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
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
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