A Plea for the Non-Conformists, Letter – Errata in narrative

A Plea for the Non-Conformists · Letter – Errata in narrative

p. 1A NARRATIVE OF THE SUFFERINGS OF THOMAS DELAƲNE, &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 p. 2Recorder 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.

London ſſ.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, p. 3the 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 p. 4nothing 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 Ʋniformity, &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 p. 5their Doubts. Sir you know that 'tis unequal to Gag the Reſpondent, when the Oponents mo…th is at liberty; or to Manacle the aſſaulted, when the Challenger Flouriſhes a Manacing Sword.

Ʋpon 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.

p. 6If 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 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.

'Tis 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 tis 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▪amode, 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 p. 7Anceſtors. 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; tis certain that Bedlam is more fit for them, then ſuch places of Confinement as are appointed for men in their wits; and by conſequence tis 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, p. 8according to Rom. 14. 1. and not Ruin'd by Penaltys for not Swallowing whats 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 8th 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;

QƲod ſemel at que iter…m Concionatus eras, Typiſ que mandaveras de Dubitanti Conſcientia, quotquot Diverſae ſint ſententiae circa quoſdam Ritus ac Ceremonias, ad utriuſ que 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 p. 9adverſus varios ac Multiplices Errores, qui in Eccleſiant Irrepſerunt.

Eaſola de cauſa uſ que ad Carcerem, ubi nihil amabile eſt, adactus ſum. Ʋtrum Iſtiuſmodi Argumenta valuerint ad veſtrae Concienis foreign 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, de que rebus quae ſpecie veritatis, Etiamſi parum recte, in dubitantes Objiciuntur, ſola diſſertatioeſt.

Quid de me Curia decreverit neſcio. Fiat ſummi Patris Voluntas, Ʋniverſis qui ſalutis humanae largitorem ſecundum verbum ejus Colunt Pacem internam ac externam in hoc, ae…ernam que in futuro ſeculo Precatur.

Thomas De Laune.

Ʋt Reſponſumaliquod, quod Theologum decet per dilectiſſ…mam meam Conjugem, uti promiſiſti remittas, obſe…ro.

The Engliſh of which is thus.

January the 9th 1683. Reverend Sir.

What you once and again preached and then printed, reſpecting a Doubtful Conſcience, has loudly enough call'd all ſuch as were Diſſatisfy'd about ſome Rites and Ceremonys, to Examine the Reaſons on both ſides.

Others being ſilent I obey'd you in that particular, not meerly to wrangle (for the Encounter is unequal, betwixt a Man ſo Eminent as you are, and ſo mean a Perſon as I am) but that an occaſſion may be given, in compliance to what you deſired to conclude Controverſys of this nature.

If meerly for ſuch Obedience I muſt be puniſhed I know not how, nor in what manner, is there not a new way of conquering [Scrupulous Conſciences] unheard of in the Holy Scriptures, Started by ſome certain Ringleaders?

I purpoſed from Holy Writ and approved Writers, to Examine p. 10what we ought to judg of theſe things. From that light of our paths, from that Lamhorn, Pſal. 119. 105. I gathered ſome Reaſons againſt thoſe various and multiplied Errours which have crept into the Church.

For that only thing am I brought to a Priſon, where there is nothing amiable.

Whether Arguments of that kind will prevaile to prove the Suppoſitions in your Sermon, Let the Supream Judg Determine.

Or whether any of the doubting perſons can that way be Compelled into the Spiritual Sheep-fold, judg you?

Theres nothing againſt the Kings Majeſty, nothing about the Civil Government, nothing againſt the Peace of this Monarchy, there aſſerted.

The only diſpute is about the original of Rites and Ceremonys, and of ſome things which under a ſhew of Truth, though not Righteouſly, are charged upon Doubting perſons.

What the Court will do with me I know not, the will of the Supreme Father be done. Inward and outward peace in this, and Everlaſting Peace in the World to come, to all ſuch as worſhip the Saviour of mankind according to his word, is Pray'd for, by.

THO. DELAUNE.

I Deſire you to Return me ſome Anſwer becoming a Divine, by my Beloved Wife, as you have promiſed.

To this Letter you anſwered by word of Mouth to my Wife, (for I had no anſwer in writing,) that you lookt upon your ſelf Ʋnconcerned, as not being mention'd in the ſheets you ſaw with the Recorder: To ſatisfy which doubt I ſent you a Third Letter, with the Firſt ſheet of the Book I am impriſon'd for; which was a plain Demonſtration that it was an anſwer to your Call, you know the Letter was thus.

