THE Bishop of London, The Welsh Curate, AND Common Prayers, WITH Apocrypha In the End. By WILL. ERBERY. Isai. 24.1. to the end. Behold, the Lord maketh the earth empty, and turneth it upside down. Acts 17.6. These that have turned the world upside down, are come hither also. Printed at London, 1652. The BISHOP OF LONDON: OR, An EPISCOPAL SPIRIT risen, And appearing at London-House: That is, The Spirit of Prayer ceased in the CHURCHES. Being a brief Narrative of what passed at London-House among Church-Ministers, Mr. Simpson at Bishops-gate, and others, On Munday-night, Novemb. 22. 1652. By WIL. ERBERY. They shall go with their flocks and herds to seek the Lord, but they shall not find him: he hath withdrawn himself from them, Hos. 5.6. Printed at London, 1652. The BISHOP OF London. THe Churches of London, both Independent and Baptized ones, Isai. 8.9, 11, 14. compared. having formerly associated and gird themselves with a Sword, or marshal power, I mean, some Army-preaching men, joined in a Body at Great Alhallows, to pray for a new Representative, and to preach somewhat against the old; for which they received no Countenance, but rather a Check from the State, and some highest of the Army. Having there laboured in vain, and spent their strength for nought; not finding the Spirit in a Presbyterial or Parochial Church, they changed their quarters, and came to seek it in the Episcopal Sea at London-house. There( as men who would build up Babylon again) they founded a Structure of two stories high; not a Pulpit and Reading-Pue, but a stately frame of wood to preach and pray in two distinct Forms. The One, being the highest, I conceive is for the Independent Fellowship,( for such onely I saw sitting there:) the lower is the Baptized Footstool. The Lord brought me there, at first, to behold their Order; but seeing their Confusion, I yet heard one praying below, afterwards another above, Captain Spencer; at whose loud and long Prayer, my spirit was so stirred, I could scarce contain from crying out, Vox,& praeterea nihil. Mr. Knight was next: but hoping to find no better from him, I departed in peace and silence. The next monday I had no thoughts to come there any more: but being occasionally by Pauls in the evening, it was in my spirit to visit my brethren, Rev. 19.10 and to see if the Spirit of Jesus would yet appear in the Churches of Christ so called. The first man that I heard preaching, was Mr. Feak, who( methought) spake to the purpose concerning Prayer, That the Saints should now return to their old spirit of prayer in Gospel-times, which was not in loose requests, and long confessions of sins, but in short breathings out their present desires to God, with abundance of fervency and faith to obtain. This was the sum of what he spake very well. The next succeeded to pray, or rather to preach,( for his Praying was mere Preaching) or heaping a company of Promises in studied Petitions, larded with whole Scripture-verses together. This was below: but looking up on high, I spied Mr. Simpson, Mr. Cokayn, and others, as preparing themselves to something. The first( in stead of praying, began to preach, or prophesy, as he terms it, and thinks it so; so do not I; neither do I think, Act. 12.5. that when prayers were made for Peter by the Church, that they spent their time in Preaching. Before Mr. Simpson would name his Text, he opens himself in a large Preface; and,( as if he had stood on the Stool of Repentance) he confesseth his faults before us all. First, he professed himself a fool, for the rising of his heart against that which another held forth not according to his apprehension. Secondly, he said that be was a fool again, for that rigidness of spirit, to stick to his own, or to oppose the light that might shine in another, i.e. the Lord in them. He shewed further, how God had judged that rigidness in prelacy and Presbytery, and would also in the Independents, or Dippers; so he calleth the Baptized Churches, though I dare not. But see how the man doth judge and condemn himself, or backslide into the same sin or folly he confessed but now. For first, whereas Mr. Feak had truly declared what was said before concerning Prayer, Mr. Simpson doth presently censure, and publicly condemn, in preaching, what his brother had spoken in truth and peace, with much submission. truly I wondered at that Magisterial spirit in the honest