I know I shall seem as a Dreamer and a Deceiver to many; as an insolent & proud [Page 15]man for what J have said of the Parliament and Army; but my answer to all that cen­sure me, is:

First, It is a very small thing with me to be judged of man, or to stand in mans judgement day; and therefore no such thing moveth me at all.

Secondly, J blesse God who overcame my fears and fraylties, and made me faith­full and bold to discharge the duty which then he layd upon me, and required of me; his spirit moved me to speak, and hath (to this very day) sealed and setled upon me an abundant great reward of much more peace and joy then J should have had for my silence; though J seem as a deceiver to men, yet was J true to him that trusted me.

Thirdly, Those that judge me, let them tell me, Why God did not give up Jsrael into the hand of their enemies after he had threatned to deliver them no more, (Judg. 10.13.) without any restriction or limita­tion of their amendment or returning to him: or why he did not destroy Nineveh when he had sent Jonas peremptorily to denounce ruine against that City without exception of repentance or reformation, Jon. 1.2. & 3.4. Jf it be said that God secretly reserved in himselfe the condition of their humiliation, and so would not overthrow them, as he had threatned; but respite, suspend; yea, al­together divert and withhold his judge­ment from them, in case they did repent; though there be no such thing expressed: [Page 16]I demand then, whether or noe God doth not still retaine the same preroga­tive and liberty in himselfe now, as he did then? And therefore whether men now commanded to declare the message of God to any people or persons, are to bee censured of, being led by a ly­ing spirit, though the thing spoken by them doe not come to passe any more, then that which Jonah said of Nine­veh? And though God may suffer an evill and hurtfull Angell (during the time of Antichrists Reigne) to with­hold the foure windes from blowing on the Sea or Land, yet where hath hee bound himselfe from loosing those windes againe, and powring out the spirit of prophesy upon his people?

4. If some may take liberty to revile and reproach the Authority of Parliament, and that in the hearing of some of their mem­bers, without any controule or checke: If some (and they of the more strict and pre­cise sort of Presbyterian Preachers too) may have the freedome to scandalize and asperse the most faithfull men of the Army, accusing them of errours, schismes, heresies, &c. as I have heard some of them doe, though they confesse they never spake with those men they thus charge: why then may not others take the boldnesse (from better grounds, and in a more honest way) to speake as freely to the faces either of Par­liament men, or Officers, or Commanders of the Army, and reprove them for such miscarriages, which they will not deny [Page 17]themselves to be guilty of? For my owne part, I have not spoken so much behind the backe of any of them, as I have, or would doe to their faces, esteeming it a base and dishonest thing to doe other wise.

5. Neither am I any whit displeased (as he was, Jon: 4.1.) at the prosperity, good successe, and strange victories, which God, in much mercy to this Kingdom, hath won­derfully crowned the Army with since I left it; I have the testimony of a good consci­ence to rejoyce in: If I was deceived, I can boldly say, the Lord did deceive me; and, if he will have it so, it is better for me (who am but one) to dye in the repute and cre­dit of all men, and be counted a lyar, rather then the whole Nation (or so many godly in it) should perish. But

6. The thing is sulfilled already to mee; for the Army, which once was so beautifull & lovely in mine eye, is now become most blacke and ugly, God having made me asha­med of fleshly confidence therein.

I am yet confident of what I said to some at Windsor, who asked me about the dis­banding of the Army, i. e. That it shall lye as one mountaine in the scale against a­nother; as one hill in the ballance against, another; as one potsheard to dash against another; It is a vessell wherein is no plea­sure, fitted onely to breake and to be bro­ken.

And though I know there are many pre­cious Saints of severall dispensations in it, yet shall they more and more relinquish [Page 18]that way, as they grow up to more immedi­ate and more spirituall enjoyments. As God guideth and goeth before every man, so let him walke, and let his name be prai­sed

WHen I was at Dale (June 25.) you know my dis­course in publique was upon Jo. 9. At which discourse you tooke great offence, as ap­peares both by your carriage towards me, and your charge a­gainst me; which two things I shall (as I told you) bring to publique examination, that they may have an open tryall, and have verdict passe upon them accordingly.

Your car­riage. 1. Your carriage, as I told you, when I had endeavoured and obtained a confe­rence with you; I thought was very unci­vill, unjust, and altogether unbeseeming a professing Christian , much more a reall Saint, contrary to the rules of right Rea­son, and the Royall law of Love. For after I had ended my discourse, you neither pro­pounded any thing presently, wherein you were unsatisfied, in a faire, friendly and [Page 20]brotherly way; nor did you come or send to me to receive satisfaction concerning my opinion or doctrine, which might happily be mis-understood, either by your hearing or my speaking; which it you had don, I sup­pose would have beene the most probable way to preserve unity and peace; and I should very gladly have embraced any such overture from yor, but (contrary to the principles of true Christianity) you did slan­derously report of me behind my back, bit­terly inveighing against my doctrine, going from one to another, and disswading them from hearing mo, as being a most dangerous and erroneous way, every way labouring to vilify and make me odious, that my per­son and preaching might be brought into contempt and scorne. When I met you at Hophill, you did peremptorily justifie and maintaine all that you had said and done, as honest and lawfull. This was your behavi­our; now whether it be sutable to the Go­spell or no; let all men judge, nay judge your selfe.

1. Whether it be sutable so much as to the Law? I know you contend much for the Law to be your rule of life. Doth the Law teach you to order your conversation thus? Doth the Law alow you to murther your neighbours name, to robbe and steale from him his credit and reputation among men? Doe you (like those Jewes, Jer. 7.4.9.) cry the Law of the Lord, the Law of the Lord is our rule, and yet backbite, stander, and maliciously detract contrary to the Law? You that make your boast of the Law, [Page 21]through breaking the Law dishonour you God? Surely the Uncircumcision that keep­eth and fulfilleth the righteousnesse of the Law,Ro. 2.23. V. 26, 27. shall judge and condemn the Circum­cision, which by the letter transgresseth the Law: there be some that are led by the Law of the spirit of life in Christ Jesus: who (though they are accounted carnall, loose and licentious, yet) live more holily then those that are Moses Disciples, and pretend so much unto the letter: though they be as without a Law, yet are they not so to Christ and God. Whilest you justifie your errone­ous and irregular actions, you prove your selfe a downright Antinomian, one that in words pleadeth for the Law, but walks di­rectly contrary to it in practise.

2 In dealing thus with me have you ob­served the law of equity or morall honesty, doing as you would be done by? Or is your name and credit so little worth, that you care not how it be traduced?

3. Doth not the Scripture say, that a man is not to be rejected as a Heretike, till after the first and second admonition?Tit. 3.10: Mat. 18. And that a brother is to be dealt with as a bro­ther, before he be cast off? Wherein have you walked thus towards me? In reviling me and my doctrine behind my backe, be­fore you ever admonished me to my face? Is the Scripture your rule? Is this your walk­ing up to it? Or would you be counted an Anti-Scripturist? Who is now the erroneous man, Mr Baker?

4. When men shall see and hear of your practise to be so contrary to the peace, pu­rity, [Page 22]and profession of the Gospell, how can you escape the censure of a seditious per­son, a railer, a backbiter, a factious Schis­matick, causing division, strife and conten­tion, not endeavouring to keepe the unity of the spirit in the bond of peace, as you ought to doe?

Neither hath the rancour and venome of your tongue kept within the bounds of Derbyshire, but the poison thereof is spread as farre as Nottingham already; for I heare that your Brother the Schoolmaster in that place hath (as dishonestly as your selfe) de­famed me there also. If what he hath said be by your instigation, you must be con­tented to bear the greatest share of his mis­carriage; if not, he hath brought his owne good behaviour into question, and must beare all the burden himselfe. It is reported by him that I deny the two Sacraments (so called) the Supper, and Baptisme: Upon what grounds I know nor, for I never had any discourse with him; I doe not know your Brother, nor doth he (I suppose) know me: I believe yee are brethren, your car­riage is so much alike.

But because he hath interposed between us with his new raised rumour,Digression. I shall step aside to speake a word to thar, and then re­returne to the examination of your charge,

1. For the Supper.

First, I never forbad the use thereof to any untill the coming of Christ.

Secondly, If by the coming of Christ you understand it according to the vulgar sense; [Page 23]for his last coming at the end of the world: I leave you and every man to your faith therein. But

Thirdly, Why may not the coming of Christ, and that (untill be come) be under­stood of that coming of Christ in the spirit, which he foretold before his departing out of the body.

2. As for Baptisme, I leave you and o­thers also to the freedome of your faith therein. But if you will impose the obser­vation therof, and the obedience thereunto upon me as to an Ordinance, I must first be satisfied.

First, Whether (by Baptisme) you un­derstand Poedo-baptism, Childish-baptism, or the Baptisme of Children? If so, then where is either your precept or pattern for so doing? Or

Secondly, If you will have Baptisme of water to be restrained, and to belong only to those that are adult and of ripe yeares; yet then, where is your authority from any institution of Christ after his resurrection, who had before by his death put an end to foregoing Types and Figures of himselfe? Therefore,

1. That place (Mat. 18.19.) will not hold Water, nor serve your turne at all in the sense you urge it, and would have it brought unto; for those words (into the Name) doe rather exclude then imply, in, into, or with water.

