SECTION VII.

Declaration of Indulgence-Confession of Faith-Fierce Persecution-Thomas Delaune-The Duke of Monmouth's Rebellion-Account of the Hewlings -Mrs. Gaunt-The Dark Time-Another Declaration of IndulgenceWilliam Kiffin-The Glorious Revolution.

THE

HERE were some intervals of rest during this period. King Charles was bent on removing the restrictions. imposed on Roman Catholics, and on several occasions the severity of the persecution was relaxed, in the hope that some general measure would be introduced in Parliament embracing all parties. In 1672, he issued a "Declaration of Indulgence," by which in the exercise of the prerogative the operation of the penal enactment was suspended during the royal pleasure. Many Nonconformist ministers availed themselves of it, and took out licences to preach.

But the Dissenters generally refused to receive the "Declaration," declaring it an unlawful exercise of the prerogative, and fearing the consequences that might follow the admission of Roman Catholics to power. They did more. They submitted without a murmur to the Test Act, which was passed in 1673, and by which all persons who accepted office of any kind under Government were required to take the Lord's Supper according to the rites of the Church of England, and to subscribe a declaration against transubstantiation. The primary object of that Act was the exclusion of Roman Catholics from power, and that being accomplished, it was expected that the door would be opened to Protestant Dissenters, by a repeal of the test so far as they were concerned. But bigotry kept the door shut till the year 1828, and the Lord's Supper was all that time "an office key, a picklock to a place."

In the midst of the uncertainties and perils of the times, a meeting of ministers and delegates was summoned in

1675, to consider the propriety of taking steps for the education of candidates for the ministry. Whether the meeting was held or not, we are unable to say; but the proposal itself, under those circumstances, indicates moral courage as well as enlightened views.

Two years after, a Confession of Faith was published, under the following title:-" A Confession of Faith, put forth by the elders and brethren of many congregations of Christians (baptized upon profession of their faith) in London and the country. With an Appendix concerning baptism."

In doctrinal points the language of the Assembly's Confession is for the most part adopted, while on baptism and Church government the views of our denomination are very clearly and fully expressed. The alleged grounds of infantbaptism are critically examined in the Appendix, and their insufficiency proved. "Let it not therefore be judged of us (because much hath been written on this subject, and yet we continue this our practice different from others) that it is out of obstinacy; but rather, as the truth is, that we do herein, according to the best of our understandings, worship God, out of a pure mind, yielding obedience to His precept, in that method which we take to be most agreeable to the scriptures of truth and primitive practice. . . . It would not become us to give any such intimation as should carry a semblance that what we do in the service of God is with a doubting conscience, or with any such temper of mind, that we do thus for the present with a reservation that we will do otherwise hereafter upon more mature deliberation; nor have we any cause so to do, being fully persuaded that what we do is agreeable to the will of God. Yet we do heartily propose this, that if any of the servants of our Lord Jesus Christ shall, in the spirit of meekness, attempt to convince us of any mistake, either in judgment or practice, we shall diligently ponder his arguments, and account him our chiefest friend that shall be an instrument to convert us

from any error that is in our ways; for we cannot wittingly do anything against the truth, but all things for the truth."*

This is thoroughly Baptist language. So we have always held and professed. We are "ready to give an answer to any man that asketh us a reason of the hope that is in us," and we trust that we shall ever be thankful to any man who will convince us of error or show us "a more excellent way."

The persecution raged furiously in the latter years of the reign of Charles II. It seemed to be the settled policy of the Court to crush the Nonconformists. Informers fattened on them. Judges and magistrates encouraged the informers, and were in their turn urged to greater diligence and zeal in their infamous career by the clergy, even by bishops. Some of the Nonconformists were cited to the spiritual courts, and excommunicated, which was tantamount to ruin, as an excommunicated person was out of the protection of the law. Others were prosecuted for attending conventicles or for not going to church, and their property was seized for the payment of fines. So numerous were these cases, that in the small town of Uxbridge and its neighbourhood (fifteen miles from London)" two hundred warrants of distress were issued." The ministers, particularly, were hunted down like wild beasts. Many of them were under the necessity of selling their household furniture and books in order to provide food for their starving families. It has been estimated that property to the amount of two millions sterling in value was taken from the Nonconformists during the reigns of Charles II. and James II.

The prisons were crowded, and great numbers died in confinement as really put to death-murdered-as if they had been hanged or shot. We will select one instance.

Thomas Delaune was a native of Ireland. His parents were Roman Catholics. The gentleman on whose estate *Confessions of Faith, &c., p. 232.

they lived noticing in young Delaune an aptness for study, sent him to a friary at Kilcrash, about seven miles from Cork, for education. Having remained there nine years, he obtained a situation at Kingsale, as clerk to a Mr. Bampfield, who was largely engaged in the pilchard

fishery. Mr. Bampfield's efforts were blessed to his conversion from Popery and sin. After some years he found it necessary to leave Ireland, his religious zeal having excited persecution. He settled ultimately in London, as a schoolmaster, and was well known as a pious, learned, and exemplary man. He enjoyed the friendship of Ben

jamin Keach, William Kiffin, and other Baptist ministers, by whom he was much esteemed.

Dr. Benjamin Calamy, one of the royal chaplains, published a sermon, entitled, "A Scrupulous Conscience." He challenged the Nonconformists to a discussion of the points at issue between the Church of England and themselves, and invited them to propose their doubts and difficulties, that the truth might be ascertained. Mr. Delaune accepted the challenge, and wrote his " Plea for the Nonconformists," in which the subject is handled with consummate ability. "The Book," says Defoe, "is perfect in itself. Never author left behind him a more finished piece; and I believe the dispute is entirely ended. If any man ask what we can say, why the Dissenters differ from the Church of England, and what they can plead for it-I can recommend no better reply than this. Let them answer in short, Thomas Delaune, and desire the querist to read the book." Before the work was finished at press, it was seized by a king's messenger, and its author lodged in jail. He was first committed to Wood Street Compter, and lodged among the common-side prisoners, where he had a hard bench for his bed, and two bricks for his pillows." Thence he was removed to Newgate, and placed among the felons, whose "horrid company," as he wrote to Dr. Calamy, gave him "a perfect representation of that horrid place which you describe when you mention hell." He was afterwards allowed to associate with prisoners of a better sort. Before his trial he appealed to Dr. Calamy for friendly interference on his behalf. The doctor, as he reminded him, had invited discussion, and in writing the book he had but responded to his challenge. But instead of the treatment which one scholar ought to expect from another, he was cast into prison. He "would fain be convinced by something more like divinity than Newgate." "I had some thoughts," he said, in another communication, "that you would have per