persons that were present beside themselves for by that meanes their testimonies would have carried a more faire and honest countenance then now they doe but since the 20 of December that must not be omitted they will not have me pardoned by any meanes I doe well remember that about the time that Mr. Denison first began his suite in Court against me after he had a long time before reviled me in his Pulpits these two men Thomson and Rogers sought to get me into their company Rogers being the sollicitor or earnest suit or for the same to one Salomon Seabright being of his acquaintance and one that knew me to bring it to passe pretending and promising that if they might speake with me and should finde things to be otherwise then they had conceived they would enforme Mr. Denison thereof and cause him to cease his course and proceedings against me Whereupon I did consent to speake with them so that they would appoint the time and place for I suspected it to be a plot layd between Mr. Denison and them to get matter against mee either to prove a conventicle or otherwise to entrap me in my words being forewarned by one that knew some of their secrets that such a thing was plotted and intended by them which accordingly so proved So the place being at the said Salomon Seabrights neere Algate I met them there at the time they appointed where in the hearing of sundry persons they moved many questions unto me concerning repentance and faith the Church and other things to which I did answer them according as I did understand and beleeve As touching the Church they asked mee what I held the true Church of Christ to be To this I answered and told them plainly that I held the true Church of Christ to be and consist of the true regenerate servants and people of God sanctified in heart by faith in Christ Jesus lively stones built upon the rock Jesus Christ the chiefe corner stone according to the words of Christ and as S. Peter describeth it which St. Paul calleth the body and spouse of Christ the pillar and ground of truth according also as it is conteined in the Creed I beleeve in the holy Ghost the holy Catholique Church the communion of Saints c. Then they asked me of the outward state of the Church of England if all in generall were the same true Church of Christ or of it to which I answered nay I could not say so Then if any whole Parish that I knew were to which I also answered nay I knew no such Parish that I could so conclude of all God knoweth who are his Then lastly if I did not hold some private company with my selfe to be the same true Church of Christ to which I answered also and told them nay but that all of all degrees and callings in the whole Kingdome whose hearts were sanctified by faith in Christ Jesus were the true Church of Christ here of England and that if I or they that asked those questions or the rest there present were so sanctified in heart then were wee of the same true Church of Christ else not and that there was never any Church generally considered as it was outward and visible to the eye of man but some yea many times the most part and of the greatest of them in most eminent place in the Church as well as of the lowest and meanest have been unfaithfull ungodly unholy and so not of the Church though they were in it And I told them plainly that I held the Church of England as it was by the authoritie of Princes and by Law established to be the best reformed so generally considered this day in the world and that I did beleeve God had a speciall respect unto it above any one Nation or Kingdome whatsoever and that he had many faithfull servants sonnes and daughters therein and much people to save for whose sakes the rest doe fare well and are the more happy These were my answers to their questions touching the Church or to this very effect as some that were there present and heard me as well as they can testifie It seemeth that upon my answer to their question of the outward state of the Church of England if all in generall were the true Church of Christ or of it because I said nay I could not say so therefore they presume to sweare that I held and published that the Church of England as it is now by Law established is no true Church of Christ as if I would have some other outward forme established to make a true Church or that none could be in the outward state of the Church and partake with it in the outward calling of the ministry preaching administring hearing receiving but regenerate persons onely all which was far from my thought So that in this also as well as the former they are very false witnesses And concerning Robrowghs testimony who deposeth that because I say the true Church doth consist of the regenerate therefore I teach and maintaine that the church of England as it is now by Law established is not a true Church of Christ My answer is that if Mr. Robrowgh can and when he shall prove that the Church of England as it is now by Law established is not part of the holy Catholike Church of Christ whereof all are Saints then will I grant his testimony to be true in the meane time he is a false accuser and one that doth deny the Church of England now by Law established to be part of the true holy Catholique Church of Christ of the Communion of Saints proving himselfe guiltie of that whereof he chargeth me It would small avayle the Church of England to have the name of a true Church and not to be of the holy Catholike Church which the Creed and the Scriptures doe describe unto us and require us to beleeve and acknowledge for Christs true Church his body his spouse c. for although all be not Saints that are in the Church as touching the outward estate and societie thereof yet as touching the true spirituall communion all are Saints that are of it and are one body and one bread being all made partakers of that one bread Christ Jesus and baptized by one Spirit into one body and made to drinke into one Spirit as St. Paul declareth according as St. Iohn testifying against some Antichrists of his time They went out from us but they were not of us for if they had been of us they would no doubt have continued with us but they went out that they might manifest that they were not all of us and St. Paul againe But Christ the sonne over his owne house whose house are wee if wee hold fast the confidence and the rejoycing of the hope firme unto the end So that they onely which are truly faithfull and hold fast the confidence c. are the true Church of Christ If
such like circumstances as in the 83. Pag. of the said booke against Anabaptists is also set downe alwayes provided as it must be understood that it be the true worship of God that is commanded and not any idolatry or heathenish superstition as is now in the Church of Rome commanded and practised these things being so then I reason thus further If Caesar or our King Law and Authoritie may command a place and places times c. for the publique worship of God that is to say for the assembling together of the people of God to prayer preaching reading and hearing of the word of God the administration and participation of the Sacraments praising and giving thankes unto God for all his benefits c. and that all true Christian Subjects are bound to obey the King Law and Authoritie and come to the publique worship of God in those publique places times c. then no Christian subject may separate or schisme therefrom nor make any private assemblies speake practise or doe any thing in opposition or contradictory thereunto Nay but on the contrary every Christian subject young and old is bound to be thankfull unto God day and night that hath vouchsafed to dispose the hearts of Kings Princes and Authoritie of that Nation whereof he is a member and a subject to set their helping hands to build the walls of Ierusalem to cast out the abominations of the Heathen and of Antichrist and restore the morning and evening sacrifice of praise and thanksgiving as in the former time and in the dayes of old which the Kings Princes and Authority of this our Nation have in some good measure done to the great benefit of the same thankes be unto God therefore So that taking my words right as they are Caesar may command a place for the publique and this will be the true and necessary consequence of them and then these words so he forbid none in private will receive of all charitable minded Christians a more favourable construction then to tend to the maintaining of the private assemblies of Familists Separatists or other Sectraies but onely to preserve the libertie that every Christian hath to worship God to pray unto him and doe him service at all times and in all places every where even in our secret chambers with humble and contrite hearts lifting up pure hands as the Scriptures speake Ioh 4. 