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
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
and strange poynts of doctrine and also to expound the holy Scriptures unto them and that he the said Etherington doth take upon him as a Teacher in matters of doctrine and is so generally reputed among his proselites and followers as he this deponent hath heard and beleeveth The deposition of Robrowgh To the first Article he deposeth and saith that he hath knowne the articulate Etherington for these foure or five yeares past or thereabout and knoweth that he for most part of the time articulate professed himselfe to be a man able to interpret the Scriptures and that to those which are not of his owne family or houshold because he hath opposed some Ministers of the Church of England in disputation which his writings between him and this deponent and likewise his printed bookes doe plainly shew and also because this deponent once meeting with him and his company to dispute of matters of Religion told him the said Etherington that he this deponent was exhorted by a Minister not to trouble himselfe in disputation with him whereupon the said Etherington replyed that the said Minister so spake it because he was afraid to contest with him the said Etherington These are the words as they stand recorded by the Register My answer and defence Here Mr. Denison and his Witnesses at their very first entrance doe plainly shew forth and discover their evill conspiring mindes against mee for it is well knowne which they could not be ignorant of neither if they were will it in this case excuse them that although I left the trade that I had used which they so often mention by the name of a Box-maker in scorne and derâ—sion as any man may well perceive though it may beseeme a poor Christian like my selfe well enough if it were meaner then it is yet did I not then or thereupon betake my selfe to the expounding or interpreting of the Scriptures as a teacher or instructer to many persons as they speake neither did I leave it for any such end nor to live or have any maintenance thenceforth for such a thing as they my accusers by their cunning Article and deceitfull testimonies would make the Court and the world beleeve but I betooke my selfe to another kinde of trade or worke as low and servile as it touching the conveyance of water in pipes that I made of earth which I had used seven or eight yeares before and had now necessary occasion requiring me to follow altogether by reason of a worke I had to do for the serving of the City of Westminster with water and not utterly leaving or forsaking the other as they depose but made use thereof also as need required in things concerning this which I have followed with much labour and paines night and day as well for the maintenance of my selfe my wife and children as for the good and benefit of others as all or most of the Inhabitants of Westminster and sundry other Gentlemen and Inhabitants of London and other parts of the Kingdome for whom I have done the same kinde of worke will testifie for me and wherein I should at this present time also be imployed for the supply of my own and my wife and childrens present wants and for the good of the Common-wealth if I were not through the envy of my for-mentioned enemies pleasure of the Court restrained by imprisonment for God doth know that as I hold it to be a more blessed thing to give then it is to receive as Christ hath said and St. Paul testifieth so I doe desire in my heart to give and doe service in that kinde to others rather then to receive of any Neither have I ever in my life taken upon me or any way assumed to my selfe the office name or place of a teacher or instructer over any people in any private conventicle or meeting whatsoever nor have so much as to imitate Ministers or teachers in any manner of forme gesture expounding or interpreting or to be as a chiefe leader or to have proselites or followers or a company as they my accusers charge me but doe utterly dislike all such bold presumptuous practices and have opposed and reproved them as some that know me well and things that I have writ can witnesse Neverthelesse this I confesse that not onely for five or six yeares past but for these five or six and thirty yeares since the time that it pleased God of his gracious goodnesse to call me from the pleasures of the sinnes of my youth to seeke him I have given my minde with earnest desire of my heart and prayer unto God to reade heare and understand the word of God to the end that understanding the truth and way of life conteined in the same I might walke therein all the dayes of my life to the honour of God and my owne comfort and salvation For I remembred that Christ commanded to search the Scriptures and foretelling of the abomination of desolation that was to come warneth his people that who so readeth should understand and how he doth pronounce them blessed that reade and heare the words of his prophecy and keepe those things which he hath spoken because the time of his comming is at hand and as God vouchsafed to shew his grace and mercies unto me and give me understanding in the same his truth and way of life so I have endeavoured to impart that which I understood with admonition to my wife and children neighbour and friend desiring in my heart and praying unto God in secret that he would vouchsafe the same grace unto them This I confesse I have done though in great weaknesse and so as holding it alwayes a speciall poynt of wisdome to be more ready in this respect to receive then to give to heare then to speake and I confesse I have not been in all this time of thirty-five yeares so conversant and sociable with the prophane multitude of the world as I have been with the sober and well disposed the wise in heart I have desired to converse with such especially above all other wheresoever I have come to talke and confer together of the word of God which wee have either heard or read or had in our hearts and memories edifying one another in the faith hope of eternall life This on the first day of the weeke and so daily as opportunitie might permit I confesse I have done in societie with such persons remembring the charge given by St. Paul to every Christian saying Take heed brethren least there be in any of you an evill heart of unbeliefe in departing from the living God but exhort one another daily while it is called to day least any of you be hardened through the deceitfulnesse of sinne And againe Let us consider one another to provoke unto love and to good workes not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as
