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
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
THE DEFENCE OF IOHN ETHERINGTON AGAINST STEVEN DENISON and his Witnesses their Accusations and Depositions VVherein their whole Proceedings and ground whereupon he was Censured and committed to prison by the high Commission Court is in briefe declared Which he having now opportunitie and speciall occasion also urging thought needfull to publish PROV. 19. 5. A false Witnesse shall not be unpunished and he that speaketh lyes shall not escape LEVIT. 19. 15. Ye shall doe no unrighteous Iudgement Thou shalt not respect the person of the poore nor honour the person of the mightie DEUT. 1. 17. Yee shall not respect persons in Iudgement but yee shall heare the small as well as the great Printed in the Year 1641. THE DEFENCE OF IOHN ETHERINGTON Against STEPHEN DENISON and his witnesses their accusations and depositions upon which he was censured by the high Commission Court Vnto all Christian people of what estate or calling soever which in your hearts doe preferre the love of God the Father and of the Lord Iesus Christ his grace and truth To judge righteous judgement To shew mercy To defend the innocent To releeve the oppressed To comfort the afflicted brethren of Christ To suffer affliction with them and so your owne eternall happinesse before all temporall honour pleasure profits promotions and reputations of this world The love of God the Father and of the Lord Iesus Christ his grace and truth mercies and peace and an assured hope of eternall happinesse be with you all Amen BELOVED Christians for of what degree soever yee be a more honourable and blessed title yee cannot have being so indeed If a Christian that is despised reviled and persecuted having all manner of evill that evill man can invent against him and that by persons professing a strictnesse in Religion above others as well Preachers as professors of that kinde not onely in their private talke and conferences together but publickly in Pulpits and printed bookes and in the open streets and parts both of City and Countrey as among the rest of the evils That he will equivocate lye deny and forsweare all things before Authoritie which he beleeveth sayth and doth privately and submit with his body and word to any Religion and not suffer persecution for any thing If such a one may be admitted to speake for himselfe in his owne defence and that his words may possibly be regarded then give me leave a little now once at last I humbly beseech you and regard my words so far forth as charitie and truth may bind you thereunto It is so well knowne to many in this City of London both how my adversary before named hath dealt and proceeded against me from his first beginning to this present as also how I have dealt with him and what my minde concerning Religion that if I should set downe any thing that were untrue either in one respect or other I should be soone taxt for the same Not onely by mine enemies who having done so already without cause will doe it againe quickly when there is cause but by others also which know me and understand truly how things are And so I shall give all men just occasion to reject me and to account me a false deceitfull man which yet I am sure I have not done and which is more I shall corrupt my conscience toward God and provoke him to displeasure against me unto whom now notwithstanding all the evill of man and malice of Satan I can appeale with a good conscience and make my petition and complaint vnto him as a childe to a most gracious Father and just avenger of all his childrens wrongs Therefore whatsoever I here write though it be but little in comparison to that which hath been said sworne and published against me yet as prizing a good conscience farre above either liberty of my body or favour of the world through the grace of God it shall be true and so cleare and full in all things as I shall be able in so short a space to expresse My accusers are many the first and chiefe of all the common accuser onely excepted is Mr. Stephen Denison Vicar of Katherine Cree-Church in London the rest as they stand recorded by the Register are Rowland Thomson Thomas Rogers Joyners Christopher Nicholson Chandler Peter Worcester Drawer Susan Price a Porters wife Henry Robrowgh Curate Iohn Okey Clothworker George Dunne Chirurgion Thomas Stephens Clarke These are the full number of Mr. Denisons Witnesses whose testimonies were taken by the Register and stand for proofe of the articles against me Their accusations are these following Their first accusation That the said Iohn Etherington being a Boxmaker by his trade about five or six yeares since gave over his trade of Box-making and betooke himselfe to the expounding or interpreting of the holy Scriptures to others besides those of his owne family and hath so done since the 20 of December 1623. and taken upon him to instruct many persons not being of his owne family in poynts of doctrine and matters of faith These are the words conteined in the sentence as they are set downe by the Register to which Rowland Thomson Thamas Rogers Christopher Nicholson Henry Robrowgh doe testifie The deposition of Thomson To the first Article he saith and deposeth that this deponent hath known the said Etherington the space of these seven yeares last past about the beginning of which time he the said Etherington professed the trade of a Box-maker and followed that trade for many yeares together and also saith that the said Iohn Etherington hath of this deponents certaine knowledge and in his presence and hearing oftentimes tooke upon him to expound sundry places of Scripture and to instruct many persons not being of his owne family in poynts of doctrine and matters of faith tending to the salvation of the soule and this he hath done within the time aforesaid and since the 20 of December 1623. The deposition of Rogers To the first Article he saith and deposeth that the articulate Etherington being for some yeares past as this deponent hath heard a Box-maker and professing that trade did about the time in the article mentioned give over his said trade and vocation since which time being since the 20 of December 1623. this deponent hath heard him take upon him to expound some part of the Scripture to sundry persons not being of his owne houshold The deposition of Nicholson To the first Article he deposeth and saith that he hath knowne the articulate Etherington for the space of six or seven yeares last past at which time this deponent beleeveth that he the said Etherington professed the art of a Box-maker but since that time he utterly forsooke his said trade and vocation and further saith that he the said Etherington as he this deponent verily beleeveth hath of late time and since the 20 of December 1623. endevoured to instruct divers persons inhabiting in severall places in or neere unto the Citie of London in new