January the 14th. 1683. Sir,

Whereas, in Anſwer to my two Letters you ſaid to my p. 11Wife, that my Papers no way concern'd you, viz. Such as I am indicted for; To ſatisfy you, with reſpect to that matter, I here ſend you the firſt Sheet, and leave you to conſider, whether in pure generouſity you are not oblig'd to procure a Priſoner (whoſe Obedience to you made him ſo) his liberty. I am Sir.

your humble ſervant, THO. DELAUNE.

I appeal to your Conſience, whether I had not ſome reaſon to expect ſome return to theſe Applications?

But I had none to any purpoſe, and that too but in a few words by my wife: I had ſome thoughts that you would have performed the Office of a Divine, in viſiting me in my place of Confinement; either to Argue me out of my Doubts, which your promis'd SCRIPTURE and REASON, not a Mittimus and Newgate could eaſily do. To the former I can yeild—To the latter, it ſeems, I muſt—This is a ſevere kind of Logick, and will probably diſpute me out of this World, as it did Mr. Bampfield and Mr. Ralphſon lately, who were my dear and excellent Companions in Trouble—and whoſe abſence I cannot but bemoan, as having loſt in them a Society that was truly pious, truly ſweet, and truly amiable: But I hope the God of mercy will ſupply the want, by a more immediate influence of Comfort, then what can be obtained at ſecond hand.

On the tenth of December two Bills were found againſt Mr. Ralphſon and me, by the Grand-jury of London, whoſe Names are as followeth.

Tho. Vernon.

Tho. Goddard.

Will. Gore.

Will. Wills.

Rand. Manning.

John Martin.

Richard Hows.

Tho. Hodges.

Joſeph Woolhead.

Joſias Ewth.

John Paine.

William Fazakerly.

Joſ. Sparrow.

Joh. Reendal.

David Pool.

Ri. Beauchamp.

Rob. Minories.

p. 12On the 13th day of the ſame Month, we were called to the Seſſions-Houſe in the Old-Bayly; And then our Indictments were read in Engliſh, to which we pleaded not Guilty. We deſired Copies of the ſaid Indictments, and time to make our Defence till next Seſſions; which the Court after ſome pauſe granted. The ſubſtance of the Indictment againſt me was thus—Iuratores pro Domino Rege ſupar Sacram ſuum preſentant quod. Tho Delaune nuper Delondon Gener ligeanc ſu, &c. In plain Engliſh thus, as to the material part of it.

The Jurors for our Lord the King, upon their Oath Preſent, that Thomas Delaune late of London Gent. Not regarding his due Allegeance, but contriving and intending to diſquiet and diſturb the peace and common Tranquillity of this Kingdom of England, &c. To bring the ſaid Lord the King into the greateſt hate and contempt of his Subjects—Machinating and farther intending to move ſtir up and procure Sedition and Rebellion, and to diſparage and Scandalize the Book of Common Prayer, &c.

On the 30th day of November in the 35th of the King, at London in the pariſh of St. Botolph without Biſhops Gate, in the Ward of Biſhops-Gate aforeſaid; by Force and Armes, &c. Ʋnlawfully, Seditiouſly and Maliciouſly, did Write, Print, and Publiſh, and Cauſed to be Written, Printed and Publiſhed, a certain Falſe, Seditious and Scandalous Libel, of and concerning the ſaid Lord the King, and the Book of Common Prayer, aforeſaid, Intituled a Plea for the NONCONFORMISTS.

In which ſaid Libel are contained theſe falſe, Fictions, and Scandalous ſentences following, viz.