23. Mat. 6. 6. 1 Thes. 5. 17 18. 1 Tim. 2. 8. and as it is in Psal. 111. 1. How false and deceitfull therefore Henry Robrowgh hath here sworne and dealt I refer to the indifferent discreet Reader to consider And secondly in that the chargeth me to agree with the Familists in the perfect puritie of the soule after regeneration and onely upon the report of one Iesop as himselfe saith I refer also this to the wise to consider how safely he may depose the same of me upon the report of another whereas for my part whatsoever Iesop hath said or holdeth I never held any such thing but doe hold the soule of the holiest man living to be impure and although as Paul faith of himselfe a regenerate Christian doth in his minde serve the law of God yet neverthelesse through the law and strength of his corrupt members he even his soule is led captive to the law of sinne and of death and so is a captive to sinne but not a servant Neither did I ever agree with the Familists or any other such like blasphemous sect in any of their tenents and opinions but have opposed and disproved them according to my abilitie as in the aforesaid booke against Anabaptists is to be seene and as some can testifie so that herein also Mr. Robrowgh is a false witnesse how rightly I have been condemned by the Court for these things upon these testimonies I refer to the discreet Christian Reader to consider Their third Accusation as it is in the sentence of the Court according to Mr. Denisons fourth Article That the said Etherington within the time aforesaid hath also maintained and published that the Church of England is no true Church of Christ and that it teacheth false doctrine To the first part that the Church of England is no true Church of Christ Rowland Thomson Thomas Rogers and Henry Robrowgh doe depose and testifie The testimony of Thomson To the fourth he deposeth and saith that he this deponent hath within the time articulate heard the said Etherington maintaine or publish some of the opinions articulate viz. that the Church of England as it is now by Law established is no true Church of Christ The testimony of Rogers To the fourth Article he deposeth and saith that the said Etherington hath within the time articulate and since the 20 of December 1623. held and published in this deponents and his precontest Thomsons presence that the Church of England as it is here by Law established is no true Church of Christ The testimony of Robrowgh To the fourth Article he deposeth that the articulate Etherington hath of this deponents knowledge within the time articulate maintained and published that the Church of England as it is here by Law established is no true Church of Christ because he teacheth this true Church to consist of the regenerate onely as in his booke against Separatists Pag. 15. My answer and defence Thomson and Rogers they as two confederates keepe close together in their conspiracy against me for although I neither published nor spake to or in the hearing or presence of them or any other that the Church of England as it is now by Law established is no true church of Christ nor any thing to such purpose yet these two Joyners as well acquainted before hand with Mr. Denisons Articles and being with Henry Robrowgh the chiefe of his counsell in the inventing and making them to confirme what they had begun by a secret equivocation they depose upon some words which I spake in answer to their questions and demands that I had published as aforesaid and because they will be sure to agree in one tale they come both together to the office to be examined and there Rogers standing by Thomson while he was examining which is the reason why the Examiner calleth Thomson Rogers precontest as being examined immediately before him and in his presence and hearing which my selfe comming to the Office the same time saw let not the Reader therefore marvaile that they so well agree They name no time place nor person to be present besides themselves Rogers and his precontest when I should publish this thing and I was never in company with these two men alone at any time Christ sayth He that doth evill hateth the light and he that doth well commeth to the light c. wherefore if these mens consciences had not accused them of their false and evill dealing and that they had not feared their evill deeds to be discovered they would no doubt have named both time and place and some of the
That outward Ordination of a Minister doth not make a true Minister Deposed by Henry Robiough from the foresaid booke against Anabaptists To which I answer and confesse that the words are in the place of the booke and I am not afraid to justifie them to be truth agreeing with the Scriptures and with the Doctrine of the Church of England as I meant them I doe not say that out ward Ordination of a Minister doth not make a lawfull Minister outwardly nay I acknowledge it doth So as that hee may lawfully Minister and people may lawfully receive the word and Sacraments with him according to the 26. and 36. Articles of the Church of England and as it was in the Apostles times and in the Church of the Iewes with Christs approbation But this I say that outward Ordination doth not make a true and faithfull Minister inwardly in Gods accounts he may be a deceiver a false Prophet an Antichrist notwithstanding which they that are true in Gods account called and sanctified of him by a more speciall heavenly inward calling may not for they are built upon the Rocke the gates of hell shall not prevaile against them Otherwise if outward Ordination of a Minister did make a true Minister inwardly in Gods account then all they of the Church of Rome must needs be true Ministers for they have outward Ordination as they have also outward Baptisme and such as wee doe not hold needfull to be cast off if any come out from them and receive another outward Ordination and Baptisme before they may administer or be received for true Ministers or true Christians as the Anabaptists opinions is So that of necessity there must be some more excellent thing or things besides outward Ordination and outward Baptisme to make a true Minister and a true Christian in Gods account Neither were the words spoken or given in a private Conventicle to adherents or disciples of mine as my doctrine to them as my answers seeme to depose or at least as the Register set it downe and is in the Sentence But they were written in defence of the calling of the Ministers of the Church of England and of the Sacrament of Baptisme here administred against the Separatists and Anabaptists who denyed the same and was published in print with licence of the Bishop of London being first viewed over by himselfe and by his appointment by Master Crashaw then Minister of White-Chappell who did also approve of the same and suscribe to them which is well knowne to be true And this deponent Henry Robrough chargeth me further saying That hee knoweth the Articulate Etherington doth teach and maintaine opinions which doe derogate from the Iurisdiction of Bishops because he interpreteth that place of Scripture Math 18. Tell the Church to be understood of the little ones borne of God as in his booke against Separatists page 74. To which I answer That if Master Robrough can and when he shall infallibly prove as he doth here in effect sweare that Bishops are not not can be of the little ones borne of God spoken of in Mat. 18. then will I grant his deposition to be true in the meane time hee proveth himselfe a false accuser and one that denieth Bishops to be of the holy Catholicke Church of Christ which I doe not For although it be true that the little ones borne of God the lively stones built on the head corner-stone Iesus Christ be the true Church of Christ against which the gates of hell shall not prevaile and to which Christ hath given the keyes of the Kingdome of heaven as in Mat. 16. and Matt. 18. and 1 Pet. 2. and other Scriptures is evident And that the places and Iurisdictions of Bishops be now great and great and high places be dangerous and slippery places as the Scriptures speake and experience lamentable hath a long time and often proved yet notwithding I undoubtedly beleeve that Bishops have been or may and shall be found to be of the little ones borne of God and so of Christ true Church against which the gates of hell shall not prevayle c. When many a one of as low a place in the Church as Master Robrough shall come short of being of that number For I know that he that is greatest may be as the least and he that is chiefe as him that serveth according to the word and commandement of Christ And it greatly concerneth every such one so to be and to beare with his weake Christian brother and not to constraine him with any kind