that I never had any acquaintance or dealing with neither have I beene in his company to my knowledge one halfe houre together in my life nor have spoken two words with him these twenty yeares at least but onely about three or foure yeares agoe I having heard that he had threatned me spake to him at a Book-sellers stall in Cheape-side who heard what I said unto him And secondly for Robroughs testimony as touching an Epistleto the Church of Rome I confesse I have seen read such a Booke which was published in the yeare 1588. when I was not eighteene yeares of age and therefore farre unable to write such a book as I am still I confesse So that I could not possible be the Author thereof And whereas Robrough directeth to the ninth page of the said booke for proofe of his deposition where the Author having described to the Church of Rome the true Church of God and her true children sayth himselfe being as it seemeth then in Rome And yet thou sayest let me see her Behold be that writeth testifieth before the Throne of God and all his holy Angels that hee knoweth no one this day after the flesh that taketh part with him what then shall I say I am left alone God forbid for I see and heare with the eares and eyes of my soule the groanes the chaynes and teares of seven thousand whose obedience is greater then mine and of which number I am the least and as a poore and miserable and borne out of time am not worthy to be one of them and this is she who once Balam walkes in thy streets and all the earth was filled with her beauty c. And a little before in the same page of the booke he sayeth Whose modest countenance whose chast and comely steps walke in our streets c. meaning here in England himselfe being an English man So that Henry Robrough doth here also declare himselfe to be a very evill minded man in severall respects First in that hee altereth the Authors words where he sayeth That he knoweth no one this day after the flesh that taketh part with him and sets it downe that hee knoweth no man in the flesh that holdeth with him as if the Author meant and affirmed that there was no man living of his opinion so altering not onely his words but his very intent and meaning to another purpose for so it is set downe in the Briefe that was read to the Court that I affirmed that there was no man of my opinion but my selfe Secondly in that hee leaveth the words going before and comming after which doe plainely shew that he speaketh not of his opinion but of his sorrow and teares of repentance and therefore sayeth that he saw and heard with the eares eyes of his soule the groans the chaines and teares of seven thousand whose obedience was greater then his and judges himselfe not worthy to be one of them so that although at that instant he knew no one after the flesh yet he saw thousands after the spirit with the eyes of his mind whom hee preferreth before himselfe And thirdly in that the said Robrough deposeth and would prove by the said page of the said booke that I am the Author thereof that so by making himselfe another false witnesse with Okey he might accomplish Okeys vow against me that hee would never leave me till hee made me frie For Okey deposeth as it seemeth from the same page of the said book judging also me to be the Author that I affirmed that I was as Elyas left alone Whereupon the voyce of one Bishop in the passing sentence against me was that I should goe the same way to heaven that Elyas went through fire though he thought he said I should never come there as Elias did whereas the Author doth not say hee was as Elyas left alone but what then shall I say I am left alone God forbid which is the cleane contrary and therefore these two evill men as before with the rest of their fellowes so here from the fountaine and evill treasure of their hearts they have brought forth their evill and bitter fruit which any judicious Christian may perceive And whereas I am charged to have used many reproachfull speeches of the Ministers of the Church of England which though they be not set downe in the Sentence yet they are in their testimonies the speeches are these that there is a generation of Pharisees among the Ministers of the Church of England They that testifie to this are Peter Worcester and Susan Price and the Ministers that I should use these speeches of Susan Price nameth Master Denison and Master Robrough for the principall and Worcester another whom I will not here name My Answer and Defence I would it were not true that there is a generation of Pharisees among the Ministers as well as among the people and although it be not an usuall thing with me so to speake of any Minister by name yet I might well say it of these two which this woman nameth for principall and doe them no wrong at all and no doubt they have more fellowes else were the Church of England the rarest Church that ever was in the world And lastly whereas they charge me that I have by this meanes drawne many from the Church of England to be Schismaticks and Separatists and caused them or some of them to forbeare to participate with us c. My Answer and Defence is This is a very false accusation not withstanding their mouthes be all open to witnesse it First for my selfe it is well knowne in all places where I have lived what my behaviour hath beene For so it is that since the beginning of the yeare 1588. now above these forty yeares I have lived in or nere unto the Citty of London and untill now that Master Denison and his Sociats had thus prosecuted against me I was never presented nor once complained of for any neglect or ill carriage towards the Church of Englands either in one respect or other and that I have frequented the publike Assemblies and Sacraments for neere twenty yeares last past before my imprisonment I have sufficient Certificate and testimony for proofe of the same which I had ready to shew to the Court if my defence had beene admitted and I never was in any private Assembly in my life where I have either received the Sacrament my selfe nor seene it done by others So that for mine owne part I am neither Schismaticke nor Separatist And for others I know there is not a man living that can truely say much lesse depose that I have drawne or caused any one to Schisme or Separation from the Church of England not to refuse to participate either in Prayers Preaching or Sacraments nay I am sure that neither Master Denison nor all the enemies else I have in the world are able to bring forth one But on the Contrary there be sundry can witnesse that I