conjurations Bowing to Images and Altars and other such liâ—e Fopperies pag. 6 7 8. 2. Query If your own Pens do declare that to enjoyn unnecessary or indifferent things viz. things not contained in the Scripture in Gods Worship and Service as necessary ought to be reputed an adding to Gods Word a teaching for Doctrine the Commands of men Superstition Will-Worship or worshipping God in vein as pag. 12. then how can you avoid the same charge brought against you by the Dissenters when you as selâ—-judged and condemned do the same things For are not your Rites and Ceremonies confessed by you to be Indifferent things as pag. 9 10. imposed upon Dissenters as absolutely necessary to the Excommunicating or as much as lies in you daming their Souls ruining their Bodies and Estates who conscientiously scruple and refuse them as page â—1 12 13. 3. Quaery If you do declare the Rites Services and Ceremonies in the Liturgy are of Primitive Antiquity and not of Popish Novelty as pag. 14 15. and that you have left or separated from the Church of Rome because they have left Primitive Antiquity and therefore the Dissenters have no cause to boggle at or scruple them as Popish But if it appear to be quite otherwise as the Examination of each particular seems to demonstrate as p. 16 17 18 19 20 c. viz That they are not of Primitive Antiquity but of Popish Novelty and all of them feâ—ch't from the Institution of Popes and Popish Councils and Canons and not from Jesus Christ and his New-Testament Canons If so then first Whether you do not betray much Rashness and Weakness not to say with the Protestant Reconciler one of your own Falshood and Hypocrisie And Secondly Whether you do not thereby justifie the Dissenters Separation from you as warrantable because they separate from you for being in the practice of Popish Superstition and unwritten Tradition because they are expresly commanded by Christ To separate and come out from such unwarrantable Practices 2 Cor. 6. 14 15 16 17 18. Rev. 18. 4. Lest partaking of such Sins they share of the threatned Judgments It being very dishonourable as well as dangerous to halt betwixt two If God be God he but if Baal he is to be served and followed To which purpose we find in that most remarkable Letter of Bishop Hall to Dr. Laud afterward Arch-Bishop of Canterbury that which is very instructive upon this account whereof therefore I shall presume to give you this following part of it viz. Resolve saith he one way and know at last what you do hold and what you should cast off either your Wings or your Teeth and loâ—thing this Bate like Nature be either â— Bird or a Beast If you must begin why not now it is dangerous deferring that whose Want is deadly and whose Opportunity is doubtful God cryeth out with â—ehâ— Who is on my side Who Look at least out of your Window to him and in a resolute Courage cast down this Jezebel c. Thus far the good Bishop which is a good caution against Indifferency and Luke warmness in the service of Christ agreeable to our Saviour Rev. 3. to Laodicea I would thou wert either cold or hot c. 4. Quaery If your selves have judged Popish Imposition and Persecution for Conscience to be Antichristian Wolfish and Beastly wholly contrary to Christianity and the Lamb like Nature of Christ and that it is Injustice and barbarous Cruelty to afflict men for what they cannot help and a plain Rebellion against God by wresting his Scepter and usurping his Empire over Conscience out of his hand the
the Supream Law-givers unrepealable Statutes quite exploding what 's undeniably borrowed from the Pompilian or Pontifical Canons Some Sheets have been Printed off of what I intended to present to you but the Messenger of the Press interupted the procedure and got me Committed to Newgate where I am now confined There is nothing done nor was intended to be done but a fair Examination of those things yonr Sermon invited to which I had thought if esteemed Criminal should fall rather within the Cognizance of Divines then the men of Law For methinks the Pandects should not be the Oracles of Religion and that temporal Statutes should be so Civil as to give precedency to the sacred Records 'T is possible that inquirers into Religion will look upon it as a preposterous proceeding and disagreeable to the Nature of the Christian Faith to force doubting persons by penaltyes to Embrace it for that can never make them good Converts but Hypocrites May they not say that t is a horid disparagement to the self-evidencing Light of the Gospel if it cannot stop the mouths of the Gain-sayers any other way then by the Rigid Execution of Acts of State I cannot find that Christ or his Disciples ever Church-cursed or Newgated Scrupulous Consciences to Conformity My Confinement is for accepting your invitation to hear both sides and I appeal to you whether it be Candid to punish me for Obeying a Guide of the Church I look upon you in honour Obliged to procure my Sheets yet unfinished a publick Pasport and to me my Liberty Else I must conclude it unfair and that if the irresistible Logick of Goals grows Al a-mode it will make the Reformation some pretend to suspected to be very little Meritorious of theat Name Religion is a Sacred thing and has been most horribly abused by such as have superadded their own inventions or those Traditional Fopperies received from our Deceiv'd and Superstitious Ancestors I am satisfied you as well as Dr. Stillingfleet will own or ther 's no debating with you that