THE DEFENCE OF John ETHERINGTON AGAINST STEVEN DENISON, and his Witnesses, their Accusations, and Depositions. Wherein their whole Proceedings and ground whereupon he was Censured and committed to prison by the high Commission Court, is in brief declared. Which he having now opportunity, and special occasion also urging, thought needful to publish.  PROV. 19 5. A false witness shall not be unpunished, and he that speaketh lies shall not escape. LEVIT. 19 15. Ye shall do no unrighteous judgement; Thou shalt not respect the person of the poor, nor honour the person of the mighty. DEUT. 1. 17. ye shall not respect persons in judgement, but ye shall hear the small as well as the great. 
Printed in the Year, 1641.   

THE DEFENCE OF John ETHERINGTON Against STEPHEN DENISON, and his witnesses, their accusations, and depositions: upon which he was censured by the high Commission Court.  
Unto all Christian people of what estate or calling soever, which in your hearts do prefer the love of God the Father, and of the Lord Jesus Christ, his grace and truth, To judge righteous judgement, To show mercy, To defend the innocent, To relieve the oppressed, To comfort the afflicted brethren of Christ, To suffer affliction with them, and so your own eternal happiness before all temporal honour, pleasure, profits, promotions, and reputations of this world. The love of God the Father, and of the Lord Jesus Christ, his grace and truth, mercies and peace, and an assured hope of eternal happiness be with you all, Amen.  
BELOVED Christians, for of what degree soever ye be, a more honourable and blessed title ye cannot have, being so indeed. If a Christian that is despised, reviled, and persecuted, having all manner of evil that evil man can invent against him, and that by persons professing a strictness in Religion above others, as well Preachers as professors of that kind; not only in their private talk and conferences together, but publicly in Pulpits and printed books, and in the open streets and parts both of City and country, as (among the rest of the evils) That he will equivocate, lie, deny and forswear all things before authority, which he believeth, saith, and doth privately, and submit with his body and word to any Religion, and not suffer persecution for any thing. If such a one may be admitted to speak for himself in his own defence, and that his words may possibly be regarded, then give me leave a little now once at last I humbly beseech you, and regard my words so far forth as charity and truth may bind you thereunto.  
It is so well known to many in this City of London, both how my adversary, before named, hath dealt and proceeded against me from his first beginning to this present, as also how I have dealt with him, and what my mind concerning Religion, that if I should set down any thing that were untrue, either in one respect or other, I should be soon taxed for the same. Not only by mine enemies (who having done so already without cause, will do it again quickly when there is cause) but by others also which know me and understand truly how things are. And so I shall give all men just occasion to reject me, and to account me a false deceitful man; which yet I am sure I have not done, and which is more, I shall corrupt my conscience toward God, and provoke him to displeasure against me, unto whom now, notwithstanding all the evil of man, and malice of Satan, I can appeal with a good conscience, and make my petition and complaint unto him, as a child to a most gracious Father and just avenger of all his children's wrongs. Therefore whatsoever I here write, though it be but little in comparison to that which hath been said, sworn, and published against me, yet as prizing a good conscience far above either liberty of my body, or favour of the world, through the grace of God, it shall be true, and so clear, and full in all things, as I shall be able in so short a space to express.  
My accusers are many, the first and chief of all, the common accuser only excepted, is Mr. Stephen Denison, Vicar of Katherine Cree-Church in London; the rest as they stand recorded by the Register, are, 

Rowland Thomson, Thomas Rogers, joiners.  
Christopher Nicholson, Chandler.  
Peter Worcester, Drawer.  
Susan Price, a porter's wife.  
Henry Robrowgh, Curate.  
John Okey, Clothworker.  
George Dunne, chirurgeon.  
Thomas Stephens, Clarke.    
These are the full number of Mr. Denison's Witnesses, whose testimonies were taken by the Register, and stand for proof of the articles against me.  
Their accusations are these following.  

Their first accusation.  
That the said John Etherington, being a Boxmaker by his trade, about five or six years since, gave over his trade of Box-making, and betook himself to the expounding or interpreting of the holy Scriptures to others besides those of his own family, and hath so done since the 20 of December 1623. and taken upon him to instruct many persons, not being of his own family, in points of doctrine and matters of faith.  
These are the words contained in the sentence, as they are set down by the Register, to which Rowland Thomson, Thamas Rogers, Christopher Nicholson, Henry Robrowgh do testify.  

The deposition of Thomson.  
To the first Article he saith and deposeth, that this deponent hath known the said Etherington the space of these seven years' last past, about the beginning of which time he the said Etherington professed the trade of a boxmaker, and followed that trade for many years together; and also saith, that the said John Etherington hath of this deponents certain knowledge, and in his presence and hearing, oftentimes took upon him to expound sundry places of Scripture, and to instruct many persons not being of his own family, in points of doctrine and matters of faith, tending to the salvation of the soul; and this he hath done within the time aforesaid, and since the 20 of December 1623.   

The deposition of Rogers.  
To the first Article he saith and deposeth, that the articulate Etherington, being for some years past (as this deponent hath heard) a boxmaker, and professing that trade, did about the time in the article mentioned, give over his said trade and vocation, since which time being since the 20 of December 1623. this deponent hath heard him take upon him to expound some part of the Scripture, to sundry persons not being of his own household.   

The deposition of Nicholson.  
To the first Article he deposeth and saith, that he hath known the articulate Etherington for the space of six or seven years' last past, at which time this deponent believeth, that he the said Etherington professed the art of a boxmaker, but since that time he utterly forsook his said trade and vocation; and further saith, that he the said Etherington (as he this deponent verily believeth) hath of late time, and since the 20 of December 1623. endeavoured to instruct divers persons inhabiting in several places in or near unto the city of London, in new and strange points 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 proselytes and followers, as he this deponent hath heard and believeth.   