The Church of Rome and England alſo, are great Tranſgreſſors, to preſume to vary from Chriſts precept, in altering or adding to the form of words expreſt by Chriſt, in this 11 of Luke. for ſo they have done: They ſay forgive us our treſpaſſes, as we forgive them who treſpaſs againſt us; when there are noſuch words in Chriſt prayer, his words are, forgive us our Sins or Debts, for we alſo forgive every one that is indebted to us, and (ſays the Indictment p. 13again) in another part of the ſaid Libell are contained theſe falſe, Fictions, Seditious, and ſcandalous Sentences following, viz. And may we not ſay that in theſe following particulars we do Symbolize with Idolatrous Rome herein? Firſt, by injoyning and impoſing this (here the Indictment makes an Innuendo) viz. Meaning the Book of Common Prayer aforeſaid) as a ſet form as they do with penaltys, contrary to the Scripture. Secondly, by an often Repetition of the ſame form in the ſame exerciſe three or or four times at leaſt, in ſo much, that in Cathedrall Churches it is ſaid or ſung ten or twelve times a day, contrary to Chriſts Expreſs words, that when we pray, we do not make vain Repetitions as the Heathens doe, for they think they ſhall be heard for their much Speaking. Thirdly, by injoyning the whole congregation, Men and Women, to repeat the ſame after the Prieſt, though no ſuch Directions by Chriſt. Nay he forbids Women to pray or propheſie in the Church. Fourthly, in Singing this Prayer in the Cathedrals by Reſponſes of People, without the leaſt warrant from Chriſt for ſuch Song-praying [Then the Indictment ends with a fearfull Aggravation, that is] in contempt of the King, and to the evil and moſt pernicious example of all ſuch other Dlinquents in the like caſe, and againſt the peace of the ſaid Lord now King, his Crown and Dignity, &c.

The Copy of the Indictment ſigned Wagſtaffe.

On the 16th of January we were called again to the Seſſions-Houſe, but there being ſome Tryals that prou'd very tedious, we were not brought on.

The next day we were called to the outter Bar, after the attendance of divers hours in a place not very lovely, and in the ſharpeſt Winter that you have known, which I likely prov'd the orignal of that indiſpoſition which carry'd my two friends beyond the Juriſdiction of Seſſions, Bale-Docks, or Preſs-yards, to a glorious manſion of reſt.

p. 14Then a Jury was ſworn to paſs upon us, whoſe names were.

James Wood.

James Smith.

Bernerd Mynn.

Thomas Jenny.

Kenelme Smith.

Matthew Walker.

Thomas Medcalf.

John Harbing.

Samuel Seale.

Laurence Weld.

John Callow.

Richard Johnſon.

I deſir'd my Indictment ſhould be read in Latine, which was done. Then the Gentlemen of Law, aggravated things with there uſual Rethorick—one of them, (I think the Atturney General) was pleaſed to ſay that the Priſoner that ſtood there before (for Mr. Raphſon was try'd before me) did labour to undermine the ſtate, and that man (meaning me) would undermine the Church: So that to Incence the Jury againſt us, he ſaid, heres CHURCH and STATE ſtruck at. Which Sr. was very improbable to be true, for tis wonderful that any Church or State ſo potent as this is, ſhould fear two ſuch underminers, as that Extravagant harangue term'd us. For my part I cannot be righteouſly charged with any attemp againſt either, unleſs my obedience to you, be ſo: And then if I be guilty, you that tempted me to it, can never prove your ſelf innocent.

Being deſired to ſpeak what I had to ſay for my ſelf, I ſpoke the following words, which one that knew me took in Short-hand, though without my knowledge.

My Lord, Laſt Seſſions I pleaded not Guilty, that is not Guilty Modo et forma, for I deſign'd not vi et Armis, to raiſe Rebellion, Sedition, &c. I deteſt ſuch things; he that Swears in that Reſpect againſt me, muſt be perjur'd—The inſt ances in the Indictment relate to no ſuch thing. My Lord, I pray you to trouble no Witneſſes about me, I won't prevaricate. I have written ſome Papers Intituled A Plea for the Nonconformiſts, not Inſtigated by the feign'd formalitys in the Indictment; but it was at the Loud Chalenge of Dr. Calamy, one of the Kings Chaplains, in his Diſcourſe about a p. 15Scrupulous Conſciences, Dedicated to your Lordſhip, wherein he called upon doubting Perſons to examine what could be ſaid on both ſides, which I did; Now ſince publick Chalenges are made to be Anſwered; to puniſh me for Obeying a Guide of the Church, is hard, very hard.

I deſire that the intire Paragraphs may be read, from which the Crimes Charged againſt me are infer'd. If fragments only be produced againſt me, from which no perfect ſence can be deduced; I ſhall be unfairly dealt with: The Coherence of Sence in a Continued Diſcourſe, not Scraps and Broken-pieces of Sentences, can demonſtrate the Scope of an Argument.

If what I have written be True, 'tis no Crime, unleſs Truth be made a Crime; if falſe, let Dr. Calamy, or any of the Guides of your Church Confute me [as he promiſed, p. 25. of his Sermon aforeſaid] by good Scripture and good Reaſon, then I'le ſubmit. If the latter Method be not taken, (I muſt Repeat it) 'tis very hard, my Lord, 'tis very hard.