the Scripture is our only Rule of Faith If so pray let your Scrupulous Consciences be won to Conformity by that All Men are not of Equal Capacity to apprehend things doubtfull for if they had been so there had beed no necesity of Preachers and the Methods of convincing Men is as plainly lay'd down in the Bible as any thing there viz. By plain demonstrative Arguments meek and winning Perswasions not the Sylogisms of Prisons Pillories c. I Beseech you in the fear of God and as you will answer it to our great Lord and Master Jesus Christ that without respect to any other end then the good of Souls as the profession you take Obliges you to that you would Treat Scupulous Consciences as you would be dealt withal your self If they have no reason for their Dissent and will without ground suffer Imprisonments with all the Ruinous Concomitants of so dismal a Circumstance t is certain that Bedlam is more fit for them then such places of Confinement as are appointed for men in their wits and by consequence t is pity to be so severe with such Simpletons But if you will allow them any Modicum of Reason then I appeal to all the Guid's of the Church whether it be not more consonant to the precepts of our Soveraign Legislator to confute them by his Rules rather then by such Coercive methods which his Majesty judg'd Ineffectual in his Declaration of indulgence March 1672 As Truth seeks no Corners nor Suborners and as Real Beauty will not be beholden to the Artificial dawbings of a Pencil so the Christian Religion where professed in its naked Simplicity needs no other argument to beget Proselites then its own Lovely and Illustrious Features altogether plain honest and every way Amiable voyd of all Meretricious Gawdery or that Majestical Pomp which pleases only the External Sense I have no malignity against any Person whatsoever much less against your Church or any of its Members all I desire is that Scrupulous Consciences who trouble not the peace of the Nation should be dealt withal at least as weak Brethren according to Rom. 14. 1. and not Ruin'd by Penaltys for not Swallowing what 's imposed under the notion of Decency and Order tho Excentrick to the Scheme we have of it in our only Rule of Faith Sr. I intreat you to excuse this Trouble from a Stranger who would fain be convinced by something more like Divinity then Negate where any Message from you shall be welcome to Your Humble Servant Thomas Delaune From the Press-yand Newgate the 8 th of December 1683. To this Letter Delivered by my Wife I received an Answer to this effect That if I had been Imprisoned upon the account of Answering your Book you would do me any kindness that became you But not hearing from you I sent the following Letter by my Wife January Die Nono 1683. Reverende Vir QVod semel atque iterâ—m Concionatus eras Typisque mandaveras de Dubitanti Conscientia quotquot Diversae sint sententiae circa quosdam Ritus ac Ceremonias ad utriusque partis Rationes Examinandas satis publice vocitaverat Tacentibus alijs in illa re tibi parebam non litigand Causa imparnim est Congressus inter te tantum virum me tantillum sed uthujus-modi Litem adimendi sicuti praeceperas adhibeatur occasio Si propter tale duntaxat obsequium me paenas daturum nescio quot quibusve modis decretum fuerit Nunquid nova vincendi ratio sacris paginis inaudita apud quosdam Antesignanos exoritur Quid de his rebus sentiendum esse videatur ex sacro Codice ac probatis Scriptoribus disquirere proposui te Cunctos vaciliantes tam acriter invitante ex illo Lumine semitarum ex lla Lucerna Psal 119. 105. Rationes aliquot hauseraml adversus varios ac Multiplices Errores qui in Ecclesiant Irrepserunt Easola de causa usque ad Carcerem ubi nihil amabile est adactus sum Vtrum Istiusmodi Argumenta valuerint ad vestrae Concienis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probandas sub Judice Supremo lis sit Anve tali modo ullus ex dubitantibus in spirituale Cogi potuerit Ovile Judex esto Nihil adversus Regiam Majestatem nihil de Regimine Civili nihil contra Monarchiae pacem asseritur De Rituum ac Ceremoniarum origine deque rebus quae specie veritatis Etiamsi parum recte in dubitantes Objiciuntur sola dissertatioest Quid de me Curia decreverit nescio Fiat summi Patris Voluntas Vniversis qui salutis humanae largitorem secundum verbum ejus Colunt Pacem internam ac externam in hoc aeâ—ernamque in futuro seculo Precatur Thomas De Laune Vt Responsumaliquod quod Theologum decet per dilectissâ—mam meam Conjugem uti promisisti remittas obseâ—ro The English of which is thus January the 9th 1683. Reverend Sir What you once and again preached and then
our ONLY RULE of Faith As also of the Government of the Church of Christ by Lord Arch-Bishops Bishops Deans Arch-Deacons Parsons Vicars Curates Chancellors Officials c. Because not contained in our ONLY RULE of Faith In like manner do the Dissenters also Reject the Consecrating of Churches Chappels Cathedrals Priests Garments Altars Liturgies Singing Service Letanies Bowings Crossings Cringings Holy-dayes Fasts Feasts Vigils because not one word of any of them is contained in our only Rule of Faith So that the short Resolution of the Dissenters and the Doctor 's Faith in this great Point is this that they ought to believe nothing as an Article of Faith but what God hath revealed and that the Compleat Revelation of Gods Will to us is contained in the BIBLE Therefore Christ having in the Affirmative compleatly Revealed to us his mind and will in