The deposition of Robrowgh.  
To the first Article he deposeth and saith that he hath known the articulate Etherington for these four or five years past, or thereabout, and knoweth that he for most part of the time articulate professed himself to be a man able to interpret the Scriptures, and that to those which are not of his own family or household, 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 books do plainly show, 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 himself in disputation with him; whereupon the said Etherington replied, that the said Minister so spoke 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 do plainly show forth and discover their evil conspiring minds against me; for it is well known (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 boxmaker, in scorn and der●sion as any man may well perceive, though it may beseem a poor Christian, like myself, well enough, if it were meaner than it is; yet did I not then or thereupon betake myself to the expounding or interpreting of the Scriptures, as a teacher or instructor to many persons as they speak; 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 deceitful testimonies would make the Court and the world believe; but I betook myself to another kind of trade or work, 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 years before, and had now necessary occasion requiring me to follow altogether, by reason of a work 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 pains night and day, as well for the maintenance of myself, 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 kingdom, for whom I have done the same kind of work, will testify for me, and wherein I should at this present time also be employed for the supply of my own, and my wife and children's present wants, and for the good of the commonwealth, if I were not (through the envy of my formentioned 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, than it is to receive, 
Matth. 25.  as Christ hath said, and St. Paul testifieth, so I do desire in my heart to give and do service in that kind to others, 
Acts 20.  rather than to receive of any.  
Neither have I ever in my life taken upon me, or any way assumed to myself, the office, name, or place of a teacher, or instructor over any people in any private conventicle or meeting whatsoever, nor have so much as to imitate Ministers or teachers in any manner of form, gesture, expounding, or interpreting, or to be as a chief leader, or to have proselytes or followers, or a company, as they my accusers charge me, but do 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 witness.  
Nevertheless, this I confess, that not only for five or six years past, but for these five or six and thirty years, since the time that it pleased God of his gracious goodness to call me from the pleasures of the sins of my youth to seek him, I have given my mind with earnest desire of my heart and prayer unto God, to read, hear, and understand the word of God, to the end, that understanding the truth and way of life contained in the same, I might walk therein all the days of my life, to the honour of God and my own comfort and salvation. For I remembered that Christ commanded to search the Scriptures: 
John 5. 39  and foretelling of the abomination of desolation that was to come, 
Matth. 24. 5.  warneth his people, that who so readeth, should understand: and how he doth pronounce them blessed, that read and hear the words of his prophecy, and keep those things which he hath spoken, because the time of his coming is at hand: 
Revel. 1. 3.  and as God vouchsafed to show 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 confess, I have done, though in great weakness, and so, as holding it always a special point of wisdom, to be more ready in this respect to receive, then to give, to hear, then to speak; and I confess, I have not been in all this time of thirty-five years so conversant and sociable with the profane 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 talk and confer together of the word of God, which we have either heard or read, or had in our hearts and memories, edifying one another in the faith & hope of eternal life. This on the first day of the week, and so daily as opportunity might permit, I confess, I have done in society with such persons; remembering the charge given by St. Paul to every Christian, saying, Take heed brethren, 
Heb. 3. 12, 13.  lest there be in any of you an evil heart of unbelief in departing from the living God, but exhort one another daily while it is called to day, lest any of you be hardened through the deceitfulness of sin. And again, 
Heb. 10. 24. 25.  Let us consider one another to provoke unto love and to good works, not forsaking the assembling of ourselves together as the manner of some is, but exhorting one another, and so much the more as ye see the day approaching. All which I suppose the meanest Christian of the lowest degree or place that is, may do, 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 confess, but I do suppose, nay, I verily believe there is no law in this Christian kingdom, now at this time, forbidding these things. In the times of Papistry, it was not held lawful for the Scriptures to be in the English Language, nor for the lay people to read the same. But thanks be to God, it is not so now, those days of desolation are shortened in this realm; according to the word of Christ as he foretold, saying. But for the elect sake those days shall be shortened. 
Mat. 24. 22.  The Scriptures wherein the light of the truth and way of salvation is contained and held forth, which by Antichrist and his Church hath been so long obscured, are by the laws and authority of this Land translated into our own native tongue, and by the same authority, all men young and old, have free liberty to read and consider the same, to talk and confer 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 do after we have heard; and as Timothy did know the Scriptures of a child, which were able to make him wise unto salvation, so may we even of children know the Scriptures. Therefore we are greatly bound to be thankful unto God for this inestimable treasure, and for those his servants, who have been the means of this so great good unto us. And God forbid, that ever the authority or Law of this Christian kingdom should prohibit the same again.  
So that whereas Steven Denison and his witnesses do charge me that I have oftentimes taken upon me to expound sundry places of Scripture, as a teacher or instructor to many persons, &c. They charge me very falsely, for I never did otherwise then as one Christian neighbour or friend may and aught to do to and with another (so far forth as God hath given him grace and understanding) as I have said.  
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 confess, I did and do still hold as a main truth of the Gospel of Christ (contrary, as it appeareth, to Mr. Denison) that repentance doth necessarily go before remission of sins, and so before justifying faith also, as well as before justification or remission; and this, I confess, I have endeavoured to maintain against some that have held the contrary. Which thing Mr. Denison having heard of, he took upon him with great violence, in his Pulpits to oppose the same, calling it a damnable error, a familisticall point 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, vild, and wicked. And this was before he began his suit in Court against me, and not at all knowing me, or having once ever spoken with me, but being only 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 kind or other; neither have I ever been in their company, but by their own occasion or procurement, or some of their own or Mr. Denison's sociates, and always with some others with them, and under pretence of refuting the forementioned point 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 mind in matters of Religion more fully, to the end they might inform Mr. D. thereof rightly, and so stay his proceedings in his Pulpits; for this Thomson and Rogers were his special devotaries and inward with him.  
I say under these forementioned pretences, they procured me into their company three or four times, which I for my part never sought. And when I was in their company, they or some of their fellows spoke as much or more than 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 instructor for my part especially, but in the way of reasoning and answering to their questions and demands; and the chief matter was concerning repentance, which I hold for a principle of truth, is and must be before justifying faith; I say not all kind of faith, but justifying only. We must repent, that is to say, return from the pleasures of our vain and evil ways, and sins, to a true and deep sorrow and mourning for the same, and in humbleness and contrition of heart confess them unto God, and like the Publican, standing a far off, as not daring (because of our sins and vildness) to look up to heaven, but smiting our breast as truly confounded, earnestly desire God to be merciful to us sinners. 
Heb. 6.  This repentance, 
Mark, 1. 1, 2, 3, 4.  being a principle of Christ, and part of the Gospel, do I hold, is and must be before justifying faith; as these Scriptures do 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 chief disputer, denied, and opposed as a damnable error; denied, I say, repentance to be before justifying faith, but acknowledging it to be before justification and remission of sins; 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 between justifying faith and justification, as in the writing which he before in his deposition mentioneth, passed between him and me, is to be seen; as if justifying faith could be one moment of time, without or before justification or remission of sins, which are in effect both one; for, to have one's sins forgiven, is to be justified from them, and so of necessity it will follow, that if repentance be before remission of sins and justification, it must be before justifying faith, because where remission of sins is not, there can be no justifying faith.  
Hereupon it is that the said Thomson and Rogers do 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, point of doctrine, nor person to be present besides themselves, lest their cunning equivocations should be discovered, but since the 20 of December 1623.: they are very careful to have set down, because they would not have King James his pardon by any means to relieve me against their wicked conspiracy.  
And Henry Robrowgh, he saith not that I have often times taken upon me to expound sundry places of Scripture, and to instruct many persons in his presence and hearing, &c. Which he might have deposed as safely as they, having all one and the same ground, hereby seeming to have some more honesty in him. But that I profess myself to be a man able, and sets down the reason thereof to be, because I have opposed some Ministers in disputation, naming himself only, and the writing that passed between him and me, for proof thereof. Whereas, as it is well known, he was the man that desired it, and promised fair and friendly proceeding, though he now hath showed himself otherwise; and mentioning also my printed books, as in his deposition, for further ground. As if a man may not reason, or dispute with a Minister, nor speak or write of Religion, or of the Scriptures, but he therein taketh upon him as a teacher or instructor, and professeth himself to be a man able; for this is the thing Robrowgh drives at, as well as Thomson and Rogers, to prove against me to the Court; which for my part, I never did profess, nor take upon me, although I know a man may through the grace and gift of God, be in some measure able, that dareth presume to take the office, name, or profession of a Teacher or instructor upon him. And such gifts of God, as to prophecy, if in a man of the lowest degree, place, or calling in the Church of God, Shepheard, Clown, Carpenter, or other, ought not to be despised or envied at for his low estate, or meanness of his person sake. Nay, a greater Messenger of God then ever Mr. Robrowgh was or will be, said once of some that for the same causes were so envied, and complained of; I would that not only they, but the whole host of Israel did prophecy. And St. Paul saith without excepting the meanest artificer, Desire the best gifts, and chiefly that ye may prophesy. Mr. Robrowgh forgets that they were but envious scorners, though Scribes and Pharises, who once upon such terms, so slighted and despised the Lord himself, his works and words. So that Mr. R. comes nothing short of Thomson and Rogers in false witness-bearing and scorning; I will not equal him with the old Scribes and Pharises, because of the honour and grace of him whom they so despised.  
And for Nicholson, the other witness, a man that I was never in any sort conversant with, nor have had one half hours time of speech with in my life, whose testimony therefore is altogether as he hath heard and believeth, and so, what he hath heard and believeth, he presumeth to swear; what those new or strange points of doctrine are, in his deposition, he nameth not, nor any one of those sundry persons that I should expound the Scriptures unto, whom he calls my proselytes and followers, and me their Teacher in matter of doctrine. But howsoever, though his deposition be but upon hearsay only, and as he verily believeth, yet the Court hath so credited his testimony, that the most of the words and matters of this first accusation in the sentence, are his words, and grounded chiefly upon his deposition; and so he is and will be found a false witness like the rest, and the Count, I suppose, cannot be excused, but I refer all to the understanding Reader to judge how rightly I have been dealt withal by my accusers and the Court.  
But now let me yet give the Reader a little further to understand, That before Mr. Denison began his suit in Court against me, after he had begun to revile me in his Pulpits, and I having used all means both by writing and friends of his and my own to speak with him, to inform him rightly of things concerning myself and my mind in matters of Religion, before some men of understanding, that they might hear and discern truly thereof, and so pacify him, and stay his violent course, and could by no means obtain either the one or the other, but that he still persisted both at Cree-Church and great All-hallows for near half a year together, reviling me by name in most bitter manner, calling me Viper, Serpent, heretic, Familist, and many other vile reproachful and scandalous names, unseemly to be spoken, and shameful to be uttered by a Minister in a Pulpit, and charging me with many very false and wicked things, and saying to the people, This is one Etherington a boxmaker, whither he be dead or alive with God or the devil, I cannot tell, I know him not if I meet him in my dish, &c. And utterly refusing still to be spoken with, gave out in his Pulpit, as a flat denial, saying, Must I speak with every heretic before I may reprove him openly; nay, it hath been told me by them of the household of Cloe, and I believe it to be true.  
Then I being much urged and provoked by reason of some that began to conceive and say, If things were not so, and that I were not such a one as he had charged me to be, I would complain. Hereupon, I confess, I did complain by Petition to Doctor Martin, who was then Chancellor (for so I was advised) certifying him how matters had passed, and requesting that he would send for Mr. Denison, and examine the reason of his so strange and unlawful proceedings, and to stay the same, and appoint that the things of difference in opinion, or howsoever, might be heard before some Ministers, if he thought fit; to which he answered, You have brought me here a strange Petition, I know Mr. Denison to be a very honest man, I know not you, I will not send for him Dic ecclesia.  
Then as thinking it but my duty to seek to the Rulers of the people, whose office is to defend the innocent, and to rebuke the offenders, and as hoping still things would be heard, examined, and ended in peace. I did complain to the Bishop of London to the same effect, who granted my Petition, and sent for Mr. Denison, who at the time appointed came, bringing with him his friend Mr. Robrowgh, to assist him; And so the Bishop having questioned some thing about the matter, and a little blaming him, spoke when to have another time of hearing, which Mr. Denison presently opposed, saying, I meant to have had him into the high Commission Court, if he had not prevented me, Dr. Martin being also there present, and speaking to his purpose, as his special friend, furthering his motion, the Bishop answered, you may then do so yet; which when I perceived, and that Mr. D. had such a friend of Dr. Martin, I did with as much speed as I could Petition to the Archbishop of Canterbury, certifying him also how things had passed, and requesting that he would be pleased to send for Mr. D. and appoint that the matter might be heard & ended without suit of Law, if it might be. To which he answered, that Mr. D. had been with him the day before, and showed him a scroll of strange things against me, and so contradictory one to another, as never was known to be in any heretic whatsoever, and that he thought it not possible therefore they could be all true, yet told me that he had Letters missive granted him, but willed me to be at the Court the next thursday, and he would order that I should clear myself according to my own conscience upon my oath; which accordingly was done; whereat Mr. D. murmured, and said, My Lord, I have witnesses that will swear against him; to which the Bishop answered, Peradventure you may have two or three evil persons that will swear and cause a man that is innocent to be condemned, he shall clear himself upon his oath. And so I did according to the order, give into the Register Office full answers upon oath to all Steven denizens Articles, which are to be seen. This being done, and Mr Denison perceiving that I was to be cleared thereupon, and seeing that matters would then fall foul with him, and having no way to heal himself, but by wounding and suppressing me, moved to the Court, vehemently affirming that I was a Familist, and would forswear and deny all things in public which I held and did in private, saying I have twenty witnesses that will swear against him. Whereupon Dr. M. stood up, and spoke so to the furthering of his motion, as that the Archbishop was turned against me; way was given him, the order of my clearing upon my oath was crossed, my answers to his articles rejected, and never might come to the view or hearing of the Court. And so his Witnesses being all of them either those his associates and devotaries which first set him on, as aforesaid, or such as he had in his Pulpit (three or four days before he was to go before the Bishop of London) charged to assist him, saying, Whosoever hath any thing against John Etherington, let him come to my Chamber to morrow by eight a clock; As ye love the Ministers of God, now stand for them, for they go about to silence all the good Ministers in the city, such as by this means, and by his diligent search and inquiry through the city, partly by fair persuasions, partly by threatenings, had gathered together to conspire against me; laying also plots to get me into their company, that so they might find occasion, and get matter whereof to accuse me; these came readily together with him to the Court, to take their oaths against me.  
Then upon Motion and Petition of complaint, which I again made of Mr. Denison's unlawful proceedings in his Pulpits, the Court did order that I should bring in my Articles against him, and I should be heard. Which to the end things should be the more cleared, I did; but the day that he was to make his appearance unto them, Doctor Martin with another speech which he then made, caused my Articles to be rejected, and this order also, as the former, to be crossed, so that I might not proceed in Court against him, till his suit against me were ended.  
Then after his Witnesses had been examined, I had upon motion a Defence granted me; but King James then dying, the great plague of pestilence immediately ensuing, the Court for a year or thereabout ceasing, and I supposing that he my adversary (as being by this time in conscience rebuked, had let fall his suit, and I not willing of myself, to stir the matter up again, partly, because of the great charge, and for that I saw he was, by reason of his great friends in Court, too strong for me, though I knew my cause to be better than his) I neglected it, he prevented me, the matter was ordered to sentence before I knew or thought it was once again called upon; after which, though in all humbleness, I moved and requested several times for a defence, I could not have it granted, Doctor Martin his voice, which so greatly swayeth the Court, as at other times, so now likewise withstood me, and so upon the last Court day of Michaelmas term 1626. the Depositions of Mr. Denison's Witnesses were by his council read, and as their manner is, aggravated against me to the Court, and I was censured without any defence or permission to be heard speak for myself.  
This hath been the beginning, proceeding and prosecution of this business and cause hitherto, which being first known and considered, will make all things more plain and clear to be understood. The rest of the matters contained in the sentence, and the testimonies of the Witnesses, which stand for proof, with my defence unto them, follow.    