man, that self-confidence besides. But he confessed himself a fool before, and, it may be, he had not thoroughly repented of it. But was it Wisdom, think you, to fall on so suddenly? And was it not a Truth, that the spirit of prayer in Gospel-times, was more in Spirit, less in the Form? Were there such large confessions of sins in the Primitive Saints, when they came in prayer to seek some special thing? Mr. Feak shewed the contrary, in Acts 4.24. And I could show another Scripture, Acts 1.24, 25. where, in the choosing of another Apostle, Peter's prayer was onely to that present occasion, and his Petitions summed up in two verses. truly on the like occurrence, as choosing an Elder, &c. not onely the Presbyterian Classis, but the Independent Churches, would have made a Prayer of an hour long at least, and not one, but many; and much confession also. Master Simpson brought forth Daniel confessing his sins, Dan. 9.4. to 19. &c. But what proof is that under the Law, to the Gospel-spirit of prayer? I'll say no more; 'tis but a Narrative I publish, to prevent misreports, and, if possible, the mistakes of many precious Saints. I will not repeat any thing of Mr. Simpson's Sermon, how low and Legal it was; On 1 Joh. 3.22. let the wise speak: I shall onely give an account of my deportment there, which so many judge I know not what, 1 Cor. 4.3, 5. neither do I care Mans judgement or day; the day of God will discover all things and thoughts, yea the hidden secrets of darkness, as well as that of light, very shortly. Though men said there, I was mad; yet truly I spake nothing but words of Soberness and Truth to me, with peace and love to all. My spirit indeed was exceedingly stirred; and though I came thither to hear in silence, yet my heart being hot, I spake at last with my tongue; Mr. Simpson, you have preached long; will you suffer another fool to speak a little concerning Prayer? Here, at first, a confused cry-arose from the great ones there, saying, Take him away. I said I would be gone. But others in the crowd called upon me to speak. Some answered, 'twas an Episcopal spirit, or contrary to their own principles, to forbid any sober-minded or peaceable man from speaking his mind. I desired not that any trouble or tumult should be among them; therefore I once more in peace besought liberty to go on. There was still a reluctancy and secret murmurings in many: men and women by, bid me hold my peace. Then said I, Whether you will hear, Ezek. 3.27 or whether you will forbear, I must speak a word; 'tis this, to the Churches. Prelates had their Common Prayers, and your Prayers are common also; Presbyters had their Directory, so have you this day, teaching one another how to pray. One says it must be in short Petitions onely to the present purpose, without such enlarged Confessions; another contradicts, and says none are fit to pray, but such who are most humbled, &c.( As if men could not be humbled without sight of sin: how then doth God humble himself, Psal. 113.6 Phil. 2.8. &c. and how was Christ humble even to the death of the across?) Again, saith he, it must be with confession of sins, as Daniel did. Such Confusion me thought I saw on their spirits and mine, that I took leave to enlarge a little further, proving their present Devotions to be but as Common Prayers, because quiter contrary to the practise of Primitive Churches, wherein Prayers were peculiar and proper onely to Saints, and among Saints alone, as fellowship and breaking of bread: And Prayers was a Private exercise of Saints together in the Church, not with the world, Acts 2.42. Acts 4.24. 1 Cor. 14.12, 15, 19, 26. vers. compared. Secondly, I shewed that Prayers were public in the Jewish Church, that being a National Church, and the Church a Nation: Therefore wherever the Nation met, Prayers might be made( as Solomon and Nehemiah) and the Temple likewise was the house of Prayer, 1 King. 8.22. Neh. 9. and they had hours of prayer, when Peter and John went up to preach in public, Act. 3.1. but they returned to their own company to pray, Act. 4.1, 23. I could not be suffered to speak any more, onely I told the Churches, Sirs, your Prayers are legal, and your Preachings legal: I see you are all in the dark, and so I bid you goodnight. As I was going away, I was willed by some to stay, and to hear what the Ministers would answer; but they being silent, up starts a