of violence either in words or deeds to doe things against his conscience which he is not nor can yet be perswaded of though otherwise lawfull because whatsoever is not of faith is sinne That so ruling in wisedome and judging alwayes righteous judgement instructing with truth in the spirit of meekenesse and love shewing mercy with good works of charity hee may receive double honour of his Christian brethren and so continuing be found one of those of whom Christ sayeth Blessed is that Servant whom his Lord when he commeth shall find so doing But otherwise if any one so intrusted in place of authority shall begin to smite his fellowes to eate and drinke with the drunken c. the same servants Lord will come in a day that hee is not aware of c. and will hew him in peeces and give him his portion with hyporites And Iohn Okey the man that vowed hee would not leave me till he made me fry to this of the fourth Article he deposeth saying That he knoweth that the said Etherington held that hee was as Elias left alone and that he knew none to be of the visible Church of God but himselfe These are Okeys words as they stand in the deposition which in the Briefe that was read to the Court are altered and set downe thus That within the time articulate the said Etherington hath affirmed that he was as Elyas left alone and that he knew none of the visible Church of God but himselfe And to this deposition of Okeys is also added another of Henry Robroughs his words as they stand in the briefe which was read to the Court are these That the Author of the Epistle to the Church of Rome viz. Iohn Etherington affirmeth that he knoweth no man in the flesh that holdeth with him That the said Etherington is the Author of the book intituled The Epistle to the Church of Rome looke page 9. My Answer and Defence First for the words of Okey they are a very false accusation in both places I never held neither affirmed nor thought any such thing of my selfe but doe hold it a vile and wicked thing for any man so to thinke much more to affirme to himselfe or of any other How Okey knoweth that I held this of my selfe which he deposeth in the first place or who heard me affirme so of my selfe in the second place he mentioneth not And for him he is a man
that I never had any acquaintance or dealing with neither have I beene in his company to my knowledge one halfe houre together in my life nor have spoken two words with him these twenty yeares at least but onely about three or foure yeares agoe I having heard that he had threatned me spake to him at a Book-sellers stall in Cheape-side who heard what I said unto him And secondly for Robroughs testimony as touching an Epistleto the Church of Rome I confesse I have seen read such a Booke which was published in the yeare 1588. when I was not eighteene yeares of age and therefore farre unable to write such a book as I am still I confesse So that I could not possible be the Author thereof And whereas Robrough directeth to the ninth page of the said booke for proofe of his deposition where the Author having described to the Church of Rome the true Church of God and her true children sayth himselfe being as it seemeth then in Rome And yet thou sayest let me see her Behold be that writeth testifieth before the Throne of God and all his holy Angels that hee knoweth no one this day after the flesh that taketh part with him what then shall I say I am left alone God forbid for I see and heare with the eares and eyes of my soule the groanes the chaynes and teares of seven thousand whose obedience is greater then mine and of which number I am the least and as a poore and miserable and borne out of time am not worthy to be one of them and this is she who once Balam walkes in thy streets and all the earth was filled with her beauty c. And a little before in the same page of the booke he sayeth Whose modest countenance whose chast and comely steps walke in our streets c. meaning here in England himselfe being an English man So that Henry Robrough doth here also declare himselfe to be a very evill minded man in severall respects First in that hee altereth the Authors words where he sayeth That he knoweth no one this day after the flesh that taketh part with him and sets it downe that hee knoweth no man in the flesh that holdeth with him as if the Author meant and affirmed that there was no man living of his opinion so altering not onely his words but his very intent and meaning to another purpose for so it is set downe in the Briefe that was read to the Court that I affirmed that there was no man of my opinion but my selfe Secondly in that hee leaveth the words going before and comming after which doe plainely shew that he speaketh not of his opinion but of his sorrow and teares of repentance and therefore sayeth that he saw and heard with the eares eyes of his soule the groans the chaines and teares of seven thousand whose obedience was greater then his and judges himselfe not worthy to be one of them so that although at that instant he knew no one after the flesh yet he saw thousands after the spirit with the eyes of his mind whom hee preferreth before himselfe And thirdly in that the said Robrough deposeth and would prove by the said page of the said booke that I am the Author thereof that so by making himselfe another false witnesse with Okey he might accomplish Okeys vow against me that hee would never leave me till hee made me frie For Okey deposeth as it seemeth from the same page of the said book judging also me to be the Author that I affirmed that I was as Elyas left alone Whereupon the voyce of one Bishop in the passing sentence against me was that I should goe the same way to heaven that Elyas went through fire though he thought he said I should never come there as Elias did whereas the Author doth not say hee was as Elyas left alone but what then shall I say I am left alone God forbid which is the cleane contrary and therefore these two evill men as before with the rest of their fellowes so here from the fountaine and evill treasure of their hearts they have brought forth their evill and bitter fruit which any judicious Christian may perceive And whereas I am charged to have used many reproachfull speeches of the Ministers of the Church of England which though they be not set downe in the Sentence yet they are in their testimonies the speeches are these that there is a generation of Pharisees among the Ministers of the Church of England They that testifie to this are Peter Worcester and Susan Price and the Ministers that I should use these speeches of Susan Price nameth Master Denison and Master Robrough for the principall and Worcester another whom I will not here name My Answer and Defence I would it were not true that there is a generation of Pharisees among the Ministers as well as among the people and although it be not an usuall thing with me so to speake of any Minister by name yet I might well say it of these two which this woman nameth for principall and doe them no wrong at all and no doubt they have more fellowes else were the Church of England the rarest Church that ever was in the world And lastly whereas they charge me that I have by this meanes drawne many from the Church of England to be Schismaticks and Separatists and caused them or some of them to forbeare to participate with us c. My Answer and Defence is This is a very false accusation not withstanding their mouthes be all open to witnesse it First for my selfe it is well knowne in all places where I have lived what my behaviour hath beene For so it is that since the beginning of the yeare 1588. now above these forty yeares I have lived in or nere unto the Citty of London and untill now that Master Denison and his Sociats had thus prosecuted against me I was never presented nor once complained of for any neglect or ill carriage towards the Church of Englands either in one respect or other and that I have frequented the publike Assemblies and Sacraments for neere twenty yeares last past before my imprisonment I have sufficient Certificate and testimony for proofe of the same which I had ready to shew to the Court if my defence had beene admitted and I never was in any private Assembly in my life where I have either received the Sacrament my selfe nor seene it done by others So that for mine owne part I am neither Schismaticke nor Separatist And for others I know there is not a man living that can truely say much lesse depose that I have drawne or caused any one to Schisme or Separation from the Church of England not to refuse to participate either in Prayers Preaching or Sacraments nay I am sure that neither Master Denison nor all the enemies else I have in the world are able to bring forth one But on the Contrary there be sundry can witnesse that I