The second accusation, as it is in the sentence.  
That the said Etherington since the 20 of December aforesaid, hath been and is a man disaffected to the government and discipline of the Church of England now by Law established, and agreeth with the sect of the Familists and other Sectaries, having said and writ touching their Conventicles and unlawful meetings, that Caesar may command a place in public, so he forbid none in private; and further, that he maintaineth and agreeth with the Familists, in the perfect purity of the soul.  
Touching the government and discipline, Rowland Thomson, Thomas Rogers, and George Dunne, do depose and testify.  

The testimony of Thomson.  
To the second Article this deponent saith, that by reason of some opinions, that he the said Etherington holdeth, this deponent conceiveth him to be a man disaffected to the government and discipline of the Church of England.   

The testimony of Rogers.  
That this deponent knoweth that the articulate Etherington, for all or most part of the time articulate, hath been and is a man disaffected to the present discipline of the Church of England, in regard this deponent hath in the time articulate heard him the said Etherington maintain some opinions, contrary to the received judgement of the said Church.   

The testimony of George Dunne.  
That this deponent well knoweth that the articulate Etherington for these twenty years together, hath been and is a man disaffected to the government and discipline of the Church of England, in regard this deponent hath often conversed with him the said Etherington.  
These are their words as they stand recorded by the Register.   

My Answer and defence is this.  
These three Witnesses in these their testimonies, howsoever it may stand with a good conscience, they laying that aside, have showed themselves very willing men, as before to the first Article, so here to the second, to witness any thing against me, though never so falsely.  
Thomson saith, he conceiveth and holdeth it to be so by reason of some opinions which I hold, but nameth none.  
Rogers saith, he knoweth it to be so by reason of some opinions he hath heard me maintain, but nameth none.  
George Dunne saith, he knoweth it to be so, by reason he hath often conversed with me, &c. yet nameth nothing that he hath heard me say or known me practice or do in all this his said time of twenty years, 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 hear the opinions, nor a word or practise mentioned, and so pass sentence; for who can know a man's 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 kind of dealing with him in my life, except only that about nineteen or twenty years ago, my wife having sore eyes, he came (by whose means I know not) and laid something to them, for which I paid him. So that Dunne could not well name any thing upon the ground of often conversing with me, yet he is a false witness nevertheless, and a foresworn man every way to his own knowledge; first in this, That he upon his oath saith, he well knoweth that which he knows he knoweth not, and sets down that for his reason and ground, upon oath also, which he knows is false.  
There are other matters wherein George Dunne hath upon his oath also testified falsely, which because they are not taken for proof of any thing contained in the Sentence, I pass them over until some further occasion.  
But for Thomson and Rogers they might have named what the opinions had been, for they heard me maintain them, they say. It seemeth they mean by opinions, those before mentioned against Robrowgh and Denizen, 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 strain, 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 condemn me upon such evidence.  
And as touching the second part of this second Article passed in the Sentence, That I do agree with the sect of the Familists and other Sectaries, &c. Rowland Thomson, Thomas Rogers, Henry Robrowgh, do testify.   

The testimony of Thomson.  
That the said Etherington doth agree with some of the Sectaries articulate in many tenants and opinions, which he this deponent knoweth, in regard he hath been present when he the said Etherington hath strived to maintain the same.   

The testimony of Rogers.  
That he the said Etherington doth agree in some points and tenants 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 book against Separatists, where he saith, Caesar may command a place in public, so he forbid none in private, Page 82. and he agreeth with the Familists in the perfect purity of the soul after regeneration, as one Jesop confessed to this deponent to be his and the said Etheringtons opinion.   

My answer and defence.  
Thomson pretends now to speak upon knowledge, as well as Rogers; their grounds are both one; The one saith he hath heard me strive to maintain, the other to publish tenants and opinions, and both of them, like brethren in evil, are still agreed to forbear to tell what the tenants and opinions are, lest by naming them they should disable their testimonies to their purpose. No doubt they are the tenants 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 tenants are, make them serve their turn 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 refer to the Christian Reader to consider.   

My defence against Robrowghs' testimony.  
To the first concerning private Assemblies, What Mr. R. knows by report, that he may safely depose and say, So God help him, I refer to the Reader to consider. But where he saith, And also by his printed book against Separatists, &c. I confess, I wrote such a book, which being allowed, was published in the year 1610. where in Pag. 82. these words are, Caesar may command a place for the public, so he forbid none in private; yet nevertheless, Mr. Robrowgh hath showed himself a very evil minded man in two respects; first, in that he leaveth out the words and matters going before and following after in the said book, which would have cleared my meaning more fully, and taketh only those words as may most seem to make for his purpose. And secondly in this, that whereas my words are, Caesar may command a place for the public, so he forbid none in private; he gives it into the Court upon his oath, Caesar may command a place in public, &c. leaving out two of my words, and putting in one of his own in stead of them, to alter the scope and intent of those few words which he doth take, to make them serve his turn 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 city, and to build a house for a city, are two differing things; the King may build a house in the city of London for his own use, but if the King, say I, build this house for the city of London, all men will understand, he meaneth for the city's use: again, the King may command a place in public, for himself to come and worship God therein; but to command a place for the public, is for the people also publicly: So whereas I say, Caesar may command a place for the public, my meaning is, that the King may lawfully with authority from God, and warrant from his word, command a place and places for the public worship of God, to all his Subjects, in and throughout all parts of his Dominions; which if the King may, and that my words do intend and express so much, (as I think no man that is wise and conscionable will deny) than all the King's subjects are bound to obey the King, and come to the public worship of God in those public places; and as it is for place, so it is for time, and other such like circumstances, (as in the 83. Pag. of the said book against Anabaptists is also set down) always 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, than I reason thus, further; If Caesar, or our King, Law and authority, may command a place and places, times, &c. for the public 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 thanks unto God for all his benefits, &c. and that all true Christian Subjects are bound to obey the King, Law, and authority, and come to the public worship of God in those public places, times, &c. than no Christian subject may separate or schism therefrom, nor make any private assemblies, speak, practice or do any thing in opposition or contradictory thereunto; Nay, but on the contrary, every Christian subject, young and old, is bound to be thankful unto God day and night, that hath vouchsafed to dispose the hearts of Kings, Princes and authority of that Nation whereof he is a member and a subject, to set their helping hands to build the walls of Jerusalem, 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 days 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, thanks be unto God therefore. So that taking my words right as they are, Caesar may command a place for the public, and this will be the true and necessary consequence of them; and than 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 only to preserve the liberty that every Christian hath, to worship God, to pray unto him, and do him service, at all times and in all places, everywhere, even in our secret chambers with humble and contrite hearts, lifting up pure hands, as the Scriptures speak, 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 deceitful therefore Henry Robrowgh hath here sworn 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 purity of the soul, after regeneration, and only upon the report of one Jesop, as himself 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 Jesop hath said or holdeth, I never held any such thing, but do hold the soul of the holiest man living to be impure; and although as Paul faith of himself, a regenerate Christian doth in his mind serve the law of God, yet nevertheless through the law and strength of his corrupt members, he even his soul is led captive to the law of sin, and of death, and so is a captive to sin, but not a servant. Neither did I ever agree with the Familists, or any other such like blasphemous sect, in any of their tenants and opinions, but have opposed and disproved them, according to my ability, as in the aforesaid book against Anabaptists is to be seen, and as some can testify, so that herein also Mr. Robrowgh is a false witness; 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. Denison's 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 do depose and testify.  

The testimony of Thomson.  
To the fourth he deposeth and saith, that he this deponent hath within the time articulate heard the said Etherington maintain 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 only, as in his book against Separatists, Pag. 15.   