he hath often conversed with me c. yet nameth nothing that he hath heard me say or knowne me practice or doe in all this his said time of twenty yeares tending to that purpose or any other As it the Court would trust to their understandings of the discipline government and to their judgements and conceivings of my opinions and not heare the opinions nor a word or practise mentioned and so passe sentence for who can know a mans affections but by his words or deeds First for Dunne I will excuse him in this that he nameth neither word nor deed because the truth is he never conversed with me in his life nor I with him neither had I ever any kinde of dealing with him in my life except onely that about nineteene or twenty yeares agoe my wife having sore eyes he came by whose meanes I know not and laid something to them for which I payed him So that Dunne could not well name any thing upon the ground of often conversing with me yet he is a false witnesse neverthelesse and a foresworne man every way to his owne knowledge first in this That he upon his oath saith he well knoweth that which he knows he knoweth not and sets downe that for his reason and ground upon oath also which he knowes is false There are other matters wherein George Dunne hath upon his oath also testified falsly which because they are not taken for proofe of any thing conteined in the Sentence I passe them over untill some further occasion But for Thomson and Rogers they might have named what the opinions had beene for they heard me maintaine them they say It seemeth they meane by opinions those before mentioned against Robrowgh and Denison which Rogers calleth the received judgement of the said Church as holding their doctrine to be the discipline and government of the Church of England for such a devoted conceit have they of these two men and some other of their straine as if the Church of England doctrine government discipline and all matters else thereof did consist in them for it is to be noted that these words Now by Law established which are in the Sentence are not in any of their testimonies But I leave the testimonies of these men to the consideration of the understanding Reader to judge how good and sufficient they are and how judicially the Court hath proceeded against me to condemne me upon such evidence And as touching the second part of this second Article passed in the Sentence That I doe agree with the sect of the Familists and other Sectaries c. Rowland Thomson Thomas Rogers Henry Robrowgh doe testifie The testimony of Thomson That the said Etherington doth agree with some of the Sectaries articulate in many tenents and opinions which he this deponent knoweth in regard he hath been present when he the said Etherington hath strived to maintaine the same The testimony of Rogers That he the sayd Etherington doth agree in some points and tenents with the Familists articulate which he hath published in this deponents presence The testimony of Robrowgh That the said Etherington concurreth with the Separatists and Sectaries in private Assemblies which this deponent knoweth by report and also by his printed booke against Separatists where he sayth Caesar may command a place in publique so he forbid none in private Page 82. and he agreeth with the Familists in the perfect puritie of the soule after regeneration as one Iesop confessed to this deponent to be his and the said Etheringtons opinion My answer and defence Thomson pretends now to speake upon knowledge as well as Rogers their grounds are both one The one saith he hath heard me strive to maintaine the other to publish tenents and opinions and both of them like brethren in evill are still agreed to forbeare to tell what the tenents and opinions are least by naming them they should disable their testimonies to their purpose No doubt they are the tenents and opinions before mentioned which Mr. Denison had told them in his Pulpits was a sure mark whereby they should know a Familist and so they presumed upon his judgement and by concealing what the tenents are make them serve their turne for this as well as to be against the government and discipline how sufficient the testimonies of these two men are to prove the things in the Sentence and how concionably they have dealt I referre to the Christian Reader to consider My defence against Robrowghs testimony To the first concerning private Assemblies What Mr. R. knowes by report that he may safely depose and say So God helpe him I refer to the Reader to consider But where he sayth And also by his printed booke against Separatists c. I confesse I wrote such a booke which being allowed was published in the yeare 1610. where in Pag. 82. these words are Caesar may command a place for the publique so he forbid none in private yet neverthelesse Mr. Robrowgh hath shewed himselfe a very evill minded man in two respects first in that he leaveth out the words and matters going before and following after in the said booke which would have cleared my meaning more fully and taketh onely those words as may most seeme to make for his purpose And secondly in this that whereas my words are Caesar may command a place for the publique so he forbid none in private he gives it into the Court upon his oath Caesar may command a place in publique c. leaving out two of my words and putting in one of his owne in stead of them to alter the scope and intent of those few words which he doth take to make them serve his turne against me for who knoweth not that the leaving out or changing one word for another in a sentence doth oftentimes alter the intent and scope thereof as to build a house in a Citie and to build a house for a Citie are two differing things the King may build a house in the Citie of London for his owne use but if the King say I build this house for the Citie of London all men will understand he meaneth for the Cities use againe the King may command a place in publique for himselfe to come and worship God therein but to command a place for the publique is for the people also publiquely So whereas I say Caesar may command a place for the publique my meaning is that the King may lawfully with authoritie from God and warrant from his word command a place and places for the publique worship of God to all his Subjects in and throughout all parts of his Dominions which if the King may and that my words doe intend and expresse so much as I thinke no man that is wise and conscionable will deny then all the Kings subjects are bound to obey the King and come to the publique worship of God in those publique places and as it is for place so it is for time and other
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.