Herethe chief Juſtice interupted me, addreſſing himſelf to the Jury, and expounded that part of the Indictment which I excepted againſt, ſaying, it was only for forms ſake, and that any breach of the peace in the ſence of the Law, may be ſaid to be vi & Armis, by force and arms, with ſome other expreſſions to that purpoſe—To the Latter which I acknowledged, he ſaid, after a Torrent of Aggravations, Gentlemen, if you believe that man (pointing to me) viz. In what I had confeſſed in writing the Nonconformiſts Plea, you muſt find him Guilty, viz. of the whole Indictment. And which they readily did accordingly.

The next day, (viz.) the 18th, I received my Sentence. The very ſame with Mr. Ralphſon, viz. (As 'tis recorded.)

Ad General. Quarterial. Seſſion. Pacis Dom. Regis tent. pro Civitat. London per Adjornament. apud Juſtice Hall in le Old-Bayly London, die Mercurii Scil. Decimo Sexto die January, Anno. R. Regis Caroli Secundi nunc Angl. &c. 35.

Thomas Delaune Convict pro Illicite Scribend. Imprimend, et publicand. Libel. Seditios. dert concernen. librum Communis praecationis. Fin. 100. Marc. Et Committit, &c. Et ulterius quouſ que Inven. bon. de ſe bene gerend. per ſpacium Ʋnius Anni Integri extunc prox. Sequen. Et quod libel. ſeditios. cum igne Combuſt. Sint Apud Excambium Regal. In London. Et ſi Del. Sol. 6S.

Wagſtaffe.

Thomas Delaune, Find 100 Marks, and to be kept Priſoner, p. 16&c. [which &c. they interpret till he pay his Fine] and to find good Security for his good behaviour for one whole year after-wards, and that the ſaid Books, and ſeditious Libels by him publiſhed, ſhall be burnt with **not with water you muſt note.Fire, before the Royal-Exchange in London. And if he be diſcharged to pay **To the Hang-man for the Faggots I ſuppoſe.ſix Shillings.

Signed Wagſtaffe.

The Recorder asked me ſome queſtions then, (viz.) Whether I was in Orders? I told him I was never in any Eccleſiaſtical Orders, nor never Preach'd among any People. That I was bred a Scholar, and had been a School-Maſter, and kept a Grammar School till forc'd from it by the preſent proſecutions, &c.

The Court told both Mr. Ralphſon and me, that in reſpect to our Education, as Scholars, we ſhould not be Pillory'd, though ('twas ſaid) we deſerv'd it.

We were ſent back to our place of Confinement, and the next Execution day, our Books were burnt, as the Sentence ordered it, WITH FIRE in the place aforeſaid, and we continue here; but ſince I writ this, Mr. Ralphſon had a Superſedeas by Death to a better place.

Thus Sir, you have a ſeries of my Circumſtances; I will make no Complaints of the uſage I had, when forc'd, as aforeſaid, to Lodge amongſt a Rabble of wretches, whoſe ſociety ſeem'd to me to be a Hell upon Earth, as before; nor of my other hardſhips, as Confinement, loſs of Employment, loſs of Health, &c. But if you have any ſence of Humanity in you, you will Recollect your ſelf, and procure me my Freedom, (being not able to pay the Fine) loſt by obedience to your publick Call. Sir, I muſt tell you plainly, that you diſcover'd in your very dedication to Sr. Gorge Jefferies, now chief Juſtice, a kind of Doubt, to ſay no more, Reſpecting your Cauſe.

You ſay there (P. 2. Ep. Ded.) How many it (viz. your Sermon) will anger and diſpleaſe, I am not at all concerned, and tho I may be thought by ſome ill adviſed in publiſhing ſuch a Sermon, yet, every one **of your Mind.will commend and juſtify my diſcretion in prefixing your name before it: For ſo great an awe have **Meaning Proteſtant Diſſentersthe Enemys of our Church and Government of your Loyalty and Fidelity to both, that they will Not dare Loudly to condemn what you are pleaſed to Protect, they will be juſtly Affraid of Quarrelling with me, when they know I have Engaged you on my ſide.