the Bible both as to the Doctrine and Discipline of his Church we need not go to Pope Council Tradition or any other for Additions to either nor trouble our selves to make Negative Articles of Faith and Practice which would be as Ridiculous as Endless And this we hope the Doctor and all his Party will take for good Pay and that you your self Sir amongst the rest will joyn Issue and acknowledge That this way of Arguing is very plain and convincing But this being so well performed by the Doctor what shall we say that so wise so learned and so great a man as Dr. Stillingfleet should forgot himself so far as to make head and run counter against his own Argument and to that degree as to pawn the whole Controversie upon that single point which he had so infallibly and indisputably resolved which indeed is very strange and wonderful but yet upon serious Thoughts we shall find it but a fulfilling of that Word of the Lord viz. I will do a marvellous Work amongst this People even a marvellous Work and a Wonder But what is that Why the Wisdom of their Wise men shall perish and the Vnderstanding of the Prudent men shall be hid But when shall that be viz. When they teach for Doctrines the Commands or the fear or Worship of God for the Precepts of men Our very case and whereof we have frequent and continual experience For with what Evidence and Demonstration of Truth will the Papists argue against and censure the Heathen for their Idolatries and yet at the same time be guilty of the same thing themselves and expose themselves to the Censure of the Heathen on the one side and the Protestants on the other How wisely how spiritually will Protestants dispute with handle and judge the Papists for leaving the Word of God for Fables for their Will-Worship False-Worship Idolatry c. and yet at the same time be guilty of Will Worship themselves exposing themselves to the Censure both of Papist and Non-Conformist Of which we might give you divers Instances both of the one and of the other and whereof take one or two This very Jesuite who disputes with the Doctor falls out in a most severe Censure of the Pagans for their most damnable Diabolical Idolatry in Worshipping their inferior Deities as Venus Mars Bacchus Vulcan and the like Rabble of Devils as he calls them who were their Damons Hero's or Intercessors to their superior Deity Jupiter not being aware which also the Doctor improves against him that they were guilty of the same Crime themselves in setting up their Inferior Deities the Virgin Mary St. Peter St Paul and a hundred more as Mediators and Intercessors to the Supream and to whom as the Doctor observes they pay divine Honour and Worship bowing and kneeling before them and their Images also which he proves against them to be no less Diabolical Idolatry The Jesuite being quick-sighted returns smartly upon the Doctor That whilst he judges their bowing and kneeling before their Images to be Idolatry how can he justifie their bowing and kneeling before the consecrated Elements bowing at the Altar East Name of Jesus Putting off their Hats c. which the Jesuite on the one hand and the Dissenters on the other hand improve against him And so whilst Dr. Pierce severely censures the Papists for varying from the primitive Pattern in their Superstitions and Abominations Because it was not so from the beginning Sergent the Jesuit returns his own Argument smartly upon him for doing the same thing in many particulars and which the Dissenter also doth for the same viz. for varying in so many things from the primitive Pattern whilst he judges others for the same To which we might add divers Instances both as to Papists and Protestants especially in those three Points Idolatry Imposition and Persecution So that as it hath been generally observ'd the Papists Arguments againsts the Heathen the Protestants Arguments against the Papists are most substantial Arguments against themselves when their practice gives their principle the Lye so rendring themselves altogether inexcusable as faith the Text Therefore thou art inexcusable O man whosoever thou art that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest dost the same things But be sure that the Judgment of God is according to Truth against them which commit such things And thinkest thou this O man that judgest them which do such things and doest the same that thou shalt escape the Judgment of God c. Another Objection that is brought against the Dissenters is Because they separate from the Church of England for â—eer Nicities for little things which in their own Nature are indifferent To that purpose you are pleas'd to express your self viz. A scrupulous Conscience is conversant about things in their own nature Indifferent and it consists Either in strictly tying up our selves to some things which God hath no where commanded as the Pharisees made great Conscience of Washing before they did eat and abundance of other unnecessary Rights and Vsages they had of mens own inventing and devising which they as Religiously nay more Carefully observed than the indisputable Commands of God himself Or in a Conscientious abstaining from some things 〈…〉 not forbid nor any ways unlawful Touch not tasâ—â— not 〈…〉 not doubting and fearing where no fear is thinking that 〈…〉 as much offend God by eating some kind of Meats 〈…〉 Garments as they should do were they guilty of 〈…〉 Adultery Which is the case of many amongst 〈…〉 Scrupulosity about little matters seem more 〈…〉 â—usterâ— than other good and honest Christians are or 〈◊〉 need or ought to be And a little further you add A 〈◊〉 Conscience therefore starts and boggles where there is no real 〈◊〉 or Mischief is afraid of omitting or doing what may be omitted or done without sin Which I know not how better to illustrate than by those unaccountable Antipathies or Prejudices that sâ—me men have against some sort of Meats or living Creatures which have not the least harm or