My answer and defence.  
Thomson and Rogers, they as two confederates keep close together in their conspiracy against me, for although I neither published nor spoke 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 joiners as well acquainted before hand with Mr. Denison's Articles, and being with Henry Robrowgh the chief of his counsel in the inventing and making them, to confirm what they had begun, by a secret equivocation they depose upon some words which I spoke 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 myself coming to the Office the same time saw; let not the Reader therefore marvel 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 saith, He that doth evil hateth the light, and he that doth well cometh to the light, &c. wherefore if these men's consciences had not accused them of their false and evil dealing, and that they had not feared their evil deeds to be discovered, they would no doubt have named both time and place, and some of the persons that were present beside themselves, for by that means their testimonies would have carried a more fair and honest countenance then now they do, but since the 20 of December, that must not be omitted, they will not have me pardoned by any means. I do well remember, that about the time that Mr. Denison first began his suit in Court against me, after he had a long time before reviled me in his Pulpits, these two men, Thomson and Rogers, sought to get me into their company, Rogers being the solicitor or earnest suit or for the same to one Solomon Seabright, being of his acquaintance and one that knew me, to bring it to pass, pretending and promising that if they might speak with me, and should find things to be otherwise then they had conceived, they would inform Mr. Denison thereof, and cause him to cease his course and proceedings against me. Whereupon I did consent to speak with them, so that they would appoint the time and place, for I suspected it to be a plot laid between Mr. Denison and them, to get matter against me, either to prove a conventicle or otherwise to entrap me in my words, being forewarned by one that knew some of their secrets, that such a thing was plotted and intended by them, which accordingly so proved; So the place being at the said Solomon Seabrights near Algate, I met them there at the time they appointed, where in the hearing of sundry persons, they moved many questions unto me, concerning repentance and faith, the Church, and other things, to which I did answer them according as I did understand and believe.  
As touching the Church, they asked me, what I held the true Church of Christ to be; To this I answered and told them plainly, that I held the true Church of Christ to be and consist of the true regenerate servants and people of God, sanctified in heart by faith in Christ Jesus, lively stones, built upon the rock Jesus Christ, the chief corner stone, 
Mat. 16. 18. 1 Pet. 2. 4. 5.  according to the words of Christ, and as S. Peter describeth it, which St. Paul calleth the body and spouse of Christ, the pillar and ground of truth; according also as it is contained in the Creed, I believe in the holy Ghost, the holy Catholic Church, the communion of Saints, &c.  
Then they asked me of the outward state of the Church of England, if all in general were the same true Church of Christ, or of it; to which I answered, nay, I could not say so; Then if any whole Parish that I knew were, to which I also answered, nay, I knew no such Parish that I could so conclude of all, God knoweth who are his: Then lastly, if I did not hold some private company with myself to be the same true Church of Christ; to which I answered also and told them, nay, but that all of all degrees and callings in the whole kingdom, whose hearts were sanctified by faith in Christ Jesus, were the true Church of Christ here of England: and that if I, or they that asked those questions, or the rest there present, were so sanctified in heart, then were we of the same true Church of Christ, else not, and that there was never any Church, generally considered as it was outward and visible to the eye of man, but some, yea many times the most part, and of the greatest of them in most eminent place in the Church, as well as of the lowest and meanest, have been unfaithful, ungodly, unholy, and so, not of the Church, though they were in it: And I told them plainly, that I held the Church of England as it was by the authority of Princes and by Law established, to be the best reformed, so generally considered, this day in the world, and that I did believe God had a special respect unto it above any one Nation or kingdom whatsoever; and that he had many faithful servants, sons, and daughters therein, and much people to save, for whose sakes the rest do fare well, and are the more happy.  
These were my answers to their questions, touching the Church, or to this very effect, as some that were there present and heard me, as well as they, can testify. It seemeth that upon my answer to their question of the outward state of the Church of England, if all in general were the true Church of Christ, or of it, because I said, nay I could not say so, therefore they presume to swear, that I held and published, that the Church of England as it is now by Law established, is no true Church of Christ, as if I would have some other outward form established, to make a true Church, or that none could be in the outward state of the Church, and partake with it in the outward calling of the ministry, preaching, administering, hearing; receiving, but regenerate persons only, all which was far from my thought; So that in this also as well as the former, they are very false witnesses.  
And concerning Robrowghs testimony, who deposeth that because I say the true Church doth consist of the regenerate, therefore I teach and maintain that the church of England as it is now by Law established, is not a true Church of Christ.  
My answer is, that if Mr. Robrowgh can, and when he shall prove that the Church of England as it is now by Law established, is not part of the holy Catholic Church of Christ, whereof all are Saints, then will I grant his testimony to be true; in the mean time, he is a false accuser, and one that doth deny the Church of England now by Law established, to be part of the true holy Catholic Church of Christ, of the Communion of Saints; proving himself guilty of that whereof he chargeth me. It would small avail the Church of England to have the name of a true Church, and not to be of the holy Catholic Church, which the Creed and the Scriptures do describe unto us, and require us to believe and acknowledge for Christ's true Church, his body, his spouse, &c. for although all be not Saints that are in the Church, as touching the outward estate and society thereof, yet as touching the true spiritual communion, all are Saints that are of it, and are one body and one bread, being all made partakers of that one bread Christ Jesus, and baptised by one Spirit into one body, 
1 Cor. 10. 17. & 12. 12, 13.  and made to drink into one Spirit, as St. Paul declareth, according as St. John testifying against some Antichrists of his time; 
1 Joh. 2. 19  They went out from us, but they were not of us, for if they had been of us, they would no doubt have continued with us, but they went out that they might manifest that they were not all of us: and St. Paul again; But Christ the son over his own house, 
Heb. 3. 6.  whose house are we, if we hold fast the confidence, and the rejoicing of the hope firm unto the end. So that they only which are truly faithful, and hold fast the confidence, &c. are the true Church of Christ.  
If Mr. Robrowgh doth or will deny himself 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 only, a woman greatly devoted to Mr. Denison, and an associate of Thomson and Rogers; My answer is, she testifieth falsely, unless 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) do conceive it doth, and therefore dare swear 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 we call the Lord's day or Sunday.  
To this first position of the fourth Article, Rowland Thomson, Thomas Rogers, Suzan Price, Peter Worcester, Heury Robrowgh, do depose and testify.  

The testimony of Thomson.  
That he this deponent hath within the time articulate, heard the said Etherington maintain 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 we call the Lord's 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 Lord's day or Sunday.   

The testimony of Suzan Price.  
That she 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 months' last past, before his examination, heard the said Etherington maintain, that there is no day to be set apart for outward rest, by virtue of any commandment.   

The testimony of Robrough.  
That the articulate Etherington hath of his deponent● knowledge within the time articulate, held, maintained, and published, that the Sabbath is of no force, and that we are not now bound to keep it, by virtue of the fourth commandment.   

My answer and defence.  
The words of Tomson, Rogers, and Susan Price, which are the words contained in the Sentence, I never spoke in my life, much less maintained or published as they depose, nor yet the words of Henry Robrough, but I do hold the Sabbath to be in force according as I shall hereafter manifest, and that the first day of the week is to be observed.  
And as touching Worcester and his testimony, for him he is a man that I was never conversant with, only I have been in his company two or three times, and the last time was as he saith, and at the house of one Master Pike in Eastcheap, where he the said Worcester with some other of Master Denison's favourites, had occasioned me to meet them, under pretence of friendship also, and of making peace, but being indeed another train to entrap 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 do, being forewarned of their conspiracy, and that this Worcester with others of them, had given out threatening words, tending to the taking away of my life, one saying it is pity that he liveth, he 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 controversy of this matter of the Sabbath, which they most desired to have me speak of with them, neither did I ever contend with any man about it, until 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 fair 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 commandment, as it did concern the outward bodily rest of the seventh day, be abrogated (as I think all the Christian Churches in the world do hold it is) then there is no commandment 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 week, as I shall declare, so that thus far I deny not worcester's testimony, though otherwise, and in other matters he is false like the rest.  
But whence these two sworn 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 do themselves declare, nor mention any time, place, or person to be present, when I should publish, and maintain them as they speak, and I am sure I never said to any man living, that the Sabbath was of no force, but do hold that it is in force, and the commandment also according to the spiritual intent thereof; I mean by Sabbath the true and perfect rest of God, which he did rest the seventh day, having finished all his works, therefore called his rest, as he saith, If they shall enter into my rest.  
And that it is here entered into of us, and kept not through the Law, by doing any kind of work or works therein contained, but through the promise, eventhe the gospel of Jesus Christ by believing, as Saint Paul saith; For we which have believed do enter into rest, as h●e said, as I have sworns in my wrath, if they shall enter into my rest, although (saith he) the works were finished from the foundation of the world, for he spoke in a certain place of the seventh day on this wise, And God did rest the seventh Day from all his works; and in this place again, If they shall enter into my rest, Heb. 4. Where the Apostle declareth plainly, that the rest of God, which he is said to rest the seventh day, and this in David, which the faithful do enter into, is all one and the same rest, and that it is preached unto us in the gospel, as it was to the Israelites in David's time, and in the wilderness; And the reason why they that fell in the wilderness entered not in; was their hardness of heart and unbelief, 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 entered ●●ve ceased from their own works, as God did from his; that is, from seeking their own pleasures, and speaking their own words, from all their corrupt carnal and sinful pleasures and delights of the world, wherein their soul as well as their body and members thereof had walked; (the whole man being corrupted through the fall) and which are therefore called their own works and their own pleasures, and their delight is now in the Lord, and in his holy and heavenly ways, seeking his face continually, & honouring him, &c. as the Prophet Esay saith; And they that are so entered here by faith and keep the Lord's holy Sabbath, will the Lord cause to ride upon the high places of the earth, and will feed them with the heritage of Jacob their father, for the mouth of the Lord hath spoken it, 
Esay 58.  which heritage of of Jacob is the everlasting Kingdom, the heavenly Country and city 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 spiritual, and eternal to be in force, and that the outward rest of man and beast commanded the Jews on the seventh day was but a shadow thereof and is now ceased to Christians; So that as we 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 literal Sabbaths of years, times, months, or days, as the Jews were by the Law, but are free as Saint Paul saith Let no man judge you in meats or in drinks, or in respect of an holy day or of the new moon, or of the Sabbath day, which are a shadow of the things to come, but the body is Christ, 
Col. 2.  And he said to them of Galatia, who were by false Teachers brought to an extreme in that kind more than the Law itself, 
Gal. 4.  (ever intended) Ye observe days, and months, and times, and years, 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 Sabbaths, as besides which before the monthly there is not another to be reckoned, and in Col●. He ends with it, in reckoning next after the new moons or monthly Sabbaths, except which after the monthly 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 signs and shadows of the law, as holding that Christians are free, as touching their consciences in all such respects.  
If this be true, that the literal rest of the seventh day commanded in the Law be a shadow, as by the Apostles words, is most clear and past all contradiction, than the first day of the week 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, spiritual communion, edification and comfort one another, praising the Lord, &c. Was taken up freely, and is a free observation, and not by force of any commandment of the Law or of the gospel.  
And this doth the Apostle further declare in Rom. 14. where he plainly showeth, as he doth also in Colo. 2. the in●iferency now under the gospel of eating and not eating of meats, 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 forbear therein their common worldly affairs, but aught, it so being ordained and appointed by the state and Church wherein they live, and so far we are bound by the command of the word of God, in all good and lawful things to obey; And some day or time is needful, and the more time the bett●r, and he that makes the most use of the same time to the same ends doth the best; and the first day of the week may very well be the day, rather than 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 Jews, then on the Sabbath day, or for what reason else, it is not written, being not so needful to be known. And so in respect of this spiritual use and end, it hath been and is appointed and employed unto, it may be called a Sabbath day, though not by force of the commandment.  
But whosoever shall lay such a burden 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 do, and not to do 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 sin, you are bound to do them in this day in pain of condemnation.  
And these and those kind of things or actions, which although you may lawfully do them on any other day and not sin, you are bound not to do any of them in this day on pain of condemnation, and whosoever doth not constionably, so observe the day cannot be a true Christian; wherewith they have so enthralled the minds of many people, some of tender consciences zealously affected towards God, and have brought them to such distraction and unquietness of spirit, by reason they are not nor can be satisfied in every particular action, what they are so bound to do, and what not to do upon that day, when to begin and when to end, that there is more talk 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 burden as Saint Peter saith, which they nor their fathers were able to bear, for such doctrine had been taught the Jews by such Pharisees and false Teachers, a long time before Peter's days, and is by the Church, in Acts 15. and by Saint Paul in Gal. 4. condemned for false and very erroneous doctrine, and to be a dangerous step of falling from Christ, for Saint Paul testifieth plainly, that the Gentiles which had not that Law of Circumcision, and the Sabbaths, &c. might have the truth and effect thereof in their hearts, and be a Jew 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 Jews conceived, nay, they ought to have known, 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 failed 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 gospel, and that of this there was always a necessity, 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 signs and shadows which are now (as it was a law to the Jews) ceased to Christians.  
Unto all this do agree the best approved writers of the Christian Church, both of the ancient and latter, s●●ce the Apostles times, as Jerome upon Gal. 4. Augustine in his Epistles ch. 19 and in his book Conscientiae Diaeta, and of the Spirit and letter, chap. 14. and upon these words of Christ, Take up thy bed and walk, Tract. 17. Tertullian also in his book Adversus Iudae●s, and others; And of the latter Master Tindall in his answer to Master Moor's first book, page 287. Doctor Barnes in declaration of the cause of his condemnation, page 106. Master F●ith in his declaration of baptism, page 96. Master Calvin and others, and as it is contained in the Harmony of concessions 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 books of Esdras are and aught to be esteemed part of the canonical Scripture.  
They that testify 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 books of Esdras (which it seemeth they mean) are or aught to be held canonical, or part of the canonical Scripture, But this I say, and do believe, that Esdras was a holy Prophet and true servant of God, and that those his two last books are as well as the rest, holy and true, as sundry Divines have esteemed him, and written of them, and one book now public, Printed first in Queen Elizabeth's days, and presented to the Lord Robert Devoreux Earl of Essex, upon the 11. chap, of the last book 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 do very wickedly which rail against him, calling and counting him a counterfeit, a liar, a blasphemer, as some have done, it had been far more wisdom for them to have left him in these his last books, and suspended their judgements until time, the tryer and discoverer of truth from falsehood, should manifest things more clearly, that so upon clear proof 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 John Etherington within the time aforesaid, hath kept private Conventicles or exercises of Religion by the laws of the realm prohibited, and taken upon him in such Conventicles to be the chief speaker or expound●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 reproachful speeches, to and of the Ministers of the Church of England, And by this means hath seduced and drawn many from th' Church of England to be Scismatiques and separatists, and caused them, or some of them to forbear to participate with us in the celebrating of divine service and Sacraments.  
They that testify to this are Rowland Tomson, Thomas Rogers, Christopher N●cholson, Peter Worcester, Susan Price, Henry Robrough, John 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 clean, this being the main toil which they (from the beginning) had laid, whereby above all, they made sure account to take me.  
Their depositions to this sixt Accusation are not only many, but so long and tedious, that if I should set them all down, 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 main and sum of all, as also to the chief of their depositions, and leave the rest until some further occasion shall serve.  