yee see the day approaching All which I suppose the meanest Christian of the lowest degree or place that is may doe and that it concerneth him as much as it doth any other though never so great If in this I have offended against the law of the Church of England I have offended it I confesse but I doe suppose nay I verily beleeve there is no law in this Christian Kingdome now at this time forbidding these things In the times of Papistry it was not held lawfull for the Scriptures to be in the English Language nor for the lay people to reade the same But thankes be to God it is not so now those dayes of desolation are shortned in this Realme according to the word of Christ as he foretold saying But for the elect sake those dayes shall be shortned The Scriptures wherein the light of the truth and way of salvation is conteined and held forth which by Antichrist and his Church hath beene so long obscured are by the Lawes and Authoritie of this Land translated into our owne native tongue and by the same Authoritie all men young and old have free libertie to reade and consider the same to talke and conferre thereof one neighbour with another and as the men of Berea after they had heard Paul preach did search the Scriptures daily so may we doe after we have heard and as Timothy did know the Scriptures of a childe which were able to make him wise unto salvation so may wee even of children know the Scriptures Therefore we are greatly bound to be thankfull unto God for this inestimable treasure and for those his servants who have beene the meanes of this so great good unto us And God forbid that ever the Authoritie or Law of this Christian Kingdome should prohibit the same againe So that whereas Steven Denison and his witnesses doe charge me that I have oftentimes taken upon me to expound sundry places of Scripture as a teacher or instructer to many persons c. They charge me very falsly for I never did otherwise then as one Christian neighbour or friend may and ought to doe to and with another so far forth as God hath given him grace and understanding as I have sayd But because it will be conceived that all this that hath been said and done against me was not for nothing I must therefore request the favour and patience of the Reader to give me leave to relate the beginning and ground of all which was this First it is true I confesse I did and doe still hold as a maine truth of the Gospel of Christ contrary as it appeareth to Mr. Denison that repentance doth necessarily goe before remission of sinnes and so before justifying faith also as well as before justification or remission and this I confesse I have endeavoured to maintaine against some that have held the contrary Which thing Mr. Denison having heard of he tooke upon him with great violence in his Pulpits to oppose the same calling it a damnable errour a familisticall poynt of doctrine and that none but familists held it and naming me often by name and by trade as if I were the Author thereof and charged me also with many other things very false vilde and wicked And this was before he began his suite in Court against me and not at all knowing me or having once ever spoken with me but being onely informed and set on by his two first witnesses Thomson and Rogers as Thomson afterward acknowledged These two Thomson and Rogers are men that I was never acquainted or conversant with either in one kinde or other neither have I ever been in their company but by their owne occasion or procurement or some of their owne or Mr. Denisons sociates and alwayes with some others with them and under pretence of refuting the forementioned poynt of repentance before justifying faith which I held or after Mr Denison had begun so in his Pulpits under colour of friendship as seeming to be desirous to know my minde in matters of Religion more fully to the end they might informe Mr. D. thereof rightly and so stay his proceedings in his Pulpits for this Thomson and Rogers were his speciall devotaries and inward with him I say under these forementioned pretences they procured me into their company three or foure times which I for my part never sought And when I was in their company they or some of their fellowes spake as much or more then I and especially Mr. Robrowgh who for most part of the times was one with them and the speech was not in any manner of teaching or expounding as a teacher or instructer for my part especially but in the way of reasoning and answering to their questions and demands and the chiefe matter was concerning repentance which I hold for a principle of truth is and must be before justifying faith I say not all kinde of faith but justifying onely We must repent that is to say returne from the pleasures of our vaine and evill wayes and sinnes to a true and deepe sorrow and mourning for the same and in humblenesse and contrition of heart confesse them unto God and like the Publican standing a far off as not daring because of our sinnes and vildnesse to looke up to heaven but smiting our brest as truly confounded earnestly desire God to be mercifull to us sinners This repentance being a principle of Christ and part of the Gospel doe I hold is and must be before justifying faith as these Scriptures doe declare Matth. 4. 17. Mar. 1. 15. Luk. 24. 47. Act. 2. 38. Act. 3. 19. Act. 5. 31. Act. 13. 23 24 Act. 19. 4. Luk 18. 13 14. Which Mr. Robrowgh being their chiefe disputer denied and opposed as a damnable errour denied I say repentance to be before justifying faith but acknowledging it to be before justification and remission of sinnes for he maketh repentance and sanctification meaning a holy and new life to be both one and will have them to fall in and come betweene justifying faith and justification as in the writing which he before in his deposition mentioneth passed betweene him and me is to be seene as if justifying faith could be one moment of time without or before justification or remission of sinnes which are in effect both one for to have ones sinnes forgiven is to be justified from them and so of necessitie it will follow that if repentance be before remission of sinnes and justification it must be before justifying faith because where remission of sinnes is not there can be no justifying faith Hereupon it is that the said Thomson and Rogers doe depose that I have often times taken upon me to expound sundry places of Scripture and to instruct many persons in their presence and hearing and therefore they name no time place part of Scripture poynt of doctrine nor person to be present besides themselves least their cunning equivocations should be discovered but since the 20
the reason why they that fell in the Wildernesse entred not in was their hardnesse of heart and unbeleefe as in the 15. ver. of the 3. chap. and the 2. ver. of the 4. chap. He declareth and saith further That they that are so entred â—â—ve ceased from their owne workes as God did from his that is from seeking their owne pleasures and speaking their owne words from all their corrupt carnall and sinfull pleasures and delights of the world wherein their soule as well as their bodie and members thereof had walked the whole man being corrupted through the fall and which are therefore called their owne workes and their owne pleasures and their delight is now in the Lord and in his holy and heavenly wayes seeking his face continually honouring him c. as the Prophet Esay saith And they that are so entred here by faith and keepe the Lords holy Sabbath will the Lord cause to ride upon the high places of the earth and will feed them with the heritage of Iacob their father for the mouth of the Lord hath spoken it which heritage of of Iacob is the everlasting Kingdom the heavenly Country and Citty promised which all the holy Fathers looked for and is to be manifested and fully accomplished when Christ shall come in his glory and all things shall be restored according to the Prophets And so I hold the Sabbath spirituall and eternall to be in force and that the outward rest of man and beast commanded the Jewes on the seaventh day was but a shaddow thereof and is now ceased to Christians So that as wee are 〈◊〉 bound to Circumcision nor other ceremonies of the Law which is manifest by Acts 15. Gal. 4. and other places of Scripture neither are we to the strict observation of any litterall Sabbaths of yeeres times moneths or dayes as the Jewes were by the Law but are free as Saint Paul sayth Let no man judge you in meates or in drinkes or in respect of an holy day or of the new Moone or of the Sabbath day which are a shaddow of the things to come but the body is Christ And he said to them of Galatia who were by false Teachers brought to an extreame in that kind more then the