p. 17From theſe Expreſſions I muſt conclude (If you are in earneſt) that you care not how much you offend your weak Brother. The Apoſtle Paul was of another mind, Rom. 15. 1. &c. We then that are ſtrong, ought to bear the infirmitys of the weak, and not to pleaſe our ſelves; let every one of us pleaſe his Neighbour for his good to Edification. Pray conſider this, and what follows in the ſame Chapter: And 1 Cor. 8. 12. But when you ſin ſo againſt the Brethren and wound their weak Conſciences, ye ſin againſt Chriſt. ver. 13. Wherefore if meat make my Bro her to offend, I will eat no fleſh while the World ſtandeth, leſt I make my Brother to offend: And 1 Theſ. 5. 14. the ſame Evangelical Doctor, exhorts you, To Comfort the feeble minded, Support the weak, and to be patient toward all men. And Gal. 6. 1. To reſtore the faulty in the Spirit of Meekneſs.

What a Superlative, what a true Chriſtian Complyance is here! Worth the imitation of the Guides of your Church! This Apoſtle would rather make a perpetual faſt from fleſh, then offend his Weak Brother. And I am apt to think no flouriſhes of Pulpit-Rhetorick ever drop't from him, to grieve his Weak Brethren, and that he never ſhrouded his writings, or preachings, under the terrible Patronage of ſuch men as you Repreſent Sr. Gorge Jefferies to be. I have a kind of fancy that your ſaid Patron, now Lord Chief Juſtice, as he is a Gentleman in Eminent place, and of a piercing Judgement, Srong Memory, and of fluent Oratory, could not but look through the Superficial Addreſſes of that Dedication.

In the ſecond place, a Man ſo dignified as he is, muſt certainly take it as an affront to his title of Lord Chief Juſtice, that you ſhould ſay that men will be Juſtly affraid of quarrelling with you, when they know you have Engaged him on your ſide. That ſame word [Affraid] denotes a Championlike Courage in you; that no body ſhould dare to come near you; and withal, a Reflection on the juſtice of your Patron, that he will take your part Right or Wrong. As to the word [Quarrelling] I know no body that has aſſaulted you in any more perillous Attaque, then in Examining the Merits of the Cauſe as you Preached, and by the ſame Sermon (transfigur'd from the Preſs) invited men to do.

No Force and Arms were uſed againſt you by me, but Pen, Ink and a few Papers. The Indictment makes this a very formidable kind of Artillery.

p. 18But to bring the matter a little cloſer, I muſt deſire you will pleaſe to take notice of this Hainous Charge given in againſt me, and how made good in the Indictment, and how ſeverely handled both by the Juryes and Court thereupon.

The charge, as you have heard, is for intending to diſturb the Publick Peace, To bring the King into the greateſt Hate and Contempt of his Subjects, to ſtir up and procure Sedition and Rebellion: a high and Heinous Charge indeed! But how is this made good? viz. By my diſparaging the Book of Common Prayer. But how doth that appear? viz. By the force of Arms uſed Ʋnlawfully, Seditiouſly, and Maliciouſly, to Write, Print and Publiſh a Seditious and Scandalous Libel, Concerning our Lord the King and the Book of Common Prayer, Intituled A Plea for the Nonconformiſts. But wherein doth it appear by any thing which is writ in that Book, that this Hainous Charge is made good? viz. By their pregnant inſtances, produced out of the Book expreſſed in the Indictment.

The which therefore, ſince we muſt ſuppoſe they are the moſt Hainous and Dangerous paſſages to be found therein, and moſt proper and ſignificant to make good the Charge, I ſhall for your information, and that you may the better judge how the Charge is proved againſt me, give you the intire paragraph out of which the inſtances were picked, which I muſt beg the juſtice of you to Read; & which I could not with all my Entreatys Obtain of the Court, tho ſo neceſſary (as you'l find) to come to the right ſence, (and for greater Illuſtration; I ſhall diſtinguiſh the inſtances of the Indictment in a different Character) know therefore that I having (in the Plea for the Nonconformiſts) from p. 14. at your deſire, been giving an account what the Nonconformiſts Anſwer to that great Objection; that all things they ſcruple in the Rites and Ceremonies of the Church, are not Popiſh Novelties, but of Primitive Antiquity, (as you ſay) and having diſtinctly gone through moſt of them, giving their Reaſons why they are not of Primitive Antiquity, but of Popiſh Novelty, and containd in the Maſs-Book—This Objection came to be ſtarted, p. 40. But what do you ſay to the Lords Prayer? muſt we forbear that too, becauſe we find it in the Maſs-Book; tho ſo publickly injoyn'd by Chriſt to uſe it, as a ſtinted form, Luke 11. 2. That when we pray, we ſhould ſay, Our Father, &c.? To which the Nonconformiſts ſay, p. 19that it is a great miſtake to ſuppoſe that Chriſt hereby in this Scripture, has appointed this to be a ſet form, to be prayd by all in theſe preſcript words, when we pray unto God, for then it would be unlawfull to uſe any other words, then theſe herein expreſſed, in our prayers, and that the Diſciples and Apoſtles ſinned in uſing other words in thoſe their prayers we read of in Scripture, and ſo does the Church of England, in forming ſo many Collects and Prayers; And. p. 41. 42.