2. Nor is it enough that you tell mee of the Apostles practise, that they did baptize (with water) and that after the resurrecti­on [Page 24]and ascension of Christ, unlesse you pro­duce a warrant from Christ, authorizing them so to doe, and commanding them and us, by way of injunction, to submit unto it, as a necessary and binding duty. But I say,

First, If you will make the practise of the Apostles your rule in one thing, why not in another, the ground and authority being equall for both, and therefore both alike binding? And then, why doe you not a­noint your sicke with oyle, as the Apostles did,Ja. 5.14. and as Iames commandeth you? Is the use and virtue of anointing lost, and doth the efficacy of Baptisme last? Will water keepe longer then oyle? Againe; why doe you not circumcise, as Paul did? You will say, Circumcision is abolished, but Baptisme is not: Was Iohn any more then a servant, as Moses was? vvhy then must he abide in the House of God, when the Son himself is come? I doe not find that Paul did repent for shaking hands with Moses in circumci­sing Timothy, more then he did for saluting Iohn, in baptizing some of the Corinthians. Yet,

Secondly, I deny not, but that the Apo­stles might have an indulgent dispensation given unto them, sutable to the infancy of the Church then, as others may have now answerable to the lownesse and weaknesse of the faith of some in these daies, whom I leave to stand or fall to their owne Master. But if Baptism be enforced as a Law, I shall question two things, and very much scru­ple.

[Page 25] 1. VVhether it be not an adding to the Booke of God to interline and insert the Baptism of Children into the Bible, when there is no such thing mentioned by Christ or his Apostles in all the New Testament, either by way of Command or Custome?

2. VVhether to conclude Baptism of water, & so consequently to impose it on any, from that in Mat. 28.19 be not a part of will wor­ship; a making void the command of Christ by mens traditions; and a taking away from the Booke of God? For whereas Christ there brings up Baptisme to its height, fulnesse, glory, purity and perfection; some goe a­bout to empty, weaken and make void the sense and scope of that Scripture, by apply­ing that to water, which Christ expresly at­tributeth and appropriateth to the Father, Himselfe and the Spirit.

I have not the faith to believe, that the Ratiocinations and arguments of men, the conclusions, inferences and inductions of Reason are sufficient to make any Ordi­nance in the Church of Christ, without an immediate, plaine, direct,M. Denne, M. Tomes, &c. punctuall and divine institution from Christ. But enough hath beene said of this by others already: Therefore, Mr Baker, I shall passe from the manner of your carriage, and come to exa­mine the matter of your charge.

You charge1. You charge me that I should say the first Adam was borne (or created) blind; and this, you say, is errour, heresy and false doctrine.

Answer.

First, I did say that every man, by nature, [Page 26]is borne blind, in respect of discerning the things of God, 1 Cor. 2.14.

Secondly, I said also, That the first Adam in his created state was blind, as to the un­derstanding of the Mystery of God in Christ to be revealed unto him, or as to the true knowledge of himselfe and the condition he was then in. He had the sight of sense, he saw his wife, the tree and the apple that he did eate; but he had not a sight of the imperfection and shortnesse of the present state he was then in, to that which he was afterwards to be raised up unto, in Christ. For,

1. If he had knowne the property of the Tree of life, (which represented Christ) he would not have forsaken and rejected it, but rather how eaten of the fruit thereof, that he might have lived; as the Apostle speakes, 1 Cor. 2.8. If the Princes of this world had known the Wisedome of God, they would not have crucified the Lord Jesus: If Adam that was the chiefest and most ex­cellent in knowledge above all other crea­tures in the world; if he had knowne the mystery of Christ in the Tree of life, hee would not have beene seduced by the Ser­pent to seeke his perfection in the forbid­den fruit. Man that is ignorant of Gods Righteousnesse, goeth about to establish his owne, Rom. 10.3.

2. Why else is not the opening of their eyes affirmed of Adam and Eve, till after their eating of the forbidden fruit, Gen. 3.7? What coverings had they (of the divine na­ture, glory and righteousnesse of God) in [Page 27]the day of their Creation? and could they see the want thereof before their eyes were opened?

Let me further illustrate this thing thus; A child as soon as it is born, is said to be an innocent, harmlesse child,Phil. 3.6. free from the guilt or commission of any sin; is his na­ture therefore pure, perfect, holy, heaven­ly, and void of all inclinations to sin? A­gain, Paul saith of himself, that he was blamelesse, as touching the righteousnesse of the Law, before his conversion: had he therefore an adequate righteousnesse, e­very way agreeable and equall to the spiri­tuality and holinesse of the Law? Before the Law came he had little or no sin, he was lusty and strong in his fleshly confi­dence, he came into no misfortune or dan­ger of his life: but when the Law entred, his sin abounded, his strength weakned, his life withered and dyed. Rom. 5.20. Cap. 7.9. Sin was in his nature before, but not discovered till the Commandment came; it lay in him as a dead thing, under ground, out of sight, and out of mind, it troubled him not, it was as a benummed or dead member, he was not sensible of it at all;Rom. 7.8. Without the Law, sin is dead.

Thus the first Adam, He was created inno­cent (as they speak) harmlesse, & voyd as yet of Doing any evill till the act of his disobe­dience in eating: but his condition, state, or nature, in the day of his Creation, was not as pure, perfect, and holy as the Law of God: And the commandment came un­to him to kill him, to make sin abound and [Page 28]become exceeding sinfull, that he might not think his present state sufficient,Gen. 1.31. Nakednes is want of divine righteous­nes. Gen. 3.11. and content himself therewith, but dye unto that, and seek a better state in Christ. He was naked and without the Wedding gar­ment at first, but was not ashamed of his nakednesse; he was shewed, told, and con­vinced of his nakednes by his presumptu­ous undertaking, of being more perfect in his own Way. And therefore God reasons thus with him, Who told thee that thou wast naked? hast thou eaten, &c? Thus Adam who was alive before the commandment came, is now killed by the Letter, and dies to that first life, his resurrection to a better life being by the Promised Seed.

Mr. Baker.

But Adam in his Creation was not as Paul and all men else, or as children are now since the Fall, defiled with any originall polution.

Answer.

First, I doe not say that Adam was con­taminated with any act of sin, or unclean­nesse before his fall; yet this doth not prove him to be as exactly holy and per­fect as the Law, for if he had been so, how came he so crooked and contrary to the Law? The perfection of the Law consists in perpetuity as well as in purity, and such should Adams state have been if it had been equall to the Law. Yet,

Secondly, If Adam had not in him the Principles and Seeds of sin, how could he have transgressed and become a sinner? for the spawn of wickednesse and evill in the Devill had not been enough to produce [Page 29]and propagate the prodigous off-spring of iniquity and sin, unlesse there had been su­table matter in Adams nature to mix with his serpentine suggestion and temptation. It is said, Joh. 14.30.Mat. 4.11. That the Prince of the world came to Christ, and found nothing in him. He could never fasten any tempta­tion on Christ, all his assaults could not prevail over him; had he found as little in the first Adam, as he did in the Second, there had been the like successe, and no monster of Misery had been brought into the World.

Mr. Baker.

The Cause of the Cause, is the cause also of the effect, therfore if Adam had but the seeds and Principles of sin in him, at his Creati­on, though he were not actually a sinner, yet you make God the author of sin.

Answer.

First, What if I say, that God was the cause without which Adam had not fallen, Causa sine qua non. not causa impulsiva. is there any hurt in that? God might have made Adam in such an Immutable condi­tion that he could not have fallen, and then certainly you would have said, God was the cause of his standing.

Secondly, A blind child is not in so good a condition as one that hath his eyes; yet the blindnesse of the childe is neither his fault, nor his fathers,Luk. 3.38 though it be the cause of the childs stumbling and falling. A­dam is called, The Son of God, this Adam was created blind, as to the spirituall un­derstanding of divine things;Io. 9.2, 3. Eph. 2.10. yet neither did this man (Adam) uor (God) his parent [Page 30]sin, in that he was born blind; but that the Workmanship of God in Christ might be manifested in him. It was not the fault, but the Wisdome and pleasure of God to make Adam so, that he might make way for the exaltation of his Holy child Jesus, and the magnifying of the riches of his grace and love in Christ.

Thirdly, Once more take it thus; A vir­gin not yet defloured, but retaining still her chastity as in the day she was born, you will not say, but this chaste and pure vir­gin hath the Seeds and Principles of pro­pagation, and a desire too of naturall issue; yet this Damosell cannot be reproved of fornication as an harlot, nor hath she sin­ned if she marry and have children; she is not to be accused of folly, unlesse she give up her self to a stranger in an illegitimate and meretricious way. Who more chaste and innocent then Adam? yet did he vi­olate that primitive and created purity, when he turned aside to couple and close with the allurements of the Serpent. He had not offended, if he had betrothed his soul to God in the Sacrament of the tree of life; yea, it had been more honor, hap­pinesse and safety, for him so to have done.

The Devil is called the Father of murther and lies;Ioh. 8.44. indeed he is the Fa­ther of all that is evil; and therefore it is said, 1 John 1.5.19. that the whole world (all that is of the word in opposition to God) lyeth in the Wicked one: every wick­ed and sinfull act lyeth in the loynes of the Devill, as the Father thereof; but except [Page 31]Satan had gendred with the lawfull heart of Adam, there had been noe such bare born brat as sin ever brought into the World,Iam. 1.13 15. there was first lust in Adam, which by the in­jections of Satan, conceived and brought forth sin;Gen. 2.17 when he had compleatly finish­ed his sin in the actuall eating of the for­bidden fruit, then he dyed and not before, though he was mortall at first. Satan is the Father, mans heart the Mother of all e­vill.

Mr. Baker.

