1 . • w ^ i Oi> ^ PRINCETON. N. J. een known to be of apostolic origin and authority. The silence of primitive antiquity upon the subject is itself a proof that the custom was universal, and that it excited no opposition. We arc not however destitute of further evidence of this important fact, which evidence I now pro- ceed to produce. II. Origen was contemporary with Tcrtullian, and is placed by learned men as a writer ten years 29 after him. He was a man of great ability, eru- dition, and piety, and his testimony to the practice of infant baptism as a rite derived from the Apo- stles is very explicit. In his Commentary upon the Epistle to the Romans, speaking of original sin, he says, " For this also it was that the church had a tradition or order from the Apostles to give baptism even to infants^." This Commentary wa^ translated by Rnfinus, and is not extant in the original Greek. Rn- finus professes that he had shortened this Epistle by one half: but it does not appear that he had made any addition to it. And as he was suspected of denying the doctrine of original sin, the pas- sage in question cannot reasonably be regarded as an interpolation. Origen's Commentary upon theGospel of Luke remains only in the translation of Jerome, who professes that he has given the exact sense of the original, Origen's testimony in this case also is very explicit. '' Infants are baptized for the forgiveness of sins. Of what sins? or when have they sinned? .... It is because by the sacrament of baptism the pol- ^Pro hoc et ecclesiaab Apostolis traditionem suscepit, etiam parvulis baptismumdarc. Orig. in Epist. ad Rom, lib. 5. Wall ou Bapt. pt. 1. cli. 5. 30 lution of our birth is taken away that infants are baptized''." Another passage from Origen's Commentary on Matthew has been produced by Lord King in his Inquiry int the Primitive Church. " Again one may inquire, whether the angels who are set over those little ones take the care of them from the time when they by the washing of regeneration, whereby they are new born, do as new born babes desire the sincere milk of the word, and are no longer subject to any evil power, or from their birth, &c.*' " It is plain here, that the author's inquiry is, whether the guardian angels, of which our Saviour speaks, commenced their office of protecting chil- dren at their birth or at their baptism. Our Sa- viour in the text referred to (Matth. xviii. 10.) speaks only of children : it is therefore to the baptism of children only that Origen refers. So that Dr. Wall's objection to this interpretation, from the expression of their desiring the sincere ** Parvuli baptizantiir in reniissionern peccatorum. Quorum peccatorum? vel quo tempore pcccavcrunt? Et quia per bap- tismi sacranienluin nativitatis sordes deponuntur, propterea baptizantnr ct parvuli. Orig. Homil. in Luc. xiv. *^ IToT'g^ov Je^aju-Evoj t'ijv oiKovo[/,iav... a(^ oo (5'ia ^ovi'pov ifaXiy- ysvs(nas Polyb. Hist. lib. i. Plutarch, in Galb. •^ See Walker on the Doctrine of Baptism, who produces a cloud of witnesses to this sense of the word from Lexicogra- phers, Divines, and Grammarians. Towgood on Dipping, iS:c. p. 253. 1 Kings xviii. 33. Origen's Comment, in Joan. p. lit). See Gale against Wall, p. 1 16, 1 17. Wall's Reply to Gale, p. 94. Aristot. de Mirab. Auscult. apud Gale, p. 116. 63 %vonclered that he had not first washed before dinner." In the original, " that he had not been baptized:" cti ov vrpcoTov s^aTrna-Oyj. This passage is explained by Mark vii. 3, 4. ''And when they (the Pharisees and Scribes) saw that his disciples ate bread with defiled (Gr. com- mon) that is to say, with unwashen hands, they found fault. For the Pharisees and all the Jews except they wash their hands oft (or diligently, or with the fist) eat not, holding the tradition of the elders. And when they come from the market, except they wash (Gr. baptize themselves) they eat not. And many other things there are which they have received to hold, as the washing (Gr. baptisms) of cups and pots, of brazen vessels and of tables" (Gr. kXivmv, beds or couches). It is generally admitted that a partial washing probably of the hands and feet is all that is in- tended by baptizing either in Mark or Luke. It is not to be believed that in a place in which water was by no means very abundant, every pha- risee was provided with a bath in which he and his guests might immerse themselves completely before every meal, and whenever they returned from market. John ii. 6. The quantity of water which was set for the purification of the guests at a wedding feast, to which Jesus and his mother 64 and all the Apostles were invited, was contained in six water- pots of stone, which by the calculation of Bishop Cumberland held no more than between two and three gallons each. And when our Lord complained (Luke vii. 44) of the incivility of the Pharisee who had invited him to dinner, he does not censure him for not having furnished him "with a bath, but " thou gavest me no water for my feet." And whatever may be thought of dip- ping cups and pots and brazen vessels into water, it will scarcely be thought probable that couches or beds were cleansed in the same way. Yet still it is pleaded that this washing was by dipping the hands and the feet into water : so that the idea of baptism by immersion is still preserved. In confirmation of this supposition, the clause Mark vii. 4, is translated ' unless they wash their hands up to the wrist.' But not to mention that this is a harsh and unusual rendering of the word, would the Antipaedobaptists be ready to concede that when it is said believers were baptized, no- thing more is intended than that their hands or their feet were dipped in water ? If so, there is an end of the controversy. But at any rate it is certain, and cannot be denied, that when it is said in Luke, that Jesus was not baptized, and in Mark, that the Pharisees baptized themselves 65 Xvlienever they returned from m;irket, notliing more is meant by baptism in this connexion than washing- the hands and feet. But it is in a very high degree probable that this ablution or baptism was performed by affu- sion and not by immersion. The Rabbis say that this was done by pouring water upon the hands or feet from a portable cistern. It is in vain to reply that the Rabbis were silly, ignorant, whim- sical writers. Thev were so to a certain decree. Butsurelythey knew,andwereab!e to describe, the way in which they and their countrymen washed their hands. And this account of the Rabbis is considerably confirmed by a text in the Old Testa- ment (2 Kings iii. 1 1), where, in reply to Jehosha- phat the king of Judah, who inquired after a pro- phetof Jehovah, one of the kingof Israel's servants answers, "Here is Elisha the son of Shaphat, who poured water upon the hands of Elijah;" by this circumlocution describing Elisha as the minister or attendant of Elijah. Nor let it be said that this is too remote a period to go to for a precedent. It is well known how strongly the inhabitants of East- ern countries are attached to the customs of their ancestors; and how little they vary from tliem even in modern times. And if the custom of wash.ing the hands by affusion prevailed in the age of Elijah a tluiusand years before Christ, and in the F 66 time of the Rabbis a thousand years afterwards, it is highly probable that it was the prevailing custom in the time of our Lord himself. The probability of this may be also concluded from the comparatively small quantity of water which Was provided for the use of the guests at the mar- riage feast, and from the expression ( Luke vii.44; ) "^Thougavestmenowaterfor(Gr. upon) my feet." Also, when our Lord washed his disciples' feet, (John xiii.) it seems more likely that he carried a vessel from which he might pour a small quantity upon the feet of the Apostles in their turns, than a larger vessel in which their feet might be dipped^. Upon the whole, therefore, it distinctly appears that in the language of the New Testament a man is said to be baptized, when nothing more is in- tended than that his hands had been washed; and that not by dipping them in water, but by having v^^ater poured upon them, and by rubbing tliemto- gethcr,or as Mark expresses it TTuy/x^, ''with the fist." 4. The writer of the epistle to the Hebrews, ch. ix. 10, speaks of the first dispensation as stand- ing only in meats and drinks and divers washings, ^ioc(po^oig (3oc7rTicrtji.oig, different sorts or kinds of baptisms. '' See Gale against Wall, p. 1 52, &c. Wall's Reply to Gale, p. 106, &c. Towgood on the Mode of Baptism, p. 234 and p. 243. 67 That bathing or dipping was one mode of bap- tism under the Law, is not disputed : but another mode of baptizing was by sprinkling or pouring. The cleansed leper was to be purified by sprin- kling : Lev. xiv, 7. The infected house was to be sprinkled: v. 51, 52. The Levites were to be separated, and purified by sprinkling: Numb. Tiii. 6, 7. The water of separation was to be sprinkled upon a man who had touched a dead body: Numb. xix. 11. And when the people had consented to the Law, Moses took the blood of sacrificed beasts and water, and sprinkled both the book and all the people : Heb. ix. 19. The dif- ferent kinds or modes of baptism, therefore, were dipping, pouring, and sprinkling. If any one should object that the divers washings refer to the difl^erent subjects of baptism ; viz. persons, cups, beds, &c. he contradicts the writer : for this would be applying one kind of baptism to different ob- jects; whereas the epistle speaks of different kinds of baptisms or washings, to whatever object they might be applied^. 5. The word baptize occurs twice in the Old Testament, and twice in the Apocrypha ^. The first text is 2 Kings v. 14 : '" Then went * Towgood on Dipping, &c. p. 231. *" Sec Towgood J ibid. p. 240, &c. f2 68 Naaman down and (sSaTrr/a-aTo) baptized himself seven times in Jordan, according to the saying of the man of God." The dir ( tion of Elishawas, ^'Goandwashthv- self (AoL/o-a/) seven times in Jordan." Naaman went accordingly and {s^aTTTia-aTo) baptized him- self. Nothing can show more clearly that wash- ing and baptizing were synonymous terms. It may still be asked, whether this washing was to- tal or partial. The expression ' wash thyself de- cides nothing. When our Lord ordered the blind man (John ix.) to wash in the pool of Siloam, the man probably understood it only as a direction to wash off the clay from his eyes. In the case of Naa- man, the probability is that he only washed the part of his body upon which theleprosy had broken out. For by the law in Leviticus (ch. xiv. 7, 8) to which the prophet alludes, water was to be ap- plied in two modes to the recovering leper. In one form it was to be applied seven times, that was by sprinkling : in the other form only once, and that was bathing. But as the order to Naaman was to wash seven times, it was probably intended that the water should be applied only to the in- fected part ; which seems indeed not to have spread to any great extent, as that officer expected the prophet to have stroked his hand over the place and to have healed the disorder. 69 The only remaining text in tlie Old Testament in which the word 'baptize' occurs is Isa. xxi. 4 : 'H avo///a fxs jSxTrrt^si, " iniquity baptizes me." Nothing can be inferred from this text. It is an er- roneous translation of the original : and the mean- ing perhaps may be, The judgments of God are poured out upon me, or overwhelm me, on ac- count of my iniquity. The word 'baptize' occurs twice in the Apo- crypha. Judith xii. 7 : It is said she went out in the night into the valley of Bethulia, and (eSaTrrv- <^To) baptized herself in {stti, at) a fountain of water by the camp. In the vicinity of this foun- tain an army of two hundred thousand men were encamped, which were wholly supplied from it. The fountain was guarded (ch. vii.) ; and it is not probable that Judith would be inclined, or if inclined would be permitted, to unclothe herself and bathe her person. She was washed there- fore, not immersed. Ecclus. xxxiv. 26, " He that is baptized ( /3a7rr/^//.svof ) after touching a dead body, and toucheth it again, what availeth his washing?" The law of purification in this case, contained in Numb. xix. 18, is, that " a clean person shall take hyssop, and dip it in the water of separation, and sprinkle it upon him who had touched a dead person." This ceremony was to be performed on 70 the third day and on the seventh day : and if this rite was neglected (v. 13), the unclean person was '' to be cut off from Israel, because the water of separation was not sprinkled upon him." To this rite the author of the epistle to the Hebrews al- ludes (Heb. ix. 13): " For if the blood of bulls and of goats, and the ashes of a heifer sprinkling the unclean, sanctifieth to the purifying of the flesh," &c. Thus it appears that the essence of purifica- tion consisted in sprinkling the unclean person with the water of separation, which was mixed up with the ashes of a red heifer. And this mode of purification by sprinkling is by the Apocryphal writer called baptizing. In the nineteenth verse, however, mention is made of washing his clothes, and bathing himself in water. But the context indicates that the latter direction applies to the person who sprinkles, rather than to the person defiled by touching the dead. The words are these: ''And the clean person shall sprinkle upon the unclean on the third day and on the seventh day. And on the seventh day he" (that is the person who sprinkles the unclean) '' shall purify himself, and wash his clothes, and bathe himself in water, and shall be clean at even." 6. It is plain that the application of water for the purpose of purification under the Mosaic dis- pensation, which is called baptizing, was cither 71 by immersion, aftusion, or sprinkling ; and that in the case of immersion the person to be purified alvvavs bathed himself. The law contains no di- rection for one person to bathe or to dip another person: nor does the Jewish history exhibit a single example of this inconvenient and inde- corous practice. The Jewish proselytes who were admitted by baptism, baptized or bathed themselves. The proselyte was not dipped by his teacher 5. 7. The introduction of baptism by John and Jesus was not the introduction of a new rite, but the new application of a rite previously existing and well understood ; so that no particular direc- tion was necessary for the mode of administration. And as the command to baptize is general, and the word itself ambiguous ; the mode of baptism, whether by sprinkling, affusion, or immersion, 6 "The priests plunging a person in order to his separation or cleansing," says Mr. Towgood, " is a ceremony quite strange, and absolutely unheard-of through all the sacred re- cords. Persons were indeed on some occasions directed to plunge or bathe themselves : but that one man should take another and plunge him under water, is a thing utterly uncoramanded, unprecedented, and unknown throughout the ■whole constitution and history of the Jewish church. It may, therefore, strongly be presumed not to have been the practice either of John or Jesus Christ, when the Christian dispensatiou was set up." Towgood on Baptism, p. 248, Note. 72 appears to have been left to the discretio'.i of the parties concerned. And when immersion was chosen, which appears to have been the general practice in the earliest times, the person baptized bathed himself under the direction of the baptizcr, who probably pronounced the words of the insti- tution pre\i()usly to the performance of tl)c rite. And in lliis case the person who bathed himself might be said to be baptized by the person who directed the ceremony, and who recited the words of the institution. So our Lord is said (John iv. 1, 2) to have baptized more disciples than John, though Jesus himself baptized not, but his disci- ples; and he is said to do that which he only ap- pointed to be done. This supposition will ac- count for the great numbers which were baptized in a short space of time both by John and by the Apostles after our Lord's ascension ; even admitting, what is far from being ascertained, that they were all baptized by immersion. This supposition likewise accounts for the fact, that the only objection made to the baptism of John was concerning the authority under which he acted. No surprise or aversion is expressed against the rile itself; which there certainly would have been, had the Baptist introduced a mode so unprecedented, and so abhorrent to all their feel- ings and prejudices, as that of one man putting r.MOtlier under the \^ater. How soon this strange and inconvenient practice of one person plunsring another under water was introduced into the church does not distincllv appear : but there is every rea- son to believe that it was not the practice of the apostolic age. Baptism by affusion was not re- commended, except in case of sickness ; but no doubt was entertained concerning the validity of this mode of baptism. It is even reasonable to be- lieve that in some cases it was practised from the beginning, or it would probably have given rise to a warm controversy. The case of the centurion (Acts x), of the jailor (Acts xvi), and also that o^ the Ethiopian eunuch (Acts viii), have been al- leged as probable instances of baptism by affusion. 8. Upon the whole, therefore, concerning the mode of baptism the following conclusions may justly be drawn from the preceding premises: 1. That as the word baptism undoubtedly ex- presses washing, whether by immersion or affu- sion, the command to baptize, without annexing any limitation of the sense to one mode or the other, necessarily leaves the choice of the mode of the application of water to the baptized person, to the discretion of the parties concerned. 2. That there is, upon the whole, reason to be- lieve that the prevailing practice in the apostolic and succeeding ages was to baptize by immersion : 74 though it cannot be proved that this was the uni- versal rule ; and some cases are mentioned in the New Testament, in which it has been thought most probable that baptism was administered by affusion. 3. Where immersion was practised, it is highly probable that the baptized persons, if not infants, immersed themselves : this being the universal practice of the Jews under the Law, and no men- tion being made of the introduction of the new and inconvenient mode of one person putting another person under water. 4. Baptism by affusion, especially in cases of sickness and supposed danger, was practised by the church in a very early age : and though this mode of baptism was disapproved, except where it was believed to be indispensable, yet the right was not questioned, nor were any persons who had been baptized by affusion required to be bap- tized again ^. ^ Novatian was baptized in his bed on account of illness, A.D. 251. The validity of his baptism was not disputed, though it was urged as an objection against his being appointed bishop of Rome. Euseb. Eccl. Hist. 1. vi. c. 43. Cyprian de- cides that those who being sick have been baptized in bed by affusion or sprinkling, are truly baptized, and need not to be baptized again. Cypriani Epist. 69, Gennadius, bishop of Marseilles, A.D. 495, speaks of baptism in France as admi- nistered iudiflcreutly cither by affusion or immersion. " The 75 5. Baptism by affusion was common in France at the commencement of the fifth century. This practice has prevailed considerably in the north of Europe ; particularly in Great Bri- tain. And it is an undeniable fact, that those Christians who baptize by affusion, do as strictly person to be baptized, after his confession is either wetted with the water or plunged into it." Gennad, de Eccl. Dogmat. c. 74. Thomas Aquinas and Bonaventure in the 13th century re- present afVusion and sprinkling as not uncommon, particularly in France ; but they prefer immersion, as the more general and the safer practice. T. Aq. 0pp. 1. iii. 9. 66. Bonavent. 0pp. i. iv. diss. 3. In the time of Erasmus, sprinkling was the common mode of baptism in Holland, immersion in En- gland ; " Perfunduntur apud nos, merguntur apud Anglos," Erasra. Not. in Cyprian. Epp. 76. In the Rubric of King Edward VI. (1449) the order is to dip the child in water thrice, so it be discreetly and warily done, but if the child be weakly it shall suffice to pour water. In the Common Prayer Book after the Restoration (1662) the order is, if the godfathers do certify that the child may well endure it, to dip it into the water discreetly and warily ; but if they certify that the child is weak, it shall suffice to pour water upon it. Calvin in his Institutes says : "it is of no moment whether he that is baptized be dipped all over, or whether thrice or once, or whether he be only wetted with water poured upon him." And the Westminster Directory says : " it is not only lawful, but most expedient, to use pouring or sprinkling,'' Wall on Bapt. pt. ii, c. 9. 76 compl}' with the precept of the New Ttstaiiient, as those wlio baptize by immersion. 6. Tlx' practice of administering baptism of adult persons by one person putting another underwater, as it is inconvenientand indecorous, so it is neither required by the precept, nor war- ranted by the example, of the New Testament. I am, dear Sir, &c. P. S. It mny be proper to notice, that a ques- tion h.as risen among; those who receive baptism as a permanent institution, concerning; the form of words in which this rite ought to be admi- nistered ; whether into the name of the Father, the Son, ano the Holy Spirit, according to the form prescribed Matth. xxviii. 19, i)r into the name of Jesus Christ only. The latter appears to have been the uniform practice of the Apostles and primitive teachers of Christianity, as far as ■we can collect from the records of the New Testament, where there does not appear to be the least allusi<>n upon any occasion to the for- mula in Matthew, Baptizing into the name of the Father, the Son, and the Holy Spirit, was, how- ever, a very early practice in the church. The Eunomians, a sect of heretics at the end of the fourth century, baptized into the name of Jesus 77 only, and are reported by Sozomen to have been the first who introduced this form. We have no certain evidence of the practice of the age immediately succeeding that of the Apostles: in the time of Tertnllian, the formula in Matthew appears to have been universally adopted. But trine immersion and otlier superstitious appen- dages were also introduced, though with an ac- knowledgment that they were of traditional not Scriptural obligation. Sozomen, lib. vi. c. 26. Wall, part ii, c.8. — Mr. Evanson and others dis- pute the authenticity of the text in Matthew. But their argument is merely conjectural ; unsup- ported b\ any manuscript or version. Yet sure- ly, the entire omission of that formula in the apo- stolicage,isa considerableprcsumption against the text which prescribes it. At any rate, the example of the Apostles and earliest teachers of Christian- iiV, as stated in the New Testament (Actsviii. 16; xiv. 5 ; X. 48. Rom. vi. 3. Gal. iii. 27), is quite sufficient to establish the validity of baptizing into the name of Jesus Christ only : though the common mode is more agreeable to the practice of the church from the second century; and can- not reasonably be objected to, if the text in Mat- thew be received as genuine. Perhaps the words in Matthew were no more intended to be an in- variable formula of baptism, than the Lord's 78 Prajer to be an invariable formulary of prayer. Baptizing into the name of any person, was ad- mission into the society of which that person was the acknowledged head. See 1 Cor. i. 13; x. 2. There is not the slightest ground to assert that it is an act of worship, or an acknowledgment of the divinity of the person into whose name the subject is baptized. No one would ever ima- gine that baptizing into the name of Moses, or of Paul, would be considered as an act of worship of those eminent servants of God, much less as an acknowledgment of their proper divinity. Bap- tism into the name of the Father, and of the Son, and of the Holy Spirit, is a symbol of admission into the community of Christians, who profess a religion which came from God, which was taught by Christ, and confirmed by the gifts of the Holy Spirit. 79 LETTER VI. Summary of Scripture evidence concerning both the subject and the mode of Baptism — mistakes re- lating to infant baptism — practical uses of in- fant baptism — infant-dedication indicates the use^ fulness of infant baptism, and ought not to su- persede it. Dear Sir, 1 HOPE I have proved to your satisfaction, first that the infant descendants of baptized Christians are to be baptized : for that infant baptism was the uniform, universal, undisputed practice of the primitive church from the apostolic age: a fact "which can in no way be accounted for but upon the supposition that infant baptism was, as it was always declared to be, an apostolic institution, and therefore of universal and perpetual obli- gation. And, secondly, that the command to baptize, leaves it perfectly discretional whether the rite should be administered by affusion or immersion: since it is clearly evident that the word baptism bears both those significations ; but that the ex- so pre<.sion by no means enjoins upon the officiating minister to put those under water who are capa- ble of bathing or immersing themselves. It now remains to specify the practical uses of Infant Baptism. But previously to entering upon this subject, it may be proper to state those pas- sages of Scripture which appear to countenance the doctrine of infant baptism, or which illustrate the mode in which this rite is to be administered. It has already been observed, that the New Tes- tament treats chiefly, if not whollj', concerning proselyte baptism : and that if we were to collect our information from the New Testament only, without adverting to the practice of the primitive church, we should hardly be warranted in con- cluding that the rite of baptism was to be admi- nistered to any but to proselytes and their house- holds ; or that it was to be applied to the de- scendants of baptized persons, whether infants or adults. But if upon the evidence of history we are convinced that infant baptism is an aposto- lical institution, we may perhaps discover, as it is indeed natural to expect that we should discover, some intimation of it, or allusion to it, in the New Testament. 1. And in the first place: the rile of circum- cision being applied to infants among the Jews as a symbol of their admission into the congrc- 81 gation of the chosen people and the privileges of the holy nation, this institution countenances an expectation that some rite might be appointed under the new covenant, by which infants might be admitted into that holy community which is now distinguished as the chosen people, the kingdom of God and of Christ. In this conclusion we seem to be confirmed by the language of the apostle Paul, Col. ii. 11, 12, where he calls bap- tism '' the circumcision of Christ," or the Chris- tian circumcision ^ ?. Mark x. 14 : ''Jesus said. Suffer the little children to come unto me, and forbid them not, for of such is the kingdom of God." q. d. Infants will be admitted as members of that new coramu- * " In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ, being buried with him in baptism." " The plain meaning of this text,''^ says Dr. Taylor, *'is, that vvhen we are baptized we are circumcised with the cir- cumcision of Christ, or the Christian circumcision; which is said to be without hands, as it is not mutable or subject to be abo- lished." In tracing the resemblance between baptism and cir- cumcision, amongst other things he observes, " that baptism is a personal and family ordinance : so was circumcision ; neither of them being administered in the public church or congra- gation, but in private houses, upon the road, or in anyplace as it might happen. Baptism was administered to households at once, so was circumcision," &c. Taylor on the Covenant of Grace, p. 61. G 82 nitj which I am about to establish in the world; and which, to distinguish it from the unbelieving world which is under the dominion of Satan, will be called the kingdom of God. 3. John iii. 5: "Verily, verily, I say unto thee, except a man (ng, any one male or female, infant or adult,) be born of water and of the spirit, he cannot enter into the kingdom of God." i. e. No one who is unbaptized can be a nominal member of this new and holy community : and no one who is not convinced of the truth of the Christian doctrine by the miracles which are wrought in its favour, can be really and truly to any valuable purpose a subject of this heavenly kingdom. This text is appealed to by all the ancient writers who mention infant baptism, as a proof of its divine in- stitution ; and this interpretation coincides with, and seems to confirm, that of the preceding text^. 4. Acts ii. 38 : '*Then Peter said unto them,Re- pent,andbebaptized every one ofyou into the name of Jesus Christ for the remission of your sins, for the promise is to you and to your children." The Apostle here calls upon the Jews to be baptized, as a profession of their faith that Jesus is the Messiah : and, as proselytes to this new doc- trine, their households also would be baptized. But whether baptism was to extend to their de- ■> Sec Whitby in loc. 83 scendants whether infant or aduU, cannot be con- cluded from this text with any degree of certainty, though there may possibly be an allusion to it. 5. iCor. vii. 14: ''For the unbelieving hus- band is sanctified by the wife, and the unbelieving wife is sanctified by the husband : else were your children unclean, but now are they holy." q. d. Your children would be heathens, unqualified for baptism ; but now they are considered as children of believers and entitled to baptism. This is the interpretation of the Pfedobaptists, antient and modern. — The proselyte baptists say. They are descended from one baptized parent, and there- fore they are born members of the Christian com- munity. — The interpretation of the AntipEedo- baptists is : Olherwise your children would be il- legitimate ; but now are they legitimate ^. With regard to the mode of baptism the Scrip- ture expresses itself more distinctly than concern- ing the subject. For 1. By using the word *^ baptize,' whichmost fre- quently expresses immersion, but which often sig- • The children of a belieTing parent are holy : they are by birthright members of the Christian community : they are free-born. When brought to baptism their claim is entered, and being baptized they are admitted and registered as such. See Wall ib. pt. i. c. xix. sect. 19. Gale against Wall, p. 516. Emlyn's Prerious Question. Works, vol. i. p. 403. g2 84 nifies affusion, and which never in the New Tes- tament expresses the dipping of one adult person under water by another, it is sufficiently indi- cated that the rite is to be performed by the appli- cation of water, either by immersion or affusion, at the discretion of the parties. 