Law it selfe ever intended Ye observe dayes and moneths and times and yeares I am afraid of you c. in both which places the Apostle speaketh of the seventh day Sabbath and concludeth of it as of the rest In Gal. he beginneth with it before the monthly Sabbathes as besides which before the monthly there is not another to be rekoned and in Colâ— He ends with it in reckoning next after the new Moones or monthly Sabbathes except which after the monethly there is not another to be named and counteth it with the rest a shadow of things to come And this no doubt was the reason why the Apostles and Christian Churches to this day have left it with the rest of the signes and shadowes of the law as holding that Christians are free as touching their consciences in all such respects If this be true that the litterall rest of the seventh day commanded in the Law be a shadow as by the Apostles words is most cleere and past all contradiction then the first day of the weeke used in the Apostles times and ever since in the Christian Churches for the assembling together of the people of God to breaking of bread and prayer and preaching and hearing the word of God for exhortation spirituall communion edification and comfort one another praysing the Lord c. Was taken up freely and is a free observation and not by force of any commandement of the Law or of the Gospell And this doth the Apostle further declare in Rom. 14. where he plainely sheweth as he doth also in Colo. 2. the inâ—iferency now under the Gospell of eating and not eating of meates and of esteeming and not esteeming one day above another So that although Christians be now free in these things as touching the conscience in respect of the Law and are not bound yet they not only may observe a day to the Lord for the ends before mentioned and forbeare therein their common worldly affaires but ought it so being ordained and appointed by the state and Church wherein they live and so farre wee are bound by the command of the word of God in all good and lawfull things to obey And some day or time is needfull and the more time the bettâ—r and hee that makes the most use of the same time to the same ends doth the best and the first day of the weeke may very well be the day rather then any other because it was for some reasons no doubt taken up and used for those ends in the Apostles times whither because they might be more free therein in respect of the Jewes then on the Sabbath day or for what reason else it is not written being not so needfull to be knowne And so in respect of this spirituall use and end it hath beene and is appointed and imployed unto it may be called a Sabbath day though not by force of the commandement But whosoever shall lay such a burthen upon the consciences of Christian touching the day as Master Denison and some others have done charging the people upon heavy curses and condemnation to doe and not to doe such and such kind of things as they prescribe These things Which although you may lawfully leave them undone upon any other day and not sinne you are bound to doe them in this day in paine of condemnation And these and those kind of things or actions which although you may lawfully doe them on any other day and not sinne you are bound not to doe any of them in this day on paine of condemnation and whosoever doth not constionably so observe the day cannot be a true Christian wherewith they have so inthralled the minds of many people some of tender consciences zealously affected towards God and have brought them to such distraction and unquietnesse of spirit by reason they are not nor can be satisfied in every particular action what they are so bound to doe and what not to doe upon that day when to begin and when to end that there is more talke and questioning among them and and more resorting to Ministers for satisfaction about the same then about any matter of religion whatsoever This doctrine I say is very unsound and just like unto that which the false Apostles and Teachers taught and charged them of Antioch and them of Galatia touching Circumcision and the Sabbath of the Law which was very erroneous even in the time of the Law and a burthen as Saint Peter saith which they nor their fathers were able to beare for such doctrine had beene taught the Jewes by such Pharisees and false Teachers a long time before Peters dayes and is by the Church in Acts 15. and by Saint Paul in Gal. 4. condemned for
false and very erroneous doctrine and to be a dangerous step of falling from Christ for Saint Paul testifieth plainly that the Gentiles which had not that Law of Circumcision and the Sabbaths c. might have the truth and effect thereof in their hearts and be a Iew inwardly in the spirit though not outwardly in the flesh so that there was never such a necessity as those false Teachers taught and most part of the Jewes conceived nay they ought to have knowne that although themselves that had the Law to whom especially it was given were bound to observe it to the utter-most of their power yet if they fayled in any part as all did in many and so in all parts they might be saved another way through the grace and mercy of God in the Gospell and that of this there was alwayes a necessitie and without the same no man could be saved and that a Gentile having the same grace should be saved though he were ignorant of the Law for this is the effect which was signified by those signes and shadowes which are now as it was a law to the Iewes ceased to Christians Unto all this doe agree the best approved writers of the Christian Church both of the antient and latter sâ—â—ce the Apostles times as Hierome upon Gal. 4. Augustine in his Epistles ch. 19. and in his booke Conscientiae Diaeta and of the Spirit and letter chap. 14. and upon these words of Christ Take up thy bed and walke Tract. 17. Tertullian also in his booke Adversus Iudaeâ—s and others And of the latter Master Tindall in his answer to Master Moores first booke page 287. Doctor Barnes in declaration of the cause of his condemnation page 106. Master Fâ—ith in his declaration of Baptisme page 96. Master Calvin and others and as it is contayned in the Harmony of consessions of the Reformed Churches page 473. and page 499. besides sundry writers of this present age So that in this I am not singular though I differ from Master Denison Their fift accusation That the Bookes of Esdras are and ought to be esteemed part of the Canonicall Scripture They that testifie to this are Rowland Tomson and Susan Price their testimonies are both according to the words of the Sentence My Answer and defence Their testimonies to this also as they have given it into the Court are false for I never said that the two last Bookes of Esdras which it seemeth they meane are or ought to be held canonicall or part of the canonicall Scripture But this I say and doe beleeve that Esdras was a holy Prophet and true servant of God and that those his two last Bookes are as well as the rest holy and true as sundry Divines have esteemed him and written of them and one Booke now publike Printed first in Queene Elizabeths dayes and presented to the Lord Robert Devoreux Earle of Essex upon the 11. chap of the last Booke of Esdras wherein matters of great moment are manifested worthy I dare say to be regarded of every true Christian that desires understanding And I dare say further that they have done and doe very wickedly which rayle against him calling and counting him a counterfeit a lyer a blasphemer as some have done it had beene farre more wisdome for them to have left him in these his last Bookes and suspended their judgements untill time the tryer and discoverer of truth from falshood should manifest things more clearely that so upon cleare proofe of experience they might have judged rightly of that which through want of understanding they could see before Their sixt accusation as it is in the Sentence That the said Iohn Etherington within the time aforesaid hath kept private Conventicles or exercises of Religion by the Lawes of the Realme prohibited and taken upon him in such Conventicles to be the chiefe speaker or expoundâ—r of the Scripture and hath many adherents disciples and followers of his doctrine and giveth many oppositions contrary to the received opinions taught in the Church of England saying that outward ordination of a Minister doth snot make a true Minister And hath useth many reproachfull speeches to and of the Ministers of the Church of England And by this meanes hath seduced and drawn many from th Church of England to be Scismatiques and separatists and caused them or some of them to forbeare to participate with us in the celebrating of Devine service and Sacraments They that testifie to this are Rowland Tomson Thomas