But Adam was Spirituall at first, and therefore had not so much as any propensity or inclination to sin of himself, but what he was inticed unto by Satan: nor can it be said, that he was blinde, as to the understanding of spi­rituall things, in his created state.

Answer.

If Adam was spirituall or heavenly, in his created state, what is the meaning, then of that in, 1 Cor. 15, 47. where it is said that the first man is of the earth, earthy? And this is spoken of Adam before his fall, the ma­terials of which he was formed at first, were but dust and earth; Gen. 2.7. yea, God, who best knowes his frame, mold, nature, and constitution of his being, called his name but Adam; man, or earth,Gen. 5.2. 1 Per. 1.7 18. In the day he was created: Or, as some will have it, red earth; which if it be meant of gold, to intimate the golden and excellent state of Adam above other creatures, yet was he but red earth, or gold that perisheth; gold that could not make him rich to God: but the Saints gold which they have of the se­cond [Page 32] Adam is tryed in the fire, and maketh rich indeed. Rev. 3.18.

Again, the Apostle in distinguishing the two Adams, cals the one naturall, and the other spirituall, and concludeth the natu­rall to be before the spirituall; and that the First man, in his greatest excellency and highest perfection, viz. when he was a living Soul, was but naturall and earthy. 1 Cor. 15.44, 45, 46, 47. how you will prove Adam to be spirituall I cannot yet under­stand.

Mr. Baker.

Adam was at first endowed with a spiritu­all understanding, knowledge, righteousnesse, holinesse, and every way like God, Immuta­bility only excepted; for he knew the nature property, and use of every thing, and was a­ble to give names to every creature.

Answer.

First, That a naturall man might under­stand the virtue, quality, causes, operati­ons, and effects of naturall things; yet not discern the glory and excellency of super­naturall and divine things; these none knoweth, but the spirit of God. 1 Cor. 2.11. But,

Secondly, If Adam were in all things like unto God, Immutability only except­ed, where then was his Eternity, omnisci­ency, omnipresence, omnipotency, and the other Attributes of God?

Mr. Baker.

If Adam had not been in a spirituall con­dition, how can he, be said to fall, for his fal­ling presupposeth him to be in a better and [Page 33]higher state before, then he was after his fall?

Answer.

To this I reply, by these instances,Instan. and ask you again:

First, Suppose a man to be clear and free from debt, one that owes nothing to any man, but hath no stock or substance of his own to make him to be accounted a rich man; yet he is a very rich man in comparison of him that hath nothing, and oweth much besides; that is so far in debt, he knowes not which way to get out. But may not he that had nothing (though ow­ed nothing neither) run into debt, and be­come a poorer man then he was, when he neither had any thing, nor owed any thing. Some men are said to be 1000 l. worse then a groat; and as the Poet said,

Secondly, A civill honest man that hath but Morall principles and qualifications of righteousnesse, justice, equity, temperance, moderation and sobriety; Such a man is more excellent and lovely, then a profane, rude and wicked man; yet may this man fall to lewd and vile courses, though he ne­ver was a true Christian and beleever of the Gospel, doth his following of devilish practises now prove that he was a Saint be­fore? doth his present walking, like an in­fidell, prove that once he had the faith of God?

Thirdly, may not a pure virgin invitiate [Page 34]her primitive chastity, and become a noto­rious strumpet? yet you will not conclude, that therefore she was lawfully married,-first to an honest man because she is nowfal­len from her first state, and hath lost her virginity.

First, Adam was created in a wealthy state, in asmuch as he was not all indebted to the Law, though he was not in possessi­on or seised of the true riches of divine righteousnesse and glory. He had the per­fection of an earthy nature by Creation; but he had the participation of the divine nature by Promise. Gen. 3.15. 2 Pet. 1.4.

Secondly, He had all morall and naturall excellency belonging to his earthy and created state. But was he ever the more endowed with the true treasure of divine righteousnesse and holinesse, for having she image and superscription of the Heavenly King, upon no more but a piece of earth and clay? It must be more currant coyne of the purest silver and gold upon which the Kings picture must be stampt to make a man really rich in the possession of it. It must be the divine nature, Jesus Christ the second Adam, the Heavenly man, that e­ternall word of God which passeth through the seven sold dispensation of God to the world, in the seven dayes workes of his hands, as silver through a furnace; and is brought forth in spirituall purity,Psal.12. the pu­rity of the spirit and divine affection, this is that upon which God stamps his glory, and by which man is eternally happy.

Thirdly, Adam had a virgin-like inn o­cency [Page 35]in his created state; but not a Ma­trimoniall Union unto God: Or, at best, he was bound to God but with the bond of creation, which was as himfelf earthy; or the bond of the first Covenant, the Covenant of works; during which time he was barren & unfruitfull in the knowledge of God, and in respect of any spiritual issue of divine com­fort, immortall peace, joy unspeakable and glorious, &c.Hos. 2.19.20. But (in the second Adam) God doth betroth his people to himself, in Mercy, Righteousnesse, and Truth, where­by they shall KNOW the Lord: their Espousals are for ever, and such as where­by they have a true Spirituall knowledge of God. The Lord doth unite his people to himself in Christ, by a New Covenant,Es. 10.54 the Covenant of Grace; such a Matrimo­niall engagement that cannot admit of a divorce; such sweet enjoyments have they from Him, such Conjugall and Spirituall Communion with Him, that they increase and multiply in their Joyes, Peace, Com­fort, Rest, &c, the barren is made fruitfull and a joyfull mother of many children. Es. 54.1, 2, 3, 4, 5. Ps. 113.9.

Mr. Baker.

It it said, Eccles. 7.29. that God made man Ʋpright, and what is that else but hea­venly and spirituall?

Answer.

First, in the creation (Gen. 1.) you shall find that God approved of his work (as he made it) as Good: and when he tooke a view of it altogether he concluded that it was very Good. Gen. 1.31. It is said of e­very thing as well as Man, that it was very [Page 36]good; will you therefore conclude that e­very thing that was made, is Heavenly and Spirituall?

Secondly, Seeing there are so many Scriptures against you, to prove that Adam was but earthy and naturall, and not so much as one Scripture for you, to prove expresly that he was spirituall; what ground have you to conclude so?

Thirdly, Tis true, Adam was made Right, strait, direct, even, plain, smooth, (or,1 Cor. 15.40.41. Upright, but not Righteous, Holy; or if Naturally and Morally, Righteous and Holy; yet not spiritually so. He had a rectitude suo genere, a purity and perfecti­on in its kinde; answerable to his created being. The first Adam had (no more then a terrestrial body, and a glory sutable unto it: but the glory of Terrestriall is one and the glory of Coelestiall is another. Adams glory was as farre inferior to the glory of Christ, as the Moone and Stars are below the Sun. The first Adams glory was to fall like the Stars, & totally to be eclipsed, as the Moon may be. His hare, and even the mi­nistration of his Condemnation was Glory, how much rather then shall the Dispensati­on of righteousnesse by the second Adam exceed in Glory? For even that glorious stare of Adam, 2 Cor. 3.10 11. which was but meane and transitory, had no glory in respect of Christs glory, which excelleth and remai­neth, as the Apostle discourseth concern­ing the transcending liberty of the Saints under the Dispensation of the Everlasting Gospel by the Spirit of Glory, above what [Page 37]the Jewes had under the beggarly Rudi­ments of the Law.

So far as the Naturall Jew can heighten himself towards Perfection by all the furni­ture and accommodations of the worldly Sanctuary and the carnall Commandment, so far may he be a Post-represention (as I may so say) unto us of the first Adam. For as the first Temple was to be destroyed, and all the Worship and Services thereun­to to belonging to be abolished; as the out­ward Jew was to be cut off, that the inward Jew might sprowt forth; so may we there­by be put in mind, that we cannot enter into our Heavenly house, Christ Jesus, that building of God; till this earthy house,2 Cor. 5.1. the Naturall state of the first Adam be dis­solved. We take not possession of our glo­rious Mansion-house, Christ Jesus, in the promised Seed, till our old mud-wall, earthy house of the first Adam be fallen about our ears, and become a ruinous heap; and God (as the Apostle saith of the Law and first Covenant) taketh away the first Adam, Heb. 10.9 Ro. 8.20. and subjecteth the first Creation to Vanity, that he may bring in the second Adam, who establisheth and sustaineth all things by the word of his power,Heb. 1.3.7.19. and with him a better hope, the hope of gaining a better state in Christ, then was lost by Adam.

When the soul is once invironed with, and wrapped up in the glory of Christ Je­sus, it will tread and trample upon all the excellency of the earthy man.Rev. 12.1 It will not disdain and scorn the sublunary drosse and dung of his fallen state only, but it will [Page 38]also despise and contemne the very Lunary glory, the shining excellencies, the gold, silver, pearles and precious stones, the per­fection of the naturall and created state.

Mr Baker.

But Adam was made in the likenesse and Image of God; and is not that spirituall?

Answer.

First, No like is the same: Adam was made in a similitudinary and adumbraticall Righteousnesse and Holinesse,Nullum simile est idem. Eph. 4.24. but not in Righteousnesse and Holinesse of Truth.

Secondly, Hee was the shadow of the Substance, the Picture of the body: If a Painter draw the picture of a man never so exactly, will you say it is a living pi­cture?