Martiall man, my very good friend in the Army, mayor Packer. He stood up on a form, and told the people of me, and of my Ranting Spirit. I would not give a Gentleman the lie; but I told him presently to his face, that he spake lies before God and men; and he that could so openly lie to men, how could he dare to speak to God? But he was a soldier, and could venture at any thing in earth, and heaven also: for after he had vented his spleen, he falls on most valiantly to his prayers, with what Spirit, let men and Angells judge. I left the man of War praying, and the company in a peaceable posture: thus I departed with my heart to heaven, waiting when God will come down, and manifest himself to all his people. Oh that the gathered Churches and scattered Saints could see themselves in Babylon, as dead dry bones, without breath or the Spirit of life, that they might once be made silent to God; and as those divided sticks in the Prophets hands, in which they shall all at last be raised up in one, Ezek. 37.11, 16, 17. But as yet they are dashing one against another, and so lye dead together, praying for many things without order, yea without any sense at all. Three things they pray for: but, 1. What is it for them to pray for the Spirit, who know not the want of the Spirit, the baptism of the Spirit being not in the Churches, nor the Church confessing this? 2. Why do the Churches now pray for a way of propagating the gospel, seeing the wise know it cannot be, but by the Spirit and power from on high, not yet appearing in the Churches? 3. How can the Churches pray for an Union or love together, while they continue in divided forms, and defiled also? Ezek. 37.23. Could the Prelates and Presbyters ever unite? and can the Independent and Baptized Churches? they may in a form in outward fellowship, or common prayers. But never shall all the Saints unite, and come to one in love, Isa. 26.8, 16, 20. Rev. 15.1. Isai. 32.13, 14, 15. Zech. 2.11. till wrath be poured forth on all their Forms and Flesh( even 7 Vials full of the wrath of God in men.) Then the Spirit shall come from on high, and gather up all the Saints and men in God. FINIS. THE Welsh Curate: Or, PAUL's CARE Of ALL THE CHURCHES 2 Cor. 11.28. By WILL. ERBERY. Then said I, I will not seed you. That that death, let it die; and that that is to be cut off, let it be cut off: and let the rest eat every one the flesh of his[ fellow- ( Member, Hebr.] Zech. 11.9. Printed at London, 1652. The Welsh Curate. PAul was a Jew born at Tarsus, Acts 22.3. that is, a Welshman born; for Tarsus was a Sea town, so is Caraiffe in Wales. If Paul was all, 1 Cor. 9.22. why not a Welshman? and if he was all to all, why not to us in Wales? Paul was the servant of Christ, so he is still; for all men live to God, and in him, Act. Luke 20.38. 27, 28. Paul was 〈◇〉 No Man, but a follower of Christ; for Christ was indeed a worm, and No Man, Psal. 1 Cor. 11.1. 22.6. If Abel being dead, yet speaketh, why not Paul, Heb. 11.4. Col. 3.3. 2 Cor. 13.3. Joh. 14.10. now he is dead? for dead was the Man, while he was alive; and Paul never spake a word to men, but Christ spake all in him; yea the Man Christ never spake, but God even the Father was all in him, as Christ in Paul, and in all, was All in All, Col. 3.11. That God and Father which was in the flesh of Christ, Joh. 20.17. 2 Cor. 4.11. was in Paul's, whose flesh was crucified to God, as Christ's was in dying: and so Paul was crucified with Christ, Gal. 2.20. who yet lived in him. And yet Paul, while persecuting the Saints, was said to persecute Christ, Acts 9.5. Christ in them, that's God in their flesh, or God powerfully appearing in them, that's the Spirit, 1 Tim. 1.13. which Paul persecuted then, and the Churches now, though ignorantly. The same Spirit or power of God appeared afterward in Paul. 2 Cor. 13.4 1 Pet. 3.18. compared. Acts 23.1. Acts 9.15. compared. 