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
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
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
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
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