Thirdly, If the image of God in Adam be enough to make him spiritually holy and perfect, how will you defend Christ from being a sinner?Gal. 4.4. Rom. 8.3. For it is said, that God made his Son of a woman, under the Law, and sent him in the likenesse of sinfull flesh: therefore Christ was really a sinner: doth this follow? Yet this is your ratiocination, and the manner of your dispute. Adam (you say) was made in the likenesse of God, who was spirituall holy, therefore Adam was so too: Why will not my argument hold as well as yours? And then it followes, that because Christ was made in the likenesse of sinfull flesh, therefore hee had sinfull flesh really in him and about him, more then by imputation onely, if Adam had a spirituall holinesse more then by imputation.

Fourthly, Not to dispute the Rise and [Page 39]Original of the soul, whether it be, extradu­ce annon, by propagation or infusion? I con­ceive Adam may be said to be made in the Image of God in a two-fold considerati­on.

1. Either as he was a living soule. In Luke the third, and verse 38. Adam is cal­led the Son of God, as Enoch was the Son of Seth, and as Seth was the Son of Adam: for there the Genealogy of Christ after the flesh, is carried backe and driven upward from Joseph, and terminated in God.

Mistake not what I say, but reade it with a grain of salt. I doe not say, that Adam was the Son of God by naturall generation,Caution. ac­cording to a grosse, vulgar and carnall construction, no more then any of the rest were the sons one of another by Creation; but as there was a continued derivation of life, by successive propagation; the fountain of which life was in God.

Now as God is said to be the living God, and as Adam is said to be a living soule; so Adam (as living, or having life) may bee said to be in the Image of God. This seems to me to be the sense and scope of that in Gen. 1.26. compared with Chap. 2.7. For that man which God would have to be made in his owne image; that man, even when he was compleated and perfectly finished; the most that was said of him is, that he be­came a living soule. Here is the altitude and height of the first Adams perfections, as the Apostle takes measure of him: There is (saith he) a Naturall body, which is the first Adam, and was made a living soule, 1 Cor. [Page 40]15.44, 45. A beast, quatenus Anmalis, as he is a living creature, is the image of a li­ving man; yet this doth not prove a beast to be rationall; nor can you conclude that Adam was spirituall, because he had a natu­rall life.

If Adam had the image of God but only as he was a living soule,Ob. then every living creature, as Beasts, Birds, &c. may bee said to have the image of God as well as man.

1. They might, indeed, be said to have the image of God,Sol. if the Scripture did any where so speake. But

2. God, who is Perfectissimus, most per­fect, would attribute his image to the most perfect Creature, Man.

3. Beasts, Birds, &c. have the image of God in a large sense, i. e. as they (with the whole creation) beare the stamp of the e­ternall wisedome and power of the God­head, Rom. l.20.

Secondly, Adam may be said to be made in the image of God, as he was a publique person, representing Christ; and so hee is said to be the figure of him that was to come, Rom. 5.14. Adam was before Christ in priority of time and appearance in the flesh; as the picture of a King sent unto a forrain Princesse, may be said to bee first (discovered and seene) in being in that Country;1 Cor. 15.45. and thus the Naturall is before the Spirituall. But in priority of cause Christ was before Adam, in the nature of his exi­stence; as the Efficient before the Effect, and as the body or substance must bee be­fore [Page 41]the picture which doth represent the body; and thus Christ is Alpha as well as Omega, the beginning and end, the first as well as the last, Rev. 22.13.

God, who is Essentiall but One, hath a three-fold manifestation of himselfe.

First, In the livelesse and darke shadow of the Law; in the Temple which had a graduall holinesse, a place holy, more holy and holiest of all. In the sacrifice, &c. The Law was but the shadow, not the Image, Heb. 10.1.

Secondly, In the lively (though dimme and dull) semblance of man; in which thicke earth the divine majesty had but a little weake splendour and luster. Nor did the eternall power of the Godhead stampt on Adam, make him divine, or of an eter­nall power like it selfe: Neither did the image of Gods spirituall Righteousnesse and Holinesse in man make him spiritually righ­teous and holy. The Kings image stampt upon a piece of Clay, doth not make the Clay to be Gold, nor living Clay.

Thirdly, In the living substance, Christ Jesus, who is the brightnesse of his Fathers glory, and the very character of his being,Joh. 1.17. Heb. 1.3. This, and this onely is that Son, that onely begotten Son, that came out of the bosome of the Father, which alone can (spiritually) declare and make known God as he is a Spirit, and bring forth abundance of Grace, Righteousnesse, Life and Immor­tality to light, Rom. 5.17, 18. 2 Tim. 1.10. Immortality comes by Christ; Adam was not Immortall, nor Spirituall.

[Page 42] Abraham had two sonnes, one after the flesh, the other by promise; the elder was after the flesh, and was not to inherite with the younger, which was by promise, Gal. 4.22, 23, 30.

Our Abraham also, God, the High and Holy One, the Eternall Father, hath two Sonnes, one after the flesh (as I may say) the naturall or first Adam; the other after the spirit, Christ, the promised seed. The elder Son, or first Adam, had not the Inhe­ritance of Righteousnesse, Life and Glory setled upon him; but Christ, the second Adam, was appointed heire of all things. Ishmael, though he was the first-borne of Abraham, Heb. 1.2. had no possession of Abrahams heritage; the promised Land was not en­talyd on him, neither was he counted for the seed. And why should we thinke that Adam, though he was the first-born of God by creation, had an hereditary right to hea­ven, righteousnesse or (Divine) holinesse, seeing he is not counted for the Seed. The inheritance of true divine righteousnes, &c is conferred and confirmed on Christ, the spirituall Isaac, and those that are his, Gal. 3.14, 16, 29.

Mr Baker.

We are exhorted, Eph. 4.24. to put on the new man, which after God is created in righteousnesse and true holinesse. And Col. 3.10. the Apostle tels them, That they had put on the new man, which is renewed after the image of him that created him. What else doth the Apostle there meane (by the new man) but the first Adam recovered from his fall, [Page 43]and reduced to his pristine and primitive state?

Answer.

1. Looke upon those Scriptures againe, and tell me whether the Apostle speaks of putting on the new man, or the old?

Now if you will have the new man there to be meant of the first Adam, then you con­found the two Adams: For the first Adam, (in his pure naturall, as well as in his lap­sed estate) and those that are of his race, are every where in Scripture, that I know, di­stinguished by the name of (Old Adam) from Christ, and those that are his seed, who (in opposition to the first Adam) is called the New Man.

2. It is said (Col. 3.20.) that that New man which we are to put on, is renewed (in Knowledge) after the image of, &c. Which cannot be understood of the first Adam: for me never reade that knowledge is cal­led the image of God in the first Adam.

There is therefore a two-fold image of God.

1. Of Life: In this Adam was formed, when he was made a living soule. This life, and the righteousnesse, perfection and glo­ry thereof, though it be but naturall, is so precious unto man, that skin for skin, and all that he hath will he give for it.Gen. 2.7. Job. 2.4. It is the master-peice of Satans temptations, and the last plot usually, that he hath on man to set upon him as he did on Christ, Mat. 4.8, 9. The Devill will carry a man to the highest pitch of the first Adam, as to the top of an exceeding high mountaine (for Adams [Page 44]created state was farre more exceedingly high, then any present, naturall and world­ly condition of man now) and there shew him all the dominion that Adam had over all that earthly creation, and what a glori­ous state he was in: And then this old ser­pent tempteth and entiseth man to looke upon this golden ball of vanity, and accept of it, tels him he shall be (As) God. But the spirituall man, Christ, discernes and foresees the danger, espies the serpent un­der the hearbe, knowes there is death in the apple, and therefore despiseth all the pompous vanity of the first creation. When Satan, by despaire, cannot breake a mans necke from the fall of Adam, he will bring him to the brinke and brow of his created state, and from thence endeavour to call him downe (as the Jewes did to Christ) and make him runne headlong to his flattering ruine.Luk. 4.29. V. 5, 6. When the Devill cannot drive a man away from God by the corrupt Adam, hee will draw him to himselfe by the pure A­dam, and there hold him as a close priso­ner, in fetters of Gold, as he did before in shackles of Iron. The Kingdome, Power, Glory of this creation, is delivered to the God of this world. The Serpent tooke a­way mans excellency and glory; the Ser­pent offers it him again upon tearms Sure­ly that cannot be worth the taking up, which the Devill proffers, and if Satan have dominion, and be Lord over mans ri­ches, to give and take at his pleasure, I can hardly be perswaded that it is spiri­tuall: The enemy of man hath laid his [Page 45]earthy honour in the dust,Sic transit gloria, mundi. and trod his life to the ground.

I wonder that we should so much dote upon the painted Beauty of man! Tis a sign our eyes are weak, and that we are dim-sighted, not able to behold the Beau­ties of holinesse in God Besides, what hope is there for us to recover Adams State? For if there was a totall privation (as doubtles there was of Adams life,a privati­one ad ha­bitum non datur re­gressus. there can be no more regresse to it. Adam is not said to swoūd or faint, but to die in the day he did eat: not the death of the body, for he lived many hundred yeers after; but the death of that State, to which he was not to return again. And therefore we are bid to mor­tify the old man, not labour to recover him to his health and strength. Nor will it serve the turn to say, that as we dyed in Adam, so we are made alive by Christ; as though our reviving by Christ were no more then a restitution to the life or the first Adam: for our life which we have by Christ, is by resurrection not by regression; not a retur­ning to the same life, but a raysing to a­nother life.