Secondly, The Church of Rome and England are great Tranſgreſſors, to preſume to vary from Chriſt precepts, in altering or adding Indictment.to the form of words expreſſed by Chriſt in this 11 Luke. For ſo they have done, they ſay, Forgive us our Treſpaſſes, as we forgive them who Treſpaſs againſt us, when there are no ſuch words in Chriſts Prayer, his words are, forgive us our Sins, our Debts opheilemata for we alſo forgive every one that is Indebted to us. Which, ſaith the Indictment, are falſe, ſictious, and ſcandalous ſentences, but it ſhews not wherein.

And alſo the Doxology, which is not in this Prayer in Lake 11. [viz. For thine is the Kingdom and the Power and the Glory for ever and ever, Amen.] But you'l ſay, as to the Doxology, it is expreſſed by Chriſt at the end of the ſame prayer in his Sermon on the Mount, Mat. 6. It is very True, it is ſo, where he delivers this prayer not as a ſet form, but a pattern of prayer: After this manner Pray ye hovto's—to this purpoſe, and which is an Explication of what he ſays, Luke 11. 2. when you pray, ſay, Our Father &c. That is, after this manner, and which can only be a warrant to the; Church of England, or any other, to make ſuch alterations Chriſt no more intending to tye the Diſciple who deſired to be inſtructed how to pray, to this form of words (nor any other Diſciple) then he did the twelve Diſciples when he ſent them out to Preach with thisword of Command, Math. 10. 7. Preach, ſaying, The Kingdom of Heaven is at hand; that they ſhould thereby be tyed to thoſe very words in their Preaching (and Preach nothing elſe) but as this was given as a Text or Theme to Preach by, ſo the other to pray by: The Diſciple who propoſes the queſtion, Verſ. 1. Deſires that they may be taught to pray as John taught his Diſciples; but ſuch a p. 20ſet form of Prayer we find not that John in his Teachings gave to his Diſciples, neither do we find that any of Chriſt's Diſciples or Apoſtles did pray this very prayer, to which our Expoſitors do agree.

Grotivs, ſaith on Luke the 11. 2. That Chriſt herein Teacheth us a Compendium of thoſe things we are to pray for; at that time (ſaith he) they were not bound to the uſe of ſo may Words and Syllables: As alſo Tertullian, Cyprian, Muſculus, Cornelius Alapide: and Auſtin himſelf (upon the place) who ſaith Liberum eſt, it is free for us to ask the ſame thing in the Lords Prayer, Aliis atque aliis verbis, ſometime one way, and ſometimes another.

Doth not Paul tell us expreſly, he knew not what to pray for, but as the Spirit gave him utterance, Rom. 8. But he did know what to pray for if this was to be his preſcript form.

Tertullian ſaith, they prayed Sine Monitore, without a Monitor (or Common-Prayer-book) and Socrates tells us that among all the Chriſtians of that age ſcarce two were to befound that uſed the ſame words in Prayer, Chryſoſtom on Rom. 8. Homil. 14. ſaith, With other gifts they had the gift of Prayer, which was alſo called the Spirit, but he who had the gift, did pray for the whole multitude, for that was Expedient unto the Church, & alſo did inſtruct others to Pray.

And though we find neither Chriſt, nor his Apoſtles, impoſe this or any other form of Prayer to be uſed by us (but that we Pray in the Spirit, and Praiſe in the Spirits; and that God being a Spirit, ſeeketh and accepteth ſuch worſhipers) yet we find the Popes and their Councils impoſing this and other Lyturgical forms.

