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 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. T is 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 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 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 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 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
aside to speake a word to thar and then re-returne 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 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 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 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 charge 1. 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 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 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
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. 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 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 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 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