There is also the image of God as it con­sists in knowledge, Col. 3.10. And this i­mage I do not find attributed to Adam; but is peculiarly appropriared to Christ,Es. 11.2.3 Col. 2.3. and those that are his. Not Adam, but Christ hath the spirit of Wisdome, Knowledge, and a quick understanding; and in Christ not in Adam, are hid all the Treasures of Wisdome and knowledge. If Adam had had a true spirituall and Divine knowledge [Page 46]of God and Christ, in the tree of Life , he had been immortall and could not have dy­ed, for the seed of that Knowledge is E­ternall, and so is the fruit too. Iohn 17.3. and 1 Iohn 3.9.

Every man is brutish in his knowledge, saith the Prophet, Jer. 10.14. yea, he is be­come brutish by his knowledge. Ier. 51.17. Not only in his low, base and fallen state; but even in his high and Honorable state; Man (in Honour) is but as a beast, for want of understanding.Ps. 49.20. Man (Adam) had so little knowledge in his excellency, glo­ry, Honour, that he became as the Behe­moth, as the multitude of earthy beasts. A­dam was as a Behemoth, or the multitude of earthy beasts.

1. Either in that he had as little true and spiritual knowledge of the Mystery of God and Christ as all the whole multitude or a­ny particular beast of the field.

Secondly, Or as he was a publike Per­son, and had in him all posterities and ge­nerations of men, who in him and with Him are altogether out of the way, brutish in their knowledge, and naturally as Igno­rant of God, and his Righteousnesse as the beasts that perish.

The Wisdom of the flesh is the Serpent, that most subtill beast in the field of this earthy Creation,Gen. 3. which steales into the Pa­radise of Mans natural excellency and glo­ry, and there circumventeth him with the enchantments and snares of Death. Cursed Creature! let it be thrown flat on its belly and let its food be for ever nothing but the [Page 47]dusty vanities of the ground that is under foot and trampled upon (like that lofty City, Isa. 26.5, 6.) by the feet of the poor and the steps of the needy, scorned, despi­sed, sleighted Saints, let it eat and live on­ly upon the foolish, frothy, fleshly prayses of the Natural Man; let its meat be nothing else but the carnall earthy righteousnesse of that fickle, frayl, inconstant, unstanle, transient state of the first Adam.

And yet, O the depth of the Wisdome and works of the Lord! how unsearchable is his understanding, counsell, purpose! his wayes are in the waters, and the beames of his chambers are there; He hath a sweet and secret entertainment for his people beneath and within the fluctuations, oestu­ations, ragings, foamings, confusions of the sea and waters of this creation; his thoughts towards his Saints are very deep, a foole cannot fathom them, an unwise man cannot finde them out; He contriveth the way of mans happinesse, to lye within the Gates of his ruin and destruction , that he which lo­seth his life may finde it. Mans wisdom of the flesh, his own lust draweth and driveth him to the ditch of Death,Periissem nisi peri­issem. Ian. 1.14, 15. this like the Serpent, doth stab man to the heart by a glance upon the rib, Gen. 2.22 & Ch 3.1, &c. to say that mans wisdom was or­dained for a trap & snare of death unto him cannot be born, and will not be granted by all; but to say that God did, and doth so order and dispose it to that end, can be denyed by none: the Lord can over­whelm the Egyptian flesh with its chariots [Page 48]and Horses, humane Wisdome and carnall reason, in the self same sea that he carrieth the true spiritual Israel into she Holy land. The principles of mans mortality are seat­ed within Himself,Nemo loe­ditur nisi ase ipso. but the cause of his health and life is in, and from the Lord. Hos. 13.9. The earthy Wisdom and knowledge of man consists in, and is conversant about doing that which is evill. Jer. 4.22. thus was Adams knowledge imployed and im­proved; and will any one say, this was the image of God?

3. But perhaps you lay hold on the word (renewed) Col. 3.10. and think that it importeth and implyeth as much as Resti­tution, (and no more) of Man to Adams first state.

First, If you look well upon that Scripture, you shall find that the Apostle speakes of that New Man in whom there is neither Greek nor Jew, &c. ver. 11. which the Apostle more plainly affirmes to be Christ. Gal. 3.28.

2. But if you do keep to that word, Rene­wed, it wil stand you but in little stead. If a man pull down his old house and renew it, or build another New house;2 Cor. 5.1. you will not say that new house is the same that the old was.Hag. 2.9. The first Temple was a stately structure although it had not a commensurate and adoequite splendour and magnificence to the second, which did far exceed the first in luster and glory. The earthy Jerusa­lem was an holy City, it had a holinesse of attribution and dedication, nor of inherent, essentiall or true divine holinesse, nor was [Page 49]it the same with that Jerusalem, which is above. And that holy City,Gal. 4.25.26. the earthy Je­rusalem you shall sind given up to be trod under foot of the Gentiles.Rev. 11.21. Rev. 11.2. and Chap. 21.2. you have the holy City the new Jerusalem coming down from God out of heaven; but differing from the former, for this had no Temple,22. nor need of Sun, or Moon to shine in it, ver. 22, 23. & Ch. 22.1, 2, 3, 4, 5. there is the Heavenly paradise de­scribed, as the Anti-type of the earthy, but with this difference, i.e. of Immutability and perpetuity. The curse entred into Adams paradise and blasted all his happinesse, he abode not there as a Lord for ever; but here is no curse, and they that have (holi­nesse) the name of God in their fore heads, shall reigne for ever and ever, Ver 3, 4, 5. The first Paradise, Holy City, and Temple, were types of the heavenly, but not Hea­venly. The holy City of mans earthy and created state and Paradise, God subjected unto vanity and corruption, and gave it o­ver to be trod under foot thereby, and af­terward causeth righteousnesse to looke down from heaven.Ps. 85.11.

Mr. Baker.

If Adam was any way defective and not made spirituall in his Creation then it argu­eth insufficiency and want of wisdom in God.

Answer.

This objection was none of your own, but borrowed of a neighbouring preacher, as I was informed by one, after our confe­rence was ended, and we parted. But see­ing I have met with it (though at second [Page 40]hand) I shall take notice of it, and return this answer thereunto.

It was the will of God, not any want of Wisdom in God, to make the first Adam but earthy and Naturall.Psa. 135.56. He is, to give ac­count to none but himself. He is above all Gods, and may do what pleaseth Himselfe in heaven and in earth. If his pleasure was to make an earthy Adam as well as a spiri­tuall, and yet would finde fault too with that earthy Adam; neverthelesse, who shall reply to him,Rom. 9.19.20. or ask a reason of him , why he did so?

Was it not one and the same piece of clay in the hand of God, of which he made Man & beast? And did it imply want of skil in God because he did not make the bruit beast a reasonable Creature as well as man? tis at the potters pleasure to form his vessel as he will, whether for honour or dishonor.

In a great house (saith the Apostle) there are, vessels, not only of gold and silver, but also of wood & earth,2 Tim. 2.20 some to honour and some to dishonour. It doth not argue want of skill in the workman, nor want of wis­dom in the master of the house, in that e­very vessel is not of gold. But what if God, willing to shew his wrath, and to make his pleasure known, dashed in pieces the vessel of dishonour, that earthen vessel of the first Adam and his created State, sitted to ruin and destruction; and that he might make known the riches of his glory on the vessels of Mercy which he had afore prepared (in Christ, not in Adam) unto glory: what if the wisdom of God (which ordereth all [Page 41]things) disposed so of these things, have you any thing to say against it? what if God would make way for the magnifying of his heavenly riches of grace in Christ, by undermining the earthy treasure of man in the first Adam.

It is rather a prudent plot, then an im­provident folly; and the admiration of di­vine Wisedome, no detraction from it, to make darknesse first, and then command light to shine out of it.

The earthy man in the beginning of his created state was without forme, and void of divine righteousnesse, and then darknesse was upon the face of the deepe things of God: and when God by his spirit in the Eternall Word; Christ Jesus had (as now he doth) brought forth light, (Gen. 1.2. 1 Cor. 2.10. John 1.3, 4, 5.) yet he did, and still doth divide and distinguish be­tweene the light and darknesse, Gen. 1.4, 5. 1 Thess. 5.5. 1 Cor. 15.40, 44, 47, 47.

Light and Darknesse, Earth and Heaven, the first and second Adam, and their righ­teousnesse are not all one, yet God did not want art and skill when he made all these, though he did not make Earth Heaven, nor the first Adams righteousnesse spirituall and heavenly.

If you exclaim thus against me for error and heresy when I tell you but of the earthy man, how would you cry out blasphemy if you should be told all that may be said of the heavenly man, Christ Jesus himselfe, in respect of the fleshly knowledge of him? If you tremble and stagger thus at an earth­quake, [Page 52]what perplexity would you be in, if you should & see hear the heavens passe a­way with a great noise, & the elements melt with fervent heate? If you cannot endure to see the earth and the workes therein to be burnt up,2 Pet. 3.10.12. how will you be able to be­hold the dissolution of the heavens by fire, and the melting of the elements by a scorching heate? If you cannot beare the ruine of the earthy Adam, but are so moved at the shaking of the foundation of his state;He. 12.27. how then will you undergoe the dis­solution of the heavenly Adam, when hee shall resigne his Kingdome,1 Cor. 15.24.28. Gal. 4.3.9. Glory, Domini­on and State to a higher Dispensation? When the Apostle wrote of these things, viz: these weake and beggarly Elements which were to passe away, and not to returne againe; these things, these Elements were hard to be nnderstood.2 Pe. 3.16 And because you discovered your weaknesse to beare the one, I shall forbeare to burthen you with the o­ther. [...] Mr Baker.

You goe against the judgment of all Di­vines; contrary to the opinion of Orthodox, learned and godly men. Answer.