2. In confirmation of this interpretation, it is observed that the rite of baptism is often expressed by words which signify washing in general, but never by any word which signifies immersion only, viz. Eph. v. 26 : baptism is styled " the wash- ing of water." Tit. iii. 5, "the washing of regene- ration." Heb. X.22, "having our bodies washed with pure water." The word (Soctttw, to dip, is never used to express the rite of baptism. 3. It is predicted that Christ should '' baptize with the holy spirit." (John i. 33). And our Lord promised his Apostles that they should be " baptized with the holyspirit." (Acts i.5). But baptism with the holy spirit is never represented as by immer- sion, but universally by affusion or sprinkling. x4.cts ii. 16, 17 : "I will pour out of my spirit upon all flesh." Titus iii. 5, 6 : '^'^ renewing of the holy spirit, which is shed on us abundantly," &c. Also, the descent of the spirit itself was symbolized by lambent flames resting upon the heads of the dis- ciples who received the spirit on the day of Pen- tecost. Acts ii. 3. See also ch. x. 44 ; xi. 15. 85 4. 1 Cor. X. 1, 2 : " All our fathers were under the cloud, and all passed through the sea, and were all baptized unto Moses in the cloud and in the sea." This text will not prove much on either side. The advocates for immersion conceive that the Apostle alludes to the people being immersed in the cloud, and as it were buried in the sea which rose as a high wall upon each side. ( Exod. xiv. 22. ) While the other party observe that they were only moistened by, not dipt into, the cloudy and were sprinkled with the spray of the sea. 5. Johniii.23: '' John was baptizing in Enon near Salim, because there was much water there." Hence it is inferred that he baptized by immer- sion. But the abundance of water in that hot climate would be a great refreshment to the mul- titudes who attended the Baptist's ministry, whe- ther they were immersed in it or not. 6. Matt. iii. 6 : " The multitudes were baptized by John in Jordan (£VT6oIoj5av>j). Ver. 16: ''And Jesus when he was baptized went up out of the water." uvb^yi cctto tou v^ocTog. Acts viii. 38 : Philip and the eunuch went down both into the water; and he baptized him." Ver. 39 : " And when they were come up out of the water" &c. This going into the water, it does not say to what depth. 86 might be for the convenience of baptizing whct ther by affusion or immersion. 7. Great numbers appear to have been bap- tized by John. And Acts ii. 41 : ^' They who re- ceived the word were baptized : and the same day there were added to them about three thousand souls." These could not all be baptized by im- mersion. If they were naked, it would be indecent. If they went into the water with their clothes on^ they would want a change of raiment. If the baptizer plunged the baptized under water, the labour would be insupportable and endless. But this last objection is removed, if each person im- mersed himselfj under the direction of the offi- ciating teacher. 8. The case of the centurion. Acts x. 47 : that of the jailor, ch. xvi. 33 ; and perhaps of the eu- nuch, ch. viii. 38 ; arc generally thought to be the most probable instances of baptism by affusion. But they are not proofs. The apostle Paul (Rom. V. 4) uses the expression *^we are buried with him by baptism into his death." A nd Col. ii. 12, he expresses himself in thesamelanguage. This is thought to allude to the mode of baptism by im- mersion. And as immersion appears to have been the prevailing practice in the primitive church, it is by many concluded to have been the prac- 87 tfce of the Apostles. Yet, as it does not appear that any objection was made to the validity of baptism by affusion, and as pouring or sprinkling became a general practice in some churches so early as the fifth century, and that without creat- ing any considerable controversy, it seems pro- bable that baptism by affusion was an allowed practice from the earliest times, though baptism by immersion was generally preferred. I now proceed to state the practical uses of baptism, and particularly of infant baptism. And upon this subject there are txvo errors which it is necessary to guard against. In the first place : Baptism is not intended to wash away the stain of original sin, and to en- title the subject of it to immortal happiness. — Such an idea as this cannot for a moment be harboured in the mind of any one who has just conceptions of the divine government, and of the rational and spiritual nature of the religion of Jesus. That a man should be in an instant released from the guilt of all his transgressions by being plunged into areceptacle of water; orthat an infant, being liable to eternal misery for Adam's transgression, should be released from this wretched state and made an heir of immortal bliss by the pouring of a little water upon its head, are absurdities so 88 palpable, that, could it be proved that they were taught by the religion of Jesus, it would be suffi- cient to discredit Christianity altogether in the estimation of everv man of sound understanding. And yet it is surprising to see how early and how extensively this erroneous doctrine prevailed in the church. The cause of this error it is not difficult to explain. The sacred writers, using a language familiar to the Jews, who, regarding themselves as a holy people, called all the Gentile nations as such, sinners, represented baptism, which is the initiatory rite of the Christian relifi-ion, as administered for the remission of sins (see Acts ii. 38): thereby meaning nothing more, than that baptism was the symbol of a transfer from an unholy to a holy state, from heathenism to Christianity. Many of the early believers misunderstood the language of the Apostles, and applied those expressions to amoral state, which they intended only in a ceremonial sense. And as the rite of baptism really introduced them into the visible church, and made them members of the Christian community, they, under the im- pression of this, error, believed that baptism re- stored them to peace with God in a moral sense, and entitled them to immortal happiness. This great and prevailing error obtained the more easy 89 credit, as the early Christians, being converts from Paganism, had been accustomed to regard cere- monial institutions as expiations for moral of- fences. And so prevalent was this error, of con- sidering baptism as available to wash out the stain of original sin, that when Pelagius and his followers denied that unscriptural and pernicious doctrine, they were triumphantly asked by their orthodox opponents. Why then are infants bap- tized ? as though the rite of baptism were abso- lutely useless, if it were not effectual to save the in- fant from everlasting condemnation. This absurd doctrine is still maintained by the Roman church. But that such a perversion of a plain positive in- stitution should have been revived, and seriously defended, by grave and learned divines of the Protestant communion in the nineteenth cen- tury, is what enlightened posterity will with diffi- culty believe. " We," my friend, at least, " have not so learned Christ '^." <* See a curious analysis of the controversy now subsisting upon this subject in the thirty-first Number of the Quarterly Review. The subtle casuistry of the writer of that article is worthy of Thomas Aquinas himself. But it is by no means clear that baptismal salvation is the doctrineof the established church. To the question, " Who gave you this name ?" in the Churc't Catechism, the child is instructed to make this answer : '* My godfathers and godmothers in my baptism, wherein I 90 I must add, secondly, that the use of baptism is not to fiame the cliild. — This is an error into which numbers are so prone to be misled, that it is no uncommon thing for a miiiister to be requested to come and name the child, when the design is to baptize it. Giving a name to a child is indeed was made a member of Christ, the child of God, and an in- heritor of the kingdom of heaven." These words perhaps were taken from some ancient formulary : and though they are now very much misunderstood, they were probably intro- duced originally in a very rational sense. The infant who is born holy, that is, entitled as the child of baptized parents to be received into and registered as a member of the Christian community, is by the rite of baptism or regeneration entered as such : and being now a fellow-citizen of the saints, he is " made a member of Christ," a member of that body of which Christ is the head, and which takes the name of Christian from him whom they acknowledge as their master : — he is also made " the child of God," being transferred into that family of which God condescends to avow himself in a peculiar sense the father, having given them the promise of an everlasting in- heritance :— and thus he becomes "an inheritor of the king- dom of heaven," a partaker of all the rights and privileges of the Gospel dispensation. This, I presume, was the original meaning of the words in the Church Catechism. And in this sense they well express the state of a baptized person, infant or adult ; without any reference either to the unscriptura! doctrine of original sin, or to the obscure notion of a supernatural change in the moral state of the baptized subject, by the simple affusion of water or immersion into it. All is plain and intelligible, without my- stery or paradox. 91 a very important circumstance : it should be done as soon as convenient after the birth, with a con- siderable degree of solemnity and publicity. It is not therefore at all improper, but on the con- trary it appears to be very expedient, that the name should be given at the baptism of the in- fant, as under the Law it was customary to name a child on the day of its circumcision. Luke i. Nor do I see the least objection against calling the name given at baptism the Christian name of the child, it being the name which Mas given to him when he was solemnly entered as a member of the great Christian community ; and which in- deed, as such, might be of use to remind him of his Christian privileges and obligations. But at any rate the ceremony of naming the child ought not to be confounded with the sacred rite of Christian baptism, from which it is wholly di- stinct. The one is a case of civil expedience, the other is an apostolical institution : one of the very few positive rites of the Christian religion. The nature of the baptismal rite is plain, simple, and easily intelligible : and the practical uses of it are obvious and important ^ * " It may be objected," says Dr. Taylor, (Gov. of Grace, p 67) "that infants are not capable of answering the end and intention of baptism. But surely Christians and the children of Christians at years of discretion are as capable of 92 It is impossible to read the Scriptures without observing that the whole mass of mankind is al- ways represented as distinguished into two great communities, viz. into those who are favoured, and those who are not favoured, with the light and privileges of divine revelation. Under the covenant into which the Divine Being thought fit to enter with Abraham and Moses, by which the Hebrews were selected to be a peculiar people, subjected to peculiar laws, invested with peculiar privileges, and confined to a peculiar ritual, these grand divisions were di- stinguished by the titles of circumcised and un- circumcised, holy and unholy, Israelites and answering the end of baptism, by living a virtuous and a holy life, as Jews and the children of Jews were of answering in the same w'ay the ends of circumcision. Our Lord applied a figurative washing to Peler, which he then understood not: but as it was to be of future use in the reflection, it was not therefore vain and insignificant. John xiii. 7 : ^ Peter said to him, Dost thou wash my feet? Jesus answered. — What I do tliou knowest not now, but thou shaltknow hereafter.' That washing would be very useful to him hereafter, which at present he was ignorant of: and so may baptism be to in-- fants." Taylor, ibid. p. 68. Some opposers of infant baptism treat this rite with levity, because it is applied to infants who are incapable of under- standing it or of reaping benefit from it. But however the lan- guage of scorn may suit the character of an unbeliever, it is surely very indecorous and inconsistent, in those who allow that the circumcision of infants is a divine institution. 93 aliens, and in later tinnies by the title of Jews and GentileSj of those who were under the law, and those who were without the law. The rite of initiation into this privileged society was cir- cumcision : and when a stranger became a pro- selyte to the Jewish religion and submitted to the rite of circumcision, he was from thenceforth regarded as a complete member of the common- wealth of Israel, entitled to all its privileges and subject to all its obligations. The children of Israelites were free-born, and by circumcision were received as members of the holy community, in the laws and privileges of which it was the in- dispensable duty of their parents to instruct them, and to bring them up in the strict performance of the duties enjoined by the institute of Moses, and particularly in the knowledge, faith, and worshrp of the One living and true God. The Christian dispensation is an extension of the Mosaic, or rather of the Abrahamic covenant. It abolishes the Jewish peculiarity, the law of ordinances, and the rite of circumcision. It in- cludes in its capacious inclosure all of every coun- try, whether Jew or Gentile, who believe in Jesus as the promised Messiah, the great teacher of truth and righteousness, who suffered death upon the cross, and who was raised from the dead by the power of God, as the first-fruits of them who 94 are asleep ; who profess subjection to him as their master, and avow a belief in the doctrine^ and reliance upon the promises, of his Gospel. The Christian dispensation is called the new covenant. The rite of initiation into the Chris- tian community is baptism, " the Christian cir- cumcision." The grand divisions of mankind are now no longer distinguished as Jew and Gentile, but as believers and unbelievers ; the kingdom of light and the kingdom of darkness ; the kingdom of God and Christ, and the kingdom of Satan, or the opposing and persecuting power ; the com- munity of saints or holy ones, separated by their profession from the unbelieving world, and the community of sinners, of those who are not by profession sanctified and separated from the mass of mankind ; as regenerate, who are by baptism officially initiated into the Christian community, and unregenerate, who are not yet by baptism registered as members of the visible church. When an unbeliever becomes a convert to the Christian faith, he is " baptized into the name of Christ," and " calls himself after the name of the Lord ;" that is, he publicly professes himself a Christian, a believer in Jesus as the Christ ^ He avows Christ as his master, he admits his divine ' " Baptism," says Dr. Taylor, ♦' signifies our having passed out of the state of heathenism into the Christian state: or into 95 mission and character, his death, his resurrec- tion and assencion : he receives his doctrine as of divine authority; he yields obedience to his precepts, and places unlimited confidence in his promises. In this case, in the emphatic language of the New Testament, " he has passed from death to life :'* '" he is born again, not of corruptible seed but of incorruptible :" " he is called and holy:" " he has passed from darkness into light, and is translated from the kingdom of Satan into the kingdom of God:" "he is vindi- cated from a state of bondage into glorious li- berty :" from having been a child of the devil, and an heir of destruction, "hejs become a child of God," an heir of immortality, ''and co-heir with Jesus Christ." And if he faithfully adheres to his Christian profession, he shall in due time be put into possession of the promised inheritance: "if he is faithful to death, he shall receive a crown of life." The baptized believer, in conformity to the uniform and undisputed practice of the primitive church, authorized by the Apostles themselves, brings his infant offspring to Christian bap- the church and family of God ; and our being obliged to live accordingly : which if we do, we are happy for ever : if not, neither baptism nor any other Christian privilege will be of any avail." Dr. Taylor's Gov. of Grace, p. 50. 96 tism ; he baptizes him into Christ, and '^ calls him bj the name of the Lord." He enters him as a disciple in the school of Jesus, and gives him the appellation of Christian. Being himself a citizen of the community of believers, a jojful subject of the kingdom of God and of Christ, glorying in his privileges, and triumphing in his hopes, he inscribes his child upon the sacred register, as one who is free-born ; and resolves that his children shall never recollect the time when they were not believers in Christ, and mem- bers of the glorious and honourable community of which Christ is the head. By this solemn profession of their own faith in Christ, and the voluntary registering of their in- fant offspring as members of that holy commu- nity of which he is the head, they do virtually and strongly bind themselves to perform their duty as the disciples and subjects of Christ, and to edu- cate their children in the principles and habits, the views and practices, of the society in which they are enrolled s. 8 " It is very fit," says Dr. Taylor, (Cov. of GraCfc, p. 71.) " that the covenant, or free grant of God in Christ, upon which all our comfort and happiness, both here and hereafter, do depend, should in every family, at the birth of every child, be solemnly exhibited and declared. . . . None in the family where the infant is born questions the infant's relation to that 97 The parent, who thus enters his child as a mem- ber of the Christian community, thereby promises that he will instruct him in the knowledge of God, of his existence, his unity, his unrivalled authority, his natural and moral attributes, his character, his providence, his just and benevo- lent government : that he will teach him what he is to believe concerning the mission and doctrine of Jesus Christ, his miracles, his actions, his dis*- courses, his prophecies, his benevolent and ex- alted character, his sufferings and death, his re- surrection, his ascension, and the subsequent gifts of the Holy Spirit according to his gracious pro- mise: that he will impress upon his mind, that the great object of the mission of Jesus was to reveal " thewords of eternal life," and that "God has ap- pointed a day in which he will judge the world in righteousness by the man whom he hath ordained, of which he hath given assurance to all men in family, and to all that belong to it. It is immediately owned and embraced, and admitted to all common rights and privi- leges, and to the love, protection, and care of the family. And being also born in God's heavenly family, it is in like manner immediately entitled to all the illustrious relations, rights, honours, privileges, and blessings belonging to that family. And when parents see all this assured to their child, the object of their tenderest affections, how must it engage their hearts in love to God, and oblige, direct, and dispose them to bring it up agreeably to such rich mercy!" H that he hath raised him from the dead." Also, that the only way to secure a glorious and happy re- surrection is by a prompt, uniform, and cheerful obedience to the laws of Christ ; by loving God with all the heart and soul ; by doing to others as they would that others should do to them : and "denying all ungodliness and worldly lusts, to live soberly, righteously, and godlily, in this present world, looking for that blessed hope, the glorious appearance of the great God, and of our Saviour Jesus Christ." And that all privilege, that all pro- fession, that all the high titles and characters, which they may assume as members of the Chris- tian community, will avail nothing, if the heart is not right in the sight of God, if the life is not re- gulated by the principles and hopes of the Gospel. But this is not all : the Christian, who by bring- ing his child to baptism enters his name as a mem- ber of the Christian community, virtually promises not only that he will instruct him in the Christian doctrine, but that he will bring him up in the discipline of the Christian school. He promises that, as soon as the child begins to be susceptible of moral agency, he will make him the subject of moral discipline; that he will carefully watch the first emotions of the affections, to encourage and invigorate those which are right, and to correct those which tend to vice and misery. That as far I 99 as possible he will keep him out of the way of temptations which may be too powerful for his virtue, from the snare of evil company and of bad example ; and will place him in the so- ciety of those whose conversation may enlighten his mind, and whose example may incite him to virtue. That he will form him to an early habit of attending religious institutions : and that by every suitable means he will labour to impress religious principles upon his mind. And above all, to fix upon his heart, that the most regular attendance upon religious exercises, and the most rapturous flow of devout affections will be of no avail, if they do not stimulate to the practice of virtue, and induce him " to do justice, to love mercy, and to walk humbly with God," which is the sum and substance of true religion, and the perfection of the Christian character. I believe, my friend, that you will acknowledge that what I have stated above is the indispensable duty of a Christian parent, whether he brings his child to be baptized or not. How wise then, how kind isthis institution, which recalls these important duties to the recollection of a parent, and which tends to impress them forcibly upon the mind, at a season when the mind is in a peculiarly tender and impressible state; soon after an infant, whose H 2 100 future weal or woe depends principally upon the conduct of his parents, and the education and discipline of his early years, has been born into the world ! It may he objected, and you know it has been objected. May not all that is important in this in- stitution be effected without the application of water ? It may. And many who object to infant baptism are so sensible of this, that they adopt a voluntary service to answer the same end. By which they do in effect bear testimony to the wis- dom and propriety of the institution itself. But, if baptism is intrinsically good, is it the less valu- able because it is authorized by the rule and the example of the Apostles and the practice of the whole primitive church ? There is likewise this superlative advantage in its being a sacred insti- tution : It renders that olligatory which would otherwise only be optional. And what numbers are there who disapproving of infant baptism have no religious service to supply its place ? and consequently lose the whole benefit of this sacred institution ? Moreover, the appointment of a vi- sible and emblematical ceremony is essential to the existence of a positive institution. It is that which gives it a substance and a body. And what can be more simple, more easy, and less liable to abuse, than the application of water in 101 baptism ? If a ceremony was expedient and even necessary, what could be devised more eligible than this ? and that such a ceremony was really appointed, we learn from the uniform testimony and practice of the primitive church. Surely, then, it is better to adopt the primitive and apo- stolic rule, than to substitute some unauthorized invention of our own. I have now finished my subject. — I proposed to prove that the baptism of the infants of bap- tized Christians was the uniform, universal, un- disputed practice of the primitive church ; and consequently that it was an apostolical institu- tion. — That the mode of baptism, whether by im- mersion or affusion, was in fact, and with great wisdom, left to the discretion of the parties con- cerned. — And, finally, that infant baptism is a religious service of great and obvious practical utility. How far this design may have been accom- plished I willingly submit to the judgment of my friend, and to that of the serious and impartial reader. T. BelshaiM. Essex Street, May 22, 1817. APPENDIX, Containing Forms for the administration of Infant Baptism, Form the First. INTRODUCTORY ADDRESS. JjAPTiSM is the application of water to the person baptized in the name and bj the authority of Jesus Christ. The proper subjects of Christian baptism are either proseljtes to the Christian religion, or the descendants of baptized persons, whether infants or adults. The baptism of the infant offspring of bap- tized parents, though not expressly taught nor exemplified in the New Testament, was neverthe- less the uniform and undisputed practice of the church from the apostolic age ; and originated, •without doubt, in apostolical authority. It rests upon the same evidence as the practice of public worship, the religious observation of the Lord's day, and even the canonical authority of the New Testament itself. The word baptism is of very extensive import. 104 It usually signifies in profane authors washing by immersion, ?iiid sometimes by plentiful affusion. In the Ni^'vv Testament a person is said to be bap- tized, upon whose hands or feet water has been poured. And the baptism of the Holy Spirit is generally expressed by effusion, and never by immersion. The use, therefore, of a term so am- biguous as the word baptize, plainly leaves the mode of administration, whether by pouring or by immersion, discretional and not imperative. The primitive Christians appear to have used chiefly the mode of immersion. But affusion was soon introduced, especially in cases of sick- ness : and the validity of baptism so administered was never called in question. In the New Testament the mass of mankind are divided into two great communities, believers and unbelievers ; the kingdom of light, and the kingdom of darkness ; the kingdom of God and Christ, and the kingdom of Satan. To become a convert to the Christian religion, to pass from one of these communities into the other, is as it were to be introduced into a new state of exist- ence : and baptism, which is the symbol of this change, is called regeneration, or being born again. The infant descendant of the baptized Christian is freeborn : he possesses an hereditary claim to the privilege of citizenship in this holy coramu« 105 nity. And when the parent brings the infant to Christian baptism, he enters his name as a dis- ciple of Christ and a subject of his spiritual king- dom. And he virtually promises to instruct him in the laws, to train him up in the discipline, and to the best of his power to qualify him to act as a worthy member, of this holy community, and as a joyful expectant of its final honours and rewards. And this profession is made when the mind is commonly in a very tender state, and peculiarly susceptible of useful impressions. Our Lord's precept in the Gospel of Matthew is, " Baptize into the name of the Father, and of the Son, and of the Holy Spirit." But through the whole of the New Testament we read of no baptism but into the name of Christ. It is plain, therefore, that this precept, if genuine (which some have doubted), was not intended as a for- mulary of peremptory and universal obligation, any more than the Lord's Prayer ; and that the use of it is not essential to the administration of the institution. " To baptize into the name of the Father, the Son, and the Holy Spirit," if this form be pre- ferred, is to enter the child as a member of that com- munity of which God is the Father ; which was formed by Christ, and takes its name from him ; and which was promulgated and Established in 106 the world hy the gifts and powers of the Holy Spirit. *' To baptize into the name of Jesus Christ" is to enter the child as a member of that holy community of which Christ is the head, and which is called after his name. With these views we now proceed to the bap- tism of this child. Then sliall the minister take the child into his hands, and say to the parents, or in their absence to the sponsors who bring the child to be baptized, Name this child. Then naming it after them, and either dipping it in the water or pouring or sprinkling water upon it, he shall say, N* I baptize thee into the name of the Father, and of the Son, and of the Holy Spirit. Amen. Or, N. I baptize thee into the name of Jesus Christ, Amen. EXHORTATION. My Christian Friends, By this early initiation of your infant offspring into the Christian community, you have made a solemn and explicit profession of your own faith in the Christian religion ; and you have virtually assumed a most serious responsibility, and have 107 laid or rather acknowledged yourselves under the most important obligations. And Oh ! how excellent a religion is that which you thus deliberately avow ; and in the profession of which you may justly glory. It is a religion which enlightens the understanding, which enlarges the comprehension of the mind, which purifies the heart, which governs the thoughts, which consecrates the affections, which dignifies and exalts the character, which inspires firmness and energy of mind, which speaks peace and consolation amidst the vicissitudes of life, which alone can administer hope and comfort in the hour of death, which alone can triumph over the darkness and the terrors of the grave. Occasions frequently occur of professing your belief in this heavenly doctrine. This you do as often as you attend upon Christian worship; and more especially when in communion with your fellow Christians you commemorate the death of the great founder of the Christian faith. Nor are opportunities wanting for the modest and unassuming, but firm and fearless, profession of Christianity, in the various intercourses of civil society. But the solemn profession of your belief in the Christian religion upon the birth of a child, and when you thus enter your infant oiFspring as 108 members of that holy community of which Christ is the head, takes place in circumstances peculiar- ly interesting and impressive. It reminds Chris- tian parents that the promise is made to them and to their children ; and it excites their desires, and stimulates their exertions, to train them up in the same principles and views, to form them to the game character, and to animate them with the same hopes, which are the sources of their own best peace and consolation in their passage through life. You cannot but be anxious, ray Christian friends, for the future welfare and success of your rising offspring. You oft dart a solicitous eye through the vale of distant years ; and the na- tural wish of the fond parental bosom is, that their lot in life may be safe, honourable, and hap- py. But there is one wish which lies nearer to the heart than all the rest ; and that is, that they may be wise and good ; that they may fear God and keep his commandments ; that they may not only profess but practise the religion of Christ : that so you may look forward with joyful expec- tation to a happy interview with them at the day of Christ; and to the everlasting enjoyment of their society, with that of all the virtuous and the wise of all ages, in a state of perfect and uninter- rupted purity, harmony, and felicity, when the 109 world and all its concerns shall have passed away as a vision of the night. For this truly blessed and glorious hope, the Christian revelation lays a sure foundation. And these interesting and momentous considerations will induce you to train up your children in the love of truth, virtue, and piety. Permit me to observe, that it is a great and serious charge which is committed to your trust. Of this im- portant trust you will be solicitous to render a faithful account. Nothing can be done without exertion. But from judicious instruction, from faithful admonition, from mild and salutary dis- cipline, from good example and fervent prayer for the divine blessing, nothing is too much to be expected. The human heart is not naturally de- praved : it easily yields to the plastic hand. The human character, upon which peace and happi- ness depend, is the sure result of education and discipline, and of early impressions and associa- tions: "^ Train up a child in the way he should go, and when he is old he will not depart from it." What an encouragement to diligent and perse- vering exertion ! The seed which is sown with care and skill, and watched and watered with as- siduous attention, though it may for a time seem buried in the dust, will in the end rise and flourish. 