My Answer and Defence.  
To the first, concerning private Conventicles and exercises of Religion by the laws of this realm 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 aught to do to and with another, which I am out of all doubt, the laws of this realm do not forbid, neither I hope ever will.  
And secondly, whereas they say that I take upon me to be a chief 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 far from taking upon me such things as that I do reject, the very thought thereof in myself, especially, and have opposed and reproved such as have so done and been so affected, as some can witness, although I confess I have been free, and always ready to speak to my neighbour and friend, and children, &c. whatsoever I have known and understood of the word, and ways of God, as I have been also to hear and recite, and so I hope I shall continue to do, 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 chief besides those before mentioned of Repentance, &c. (which I confess are contrary to M●ster denizens and Robroughs doctrine) being (as it seemeth) this contained in the Sentence, That outward Ordination of a Minister, doth not make a true Minister, 
Page 70 & 71.  Deposed by Henry Robiough from the foresaid book against Anabaptists. To which I answer and confess, that the words are in the place of the book, and I am not afraid to justify them to be truth agreeing with the Scriptures, and with the Doctrine of the Church of England, as I meant them, I do not say that out ward Ordination of a Minister doth not make a lawful Minister outwardly, nay, I acknowledge it doth. So as that he may lawfully Minister, and people may lawfully receive the word and Sacraments with him, according to the 26. and 36. Articles of the Church of England, and as it was in the Apostles times, and in the Church of the Jews, with Christ's approbation. But this, I say, that outward Ordination doth not make a true and faithful Minister inwardly, in God's accounts he may be a deceiver, a false Prophet, an Antichrist, notwithstanding which they that are true in God's account, called and sanctified of him by a more special, heavenly, inward calling may not, for they are built upon the rock, the gates of hell shall not prevail against them. Otherwise, if outward Ordination of a Minister did make a true Minister inwardly in God's account, than all they of the Church of Rome must needs be true Ministers, for they have outward Ordination, as they have also outward baptism, and such as we do not hold needful to be cast off, (if any come out from them) and receive another outward Ordination and baptism before they may administer, or be received for true Ministers or true Christians, (as the Anabaptiss opinions is, So that of necessity there must be some more excellent thing or things besides outward Ordination and outward baptism to make a true Minister and a true Christian in God's account.  
Neither were the words spoken or given in a private Conventicle to adherents or disciples of mine, as my doctrine to them, as my answers seem to depose, or at least as the Register set it down and is in the Sentence, But they were written in defence of the calling of the Ministers of the Church of England, and of the Sacrament of baptism here administered against the Separatists and Anabaptists, who denied the same, and was published in print with licence of the Bishop of London. being first viewed over by himself and by his appointment by Master Crashaw, than Minister of Whitechapel, who did also approve of the same, and subscribe to them, which is well known to be true.  
And this deponent Henry Robrough chargeth me further, saying, That he knoweth the Articulate Etherington doth teach and maintain opinions which do derogate from the jurisdiction of Bishops, because he interpreteth that place of Scripture, Math 18. Tell the Church to be understood of the little ones borne of God, as in his book against Separatists, page 74.  
To which I answer, That if Master Robrough can, and when he shall infallibly prove as he doth here in effect swear, that Bishops are not not can be of the little ones, borne of God, spoken of in Mat. 18. then will I grant his deposition to be true, in the mean time he proveth himself a false accuser, and one that denieth Bishops to be of the holy Catholic Church of Christ, which I do not. For although it be true that the little ones borne of God, the lively stones built on the head cornerstone Jesus Christ, be the true Church of Christ, against which the gates of hell shall not prevail, and to which Christ hath given the keys of the kingdom of heaven, as in Mat. 16. and Matt. 18. and 1 Pet. 2. and other Scriptures is evident. And that the places and jurisdictions of Bishops be now great, and great and high places be dangerous and slippery places, as the Scriptures speak, and experience (lamentable) hath a long time and often proved, yet notwithding, I undoubtedly believe, that Bishops have been, or may, and shall be found to be of the little ones borne of God, and so of Christ true Church, against which the gates of hell shall not prevail, &c. When many a one of as low a place in the Church as Master Robrough shall come short of being of that number. For I know that he that is greatest may be as the least, and he that is chief, as him that serveth, according to the word and commandment of Christ, And it greatly concerneth every such one so to be, and to bear with his weak Christian brother, and not to constrain him with any kind of violence, either in words or deeds, to do things against his conscience, which he is not, nor can yet be persuaded of, though otherwise lawful, because whatsoever is not of faith is sin. That so ruling in wisdom, and judging always righteous judgement, instructing with truth in the spirit of meekness and love, showing mercy with good works of charity, he may receive double honour of his Christian brethren, and so continuing, be found one of those of whom Christ sayeth, Blessed is that Servant whom his Lord when he cometh shall find so doing. But otherwise, if any one so entrusted in place of authority, shall begin to smite his fellows, to eat and drink with the drunken, &c. the same servants Lord will come in a day that he is not aware of, &c. and will hew him in pieces, and give him his portion with hyporites.  
And John Okey, the man that vowed he would not leave me till he made me fry, to this of the fourth Article he deposeth saying,  
That he knoweth that the said Etherington held, that he was as Elias, left alone, and that he knew none to be of the visible Church of God but himself.  
These are Okeys words as they stand in the deposition, which in the brief that was read to the Court, are altered and set down thus.  
That within the time articulate the said Etherington, hath affirmed, that he was as Elyas, left alone, and that he knew none of the visible Church of God but himself.  
And to this deposition of Okeys is also added another of Henry Robroughs, his words as they stand in the brief which was read to the Court are these.  
That the Author of the Epistle to the Church of Rome viz. John Etherington affirmeth, that he knoweth no man in the flesh that holdeth with him, That the said Etherington is the Author of the book entitled The Epistle to the Church of Rome. look page 9   