use of these Ceremonies by reason of such his opinion should be superstition to him And Dr. Patrick in the Friendly Debate Then say they VVill-worship is erected when any thing is to be enjoyned to be done or not done as if it were the VVill and Command of God he should be so served when it is a meer Constitution of the Will of Man Then do we make Ceremonies to be parts of divine Worship when we suppose them to be so necessary that the doing of them would be a thing pleasing to God and the omitting of them the contrary although there were no humane Law which required the doing of them And secondly when we suppose them unalterable and obligatory so the Consciences of all Christians for this supposes an equal necessity with that of divine Institution All which so fully speaks the Sense of the Dissenters that there needs no better Answer to be given than what they themselves have put into their Mouths But saith Mr. Allen in Contradiction to his Brethern That things that are not used as Commanded by God taking for granted they had not so urg'd them and only as Matters of humane prudence cannot he saith be charged to be Will-worship But for his better Information we would refer him to the Protestant Reconciler and the many Authorities urged by their own Pens to clear the same with this Addition as to Jeroboam's Case who varied but in four particulars as to the Service and Ceremonies of Worship viz. the place of Worship Dan and â—ethel iâ—â—â—ead of Jerusalem 2. the Signs of Divine 〈…〉 Golden Calves instead of the Cherubims 3. 〈…〉 of the Feast 15 of the 8 Moneth instead of the 7th 〈…〉 administring making of Priests All 〈…〉 think were but Circumstantials about 〈…〉 not under the notion of being Commanded 〈…〉 as Mr. Allen observes of our Ceremonies 〈…〉 of humane prudence and for which 〈…〉 much to say to the Dissenters in that day who 〈…〉 separated from him for the same 2 Chron. 11. 16. 〈◊〉 13. and 14. as Mr. Anisworth in his Plea for Jeroboam most notably observes who kept in the mean time to the Articles of Faith and fundamental Ordinances of Religion and worshipping with Reverence the God of his Fathers making Alterations in things meerly Ceremonial whereof no express Law forbidding and being variable as time place and person gave occasion But however Jeroboam might â—ince the matter and make light of it as others do in like circumstances yet God being a jealous God would not admit of such Innovation and varying from his pure Worship but Reproves these for desperate Idolatry and Reputes it no other than the Worshipping of Devils 2 Chron. 11. 15. His Supremacy in the Kingdom not being able to bear him out in altering the Ordinances of the Service of God and so doing things out of his own heart 1 King 12. 33. it became his Sin and made Israel to sin thereby doing evil above all that went before him having made other Gods and Molten Images to provoke the Lord to Anger 1 Kings 14. 9. Casting him behind his back Therefore the Lord threatens in the next Verses in these words Behold I will bring evil upon the house of Jeroboam and will cut off Jeroboam him that pisseth against the Wall and him that is shut up and left in Israel and will take away the Remnant of the house of Jeroboam as a man taketh away Dung till it be all gone Him that Dyeth of Jeroboam in the City shall the Dogs 〈◊〉 and him that Dyeth in the Fields shall the Fowls of the Air â—at for the Lord hath spoken it And which all came to pass accordingly Which pregnant Instance the Judicious will I doubt not 〈…〉 consider that these prudent and in indifferent 〈…〉 Religious Worship as they are 〈◊〉 to 〈…〉 minced and extenuated may be of the 〈…〉 with Jeroboam's Idolatry With this 〈…〉 varied but in four and these in above 〈…〉 wherein they have presumed to swerve from 〈…〉 to Gods Word and Worship Another 〈…〉 this and none of the least viz. That Dissenters 〈…〉 to separate from the Church of England for Symbolizing with Romish Rites and Ceremonies because they only retain and practice such Rites and Ceremonies which were practised by Antiquity before Popery took place in the World To this purpose you are pleased to say in your Scrupulous Conscience Now our first Reformers here in England did not go about to invent a new species of Government to devise new Rites and Ceremonies and a new form of Worship such as should be least excepted against and then obtrude it upon this Nation as was done at Geneva and some other places but they wisely considered if they did but reject what the Romanists had added to the Faith and Worship of Christians lay aside their Novel Inventions Vsurpations and unwritten Traditions there would remain the pure simple Primitive Christianity such as it was before the Roman Church was thus degenerated nor have we any thing of Popery left amongst us but what the Papists had left amongst them of Primative Religion and Worship Thus saith the Resolution of the Case of Conscience That the Rites of the Church of England are exceeding few and those plain and easie grave and manly founded on