110 and produce a copious harvest, which will be the joy and crown of your advancing years. *' There- fore, let us not be weary in well doing, for in due season we shall reap if we faint not." PRAYER. Merciful God, With thee is the fountain of life. Thou art the Father of lights : the giver of every good and perfect gift. It is the dignity and privilege of our nature that we are formed for immortality : and we ac- knowledge it as a signal instance of thy great goodness, that when the discovery of this impor- tant truth was far beyond the reach of unassisted reason, thou wast pleased in the fulness of time to reveal it to mankind by thy chosen servant and beloved son Jesus Christ, who hath abolished death, and brought life and immortality to light.. We bless thee that unto us are the words of this salvation sent. And we are especially thankful if, after due deliberation and serious inquiry, we are satisfied that we are acting a wise and a safe part in acknowledging the divine credentials of Jesus Christ, in receiving him as our master, and in venturing our most important interests upon the truth of his doctrine and the security of his promises. We are not ashamed of the Gospel of Christ : in and in a thoughtless and unbelieving age we cheerfully avow our Christian profession ; and esteem it our honour to be accounted in the num- ber of those who are sincerely and upon princi- ple attached to the Christian religion, and who rest their hope of a future life upon the promises of the Gospel. Suffer us not by imprudence or misconduct to disgrace our profession ; but may our light so shine before men, that others seeing our good works may glorify our Father who is in heaven. We are thankful for this opportunity of attest- ing our faith in Christ, and our allegiance to the Gospel. We bless thee for the mercy shown to thy handmaid in thy presence, whom thou hast preserved in the hour of difficulty, and hast made the joyful mother of a living child. May thy great goodness be deeply felt, and duly improved. May the solemn profession which thy servants have now made of their faith in the Christian re- ligion, by offering this child to Christian baptism, and by entering him as a member of that com- munity of which Christ is the head, remind them of the indispensable obligation they are under to act up to the Christian character. And may they be especially sensible of the great importance of training up their children in the knowledge and the' love of God, in the be- 112 lief of the Christian doctrine, in the practice of Christian virtue, and in the exercise of Christian hope. May they he solicitous to sow those seeds of piety, goodness, and truth, which will in due time produce an abundant harvest of honour, use- fulness, and comfort. And do thou, O God, com- mand thy blessing upon all their virtuous endea- vours, and crown their parental and pious labours with success. May all who are now present feel a deep and practical conviction of the truth and importance of the Christian doctrine: may we live in habitual subjection to the precepts, and in cheerful reli- ance upon the promises, of the Gospel : and when Christ who is our life shall appear, may we also appear with him in glory. Our Father, who art in heaven : Hallowed be thy name. Thy kingdom come. Thy will be done on earth as it is done in heaven. Give us this day our daily bread. And forgive us our trespasses as we forgive them who trespass against us. And lead us not into temptation, but deliver us from evil. For thine is the kingdom, and the power, and the glory, for ever. Amen. The blessing of God Almighty be with you all, evermore. Amen, 113 Form ilie Second. INTRODUCTORY ADDRESS. Christian Baptism is washing with water into Ihe name and by the authoritj of Jesus Christ. VV^hether this washing is to be administered by immersion, afTusion, or sprinkling, is left to the discretion and convenience of the parties con- cerned. We observe this rite, and administer baptism to the infant descendants of baptized Christians, in conformity to the uniform practice of the primi- tive apostolic church ; derived undoubtedly from the precept and example of the Apostles them- selves. To baptize into the name of a person was an ancient symbol of professed subjection and ad- herence to him as a teacher and master: and the early proselytes to the Christian religion, when they were baptized into the name of Jesus, there- by professed their entire renunciation of their former principles and connexions, and became members of that community of which Jesus was the head. Some have taught that baptism communicates to the baptized person the grace of God^ by which 114 original sin is removed, actual sin forgiven, and final salvation secured. This is an error against which it is needless to enter a caution upon the present occasion. You, my friends, have been better instructed in the nature of Christian insti- tutions, and in the word of God. It is usual in baptism to name the child. This, though no part of the Christian rite, may never- theless be regarded as an innocent and useful ap- pendage to it. Giving a child a name is a me- morable circumstance, and it is generally and justly regarded as a solemn and festive transac- tion. And the Christian name of a child, or the name which he receives at baptism, may be of use to remind parents of the obligations and duties of their Christian profession, and particularly to in- struct their children in Christian truth. And it may admonish children, that having been early initiated into the Christian community, and in- structed in Christian duty, it becomes them to live as Christians, and not as heathen, who are without God in the world. The language which a parent may be supposed to hold when he offers his infant to Christian bap- tism is this. I am a believer in Jesus Christ. After the most serious inquiry, and upon the best evi- dence, I bow to his authority as the great pro- phet of the Most High 5 the teacher of truth and 115 righteousness ; with whom are the words of eter- nal life. I receive, I honour, I avow him as my master : his doctrine I believe : his law is the rule of my life : his promises are the foundation of my hope : his gospel is my most valued trea- sure. To impart this treasure to these tender ob- jects of parental solicitude, whom Divine Pro- vidence has committed to my trust, whose best in- terest lies near my heart, and for whose moral im- provement and final state I am in a great measure accountable, shall be the chief business of my life. There is nothing I so earnestly desire as that they should be well informed, serious, consistent Chris- tians; for to be such, is to be truly wise, and good, and happy. Under these impressions the Christian parent by the rite of baptism registers his child as a mem- ber of the great community of which Christ is the head : and if he faithfully performs his duty by instilling the principles of pure religion into his tender mind, and by forming him to a habit of regular attendance upon Christian institutions, there is great reason to hope that his child will grow in wisdom as he grows in years ; and that being thus early " planted in the house of the Lord, he will flourish in the courts of our God, and will bring forth fruit even to old age." I 2 116 With these views we now proceed to the bap- tism of this child; Then shall the minister take the child into his hands, and say to the parents, or in their absence to the sponsors who hring the child to he baptized. Name this child. Then naming it after them, and either dipping it in the water or pouring or sprinkling water upon it, he shall say, N. I baptize thee into the name of the Father, and of the Son, and of the Holy Spirit. Amen. Or, JV. I baptize thee into the name of Jesus Christ. Amen. EXHORTATION. Allow me, my Christian friends, to remind you that the rite which you have just witnessed is a symbolical action, and that the meaning- of the symbol is, that being yourselves fully convinced of the truth and importance of the Christian doc-i trine, and being ready upon every proper occa- sion to avow this belief, it is your desire and pur- pose to educate your children in the knowledge and practice of the Christian religion, that so they may jointly participate with you in its consola- tions and its hopes : and that as a testimony of iir your sincerity, you have now by the solemn or'- dinance of baptism (entered this child as a mem*^ bcr of the Christian community. I feel a pleasing confidence, that it is quite su- perfluous for me to expatiate in detail upon the various branches of parental duty. You are well acquainted with them : [you are experienced in the practice of them :] and the tender affection which you bear to your children, your earnest solicitude for their safety, their reputation, and their happiness, will at all times prompt you to exert your best endeavours for their improvement in knowledge, virtue, and piety. Nor need I re- mind you how much it is your duty^ and how in* dispensably requisite to the success of your vir- tuous efforts, to " ask wisdom from above, from Him who givcth liberally and upbraideth not." I have only to add my earnest wishes and prayers that your pious parental labours may be crowned with success* Of this, indeed, they can hardly fail. For, though there may be a difference in natural temper, and though habits when contracted are with difficulty sub- dued, yet, in early life, the human mind easily bends to the forming hand, and yields to disci^ pline as wax to the impression of the seal. Edu- cation and early associations stamp the character for life. Let these range on the side of virtue 118 and religion, and your best wishes will be ful- filled. Your children will advance in wisdom and in goodness as thej advance in years. If life be spared, they will occupy their respective sta- tions with credit, comfort, and usefulness. They will be the support and consolation of your de- clining years. They will supply your places in the world and in the church, when in the course of Providence they shall become vacant. They will ever retain a grateful sense of your kindness, and will bless your memory after you are gone. They will esteem themselves under greater obli- gation to you for a virtuous and Christian educa- tion, than if you had bequeathed them the trea- sures of the Indies. And the mutual sensations of affection and delight with which you will meet them again, after the long separation of the tomb^, in a state of pure and perfect felicity, never to part any more, will be more exquisite than tongue can tell, or heart conceive. *' Wherefore, my Christian friends, let us be steadfast, immoveable, always abounding in the work of the Lord, inasmuch as our labour in the Lord shall not be in vain." PRAYER. Eternal and most merciful God, Thou irt good, and thou doest good continually. 119 Thy power is almighty, thy wisdom is un- searchable, thy goodness is unchangeable and everlasting. We bless thee for all thy kindness lo the human race, and we joyfully celebrate thy righteous and merciful dispensationstowardsthe children of raen< We especially admire, and are thankful for, that constitution of things, by which human beings are brought into the world in a feeble and helpless state, in consequence of which those tender and kind affections are generated which are the ornament and delight of human life; and by which a foundation is laid for that intellectual and moral discipline, which gives birth to all that is virtuous, respectable, and good, and useful, in the human character. We reflect with pleasure that the kind atten- tion of our great Master was directed to children; that he commanded that infants should be brou2"ht to him that he might bless them ; and that he has instituted an ordinance, the tendency and design of which is to impress upon the minds of parents a solemn sense of the duties which they owe to their infant offspring, to animate their exertions by the most engaging motives, and to excite the mostjoyful hopes. We bless thee for the opportunity that we have now enjoyed of celebrating this instructive rite 120 of infant baptism. We are thankful for every good impression which has been made, for every virtuous resolution which has been formed, for every tender emotion which has been felt, for every pious and cheerful hope which has been excited. We pray that every valuable impression pjay be permanent, that every good resolution may be effectual, and that every reasonable ex- pectation may be fuHilled. We bless thee for mercy shown to thy hand- maid in thy presence, whom in thy great good- ness thou hast made the joyful mother of a living child. Impress upon the heart of thy servant a grateful sense of thy delivering goodness, and thy protecting care. And may the life which is crowned with thy mercy be devoted to thy service. May the life of this child be precious in thy sight : and may thy servants, in the diligent faith- ful discharge of their parental duties, humbly look up to thee for an efficacious blessing. And, Oh, grant them the unspeakable felicity to see their children walking in the truth ; and through their judicious instruction, and pious example, rising up to wisdom, to virtue, and to usefulness, and growing in favour both with God and man ; the joy and comfort of their parents and friends here, and the crown of their rejoicing in the day of Christ. 121 Bless all who are now present : May we lead a life of faith in the Son of God, that so we may secure an interest in the hope of the Gospel. May the light of the Christian revelation he diffused through the world. May thy kingdom come. And may the empire of error and darkness, of vice and misery, speedily come to a close. Now to God only wise, the God and Father of our Lord Jesus Christ, be glory and dominion for ever. Amen. Grace, mercy, and peace from God our Fa- ther, through our Lord Jesus Christ, be with you all ever more. Amen. Printed by R. and A. Taylor, Shoe-Laiic, Loudon. The following Works, ly the same Author, are sold ly R. Hunter, Successor to Mr. Johnson, St. Pauls Churchyard. 1. ELEMENTS of the DOCTRINE of the HUMAN MIND, and of MORAL PHILOSOPHY. 9s. in boards. 2. A SERIOUS CAUTION AGAINST POPULAR ERRORS. A Sermon addressed to Young Persons. Second Edition. Is. 3. The RIGHT and DUTY of UNITARIAN CHRIS- TIANS to form SEPARATE SOCIETIES for RELI- GIOUS WORSHIP. A Sermon preached at Birmingham, July 22, 1802, at the Opening of the New Meeting-House, in the room of that in which Dr. Priestley formerly officiated, and which was destroyed in the Riot, July 14, 1791. Is. 4. ZEAL and FORTITUDE in the CHRISTIAN MINISTRY ILLUSTRATED and EXEMPLIFIED. A Discourse delivered at Hackney, April 8, 1804, on occasion of the Death of the Rev. Joseph Priestlej, LL. D. F.R.S. 2s. 5. The IMPORTANCE of RIGHT SENTIMENTS concerning the PERSON of CHRIST. Preached before the London Unifarian Society, April 10, 180G. Is. e. 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VERSY with Bishop HORSLEY RESTATED and VINDI- CATED, in Reply to the Animadversions of the Rev. flcueage Horsley, Prebendary of St. Asaph, annexed to the late Re- publication of his Father's Tracts, 4^. Works published ly R. Hunter, 21. The Progress of Intellectual, Moral, and Religious Improvement during the present Reign, represented in a DISCOURSE, delivered before the Unitarian Society for Promoting Christian Knowledge, at Essex-Street Chapel, on Thursday^ March 31, 1814, in Commemoration of the Repeal of the Penal La VFS against the Impugners of the Doctrine of the Trinity. To which is annexed AN APPENDIX, con- taining a Summary Review of a Publication of the Lord Bishop of St. DAVID'S, entitled "= A Brief Memorial on the Repeal of the 9 and 10 William III. &c." Boards, 5s. 22. The PROSPECT OF PERPETUAL AND UNI- VERSAL PEACE. A Thanksgiving Sermon for the Con- clusion of Peace with France, Preached at Essex-Street Chapel, July 3, 1814. ls.6d. 23. LET I'ERS addressed to (he Right Reverend the Lord Bishop of LONDON, in Vindication of the Unitarians from the Allegations of His Lordship in the CHARGE delivered to the CLERGY of the Diocese of LONDON at His Lordship's Primary Visitation. 3?. 6il. Second Edition. 24. A LETTER to the UNITARIAN CHRISTIANS in SOUTH WALES, occasioned by the Animadversions of the Right Rev. the Lord Bishop of Sc. David's. To which are annexed: — 1. Letters in Reply to the Bishop of St. David's Letters to the Unitarians. — 2. A Review of the Bishop's Trea- tise entitled " The Bible and nothing but the Bible the Reli- gion of the Church of England :" and 3. An Estimate of His Lordship's Qualifications as aTheolo^ical Polemic. Price 4s. 6d. j4lso, lately published, and sold ly R. Hunter, 1. The NEW 1 EST AMENT, in an IMPROVED VERSION, upon the Basis of Archbishop Newcome's New Translation, with a corrected Text, and Notes Critical and Explanatory. The Fourth Edition corrected and enlarged, Su])er.Royal 8vo. II. 6s. 2. The same. Demy 8vo. 10s. 6d. 3. An Edition of the same in 18mo., without the Intro- duction and Notes, 4s. 4. THE BOOK of COMMON PRAYER REFORMED, according to the Plan of the late Dr. Samuel Clarke. Sixth Edition. 88. 6d. unbound, 10s. 6d. bound. THE CLOSE COMMUNION OF THE BAPTISTS CONTRARY TO THE WORD OF GOD, For the Bed i» shorter than that a Man can stretch himself on it ; and the covering narrower than that he can wrap himself in it. — Isaiah 38, 20. — ** Stand by thyself^ come not near to me^ for /am Itlier than thau. — Ibid Q5, 5i DEDHAM : ABEL D. ALLEYNE, PRINTER. isir. INTRODUCTION. Two Men went up into the Temple to pray j the one a Pharisee, aad the other a Publican. The Pharisee stood and prayed thus Avith him- self; " God 1 thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican : I fast twice in the week, I give tithes of all that I possess." And the Publican standing afar off, would not lift up so much as his eyes unto Heaven, but smote upon his breast saying, " God be merciful to me a sinner." I tell you, this man went down to his house, jus- tified rather than the other ; for every one that exali- ei/t himself shall he abased ; and he that hnmbleth himself shall be exalted.^^ — Luke 18. Then Peter opened his mouth and said ; Of a truth I perceive that God is no respecter of persons ; But in every nation he thatfeareth him, and ivorketh righteousness is accepted with him. And when Peter was come up to Jerusalem, they that were of the Circumcision contended with him, saying, " Thou wentest in to Men uncirciimcised, and didst eat with them." IV But Peter rehearsed the matter from the begin- ning, and expounded it by order unto them saying, " I was in the City of Joppa praying ; and in a trance •I saw a vision, a certain vessel descend, as it had been a great sheet, let down fiom heaven by four cor- ners ; and it came even to me, Upon the which when I had fivstened mine eyes, 1 considered, and saw four-footed beasts of the earth, and wild beasts, and creeping tilings, and fowls of the air. And T heard a voice saying unto me, " Arise Peter ; slay and eaf." But I said, A of so Lord ; for nothing common or uri' clean, hath at any time entered into my meuth. But the voice answered me again from heaven, " What God hath cleansed, that call not ihou common."— Aets 10,11. m CLOSE COMMUNION CONTRARY TO THK GOSPELo »^HicH is the first commandment of all ? — The fii'st of all the Commandments is; Hear, Israel ; the Lord our God is one Lord : And thou shalt love the Lord thy God, with all tlij heart, and with all thy soul, and with all thy mind, and with all thy strength. This is the first commandment. — And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these: — And to love him with all the heart, and with all the under- standing, and with all the soul, and with all the strength, and to love his neighbor as himself, is more than all whole burnt offerings and sacrifices, — Mark 12. This is my commandment, tliat ye loA'e one an- other, as I have leved you. By this shall all men know that ye are my diiciples, if ye have love one to another. Neither pray I for these alone, but for them alsOp wiiLch shall believe ou me through their vfQti 5 Shat; 6 they all may be one ; as thou, Father, art in me, and I in thee, that they also may be one in us / that the "world may believe that thou hast sent me. — John" 13, 15, 17. And there shall be one fold, and one Shepherd. — John 10. Him that is weak in the faith receive ye, but not to doubtful disputations. For one believeth that he may eat all things, another who is weak eateth herbs. Let not him that eatheth despise him that eateth not ; and let not him which eateth not judge him that eat- eth ^ for Gorfhath received him. Who art thou that judgest another Man's ser- vant } to his own master he standeth or falleth. Yea he shall be holden up ; for God is able to make him stand. One man esteemeth one day above another, another esteemeth every day alike. Let every man be fully persuaded in his own mind. But why dost thou judge thy brother ? or why dost thou set at nought thy brother .'' For we shall all stand before the judgment seat of Christ. Let us not therefore judge one another any more; but judge this rather, that no man put a stumbling- block, or an occasion to fall in his brother's way. For the kingdom of God, is not meat and drink ; but righteousness and peace, and joy in the Holy Ghost. Let us therefore follow after the things "which make for peace, and things wherewith one may «dify another. — Rom. 14. i^owtlie God of patience and ct)nsolation grant ;yoti tohe like-minded one towaids another, accordiflg to Christ Jesus ; That ye may with one mind, and one mouth glorify God, even the ¥ather of our Lord Jesus Christ. Wherefore receive ye one another, as Christ also received us, unto the glory of God. — Rom- 15. Now this I say, that every one of you saith, I a*^ of Paul; and I of Jpollos ; and I of Cephas ; and I of Christ. Is Christ divided ? was Paul crucified for you ? or were ye baptized in the name of Paul ? For we being many are one bread, and one body ; for we are all partakers of that one bread. — 1 Cor. 10. For as the body is one, and hath many members, and all the members of that one body, being many, are one body, so also is Christ. For by one spirit, are we all baptized into one body, whether we be Jews or Gentiles, M'hether we be bond or free ; and have been all made to drink in- to one spirit. For the body is not one member, but many. If the foot shall say. Because I am not the hand, I am not of the body ; is it therefore not of the body ? And if the ear shall say, because I am not the tye, I am not of the body ; is it therefore not of the bddy ? If the whole body Avere an eye, where were the hearing ? If the whole were hearing, where ■were the smelling ? But now hath God set the members, every one of them in the body, as it hath pkas^d him. And if they were all one member^ where were the body ? But now are they many members, jet but one bedj, i Cor. iSth. For as many of you as have been baptized int» Christ, have put on Christ. There is neither JeiM ■nor Greek, there is neither bond nor free, there is neither mah nor female ; for ye are all one in Christ Jesus — Gal. 3. For in Jesus Christ neither circumcision avail- eth any thing, nor uncii cnmcision } but /aii/i which ■worketh by lore. — fial 5. I tlieiefore beseech you that ye walk worthy the vocation wherpwith ye are called, with all lowliness and meekness, with long-suiTeiins:, forbearing one another in love ; EMdeavouring to keep the unity of the spirit in the bimd of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one fidth, one baptism, One God and Father of all, who is above all, and through you all, and in you all. — Eph. 4th. Now the Lord is that spirit, and where the spirit «©f the Lord is, there is liberty. — 2 Cor. 3. Where there is neither Greek nor Jew, circum- cision nor uncircumcision, Barbarian, Scythian, bond HQi' free ; but Christ is all, and in all. Put Oil therefore as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering : And above all these things put on Charity which is the bond of perfect- iiess. And let the peace of God rtfle in your hearts, to i;be which also ye are called ia o/ie hodtf j and be je thaiikful.— C»l. a. And now abideth Faith, Hope, Charity, these three ; but the greatest of these is Charity. — 1 Cor. IS Seeing ye have purified jour souls in obeying the truth, thi-ough the Spirit, unto unfeigned love of the Brethren ; see that ye love one another with a pure heart fervently. — 1 Peter, l. Beloved let us love one another, for love is of God ; and evei:y one that loveth is born of God and knoweth God. He that loveth not, knoweth not God j for God is love.— Ut John, 4th. Love worketh mo ill to his neighbor ; thereforie love is the fulfilling of the law. Rom. 13. Be kindly affectioned one to another, in brother- ly love ; in honour preferring one another. — Rom. 12. Till we all come in the U7iity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ ; That we henceforth be no more Children, tsssed to and fro, and carried afcout with every wind of doctrine, by the sleight of men, and cunning crafti- ness, whereby they lie in wait to deceive : But speak- ing the truth in loi'e, may grow up into him in all things, which is the Head, even Christ : From whom the whole body, fitly joined together, and compacted by that which every joint supplieth, according to the effectual working, in the measure of every part, mak- eth increase of the body unto the edifying of itself in love. — Eph. 4. For as we have many members in one body, and ■all members have not the same office ; so we being 10 man J are one body in Christy and every one, membecs •ne of another. — Rom. 14. For we are members •f his body, of \i\% flesh, and •f his boRes. — Eph. 5. That there should be no seism in the body, but that the members should have the same care one for anot er. And whether one mc^mber suiFer all the J members suffer with it ; or if one member be honor- ed all the members rejoice with it. — I Cor. 12. Ye are not straitened in us, but ye are straitened in yovir ff\rn bowels. Now for a recompence in the eame, be ye also enlarged. — 2 Cor. 6. Give none offence, neither to the Jews, nor to the "• Gentiles., nor to the Church of God. — i Cor. 10. Which is his body, the fullness of him that filleth \ Mil in all.~Eph. I. I Of whom the whole family of Heaven and earth is I named. — Ibid 2. y And grieve not the holy spirit of God, whereby ye are se^iled unto the tlay of Redemption. — Eph. 4. For we dare not make oursilves of the number, •r compare ourselves with some that comment/ them- selves ; but they, measuring themselves by themselves, t and comparing themselves among themselves, are not wise. For not he that commendeth himself, is approved ^ but whom the Zforrf commendeth. — 2 Cor. 10. ♦ Nevertheless, the foundation of Gud standetk sure, having this seal, The Ldrd knoweth them that are his. — 2 Tim. 2. 