My Answer and Defence.  
First, for the words of Okey, they are a very false accusation in both places. I never held, neither affirmed, nor thought any such thing of myself, but do hold it a vile and wicked thing for any man so to think, much more to affirm to himself or of any other. How Okey knoweth that I held this of myself, which he deposeth in the first place, or who heard me affirm so of myself, in the second place he mentioneth not. And for him, he is a man that I never had any acquaintance or dealing with, neither have I been in his company, to my knowledge, one half hour together in my life, nor have spoken two words with him these twenty years at least, but only, about three or four years ago, I having heard that he had threatened me, spoke to him at a booksellers stall in Cheapside, who heard what I said unto him.  
And secondly, for Robroughs' testimony, as touching an Epistleto the Church of Rome, I confess I have seen & read such a book, which was published in the year 1588. when I was not eighteen years of age, and therefore far unable to write such a book, as I am still, I confess; So that I could not possible be the Author thereof.  
And whereas Robrough directeth to the ninth page of the said book for proof of his deposition, where the Author having described to the Church of Rome the true Church of God and her true children, saith himself, 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 he 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 hear with the ears and eyes of my soul, the groans, the chains and tears of seven thousand, whose obedience is greater than mine, and of which number I am the least and as a poor and miserable, and borne out of time, am not worthy to be one of them, and this is she who once Balam walks in thy streets, and all the earth was filled with her beauty, &c. And a little before in the same page of the book he sayeth, Whose modest countenance, whose chaste and comely steps walk in our streets, &c. meaning here in England, himself being an English man.  
So that Henry Robrough doth here also declare himself to be a very evil minded man in several respects. First, in that he altereth the author's words, where he sayeth, That he knoweth no one this day after the flesh that taketh part with him, and sets it down, that he 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 only his words, but his very intent and meaning to another purpose, for so it is set down in the brief that was read to the Court, that I affirmed that there was no man of my opinion but myself.  
Secondly, in that he leaveth the words going before and coming after, which do plainly show, that he speaketh not of his opinion, but of his sorrow and tears of repentance, and therefore sayeth, that he saw and heard with the ears & eyes of his soul, the groans, the chains, and tears of seven thousand, whose obedience was greater than his, and judges himself 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 he preferreth before himself.  
And thirdly, in that the said Robrough deposeth and would prove by the said page of the said book, that I am the Author thereof, that so by making himself another false witness with Okey, he might accomplish Okeys vow against me, that he would never leave me till he made me fry; 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 voice of one Bishop in the passing sentence against me, was that I should go 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 he was as Elyas left alone, but what then shall I say, I am left alone? God forbid, which is the clean contrary; and therefore these two evil men (as before with the rest of their fellows) so here from the fountain and evil treasure of their hearts, they have brought forth their evil and bitter fruit, which any judicious Christian may perceive.  
And whereas I am charged to have used many reproachful speeches of the Ministers of the Church of England, which though they be not set down 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 testify 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 principal, 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 usual thing with me so to speak of any Minister by name, yet I might well say it of these two, which this woman nameth for principal, and do them no wrong at all, and no doubt they have more fellows, 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 means drawn many from the Church of England to be schismatics, and Separatists, and caused them or some of them, to forbear to participate with us, &c.   