The Councell of Toledo, Anno. 618. Decreed in the Ninth Canon, that every day both in publick and private worſhip, none of the Clergy omit the Lords Prayer, under payn of Depoſition; ſince (ſay they) Chriſt hath preſcribed this, ſaying, When you pray ſay, Our Father, &c. And how formally and carnally, has the Pater-noſter been muttered over by the ſuperſtitious Papiſts, ever ſince.

And may we not enquire, whether in the following particulars we do not Symbolize with the Romiſh worſhip herein, which the Indictment injuriously words thus.

p. 21And may we not ſay that in theſe following particulars [for may we not enquire whether in the following particulars] we do Symbolize with Idolatrous Rome herein] "For we do not Symbolize with the Romiſh herein,] [meaning] ſaith the indictment with an Innuendo] the Book of Common Prayer, whereas it only relates to the Lords prayer.

Firſt. By enjoyning and impoſing this, as a ſet form, without the Sanction of any ſacred Text to warant it, [which the Indictment words, contrary to the Scriptures]

Secondly. By an often repetition of the ſame form in the ſame exerciſe, three or four times at leaſt, inſomuch that in Cathedral Services, it is ſaid, or ſung, ten or twelve times in a day, contrary to Chriſts expreſs words, that when we pray, we ſhould not make vain repetitions as the Heathens do, for they think they ſhall he heard for their much ſpeaking, Mat. 6. 7.

Thirdly. By enjoyning the whole Congregation, both men and women, to repeat the ſame after the Prieſt, tho no ſuch direction by Chriſt; nay he forbids women to pray, or Propheſie, in the Church, 1 Cor. 14. 34. &c.

Fourthly. In ſinging this prayer in Cathedralls by Reſponſes of Prieſts and People, with muſick, without the leaſt Divine Authority for ſuch Song-Praying.

Which the indictment ſaith are fictions, ſeditious, and ſcandalous ſentences (but ſhew not wherein,) Thus have you the whole paragraph and what is picked out of it, to make good the charge; whereby you will eaſely diſcern,

1 Query.Whether I have done otherwiſe therein then given you at your Call, a true and modeſt account of the Nonconformiſts Arguments, why the Lords Prayer is not a ſtinted ſet form of Prayer as ſuppoſed, but a pattern to pray by, which is done by ſeveral Arguments, viz.

1. From the practices of both Churches, Rome and England, who have both altered and added to it, which they ought not to have done (no not ſo much as one Syllable) if ſo intended by Chriſt.

2ly, From the practiſes of the Antients, and Opinions of many Learned Commentators upon the place.

3ly, Becauſe neither Chriſt nor his Apoſtles have ſo injoyned and practiſed it as a ſtinted form.

4ly, Becauſe the Church of Rome, without Scripture Authority, have ſo impoſe and practiſed it; and therefore are thoſe Queries, Whether for us ſo to impoſe it with penaltys, and to make often Repetitions of it, with Reſponſes of Prieſt and People, and to ſing it with Muſick, is not without Scripture warrant, and a Symbolizing with Rome therein? and where's the Sedition, Rebellion, breaking the Publick peace by force, and Arms in all this?

2 Query.2ly, Whether the picking out part, and leaving out the greater part, changing of words, and inverting of ſence, is not moſt Injurious dealing? for what is it not, which may not be made of any mans ſayings and writings, if ſuch a liberty may be taken? For may it not with ſuch a latitude be proved by Scripture, that there is no God, or any ſuch Blaſphemy or Immorallity?

3 Query.3ly, Whether the Grand Jury, in honeſty and good Conſcience, could find this Bill upon their Oaths, and the Petty Jury caſt me upon it, and the Court paſt Sentence upon me thereupon, without admitting the whole Paragraph to be Read, and Conſidered, as ſo was earneſtly deſired by me?

4 Query.4ly, If this writing of mine, was only occaſioned and drawn forth at you Call, as your Book evidenceth, and as declared to the Court; then doth not that hainous Charge of a Malicious and Seditious contriving, intending, p. 22and Machinating Sedition, and Rebellion, and violating Publick peace, fall to the Ground?