Rogers Christopher Nâ—cholson Peter Worcester Susan Price Henry Robrough Iohn Okey George Dunne Here like pursuers of blood they cry out together with open mouth as if they meant now at last to swallow me up quite and cleane this being the maine toyle which they from the beginning had layed whereby above all they made sure account to take me Their depositions to this sixt Accusation are not onely many but so long and tedious that if I should set them all downe with answers to every particular thing in them it would require more time and space then all that is already past and would weary any sober mind to read them over I will therefore give my answer defence to that which is contained in the words of the Sentence as being the maine and summe of all as also to the chiefe of their depositions and leave the rest untill some further occasion shall serve My Answer and Defence To the first concerning private Conventicles and exercises of Religion by the Lawes of this Realme prohibited my answer is It is a false accusation I never kept any such nor have done otherwise then I have acknowledged in my Defence to their first Article as one Christian neighbour or friend may and ought to doe to and with another which I am out of all doubt the lawes of this Realme doe not forbid neither I hope ever will And secondly whereas they say that I take upon me to be a chiefe speaker or expounder of the Scriptures and to have many adherents disciples and followers c. My answer is They charge me in this also very falsely I am so farre from taking upon me such things as that I doe reject the very thought thereof in my selfe especially and have opposed and reproved such as have so done and beene so affected as some can witnesse although I confesse I have beene free and alwayes ready to speake to my neighbour and friend and children c. whatsoever I have knowne and understood of the word and wayes of God as I have beene also to heare and recite and so I hope I shall continue to doe as time and occasion shall serve so long as I live Thirdly in that they charge me to give many expositions contrary to the received opinions taught in the Church of England The chiefe besides those before mentioned of Repentance c. which I confesse are contrary to Mâ—ster Denisons and Robroughs doctrine being as it seemeth this contained in the Sentence
and evill dealing moved the Bishops with another poynt not in the sentence concerning Baptisme which I could not deny but indeavored to maintaine for a truth and they much apposed me in and alledged the words of the Booke of Common prayer that God had sanctified the flood Jordan and all other waters to the mysticall washing away of sin and said unto me as thou dost convey water in thy Pipes so is grace conveyed in the act of Baptisme and so it was by Circumcision c. And Doctor Cozens he being by withstood me also in that I said and affirmed withall as touching the Lords Supper that the very flesh of Christ was eaten with our teeth which I could not but say was grosse Popery so upon these occasions the Bishops displeasures were kindled against me things were left without any further examining and I was sent again to prison wherewith straighter usage then I had before I have now endured above these twenty months and he my accuser was now further allowed to publish what he listed against me not onely in Print but in his Pulpits also as hee still doth his Booke hee presenteth to the King and made suite as I heere to have me put to death for it was my blood he thirsted after as his Sermons and Bookes doe prove the cause you have seene related Otherwise if this point of Baptisme which he as it seemeth knew would moove the Bishops against me had not beene by him forced unto them I had no doubt been cleered by them Therefore because Inow suffer for it as well as for any things else I will declare my minde therein more fully The point or tenent is this That outward Baptisme doth neither conferre nor confirme grace to the heart of any man no more than Circumcision did in the aforesaid booke against Anabaptists page 61. Which I doe acknowledge and justifie to bee true in defense of the Baptisme and doctrine of the Church of England against Anabaptists Arminians and Papists against Anabaptists who held that all such as they Baptised with outward Baptisme were thereby confirmed to bee true Christians inwardly in the sight of God against Arminians and Papists who hold that outward Baptisme doth conferre grace to the heart and maketh a Christian inwardly From which doctrine of each falling away after regeneration from the estate of salvation to everlasting condemnation doth necessarily follow free will and other absurd and unsound points of doctrine which they likewise hold and teach contrary to the doctrine of the Church of England which are also disproved in the same Book against Anabaptists the Book being viewed over by the Bishop of London and by himselfe allowed as is aforesaid I doe acknowledge as I also believe that outward Baptisme is a visible signe or outward signification of the new birth from above and of that Baptisme wherein wee are said to bee buried with Christ and risen with him and to put him on and which saveth and that it doth signifie and set forth the same unto us and I doe believe also that it is a seale or token of the Covenant which God hath made with the faithfull and their seed as Circumcision in the flesh was to faithfull Abraham and his seed as in Gen. 17. 7. 8. 11. and Rom. 4. 11. Not all that came of Abraham after the flesh nor all that were circumcised or that are now Baptised in the flesh but 〈◊〉 God said to Abraham In Isaac shall thy seed be called that is as Saint Paul saith they which are the Children of the flesh these are not the Children of God but the Children of the promise are counted for the Seed Rom. 9. 78. they that are Circumcised in heart and are of the same faith As Rom. 4. 16. for that is the sure seak of the covenant And on our parts wee doe thereby give our names to Christ and Covenant with God to bee his people and to serve him and so it giveth us the name and state of a Christian outwardly as circumcision on the flesh did the name and state of a Jew outwardly It doth no more give or conferre grace to the heart to make a Christian inwardly then circumcision in the flesh did to make a Jew or a Christian inwardly for to be a Jew inwardly and to be a Christian inwardly is all one in truth as also to bee circumcised in heart and to bee baptized in heart is all one in trueth as Saint Paul declareth Coloss. 2. 11. 12. and so it followeth that Circumcision in the flesh and Baptisme in the flesh are both one in signification and operation Wherefore if these things bee so and that hee is not a Jew which is one outwardly nor that circumcision which is outward in the flesh but he is a Jew which is one inwardly and Circumcision is that of the heart in the spirit not in the letter whose praise is not of men but of God as Paul saith then Neither Circumcision in the flesh nor Baptisme in the flesh doth give or conferre or worke grace in the heart to make a Jew or a Christian inwardly neither are they or either of them any part of the new birth from above or of that Baptisme wherein wee are said to put on Christ and to bee buried with him and which saveth as Saint Peter also confirmeth saying The like figure whereunto even Baptisme doth also now save us not the putting away of the filth of the flesh but the answer of a good conscience toward God by the Resurrection of Iesus Christ 1. Pet. 3. 21. Otherwise if either Circumcision or Baptisme on the flesh did conferre grace to the heart then all are thereby set in the state of salvation and so the errour of falling away which the Anabaptists Arminians and Papists hold will necessarily follow because it is evident that all are not saved that have beene circumcised or baptized in the flesh or if either of them were a part of regeneration then no one could be saved without the one or the other because every part of regeneration is of necessitie to salvation But it is certaine that many are saved which were never circumcised nor baptized in the flesh as besides all those faithfull that lived before either Circumcision or Baptisme on the flesh was instituted all the holy women of the Jewes That every part of regeneration is of necessitie to salvation the Lord Jesus hath irrevocably concluded saying Except a man be borne of Water and of the Spirit he cannot enter into the Kingdome of God Iohn 3. both the parts of this new birth are of necessity to salvation These words except a man bee borne doe stand as firme for the first part of Water as for the second part of the Spirit And under the name man every child of man born of flesh young and old male and female are comprehended so that whosoever dyeth without the first part of this birth the Baptisme of water here meant shall as certainly