the practice of the Church long before Popery appeared upon the Stage of the World And again As to our Churches prescribing a Liturgy of Set-forms of Prayer and Administration of Sacraments and other publick Offices it is easie to shew that Symbolizing with the Church of Rome herein is so far from being culpable and much more from being a just ground of Separation from our Church that it is highly commendable for as herein our Church no less symbolizeth with the Primitive Church than with that of Rome as she is now Constituted And Dr. Saravia who saith thus Satis est modestis 〈◊〉 Christianis satisfacere qui ita recesserunt a Superstitionibus Idolatria Romanae Ecclesiae ut probates ab Orthodoxis Patribus mores non rejicient That it may be a sufficient satisfaction to modest and pious Christians that there is such 〈…〉 from the Superstitions and Idolatry of the Church of 〈…〉 to reject the approved Customs of the Orthodox Fathers These our Rites and Ceremonies saith 〈…〉 are retained and kept out of due Reverence to 〈…〉 again These Ceremonies were retained or Impos'd 〈…〉 and Equity of the Reformation by 〈…〉 see they did not break Communion with them for 〈…〉 things or that they left the Church Rome no further than they left the Ancient Church The Doctor further assures us That as to Discipline respecting the Government of the Church by Bishops is to be made good by a Vniversal Tradition universally received since the Apostles times as the Apostolical Government viz. Diocesan Bishops As to the Government of our Churches by Bishops saith the Resolver this is so far from being an unlawful Symbolizing
into the Epistles and Gospels which was not heard of before the days of Popery I dare not Avow that this is that Reverend handling of the Scriptures and the right dividing of the Word of Truth which Saint Paul Requireth 2 Tim. 2. 15. Thirdly The great Inconveniency which hath followed this Book while it hath Maintained an Vnlearned Ministry and made it thought sufficient to have the Service Read wherein we have made the Spirit of God to speak in vain 1 Tim. 3. 12. which Requires the Ministers of the Gospel to be apt to Teach and to exhort and Reprove Tit. 1. 9. This is an other Cause why I cannot Subscribe unto the Book that it hath all things answerable to the Word of God But the Abridgment is much more full bringing Arguments from the Scripture The Fathers the Old Reformers and our own Old Protestant Doctors against it whereof I shall give this following Account First It is contrary to the Word of God to use such Ceremonies in the Worship of God as man has devised if they be notoriously known to have been of old and still to be abused unto Idolatry and Superstition by the Papists especially if the same be now of no necessary use in the Church where note that the Ceremonial part of the English Service that is like unto that of the Romish is what has been abused by the Papists to Idolatry or Superstition but yet are not so necessary to Divine Worship but that the Worship may be Compleat Devout and orderly without them which appears saith they First by the Second Commandment which forbids all provocation unto Spiritual Fornication as the 7th doth unto that which is Carnal Secondly By the Commandment and Direction God hath given us in his Word to Seperate our selves from Idolaters and be as unlike to them as may be especially in their Religions Observations and Ceremonies to abolish not only all Idols and that so as we may best shew our utmost Detestation to them and root out the very memory of them Thirdly By the Equity and Reasons of these Commandments which we find set down in Holy Scripture viz. 1. The detestation which the Lord our God being a Jealous God beareth unto Idolatry and all the Instruments and Tokens thereof as unto Spiritual Whoredom Secondly That it cannot be said sincerely we have Repented of the Idolatry of our Forefathers unless we be ashamed of and cast away with Detestation all the Instruments and Monuments of it Thirdly That we shall be in danger to be Corrupted in the Substance of Religion and Purity of Doctrine and even to fall back again to Idolatry if we Conform our selves to Idolaterous Ceremonies yea if we shew not all Detestation unto them Fourthly That our Conformity with Idolators in their Ceremonies wherein they Repose the greatest part of their Religion will be a special means to harden them in Superstition Fifthly That seeing the Pope is revealed to be that Great Antichrist and his Idolatry troubleth the Church at this day more than any other and our people Converse more with Papists then with any other Idolators there is more danger in the Retaining of the Ceremonies and Relicks of Popery then of any other Idolatry whatsoever By the Judgment of the Godly Learned of all Churches and Ages who have Constantly Taught and given Testimony of this Truth That Christians are Bound to cast off the Ceremonies and Religious Customs of Pagans Jews Idolators and Hereticks and Carefully to shun all Conformity with them therein In the Council of Nice it was Decreed That Christians might not keep the Feast of Easter at that Time nor in that manner the Jews did let us say they in nothing agree with that most detestable rout of the Jews And in another Councel That none should fast on the Lords Day because the Manachees had taken up that day to fast in That such Altars as were set up in the Country and High-ways in Memory of the Martyrs should be Abolished and that Solemn Requests