11 But what f do, that will I do, that I may cut of •ccasion from theni thiit desire occasion j tliut where- in they glory, they may he found even as ive. But he that g^iorieih, let him glory in the Lord.— 2 Cor. li. If there he therePoie, any consolation in Christ, if any comfort of love, if any fellrmship of the Spi- rit, i( any how e\s and T!:ercies ; Fulfil ye my j;>y, that ye le like-mivded, 1 aving tl e ame love, being of one accoid, of one mind. I et nothing he done through strife or vainglory ; Int in losvlinessof mind let each esteem other, bettei t! an themselves. Phil- ip. 2d. If any man trust to hin self, that he is ChrisVs ; let him of himself think this again ; that, as he is Christ's, even so are u'e Christ- s.— 2 Cor. 10. For we are the circumcision, which worship God in the Spirit, and rejoice in Jesus Christ, and have so confidence in the^esA — Phil. 3. Wherefore if ye be dead with Christ from the rudiments of the World, why, as though living ia the world, are ye subject to ordinances, after the commandments and doctrines of men ? Which thing* have indeed a sherv of wisdom in will-xvorship, and humility, and neglecting of the body ; not in anj honour to the satisfying of the fiesh. — Col. 2. For it is a good thing that the heart he established with grace, not with vieuts, which have not profited them that have been occupied therein. — Meb. 9. Which are a shadow of things to come ; but th» body is of Chiist.— Col. 2. Of these things put them in remembrance, charg- ing them before the I.ord, that they strive not about words to no profit, but to the subverting of Ihe hear- ers.— 2 Tim. 2. He therefore that despiseth,6tspheth not man,hui Gorf, whn hath also given uuto lis, his holy spirit.— Thes 4. ■ I f, Wherefore, let him that thinkethht standeth take *'■ ' heed,lesthe/«Z/.'— I Cor. 10. And the Lord make you to increase and abound in love, one towards another, and towards all men, even as we do toward? you. To the end that he may establish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Je- &Ui Christywith all his saints. — l Thes. 3. i • f It 'r L £ FOR THE ^ NON-CONFORMISTS. p E FOR THE N O N.C ONFOR MISTS. IN THREE PARTS. I. The true State of their Case: And how far the * Con FOR MISTS Separation FROM THE Church of Rome, FOR THEIR Superstitions INTRODUCED INTO THE SER- VICE OF God, justifies the NoN-CoNFORMISTS SEPARA- TION F R OM T H £ M . InaLet- TER TO Ur. Ben J. Calam Y, IN Answer to his Discourss OF A SCRUPULOUS CONSCIENCE. II. A PARALLEL ScHEME OP THE Pagan, Papal, and Christian Rites and Cere- monies. III. The Sufferings he un- derwent for WRITING AND PUBLISHING THEREOF. By THOMAS DE LAUNE. A NEW EDITION" ENLARGED* CAMBRIDGE, Printed by F. H o d s o n, for the Editor : Sold by J. B'JCKLANDj Pater-nofter-row, London j and T. Fletcher, Cambridge. [M Dec LXXIX.] [Price Two Shillings.] ADVERTISEMENT BY THE EDITOR. KING firmly perfuaded that the DifTent* ing caufe, is the caufc of truth, of liberty, and, in an eminent degree, of real religion, I cannot but be folicitous, that the noble princi- ples upon which it is founded, may be univerfally difleminated. Many excellent pieces have been written on this fubjedt, but perhaps none, for its fize, con- tains a greater variety of matter than this Plea of De Laune's. About four months ago, this valuable book was ADVERTISE M E N T. was recommended to me by a friend, — I read it over, and while I admired the convincing manner in tvhich it was written, my bofom burned with generous indignation againll: that " inhuman church polity," to which fo pious, learned, and amiable a man fell a lacrifice. The friend who lent me the book, flrongly urged the re- publication cf it. — I at firil hefitated upon the matter-, but foon after, happening ia com.pany with a very judicious minifler, a remark he made encouraged me to proceed. "■ De Laune's Plea," faid he, " is an excellent piece, and its chief excellence confifts in its being a ftate of fa6ls." — I was not, however, finally determined, until the return of a friend from London, who had enquired for it at near forty bookfellers, with- out being able to procure a fingle copy. The edition from which this is printed, is that of 1733, which is faid in the title, to be " printed from the original copy, and correded from many faults ADVERTISEMENT. faults in former impreffions :" but even this edi- tion is lefs correal than many books printed at that time. Several alterations therefore have been made. — A few fencences, for the fal^ of perfpicuity, have been tranfpofed. — Several v/ords which appeared redundant, have been omitted. — And wliere the ellipfes appeared harfh, they have been generally fupplied. — So that upon the v/hole, though many imperfedlions may be difcovered in this edition, it is hoped none fo corred: has yet been offered to the public: but of this matter, thofe perfons will be able to form the befl judgment, who will take the trouble to compare this edition with any one preceding. Indeed, ihould not this be the cafe, fome favourable allowance ic is hoped will be made, when the public are informed that this edi- tion has been prepared for their inipeftion, chiefly in thofe leifure hours which the editor's bufmcfs allowed him. As ADVERTISEMENT; As nothing has done greater injury to the caufc of Non-conformity, than the ignorance of many of its profeffors, it is hoped that this piece, in conjundion with the Rev. Mr, Palmer's Cate- chifm, will afford fuch convincing arguments, as to make thofe who areDiifenters merely by acci- dent, DifTenters upon rational and fcriptural prin- ciples. Should this be the cafe, the editor's wifhes in this publication will be fully anfwered. Cambridge, Feb. lo, 1779. THE THE R E F A C E. THIS book has been printed at leaft feventeen times, and without doubt, if the adverfaries of the Diflenters were for coming to the teft either of Scripture, reafon, or antiquity, it would before now have received fome anfwer. 'Tis one of their own challenges accepted; the reafons for our diffenting are fairly, modeftly, and clofely applied ; if faying nothing be taken pro confejfo, the gentlemen of the church of England would do well, to confider of fome me- diums to defend Dr. Calamy, or ingenuoufly own he was fairly- confuted. There remains nothing to be added to the arguments, 'till fome attempts to confute them Ihall make a rejoinder necef- fary; nor, indeed, can the Diflenters defire to have their cafe more fairly ftated, or the condud of their adverfaries, be more concurring to their juftification. When arguments drive the opponents into paflions and ex- cefles, like llrong purges, 'tis a proof of their operation, that they caufe griping pains in the very bowels of the patient. To anfwer fober arguments with four coercives, to difpute by the goal and the hangman, to debate by the prifon, and not by the pen : thefe have been the peculiars of the partyj; and the power of perfecution, not ofperfuafion, has been the way of their ufage to the Diflienters. The treatment the learned author of this book met with, will for ever Hand as a monument of the cruelty of thefe times ; and they that affirm, the Difl'enters were never per- fecuted in England for their religion, will do well to tell us, what name we Ihall give to the ufage of this man of merit, than whom few greater fcholars, clearer heads, or greater mailers of argument, ever graced the Engliih nation. A lam u PREFACE. lam forry to fay, he is one of near eight thoufand Pro teftant Diflenters that perifhed in prifon, in the days of that merciful prince. King Charles IF. and that merely for dif- fenting from the church, in points, which they could give fuch reafons for, as this Plea affigns; and for no other caufe, were (lifled, I had almoft faid murdered, in goals, for their religion, in the days of thefe gentlemen's power, who pretend to abhor perfecution. His fellow prifoner, Mr. Jenkins, moft humMy peckioned, on the mere account of ficknefs, to be removed to fume other place for the air, upon unqueftioned fecurities for being fur- rendered again to any prifon that fhould be appointed, and could not obtain that common compafTion from the mercy of that perfecuting age ;. but died under the cruel hands of thefe perfecutors, merely by the llench and contagion of au un- wholfome confinement. Let thefe gentlemen who have been forward to threaten us with long accounts of parliamentary perfecutions in the time of the civil wars here, remember they cannot fliew, either then or in any former time, no, not if they throw in the days of Q^ Mary, any thing like fuch a number of chriftians (for I muft not call them martyrs) that fuffered death for their Religion : % from whence J have often recommended it to them, to forbear putting us upon comparing the accounts, and entering into the melancholv detail of the particulars. Letany man of religion, judge by the Hory of this gentle- man, what thofe people drive at, who repine at the ToleratioD> and who fo many ways have attempted the reverfing, con- tracting, or invading it. Let any man judge, whether it was not time to put an end to thefe exorbitances in general, and whether a legal tolera- t'lGH was not abfolutely necefl'ary, to fcreen even the church of England herfdf, from thg fcandal of thofe men, who afted under her authority, fo much againllher principles. 'Tis known and profefTed, that perfecution merely for ccnfciencefake, is contrary to the principles of the chriftian religion, t See Wertern Martyrology, or Bloodj Aflizes. P 'k E F J C E. m religion, and the doftrine of the church of England. Who they were that perfecuted in thofe days, we all know ; and with what real defign to deftroy the church of England itfelf, is plain ; how they afted all againft the very principles of the church is plain ; but that they aded under the church's authority, in her name debauched her clergy to fall in with the hellijh proje£l, made ufe of her ecclcfiaftical courts to put their wicked defigns in execution, till the world could hardly difcern whether it was the church's aft and deed, or no, to the indelible fcandnl of the clergy of thofe times, is a truth too plain to be debated. Nor was the defign concealed any longer than to the firll occafion which happened to difcover it. The firft ftep King James took, was to turn the tables, and put an opportunity in the hands of the DilTenters fully to revenge themfelves ; and thinking them fufficiently provoked by innumerable infults and barbarities, it was not doubted, but when they were prompted to expofe and reproach the church with their former ufage, they would obey human nature, and willingly do it. But I appeal to thofe reverend and dignified prelates con- cerned in it, fome of whom are yet alive, whether Mr. White, who had carefully collefted the lift of the Difienters fufferers and fufierings, did not generoully refufe both their invita- tions and rewards, and conceal the black record, that it might not rife up in judgment againft the reputation of the church of England; and whether they did not fend Mr. White their thanks for it, and a reward too, though he had honour enough in him to refufe the money. Nothing but a 7f^fl/ toleration could defend the church of England from the fcandal of a perfecuting principle; and I cannot but think her Majefty's repeated promifes, in'violably to prefer've the toleration, 3.Xidi the heads of the church adhering to the fame refolution, is as much an honour to the church, as it is a fecurity to the Difienters. Her Majefty is in this a true defender of the church of England, as well as the general proteftant faith ; in that by this account, the church is cleared from the black impu- A 2. tation iV P R E F J C E, tation of a perfecuting church, too cunningly fixed upon her by the unwarinefs of her clergy, and the projefts of tyrannic princes. 'T'ls plain the church of England, abftrafted from the arbitrary influences of courts, parties and projedls, abhors cruelty and perfecution;* and that fhare Ihe had in fuch an odious pradice, has beeen the deepeft plot againft her very conftitution, that ever the devil had a hand in. But by this her beft defenders may fee what need there is of the reftraint of laws to curb the advanced fury of fome men ; who, to gratify private fpleen, to carry on parties, and to purfue public defigns, to the general lofs and decay both of religious and civil liberty, are content to hazard the church's reputation, and put her upon afting againft even her own principles, as well as againft the fundamental con- flitution on which ihe is built ; I mean the chrillian religion in general. The adl of Toleration, therefore, is not only an eafe to the DiiTenters, but to the church itfelfj in whofe pale were always to be found fome, who, though they profefs the doc- trine of the church, were not afhamed to aft fo much ao-ainft her intereft and reputation, as to be made tools of power, and fubmit to the fcandalous employment of plundering their brethren, under colour of that, which the very dodrine of the church abhors. This brings me of courfe to confider, what fort of people they are, and what they drive at, who exclaim againft, would refcind, limit, reftrain orlefTen the toleration ; tome it feems plain fuch people can no longer be efteemed friends to the church, fince they would again dip her hands in blood, and put her upon the pradtice of that, which has been fo fcanda, lous to her already. Let fuch but confider the ufe the enemies of the church of England formerly made of it, and how diligently they la- boured to fix the fcandal upon the church, of being a perfe- cuting fpirit. Let them remember what was the end and defign * A modern writer upon this fubjefl, is of a different opinion : « The tate," fays he, « tolerates, but the church does not," PREFACE. V delign of the Papifts in King James's time, and why they la- boured to get from the Diffenters the lift of their fufferings and fufferers ; which Mr. White, as is before mentioned, generoufly refufed them, though great rewards were offered him to make it public. Why did the politicians of thofe days think fuch an ac-' count would be ferviceable to them ; but becaufe they knew the publication of it would be fcandalous to the church ; tliac it would make her appear praflifing, what fhe did not proftfj^ and afting againft her very foundation principles } How diligent have fome people been in this age to rua back upon the church, and upbraid her with perfecution, even in the very age in which Ihe had fufFcred the fire r.nd faggot of Queen Mary, and even in the infancy of her Re- formation under King Edward the uxth? How had the Proteiiants upbraided the Romifh religion as bloody and inhuman ? And hov/, too julUy, did they again retort the charge, by inllance: which I defire not to repeat? even when Frvtejlantifm was but juft got out of the hands of ghoftly tyranny, and had but lately obtained reft from the a^ de Haretico' comburendo. And to fum up all. Why were the reverend clergymen of the church of England, fo grateful and thankfnl to Mr. White's charity and generous refufal ; but that they had juft reafon to be aihamcd of the prafticc, and were unwilling to be put to any blulhes for the milbehaviour of their millakea friends, who had ignorantly, as well as ralhly, loaded the church with the indelible reproach of perfecution ? The learned author of this book is indeed, a fad inftance of the exceHes things were driving to in that age ; but what- ever excufes I can make for the church of England, as being drawn in by fome of her members to aft againft her own principle, I can frame no excufe either from reafon, honour, circumftance, or any thing elfe, to defend Dr. Calamy. The reader v;:Il fee here his open challenge, kvich what affurance made, with what oftentation publiftied ! and how necefiary to be anfwercd. On the other hand, how modcftly, how clofely, how diredly anfwered : And as I can vi P R E F J C E. can add nothing to the argument, (o it is not capable cf any greater illuftration, than what is to be found in itfelf. — But I nr^me it, to obviate a vulgar and very mean objeftion — What occafion had Mr. De Laune to embroil himfelf? And this, as a common allegation againft all public /fit-its and public good, I muft /peak to,| it beirg the general excufe of fuch as make ufe of it, to defend themfelves againft efpoufing or afiifting, thofe thatexpofe, or ruin themfelves for the fervice of tlieir country. Let us therefore examine the neccffity of his writing. Had Dr. Calamy's allegation pafTed unanfwered, had a challenge to the Diffenters to argue jncdejlly. Sec. been neg- leded, had it been dropped, and nothing but filence on their part been the reply; what arguments ior perjecution had here been put into the mouths of the enemies of their peace ; and how rational had it been to have argued, that their dilTenting was from mere obfiinacy, and pertinacious efpoufing notions they could not defend? That they avoided to* difpute and argue modejily ; to propound their doubts, or meekly to hearken to^ and recei'ue inJiruSliov ; that their judgments ijuere biajjfed by 4H}il offe8io?is, loiie of a party, or carnal intereji ! How forward would all men have been to have challenged the Diffenters daily to come and fliew reafon for their non-conformity, and upbraided them with refujlng to hear both fides, and to lay afide prejudices and favour to men or parties, and confider and enter into the arguments on both fides! Had nobody replied to this, what muft the Diffenters have been thought ? How would the clamour of their being ohfi- iiate, nvithout principle, forming drfgns againji the church, and diffenting an politic, not religious accounts, have prevailed in the minds of men, and the neceffity of their being fuppreffed, made rational to the common people! The great artifice of thofe times, was to bring the perftcu- ticn of the Diffenters to appear necefj'ary, and to expofe them as a people dangerous to the fate, as well as the church ; and nothing could have gone farther towards making this eafy and plain to the apprehenfion of the vulgar, than to have the * Scrupulous Confcience, p. 25. PREFACE. vii the Di/Tenters filenced in argument, be challenged from the pulpit, and ftand condemned as obftinate people ; that not beingable to juftify thrir non-conformity by reafon or argu- ment, they had obtained that charafter by their own con- ceffions. Thefe things, thus calculated to incenfe the mob againft the Diflenters, and to juftify the feverities defigned them, and which at this very time were begun to be put in prafticc, ' feem to me, entirely to clear up the neceflity there was to enter the lifts with this new invader, who had indidted all the Diflenters o^ contumacy, olftinacy, ignorance, and u7igroundcii prejudice. If this was not a feafon to appear, if nobody fhould be an advocate for them, when then would be the proper jundlare? When fhould the champions of religion defend her, but when they find the foundation ftruck at? When they find the enemies forces drawn up and infulting ? When fliould David take up his lling againft Goliah, but when he found him defying the hofts of Ifrael ? I could goon to illuftrate this neceffity, by the exceedinf^ check this attempt gave to the fury of the railing parties ; how the Goliahs of that time ceafed their infuks with this experiment ; and that they were fo far from making any more challenges, that they never made the leaft reply to this. Thus the neceflity, and the fuccefs of this attempt, make cut one another. Two coniiderations here fall in my way to fpeak to, relat- ing to the treatment of this great man. Firft, Dr. Calamy's ufage of him was certainly, to the laft degree, diftionourable, who firft challenged him in print ; for he firft challenged the whole body of Diflenters, and there- fore him among the reft, as follows : — '* Could we prevail vith the people diligently CO examine the merits of the caufc, our church would every day gain more ground amongft all wife men,'* &c. Which challenge being accepted, and the merits of the caufe examined, how could he fuiier the perfon to be treated in fuch a manner, and perfecuted with all ima- ginable violence, that had anfwered him fo modeftly, fo like a gentleman and a fcholar \ It viii P R E F A C E. It may be faid the Dr. could not avoid it But this h certain, that he was fo far from attempting his relief, that he ufed him with all the flight and negleft poflible, and yet at the fame time, confcffed by his filence, that he could not an- fwer his arguments. It certainly became Dr. Calamy, to have interceded with the government on his behalf, and to have obtained fair law for his adverfary; to have pleaded with his Majeftv that he had challenged the Diflenters, /o examine the merits ofthecau/e', that he did not doubt his being able to reduce them by ar- gument, and that it would feem, as if he acknowledged him- / felf overmatched, to call in the aid of the government, to opprefs inftead ofanfwering his antagonill ; that he did not doubt but the Church nx:ould e^oery day gai7i more ground aincngfl all 'wife men, if the merits of the caiife njoere fairly examined ' and therefore he defired his adverfary might be left free, or as they fay, a char Jlage and no fanjour. This had been doing his duty, as an aggreffor in the quarrel ; this had been to flietv himfelf a gentlemen, as well as a fcholar. But inftead of this, how barbaronfly he was treated by the goverment, how neglefted, and hii frequent applications to Dr. Calamy, received with contempt, will appear in the clofe of this book, to the eternal reproach both of the Dr. and his arguments. From thefe confiderations, and the profound filence of thefe gentlemen, I think we have a right to retort the words of Dr. Calamy upon themfelves, and fay, in his own language/ with feme fmall variations, '* As for thofe, who quarrel with the Diffenters about their ii OH'^ conformity ,\y\iO are tolerably able to judge for themfclves, let not fuch barely rely upon the authorityeither of oneor the other ; all we defire of them is, that they would equally hear both fides ; that they would think the minijlers that diffentfrom the church of England, have fome fenfe and confcience too, as well as other men, and arc able to fay fomewhat for what they do themfclves, or require of others ; and laying afide all prejudices, favour to, or admiration of men's per fons, they v/ould weigh, and confider the arguments that may be pro- t pounded PREFACE, k pounded to them, being^diiHdent of their own apprehenfionSj and indifferent to either part of the queftion, that they would think it no (hame to change their minds, when they fee good reafon for it." I cannot but think, that the Diflenter has the befl: title to make this declaration, efpecially fince the challenge of the other has been fo fairly accepted, and no anfvver ever re- turned; and not only fo, but the incapacity of an anfwer fo plainly acknowledged, by that mofl difhonourable method of calling i.i the aid of the government, to opprefs the author, inftead of anfwering him. The knocking down arguments of a goal and fine, Vkra- tenementum, which were ufedin thofe arbitrary times, were but the fure refuge of a caufe, by no other arguments to be de- fended ; and had it been true that the church, as Dr. Calamy fays, luould by examining the merits of the caufe, e'very day gain more ground amongji all ivife men% why did not the Dr. joia ifTue with Mr. de Laune, ingoing on with the merits of the caufe, as he had in this book fairly begun ? I think it needlefs to repeat the moft juft inference ; it is plain to me, the prevailing power of argument laid down ia this book, fliewed itfelf in evidences too Ilrong to be denied j viz. in filence as to matters in difpute ; and in furious revenge upon the author. Secondly, I cannot conclude this preface, without giving the world the reft of the hiftory of this gentleman, which it was impoflible for him to give of himfelf. His fentence, as the reader will find in his book, was one hundred marks ; the expenfive profecution depriving him of his livelihood, which v/as a Grammar fchool ; and long imprifonment, had made him not only unable to pay his fine, but unable to fubfift himfelf and his family : He con- tinued in clofe confinement in the prifon cf Newgate, about fifteen months, and fuffered there great hardfhips by extreme poverty ; being fo intirely reduced by this difafter, that he had no fubfiftence, but wh; c was contributed by fuch friends as came to vifit him. His behaviour in this diftrefs, was like the greatnefs of mind he difcovsred at his trial, and the fame ^ fpiric X PREFACE. fpirlt which appears in his writings, appeared in his conver- fation, and fupported him with invincible patience under the greateft extremities; but long confinement, and diftreffes of various kinds, at laft conquered him. He had a wife and two fmall children with him in prifon, for they had no fub- fiftence elfevvhere ; the clofcnels and inconveniences of the place firft aftefted them, and all three, by lingering forrows and ficknefs, died in the prifon ; at laft, worn out with trouble, and hopelefs of relief, and too much abandoned by thofe who fliould have taken iome care of him, this excellent perfon funk under the burthen, and died there alfo. I cannot refrain faying, fuch a champion, of fuch a caufe, deferved better ufage ; and it was very hard fuch a man, fuch a chriftian, fuch a fcholar, and on fuch an occafion, Jhould ftarve in a dungeon, and the whole body of Diflenters in England, whofe caufe he died for defending, Ihould not raife him 661. 13s. 4d. to fave his life. I could go on here to exclaim againft the cruelty of one party, and the ingratitude of the other ; but the man is dead ; he lies a monument of Englilh tyranny on the one hand, and felfifh principles on the other, both which make nations blind to men of merit ; but this is not the defign of the pre- fent publication — The prefent cafe is to let the world (cc the neceffity of toleration; the mifchief of perfecution ; and that there are better reafons to be given for the Diffenters diifering from the church of England, than fome can ima- gine. I (hall make no apology here for writing this preface, but what I hope the reader will allow reafonable. The book is perfeft of itfelf ; never author left behind him a more finilhi'd piece; and I believe the difpute is entirely ended. If any man afk. What we can fay, why the Diffenters differ from the church of England, and what they can plead for it ? I can recommend no better reply than this, let them anfwer in fhort, Thomas de Laune ; and defire the querift to read the book, I have added nothing but the note of his death ; the hiflory of this he could not write himfeif. The account is too me- lancholy to tell the particulars : If I fhould go on, it would toucli PREFACE. xi touch too near, and I am not writing a fatyre on thofe he en- deavoured to defend. It is pity, after his death, he has no better hand to recom- mend him to the world; but fince no man will build a monument upon his grave, I thought it a debt due to his ill-rewarded merit, to write this as a monument up.m his work, and I am (brry it is performed no better. D. F. THE following further account of Mr. de Laune, than appears in the preface, is taken from Crojby^s Hifiory of the Baptijis, vol. 2. p. 366, 367. He was born at Brini in Ireland, about three miles from Riggfdale, His parents were Papirts, and very poor ; they rented part of the eftate of RiggSj Efq; who obferving the early and forward parts of young De Laune, placed him in a friary at Kilcrafh, about feven miles diftant from Cork, where he received his education. When Mr. de Laune was about fifteen or fixteen years of age, he left the friary, and went to Kingfale, where he met with Mr. Bampfield, who then had a pilchard fifhery in that place. He, finding Mr, de Laune to be a young man of good parts and learning, took him into his fervice, made him clerk of the fifhery, and be- came the happy inftrument of his converfion. He continued fome years in great efteem and intimacy with Major Riggs and Mr. Bampfield ; 'till through perfecution and troubles he left Ireland, and went over to England. Meeting there with Mr. Edward Hutchinfon, who was paftor of a congrega- tion at Ormond, but removed from thence on account of the troubles of the times, he at length married his daughter Hannah, and went with her to London, where he fell into an intimacy and ftridl friendlhip with Mr. Benjamin Keach, and tranflated the Philolcgia Sacra, prefixed to his elaborate book in folio, intitled TPOnOAOriA, J Key to open Scripture Metaphors, much eileemed by the learned. A ROYAL WITNESS TO THE DISSENTERS CAUSE: BEING SOME Gleanings of feme of thofe weighty and worthy Sayings OF THE LATE KING CHARLES THE FIRST, IN HIS Conference with the Popifli Marquis of Worcefter, 1646, in Ragland-Caftle, out oi Cert amen Religio/um. I. In Behalf of the Scripture, which the Papills flight for their Tradition, 11. Againft their primitive Antiquity, which they a- dore, and fetch their vain worfliip from. I. T70R the Scriptures he faith, * " That the Scripture is Jl the rule, by which all differences may be compofed : It is the light wherein we mull walk ; the food of our fouls ; an antidote that expelleth any infeftion ; the only fword that kills the enemy; the only plailler that can cure our wounds; the only documents to attain eternal life." And, •f " That the evidences which are in Scripture, cannot be manifefted, but out of the fame Scripture." And quotes for the fame, Iremeus, lib. iii. 12. II. Againft their antiquities, % " Our Saviour Chriil faith. We muft not fo much hearken to what has been laid by them of old time. Matt, v. 21, 22. as to that which he Ihail tell you. » P. 119. •{• P. n6. % P. jii. Xlv A Royal Witnefs to the DJJenfers Caufe. you. Where Auditis diaum ejfe antiquis is exploded, and Ego duo 'vobis IS come in its place." And fpeaking of that King of Phrygia, who being about to be baptized, afked the bifliop. What ^as become of all his ancejlors ? he told him They were gone to Hell ; flung away, and faid. Then thither ^illl go unto them-, faith, - No lefs wife are they, who had rather err with their fai'hers and councils, than to redify their underftandings by the word of God, and fqu are their laith according to its rules." And fpeaking of the Fathers, faith, || <' I difcover no father's nakednefs, but deplore their infirmities, that we fhould not trull in arms of fleili. Tertullian was a Mon- tanift; Cyprian . a Rebaptill, or Anabaptilt; Origen an Anthropomorphiftj Hierom a Monoganift j Nazianzen an Aogelift; Eufebius an Arian ; St. AulHn had written fo many errors, that he wo\.e a. hook o^ Retraaations, that they have often contradidled one another, and fometimes thcm- felves. " That it was no flrange thing to fee error triumph in antiquity, and flourilh their enfigns of univerfality, fuccef- iion, &c. in the face of truth ; and nothing fo familiar of old ?s to befmear the face of truth with fpots of novelty ; for this was Jeremiah's cafe. Jer. xliv. i6, 17, &c. " If you want never fo much of your Roman Catholic church, we can tell you out of St. John, That pe is become the Synagogue of Sat a7i\ neither is it impoiTible, but the houfe «/"/>r/7>'fr may bemade a den of thie-ves. You call us heretics- we anfvver you with St. Paul, AHs xxiv. 14. In the nvay you call herejy, ^.vorjhip ive ihe God of our fathers, belie'viag all things nx;hich are nvritten in ihe lavj and the prophets.