grace of God the Father being the prime and chiefe cause therof the body and blood of Christ the second principal or mediate cause faith the instrumentall and inferiour cause and the justified are said also to live and to be saved by the grace of God by the flesh and blood and life of Christ and by faith And in this consideration because Christ is the onely mediator and reconciler between God and man doth he so often speake of himselfe and say My Father giveth you the true bread from heaven the bread of God is he which commeth downe from heaven and giveth life unto the world I am the bread of life this is the bread of life which commeth down from heaven that a man may eate thereof and not dye I am the living bread which came down from heaven if any man eate of this bread he shall live for ever and the bread that I will give is my flesh which I will give for the life of the world except yee eate the flesh of the Son of man and drinke his blood yee have no life in you who so eateth my flesh and drinketh my blood hath eternall life and I will raise him up at the last day For my flesh is meate indeed and my blood is drinke indeed he that eateth my flesh and drinketh my blood dwelleth in me and I in him as the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me c. And in this manner spake he afterwards of the Sacrament of the Supper which hee left and commanded unto his Church to bee done to shew forth his death untill his second comming saying of the Bread Take â— eate this is my Body and of the Cup Drinke yee all of this for this is the Blood of the New Testament which is shed for many for the remission of sinnes Matth. 26. 26. 27. 28. And Saint Paul likewise saith of the same Sacrament The cup of blessing which wee blesse is it not the communion of the Blood of Christ and the Bread which wee breake is it not the communion of the Body of Christ for wee being many are one Bread for wee are all pertakers of that one bread 1 Cor. 10. 16. 17. as if he should say is not this the spirituall intent and true meaning or signification thereof doth it not shew forth and give us to understand the Communion that is betweene Christ and his Church and every member of it how hee hath purchased it and life and eternall salvation for it with his owne Body and Blood and that although the members thereof bee many yet they being by faith made partakers of him the true and living Bread are all in a spirituall manner one body with him and one bread and doe live by him The like whereof hee had said before to the same Corrinthians of the forefathers Moreover brethren I would not that yee should bee ignorant how that all our fathers were under the cloud and all passed through the Sea and were baptized unto Moses in the Cloud and in the Sea and did all eate the same spirituall meate and did all drinke the same spirituall drinke for they dranke of that spirituall Rocke which followed them and that Rocke was Christ 1. Cor. 10. 1. 2. 3. 4. So that all the holy fathers not onely they that had passed through the Sea with Moses whom Saint Paul doth here instance for proofe but all that were before them and after them to his dayes were baptized with the same spirituall Baptisme wherewith hee himselfe and all the faithfull to this day have beene and are Baptized and did all eate the same spirituall meat and drinke the same spirituall drinke as wee now doe having all the same benefit of Christ and of the Sacrifice of his Body and Blood as wee now have and are all of him and one body with us and wee with them as Saint Paul also further manifesteth saying For as the body is one and hath many members and all the members of this 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 Iewes or Gentiles whether we be bond or free and have beene all made drinke into one spirit 1. Cor. 12 12. 13. For although Christ dyed but once in the latter time and in one place of the world yet his death was as avayleable with God with whom all things to come and past are present before his comming in the flesh and death as since and as effectuall to his elect of all nations in all times and in all places then as now for there is but one way of salvation in him and by him unto all in all times and in all places though it be not declared in a like manner and measure to all in all times and in all places These things I doe beleeve to be true for which if I shall still be judged vile and continued a prisoner I must still have patience If otherwise and that I shall find reliefe I hope I shall be thankfull unto God and not forget my duty to my relievers From the new Prison in Maiden-lane in London 1627. I doe now confesse againe that after all these things I having indured three yeares imprisonment and having often petitioned to the Court within the same time shewing my wrongs and grievances and requesting my liberty those two fore-mentioned Bishops of Winchester and Rochester Doctor Neâ— and Doctor Buckridg furthering my request to the Arch-Bishop I was discharged and released without any kind of justification either of the Courts proceedings or the witnesses depositions or any part of Denisons doings or acknowledging my selfe guilty of the things wherewith I was charged further then I have declared The last Court day of Michaelmas terme in the yeare 1629. for if I would but have acknowledged to the Court that I had been judicially convicted which I could not doe I might have beene discharged long before But notwithstanding this that I am now at libertie from prison yet the scandalls and reproaches of my adversaries remain still all over this Land and other parts likewise by reason not onely of that unrighteous sentence of the Court passed on me upon those insufficient and false depositions but especially of those wicked infamous Sermons and bookes which my accuser and prosecutor Denison hath published against me and are disperst through the Kingdome So that not onely my person but my name is odious and hatefull to many my friends my children and all that beare my name suffer by this meanes But why should it so much grieve me or trouble them seeing that the more any one suffereth for the truth sake the more he hath cause to rejoyce because so much the greater is his reward in heaven as the Lord himselfe Who is the way the truth and life hath said Mat. 5. So commending the judicious true Christian Reader To the grace of God and of the Lord Iesus Christ I rest his true Christian friend JOHN ETHERINGTON And if any shall thinke I have not yet answered that Booke of the Sermon preacht against me at the Crosse tituled The white wâ—olfe by Doctor Denison for he hath now by reason of that worke as it seemeth obtained the name of Doctor which before he had not let such a one but consider well without partiallity what is declared in this my defence and I hope he shall see every thing in the Doctors White wâ—olfe that conserneth me in substance fully answered and whether he or I have played the ravening Woolves part I refer to the judicious Christian Reader that hath read both to consider And so I rest his christian friend wishing him all true wisdome from above whereby to discerne betweene truth and falsehood and betweene true Prophets and false that so he be not deceived I. E. Errata IN pag. 1. l. the last after invent read spoken against him In pag. 2. l. 19. read mind iâ— In pag. 12. l. 23. for dareth read dareth not In pag. 31. l. the 1. for his read this In pag. 36. l. 18. for Sabbath read Sabbaths In pag. 38. l. 19. read could not In pag. 38 1. 25. for oposition read exposition In pag. 38. l. 28. for used read useth In pag. 39. l. the last recit read receive In pag. 41. l. the 7. for answers read adversaries In pag. 41. l. the 16. for suscribe read subscribe In pag. 42. l. 6. for or may read are may In pag. 44. l. 14. for walks read walt Matth. 25. Acts 20. John 5. 39. Matth. 24. 5. Revel. 1. 3. Heb. 3. 12 13. Heb. 10. 24. 25. Mat. 24. 22. Heb. 6. Mark 1. 1 2 3 4. Mat. 16. 18. 1 Pet. 2. 4. 5. 1 Cor. 10. 17. 12. 12 13. 1 Joh. 2. 19. Heb. 3. 6. Esay 58. Col. 2. Gal. 4. Page 70 71. Mat. 4. 8. Mat. 11. 17. Mat. 3. 11. 12. Esay 61. 1. 2. â— Act. 10. 37. Act. 13. 23. 24. Mat. 11. 5. Luke 7. 22. Heb. 6. Luke 24. 47. 48. Mar. 1. 15. Act. 2. 38. Act. 3. 19. Act. 20. Deut. 30. 6. 7. 8. 9. 10. 11. 12. 13. 14. Esay 57. 14. 15. Esay 66. 1. 2. Iere. 4. 4. Hose 10. 12. Ioel 2. 12. 13. Psal. 51. 16. 17. Psal. 95. 7. 8. 11. c. Rom. 16. 14. 1 Cor. 16. 24. 2 Cor. 13. 14. Gal. â— 18. Philip 4. 23. 1 Thes. 5. 28. Rev. 22. 21. 2 Cor. 3. 3. Col. 2. 12. Iohn 6. 54. Ver. 35. 40 and 47. Ioh. 6. 32. 33. 35. 48. 51. 53. 55. 56. 57. 58. c.