should be made to the Emperor that all Reliques and Monuments of Idolatry might be utterly Destroyed and this Decree we find Cited by Dr. Fulk In another Councel That Christians should not Celebrate Feasts on the Birth days of Martyrs because that was the manner of the Heathens Tertullian is large and vehement in this point As saith he We may give nothing to the Service of an Idol so may you borrow nothing from the Service of an Idol if it be against Religion to sit at Table in any Idols Temple What is it to be seen in the Habit of an Idol Thou that art Christian must hate those things the Authors and Inventers whereof thou canst not choose but hate Austin himself Saith if you would win Pagans leave all their Solemnities for sake their Toyes The Judgment of the Church of Scotland in their Letter to the Bishops of England 1556. from a General Assembly at Edenborough thus writ if Surplice Corner Cap and Tipper have been Badges of Idolators in the very Act of Idolatry what have the Preachers of Christian Liberty and the open Rebukers of Superstition to do with the dress of the Romish Beast And in the Confession of their Faith sworn to by them and the Kings Majesty also We find these words and Detest all his Ceremonies and False Doctrines of the Roman Antichrist added to the Ministration of the True Sacraments We Detest all his vain Rites Signs and Traditions brought into the Church without the Word of God Mr. Rogers that Holy Martyr would not Consent to a Cannon that was to be made in K. Edwards Days for the Clergies Conformity in Cap Tippet and the rest of the Apparel unless it might be Decreed that the Papists for a Difference between them and others might be Constrained to wear upon their Sleves A Challice with a House upon it Bishop Pilkington misliked that in our Liturgy we are so like the Papists in Marriage and many other things this faith he is our fault generally that we differ not from them in all our Ministry Bishop Bilson Defending the Reformed Churches against a Slander of the Papists Approvingly Reporteth thus of them The Reformed Churches Saith he are so far from Admitting the full dost of your Heresies that by no means they can digest one Dram of your Ceremonies Dr. Humphrey Saith That we aught to Refuse to Conform our Selves to the Enemies of God in any of their Ceremonies Professing plainly his Desire and hope of the utter Abolishing of the Ceremhnies af all the Monuments of Popish Superstition that yet Remain in our Church Dr. Fulk Saith That if a man mislike our Form of Service as not differing sufficiently from yours he Sheweth his greatest Zeal in Detestation of your Idolatry and Blasphemy And again we abhor sath he whatsoever hath but a Shew of Popery Dr. Stuâ—liff maketh this one of his Principal Arguments against the Papists that they have derived most of their Ceremonies and Customs from the
Christs cannons by the particular Congrigations where in they serve Christ and according to Christ's Law and primitive practice are maintained by the vollentary contribution of the Flocks they feed and Ride haveing no Benefices or forced maintenance of Tythes to live upon 7thly Their Rites and Ceremonies 7thly Their Rites and Ceremonies 7thly Their Rites and Ceremonies Their principal service comprehending most of their Rits and ceremonys was called the Mass whereof ten principal parts viz 1. The Asperges which was their Sprinkling with holy water at the Temple door all that attended that service for sanctification 2dly The Procession when the Priest in his Vest shaven crown Taper in his hand caryed about Shrines with supplication and thanksgiveing with Musick 3dly Triming Altars with Clothes Lights and Images 4dly The Confiteor makeing Confession and Supplication to the Gods 5dly The Vertegines viz. Antick postures and gestures of the Priest at the Alter There principal service comprehending most of their Rites and Ceremonies is called the Mass where we finde 1. The Asperges or Sprinkling with holywater at the Temple door for sanctification all that attend the service 2ly The procession wherein the Priest in his Vest shaven crown Taper in hand carryes about the Relicks or Shrines with Supplication and Singing with Musick 3ly Adorning the Altars with Cloths Lights Images 4ly The confeteor or confession 5ly The Vertegines viz. Windings turnings and lifting up of the Priests hands 6ly Their Church Musick vocall and Instrumental their No such things in Christs service by his appointment as Liturgys Letanys Church musick Organs Flutes Vials Singing of prayers Anthems or collects no burning Incence Odours Tapers Candles upon Altars no cringings crossings Kneelings at Altars bowing to the East but praying in the Spirit and praysing in the Spirit And receiving the Lords Super the Bread and the Wine according to his Institution without all their Pagan and Papall inventions and Superstitions 6ly The Church Musick Vocal and iustrnmentall puting up Canticles Paeans Collects to their Gods with Organs Flutes Vials c. 7thly The Thurall part Offering Insence Odours and Perfumes 8thly The Offertory viz. Oblations and Offerings 9thly The Round host or small round Loaves given to the Communicants 10 ly The conclusion with Itâ— missa est pronounced by the Priest they had many Curvations or bowings fastings flagellations or whipings lying-wonders by Sorcery and miraculous Appearing of their Gods Dirges worshiping towards the East puting up Songs Collects An. thems c. With Organs Flutes Vials