^' And the better to teftifyhis piety and compaffion to peace- able Diflenters (having himfelf found the inconveniency of the contrary) fpeaks to his fon, in his ILIkoiv Bao-jXt>i»3, * thus : " My council and charge to you is. That you beware of exafperating any faftions, by the croffnefs and afperity of fbmc paflions, humours, or private opinions employed by you, grounded 11 P. 114. * P. 217. A Royal Witne/s to rhe DiJ/enters Caufe. xv grounded only upon difference in leffer matters, which are l)ut the fkirts and fuburbs of religion, wherein a charitable connivance and chriftian toleration often diflipates their ftrength, when rougher oppofition fortifies." And \" That his prerogative is beft Ihcwed and exercifed in remitting, rather than exafting the rigour of the lawj ftere being nothing worfe than legal tyranny." § P. 164. A PLEA ( 17 ) PLEA FOR THE NONCONFORMISTS. PART I. S I R, TN your difcourfe about a Scrupulous Con/cience, preached firft -■- at Aldermanburj^ then at Bow-cJiurch, and flnce by you printed, you are pleafed not only to put forth your endea- vours, by feveral arguments, to gain and reduce the Diffen- ters to the communion of the church of England; but the better to fliew your moderation and tendernefs, as one who would not force and compel, but convince and fatisfy a fcrupulous confcience, do alfo offer to them feveral chrilliaa rules and diredions to efFecl the fame ; amongft which are thefe that follow : " *When any private chriflian is troubled and perplexed with fears and fcruples, that concern his duty, or the worlhip of God, he ought, in the firft place, to have recourfe to the public guides and minifters of religion, who are appointed by God, and are bell: fitted todireifl and conduft him; I fay, to come to them, not only to difpute and argue with them, and pertly to oppofe them, but, with all moderty to propound their doubts, meekly to hearken to and receive inftruftion, humbly begging of God to open their underftandings, that they may fee and embrace the truth, taking great care that C no f Page 17. ( 18 ) no evil afFeftlon, love of a party, or carnal Intereft, influence or bias their judgment. f " We do not, by this, defire men to pin their faith on the prieft's ?ictvt, or to put out their own eyes, that they might be betterguided and managed by them, but only diligently to at- tend to their reafons and arguments, and give fome due regard and deference to their authority j for it may not be fo abfurd, as may by fome be imagined, for the common people to take on truft from their lawful teachers, what they are not com- petent judges of themfelves. But the difficulty here is, how fliall a private chriftian govern himfelf, when the very guides and minifters of religion determine differentlv, concerning thefe matters in queftion amongft us, fome warranting and allowing them, others as much difapproving them ? By what rule fhall hechoofe his guide ? To ^ujhich you reply, " As for thofe who fcruple at conformity, and are tolera- bly able to judge for themfelves, let not fuch rely barely on the authority either of one or the other ; all we defire of them is, that they would equally hear both fides, that they would think the minillers of the church of England have fome fenfe and confcience too, as well as other men, and are able to fay fomevvhat for what they do themfelves, or require of others, and laying afide all prejudices, fa- vour to, or admiration of men's perfons, they would weigh and confider the arguments that may be propounded to them, being diffident of their own apprehenfions, and indifferent to jeither part of the queflion ; that they would think it no ihame to change their mind, when they fee good reafon for it. ' *' Could we thus prevail with the people diligently to examine the merits of the caufe, our church would every day gain more ground amongft all wife men ; for we care not how much knowledge and underflanding our people have, fo they be but humble ajid modeft with it ; nor do we defire men to become ourprofelytes any further than we give thera good fcripture and reafon for it." Upon f The confufion of perfonj la the above paragraph, has a very unpleafing efi'ed ; but as it is a ^uoCatioOf it was aot thought proper to make an/ alteration* ( 19 ) Upon reading of which, being fent me by a friend, I betook myfelf to a ferions fearch, and impartial confi- deration of the controverfy, and the arguments tendered on both fides, many of the learned guides, as you well obferve, being of fuch diflerent minds herein ; and more particularly have I weighed thofe arguments mentioned by yourfelfia that difcourfe, in conjunftion with what the Rev. Dr. Stil- lingfleet, the learned Dr. Moore, and others, have fpoken to the fame purpofe ; together with what is, or may be fuppofed to be faid in anfvver thereto. And from this chriflian encou- ragement and invitation from yourfelf, have prefumeu, the' a ftranger to you, to prefent it to you, with a difpofition, as you advife, meekly to hearken to and receive inftrufticn, or convidlion from yourfelf, or any of the learned, trufting that you will find no evil affetSlion, love of a party, or carnal intereft, to influence or bias my judgment, or that I ftiall think it any Ihame to change my mind, when better reafon is offered for my convidlion. Refting confident in your candour and ingenuity, that what you have faid herein to draw forth the fcruples of any Diflenter, is not to lay a bait thereby to catch him in any fnare, or to take any legal advantage of him for his diffatis- fadlion to the religion, by law ellablifhed, which is hedged with fo many legal penalties; but out of a noble chriftian principle, that you may have an opportunity to difcover with how much meeknefs of wifdom, and demonftration of truth, you can treat, convince, and fatisfy a gainfayer, having fo generoufly declared, ** That you do not defire men fhould become your profelytes, further than you give them good reafon and fcripture for it ;" Club-law being none of the arguments with which you treat a fcrupulous or tender confcience. The arguments and objeflions are thefe that follow : The firli objeftion we fhall mention, as brought againft the nonconformity and fcparation of the Diffenters from the church of England, is this, '* That they have no reafon or caufe, on a confcienticus account, fo to do ; becaufe the principal things they take offence at, are not forbidden in the C 2 Scriptures; ( 20 ) Scriptures ; and till they can produce a Scripture to the ne- gative, as a negative article of faith, that fays we are not to do fo, or fo, kneel at tlie communion, crofs in baptifm, keep holy days, ufe liturgies, litanies, &c. they can have no caufe of juflfcruple." And thus. Sir, you are pleafed to argue, * *' That there can be no tranfgreffion but by either omitting what the law commands, or doing what the law forbids : for inftance ; if a man can fhew where kneeling at the facrament is forbidden in Scripture, and fitting required ; where praying by a form is forbidden, and extemporary prayers are enjoined ; then indeed the difpute would foon be at an end ; but if neither the one nor the other can be found, as molt certainly they cannot, then kneeling at the facrament, and reading prayers out of a book, mull be reckoned amongft things lawful, and then there is no need of fcrupling them, becaufe they may be done without fin ; nay, where they are required by our fupe- periors, it is our duty to fubmit to them, becaufe it is our duty to obey them in all lawful things. This way of arguing^ you fay, is very plain and convincing." And to the fame purpofe, we have Dr. Stillingfleet, in his late an- fwcrs to feveral of the Diffentcrs,-}- affirming, that " Thofe are fchifmatics that deny fubmiflion to the government cf the church of England; and, he tells us in plain terms, ajjuredly^ that the reafons of this denial do not fignify a button ; thofe^ fays he, who feparate from the church of England, make this their fundamental principle as to worfhip (wherein the diife- rencelies) that nothing is lawful in the worfliip of God, but what he hath exprefsly commanded ; we fay that all things are lawful which are not forbidden ; and upon this faigle point. Hands the whole controverfy of feparation as to the conflitution of our church." Here is the objeAion in words at length, and which you will find to be no other than what the Papifts make to the church of England on the fame occafion, which I fliail tranf- cribe in their own v/crdsj and the anfwers of your own party to * Pdge 18. f P. 180, 181, ( 21 ) to it, which I hope will be efteemed a fair and fatisfaiflory way of reply. Dr. Stillingfieet giving us an account of his Popilh adver- fary's plea, and how he returned the negative articles to be proved bv him, makes to him this anfwer. But the ftrangell effort of all thereil, is, what he has re- ferved to the laft place. * " That the charge of idolatry againfl: them mufl: be vain and groundlefs, becaufe if I be prefied clofc, I fhall deny any one of ihefc negative points to be divine truths. That honour is not to be given to the images of Chrill and his faints; that what appears to be bread in the eucharift, is not the body of Chrift ; that it is not lawful to invocate faints to pray for us" — Thefe are the Jefuit's words requiring the Dr. to prove thofe negatives, on which /ingle point he puts the itrefs of his argument. Then follows his anfwer, which I pray you to mind well, becaufe it is the anfwer you mull take to the likequeiHon from us, viz. *' But the anfwer to this is fo eafy, that it will not require much time to difpatch it. For I do afTert it to be an article of my faith, that God alone is to be worlhipped with divine and religious worlhip : and he that cannot hence infer, that no created being is to be worlhipped, has the name of area- fonable creature given him to no purpofe. What need v.'e make negative articles of faith, where the affirmative do nece/iarily imply them ? If I believe, that the fcripture h my only rule of faith, as I moll: firmly do ; will any man whc coniiders what he fays, require me to make negative articles of faith, that the Pope is not. Tradition is not, Councihare ret, a private Spirit is not ? For all thefe are uecelTarily implied therein. And fo for all particular doftrines rejeded by us on this prin- ciple, we do not make them negative points of faith, but we therefore refufe the belief of them, becaufe not contained in our only rule of faith : On this account we rejeft the Pope's fupremacy, tranfubftantiation, infallibility of the prefent church in delivering points of faith, purgatory, and other fopperies impofed en the belief of chriilians ; fo thar the Ihort refolution of our faith is this, that we ought to believe no- thin Z * In his difcourfe concerning the Idolatry of Rome, p. 175. 16. ( 22 ) thing 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." And what could have been fpoken with fuller evidence and greater demonftration of truth : therefore as joining iflue with the Dr. that on this fingle point Hands the whole controverfy of reparation, as to the conftitution of their churches. That nothing is lawful in the worfhip of God, but what he has ex- prefsly commanded (as fay the DifTenters) and not all things lawful which are not forbidden, as fay the advocates for the church of England; let his own words decide the matter, and for ever determine the cafe. For what need the DiiTenters, as the Dr. affirms on their behalf, make negative articles of faith, where the affirmative neceffarily imply them ; if they do believe with the Dr. that the Scripture is their only rule of faith, as they moft firmly declare to do, will any man, who coniiders what he fays, require them to make negative articles of faith, that Popes, councils, private fpirits, tra« ditions are not, and fo for all particular dodrines rejefted by them on this principle : they do not with the Dr. make them negative points of faith, but they therefore with him, refufe the belief of them, becaufe not contained in our only rule of faith. On this account they do with the Dr. rejed the Pope's fupremacy, tranfubflantiation, infallibilty of the church of Rome in delivering points of faith, purgatory, and oiher fopperies, as falc, oil, fpittle, exorcifms, conjurations, baptizing of bells, &c. And on the fame account do ihey re- ject what the Protellants have received either from Pagans or Papifts, as to national, provincial, diocefan and parochial churches, becaufe not contained in our only rule of faith. As alfo the government of the church of Chrifl by lords, arch-bifhops, bilhops, deans, arch-deacons, parfons, vicars, curates, chancellors, officials, &c. becaufe not contained in our only rule of faith. In like manner do theDiflenters alfo rejeft the confecrating churches, chapels, cathedrals, pi iells, garments, altars, liturgies, finging fervice, litanies, bowings, croffings, cringings, holy days, falls, feafts, vigils, becaufe not one word of any of them is contained in our only rule of faith ; lo that the ihort refohuion of the Diflcnters and the Dodor'* ( 23 ) Doaor's fakh in this great point Is this. That they ought to believe nothing as an article of faith, but what God hath re- vealed, and that the compleat revelation of God's will to us is contained in the Bible . Therefore Chrift having In the affirmative compleatly re- vealed to us his mind and will in the Bible, both as to the doftrine and difcipline of his church, we need not go to Pope, council, tradition, or any other for additions to either, nor trouble ourfelves to make negative articles of faith and prac- tice, which would be as ridiculous as endlefs. And this we hope the Dr. and all his party will take for good pay, and that you yourfelf, Sir, amongft the reft, will join iflue, and acknowledge, that this way of arguing is very plain and convincing. But this being fo well performed by the Dr. what Ihall we lay, that fo wife, fo learned, and fo great a man as Dr. Stil- lingfleet, fhould forget himfelf fo far, as to make head and run counter agalnft his own arguments, and to that degree, as to pawn the whole controverfy on that fingle point which he had fo Infallibly and indifoutably refolved, which indeed is very ftrange and wonderful ! butyet on ferious thoughts, we fhall find it but a fulfilling of that word of the Lord, Ifaiah 3fxix. 14, &c. / w;7/ do a mar-vellous vjork amongji this people, e-jen a marvellous ivork and a ponder. But what is that? why, the nvifdom of their ^i/e men fhall perip, and the under- (landing of the prudent Jh all be hid. But when (hall that be ? verfe 13. When they teach for doBrines the commands [or the fear or vvorlhip] of God, for the precepts of tnen. Our very cafe, and whereof we have frequent and continual experi- ence • for with what evidence and demonftration of truth will the p'apifts argue againft, and cenfure the heathen for their idolatries, and yet at the fame time be guilty of the fame tning themfelves, and expofe themfelves to the cenfure of the heathen on the one hand, and the proteftants on the other ? How wifely, how fpiritually will Proteftants difpute witli, handle and judge the Papills, for leaving the word of God for fables, for their will-worlhip, falfe-worfliip, idolatry &c. and yet at the fame time be guilty of wilUworlhip themfelves, expofing ( 24 ) «xpo/ing thcmfelves to the cenfure both of Papift and Non-' conformilt? of which we might give you divers inllanccs both of one and the other. And of which take one or two. This very Jcfuit vho difputes with the Dr. * falls out in a moft fevere cenfure of the Pagans, for their moft damnable diabolical idolatry in worlhipping their inferior deities, as Ve- nus, Mars, Bacchus, Vulcan, and the like rabble of devils as he calls them, who 'were their daemons, heroes, or inter- cefibrs to their fuperior deity, Jupiter; not being aware (which alfo the Dr. improves againil him) that they were guilty of the fame crimes themfelves, in fetting up their in- ferior deities the Virgin Mary, St. Peter, St. Paul, and an hundred more, as mediators and interce/Tors to the Supreme, and to whom, as the Dr. obferves, they pay divine honour and v/orfhip, bowing and kneeling before them, and their images alfo; which he proves againfl: them to be no lefs dia- bolical idolatry, f The Jefuit, being quick fighted, returns fmartly upon the Dr. X that whilft he judges their bowing and kneeling before their images to be idolatry, how can he juftify their bowing and kneeling before the confecrated elements, bowing at the altar, eaft, name of Jefus, putting off their hats, &:c. which the Jefuit on the one hand, and the DifTenters on the other hand improve againft him. And fo while Dr. Pierce § feverelycenfures the Papills, for varying from the primitive pattern in their fuperUitions and abominations, " Becaufe it was not fo from the beginning ;'* Sergent the Jefuit returns his own argument fmartly upon him for doing the fame thing in many particulars, and which the DifTenter alfo does for the fame, that is. For varying in fo many things from the primitive pattern, whilft he judges 'Others for the lame. To which we might add divers inftances, both as to Papills and Proteftants, efpecially in thefe three points, idolatry, im- pofition, and perfecution. So that as it has been generally obferved, thfe Papills argu- ments • Dr. Stillingfleet's Idolatry of Rome, p. 12. f Ibid, p; 4; 5. 159. i6o; X ^* 71* § Piim. Rule of Refocm. p. n, 12. ( =5 ) :picnts agaiiirt the Heathens, the Proteftants arguments agalnft the Papiih, are moll fubllautial arguments againft them- felves, when their praiSlice , gives their principle the lie, and fo rendering themfelves altoj^ether inexcufablc ; as faith the text, Rom. ii. I, 2, 3. Therefore thou art imxciifable, O man, nuhofoe-ver thou art, that judgcji ; for n.vherein thoujudgejh another, thou condemnef} thyfelf; for thou that judgeft deft the fame things. But ive ere Jure that the judgment of God is ac- cording to truth, againft them HX)hich commit fuch things. And thinkeft thou thii, O man, that judgeft them 'which do fuch things, and deft the fame, that thou ftjalt efcaps the judgment of God? The fecond objeflion brought againft the Diffenters, is, *' Becaufe they feparate from the church of England for mere niceties, for little things which in their own nature are indifferent." To that purpofe you are pleafed to exprcfs yourfelf,lJ •' A fcrupulous confcience is convcrfant about things ia their own nature indifferent ; and it confifts, " Either in ftriftly tying up yourfelves to fome things which God has no where commanded ; as the Pharifees made great confcience of wafhing before they did eat, and abundance of other unnecejTary rites and ufages they had of men's own inventing and devifing, which they as religioully, nay, more carefully obferved, than the indifputable com- mands of God himfelf. " Or in a confcientious abflaining from fome things which are not forbid, nor any ways unlawful. Touch not, tafte not, handle not; doubting and fearing where no fear is, thinking that they fhould as much ofl-'end God by eating fome kinds of meats, wearing fome garments, as they fhould doi were they guilty of murder and adultery. Which is the cafe of many amongft us, who by fcrupulofity about little matters, feem more precife and auftere, than other good and honeft chriftians are, or themfelves need, or ought to be." And a little further you add, * " A fcrupulous confcience, therefore, ftarts and boggles, where there is no real evil or D mifchicf, U P. 5. * P. <5. ( 26 ) mifchjef, is afraid of omitting or doing, what may be omitted, or done without fin. Which I know not how better to il- luilrate, than by thofe unaccountable antipathies or preju- dices, that fome men have againft fome fort of meats, or living creatures, which have not the leaft hurt or harm in them, yet are fo ofFenfive and dreadful to fuch perfons, that they fly from them as they would from a tyger or bear, and avoid them as they would do the plague or poifon. Jufl: thus do fome men run out of the church at the iight of a furplice, as if they had been feared by the apparition of a ghoft." A late piece called A Refohaion of Con/cience, &c. fup- pofed tg be Dr. Moore's, affirms thus much;* " i. That the government of our church by bifhops ; 2. The liturgy, ■or fet forms of prayer, and adminiftration of facraments ; 3. Certain rites of the church, particularly the furplice, the crofs in baptifm, the geflure of kneeling at the communion, the ring in marriage, the obfervation of the church's holy- days : All which, fays he, I take far granted, are indiffe- rent in their own nature ; that there is nothing of vicioufnefs or immorality in any of them, to make them unlawful. I know nobody fo unreafonable as not to grant this." Mr. William Allen, in his piece called CathoHci/m, fays, to the fame purpofc, " That the ceremonies of the church of England are not enjoined as things of divine appointment, but only as of an indiflerent nature, and therefore there is no need to fcruple them." And he further fays, " That the ceremonies and fervice of the church, or ufe of things in or about God's vvorHiip, which are not of the efience of it, nor ufed under the notion of being commanded by God, but profe/Tedly ufed as things in their own nature indifferent, and only as matters of human prudence, cannot juftly be charged to be falfe worlhip.§" The author of the Protejlant Reconciler tells us, :|: " That it is acknowledged by the church of England, that the cere- monies ufed in, and by that church impofed on her members, are in their own nature things indifferent ; thus in the pre- face « P. 38* § P. 210. X Parti, p. 3S» < 27 ) face to tlie took of Common Prayer it is determined, t^iat the particular forms of divine worfhip, and the rites and •ceremonies to be ufeJ therein, are in their own nature things indifferent. Dr. Stillingfieet, and many more, fpeak the fame thing." So that by indifferent, they would have us to underlland things of a middle nature, that arc neither good nor bad of themfelves, othervvife than as enjoined for order or prudence hy fuperio'rs, and alterable at pleafure ; therefore king James oppofes them to neceffary things, which are enjoined by poii- tive fcripture, and fo the Protejlujit Reconciler defines them, telling us thus,* " The ceremonies which are impofed by our church, as they have nothing finful in their nature, for which inferiors Ihould refufe fubmifTion to them, fo have they nothing of real goodnefs, nothing of pofitive order, decency, or reverence, for which they ought to be com- manded." This we are told in words and pretence, the better to gild the pill, to make it go down the glibber; but if you look more narrowly into tfie matter you will find that you yoar- felves, as well as the Diflenters, have juflly another fenfe of them, and that the church of England doth both ufe and im- pofe them as neceflary things, whatever they import in their own nature. For, firfl:, are they not things confecrated and dedicated t3 holy ufes in the worfhip and fervice of God, which makes them ceafe to be indifferent ? Hooker fays,f " Fellival days arc clothed with outward robes of holinefs, and that places and times of divine worfhip are {o too, and the crcfs an holy fign." Dr. Burges fays, " Ceremonies may be called the worfhip of God : The profeflbrs of Leyden call only fvich things, perfons, times and places holy, as are confecrated and dedi- cated to God ; but fo in their efteeni and oars alfo is their vorld." So that you have the acknowledgement and grant of three Kings to the truth hereof, that the public worlhip and fervice of the Proteftant church of England, contained in the Engliih liturgy, and praftifed in the church, is the fame in the.main body and effentials, chiefeft materials, frame and order, with that of the Popifh ; and whoever will take the pains to fearch into the Popifli breviary, ritual, mifi'al, and pontificial, which four comprehend their whole liturgy, will find, though there may f Kift. of th» Church of Scotland, p. Z56, * ' ( 51 ) tnay he Corns alterations and variations, in feveral partlcalar.i ; yet as the King grants, the fubdance, and chiefeft materials, and order is the fiime, and that ours is taken out of theirs, viz. CoIlcAs, niattins, even-fongs, epiftles, gofpels, creeds, litanies, confecration, adminilbation of facraments, baptifm of infants with goflips ,to anfwer for them, kneeling at the altar, confeffion, abfolution, confirmation, burial, matrimony, vifitation of the fick, ordination of arch-bilhops, biHiops, &c. And which will appear particularly by what follows. Dr. Moore, in his Myftery of iniquity * fays thus : " For undoubtedly our heroical reformers did not, as is the ufe of fome, acl: out of peevillinefs and fpite, and pleafe their own humour and impetuofity of fpirit, as being part of the chafte fpoufe of Chrift ; the true apollolick church, the mother of us all, deals as a mother with all thofe that profefs themfelves in any fenfe children of ChrilFs church ; and therefore would not have them divided more than needs ; whence it is that out of a fpirit of charity and tender kindnefs, (lie in fome things, in themfelves indifferent, (and what indifferent things they are you have heard) humbly condefcended to fymbolizc with that lapfed lady of Rome, to bring ofFher abufed para- mours to the true worfhip of God ; which condefcenfion, as is well known, took good effedl for fomefpace of years, and the catholics joined in public prayer and fervice with us, {and nudl they tnight, being, as our three Kings ha.'ve granted, fo much their onjon, only in the Englijh tongue ] till that harlot, that makes nothing of having her children divided, forcibly rent off the Englifh Roman Catholic from fo reafonable and chri- ftian a communion ; and yet, does not our church ceafe to ufe this charitable courtlhip and fwcet condefcenfion towards x!t\ ther with confiderations upon the Common prayer; andfub- fcrlbed by arch-bifhop Uiher, Dr. Williams, bifhop of Lin- coln, Dr. Prideaux, afterwards bifhop of Worcefter, Dr. Browning, afterwards biftiop of Exeter, Dr. Hacket, after- wards bifhop of Litchfield and Coventry, Dr. Ward, Dr. Featly, &c. and prefented to the parliament ; wherein they give thirty-five exceptions againft feveral things in the li- turgy : and amongft others, againft the corrupt tranflation of the Epillles, Gofpels, and Pfalms ; againft the Apocrypha enjoined to be read in the lefTons ; againft finging of fervice ; againft adding Gloria Patri to the Pfalms ; againft the hymns taken out of the mafs-book, Bencdicite omnia opera, &c. againft I priefts ( 66 ) priells veilments, enjoined as were ufed, 2 Edward 6th ; 'a- gainll the fign of the crofs in baptifm, which was heretofore its concomitant afore they went always together j againll prohibiting times of marriage, &c. Another objeflion which we here add. Is this; " That It may well be fuppofed, that the Non-conformlfts are very humourous in their groundlefs and unneceffary fcruples, whilfl they are offended with the church, for her antient and reve- rend pradtice of bowing at the name of Jefus, enjoined in the iSth Canon ; and for which they have that pofitive direc- tion and command, Phil. ii. lo." It is very true, they are indeed offended at that piece, as they conceive, of voluntary humility and will-worfhip, be- caufe there is no more ground for bowing at the mentioning of that name, either from that or any other fcripture, than for crofTing ourfelves when that name is named. For I. If it be a command, as fuppofed, unlverfally to bow at the mentioning thefe fyllables, and that name Jefus, then are all both in heaven, earth, and under the earth, men, angels, and devils obliged thereto, whenever that name is mentioned; be it either by a wicked man's blafphemoully fwearing by it, or a drunken prieft's prophanely muttering it, or the mentioning Jefus the fon of Sirach, or Bar-Jefus, the conjuror. And 2. If the fuppofed command muft be underftood to relate to the naming the name of our blefTed Redeemer; it muft then be confidered which of his names muft be meant, becaufe he has many names in Scripture, as Chriji, Immafiuel, Jehovah, Wonderful, The Euerlajllng Father, Saiiiour, Re- dtemer. Son of God, Prince of Peace, King of Kings, Lord of Lords, Sec. any of which being much more properly to be under flood here, than this of Jefus; becaufe it is at the name of Jefus; that is, fome name of his, and not the name Jefus, that is to be bowed to, 3. Neither can that name be fuppofed to be meant here, becaufe it relates to a name the Father gave him after his jdeath, fufferings and exaltation, as the words make mani- ieA ; and Uierefore, not that name Jefus which was givea him ( 67 ) fcim at his circumclfion, before his fufferiHgs and exal- tation. 