1. I respect, honour and reverence god­linesse in every man, in all men; Yet am I not to regulate, bound or modulate my faith by the wisedome, notion or measure of any mans apprehensions: no, though the most godly and most learned among men. And therefore we are not to enquire what this or that mans thought, opinion or judgment is, of such or such a point, but what the Scripture doth say, determine or [Page 53]conclude of this or that particular.

Our faith is not to stand in the wisedome of men;1 Cor. 2.5 1 Th. 2.13 this were to lay the foundation upon sand. Nor are we to receive the Word it selfe in the word of man, but as it is, in truth, the word of God.

Truth is not Truth because man saith it, but because it is so in it selfe; neither is it so to any man, till it come unto him in the power and demonstration of the spirit. The Scriptures themselves were given, not by tradition of men, but by inspiration of God. Scripture is not Scripture to a man, till it come to him in the same spirit by which it was dictated at first.

2. Whereas you urge the opinion of godly and learned men, as contrary to mine, and they preachers too; among whom you made mention of Mr Ball, in his Cate­chisme; tis more then I know, or care to enquire what he saith in this matter: but be it granted that he (and others too) are contrary-minded: What then? I could produce many that are on my side, and soe oppose godly and learned men against your godly and learned; yet then there would be but man against man.

Let the matter be brought to the Test, & let the Touch-stone distinguish between the gold and the drosse: to the Law and to the Testimony; If the Scripture cast the truth on your side, I will subscribe. I cannot bee satisfied, because some of your Authors are in print: the publishing of an opinion in print wil not make it Orthodox.

3. By what Councell or Synod am I con­victed [Page 44]and condemned for an Heretike? Produce it if you can. But, if you cast mee by your owne single vote, will it not savour of too much arrogance and pride, to ascribe unto your selfe a definitive sentence, and power to determine what is truth, and what is errour? And may not I, upon the same ground, and by the rule of your owne pra­ctise, raile upon and defame you, as you have served me? Or if you take in others to joyne with you, (or rather prostitute and give up your faith to their judgement, as you seemed to doe) may not you and they be mistaken as well as I and those that are of my judgement.

Yea, grant that what I hold to bee con­demned and exploded for heresy, I am not therefore to dissert and relinquish my opi­nion, because a Convention of men doth eliminate, exterminate and eject it for an errour: And you (who are led so much by the determinations of men) will confesse what I say to be true, and when you see my authority, you will not censure mee of singularity.

It is the saying of one, eminent for godli­nesse, and for learning inferiour,Mr. Rey­nolds in Exposion Psal. 110. in fallor I thinke, to few or none, that we are not to build our faith upon the authority of men, or counsels, whether Papall, Episcopall or Sy­nodicall; I have not his Booke by me, these are his words, I am sure. So that if this pre­sent deliberate and long-considering Synod should put it, as an Article of their Faith, into their New Creed, and enjoyne all to subscribe to it under paine of Anathema, [Page 45]viz: that the first Adam was made spiritually holy and righteous: Yet I am not bound to believe it: The results of humane counsell are not infallible; and one Paphnutius may be in the right, when the whole coun­sell is in the wrong.

Mr Baker.

I cannot yet be perswaded, that what you say, is true; though you may seeme to make any thing good by your Schollarship.

Answer.

1. Tis not the worke of man, but of God, to perswade the heart.Act. 16.14 Paul may plant in the ear of Lydia, but God must give the en­crease in her heart. Paul, & other men, may sow the divine seed in the letter thereof, in the sense of hearing and the rationall fa­dulty of the understanding; but God must breake and pierce those clods of earth, flesh and naturall reason; he must throughly o­pen the carnall heart, before there can be any encrease or fruit springing up in the spirit, before there can be any improve­ment of that seed unto the knowledge of the Divine Mystery. And therefore, as the King said to the woman in another case,2 Ki. 6 27 If the Lord helpe you not (to understand and receive the mystery of the two Adams) whence shall I helpe or perswade you?

2. I see you are very prone to mistake, and too ready to run into extreames: for whereas, at first, you did me too much wrong, now (in a Complement) you would doe me too much right. If you ask all that knew me both in the Country and Univer­sity, there is none that can say I ever had [Page 56]so much learning as might give the deno­mination of a Schollar.

3. But how doe you entangle your selfe? For you confessed (and I did believe you without an oath) that you had but little learning your selfe, and yet you affirmed with much confidence, that learning was necessary (indeed you did not say absolute­ly necessary) for the understanding of di­vine Truth.

Immediate revelations, you said, are not to be expected now adayes:Necessari­um est sine quo res non possit se habere. How then can you judge betweene truth and falshood? or soe peremptorily conclude me to be in an errour, seeing you acknowledge your igno­rance in humane learning, which, you say, is necessary to the better understanding of spirituall things? If you rely on other mens opinion, and jurare in verba, resolve to be of their judgement: your fairh will stand in the wisedome of men, not in the power of God: and why may not one man (the wi­sest man) deceive you as well as another? If humane learning, and the wisedome of this world be so necessary, what then is the meaning of that in Mat. 11.25. 1 Cor. 1.18, &c. and Chap. 2. It may be said of learned as well as of great men, that they are not alwaies wise.

Concerning humane learning, I gave you my judgement at our meeting: I look upon it as the flourishes of flesh, an handsome fashion, a neate dresse, a comely ornament of the creature: It is as studds and barbes, the externall furniture and trimming of the outward man; It is Phallera ad populum [Page 57]Gay and gaudy trappings, to make an ugly Jade or a dull Cart-horse looke like a good mettled and well-bred Beast: a block-hea­ded Dunce in the mystery of God and the Gospell, in this Canonicall habit, may passe, Vervecum in patria, amongst a generation of Idiots, and silly animals, for a most Re­verend, Grave and Orthodox Divine. It serves to scratch the pruriginous humour of the sensuall part and principle, to tickle the itching eare of a nice, quaint and curi­ous man: Yet good still in its kinde, and to be allowed in its place and spheare, so long as it moves regularly and in order; but but when once it begins to usurpe and ty­rannize, it is no rebellion to oppose and disclaime it.

Humane learning is of an Heroicke Race, well descended, of noble bloud and birth in natures family; but a most profuse and prodigall Steward in the mystery of God,Maxima quaeque domus ser­vis est plena su­perbis. not fit to be entrusted with the Heavenly Treasure. It will ever be aspiring to prece­dency, like a new raisd servant, or some proud encroaching Gentleman in a great House, who hath nothing to subsist by, but the courtesy and bounty of the Master of the House, and is but as his Almes-man; yet if he can but insinuatingly collogue and play the Parasite with one that beares rule; he will be ready to domineere over the home-born Children and the naturall heire of the Family. Such base and degenerate spirits may be found (as too many presi­dents, to the shame of our Nation) here in England, who can but, cliena jactare, boast [Page 48]of other mens worth, and do aliena vivere quadra, live on other mens wealth, who live and lurke like Dorres and Drones in a Common-wealth, without care and calling and have no cloake or covering for their sloth and idlenesse,Phil. 3.5. Act. 22.3. but that they are Gen­tlemen: whereas a truly generous Nature loves to be active and industrious, and hates a supine and sottish sluggishnes as the most sordid and odious kind of life.Cha. 18.3. & 20.34. Paul was as well born and bred as most men; yet he did not scorne, or think it any disparage­ment to him or his family, to earn his li­ving manu ac tela, with the labour of his hands, when he might have lived upon the sweat of other mens browes, in respect of his own bodily pains, 1 Cor. 9.12.15.

If humane art and Wisdome can but once flatter the favour and steal into the friendship of the Naturall Will, the carnal reason and understanding; it will soon in­veigle the heart, and alienate the affections of a man from the holy seed, the Spirit, Je­sus Christ the true heir of salvation.

I deny not but that godlinesse and the mystery of God may be bestowed upon men of learning, but I say also that it is not committed to the learning of men, so as that, thereby they should be more qualified for the dispensation of the everlasting Go­spel. But if mans Wisdom be set in the chaire and called Rabbi, Father, Master, or Doctor; if it be any wayes ascribed unto either for generation or education of the new Man, I detest and abhorre it, as the vilest off scorning in the world, and as a [Page 49]thing so bad as that I want a word to ex­presse my utter hatred of it.

You will ask me how I could have had the Scriptures without learning and the know­ledge of the Tongues to translate them? Quest.

Humane learning will serve for transla­ting the letter,Answ. and render the grammati­call sense and construction of Scripture, and this is all. But how did the Saints doe before there was any Scripture?

But are not you your self better qualified by your learning for the exercise of your mi­nistry? Quest.

All the learning I had at Oxford, I layd out and improved in opposing the truth.Answ. I cannot say, that the little learning I once had, did advantage or further me one jot in the knowledge of God, nor doe I think my self any whit the fitter to be a minister because of the repute and notion of schol­lar-ship which some vainly harbor of me. And to deal plainly and ingeniously with you, when I was under the teaching of men I got more from simple countrey people, husband-men, weavers, &c. about Brink-worth, Southwick, and those parts in Wilt­shire, then ever I did, or yet have by books and preachers.

If you make no more account of learning, but so much despise and undervalue it, Quest. why doe you make any use of it?

1 The dregs and reliques in a vessell will remain a while and retain some cent and favour of the liquor that was it it,Answ. after the liquor is drawn out. Quo semel est imbuta recens, &c.

[Page 60] 2. There be some men that sometime may, & sometime may not be answered accord­ing to their cavils & proposals: Pro. 26.4.5. I know some will cast this proverb in my dish, The Fox dislikes the grapes because he cannot reach them, & Science hath no enemy but Ignorance. I may as wel retort, Nemo ma­gis Rhombum stupet quam Catullus coecus, who more bold then blind Bayard? who more blind then those that see? Joh 9.40.41.