'twas there before: for God was in Him, and He in Christ; though Christ was not yet revealed in him, till God was powerfully brought forth in his flesh. This was Paul's conversion, Gal. 1.15, 16. and his call to the ministry, Acts 13.2. Rom. 15.18, 19 when, Not the Church, but the Spirit separated Paul to that work; wherein he not onely preached to the world, but had the care of All the Churches, 2 Cor. 11.28. Paul's care was, 1 Cor. 11.34. Acts 14.23. Tit. 1.5. to set in order all things in the Churches, to ordain Elders, who were to officiate in Ordinances to every Church, Acts 20.7.17. compared. The first Gospel-Ordinance was the Baptism of the Spirit, without which the Saints could not be set in Gospel-order. Acts 1.4, 5. Fellowship was the next, which was in the Spirit onely; Gospel-order among them being the manifestation of the Spirit in manifold gifts; 1 Cor. 12.7, 11 and this was the fruit of that Baptism, or the Baptism of the Spirit indeed. Acts 2.33, 38. compared. In breaking of bread, 1 Cor. 11.29. they not onely discerned the Lords body, but drank into one Spirit, 1 Cor. 12.13. 1 Cor. 14 15. They did pray in the Spirit, sing in the Spirit; 1 Cor. 14.15. which were not onely the common goings forth of the Spirit in the hearts of the Saints, as 'twas under the Law, 1 Cor. 14.1, 12. but special and powerful appearances and operations of the Spirit, or spiritual gifts: as a Tongue, Interpretation, and Revelation, were also Gospel-Ordinances, 1 Cor. 14.26. and all for the edifying of the Church. But the first Ordinance, the Baptism of the Spirit, though on the Church, yet was it for the world; the rest were for the weak in the Church. 1 Cor. 14.22. For as signs were for unbelievers, and those visible gifts of the Spirit were for the world, to draw their ears to the Gospel, Vers. 25. and their eyes to the Churches of Saints: so, for the weaks sake among them, other Ordinances and Officers also were ordained; whereas the strong, Phil. 3.15. 1 Joh. 2.27. who were spiritual and perfect, had the Anointing in them, that they needed not any man to teach them. So the Baptism of water was for a time, Joh. 3.30. Acts 16.3. because of the weak disciples of John called to Christ; as Circumcision continued in the Church for the weak sake of the Jews. For as the ministry of Apostles, Prophets, Pastors and Teachers, was onely till all the Saints should come to the knowledge of the Son of God, to a perfect man, Eph. 4.13. to the fullness of the stature of Christ, which was to be in this life; for the unity of faith there declares it: 1 Cor. 11.26. so breaking of bread was to show forth the Lords death till he come, that is, till the same should be revealed fully in them all, and All be gathered up unto Christ. 2 Thess. 2.1. And though the Apostle did join in Ordinances with the Churches, yet it was because he was All to All, and could be weak with the weak, as a Jew to the jew: for even Gospel-Ordinances in themselves, were but a Legal Dispensation, and gifts of the Spirit likewise, for the Church under the Law had the same, 1 Sam. 19.20. 2 King. 4.35. 2 King. 2.21. both gifts of prophecy, of healing, signs, raising the dead, &c. yea, the dead Prophets bones raised up another, 2 King. 13.21. Therefore the present Churches are far below the Legal or Jewish Church under the Law: which proves the apostasy or falling away to be already, and long since, though not revealed till now the Churches are come up to purest forms, where yet the Ordinances are defiled, and fail in spirit and form from the first. Thus the Spirit not appearing in them, 2. Thess. 2.7. He that letteth was the Spirits presence; which being taken away, or not appearing any more in the Church, the Mystery of Iniquity is now Revealed fully; for 'twas before in part to former Ages. 'tis the wisdom of God this way to befool the world, and the wisest of the Churches, who coming nearest to Gospel-order in form, they must be the first in whom the spirit of Antichrist must come forth with power to appear in them and to All. Now Paul comes to take care of all the Churches, whom as an Apostle he had prophesied to be cut off, and as a Prophet foresaw the falling away to come, Rom. 11.22. 2 Thess. 2.3. Paul's spirit runs down thorough all ages since the apostasy, in various discoveries of it in the Churches, and of God in Men; some knowing more, some less of the Mystery both of God, and the Mystery of Iniquity: but now the seventh Angel begins to sound, each Mystery is finishing. Rev. 10.7. And Paul's spirit in many must feel still the stroke of that suffering which has been from the beginning: Therefore when Babylon falls, 'tis sung in heaven, rejoice over her, Rev. 18.20. ye holy Apostles and Prophets. Paul's care is now of all the Churches in Babylon, not to build them up, as before, but break them down, because 'tis a confusion more then that of the jewish