My Answer and Defence is.  
This is a very false accusation, not withstanding their mouths be all open to witness it.  
First, for myself it is well known in all places where I have lived, what my behaviour hath been, For so it is, that since the beginning of the year 1588. now above these forty years, I have lived in or near unto the city of London, and until now, that Master Denison and his sociates had thus prosecuted against me. I was never presented, nor once complained of, for any neglect or ill carriage towards the Church of England's either in one respect or other; and that I have frequented the public Assemblies and Sacraments, for near twenty years' last past before my imprisonment, I have sufficient Certificate and testimony, for proof of the same, which I had ready to show to the Court, if my defence had been admitted; and I never was in any private Assembly in my life, where I have either received the Sacrament myself, nor seen it done by others; So that for mine own part, I am neither schismatic nor Separatist. And for others, I know there is not a man living that can truly say, much less depose, that I have drawn, or caused any one to schism 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 witness that I have been a means of the withdrawing and dissuading some, from schism, Separation, Anabaptism, familism, and other corrupt opinions and unlawful practices, so that their testimonies to these things also, are all likewise false.  
This hath been the passage and proceeding of this business and cause against me, these be the things contained in the sentence, and these be the testimonies that are for proof of them, for which, and whereupon I was censured by the high Commission Court on the last day of November 1626. not having any defence, nor being heard what I could say for myself.  
The sentence or judgement of the Court is this, I was fined five hundred pounds to the King, to pay cost of suit, I was committed to the new prison there to remain during the pleasure of the Court, and enjoined to make a public recantation in such words as should be set down by the Court.  
And although Master Denison had prevailed thus far, and that I was laid up in prison, yet was he not herewith satisfied, but in the beginning of Hillary term next following, he moved and requested to the Archbishop and the Court, that he might preach at Paul's cross the last Sunday in the said term, and that I should be brought to stand there before him during his Sermon, which his request as unreasonable and unnatural as it was, (by Sir Henry Martin's means) was soon granted him. And I was by a Pursuivant and a keeper, the same day, brought to stand there before him, in the view of the people, and being come to the place, they having a Paper containing the chief things of the sentence, Written with large Letters, which I taking in my hand, protested against unto the people, as falsely charged upon me, and falsely, by false witnesses, deposed against me. But they, the Pursuivant and keeper laying hold of my arms, took the Paper from me, and pinned it on my breast, and so held me till I entreated them to let my arms lose, and promised that I would not remove it, that so he my adversary and prosecutor might make open show of me the person whom he had so long hunted for, and having me now under his claws, might prey on me at his pleasure, and make known to all men, that what he had done before in his Pulpits, without & against all Law and Christianity, he could do now boldly with authority. And how maliciously, contemptuously, and falsely, he there spoke and dealt, (reviling me by the names of) this seducer, this wolf John Etherington, that stands here before you, this Varlet, heretic, Faruilist, with sundry other vile, false, and evil speeches which he there uttered of me, many that then heard him can witness.  
And so, I having stood there before him about the space of three hours, he took forth a Paper wherein the words for my recantation (which the Court had ordered) were Written, and began to read them, saying; Whereas I John Etherington stand by the depositions of sundry Witnese judicially convicted before the King's majesty's Commissioners appointed for causes ecclesiastical, for that since the 20 of December 1623., I have maintained &c. (The words following being all the matters contained in the sentence which they would have had me to acknowledge as justly proved and so condemn myself, and justify all their proceedings.) So he having read a part twice over, called upon me twice to say after him, which I refused to do, knowing myself to be clear, as I have before declared, only I answered and testified to the people, that the witnesses were false witnesses, and their testimonies false, and that he had delivered many lies and false things of me, and so I was taken away from the cross to the prison again.  
And yet, further, for after all this, he got licence to publish a book of that Sermon in Print, partly refined of some of the palpable untruths, and bitter reviling speeches he then uttered, and partly filled with more malice and falsehood, by which, in the most disgracefullest manner, as (I think) ever was known. He hath devised to defame me, my name, and posterity for ever, if it be possible for the spirit of wickedness by evil inventions and lies to do it.  
And except Christ had foretold, that men should not only revile and persecute his servants, but that they would falsely say all manner of evil against them for his name sake, all manner of evil, nothing excepted, that the evil heart of man can invent, I should never have believed that there had been or would be such manner of evil things invented, spoken, and practised, published, and believed, against any one, as hath been, all falsely (God knoweth) against me, the most unworthy to be so blessed, and to have such cause of rejoicing, as Christ testifieth and promiseth to such, though for the present as touching the body and outward name and estate: I with my wife and children do suffer and undergo distresses, scandals, defamations, and reproaches of the world.  
In all which, how unchristianlike, and unnaturally I have been dealt withal, by this Steven Denison, how evil, false, and dishonest his witnesses have manifested themselves to be in their practices and depositions, And how rightly and upon what just grounds the Court hath proceeded, judged, imprisoned, appointed, and given way for all these things to pass and be done against me, I refer to the judicious understanding Christian Reader, of what estate or calling soever, to weigh and consider.  
I do confess, that after Master Denison had done his pleasure against me at the cross, I having complained of the great wrong I had sustained by him & his witnesses, first by a letter that I wrote to the Bishop, then of Durham, now of Winchester; whom I made bold to acquaint with the matter, by reason I had been with him some few days before this unexpected sentence was passed against me, to speak with him about the conveyance of water to his house of Akeland in the County of Durham, and was by his appointment to come to him again to speak further of the same; but being now prevented by imprisonment, I wrote, giving him to understand the cause thereof, (for he was not at the Court when I was cenred. And requesting his favourable help to relieve me, who hereupon with the Bishop of Rochester took the matter into their consideration, & began to commiserate my case, so that when my Petitions of complaint came to the Court, they were willing to have them read, & moved for me to the Archbishop that things should be yet further examined according to my request. Whereupon the matter was referred unto them, and I acknowledge they took pains therein, & were very willing to relieve me, perceiving that I was wronged, & as they found the falsehood of the accusations, and of the depositions of the witnesses caused the Register to write them down. But Denison my adversary, accuser, and prosecutor, being there present at my elbow, when things were now examining, and knowing that my clearing would discover his unjust and evil dealing, moved the Bishops with another point, not in the sentence, concerning baptism, which I could not deny; but endeavoured to maintain for a truth, and they much opposed me in, and alleged the words of the book of Common prayer, that God had sanctified the flood Jordan and all other waters, to the mystical washing away of sin, and said unto me, as thou dost convey water in thy Pipes, so is grace conveyed in the act of baptism, and so it was by Circumcision &c. And Doctor cousins he being by, withstood me also in that I said, and affirmed withal, as touching the Lord's Supper, that the very flesh of Christ was eaten with our teeth, which I could not but say was gross 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 than 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 only in Print, but in his Pulpits also, as he still doth, his book he presenteth to the King, and made suit as I here, to have me put to death, for it was my blood he thirsted after, as his Sermons and books do prove, the cause you have seen related.  
Otherwise if this point of baptism, which he (as it seemeth) knew, would move the Bishops against me, had not been by him forced unto them, I had no doubt been cleared by them. Therefore, because enough suffer for it as well as for any things else, I will declare my mind therein more fully.  
The point or tenant is this: That outward baptism doth neither confer nor confirm grace to the heart of any man no more than Circumcision did; in the aforesaid book against Anabaptists, page 61. Which I do acknowledge and justify to be true, in defence of the baptism and doctrine of the Church of England against Anabaptiss, Arminians and Papists; against Anabaptists who held that all such as they Baptised with outward baptism, were thereby confirmed to be true Christians, inwardly in the sight of God; against Arminians and Papists, who hold that outward baptism doth confer 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 himself allowed as is aforesaid; I do acknowledge as I also believe, that outward baptism is a visible sign or outward signification of the new birth from above, and of that baptism wherein we are said to be buried with Christ and risen with him, and to put him on, and which saveth; and that it doth signify and set forth the same unto us; and I do believe also that it is a seal or token of the Covenant which God hath made with the faithful and their seed, as Circumcision in the flesh was to faithful 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 seek of the covenant.  
And on our parts we do thereby give our names to Christ and Covenant with God to be 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 confer grace to the heart to make a Christian inwardly, than 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 be circumcised in heart, and to be baptised in heart is all one in truth, as Saint Paul declareth; Coloss. 2. 11. 12. and so it followeth, that Circumcision in the flesh, and baptism in the flesh are both one in signification and operation.  
Wherefore if these things be so, and that he 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 baptism in the flesh doth give or confer or work 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 baptism wherein we are said to put on Christ, and to be buried with him, and which saveth, as Saint Peter also confirmeth saying; The like figure whereunto, even baptism, 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 Jesus Christ. 1. Pet. 3. 21.  
Otherwise if either Circumcision or baptism on the flesh did confer grace to the heart, than all are thereby set in the state of salvation; and so the error of falling away, which the Anabaptiss, Arminians and Papists hold, will necessarily follow; because it is evident that all are not saved, that have been circumcised or baptised in the flesh; or, if either of them were a part of regeneration, than no one could be saved without the one or the other, because every part of regeneration is of necessity to salvation.  
But it is certain, that many are saved which were never circumcised nor baptised in the flesh, as (besides all those faithful that lived before either Circumcision or baptism on the flesh was instituted) all the holy women of the Jews; That every part of regeneration is of necessity 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 kingdom of God; John 3. both the parts of this new birth are of necessity to salvation.  
These words, except a man be borne, do stand as firm 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 baptism of water here meant, shall as certainly be excluded from entering into the kingdom of God, as he that dyeth without the second part, the baptism of the spirit; That the first part of this birth from above is something called in Scripture by the name of baptism, besides that which is called the baptism of the holy Ghost, is out of question (I think) to all. Outward baptism it cannot be, for the reasons before mentioned, because one may be saved that is never baptised therewith, as hath been proved; Then without all doubt it must be some special necessary principle of Christ called in Scripture by the name of baptism, and signified also by outward baptism, because it is laid down in the first place as a necessary part of the new birth, and first plantation of a Christian.  
And there is no principle of Christ so special and necessary called by the name of baptism, and signified by outward baptism, that is required to the first plantation of a Christian (besides the baptism of the Holy Ghost) but only repentance; That repentance is a special principle of Christ is evident by Mark 1. 1. 2. 3. 4 Luk. 24. 47. Act. 20. 21. Heb. 6. 1. That it is so necessary is also evident by Christ's own testimony in Luke 13. where he urgeth it with the same words of necessity saying, Except ye repent, ye shall all likewise perish; verse 3. That it is called by the name of baptism, and signified by outward baptism, is manifest by Mat. 3. 11. Mar. 1. 1. 2. 3. 4. Luke. 3. 3 Act. 10. 37. Act. 13. 24. Act. 19 4. And that it is required in the first place to the first plantation of a Christian is also manifest by sundry Scriptures where the Holy Ghost saith, Repent and believe the gospel, Repent that your sins may be blotted out; Repent and be Baptised every one of you, in the Name of Jesus Christ for the remission of sins; and ye shall receive the gift of the Holy Ghost. Mar. 1. 15. Act. 3. 19 Act. 2. 38.  
Therefore the first part of regeneration is the baptism of repentance, even the same which John the Baptist a special Minister and pattern thereof preached in the power and spirit of Elias, wherewith he made ready a people prepared for the Lord, as it was prophesied of him Esay 43. 
Mat. 4. 8.  And is a turning and dissolving of the heart, which naturally through sin, is hard and stony, to water as it were, to flesh, as the Scriptures speak, even to weeping and mourning and humble confession of sins unto God, as Christ himself expresseth it in a Parable saying: we have lamented unto you, 
Mat. 11. 17.  and ye have not wept, and is caused by the special power and working of the Holy Ghost, and is of the gospel, and not of the Law.  
The second part of this birth from above is that baptism of Christ which John the Baptist also spoke of to his disciples, whom he had prepared by the baptism of repentance, saying, 
Mat. 3. 11. 12.  I indeed Baptise you, with Water to repentance; but he that cometh after me is mightier than I, he shall Baptise you with the Holy Ghost and with fire, as if he had said, I indeed through the power and Spirit of God preaching unto you repentance, have prepared you ready for the Lord. I have brought you into the travel of the birth, to weep and mourn for your fins, the first laver of regeneration. But Christ which cometh after me, he is mightier than I, he by a more excellent gift of the Spirit (as it were with fire) will purge and sanctify your hearts by faith and so justify you from all your fins, he will deliver you that labour and are heavy loaden and accomplish in you the new birth, comfort you that mourn, bind up your broken hearts, and speak peace to your souls: For although repentance be a part of the gospel in a general consideration, the first principle, and of the purchase of Christ, as it is manifest by Luke 24. 47. 48. Act. 20. 20. 21. Heb. 6. 1. &c. yet the Word preaching peace by Jesus Christ the glad tidings of remission of sins to the repentant is the gospel, and so called in a special distinct manner from repentance, and the preaching and the enjoyment thereof by faith is a more excellent thing than the ministry and enjoyment of repentance. And in this regard he that is the least messenger of the latter, is greater than he that is the greatest messenger of the first. as Christ himself testifieth, Matth. 11. 11.  
This is it which the Prophet Esay prophesied of before concerning Christ, saying, The Spirit of the Lord God is upon me, 