3. I would strike off Goliah's head with his own sword, if I could. If I could but enter them, I would smite the strong holds and garrisons of the Philistins with their own weapons, and turn the mouth of their own Canon against them, to batter down all their bulwarks. If my breeding had been at Court, and all the learning of the Egyptians had been bestowed upon me, I would disdain to be called the Son of Pha­raohs daughter. He. 11.24 Had I the art and skill of Archimedes; yea, all the Wisdome of the World and could thereby make such an engine as would remove the abominati­on of desolation out of the holy place, I would not fayl to doe it, and make such a scourge as should whip the Simonaical mer­chants (who think that the qualifications of a Minister are to be purchased with the cost of education at some University) out of the Temple of the Lord, it should have no place in the Worship of God, though it may be allowed in the Worshippers. The tooles of man will polute the Altar of God.Ex. 20.25

4. That may be used for reprehen­sion [Page 61]of mens enormities, which is not used by way of edification in Truth and Godli­nesse. Paul (after he had disclaim'd and renounced the Wisdome and learning of man) took occasion to lay open and re­prove the vitious courses of the heathen from their own Poets, 1 Cor. 15.33. Tit. 1.12. But the reformation from those lewd and wicked manners he ascribes to the di­spensation of the Gospel, Tit. 2.11.12. The law it self may curse and kil, it cannot cure; it may reprove & convince, it cannot make alive, quicken and convert unto God.

5. Jt was lawfull for the Israelites to take the jewels of silver and gold from the Egy­ptians, that they might spoyle the Egy­ptians. Exo. 32.4. Exod. 3, 22.12.35.36. Yet see what a snare these jewels became unto Israel, when their very Priest Aaron himself had converted them to an idolatrous use in the Molten Calfe. Now they became so loath­some and odious that Moses burnt those je­wels to ashes. The children of Israel could not carry so filthy and abominable thing into the holy and promised land of Canaan.

Humane learning, Naturall parts, &c. are the Egyptian jewels of this world, which the Israel of God, the Saints themselves may borrow and wear as ear-rings, they wil serve to adorn a mans discourse and hang as a jewell in the ear of the Auditor. But such is the madnesse of out-side Jewes, Letter-Christians, and formall professors that they must see their God; their God must goe before them, they will not be content with the Making-God, but they must have a [Page 52]made Gods, Gods-made in a visible and sen­sible shape that they may see their God before them: But blessed are they that have not seen and yet have beleeved. And such is the rashnesse, folly, and simplicity of Men-priests, who seek the favour and prayse of men, more then of God; that to please a giddy, and head strong Multitude they will comply and give them what reli­gion, Worship, or God they call for. If the vulgar popularity cry up Presbytery, that shall be established for a time, and but for a time, for the tyde may turn; Indepen­dency may come in fashion, and then very like if that be desired, it will not be deny­ed. The common people must be satisfied or else tythes, dues, and worldly mainte­renance will fail. Now the ear-rings are called for; gifts, parrs, abilities, indow­ments, these qualifications of nature with a little of the Spirit (which may well e­nough be left out too, were it not for fashi­on and better sound sake in discourse) will make up a compleat Minister. How many having but passed through the sire of an A­cademicall education, a sleight: and formall examination, and a powerlesse, weak, and livelesse Ordination, have come forth mol­ten Calves, and many a silly soul hath dan­ced about them as their Ghostly-Fathers, demy-saviours, and petty-Gods When hu­mane parts and learning are mixt in the worship of God to specificate, modifie, or denominate it, then it becomes Idolatrous. This calfe we carry not into Canaan, any otherwise then as Israel having drunke of [Page 53]the water into which the powder was thrown, Exod. 32.20. might be said to car­ry the Calf into Canaan as it is obsert in Christ; it is not seen nor named under the dispensation of the Spirit: Mans Wisdome and parts may beautifie the things of man, but no way adorn the things of God; what need you overlay gold with copper?

Mr. Baker.

Is any man (think you) so simple to make a god of learning, or to look, upon it as any thing, any farther then as it is sanctifyed by the Spirit?

Answer.

1. Where hath the Spirit sanctified it to the qualification of a Minister in all the Scripture?

2. Do you think that the Israelites were so stupidly ignorant as to take the Molten Calfe for the Immortal God? yet when they would have a visible representation of the invisible Being, and change the Glory of the Incorruptible into the image of cor­ruptible man, beasts, &c. God gave them up (as well as the Gentiles) to dote upon and follow that which was not God, Psal. 81.12. & Job. 19.20. Rom. 1.21, 23, 24. When God speaks to man there is no simi­litude of Himself (in the wisdom, parts, and excellency of Man, or the Righteous­nesse of the first Adam) to be seen. The ambition and industry of the Creature is to bring down the Creator into the lower re­gion of sensible appearances, to cloath and compasse the incomprehensible Diety and Mystery of the Lord Jesus, and the glori­ous [Page 64]Gospel of God in visible formes and the Wisdome of the flesh; and when men have made a God like themselves, and fashi­oned a Religion and Worship after the in­vention of their own fancies, they are rea­dy to cry out with the Lystrians in Lycao­nia, God is come down to us in the likenesse of man. Act. 14.11 The longest, largest and widest form, Order, and Ordination of man is too short strait, and narrow to circumscribe and li­mit the blessed teaching of the infinite Spi­rit of the Holy one of Israel. He hath lear­ning enough that can speak a word in due season to him that is weary. Esa. 50.4.

Mr. Baker.

You go about to bring in a boundlesse and unlimited Independency, to give liberty to any that doth but pretend unto the Spirit to preach; you open a door to let into the Mini­stry every mechanicall fellow, tinker, shoe­maker (such an one as is at Nottingham) weaver, amp;c. And if such as these may be permitted to vent the frothy humors of their shallow braines, under pretence of being qua­lified by the Spirit for the Ministeriall functi­on and office, then we are to have a goodly, wise, and learned ministry indeed.

Answer.

1. Did the Bishops (or will the Presby­ters) keep all Dolts, Drones, and Dunses out of the ministry?

2. Why may not (even) an exorbitant Episcopacy and a boundlesse Independency. (as you call it) be as good as a groundles, proud, tyrannicall and domineering Pres­bytery? I stand no more for an established [Page 65]form of Independency, then for a setled go­vernment by Presbytery, & for neither any more then for a reformed Episcopacy.2 Cor. 5.16 to let this passe, for though once I had this fleshly knowledge of men, yet henceforth know I neither men nor C. so any more, but rather seek to know as I am known in the Spirit.

3. As for the shoemaker at Nottingham, which you spake of, and other mechanicall men,R. J. (as they are termed) I know nothing to the contrary, but that they may sit in the chair as wel as many of your great Rabbies. I gave you instances of divers, who, having performed the priests office in his Canoni­cal vestments, have been saluted for currant divines both by Parliament men, and Synod men too; & they no Independents neither.

Jerome speaks of it as the glory, not the shame, and makes it the commendation, not the dishonour of those times, that the Scripture was familiarly known to taylers, semsters, delvers, shoemakers, &c. why should not we rejoyce of all the Lords peo­ple were Prophets, and to see the Spirit pow­red out upon all flesh?

I approve not any more then you do of precipitate, rash, ignorant fools, that run be­fore they are sent into the ministry. If any pretend to have the qualification of the spi­rit, & hath it not, reject that man as a Phari­saical hypocrite: but if any have the gift take heed you throw not water in his face to quench the spirit of prophesy in him; If God bid any one go about his work, let no man discourage or forbid him to do it; Christ wil not alow his own beloved disciple to forbid nother to do his work, although he hath [Page 66]not the same formall and verball commissi­on, and doth not walk in the same external call and ceremony of Discipleship with the other. He that never had hands of Men layd on him,Luk. 9.49 50. may cast out as many Divels and convert as many soules, as he that goes out with never so many spels and charms of fleshly Ordinations and Institutions of Men.

Mr. Baker.

In your discourse concerning the blind man, Joh. 9. you said, that when eyes were fully o­pened we never read that afterward he pray­ed to receive his sight, whereby yon seemed to glance at such a state of Perfection here, in which there should be no need of Prayers, but a continuall rendring of prayses.

Answer.

1. I say againe, that mercies received should cause returnes of prayses, one of the ten lepers returned to Christ: what to do? to pray unto him to be cleansed,Luk. 17.15, 16. or to give him thanks for being cleansed? when you have bestowed your almes, do you expect the beggar should lie at your gate begging, or go away thankfull?

2. I know there is such a state of Perfe­ction attainable here, wherein there shall be continuall prayses. Is not death, sorrow, crying, curse and payn removed, and all teares wiped away in the New Je­rusalem, Rev. 21.4.22.3. and what will there be left then, but matter of incessant prayses? this is the condition which some, I do not say all, are in; do I therefore deny the spirit of supplication to those that are [Page 67]in doubts, wants, straits, bondage, and have not yet the pokession of their desires and hopes? Do I hold prayer uselesse and need­lesse in every condition?

Mr. Baker.

You give me cause to think so; for when you preached last year at Derby you ne­ver made confession of sin, nor prayer for the pardon of it before your sermon, though it were on a fast day, whereby I guesse you are against fasting and humiliation.

Answer.

1. If I had followed the form and pat­tern of your private spirit, I should have given you content; but I am not bound to take my dictates from man.