voices 7ly Offering Insence with Odours and perfumes 8ly The Offertory or offerings 9ly The wafer or round Host given to the Comunicants 10 ly the conclusion with ite missa est pronounced by the priest they have curvations Flagellations penances Lying wonders dirges worshiping towards the East They have also several additions to the Mass as Letanys Epistles Gospels Canons Tracts Kiss-pix crosses Kneelings c. Â 8thly Their Imposition and Persecution 8thly Imposition and persecution 8thly In it's Loue Meekness They violently impose their service and Ceremonies not suffering the Dissenting Christians to buy or sell persecuting them to confiscation and to Blood They violently Impose their Service and Ceremonys not suffring the Dissenters to buy or sell but perseâ—â—te them to confiscation and Blood No forcible Imposition of Christ's Service no Persecution corporal mulects and punishments upon Dissenters or gainsayers but the exercise of all Love Patience and long suffering with Gentleness towards them FINIS A NARRATIVE OF THE SUFFERINGS OF THOMAS DELAVNE For Writing Printing and Publishing a late Book Called A PLEA FOR THE NONCONFORMISTS With some modest Reflections thereon Directed to Doctor Calamy in Obedience to whose Call that Work was undertaken By THOMAS DELAVNE Gal. 4. 16. Am I therefore become your Enemy because I tell you the Truth Eccl. 5. 8. If thou seest the Oppression of the Poor and Violent Perverting of Judgement and Justice in a Province marvel not at the matter for he that is higher then the highest regardeth 1 Pet. 3. 14 If you Suffer for Righteousness sake happy are ye and be not a fraid of their terrors neither be ye troubled Printed for the Author 1684. A NARRATIVE OF THE SUFFERINGS OF THOMAS DELAVNE c. SIr I am concern'd to acquaint you with my Case and because possibly some affairs that are more considerable to you may have Diverted you from any inquiry respecting a Prisoner whose complyance to you made him so I will give you a brief account of the whole and intreat you to give me some Resolution to some certain things which I shall propose which if fairly Resolv'd will in my Opinion prove a considerable step to convince a great many Scrupulous Consciences or else give a check to Pulpit and Press-Chalenges and mollify the hearts of such as so ruinously and severely prosecute them for such Scruples as are invincible by any other medium then what you direct to viz. Our only RULE of faith the BIBLE My Case is briefly thus On the Twenty-ninth of November last late in the Evening I was Apprehended by one Robert Stephens a Messenger to the Press And by him carried before Sr. Thomas Genner now Recorder of London who asked me divers Questions the most material of which are mentioned in the following Letter sent afterwards to him By the same Recorder I was sent to the Compter in Woodstreet where I had most wretched Accomondation I was turn'd in amongst the Common-side Prisoners where a hard Bench was my Bed and two Bricks my Pillow and not suffered to see some of my Acquaintance that were Prisoners there as Dissenters Next Morning Mr. Stephens got me cald to the Lodge and to his praise be it spoken narrowly search'd me for Papers but found none for his purpose and so left me to be turned in again but a little while after I was sent by a fresh Warrant to Newgate The Copy of which follows To the Keeper of Newgate or his Deputy You are hereby required to receive into your Custody the Body of Thomas Delaune and him safely keep untill he shall be Delivered by due Course of Law for that it appeared before me by his own Confession that he is the Author and Pen-man of a certain Pamphlet Entituled A Plea for the Nonconformists and hath caused many hundred Sheets thereof to be Printed wherein are contained several Seditious and dangerous matters against the Government and for that he refused to find Sureties to appear at the next Sessions of the Peace to be held for the City of London at the Old-Bayly and to be of the good behaviour in the mean time and for your so doing this shall be your Warrant Given under my Hand and Seal this XXXth day of November Anno Caroli Secundi nunc Angi c. 35. Annoq Dom. 1683. Tho. Jenner Record Ex a per A. Nicolas By vertue of that warrant I was committed to Newgate and Lodg'd amongst Felons whose horrid Company made a
perfect representation of that horible place which you describe when you mention Hell But after two days and nights without any Refreshment the unusualness of that society and place haveing impaird my health the constitution of which at the best is very Tender and Crazy but I am now in the press-yard a place of some sobriety tho still a Prison Some few days after I sent the following Letter to Sr. Thomas Jenner and on the Eighth of December by my Wife another to you the words of the former were these To Sr. Thomas Jenner Knight Recorder of London Sr. You know I was Committed Prisoner first to the Compter in Woodstreet then to Newgate by your warrant In my Mittimus tis said that I refused to give Bail which is a mistake for being asked by you whether I would give Bail then I said I could not it being so late at Night when I had no opportunity to send to such as would Bail me and being askt whether I would give Bail the next Morning I saie I knew not whether ' I could or not because I was not certain whether such to whom I might have made Application would do it or not This was no Sullenness nor Obstinacy in me but what my Real apprehentions