5ly. If this part of the Nonconformiſts Plea be true, where is the Crime? Muſt I be made guilty, and puniſhed for ſpeaking the Truth? And if you were ſo ſatisfied, why did not you Interpoſe to prevent a precipitate Sentence and Verdict, and preſerve an Innocent perſon? If it appear'd otherwiſe to you, Why did you not by word and writing endeavour my Conviction, and ſhew me my Error, and Miſtake before the Seſſions, that I might publickly, have owned and taken the Shame, as my three Letters with ſo much Importunity preſs't upon you; and that I was neither Obſtinate, nor Incorrigible, you have againe and againe under my hand? And what an open Ear I had to receive conviction from Reaſon and Scripture, the Mediums you propoſed to Treat a Scrupulous Conſcience with, and thereby to have acquitted your ſelf from being a Decoy to inveagle into the Snare, and then leave them, but wholy to reject both, and ſilently to ſuffer me to be cruſhed, is worſe dealing, and leſs Charity then the Guides of the Church put forth in Q. Marys days, who failed not of Priſon viſits and endeavours, to convice the Hereticks [as they called them] before they were delivered to the Secular Powers for Deſtruction.

6. Query.6ly, Whether from this Liberty that is taken in Indictments (as in Chancery Bills) to ſay the worſt of things which may be ſaid againſt any, and aſſign the matter of fact to prove it forreign thereto, yet that the Jurys finding the matter of fact, muſt render a man Guilty of the whole Indictment, both matter and form, ſeems very hard, and no other then turning Judgement into Wormwood and Hemlock, and a bringing Legal proceeding, into great contempt?

For inſtance, if a man is charged in an Indictment that he contrary to his Allegiance, and not having the fear of God before his Eyes, but being moved by the Inſtigation of the Devil, did ſuch a day, in ſuch a place, bring the King into greateſt Hate and Contempt amongſt his Subjects, and did moſt Maliciouſly and Seditiouſly, &c. againſt the Publice peace, by force and Arms, Read a Chapter in the Bible in Engliſh before ſeveral People (which was Crime enough heretofore, however it is now) that the proving and confeſſing the matter of fact, (or any of the like nature) as foreign from the Crimes urged, muſt according to our Court-proceedings, bring him in Guilty of the whole Indictment, in order to be ſenetnced accordingly.

But ought not a Jury before they bring in their verdict upon Oath, as they would acquit themſelves of the horid ſin of perjury, Examine and have ſufficient pooof to make good thoſe Luxuriant Cut-throat forms? And whether ſuch matter of fact, either by the Righteous Law of God and Man, can render a man Culpable of ſo Hainous a charge of Malice, Sedition, Rebellion, bringing the King into Hatred and Contempt, breaking the Publick peace by force and arms, before they make him Guilty thereof, and cauſe him to be puniſhed for the ſame?

Thus Sr. you have a naked account of my Caſe, and if you Pleaſe, or any other of the Church Guides, to examine the reſpective Circumſtances it, of or apply that ſoveraign Medium of good Scripture and good Reaſon to Convince me, you or they will ſatisfy the world that ye are honeſt Guides of the Church, and reduce many to your Communion, as well as▪

Your humble ſervant, Thomas De-Laune.

Candid Reader;

THe Abſen… of the Author, and his not Reviſing the Sheets, has occaſion'd ſome literal Eſcapes, and ſome few Errors injurious to the Sence, which you are deſired to excuſe and amend; yet they are not ſo Intollerable, but that an accurate Peruſer will find them to be the Miſtakes of the Preſs, not the Author s.

ERRATA.

Page 2 line 1 read pertly for party. p 6 l 31 r Revelling f Reviling. p 49 l 4 … with f wit. p 51 l 10 r preſent for creſent. p 56 l 36 r Antient f Cntient. p 57 l … r Sollicitation, l 12 r Schiſme, l 15 r were f whereby. p 58 l 26 r proceeding▪ … l 13 r Hoſt f Houſe, l 16 r ſaith, l 21 r Doſe. l 23 r ought. p 64 l 17 r Hamburou… l 22 r been, l 25 r Brentjus. p 65 l 4 r Altar, l 30 r there was much f much, l 39 … Gretſeras f Great Ceras. p 66 l 3 r Cornelius f Cornelpis, and Anicriſis for Anicri… p 67 l 12 r better f beet. p 68 l 11 r enjoyn'd f enjoyed. p 78 l 17 r pag. 73 f 71, and l 26 r p. 66, 67, 68, for 64, 65, 66. p 80 l 21 read the Merits for to Merits.

In the NARRATIVE.

Page 2 line 16 read by for dy. p 5 l 17 r here f heres, p 22 l 32 r publick, l 49 … Luxuriant, l 48 r of it for.

End of the text · Thomas De Laune, A Plea for the Non-Conformists (1684)