Esay 61. 1. 2. ●.  and he hath anointed me to preach glad tidings to the poor and to bind up the broken hearted &c. he saith not to all or every one in the world, but the poor, the broken in heart only. &c.  
This is that word preaching peace by Jesus Christ which is said to begin to be preached after the baptism of repentance which John peached, 
Act. 10. 37.  Not but that it was preached before this time even in all ages from the beginning, 
Act. 13. 23. 24.  but because no one did receive it or had it so preached unto him in such a special peculiar manner, but such a one as was first prepared by repentance, therefore it is said to begin to be preached after.  
And because it was now to be done in a more plentiful and larger manner than ever it was before. Therefore was John sent before the face of the Lord in the power and spirit of Elias to prepare his way before him.  
This is it which Christ sent John word of saying, go tell John, 
Mat. 11. 5.  The blind do see, the lame do walk, 
Luke 7. 22.  and the poor have the gospel preached unto them, as much as to say, the humble repentant sinners, the poor and contrite in heart, they have the glad tidings of peace and remission of sins preached unto them, and ministered unto their souls according to the prophecy of Esay, and they receive the same, or believed it with joy and peace in their heats, for this preaching implieth such a believing or receiving. And so doth Saint Paul interpret the words of John concerning this baptism of Christ in Act. 19 where he saith John verily baptised with the baptism of Repentance, saying unto the people, that they should believe in him which should come after him, that is in Christ Jesus, John's words being, He shall Baptise you with the Holy Ghost & with fire. So that, as, to be baptised with the baptism of Repentance, is to repent, to weep and mourn for our sins, washing them as it were in this first laver: So, to be Baptixed with the Holy Ghost and with fire, is to believe in Christ, to be justified and purged from our sins by faith in him.  
These are the true parts of regeneration, the special and most necessary principles of Christ, the foundation, as Saint Paul calleth them the brief or sum of the gospel, 
Heb. 6.  as Christ declareth. 
Luke 24. 47. 48.  This did Christ Preach at the first, saying Repent and believe the gospel, this did the Apostles Preach after him as he commanded them, 
Mar. 1. 15.  Act. 2. 38 Act. 〈◊〉 and Act. 
Act. 2. 38.  20. 20. 21. Where Saint Paul saith, I kept ●●ching back that was profitables, 
Act. 3. 19  but taught and testified both to the Jews and also to the Greeks repentance towards God. 
Act. 20.  and saith in our Lord Jesus Christ. 
Deut. 30. 6. 7. 8. 9 10. 11. 12. 13. 14.  This did Moses and the Prophets also, before Christ came in the flesh, Preach and require of the people, as the most necessary things to be attained if they would be saved.  
This Abel, Hen cb, Noah, and all the blessed of their times attained unto, and had it wrought in them from above. 
Esay 57 14. 15.  And Abraham also before circumcision in the flesh, was required. This all the holy Patriarchs, Prophets and righteous men and women of the Jews had. 
Esay 66. 1. 2.  And that woman which is so specially remembered unto us in the gospel, 
Iere. 4. 4.  whose baptism of repentance is so truly manifested by her plentiful tears wherewith she washed Christ's feet. 
Hose. 10. 12.  And her baptism of the holy Ghost and justification by faith from her sins, 
Joel 2. 12. 13.  by her true and much love to Christ expressed in her washing and kissing his feet, 
Psal. 51. 16. 17.  and anointing them with oil. 
Psal. 95. 7. 8. 11. &c.  For every one that is borne from above, of water and of the Spirit, is inwardly of the same heavenly nature all the days of his life after, whose fruit doth always in his due times and seasons, according to his measure, (like the tree planted by the river side) show forth the fame.  
This all the elect of God that ever were, now are or hereafter shall be, have had, have & must have, yea the youngest child dying in the birth or the womb, if not in outward expression, yet inwardly in the true nature thereof, for no one child of man begotten of flesh can be saved, except he be begotten from above, of water and of the Spirit, and so changed or renewed from the polluted and enthralled estate of nature, which we all had and received originally in the very conception, into the estate of grace and love with God in Christ.  
And God may work this change, this new birth, or rebegetting, in the womb if it pleaseth him, as he did in John the Baptist, or at the time of outward baptism, if he so please, or before it, as he did in Abraham before circumcision in the flesh, and as in the Apostles times he did to some, or after it, as he had done formerly after circumcision and now most usually doth, since all are so generally baptised in their young estate. For we may not limit God, neither hath he tied himself to any time or estate of nature in us, nor to any one outward action performed by man unto us, although he hath ordained sundry excellent, holy out ward means whereby he doth direct and lead us, (as it were by the hand) to the things that are spiritual and indeed necessary, which we are bound to embrace with much thankfulness to God, and to use with reverence, and not to despise the least of them, nor in any part wilfully neglect them, in pain of God's high displeasure.  
But the death and resurrection of Christ, the sacrifice of his body and blood, the value, virtue, price, and purchase thereof, he hath tied himself unto, so as that without it, and some powerful administration the same to the soul of man, there is no salvation, as Christ pronounceth saying, Except ye eat the flesh of the Son of man and drink his blood, ye have no life in you, John 6. 53.  
The Sacraments of baptism and the Lord's Supper, have both respect unto this. Baptism to the new birth, wherein wear set in the estate of life thereby; the Lord: Supper to the continual communion which every one that is once made alive by it, hath therein to eternal life, and so the flesh of Christ Is meat indeed, and his blood is drink indeed, to them, according to the word of Christ, John 6. 54. 55.  
Not as if any man did or could eat the very flesh or drink his blood carnally, as Doctor Cosins affirmed; not that the bread of the Sacrament or the wine is turned into the flesh or blood of Christ, either before we receive them, or after, & so conveyed into us as some would make us believe; nor any other kind of way is the flesh or blood of Christ conveied, or infused into our bodies or souls, to set us in the estate of life, or to continue us in the same; nay, then how could they that were before Christ came in the flesh be saved? for the same necessity of eating his flesh and drinking his blood, was to them then, even from the first fall of Adam, as is now to us; but it is the grace purchased thereby, which we do receive in our hearts by faith, and which by his mediation is continued with us. For as the Law (which is the Minister of death) came by Moses, ●o● grace and truth which bringeth life, is by JESUS GHRIST; And therefore the Apostles so often Write and say, 
Rom. 16. 14.  The grace of our Lord Jesus Christ be with you &c.  
For although the very body and blood of Christ, 
1 Cor. 16. 24.  be the price of the purchase, 
2 Cor. 13. 14.  & in that respect the only mediate cause of our life and salvation, 
Gal. ●. 18.  yet doth not his body and blood enter into us to revive and save us; 
Philip. 4. 23.  nay, so it profiteth nothing, 
1 Thes. 5. 28.  as Christ himself said against some that conceived his words, 
Rev. 22. 21.  in such a carnal manner as now at this time many do; What and if you shall see the Son of man ascend up where he was before? It is the spirit that quickeneth, the flesh profiteth nothing; the words that I speak unto you, they are spirit and they are life; John 6. 62. 63. Neither do we by the acts of eating the bread or drinking the wine of the Sacrament, eat or drink the grace of God purchased by the body and blood of Christ, neither is grace conferred, or any way secretly conveyed to our hearts in the bread or wine, or by them, nor by any thing inferior unto itself; but it is conferred to the heart of man by the Spirit of God, through the word of his promise, therefore called the word of his grace.  
And the instrument, hand or mouth wherewith we do receive the same, is faith in the heart, caused also therein by the operation of the same spirit, 
2 Cor. 3. 3.  as Paul declareth, for the habit and estate of eternal life, 
Col. 2. 12.  and the promise of raising up at the last day; which Christ doth certify to those that eat his flesh and drink his blood, 
John 6. 54.  doth he assure to them that believe in him; 
Ver. 35. 40: and 47.  so that to believe in Christ, is to eat his flesh and drink his blood, according to his meaning; and therefore a sinner is sometimes said, to be justified by grace, sometimes by the blood of Christ, sometimes by faith, because in the act of our justification, all these do concur, and are together, the grace of God the Father, being the prime and chief cause thereof; the body and blood of Christ the second principal or mediate cause, & faith the instrumental and inferior cause; and the justified are said also to live, and to be saved by the grace of God, by the flesh, and blood, and life of Christ, and by faith.  
And in this consideration, (because Christ is the only mediator and reconciler between God and man) doth he so often speak of himself, and say, My Father giveth you the true bread from heaven; the bread of God is he which cometh down from heaven, and giveth life unto the world, I am the bread of life; this is the bread of life which cometh down from heaven, that a man may eat thereof and not die; I am the living bread which came down from heaven; if any man eat of this bread, he shall live for ever; and the bread that I will give is my flesh, which I will give for the life of the world; except ye eat the flesh of the Son of man and drink his blood, ye have no life in you: who so eateth my flesh and drinketh my blood, hath eternal life, and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed; he that eateth my flesh and drinketh my blood, dwelleth in me, and I in him; as the living Father hath sent me, and I live by the Father, so he that eateth me, 
Ioh. 6. 32. 33. 35. 48. 51. 53. 55. 56. 57 58. &c.  even he shall live by me. &c.  
And in this manner spoke he afterwards of the Sacrament of the Supper, which he left and commanded unto his Church to be done to show forth his death, until his second coming; saying of the Bread, Take ● eat, this is my Body, and of the Cup; drink ye all of this, for this is the Blood of the New Testament which is shed for many for the remission of sins Matth. 26. 26. 27. 28. And Saint Paul likewise saith of the same Sacrament; The cup of blessing which we bless is it not the communion of the Blood of Christ? and the Bread which we break is it not the communion of the Body of Christ? for we being many are one Bread, for we are all partakers of that one bread, 1 Cor. 10. 16. 17. as if he should say is not this the spiritual intent and true meaning or signification thereof? doth it not show forth and give us to understand the Communion that is between Christ and his Church and every member of it? how he hath purchased it and life, and eternal salvation for it, with his own Body and Blood, and that although the members thereof be many, yet they being by faith made partakers of him, the true and living Bread, are all in a spiritual manner, one body with him, and one bread, and do live by him.  
The like whereof he had said before to the same Corrinthians, of the forefathers: Moreover, brethren I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the Sea, and were baptised unto Moses in the Cloud, and in the Sea, and did all eat the same spiritual meat, and did all drink the same spiritual drink, for they drank of that spiritual rock which followed them, and that rock was Christ, 1. Cor. 10. 1. 2. 3. 4.  
So that all the holy fathers, not only they that had passed through the Sea with Moses, whom Saint Paul doth here instance for proof, but all that were before them and after them to his days, were baptised with the same spiritual baptism, wherewith he himself and all the faithful to this day have been and are baptised, and did all eat the same spiritual meat, and drink the same spiritual drink, as we now do; having all the same benefit of Christ and of the Sacrifice of his Body and Blood, as we now have, and are all of him and one body with us, and we with them, as Saint Paul also further manifesteth saying; For as the body is one and hath many members, and all the members of this one body being many, are one body; so also is Christ; For by one spirit are we all baptised into one body, whether we be Jews or Gentiles, whether we be bond or free, and have been all made drink into one spirit. 1. Cor. 12 12. 13.  
For although Christ died but once in the latter time, and in one place of the world, yet his death was as available with God, (with whom all things to come and past, are present) before his coming in the flesh, and death as since; and as effectual to his elect of all nations, in all times, and in all places, then, as now; for there is but one way of salvation in him, and by him, unto all, in all times, and in all places, though it be not declared in a like manner and measure to all, in all times, and in all places.  
These things I do believe to be true, for which, if I shall still be judged vile, and continued a prisoner, I must still have patience: If otherwise and that I shall find relief, I hope I shall be thankful unto God, and not forget my duty to my relievers.  
From the new Prison in Maiden-lane in London, 1627.  
I do now confess again, that after all these things I having endured three years' imprisonment, and having often petitioned to the Court within the same time, showing my wrongs and grievances, and requesting my liberty (those two forementioned Bishops of Winchester and Rochester, Doctor Ne●, and Doctor Buckridg, furthering my request to the Archbishop) I was discharged and released without any kind of justification, either of the Courts proceedings or the witnesses depositions, or any part of denizens doings, or acknowledging myself guilty of the things wherewith I was charged further than I have declared. The last Court day of Michaelmas term, in the year 1629. for if I would but have acknowledged to the Court that I had been judicially convicted. which I could not do, I might have been discharged long before.  
But notwithstanding this, that I am now at liberty from prison, yet the scandals and reproaches of my adversaries, remain still all over this Land, and other parts likewise, by reason, not only of that unrighteous sentence of the Court passed on me upon those insufficient and false depositions, but especially of those wicked infamous Sermons and books which my accuser and prosecutor Denison hath published against me, and are dispersed through the kingdom. So that not only my person, but my name is odious and hateful to many, my friends, my children, and all that bear my name suffer by this means. But why should it so much grieve me, or trouble them? seeing that the more any one suffereth for the truth sake, the more he hath cause to rejoice, because so much the greater is his reward in heaven, as the Lord himself, Who is the way, the truth, and life, hath said, Mat. 5. So commending the judicious true Christian Reader, To the grace of God, and of the Lord Jesus Christ; I rest his true Christian friend,  
JOHN ETHERINGTON.  
And if any shall think I have not yet answered that book of the Sermon preached against me at the cross, tituled, The white w●olfe, by Doctor Denison, (for he hath now by reason of that work as it seemeth, obtained the name of Doctor, which before he had not) let such a one but consider well without partiality, what is declared in this my defence, and I hope he shall see every thing in the Doctors White w●olfe that conserneth me, in substance fully answered, and whether he or I have played the ravening wolves part, I refer to the judicious Christian Reader (that hath read both) to consider. And so I rest his christian friend, wishing him all true wisdom from above whereby to discern between truth and falsehood, and between true Prophets, and false, that so he be not deceived.  
I. E.     

Errata.  
IN pag. 1. l. the last after invent, read spoken against him. In pag. 2. l. 19 read mind i●, In pag. 12. l. 23. for dareth read dareth not. In pag. 31. l. the 1. for his read this. In pag. 36. l. 18. for Sabbath read Sabbaths. In pag. 38. l. 19 read could not In pag. 38 1. 25. for opposition read exposition. In pag. 38. l. 28. for used read useth. In pag. 39 l. the last. recit read receive. In pag. 41. l. the 7. for answers read adversaries. In pag. 41. l. the 16. for subscribe read subscribe. In pag. 42. l. 6. for or may, read are, may. In pag. 44. l. 14. for walks read walt.