Mr. Robrowgh doth or will deny himselfe to be one of these I dare then deny him to be one of Christ true Church notwithstanding he hath the office of a Curate in the outward state thereof And secondly whereas I stand charged in the sentence to have said that the Church of England teacheth false doctrine and upon the testimony of Susan Price onely a woman greatly devoted to Mr. Denison and an associate of Thomson and Rogers My answer is shee testifieth falsely unlesse the Church of England doth consist of Mr. Denison Mr. Robrowgh and some other of their corrupt humour as many such women and some men also as unwise as they doe conceive it doth and therefore dare sweare that whatsoever is spoken against them and their doctrine is spoken against the Church of England Their fourth Accusation That the said Etherington within the time aforesaid viz. since the 20th of December 1623. hath maintained and published that the Sabbath since the Apostles times was of no force and that every day is a Sabbath as well as that which wee call the Lords day or Sunday To this first position of the fourth Article Rowland Thomson Thomas Rogers Suzan Price Peter Worcester Heury Robrowgh doe depose and testifie The testimony of Thomson That he this deponent hath within the time articulate heard the said Etherington maintaine or publish that the Sabbath was of no force since the Apostles times and that every day is a Sabbath as much as that which wee call the Lords day or Sunday The testimony of Rogers He deposeth and saith that he the said Etherington hath within the time in this Article mentioned and since the 20 of December 1623. held and published that the Sabbath was of no force since the Apostles time and that every day is a Sabbath as much as that which we call the Lords day or Sunday The testimony of Suzan Price That shee this deponent doth certainly know that the articulate Etherington within the time articulate maintained and published that the Sabbath was of no force since the Apostles times The testimony of Worcester That he this deponent hath within these eight moneths last past before his examination heard the said Etherington maintaine that there is no day to be set apart for outward rest by vertue of any commandement The testimony of Robrough That the articulate Etherington hath of his deponentâ— knowledge within the time articulate held maintained and published that the Sabbath is of no force and that we are not now bound to keepe it by vertue of the fourth Commandement My answer and defence The words of Tomson Rogers and Susan Price which are the words contained in the Sentence I never spake in my life much lesse maintained or published as they depose nor yet the words of Henry Robrough but I doe hold the Sabbath to be in force according as I shall hereafter manifest and that the first day of the weeke is to be observed And as touching Worcester and his testimony for him he is a man that I was never conversant with onely I have beene in his company two or three times and the last time was as he saith and at the house of one Master Pike in East-cheape where hee the said Worcester with some other of Master Denisons favorites had occasioned me to meet them under pretence of friendship also and of making peace but being indeed another traine to intrap me This Worcester with some of his sociates then present were very importunate with me to reason with them concerning repentance and the Sabbath which I refused to doe being forewarned of their conspiracy and that this Worcester with others of them had given out threatning words tending to the taking away of my life one saying it is pitie that he liveth hee deserveth to be burned another I will never leave him till I make him fry and others to the like effect and because I held it not a thing fitting to make a controversie of this matter of the Sabbath which they most desired to have me speake of with them neither did I ever contend with any man about it untill Master Denison had begun to revile me in his Pulpits and charging me falsely in many things concerning it nor had I then but that I was drawn to it once through faire pretences also with one Master Cleaver at which time we seemed to part friends and not so disagreeing as there need to be any enmity between us for the difference So that I only told Worcester and the other with him my mind in few words but not in way of maintaining as he deposeth for the words it is like I did say thus or to this effect that if the fourth Commandement as it did concerne the outward bodily rest of the seventh day be abrogated as I thinke all the Christian Churches in the world doe hold it is then there is no Commandement in the word of God requiring the same outward bodily rest upon any other day instead thereof and this I say still yet not denying the observation of the first day of the weeke as I shall declare so that thus farre I deny not Worcesters testimony though otherwise and in other matters he is false like the rest But whence these two sworne brethren Thomson and Rogers whose testimonies because they so well agree are so oft the words of the Sentence Susan Price and Henry Robrough have had the words they depose I cannot tell neither doe themselves declare nor mention any time place or person to be present when I should publish and maintaine them as they speake and I am sure I never said to any man living that the Sabbath was of no force but doe hold that it is in force and the Commandement also according to the spirituall intent therof I meane by Sabbath the true and perfect rest of God which hee did rest the seventh day having finished all his workes therefore called his rest as hee saith If they shall enter into my rest And that it is here entred into of us and kept not through the Law by doing any kind of worke or works therein contained but through the promise eventhe the Gospell of Jesus Christ by beleeving as Saint Paul saith For wee which have beleeved doe enter into rest as hâ—e said as I have sworns in my wrath if they shall enter into my rest although saith he the workes were finished from the foundation of the world for hee spake in a certaine place of the seventh day on this wise And God did rest the seventh Day from all his workes and in this place againe If they shall enter into my rest Heb. 4. Where the Apostle declareth plainely that the rest of God which hee is said to rest the seventh day and this in David which the faithfull doe enter into is all one and the same rest and that it is preached unto us in the Gospell as it was to the Israelites in Davids time and in the wildernesse And