then were Some Friends of mine Freemen of theis City went afterwards to be my Bail but they were told you were not at home They made thereupon an application to Sr. William Turner who referd them to you It is said in the Warrant that I confessed I was the Author of a Libel Entituled A Plea for the Nonconformists wherein are contained things dangerous to the Government which thus much and no further is true I confessed before you that I delivered a Manuscript of my own writing to one John How with that Title in order to be Printed and that if the Print agreed with the Manuscript I would own it otherwise I could not because the misplacing of a Stop the misprinting of a Lettor or Syllable or some other Errators of the Press would alter the sence even to contradiction of what was intended to be discussed which was not as my Indictment wors it in a form of aggravating terms but in order to a plain disquisition of such things as Dr. Calamy from Pulpit and Press invited Dissenters to inquire into as you may see in his Book called A Discourse of a Scrupulous Conscience There is nothing of matters Relating to the Civil State in what I am Charg'd with for I am not concern'd with that but if the Guid's of the Church as Dr. Calamy calls the Benificed men of the Church of England will make publick Chalenges they should receive Objections without punishing the Objectors whose Supposed Crime is only for obeying them and that you know Sr. is disagreeable to Justice If any thing I have done falls within the lash of English Laws Fiat Justitia But I am satisfi'd I have done nothing in this point unbecoming an honest Subject a Scholar a Gentleman and which is worth all a Christian I Commit the whole matter with Respect to this Dispute to that Supream Legislator who is without Exception just and who will judge all that are S ubordinate to him which is all from Sr. your Servant Thomas Delaune To Dr. Benjamin Calamy These Sr. In your Printed Cermon Intituled Scrupulous Conscience you know you gave a fair invitation to such as differ from you to examine what each party viz. Conformists and Nonconformists say for themselves with respect to the Rites and Ceremonys which the Guides of the Church impose on their Members and by Penal Laws upon their Protestant fellow Pubjects the Nonconformists Without doubt your call to such pre-supposed a Reply by which you expected that there may be either an Opportunity given to you and your Brethren to Rectifie what Scrupulous Consciences Misunderstand or that there may be some Relaxation procured of the severity they undergo if their Dissent appears to be warranted by that only Rule of Faith which Dr. Stillingfleet and other Eminent Conformists call the BIBLE If you did not expect an Answer or thought that none for fear of the Act of Vniformity c. would make any return to your Call what can a man of Reason judge but that it was a Florid Declamation or a Triumphant Harangue a meer mockery and ensnareing of poor Scrupulous Consciences when they must be so muzled that they must not Exhibite the Causes of their Doubts Sir you know that 't is unequal to Gag the Respondent when the Oponents moâ—th is at liberty or to Manacle the assaulted when the Challenger Flourishes a Manacing Sword Vpon that publick Call of yours I adventured to examine with the most diligent search I could make what each of the said parties say for themselves and this not out of any Litigious principle that Pruritus Disputandi now too fatally grown Epidemical but to give such as are Concern'd occasion to investigate these disputed matters to the very foundation to the clearing up of truth in a juncture when it can never be more Seasonable What was digested was intened to be sent you in a Manuscript with some modest Inferences and inquiries but upon Recollection I judged it would more Answer your End viz. Publick Information to have such Arguments as are producible by the Dissenters as Publick as the Invitation you gave them from Pulpit and Press It being equal that the Answer should be as spreading as the Objections I am far from the Vanity of pretending to be your Competitor in the faculties of the Schools I cannot judge of them any otherwise then as unserviceable to Christian Religion unless Tinctured with that Grace Derivative only from the Sanctifier of all Gifts which I hope you partake of I am one of the meanest of the Flock yet not below the regards of the Sheepherd of Souls who is no Respecter of Persons and whose Example such as call themselves his Ambassadors ought to follow And therefore though some who pin their faith upon Canonical Sleevs may censure me for opposing or if I may use a Millitary metaphor taking up the Gantlet against a man of your figure yet I can take up my satisfaction in this that it was not Pride nor a popular Itch much less the love of a Brison influenced me to become an Answerer of your Scrupulous Consciences I could heartily wish as a mercy to these Nations that all Religious Differences were Composed by Evangilioal Rules and that all who own the Name of Christ would serve him with one heart and with one soul and not tear each other to pieces which by consequence must expose them as a Prey to such as gape for their Destruction If the Sanctions of Christ in the Old and New Testament ought to regulate the modes of his Worship and that we are under an indispensible Obligation to Obey that Magna Charta of Heaven then let us either quit the name of Christians or act according to