4. Nor can this fenfe be admitted as a literal command, that all mull bow'the knee at the name, becaufe at the fame time, all who make that reverence with the knee, are en- joined with their mouths to declare that he is Lord, to the glory cf God the Father -y for they are joined together, and why Ihould not one be performed as well as the other ? Therefore, 5. It does neceffarily refpedl another thing, than reverencing the fyllables of a name, that is to fay, that power, authority, and fovereignty, which the Father gave him in glory, as a reward of his futterings, which he himfelf declared after his refurreftion. Matt, xxviii. 18. That all pon.ver •vjas gi-ven him in hea-ven and earth. This bowing at the name of Chrift ia this place being by the prophet Ifaiah* explained of a fub- jedlion of all to the univerfal authority that he fhall exercife. Name often fignifying power in Scripture. f And therefore, is this very fubjecUon mentioned in the text of an univerfal bowing the knee to his authority, referred to the judgment- day, when all, men, angels and devils, mull be fubjedl to him, Rom. xiv. 11. And it is obfervable, that the words are h tw hvo^i.si.-^i Iijo-S, In the namej not at the name of J ejus ; that is. In his power and authority, being not a command, but a prophecy when it lliall be fulfilled and accomplilbed ; when there ftiall be that univerfal fubjeftion to the fove- reignty of Chrift, That e-uery tongue Jhall confejs that he is Lordy to the glory of God the Father, as the afterwords mention: And which fliall be, when he fhall exert that power that is inherent in him, to fubje^ all nations to his authority ; when he takes to himfelf his great poiuer, and reigns ; when the king- doms of this iKiorld Jhall become the kingdoms of our Lord; when upon his njejlure and upon his thigh Jhall be a name ^written. King of Kings and Lo^rd of Lords ; and when all Ihall be ga- thered before him in the judgment-day ; which I conceive, is the true genuine fenfe and meaning of thefe words, and no fuch thing as a fuperlUtious bowing at the fyllables of that name intended ; which has been fo univerfally pradifed, and I 2 enjoined, * Ch. xlv. 23, 24. f Deutt xxvi. 12. Gen.vi. 4, Pf, xliv. 5. 30. x». 1.7* ( 68 ) enjoined, to thejuft offeree of the confcientious, who have not an implicit faith, to believe as the church believes. Fifthly. Their fymbolizing with Popery in their impofi- tions, and perfecutions of Diflenters. Have, and do the Papifts violently impofe their rites, fer- vices and ceremonies, and cruelly perfecute the DifTenters, by confifcations, imprifonments, and death itfelf ? Do not we by our fanguinary laws and executions of them, do the very fame? And for which there is not one word of warrant in all the New I ellament. And how agreeable fuch a practice is to the lamb-like nature of Chrift, his difciples and followers, as alfo to the doftrines and fentiments of many of your own wor- thies, as well as the fufrrage of feveral of our Kings and Par- liaments, judge you. And of which, 1 beg leave to give you the following inftances. We fnall "begin with the famous Jewel, f who takes it out of Chry- foftomj : *' Does the fheep ever perfecute the wolf; no, but the wolf the llieep; fo Cain perfecuted Abel, not Abel Cain ; folfhmael perfecuted Ifaac, not Ifaac lilimael ; fo the Jews Chrill:, not Chrill the Jews ; fo heretics the Chrifiians, not Chriftians heretics. Whereby (faith Jewel) he plainly im- plies. That perfecution for confcience fake is a very unchri- ilian, or antichriftian fymptom." And fmartly again in the fam.e Homily. *' He that is a perfecutor is no fheep of Chrift's, but a wolf; which ihould make any man afraid to feel anyperfecuting motion arife in his breaft, as being indi- cations of a Cainijh, IJbmaelitijh, z.n6.Wc}JiJh nature, and a certain iign that he is none of the Iheep of Chrift." The learned Dr. Moore* hath many plain and pertinent pafTages to this point, averting, " That it is an antichriftian ufe of church government to dired: it to the upholding of ufelefs or mifchievous opinions, fcandalous ceremonies, and enfnaring inventions of men. And what is it but a npto- rious fpecimen of pride, thus to force others to acknowledge, by making them profefs to be of their opinion ; and vvh.-.t but injuftice and barbarous cruelty, to aftiift men for what they cannot help, and in what they do not fin ? And what but plain -J- Apol, p. 543. J Hom.Mat.xxix. * WjfV. of Godlijicfs,Pief. ( 69 ) plain rebolllcn agsjinft God, to vvreH: his fceptre out of his hand, by which he i;uleth in the confciences of men, and to ufurp his empire to thcinfelves ? And aguin, A mutual agree- ment in be.ring with one another's dillents, in the non-fun- damentals of religion, is really a greater ornament of Chrifti- anity, than the moll exad uniformity imaginable, it being an eminent exercife of charity, the flower of all chrilHan graces, and the beft way, I think, at the long run, to make the church as uniform aa can juftiy be defired." Thus far the Dr. To tins purpcfe alio the great Chillingworth * fays, " This preiumptuous impofing of the fenfes of m.en on the generahvords of God, andiaying them on men's confciences to- gether, under the equal penalty of death and damnation; this vain conceit, that we can fpeak of the things of God, better than in thewordsof God ; this deifyingoar own interpretati ns, and tyrannous inforcing them on others; this relhaininp- of the word of God from that latitude and ger.cr.ility, and the underftandings of men from that liberty wherein Chrifl and his Apoltles left them, is, and hath been the only foundation of the fchifm of the church, and that which makes them im- mortal ; the common incendiary of Chriflendom, and that which tears in pieces, not the coat, but the bowels and mem- bers of Chrift, ^/ff In nothing agree with that moft deteftable rout of the Jews," And in another council " That none fhould faft on the JiOrd's day, becaufe the Manichees had taken up that day to faft in: That fuch altars as were fet up in the country and highways, in the memory of the martyrs, ftiould be abolilhed ; and that folemnrequefts fhould be made to the Emperor, that all relics and monuments of idolatry might be utterly de- ftroyed," And this decree we find cited by Dr. Fulk. In another council, "That chriftians fhould not celebrate feafts on the birth days of martyrs, becaufe that was the man- ner of the heathens." Tertullian is large and vehement on this point. His words are, ** As we may give nothing to the ferviee ( §5 ) fervice of an idol ; If it be againft religion, to fit at the table in an idol's temple ; what is to be feen in the habit of an idol ? Thou that art a chriftian muft hate thofe things, the authors and inventors whereof thou canft not chafe but hate." Auftin himfelf faith, •' If you would win pagans, leave all their folemnity, forfake their toys." The judgment of the church of Scotland, in their letter to the bifliops of England, A. D. 1556, from a general afTembly at Edinburgh, thus wrote: *' If furplice, corner cap, and tip- pet, have been badges of idolaters, in the very ad of idolatry; what have the preachers of chriftian liberty, and the opea rebukers of fuperftition to do with the drefs of the Romiih beaft?" And in the confeffion of their faith fworn to by them, and the Kings Majefty alfo, we find thefe words. " And de- teft all the ceremonies and falfe doctrines of the Roman anti- chrift, added to the miniftration of the true facraments ; we deteft all his vain rites, figns and traditions, brought into the church without the word of God. " Mr. Rogers, that holy martyr, would not c;anfenc to a canon that was to be made in K. Edward's days, for the clergy's conformity in cap, tippet, and the reft of the apparel ; unlefs it might be defired. that the papifts, for a difference between them and others, might be conftrained to wear upon their fleeves, a chalice with an hoft upon it. Bifiiop Pilkington mifliked. That in our liturgy we are fo like the papifts in marriage and other things. " Th\s,/a!i^ he, is our fault generally, that we differ not from them in all our miniftry." Bilhop Bilfon defending the reformed churches againft a flan- der of the papifts, reports thus of them, " The reformed chur- ches, are fo far from admitting the full dofe of your herefies, that by no means they can digeft one dram of ycur ceremo- nies." Dr. Humphrey faith, " That we ought to refufe to con- form ourfelves to the enemies of God in any of their ceremo- nies;" profefting plainly his defire, and hope of the utter* abolifhing of the ceremonie- of all the monuments of Popiih fuperftition, that yet remain in our church. Dr, ( 86 ) Dr. Fulk fauh, "That if a man inlflike our form offer- vice, as not differing fuiTiciently from yours, he flieweth his greatell zeal in dctcftation of your idolatry and blafphemy." And again " We abhor, whatfoever hath but a niev/ofpope- ry." Dr. SutclifF makes this one of his principal arguments a- gainfl: the papills, "That they have derived moft of their ce- remonies from the Jews and Pagans." To the fame purpofe Mr. Greenham and Mr, Marbury. And in agreement with us, moft of the reformed divines do hold, I. That thofe laws that we have alledged out of the Old Teftament, againft the monuments of idolatry, do bind us as much as they did the Jews ; and from them they con- clude as we have done. That all the relics of the popifh and heathenifh fuperftition are to be baniflied out of the church of Chrift: Of this judgment were Calvin, Peter Martyr, Grina;us, Wolfius, Urfinus, Machebeus, Zanchius, Simetrus, Zepperus, our own book of Homilies, Dr. Fulk, and others. 2. That Hezekiah, Jofiah, and the rell of the godly kings of Judah, who ihewed moll zeal in abolifhing thofe things which had been abufed to idolatry, did no more than they were bound by the law of God to do ; and that from their example, the argument holds ftrong againft the monuments of idolatry now, becaufe all chriftians are bound to imitate their zeal therein : Of this judgment were Auguftin, Calvin, Peter Martyr, Wolfius, Levator, Zanchius, the bifhops Jewel, and Bilfon, Dr. Fulk, Dr. Reynolds, Dr. Andrews, Mr. Per kins, and others. 3. That the retaining of popifti ceremonies, will certainly be a means to endanger the doctrine that we profefs, and to bring the people back to popery. This was the judgment ot the people of Saxony, them of Hamburgh, and of Luther. 4. That the retaining of the ceremonies of idolaters will caufe them to Infult over our religion, as if it could not ftand without help from them, and to harden them in their liking of theirown idolatry : This reafon has been urged againft con- formity with the Jews, by Conftantine the emperor, and by all the fathers in the firft council of Nice againil «onformity witk ( S7 ) with the Pap;(l3, byBege.uias, Mufculus, bifhop Jewel, and others. 5. Wc are confirmed in this our purfuafion. That it is un- lawful, to retain the ceremonies of the Papifts, by experie ice of the great hurt they have done, and daily do in the church; for if we find that fomc of the moft learned of the Engliih. Papills, Martial, Briflo.v, and him that penned the petition for the Papills, (which Dr. SutcliiFand Mr. Powel have an- fwered,) have by this argument jullified their church and re- ligion, that we have borrowed our ceremonies from them : yeafome of them, as Harding, Martial, and he that wrote the apologetical epillle for our Engliili Papills, have confeifed, that this was to them an evident argument, that Q^ Eliz. did. in her confcience, like well of their religion, becaufellie liked and maintained their ceremonies ; and the fuperilitiouj mul- titude do ufualiy defend the bleffing of themielvcs, with erod- ing their brealts and foreheads, by our croliing our children in baptifm. So far the Abridgement. To this may be added the following tellimony from Cal- derwood, * " That from three Romilb channels was the Eng- lifh fervice raked together j nameh/, i. The Breviary, out of which the common prayers are taken, 2. The Ritual or book of rites, c lit of which the adminillration of the Sacraments burial, matrimony, and the vifuation of thefick are taken. 2. The Mafs-book, out of which the conf'ecration of the Lord's- fupper. Collects, Epiilles and Gofpels are taken." BifhopHall in his ^io Vadis faith, " That his Qy^^ and ears can vvitnefs, with what applaufe the catholics entertained die new tranflaced liturgy of our church." Mr. Thomas Gage f faith, ♦* I continued 12 months at vaf uncle's houfe at Gatton, fearching, though unknown to my uncleand kindred, into the doftrine/and truth of the Gofpel profefTedin England, for which caufe I made many journeys to London, and then privately, I reforted to fome churches, and efpecially to St. Paul's church, to fee the fervice per- formed, and to hear the v/ord of God preached; but fothati might not be feen, known or difcovered by any Papift. When in * Allare Damaf. p. 6ia, Or?, -j- Engliih American, chap, 22. p. 205. ( 88 ) in St. Paul's church, I heard the organs and the mafic, the prayers and the colleds, and favv the ceremonies at the altar, I remembered Rome again, and perceived little difference betwixt the two churches, I fearched into the common prayer, and carried with me a bible into the country, on purpofe to compare the Prayers, Epiftles, and Gofpels, with a Mafs-book, which there I had at command, and I found no difference but only Englifh and Latin ; which made me wonder, and to ac- knowledge that much remained ftill of Rome in the church of England; and that I feared my calling was not right." And again he tell us * " That upon his return afterwards to Rome, that Father Fitz Herbert told him, that the Com- jnon-prayer book which was compofed for Scotland was by archbifhop Laud fent to Rome, to be firft viewed and ap- proved by the Pope and Cardinals, who upon the perufal did approve thereof, and liked very well, for Proteflants to be trained in fuch a form of prayer and fervice, &c." Great Cerus Panegyer,MiJfiii, 21. ( 99 ) Q^ 4. If you yourfelves have judged popifh impofition, and perfscution for conlcience fake, to be antichrillian, wolfifh, and beaiHy, wholly contrary to chriftianity, and the lamb-like nature of Chrift; that it is injuftice, and barbarous cruelty to afflicft men for what they cannot help, and a plain rebellion againft God, by wrefting his fceptre, and ufurping his em- pire over confcience, out of his hand, the principle itfelf be- ing fo much decried by many of your great men, as well as kings and parliaments. * Then whether your doing the fame thing, I. e. Impofing on theconfciences of your brethren, andperfecuting them with fo much cruelty, to the ruining, as much as lies in you, both their fouls, bodies, liberties and eftates, be not to be felf- judged with a witnefs? 2dly, Does it not greatly juftify the former Popifh cruelties, and make way for new ones over Proteftants, as well as contraft their guilt, appearing thus in their fpirit and praftice, as Chrift told the perfecuting Jews in that day, that they thereby filled up the meafure of their fathers, &c. and brought the guilt of the former blood on themfelves, even from the blood of righteous Abel? &c. 3dly, Is it not a wonderful contradiftion to abet, fuccour and re- lieve the French Prefbyterian DilTenters, under their cruel perfecutions for their Non-conformity, and yet at the fame time to exercife all that cruelty, ruin and deRrudlion to the Englifh Prefbyterian Non-conformifts, like the Scribes and Pharifees, who built the tombs of the prophets, and at the fame time killed them ? And 4thly, Whether you do not hereby raife a mighty cry of Chrill's poor lambs ; (appointed by you to the flaughter) againfTyou to their Lord and Mafter, and who may thereupon fay to you, as to perfecuting Saul of old. Why dojouper/ecute me ? it is hard for you to kick againji the pricks, f But it is pofTible you may fay, " That the perfecution is not from you, but barely the profecution of the laws we tranfgrefs, which if we break we muft thank ourfelves, and not complain of you." So faid Bouner of old to the Martyrs in Q^ Mary's days, N 2 and * P. 51. 52, t Afls, Ix. 5» ( Joo ) and fo faid the Scribes and Pharifees of Chrift, They had a la-ixr aud by that lana he ought to die. But you know it is a maxim in the Englilli law, 28. Henry viii. That '* If any law, ttfageorcullom be contrary to God's law, they are null aud void in therafelves." And how much fuch laws fo ri- goroufly put in force againft Difienters, are againit both the law of God and nature, you have by your own pens decided, and do alfo know what the proper interpreters of the law have faid of them, viz. That Proteftant Diflenters are not intended by them, but the Papifts only. || And as for the fevere penalties infliftedon Difienters, as fe- ditious and riotous, for their alTembling together to worfhip God, as though they thereby infringed the law, and violated public peace; and for which they have fufFeredin their eftates and trades, at ieaft two millions, as fuppofed, contrary to the true intent and meaning of thofe ftatutes, if the maxim of the law be true, that *' The intention makes the legal trefpafs both as to treafon, felony, murder and riot;" twenty three years experience evidencing their quiet and peaceable beha- viour, and that they have been as far from fedition and riot ^as the law defines) as any in the nation. Lambard * our great Englilh lawyer defining a riot, tells us, *' It is where three or more perfons be diforderly afiembled in armour, with an intent to commit with force and violence an unlawful adlj and that great numbers being aflembled to- gether make no riot, 'till fuch a riotous intent be known ;'* quoting the following ftatutes, they fo defining it, 13 H. 4, c. 7. 2 H. 5. c. 8. 4 H. 7. c. 13.2 Edw. 3. c. 3. 2 R. 2. c. 6, But have you difowned and witnefled againft the cruelties exercifed, and done what you could to prevent them ? or ra- ther with Edom Hood on the other fide, Obad. v. 11. and helped forward your brethren's affliftions, and by your preffes, pulpits, addrefles, and cruel courts, farthered it all lies in you ? 0^5. If you declare, thatit isnofinful feparation , to feparate from thofe who feparate from the truth and true Church, but a duty to God and ourfelves, to free us from fin and fufFering; f then if you yourfelves have made a feparation from the truth and \ P' 47> 4Sj49> SO.»Eirenarcha, P. 175, ch.4. f P. 71. ( lOI ) and true church, you not only reproach your own reparation from Rome, but julllfy your brethren's from you, as warrant- able by your own principles ; ■^ho art thou that judgtfi ano- ther, and doefi the fame things ? &C. Q^ 6. If by your own, as well as Scripture rules, it is no fedicion nor contempt of authority, not to obey the unlawful commands of magiitrates in the things of God, :]: then whether your diffenting brethren are not molt injuriouJly dealt with by you, for that great outcry gone out againft them from your pulpits and preffes, for fedition and rebellion ; when it is only in the matter of their God you have to accufe them, and for their faying with the apollles, it is better to obey God than Tften; there being in truth no more fedicion nor rebellion, to be found cither in their principles or praftice, than your own. Q^ 7. If all this be true, then whether it does not very much explain that ufual faying, ♦' That Popery is rather to be cho- fen than Prelhyterianifm ; and that it is better to be a Papift than a Prelbyterian P" Thus, Sir, you have fomething which the DifTenters have to fay for themfelves, hoping it will not be judged either un- reafonable, or unfeafonable, to prefent to you this their juft de- fence, and give you thus the merits of the caufe, not only from your call fo to do (and a filence thereupon might either befpeakconfenting guilt, or prevent a fatisfying reply to our confcientious fcruples) but alfo the many fevere prefTures and fufferings we lie under from you for our Non-conformity, which may plead fome excufe for this modeft Plea; loofers being ad- mitted the liberty of fpeech, as fick men to groan, and the af- fli£led to cry : Therefore may we not hope for a fair admiffion of our complaint for the prefent, and better ufage for the fu- ture ; fince we have not to do with favage Indians, nor brutiih Irifh, maffacring cut-throats, worfe than Canibals, to whom all reafon, right and truth is inacceffible, but with our own countrymen, neighbours, fellow-citizens, acquaintance, re- lations, gentlemen, fcholars ; with men profeffing the fame Proteftant religion with ourfelves, and with fo many who have offered reafons and arguments to us, and may therefore hope, they will receive it from us (how elfe can they anfwer our X p. 64, 6s, 66, ( I02 ) cur fcruplcs,) and not Hop our mouths with goals, pillories, and halters ; fay what they pleafe to render us and our prin- ciples obnoxious, and refufe and rejeft our juil defence r It be- ing below common ingenuity to challenge an adverfary to the field, and when heappears, caufe him to bedifarm'd, gagg'd and bound, and then manfully cudgel him, and boaft of a conqueft. Far be it from us fo to think, and particularly fince you yourfelves lie under the fame cenfure of fchifm, herefy and fedition from the Pop! (h party, as we from vou ; fo that there wants nothing but demonllration, candour and charity to fetall Proteftants to rights. But efpecially living under a Prince, who has exprefled fo much tender regard, and fo many promifes to tender con- fciences, who live peaceably, and who is cf that fagacity and prudence, to judge, whether it will be more for his interell and profit to root up and dellroy fuch an innocent, peaceable and profitable people, and fuiTer their fubilance to be taken from them (as fome wicked Hamans may fuggeft and pro- voke) or with the Eaftern Monarchs, in like cafe, to let fuch cruel harpies and bloody incendiaries agairft the innocent Non-conformills of this day, feel his juft rebukes, asEflh. vii. lo. viii. ii.&c. Dan. iii. 29. vi. 24. And as to enrich the treafury, whether it is not like to be more eitedtual and juft, to do it with Popifh emoluments yet remaining in this nation, and to take up where Henry 8. left off, and make thorough work of it. Lallly, to conclude, be pleafed in your own words to be exhorted, " That laying afide all prejudices, favour to, or admiration of men's perfons, evil affedion, love of a party, or carnal intereft to bias your judgment, you would impartially weigh and confidcr the arguments herein propofed, being dif- fident of your own apprehenfion, and indifferent to either part of the queftion ; and think it no (hame to change your mind when better reafon is offered to you ; for the Diffenters defire none to be their profelytes any further than they give Scrip- ture and reafon for it ; refting very confident, that if they could prevail with the people equally to hear both fides, and dilligently ( I03 ) diligently to examine the merits of the caufe, their churches would everyday gain more ground amongft all wife menj" fo faith alfo, / Your Friend, And Servant, THOMAS DE LAUNE. PART ( 105 ) PART II. THE IMAGE OF THE BEAST; O R A PARALLEL SCHEME OF THE PAGAN, PAPAL, and CHRISTIAN RITES and CEREMONIES. Hotv are the hidden things of Efau fought out! — Obad. ver. 6. Our God ixihom ■••we fer've, is able to deliver us, and he nvill deli'ver us : But if not, he it kno-zvn, that nve 'will not ferve your Gods, nor ^worjhip the golden image that ye ha^ve fet up. i Dan. iii. ly , i8. And the angel f aid ivith a loud •voice. If any man nvorjhip the heaft, and his image, and receive his mark in his forehead, or in his hand, the fatne Jhall drink of the 'wine of the vjrath of God, fwhich Jhall be poured out vjithout rnixture, in the cup of his in- d'lgnation. — Rev. xiv. 9. i READER, YOU have here a brief, and I hope, fatisfa£tory account from many learned authors, of the riie and original of many of the rites and ceremonies now in qiiedion, which have, and do occafion fo much trouble and diilrefs ; the only right way to end difputes, which was the method Chrifl took with the Fharifees, Matt. xix. 8. and which Dr. Pierce fo wifely obferves from him, in confuting the Papifts ; whereby it is eafily difcerned, what is from above, ar..d what from be- neath J what from God, and what from man j this proves O their ( io6 ) their rife and birth to be many hundred years before Chrift, therefore not from him for chriftian fervice. The learned Cafaubon,inhis Orlgnal of Idolatry, written in French, andcollefted from Elafopoli:an's Commentaries, tranf- lated by Darcy, fays, p. 73. that " the main and principal parts of the raafs were digelled and brought in by Numa Pom- pilius (the fecond king of the Romans, a great magician, about 700 years before Chrift.) The further additions were in- vented by other Roman pontiffs, and efpecially by a monk, called Gregory, the firll: of that name, who attained the Papacy, being inilrucled in Pythagorical magic and philofo- phy, having alfo ftudied the laws of King Tullus Hoftilius fucceffor to Numa, and to the end he might perpetuate his name, inftituted divers additions to the mafs, &c." You have therefore, for your better information, this pa- rallel fcheme here prefented to you, 0/ the Pagan and Papal rites and ceremonies, where you find the great harmony and agreement, that is between them (the child being not more like the father, than Rome papal is to Rome pagan in its ecclefiaftical rites and fervice ;) and therefore is it not em- phatically by the Holy Ghoft ftiled The Image of the beaji ? Rev. xiii. 14, 15, &c. And did it not prove the healing the deadly wound given to the dragonical heafi ? v. 4. And who you will find not to be in greater Non-conformity to the pa- gan, than to the chriftian church, of which you have a brief profpeci from the Scripture, the true ftandard to try and judge a.\\ images and idols by. But you will fay, " Why do you give the heathen the de- nomination of a church ? Is that proper ?" Yes. Why Jiot. Do you not read of the church of evil doers ? Pf. xxvi^ And fynagogue of Satan ? Re'v. ii. And 1 know no reafon why Rome pagan, the mother, may not be fo called, as well as Rome papal, the daughter, who fetches fo much of her ccclefiaftical polity, church rites, fervices and ceremonies from her. But did not pagan Rome kill Chrift, and difown* chriflianity, which papal Rome did not ? It is true, Rome pagan did murther Chrift in his perfon, and (o doth Rome papal in his members, which is killing him afrefli ; and the* ia ( 107 ) in words, they feem with Judas to fay, Hail, Majiert and kift him with a Je/u, Jefu, yet in their works they deny, betray, fell, and crucify him ; and by blafphemous traditions and impious fuperlHtions, make void his whole law, ufurp his throne and authority, fit in the temple of God, as God, changing times, laws and ordincances. As to the authorities to juilify each particular, which yoil might have expeded under each head, I mull refer you to a larger piece treating thereof, which doth it very diftinftly, this being but an epitome of it; though in general you may underltand the following authors have been confulted here- upon : Plutarch in Numa, Tacitus, Titus Livius Decad. Pliny, Alexander ab Alexander, Blondel de Ro7?i. Tnump.DU' randus, Darcy's tranflation of Cafaubon, Dr. Mooie's Myjiery ef Iniquity, a.nd th^t excellent piece, called Pagana Papif- mus, &c. T. D. The I M AG E of the B E A S T, &c. THE Dragonical, or Pagan church confilteth in, I . Its Head. The Emperor of Rome prefiding by the policy of Hell, over all eccleli- aftical affairs, as well as civil, v/as calledPi)?;///^^ max- imus, orhighprieft, to whom was given divine honour, and proftration at his feet : And as head of the church, or High The Beaftly, Papal church is con- formable to the Pagan in, I . Its Head. The Pope of Rome prefiding by the policy of Hell, over all ecclefiafti- cal affairs, claim- ing the civil, is alfo called Pontifexma^ ximus, or High- prieil, to whom di- vine honour is given, and proftra- tion at his feet : And as head of the church O 2 THE Chriftian church confifteth in, I . Its Head, Neither Empe- ror, Pope, nor King, but Chriil himfelf, to whom the Father has com- mitted it; having purchafed it alfo with his own blood, who as High prieil and King, is the a- lone author and in- ftitutorofits order, rule, and worihip, witl» High prieft, had £ill fruits, annates, oblations, &c. paid him, and alfo a pur- purate fynod, or princes in purple to affill him. 2. Its Members. The members and parts of the church, were the parts of the Em- pire, as divided in- to ten parts, horns, or kingdoms ; and thofe ten kingdoms diftributed into na- tions, provinces, di- ocefes, and cures, under refpeftive go- vernors, civil, mi- litary, and eccle- iiaflical. 3. The Gods avor- Jhipped. Befides their fu- preme God Jupiter, or Jove, whofe name they derived from yehovah, the governor of heaven and ( 108 ) church and High prieft, has firll- fruits, annates, ob- lations, &:c. paid him, and a purpu- rate fynod, or car- dinals in purple to affilt him. 2. Its Members. The members and parts of this Catholic church, are the parts of the Empire, as divided into ten horns, or ten kingdoms; and thofe ten kingdoms diftributed into na- tions, provinces, diccefes, and pa- riihes, for the bet- ter adminiftration of papal jurifdic- tion. 3. The Gods Hvor- Jhipped. Befides the fu- preme God Jebo- 'vah, the governor of heaven and earth, whom they pretendtoworfhip, the/ with all things that belong thereto, and necefTary to be ob- ferved therein ; to whom divine ho- nour is duly paid ; Godblefled forever; the government on his fhoulders with- out any catholic vi- car to aflift. 