2. You say that I did not (then) confesse nor pray for the pardon of sin; no, though it were on the fast day: hence you inferre, that I deny confession and prayer for par­don of sin to be lawfull. I do not well re­member what I sayd so long since: But let me follow you in your reasoning; When I met with Mr. Baker, I heard him plead much for prayer, but little or nothing for prayses. Ergo, Mr. Baker denyes praysing of God to be lawfull. I pay you in your own coyn, you must not refuse or dislike it.

Mat. 11.25. Christ gave thanks to his Fa­ther, but did not then pray for any thing we find there; ergo he never prayed at all, as holding it unlawfull so to do. I did not confesse, &c. when you heard me, therfore I say that none ought so to do, or I never did or may do so my self. I never had so much Logick to understand your argument.

[Page 68] And whereas you conclude also that I am against the duty of humiliation, I reply as before; If you had the disposing of my spirit, I should please you.

3. I forbid not the Disciples of John and the Pharisees to fast and pray often.

4. I grant that the children of the bride­chamber may (and cannot do otherwise but) mourn when the Bridegroom is ab­sent:Mat. 9.14.15. must they therefore fast and weep and mourn when he is present?

5. Dayes of humiliation are ordained by men now, and observed by such as are subject to men, in the manner, notion, and nature that they are injoyned. Men may commend the observation of dayes, they cannot command the sanctification of them; they may propose the form and time of fasting, they cannot dispose the frame and affections of the heart. It may be seasonable for one man to pray, when it is more sutable for another to be singing of Psalmes. Nationall communion, seldome or never hath its Union in the Spirit. If Principalityes or Powers cannot separate us form the love of God in Christ Jesus;Ro. 8.38. if rulers and Magistrates of this present world cannot estrange or take away the Bride­groom from the Saints, they cannot im­pose upon them the bewayling of his ab­sence. Civill powers may command the corps, they are not captains of the consci­ence.

I hear what will be objected: Did not the Jewes (say some) observe those dayes and times which were appointed for fasting, Ob. feast­ing, [Page 69]&c. and enjoyned by their Kings and Civill Magistrates, who were but men.

1. They did so; so may the Jewes doe still: let those that are under the dispensa­tion of the Old Testament walke in it. If the civill Magistrate make decrees and send forth his edicts, let them be obeyd by those that are bound by conscience thereunto, but let not conscience be bound or enfor­ced by them. The outward Jew hath no King but Caesar, the inward none but Christ: let both these exercise their respe­ctive power and jurisdiction, and all strife will cease.

2. The whole Paedagogye and Policy of the Jewes, people and all were an externall and typicall Ceremony, which yet had in them and contained an internall and Anti-typi­call equity and morality. The Law in the letter, was by Moses, the Law in the Spirit is in Christ: The children of Israel would needs have a King over them, like other Nations, whose Kings exercised Lordship over them, and were called benefactors; the the children also of Israel in the Spirit have (Christ) their King over them, the Go­vernment is upon his shoulders; He reignes over the House of Jacob, He exerciseth lordship over the conscience, yet so, as that he may well be called a Benefactor: He breaketh the earthen formes, customes, Principles, Religion, Worship, &c. in pie­ces, with his iron rod (of the Spirit) like a potters vessel, but withall doth erect and set up such a divine and spirituall discipline that (He may wel be called a Gracious Lord, [Page 70]because of the Word of Truth, Meeknesse, and Righteousnesse, the scepter of Grace, Mercy and Love with which he ruleth; and the terrible things which his right hand doth in shooting his sharp arrows into the heart of his enemies,Psal. 45. lust, sin, flesh and cor­ruption, He it is that can kill and cure, de­stroy and make alive, confound and com­fort, make sad or rejoyce, command a feast or fast. Tis no good way of arguing to make up the conclusions of one science from the Principles and Proemises of ano­ther:Transitus a genere ad genus. That which was done under the law, and in a type or ceremony will not hold under the Gospel in the verball and litteral sense of it: what things the Law saith, it saith to them that are under it; and what things the Spirit saith, it saith to them that that are led by it.

But we are commanded by the Apostle, Rom. 12.15. to weep with those that weepe, and to mourn with those that mourn, even now under the New Testament, was not this present fast injoyned for Irelands sad conditi­tion whose miseries yet continue?

Tis all confest and granted, but doth that imply a constant and continued observati­on of a set and fixed time?Sol. Is any man sure to have his heart in a fit and sutable temper for fasting against the last Wednesday in every moneth? are not the preparati­ons of the heart, and answer of the tongue (wholly) from the Lord?Pro. 16.1. God may di­spose one man for singing at the very self­same instant of time, that another is stirred up to prayer. If the Lord give a cheerful [Page 71]heart to offer up prayse and thanksgivings, will it be convenient, at that time to sacri­fice the oblation of a dul and pensive spirit received from the injunctions of Man? He that hath his heart dispos'd to mourn, let him mourn: who doth forbid him? and he that hath his spirit drawn forth to rejoycing let him rejoyce: who ought to hinder or judge him? One man may have his heart in a frame fit to keepe the monthly fast, another man may be more fit to fast at another time; yet this man may truly bewail and condole the mi­series and afflictions of Ireland and England as well as the other, and so fulfill the com­mand or exhortation rather of the Apo­stle, in weeping with those that weep. He that doth fast upon Monday or Tuesday, without an Ordinance of Parliament, may be as tauly humbled as he than keepes the Wednesday-fast, and more truly it may be: for those duties which flow from the more immediate suggestions of God unto the soul are more sound and cordiall then those that are irritated and provoked by the in­stigations of mans precepts. He that ob­serveth a day, let him do it to the Lord; and he that observeth not a day, let him not be judged and condemned by men. Read the 14. Chap. to the Romanes.

Mr. Baker,

Hitherto I have contended for truth, not for tryumph, I shall now let fall the di­scourse and leave it before the judge. In all that I have here set down, the most High [Page 72]God, my conscience and yours can beare me witnesse that in nothing you are wron­ged by me. Your name is prefixt to no­thing but what (for matter and substance) was spoken and asserted by you; when you justified your charge and carriage, and maintained, and defended your slanderous reports and defamation of me, you provo­ked me to a sharp reply, and to tel you that you had done very uncivilly, dishonestly and most unchristianly, at which you took great snuffe, but let others judge whether I had not cause. I told you also that I might as well rayl against you behind your back, as you had done by me, but that I scorned such basenesse, and thought it not sit to render rayling for rayling; this I sayd to your face, and more then this (nor so much) you shall never prove that I spake behind your back. Nor did I intend to put these passages and proceedings be­tween us in print, when I told you at our parting, that I resolved to require a more publike account from you, supposing that a fair, free, and friendly debate of the mat­ter among some friends in these parts might have been sufficient to have taken up, and composed the difference. But when I heard (about three weeks since) that you had di­vulged and blazed it abroad into other parts, I thought it as convenient, just and reasonable for me to make the vindication of truth as publike as you have made the imputation of an error.

Your practise in this kinde, I doubt, hath been a bad President to others; for two [Page 73]or three Parish-preachers hereabout have since accused me of poysoning the people at Hener with error & false doctrine:Mr. Cr. of Br. Mr. H. of Wes. but by that time their covetous practises, common tipling, excessive gaming, &c. are fully examined and layd open to the world they will appeare to be such Antinomi­an Independents, such Independent Anti­nomians as will make them altogether incapable of the office of a Bishop. I cannot charge you of being active with them, but I suspect and fear that you have been exemplary to them.

Sir, Before I take my leave, I shall (as a friend) suggest one thing unto you, i. e. When the shadow of the first Adams excellency is so bigge and long upon the earth, it is too cleare a signe that the Day-starre is very low and lit­tle in the Horrison of mans heart; the second Adam; that Heavenly Sunne of Divine Righteousnesse, Christ Jesus, is declining and drawing near the solstice of Capricorne, He is in a weak and low appearance, known too much after the flesh, when the glorious light and day of the blessed and eternall Spirit is so short and Dark.

I have not endeavoured to shame you, but to sift out the truth, and to give you and others occasion to exercise your thoughts upon the mystery of God and man, Christ and Adam. When your me­ditations are ripe and perfected, let pub­like profit be made of them. I have layd down nothing but my experiences, and [Page 74]what I have heard and seen, as I have re­ceived the Lord Jesus, and been taught the truth in Him. I have no more to say to you, or any man else, but,

I Hear it is reported by some that I am sad, melancholike, sick, and keep my chamber; by some that I am dead; by o­thers that I am mad, and out of my wits, since I was with the Generall at Wind­sor. This (as I am informed) is re­ported by my friends. When Christ be­gan to set forward his Fathers work, his friends thought he was beside himselfe, Mar. 3.21. and when Paul carried on that work he fell under the same censure, Act. 26.24. and what of all that, so long as it is to God? 2 Cor. 5.13. I blesse the Lord of whom I have obtained mercy, and from whom I have received the spirit of power, of love, and of a sound minde, 2 Tim. 1.7. I enjoy that which is better then my self, or the life it self, which maketh me to scorn and overlooke the reports and reproaches of men. Here it is said of me, (as of others heretofore) that I am a pestilent fellow, a mover of [Page]sedition, one that poysoneth and decei­veth the people, &c. I am not ashamed of the blessed and glorious Gospell of my Lord Jesus Christ, nor afraid of the bonds of the Gospel, or of persecution, for the Spirituall, Divine, and Heavenly Righteousnesse-sake of God. I have therefore sent you these few sheets of pa­per, desiring you to make them publike to the view of all men. I am