2. Its Members. The members of the Chriftian church are not any empire, region, ci- ty, or province, but only fuch of the faithful, or believ- ers, in all parts of the world, who are called to vifible faintfhip, and or- derly put together into dillinft con- gregations, as Chrift has direded in the New Telia- ment. 3 . In ivorjhipping the true God, only and truly. Though there he that are called Gods, ^whether fh hea'ven or earth, as there be Gods ma- ny and Lords ma- and earth, they had divers inferior Deities, Gods^ and GoddefTes, whom they divinely wor- fliipped ; Diva, Vella, Juno, or Lu- na, the Q. of hea- ven and mother of God, Saturn, Mars, Venus-, Mercury, Phoebus, Bacchus, Vulcan, &c. to whom they, as their Numens, heroes or interceiTors, built temples, ere(Sl:ed altars and ftatues, dedicated fealls, and called the days by their names ; they had daemons setherial, and tu- telar Gods and Goddedes, to be applied to by fe- veral vocations, countries, cities, families, orders, &c. as Divus Neptuius, for mariners ; Di- 'vus Pan, for ihep- herds ; Diva Pa- les, for huiband- men ; Diva Flora, for the courtezan ; Di'va Diana, for huntfmen ; Divus jE/cu- ( 109 ) they have ciivers inferior Deities, Gods and God- defTes, whom they divinely worfhip ; Diva or Sancia Maria, the Q^ of heaven and mo- ther of God ; with Di'vus Petrus, St. Paul, St. John, St. Thomas, St. Ste- phen, St. Andrew, See. to whom they, as their Numens, or interceflbrs, build temples, e- red altars, and de- dicate feafts ; pay- ing alfo fo much reverence to the pagan Gods, as to keep up tiieir names in the days of the week, Sun- day, Monday, Tuefday, Wednef- day, Thuifday, Friday, and Satur- day ; they have al- fo tutelar and ae- therial Gods and Goddeffes, to be applied to by fe- veral vocations, cities, families, or- ders, fick pcrions: as Di-vus or St. Ni- cholas, «j', lut to us there is hut one Cod, the father, nfijjhom are all things, and lue in him ; and one Lor dye/us, by ivhom are all things, and H.ve hy him. \ Cor. viii. 5,6. Make no mention of the names of other Gods, nei- ther let it be heard cut of thy mouth. Exodus xxiii. 13. T'hou J}} alt ha-ve no other Gods befides 7ne ; thou Jhalt not 7nake to thyfelf any gra-ven image, or any likenefs of any thing that is i;i hca- ijcn above, or earth beneath, thou fjalt not bo-iv dovju thy- felf to , them, nor fer-ve them ; for I the Lord thy God am a jealous God, Exodus ,\x. 3,4, 5, What agreement hath the temple of God ivith idols ? for ye are the te:::ple of the living God, Wherefore come out from aniongd them, and oe ye feparate, faith the Lord, and touch ^fculapius , for the phyfician ; Divus Bacchus, for the good fellow ; Di- ^vus Mercurius, for the tradefmen : they had Gods for every family , city, country and difeafe, as cant, Jicat, era, &c. befides in the Pontifex maxiinus, and fyncd, was placed the right of afotheofis, or God' making ; i. e. To create and enroll fome deceafed wor- thies in the number of their Gods, to whom temples, al- tars, orders, and ftatues were ap- pointed, and felH- vals in their names celebrated. 4. ^'be Places of njiorjhip. Temples orfanes, both rich and mag- nificent, they built in the names, and dc- ( "o ) cholas, for the ma- riner ; St. Windo- line, for the ftiep- herd ; St. John Baptift, for the hufbandmen ; St. Mary Magdalen, for the courtezan ; St. Hubert, for the huntfman , St. Crifpin, for the fhoem ker, &c. The city, country, family, and phyiic Gods are innume- rable; St. George, for England^ St. Dennis for France; St. Mark, for Ve- nice, &c. Gods almoft for every difeafe ; befides the God-making power, that is in the Pope and Car- dinals, to canonize what deceafedwor- thies they pleafe, and to appoint them temples, al- tars, orders, and feftivals. 4. The Places of ivorjhip. They enjoy the temples of the hea- then, only new confecrated, and de- touch not the unclean thing, &c. 2 Cor. vi. 16. 17. The things mihich the gentiles facrijice, they facrijice to de~ 'vils and not to God\ and I t'jould not that ye Jhould ha've fel- loixjhip njoith devils, I Cor, X. 20. 4. In its Worjhip refpeHing Places. There having been no confecrat- ed place, or holy ground, fince the dif- dedicated to the honour of their Gods; as the tem- ple of Jupiter, the Capitol of Rome, was dedicated to him. Vefta, the Q^ of heaven, and inother of- God, had a temple and nunnery dedicated to her ; and fo had all the reft of the Gods, as Saturn, Mars, Venus, Dia- na, Minerva, Nep- tune, Apollo, &c. yea one to all the Gods called Pan- theon. Theybuilt their temples eaft and weft, worlhip- ping towards the eaft, by their Au' gurs and Auvufpices, with many prayers, ceremonies and fo- lemnities. They confecrated firfl: the ground, and then the temple, which was built upon it; altars were erefted in them, and fump- tuouHy adorned, and ftatues placed in them with light- ed ( ni ) dedicated them to their owu Gods, to whom they gave new names at their chriftening, as St. Saviour's, for Ju- piter's, St. Mary's, forVefta's temple; and fo for the reft of their Gods ; St. Peter's for Apol- lo's; St. Paul's for the temple of Dia- na ; (fo it was at London) St. Ni- cholas for Nep- tune's; and All Saints for Panthe- on. They built nev/ temples, eaft and vveft, and v/or- fhippcd as the hea* thens did, towards the eaft ; and do, by their priefts, confecrate firft the ground, then the temple which ftands upon it; altars are erefted in them, and fump- tuoufly adorned, and ftatues placed on them with light- ed candles, which they worfhip. A feaft of detiiciition is difTolution of the temple, by God's appointment to build temples, or holy places of wor- fhip ; the true wor- fliippers, who wor* ftiip the Father ia fpirit and truth, are truly his church and houfe, where- ver they meet, be it in wood, field, houfe, or barn ; fo faith the Apoftle, With all, ivho in e'very place call upon the name of the Lord Jefus Chrijl, our Lord. I Cor. i. 2. Whofe houfe are ive* Heb. iii. 6. The moji high d-welling- not in temples made ivith hands, as faith the Prophet. What^ houfe nvill ye Build me ? Or ivhat is the place of my refl ? ivho fills hea--ven and earth. A6ls vii. 48, 49. No altars or candles, worfhip- ping eaft and weft, or feafts of dedica- tion in Chrift's church ; being all Pagan ed candles, which they worfhipped. A feaft of dedica- tion was annually kept to the honour of the daemon the temple was dedi- cated to ; v/hich, after their religious rites were over, was fpent in rev^elling and jollity; and this, as God's houfe, they paid great reverence to. 5. T'/je Times of M'crfbip. They divided their days mio frjii, feaft-days, profefti, working' days, and interctji, half holy- days ; the feaft- days they dedicated in the name, and to the honour of their Gods, of which there were many. Some of their capital fcafts were thefe : Their Saturnalia, kept I'e- veral days together in December, with Eid-gnmes, Mrs. of Mifrnle, ma.que- radmg, and all de- baucheries; adorn - incr C "2 ) is annually kept to the honour of the faint the temple is confecratcd to, which is fpent with revelling and jollity; and this, as God's houfe, they pay great reverence to. Pagan or Pipal in. ventions. 5. The Times of M'crjhip. They divided their days into feafts, fads, vigils, and working days, as their calendar mentions. Their feafls dedicated to the honour of their Saints, or Gods, are very many ; fome of their capi- tal feafts are thefe : Their Saturnalia^ or Chriftmas, ob- fervcd direftly, both in time and manner, as the heathens was; Eul- ganies, Mrs. ot Mifrule, mafque- raues, debraiche- ries ; 5. The Times of WorJJjtp. The fuil day of the week is the Chriftian fabbath ; and the only Hand- ing time for reft and worfhip, to be obferved holy unto the Lord : The 0- ther fix days being appointed for la- bour, as the fourth commandment or- ders. Remember to keep holy the feventh day, fix days Jl.'alt thou labour, and do all thy ivork. The Pope, that changer of times, faith, Thou flialt labour but three or four days ; the ing their temples and houfes with green leaves and boughs ; the Epi- phany (from the appearing of their Gods) ; tlieir Pro- Jerpinalia, or feafts of candles, in Feb- ruary ; their Pale- lia, or fhepherds feafts, on Midfam- mer - day ; their Florialia, on May- day, with great jol- lity, byyor.ng peo- ple of both fexes ; fcattering boughs, and flowers, and dancingabout may- poles ; their Am^ hew alia, or procef- iions, when they begged a bleffing of their Gods on their fields and fruits ; the feaftof Eafter to that God- defs, in April; they had their Baccha- nalia, their Cera- lia, their Venalia, and their Panatha- nea, a feaft to all their Gods ; cano- nical hours for fa- crifice and devo- tion; and a Jubi- lee, or year of reft. ( 113 ) ties ; adorning their houfes and tempies with green leaves and boughs; the Epiphany feaft, as the heathens was ; alfo Candle- mas, the purifica- tion of the virgin Mary, in Februa- ry, as their Profer- pinalia, or candle- feaft ; their St. John the baptift, on Midfummer- day, as their Pale- lia; alfo Philip and James onMay-day, kept as their Flo- ra's feaft, time and manner ; alfopro- ceftion, or peram- bulation, in Roga- tion week, time and manner, with their Ambewalia ; alfo the feaft of Ea- fter, time, name, and manner ; they have their Whit- funales for their Bacchanalia, their All Saints for their Panathanea, cano- nical hours for fer- vice, and a year of Jubilee for reft. the reft: are his holy days. No fet times, either for feafts, fafts, or vigils, are appointed byChrlft, which are only to be obfervcd as oc- cafion is admini- ftered ; all their holy-days and fefti- vals, celebrated in honour of tlie papal and pagan Gods, Numens, or Dae- mons, are an abo- mination to the Lord, and a great oppreflloii to the nations ; God re- quiring but a fe- venth part of time for his public wor- fhip and fervice ; and they etadl half, if not two thirds of it, for the worftiip and fervice of their idols. 6. Its 6. Its PrieJihccJ. They had fupe- rior priells, viz. flamuis, aad arch- Hamins, for Taccr- dotai fervicc, in tkcir jprovinces and dioceles ; and infe- rior pricfoj dilHn- guifiied bj digni- fied names, ton- fures, orders, aad habits. Tli^ dig- ni£ed prseSs, were thofe \^'ho attended oil the capital tem- ples, as the proper priells of Jupiter, AfcWCf Minerva, Vcila, Diaua, Ve- nus, Cyb«le, feme cf which were call- ed Dialiaf M/V'tia- iia, ^uirip/din, Au- gures, Snlien;, Fe- cials: ;and more in^ ferior prielis, who had the care pf the facrcd celebrations in the cures, called curiosus. There were proper habits for all the pricft- hood, and particu- lar vcllments for tkcir divine fer- vLce, viz. albes, tu- nicles, amifts, Szc. tl-ey ( "4 ) 6, lu Priefihood, Their prielis are either fuperior or inferior. Their fu- perior arch-bifliops and biihops, for facerdotal fervice, ia provinces and diocefes ; their in- ferior diftinguiflied bydignifiednames, tonfures, orders, and habits ; the dignified clergy, were thofe who at- tended the capi- tal, or cathedral churches, as deans, chapters, pre- bends, arch dea- cons ; and the more inferior prielb, who have the care , of facred celebrations in churches, or pa- rishes, called cu- rates, parfons, vi- cars, deacons; an- fwering their curi- ous. They have proper habits for their holy mini- ftrations, viz. fur- plices, or albes, cafaubies, or tuni- cles, veils, or a- mifts, to which they 6. Its Mlnifin, in Chrill'3 church, there arc only two forts of offices and officers, by the New Tefta- ment appointment. Elders anddeacons; the elders to admi- nifter ordinances, and to govern the church ; and dea- cons to make pro-; vjfioa for, to vifit, and take care of the poor ; none of the miniftiy diflin- guiihed from the laity by habits or ton fa res, which are pagan and papal inventions and abo- minations ; ( the prohibition of mar- riage, being a doc- trine of devils ;) c- lefted and confe- cratcd according to Chrift's canons, by the particular con- gregations wherein they ferve Chrill ; and according to Chrift's law and primitive practice, are maintained by the voluntary con • .tribution of the iloeks they had tonfures, or (havings, lb the priefts of Ifis, Dia- na, Jupiter; divers orders of prieits to whom marriage was prohibited, as the priefts of Vefta, Miner\'a, Apollo, aiyi thofe of Cy- bele ; who were caftrated, elefted, and confecrated ac- cording- to the ri- tual of Numa, and put into their cures hy the Pontifexy maintained accord- ing to their eccle- iiaftical conilitu- tion ; the Pontiffs by annates and ob- lations ; and the priefts by benefices, obfequies, &c. 7. Its rites and cere' mcnies. Their principal fervice, compre- hending moft of their rites and ce- remonies, was call- ed the mafs, the principal parts of which were, ift. The^/frg-«,which was fprinkling with holy ( >^> ) they add copes, e- phods, maniples, zones, &c. They have tonfures, or fhavings of their orders, and to whom marriage is forbidden: elefted and confecrated according to the Pope's ecclefiaiti- cal canons, and put into their cures by his authority, maintained accord- ing to their eccle- fiaftica] cuftoms ; the Popes by an- nates, oblations, &c, the priefts by benefices, offer- ings, oblations, obfequies, &c. flocks they feed and rale, having no benefices, or forced maintain- ance of tithes to live upon. 7. lis rites and ce- remonies. Their prindpal fervice, compre- hending moft of their rites and ce- remonies, is called the mafs, where we find, ift. The Jf- fergesy or fprink- ling with holy wa- ter at the temple door, P 2 7. /// rites and cere- monies. No fuch things in Chrift's fervice, by his appoint- ment, as liturgies, litanies, church niufic, organs, flutes,violins, ^ng^ ing of prayers, an- thems, or collefts ; no burningincenfe, odour^ holy water, at the temple door, all that attended that fervice, lor fancli- ii cation. 2. The proceffion,when the prieft in his veft, fhaven crown, and taper in his hand, carried about Ihrines, with fiip- plication and thankfgiving, with mufic. 3. Trim- ming altars with cloths, lights, and images. 4. The Conjiteor, making confeflion and fup- plication to the Gods. ^.TheFer- tigines, viz. antic poftures, geftures of the prieft at the altar. 6. The church mulic, vo- cal and inftrumen- tal ; putting up canticles, pseans, colle(5is, to their Gods, with organs, flutes, violins, &c. 7. The Thural TpiiYt, offering incenfe, odours, and per- fumes. 8. The of- fertory, viz. obla- tion? and offerings. 9. The ( 116 ) door, for f.uK^liii- calion, all that at- tended the fervice. 2. The proceffion, wherein the prieft in his veft, fliaven crown, and taper in his hand, carries about the relics, or Ihrines, with fup- plication and fing- ing, with mufic. 3. Adorning the altars with cloths, lights, and images. 4. The Conjiteor, or confeffion. 5. The Vertigines, or windings, turn- ings, and lifting up of the prieft's hands. 6. Their church mufic, vo^ cal and inflrumen- tal ; putting up fongs, colle(^s, an- thems, &;c. with organs, flutes, vio- lins, voices, &c. 7. Offering in- cenfe, with odours and perfumes. 8. The offertory, or offerings. 9. The wafer, or round hoft, given to the communicants. 10. The conclufion wilH odours, tapers, and candles upon al- tars; no cringings, crofiings, kneelings at altars, bowing to the caft ; but pray- ing in the fpirir, and praiiing in the fpirit, receiving the Lord's fupper, t^e bread and the wine, according to his in- ftitution, without any of their pagan and papal inven- tions and fuperfti-? tions. g. The round hoH:, or fmall round loaves, given to the communicants. lo. The conclufion, with Ite mijf.i eji, pronounced by the prielL They had many curvations or bowings, fiillings, flagellations, or whippings, lying wonders by force- ry, and miraculous appearing of their Gods; dirges, wor- fhipping towards the eafl, &c. 8. In its inipofition and ferfecution , They violently impofed their fer- vice and ceremo- nies, not fuiFering thedirtenting chrif- tians to buy or Cell; perfecuting them to confifcation and blood. ( 117 ) with Ite mijja eft, pronounced by the pricll. They have curvations, flagel- lations, penances, lying wonders, dir- ges, worfhipping towards the eafl : they have alfo fe- veral additions to the mafs, as lita- nies, epillles, gof- pels, canons, trafts, kifipix, erodes, kneelino-s, .Sec. 8. In its impo/ttion and perfecution. They violently impofe their fer - vice and ceremo- nies, not fuftering the diffenters to buy or fell ; but perfecute them to confifcation and blood. 8 . In its lo-je, mteS" ne/s, l3c. No forcible im- pofition of Chriil's fervice ; no perfe- cution, corporal mulcts, and punifti- ments on diffenters or gainfayers ; but the exercife of love, patience, and long fuiFering, with gen- tlenefs towards them. PART C "9 ) PART III. A NARRATIVE OF THE author's SUFFERINGS, For PubWliing the foregoing Work: WITH Some modeil Reflections thereon. Direded to Dr. C A L A M Y; Am I therefbre Become ymr etun^t hecau/e I ieUyvu the trzth f Gal. iv. 1 6. IfthtsttJeeJ} the tfprejjion of the poor, and 'violent perverting af judgment and juliice in a province, marvel not at the matter, for he thai is higher than the higbeji regardeth. Eccl. V. 8. If ye fuffer for right eoufuefs fake, happy are ye ; axd be net a/raid of their terror, neither be troubled, i Pet. iii. 14. SIR, IAm concerned toacqualntyOQ with my cafe, andbecaufe pof- fibly, fome affairs that are more confiderable to you, may have diverted you from any inquiry refpeding a prifoner, whole compliance to you made him fo; I will give you a brief ac- count of the whole, and intreat you to giveme fomerefolution to fome certain things, which I fliail propofe, which if fairly refolved, will, in my opinion, prove a copfiderable ftep to con- vince a great many Scrupulous Confciences, or elfe give a check to pulpit and prefs challenges, and mollify the hearts of fuch as fo ruinoufly, and feverely profecute them, for fuchfcruples as are ievincible by any other medium than what youdireft to. Our only rule of faith, the Bible. My ( 120 ) My cafe is briefly thus : On the 29th of November lalt, late in the cvei/uig, I was apprehended by one Robert Stephens, a me/Tenger to the prefs ; and by him carried before Sir Thomas Jcnner, now Kccorder of London, who afked mo divers queflions, the mofl material of which are mentioned in the following- letter, fent afterwards to him : by the fame Recorder I was fent to the Compter in Wood-flreet, where I had moll wretched accom- modation ; I was turned in amongll the common fide pri- foners, where a hard bench was my bed, and two bricks my pillow ; and not fuflercd to fee Tome of my acquaintance that were prifoners there, as Diilcnters. Next morning, Mr. Stephens got me called to the lodge, and, to his praife be it fpoken, narrowly fearched me for papers, but found none for, his purpofe, and fo left me to be turned in again ; but a little while after I was fent by a frefh warrant to Newgate. The copy of which follows. To the Keeper of Newgate, or his Deputy. London Jf. You are hereby required to receive into your cuftody, the body of Thomas DeLaune, and him fafcly keep until lie fhall be delivered by due courfe of law; for that it appeared before me, by his own confefTion, that he is the author and penman of a certain pamphlet intituled A Pica for the Non-confofmiJIs, and hath caufed many hundred fheets thereof to be printed, wherein are contained feveral feditious and dangerous matters agalnft the government; and for that he refiifed to find fureiics to appear at the next feffions of the peace, to be held for the city of London, at the Old Bailey, and to be of good behaviour in the mean time; and for fo doing this fliall be your v.arrant. Given under my hand and feal, this 3Ctli of November, uTimo Caroli fecund: nunc Jngliee &c. 35, A. D. 1683. Exam, per A.Nicolas. Thomas Jenner, Recorder. By virtue of this warrant, 1 was committed to Newgate, and lodged amongft felons, whofc horrid company made a perfeft reprefentation of that horrible plxce, which you defcri be when you mention thll. But after two days and nights, with- out any refreAjment, the unufualncfs of that fociety and place having ( ^21 ) having impaired iny health, the conftitution of which, at bell, is very tender and crazy, I was removed; but T am now in the prefs-yard, a place of feme fobriety, though fiill aprifon. A few days after I fent the following letter to Sir Thomas Jeniier, and the 8th of Dec. by my wife, another to you ; tlie words of the former were thefe : To Sir Thomas Jenner, Knt, Recorder of London. S I R, You know I was committed prifoner, firft to the compter iia Wood-ftreet, then to Newgate, by your warrant. In my Mit- timus it is faid, that I refufed to give bail, which is a rr.iftake ; for being afkedby you,v/hether I would give bail then ? I faid I could not, it being (o late at night, that I had no opportunity to fend to fuch as would bail me ; and being afked whether I v/ould give bail the next morning ? I faid I knew not whether I could or not ; becaufe I was not certain, whether fuch, ta whom I might have made application, would do it or not: -this was no fullenncfs nor obftinacy in me, but what my real apprehenfions then were. Some friends of mine, freemen of this city, went afterwards to be my bail, but they were told, you were not at home ; they therefore made an application to Sir William Turner, who referred them to you. It is faid in the warrant, that I profefTed I was the author of a libel, intituled ^^ plea /or the Non-conformijls ; wherein are contained things dangerous to the government, of which thus much and no further is true ; IconfefTed before you, that I delivered a manufcript of my own hand writing to one John How, with that title, in order to be printed ; and that if the print agreed with the manufcript, I would own it, otherwife I could not ; becaufe the mifplacingof a flop, the mifprinting of a letter, or fyllable, or fome other erratas of the prefs, would alter the fenfe even to contradiftion, of what v/as in- tended to be difcufled ; which was not as my indi£lment words it, in a form of aggravating terms, but in order to a plain difquifition of fuch things, as Dr. Calamy from pulpit and prefs, invited DifTenters to enquire into, as you may fee in his book called A Difcour/e of a Scrupulous Confcience. There is nothing of matters relating to the civil ftate, in what 1 am Q^ ^ charged ( 122 ) charged with, for I am not concerned with that ; but if the guides of the church, as Dr. Calamy calls the beneficed men of the church of England, will make public challenges, they fhbuld receive objedlions without punifhing the objeftors, whofe fuppofed crime, is only for obeying them 3 and thatyou know. Sir, is agreeable to juftice. If any thing I have done, falls within the lafli of Englifii laws. Fiat Jujlitia, but I am fatisfied, I have done nothing in this point unbecoming an honell fubjeft, a fcholar, a gen- tleman, and which is worth all, a chriftian. I commit the whole matter, with refpeft to this difpute, to that Supreme Legijlator \ who is, without exception, jujl\ and who will judge all that are fubordinate to him : which is all, from. Sir, Your Servant, Thomas De Laune. To Tix> Benjamin Calamy. SIR, In your printed Sermon, intituled Scrupulous Confcience ; you know you give a fair invitation to fuch as differ from you, to examine what each party, Conformilis and Non-con- formifts, fay for themfelvcs, with refpeft to the rites and ce- remonies, which the guides of the church impofe on their members ; and by penal laws on their Proteltant fellow fub- jeds, the Non-conformifts : without doubt your call to fuch, • prefuppofed a reply, by which you expedled, that there may be either an opportunity given to you and your brethren, t6 reftify what Scrupulous Confciences mifunderftand ; or that there may be fome relaxation procured of the feverity they un- dergo, if their diffent appears to be warranted by that only rule of faith, which Dr. Stillingfleet and other eminent Con- formifts call the Bible. If you did not expe£t an anfwer, or thought that none, for fear of the Ail ofXJnifoi-mity, Sec. would make any return to your call ; what can a man of reafon judge,' but that it was a ilorid declamation, or a triumphant harangue, a mere mockery and enfnaring of poor Scrupulous Confciences, whea they mull be muzzled, that they muft not exhibit the caufes of their doubu. Sir, you know, that it is unequal to gag the rcfpondent. ( 123 ) refpondent, when the opponent's mouth is at liberty, or to manacle the aiTaulted, when the challenger flouriflies a me- nacing fword. Upon that public call of yours, I ventured to examine, with the moll diligent fearch I could make, what each of the faid parties fay for themfelves ; and this, not out of any litigious principle, that Pruritus Difputandi, now too fatally grown epidemical ; but to give fuch as are concerned occafion to inveftigate thefe difputed matters to the very foundation, to the clearing up of truth, in a jundlure when it can never be more feafonable. What was digelted, was intended to be fent you in a manufcript, with fome modefl: inferences and en- quiries ; but on recolleftion, I judged it would more anfwer your end, i. e. public information, to have fuch arguments as areproducil^le by the Dilfenters, as public as the invitation you gave them from pulpit and prefs ; it beit^ but equal, that the anfwer Ihould be as fpreading as the objeftions. I am far from the vanity of pretending to be your compe- titor in the faculties of the fchools: I cannot judge of them any otherwife, than as unferviceable to the chriftian religion, unlefs tinftured with that grace, derivated only from the fanc- tifier of all gifts ; of which I hope you partake. I am one of the meaneft of the flock, yet not below the re- gard of the Shepherd of fouls, who is no refpedler of perfons, and whofe example, fuch as call themfelves his ambafladors, ought to follow. And therefore, though fome who pin their faith on canonical fleeves, may cenfure me, for oppofmg, or if llnay ufe a military metaphor, taking up the gauntlet againft a man of your figure j yet, I can take up my fatisfaftion in this, that it was not pride, nor a popular itch, much lefs the love of a prifon, that influenced me, to become an anfwerer of your Scrupulous Con/cieizces. I could heartily wifli, as a mercy to thefe nations, that all religious differences were compofed by evangelical rules, and that all who own the name of Chrift, would ferve him with one heart, and with one foul, and not tear each other to pieces, which by confequence, muft expofe them as a prey to fuch as gape for their dellrudion, a.3 If ( 124 ) If the fanfllons of Chrift in the Old and New Teftament ought to regulate the mode of his worihip, and that we are under an indifpenfible obligation to obey that Magna Charta of heaven, then let us either quit the name of chriftians, or according to the fupreme law-giver's unrepealed ftatutes, quite exploding what is undeniably borrowed from the Pom- pilian and Pontifical canons. Some fheets have been printed oiF, of what I intended to prefent to you, but the meffenger of the prefs interrupted 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 thofe things your Sermon in- vited to, which I had thought, if efteemed criminal, fhould fall rather within the cognizance of divines, than the men of the law, for methinks the pandefts fhould not be the oracles of religion ; and the temporal ftatutes (houldbe fo civil, as to give precedency to the facred records 'Tis poffible, that enquirers into religion, will look on it as a prepofterous proceeding, and difagreeable to the nature of the chriftian fauh, to force doubting perfons by penalties to em- brace it ; for that can never make them good converts, but hypocrites. May they not fay. That it is an horrid difpa- ragement to the felf evidencing light of the Gofpel, if it can- not Hop the mouths of gainfayers any other way, than by the rigid execution of afts of ftate ? I cannot find, that Chrift or his difciples, ever church-curjed or Ne^dugated icrupulous confciences to conformity. My confinement is for accepting your invitation to hear both fides ^ and I appeal to you, whether it be candid to punifh me for obeying a guide of the church ? I look upon you in honour obliged to procure my fheets yet unfinifhed a public paflport, and to me my liberty, elfe I mufl conclude it unfair ; and that if the irrefiftible logic of goals grows a-la-mode, it will make the reformation fome pretend to, fufpefled to be vcyy little meritorious of that name. Religion is a facred thing, and has been horribly abufed by ' fuch as have fuperadded their own inventions, or thofc tra- ditional fopperies, received from our deceived and fupcr- ilitiou^ ( l^S ) fiitious ance.lors. I am fatisfied, you, as well as Dr. StiHing- flect, will own, or there is no debating with you, that the Scriptare is oar only rule of faith ; if (o, pray let your Scrupulous Conferences be won to conformity by that. All men are not of equal capacity to apprehend things doubtful, for if they had been fo, there had been no neceffity of preachers ; for the method of convincing men, is as pla,inly laid down in the Bible as any thing there ; i.e. By plain demon ll;rative argu- ments, meek and winning perfuafions, not the fyllogifms of prifons, pillories, &c. I befeech you in the fear of God, and as you will anfwer it to our great Lord andMafter Jefus ChriH, that without refpcft to any other end than the good of fouls, as the profeffion you take obliges you to, thatyou would treat Scrupulous Confcieyicesj as you would be dealt with yourfelf: If they have no reafoa for their diil'ent, and will, without ground, fuffer imprifon- jnents, v/ith all ruinous concomitants of fo difmal a circum- llance, it is certain, that Bedlam is more fit for them, than fuch places of confinement as are appointed for men in their wits; and by confequence, it is pity to be fo fevere with fuch limpletons. But if you will alloA' them any modicum of rcafon, then I appeal to all the guides of the church, v/hether it be not more confonant to the precepts of our Sovereign Legillator, to confute them by his rules, rather than by fuch coercive me- thods, which his Majefty judged ineffectual in his declaration of indulgence March 1672. As truth feeks no corners, nor fuborners, and as real beauty will not be beholden to the artihcial daubings of a pencil ; fo the chriftian religion, where prcfeHedin it. naked fimplicity, needs no other argument to beget profelytes, than its own lovely and illuftricus features, altogether plain, honell, and every way amiable, void of all meretricious gaudery, or majeilicalpomp, which pleafes only the external fenfe. I have no malignity againft any perfon vv'hatfoever, much lefs againfi your church, or any of its members; all I defireis that Scriipulcus Confcitnces, who trouble not the peace of the na- tion, (hould be dealt withal at leaft as weak brethren, accordiuw ito Rem. xiv.i. and not ruined by penalties, fornot fwaliowino- what ( 126 ) whatis impofed under the notion of decency and order, though excentric to the fcheme we have of it in our only rule of faith. Sir, I intreat you, to excufethis trouble from a ftranger, who would fain be convinced by fomething more like divinity than Newgate ; where any meffage from you (hall be welcome, to. Your humble Servant, From the prefs yard, Thomas De Laune. Newgate. Dec. 8th, 1683. To this letter, delivered by my wife, I received an anfwer to this effedl : * That if I had been imprifoned upon the account of anfvvering your book, you would do me any kind- nefs that became you." But not hearing from you, I font the following letter by my wife. Reverende Vir, Januarii die nono, 1683. Quod femel atq; iterum confcionatus eras, typifq; manda- veras, de dubitar.ti confcientia ; quotquot diverfre fint fen- tenticB circa quofdam ritus ac ceremonias, ad utriufq; partis rationes examinandas, fatis publice vocitaverat. Tacentibus aliis, in ilia re, tibi parebam ; non litigandi caufa, impar enim ell: congrefius inter te, tantum virum & me tantillum, fed ut hujufmodi litem adimendi, ficuti prae- ceperas, adhibeatur occafio. Si propter tale, duntaxat, obfequium me pcenas daturum, refcio quot, quibufve modis decretum fuerit ; nunquid nova vincendi ratio in lacris paginis inaudita, apud quofdam an- tefignanos exoritur ? Quid de his rebus fentiendum efle videatur, ex facro codice ac probatis Scriptoribus difquirere propofui, te cundos vacil- lantes tarn acriter invitante, ex illo lumine femitarum, ex illalucerna. Pfal. cxix. 105. Rationis aliquot hauferam adverfus varies ac multiplices errores, qui in ecclefiam ir- repferunt. Ea fola de caufa ufq; ad carcerem, ubi nihil amabile eft, adadus fum. Utrum iftiufmodi argumenta valuerint ad veftras concionis Ivi^eaet; probandas fub judice fupremo lis fit. • Anve tali modo ullus ex dubitantibus in fpirituale cogipo- tuerit ovile, judex eflo. Nihil ( 127 ) Nihil adverfus Regiam Majeftatem, nihil de reglmine cl- vili, nihil contra monarchal pacem afferitur. De rituuin ac ceremoniarum origine, deq; rebus quae fpecie veritates, etiamfi parum re£le, in dubicantes objiciuntur, fola differtatio e!l. Quid de me curia decreverit, nefcio; fiat fummi patris vo- luntas. Univerfis qui falutis humans largitorem fecundum verbum ejus colunt, pacem internam ac externam in hoc, seternamq; in future feculo precatur Thomas ds Laune. P. S. Ut refponfum aliquod, quod theologum decet per dileftifiimam meam conjugem, uti promifiili, remittas, obfecro. The Englifli of which is thus : Rev. Sir, Jan. 9th, 1683. What you once and again preached, and then printed, refpefting a Doubt ftd Con/cience, has loudly enough called all fuch as were diffatisfied about fome rites and ceremonies, to examine the reafons on both fides. , Others being filent, I obeyed you in that particular, not merely to wrangle, for the encounter is unequal, betwixt a man fo em.inent as you are, and fo mean a perfon as I am ; but that an occafion may be given, in compliance with what you defired, to conclude controverfies of this nature. If merely for fuch obedience, I mufl be punlflied, I know not how, nor in what manner, is this not a new way of con- quering Scrupulous Conjciences, unheard of in the holy Scrip- tures, ftarted by fome certain ringleaders ? .1 purpofed, from holy writ and approved writers, to exa- mine what we ought to judge cf thefe things. From that light of our paths, and from that laiilborn, Pialm cxix. 105. I gathered fome reafons againft thofe varied and multiplied errors which have crept into the church. For that only thing am I brought to a prifon, where there is nothing amiable. Whether arguments of that kind will prevail to prove the fuppofiUons in your fermon, let the Supreme Judge deter- snine. Or, r 123 ) Or, whether any of the doubting pcrfons can that way bs compelled'into the fpiritual fliecp-fold, judge you ? There is nothing againft the King's Majelly, notliing about the civil government, nothing againft the peace of this mo- narchy, there aflcrted. The only difpute is about the original of rites and ceremo- nies, and fome things which under a fliew of truth, though not righteoufly, are charged on doubting perfons. What the court will do with mo, I know not ; the will of the Supreme Father be done. Inward and outward peace in this, and everlafting peace in the world to come, to all fuch as woifliip the Saviour of mankind according to his word, is prayed fur by Thomas de Laune. P, S. I defirc you to return me fome anfwer becoming a divine^ by my beloved wife, as you have nromifed. To this letter you anfwered by word of mouth to my wife, fori had no anfwer in writing, that " You looked on your- felf unconcerned, as not being mentioned in the fheet yoa faw with the Recorder." To fatisfy which doubt, I fenc you a third letter, with the firft flieet of the book I am imprifoned for; which v/as a plain dcmonftration, that it was an anfwer to vour call. You know the letter was thus ; ' Sir, Whereas in anfwer to my two letters, you.fiid to my wife, Th?.t my papers for which I am indifted, no way concerned vcu ; to fatisfy you with refped to that matter, I here fend you the firft fheet, and leave you to confider whether in pure generofity, you are not obliged to procure a prifoner, whofs obedience to you made him fo, his liberty. I am. Sir, your humble fervant, Jan. 14, 1683. Thomas de Laune. 1 appeal to your confciencc, whether I had not fome reafon toexpeft fome return to thefe applications ? But I had none to any purpofe, and that too but In a few words by my wife. 1 had fome thoughts that you would have performed the ofiice of a divine, in vifiting me in my place of confinement; cither lo argue me out of my doubts, which (• 129 ) which your promifed Scripture and Reafon, not a mittimus and Newgate, could eafily do. To the former 1 can yield — • To tiie latter, it feems, I mull.' — This is a feverei^ind ofloj^ic, and win probably difpute me out of the world, as it did Mr. Bampfield and Mr. I<;.lphfon lately, who were my dear and excellent companions in trouble, and whofe abfence I cannot but bemoan, as having loft in them a fociety that was truly pious, truly fweet, ?x).d. truly amiable. Cut I hope the God of mercy will fupply the want, by a more immediate influence of comfort, than what can be obtained at fecond hand. On the loth of December, two bi!ls were found againftMr. Ralphfon, and me, by the Grand Jury of London, whofe names are as follows : The. Vernon, Richard (lows, Jof. Sparrow, Tho. Goddard, Tho. Hodges, John Reendal, Will. Gore, Jofeph Woolhead, David Pool, Will. Wills, Jofiah Ewth, Ri. Beauchamp, Rand. Manning, John P.dne, Rob. Minories. John Martin, Will. Fazakerly, On the 13th day Qf the fame month, we were called to the Seflions houfe in the Old B.aley ; and then our indiclments were read in Englifli, to which we pleaded Not Guilty. We delired copies of the faid indiftments, and time to make our defence till next Seflions J which the court, aficrfome paufe, granted. The fubftance of the indidlment againft me was thus, . '' Juracores pro Domino Rege fuper facrum fuum prefentant, quod Thomas de Laune, nuper de London. Gener. contem- nens, &c. " In Englifli as to the material part of it, thus, ''The Jurors for our Lord_ the King, upon their oach preient,. that Thomas de Laune, late of London, Gent rctregarcmg his due allegiance, but contriving and intending to difquiet and difturb thb peace and common tranquility of this kingduiu of England, &c. to bring the faid Lord ihe King into the greateft hate and contempt of his fubjecls — IV.'achinating, and farther intending to move, llir up, and procure ieduion and rebellion, and to difparage and fcanJalize the book of Common prayer, &Ct did on the 30th day of November, in the R 35th C 130 ) 55tk of the King, at London, in the parlHi of St. BotolpTi vvichoutBifliopfgate, in the Ward of Bifliopfgate aforefaid, by force and arms,&c. unlawfully, feditioufiy, and malicioufIy,did write, print, and publifh, and caufed to be written, printed, and publiilied, a certain falfe, feditious, and fcandalous libel, of, and concerning the faid Lord the King, and the book of Common Prayer aforefaid ; intituled A Plea for the Non- Confarmijit. In which faid libel, are contained thefe falfe, feftitious, and fcandalous fentences following, "The Church of Rome and England alfo are great tranfgreffors, to prefume to vary from Chrift's precepts, in altering or adding to the form of words, exprefled by Chrift, in this xith of Luke, for fo they have: They fay. For giue usourtrefpajfes , as^ve for g'fje them that trefpafs againjl us ; when there are no fuch words in Chrift's prayer, his words are, Forgi've us our fins, or debts, for nve alfo forginje e'uery one that is indebted to us.'* And in another part of the faid libel are contained thefe falfe, fiftitious, feditious, and fcandalous fentences following, '' And may not we fay, that in thefe following particulars, wedo fymbolize withidol'- atrous Rome herein ? Firft, by enjoining and impofing thi* (Here the inditftment makes an Innuendo, viz. meaning the book of Common Prayer aforefaid) as a fet form ; as they do with penalties, contrary to the fcripture. Secondly, By an often repetition of the fame form in the fame exercife, three or four times at leaft ; infomuch,that in cathedral churches, it: is faid, or fung, ten or twelve times a day, contrary to Chrift's exprefs words, that. When nve pray, ive do not make vain repe- titions as the heathen do ; for they think they fhall be heard foy their much fpeaking. Thirdly, by enjoining the whole congre- gation, men and women, to repeat the fame after the prieft, though no fuch. direi5lions by Chrift ; nay he forbids women to pray, or prophefy in the church. Fourthly, In finging this prayer in the cathedrals byrefponfes of people, without the leaft warrant from Chrift for fuch fong-prayirg." [Then the indidment ends with a fearful aggravation, that isj In contempt of the King, and to the evil and moft pernicious example of all fiicli other delinquents in the like cafe, and againft ( 131 ) agalnft the peace of our faid Lord the King, his crown and dignity. (Signed) Wagftaff. On the 1 6th of January we were again called to the Scf- fions-houfe, but there being feme trials that proved very te- dious, we were not brought in. The next day we were called to the outer-bar, after the attendance of divers hours, in a place not very lovely, and in the Iharpeft vvinter that you have known, which it is likely proved the original of that indifpofition, which carried my two friends beyond the jurifdidion of feffions, bale-docks, or prefs-yards, to a glorious manlion of reft. Then a jury was fvvorn to pafs upon us, whofe names were, James Wood, Kenelme Smith, Tho. Medcalf, James Smith, Matthew Walker, Laurence Weld, Bernard Mynn, John Harbing, John Callow, Tho. Jenny, Samuel Seale, Rich. Johnfon. I defired my indiftment might be read in Latin, which was done ; then the gentlemen of the law aggravated things with their ufual rhetoric. One of them, I think the Attorney-ge- neral, was pleafed to fay. That the prifoner that flood there before (for Mr. Ralphfon was tried before me) did labour to undermine the ftate ; and that man, meaning me, would un- dermine the church : fo that to incenfe the Jury againft us, he faid, here' s church and Ji ate Ji ruck at: which. Sir, was very unlikelv to be true ; for it is wonderful, that any church and ftate fo potent as this, ihould fear two fuch underminers, as that extravagant harangue termed us : for my part I cannot be juftly charged with any attempt againft either, unlefs my obedience to you be fo ; and then, if I be guilty, you that tempted me to it can never prove yourfelf innocent. Being defired to fpeak what 1 had to fay for myfelf, I fpoke the following words ; which one that knew me took in fhort hand, though without my knowledge. My Lord, Laft fefiions I pleaded not guilty, that is, not guilty, modg \3 forma; for I dcfigned not 'Z'z ^ armis, to raife rebellion, fedition, &c. I detell fuch things : he that fvvears in that re- R z fped ( 132 ) fircQ. againft mc, mufl be perjured. — The inftances in the in- dictment relate to no fuch thing. My Lord, I pray you to trouble no witncfTes about me, I will not prevaricate. I have written fome papers, intituled, A Plea for the Nonconformijis ; not inftigated by rhe feigned fornialitie? in the inuidmtnt ; but it was ?.t the loud challenge of Dr. Calamy, one of the King's chaplains, in his dilcourfe aboui Scrupulous Conjciences, dedicated to your Lordlhip; wherein he called upon doubt- ing psrfons to examine what could be faid " on both fides, which 1 did : now fince public challenges are made to be aH- fwe;ed, to punifh me for obeying a guide of the church, is hard, very hard. I defire that the entire paragraphs may be read, from which "the crimes charged vigainll me arc inferred. If fragments only be produced a^^ainlt me, from which no perfect fenfe can be deduced, I {li.Ul ,bc unfairly dealt with. The coherence cf lenfe in a conti ued difcourfe, not fcraps and broken pieces of fentences, can demonltrate the fcope of an argument. - If what I hc.ve faid be true, it is no crime ; unlefs truth be made a crime; U falfe, let Dr. Calamy, or any of the guides of your church, confute me, (as he promifed, p. 25, of his Sermon aforefaid) by good Scripture and good reafon, then I'll fubmit. If tiie latter method be not taken, I mud repeat it, 'tis very hard, my Lord, 'tis very hard. Here the chief juftice interrupted me, addreffing himfelf to the jury, and expounded that part of the indiftment which I excepted againft; faying, ** It was only for form fake ; and that any breach of the peace in the fenfe of the law may be faid to be w 13 aimis, by force and arms ; vi'ith. fomeexprefl'xns to that purpofe. — To the latter, which I acknowledged, he faid, after a torrent of aggravations. Gentlemen, if you be- lieve that man, (pointing to me) viz. in what I had confeifed in writing i\ic Nonconformists Plea, you muft find him guilty of the v/hole indiftment ; which they accordingly did. The next day, the 8th, I received my fentence; the \£vy fame with Mr. Ralphfon ; as it is recorded. " Ad general, quaterial. feflion. pacis Dcm. Regis tent, procivitat, London, peradjornament. apud Juftice Hall in le O ( 133 ) Old Bailey, London, die Merctfrii fcil. Detimo fexto die Ja- nuarii. Anno R. Regis Caroli fecundi nunc Angliae, &:c. 35. ''•Thomas De La^ne convicl. pro iilicice icnbei.d. inipri- men^- ^ publicand. libel, fedit. der. concern, librum com- munis precationis, fin. 100 marc. & commicdt. nvhile the njcorld fiandeth, Icfi I make my brother to offend. And in 1 ThefT. v. 14. the fame evangelical doftor exhorts vou, to ccmfiort the feeble minded, fupport the iveak, and to Be patient ton.vard all men. And Gal. vi. 1. To refiore the faulty in thejpirit cfrnccknefs. What a fuperlativel what a true chriftian compliance is here ! worth the imitation of the guides of your church ! This apoftle \vc uld rather make a perpetual faft from flefh, than offend his weak brother ; and I am apt to think, no flouriflies of pulpit rhetoric ever dropped from him, to grieve his weak brethren, and that he never Ihrouded his writings or preachings, « Epift. Ded, p. a. f Vour Sermon. % Of your mind. § Meaning Proteftant DilTenters, ( 135 ) preachings, under the terrible patronage of fuch men, as you reprcfent Sir George JefFeries to be : I have a kind of fancy, that your faid patron, now Lord chief julHce, as he is a gen- tleman in eminent place, and of a piercing judgment, ftrong memory, and of fluent oratory, could not but look through the fuperficial addreffes of that dedication. In the fecond place, a man fo dignified as he is, muft cer- tainly take it as an affront to his title of Lord chief Juftice, that you fliould fay, that Tiitn.v^i\\hQJuJily afraid of quarreling with vou, when they know you have engaged him on your fide. That fame word afraid, denotes a champion-like courage in you, that no body fhould dare to come near you ; and withal, a re- flexion on the juftice of your patron, that he will take your part right or wrong. As to the word, quarreling, I know no body that has affaulted you in any more perilous attack, than in examining the merits of the caufe, as you preached, and by the fame fermon, transfigured from the prefs, invited men to do. No force and arms were ufed againft you by me, but pen, ink, and a few papers : the indiftment makes this a very for- midable kind of artillery. But, to bring the matter a little clofer, I muft defire you will pleafe to take notice of this heinous charge given in a- gainft me, and how made good in the indiftment, and how feverely handled both by the juries and court thereupon. The charge, as you have heard, is " For intending to dif- turb the public peace ; to bring the King into the greateft ' hate and contempt of his fubjefts; to ftir up and procure fe- dition and rebellion [an high and heinous charge indeed 1] But keiv is this made good? By my difparaging the book of Common Prayer. But ho^jj doth thatappear ? By force and arms, ufed unlav/fully, feditioufly, and malicioufly, to write, print and publilh, a feditious and fcandalous libel concerning our Lord the King and the book of Common Prayer, intituled, A Plea for the Non-conformifs. But ^wherein doth it appear hy any thing ivhich is nuritten in that book, that this heinous charge is made good? By the pregnant inftances produced out of the book, exprelTed in the indidlment." To ( i36 ) To which therefore, fmcewe muft fuppafe they are the mod heinous and dangerous pafTages to be found therein, and mofl: proper and fignificant to make good the charge ; I Ihall, for your information, and that you may be the better judge how the charge is proved again ft me, give you the entire para- graph out of which the inftances were picked, which I muft begthejulHceof you to read ; and which I could not, with all my intreaties. obtain of the court, tfiough fo neceffary, as you will find, to come to the right fenfe : and for greater il- luftrationl fhall diftinguifh the inftances of the indi^lment in a different chara>£ler. Know therefore, that I have in the Plea fortheNon-Conformifts, from p. 24, at your defire, been giving ?.n account what the Non-conformilli anfwer to that great objeftion. That all things theyfcruple in the rites and cere- monies of the church, arc not popifh novelties, but of primi- tive antiquity, as you fay ; and having diftinQly gone through mod- of them, giving their reafons, why they are not of pri- mitive antiquity, but of popifh novelty, and contained in the mafs book. This objection cam3 to be ftarted, p. 49. Objeft. ** But what do you fay to the Lord's prayer ? Muft we forbear that too, bccaufe we find it in the Mafs- book, though {o publicly enjoined by Chrift as a dinted form, Luke xi. 2. I'bat 'v:hen vje pyay, nxc fiould Jay, Our Father, &-c." 'Anfwer. To which the Non-conformifts fav, " That it is a great miftake, to fuppofe that Chrift hereby in this Scrip- ture, has appointed this to be a fet form, to be prayed by all, in thefe prefcript words, when we pray unto God ; for then it would be unlawful to ufe any other words, than thefe herein exprefled, in our prayers ; and that the difciples and apoftlcs finned in ufing other words, in thofe their prayers we read of in Scripture, and fo does the church of England, in forming fo many collefls and prayers. *' Secondly, The church of Rome and England are great tranfgreffors, to prefume to vary from Chrift's precepts, in altering or adding to the form of words exprefled by Chrift, in this xith of Luke, forfo they have done; they fay, For- gi've us our trcfpajjes, as Kve fbrgi-je them that trefpafs againji us; V/hen ( »37 ) vrhsn there are no fuch words in Chrift's prayer; his wcrds arCj Forgive us our fins, or debts, c,^etKiiJLoe.rx , for lue al/o, forgive^ e'very one that is indebted to us. Which, fays the indidtraencr are fal/e, fiilitious, and fcandalous fintences ; but it (hews not wherein. " Andaifo the doxology, which is not in this prayer in Lixke xu For thine is the kingdom, and the po^er, and the glory for e-uer and e--ver. A;nen. But you will fay as to the doxology, it is exprelfed by Chrilt, at the end of the fame prayer, in his fermon on the mount. Matt, vl. It is very true, itisfo; where he delivers this prayer not as a fet form, but a pattern of prayer: After this tnanner pray ye', vrca;, to this purpofe; and which is an explication of what he fays, Luke xi. z. When ye pray, fay. Our Father, Sec. i. e. after this manner ', and which can only be a warrant to the church of England, or any other, to make fuch alterations ; Chrift no more in- tending to tie the difciple, who defired to be inftruiled how to pray, to this form of words, nor any other difciple, than he did the twelve difciples, when he fent them out to preach with this word of command. Matt. x. 7. Preach, faying. The kingdorn. cf Heaven is at hand ; that they fhould thereby be tied to thofe very words in their preaching, and preach nothing elfe; but as this was given as a text, or theme, to preach by, fo the other to pray by: The difciple, who propofes the quellion, ver. I. deiires, they may be taught to pray as John taught his jdifciples; but fuch a fet form of prayer, we find not, that John in his teachings, gave to his difciples ; neither do we find, that any of Chrift's difciples, or apoftles, did pray this very prayer; to which our expofitors do agree. *' Grotius faith, * That Chrift herein teacheth us a compen- dium of thofe things we are to pray for : At that time they were not bound to the ufe of fo many words and fyl- lables : As alfo Tertullian, Cyprian, Mufculus, Cornelius A-Lapide, and Auftin himfelf upon the place, who faith,"" liherum ejl, it is free for us to aik the fame thing in the Lord's prayer, alii, atq; aliis 'verbis, fometimes one way, and forne- ;iines another. S Docs * Annoti Luke xi. 3« ( '38 ) "Does not Paul tell us exprefly. He knenv not 'what to pray for but as thefpirit gwve him utterance? Rom. viii. 26. But he did know what to pray for, if this was to be his prefcript form. " Tertullian faith. They pray'd fino monitore, without a monitor, or common-prayer boook. And Socrates tells us. That among all the chriftians of that age, fcarce two were to be found, that ufed the fame words in prayer. Chrj'^ foftom, faith, f With other gifts, they had the gift of prayer, which was alfo call'd the fpirit j but he who had the gift, did pray for the whole multitude, for what was expedient unto the church, and alfo did in Itruft others to pray. " And though we find neither Chrift, nor his apoftles, im- pofed this, or any other form of prayer to be ufed by us (but that we pray in the fpirit, and praife in the fpirit ; and that God being a fpirit, feeketh and accepteth fuch wor- ihippers) yet we find the Popes, and their councils, impoiing this, and other liturgical forms. " The council of Toledo, A. D. 618, decreed in the 9th canon. That every day both in public and private worfhip, none 0/ the clergy omit the Lord's prayer under pain of de- pofition ; fince (fay they) Chrift hath prefcribed this, faying, ' When ye pray y fay , Our Father , icz. And how formally, and carnally, has the Pater Nojier been mutter'u over by the fu- perftitlous Papifts ever fince. *' And may we not enquire, whether in the following par- ticulars we do not fymbolize with the Romifh worfhip herein. Which the indidlment injurioufly words thus: •* And may nue not /ay ia thefe folloijQWg particulars [for may t/^, ox Rojn> viii. ( ^39 ) *' Secondly, By an ofcen repetition of the fame form in the fame cxercife, three or four times at leaft, infomuch that ia cathedral fervices it is faid, or fung, ten or twelve limes a day, contrary to Chrift's ex^prefs words, that ivhcn ^uce pray, ive Jhould not make main repetitions, as the heathens do, for they think they Jhall be heard for their much f peaking^ Matt. vi. 7. " Thirdly, By enjoining the whole congregation, both men and women, to repeat the fame after the prieft, though no fuch diredlion by Chrift ; nay, he forbids women to pray, or prophefy in the church, i Cor. xiv. 34, &c. " Fourthly, In finging this prayer in cathedrals by refponfes of priefl and people, with mufic, without the leaft divine authority for fuch fong-praying." Which the indiftment faith, are fiditious , f editions and fcan- dalous fentences, but fliews not wherein. Thus have you the whole paragraph, and what is pick'd out of it, to make good the charge. '&y which you will eafily difcern, Firft, Whether I have done otherwife therein than given you at your call, a true and modeft account of the Non-con- formifts arguments, why the Lord's Prayer is not a ftinted fet form of Prayer as fuppofed, but a pattern to pray by, which is done by feveral arguments : ift. From the praftice of both churches, Rome and England, who have both altered and added to it, which they ought not to have done ; no, not lo much as one fyllable, if fo intended by Chrift. 2dly. From the pradlice of the antients, and opinions of many learned commentators upon the place. 3dly. Becaufe neither Chrift, nor his apoftlcs, have fo en- joined, and praftifed it as a ftinted form. 4thly. Becaufe the church of Rome, without fcripture au- thority, has fo impofed and praftifed it; and therefore are thefe queries. Whether for us fo to impofe it with penalties, and to make often repetitions of it, with refponfes of priell and people, and to fing it with mufic, is not without Scrip- ture warrant, and a fymbolizing with Rome therein ? And S 2 where • ( 140 ) where is the fedition, rebellion, breaking the public peace by force and arms, in all this ? ■ ' Secondly, Whether the picking out part, and leaving out the greatefl: part, changing of words, and inverting of fenfe, are not moft injurious dealings? For what is it not, which may not be made of any man's fayings and writings, if fuch a liberty may be taken ? For may it not with fuch a latitude be proved by Scripture, that there is no God ; or any fuch blafphemy or immorality ? Thirdly, Whether the grand jury, in honefty and good confcience, could find this bill upon their oaths, and the petty jury call: me upon it, and the court pafs fentence upon me thereupon, without admitting the whole paragraph to be read and confidered, as was fo earneftly defired by me ? Fourthly, If this writing of mine was only occafioned and drawn forth at your call, as your book evinces, and as de- clared to the court ; then doth not that heinous charge, of a malicious and feditious contriving, intending, and machinat- ing fedition and rebellion, and violating public peace, fall to the ground ? Fifthly, If this part of the Non-conformijls Plea be true, where is the crime ? Muft I be made guilty and punifhed for fpeaking the truth? And if you were fo fatisiied, why did you not interpofe, to prevent a precipitate fentence and verdi(5l, and preferve an innocent perfon? If it appeared otherwife to you, why did you not by word and writing en- I deavour my convidlion, and fliew me my error and miltake before the fefHons, that I might publicly have owned, and taken the Ihame, as my three letters with fo much impor- tunity prefTed upon you? And that I was neither obftinate nor incorrigible, you have again and again under my hand ; and what an open ear I had to receive convidlion from reafon and Scripture, the medicines you propofed to treat a Scrupulous Confcience with, and thereby have acquitted ycurfelf from being a decoy, to inveigle into the fnare, and then leave them ; but wholly to rejeft both, and filently fufFerme to be crulhed, io worfe dealing and lefs charity, than the guides of the churcl^ ( H? ) church put forth in Q^ Mary's days; who failed Jiot of prifon-vifits, and endeavours to convince the heretics, as they called them, before they were delivered to the fecular [ power for delbuftion. Sixthly, Whether from this liberty, that is taken inindidl- ments, as in chancery bills, to fay the vvorll of things which may be faid againft any, and afiign the matter of faft to prove it foreign thereto; yet that the jurors finding the matter of faft, muft render a man guilty of the whole indidtment, both matter snd form, feems very hard ; and no other than turning judgment into wormwood and hemlock, and bringing a legal proceeding into great contempt'?* For inftance, if a man is charged in an indiclment, that, contrary to his allegiance, and not having the fear of God before his eyes, but being moved by the inftigation of the devil, did, fuch a day, in fuch a place, bring the King into the greateR hate and con- tempt among his fubjefts, and did maliciouHy, and fedi- tioufly, again il the public peace, by force and arms, read a chapter in the Bible in Englilh, before feveral people, (whicli was crime enough heretofore, however it is now) that the proving and confeffing the matter of fad, or any of the like nature, as foreign from the crimes urged, muft, according to our court proceedings, bring him in guilty of the whole ih- diflmenc, in order to be fentenced accordingly. But ought not a jury, before they bring in their verdicl, upon oath, as they would acquit thcmfelvesof the horrid lin of perjury, to examine, and have fufficient proof to make good thofe luxurious cut-throat forms ? And whether fuch, matter of fadl, either by the righteous law of God or man, can render a man culpable of fo heinous a charge, of malice, fedition, rebellion, bringing the King into hatred and con- tempt, breaking the public peace by force and arms, before they make him guilty thereof, and caufe him to be punifhed for the fame ? Thus, Sir, you have a naked account of my cafe, and if * See an excellent remark on this fubjefl, in Burn's Juflice, vol. z> edit. J2. p. 459. ( 142 ) if you, or any other of the church guides, pleafe to exa- mine the refpeftive circumftances of it, or apply that fove* reign medicine of good Scripture and good reafon to convince me, you or they will fatisfy the world, that ye are honeft guides of the church, and reduce many to your communion^ as well as Your humble fervant, Thomas de Launei THE END, #■ r ^ m^ j^'- ^^Mr.' ' i**>.'^ S^jBL' :^.^'5 ISm} f, » •Im^ '"'^\' '■>^ 'f.r ■■p^ t- . ^ :tk ^ 1^ I^K^iL- 1 1 ' *,*'.'•,■ Jf^ •-.'••';■- • »i ^ i" ?f^ ■■ ''m