Church in Captivity, to build a Temple in Babylon. Before I shall speak of this, let me speak a little of Paul, and the wonderful wisdom of God to choose such a man, to take care of all the Churches, who was the greatest persecutor, and in zeal persecuting the Church. Again, that a jew should be the Apostle of the Gentiles. Again, that none of the Apostles whom Christ in the flesh called and commissioned to Teach all Nations, and Baptize, should be the first who did preach the Gospel to the world. Again, that Paul alone, with Barnabas, was the first separated by the Spirit for that work. Fourthly, that Paul being a jew, should be the first who set in order the Churches of the Gentiles. Fifthly, all the Gathered Churches had no other Curate but Paul: for he wrote Epistles to them all,( and first, to the Church of Rome) for the other Apostles Epistles were to the scattered Saints. Lastly, 'tis not a little to me, that the roman Church to this day own no Apostle nor Vicar of Christ but Peter; whereas Paul indeed was the onely Curate to take care of all the Churches. add to this, that Paul found Peter in a fault; Gal. 2.11. which was a spiritual privilege, in that he was free; 1 Cor. 4.4. Acts 24.14. for, he knew nothing of himself, nor others blameworthy in him, though the Church of the Jews said be was an heretic, Acts 24.5. {αβγδ}. a pest or plague, &c. and some of Rome say that Paul was a harebrained fellow. Besides, 'tis something to me, that Paul never owned himself as an Elder, 1 Pet. 5.1. which Peter did; yet Peter gives a prophetic check to Church-Elders this day, Vers. 3. {αβγδ}. not to be Lords over Gods heritage, or clergy, as the Greek is; so the Church is called, not the Ministers, as now. But that of Peter was not so well applied to the Prelates, or Lord Bishops; but is pat to the Presbyters or Elders of Churches: for, to those onely the Apostle here speaks. What, will Peter join with Paul, to take care, and throw down all the Churches? Yea, these two may be the two Witnesses. Rev. 11.3. Two is but few; yet a full witness in those few Saints this day, in whom the spirit of Paul and Peter is risen, as Elias was in John, Matth. 17.12. These must be no more Apostles, but prophesy in sackcloth, in a sorrowful and suffering condition, Rev. 11.3. Now there's no more care of Churches: Rev. 11.2. for, the Temple, and those who worship God in spirit, are to be measured; but the outward court( where the Church met) that is, Church-fellowship and Ordinances, are given to the Gentiles. gentle Christians have enjoyed all Ordinances to this day; and though Saints are in Church-fellowship still, yet in truth that belongs not to them; 'tis long since given away to those below them, though they knew it not: and though they have taken it from the Gentiles, 'tis plain Theft and Robbery, not in the State, but in the Churches of Saints, to take away the peoples Common-Prayers, Parish-Communions, Christening of children, &c. But the purest Churches are come pretty near to the Gentiles in this, Matth. 6.35. and in seeking earthly things become Gentiles indeed, never more, as in earthly Ordinances also, for so they are now; the heavenly Spirit, or power from on high, not appearing with them; yea, quiter contrary to the letter of Scripture, as some Baptize with water, Act. 11.4. Act. 2.38. before the Baptism of the Spirit be come on the Churches: so others baptize children, and break bread in public, or in the Parish-Church, whereas primitive Saints did this onely in private at home, as the Greek renders; verse 47. {αβγδ}. or from house to house, as our English Bibles; besides, their Common-prayers, as was said before. But Paul and Peter being turned Prophets, Bishop of London. not onely by holding forth the pattern and practise of Gospel-Churches, but by their own spirit breathing in some scattered Saints, do confounded all the gathered Churches; who, as they cannot follow after spiritual gifts( this being also the command of Christ in the Apostles) so their Pastors and Teachers finding Secular places, and marshal employments, 1 Cor. 14.1, 12. as Colonels, Captains, and Majors, must needs be routed by the sword of the Spirit, and Ordinance of the Apostles, 1 Tim. 4.13. to 16. and Chap. 6.14. Hark how the Apostle roars, and chides the Churches. Is this the Order I set you in? To creep together six or seven in a corner; then to close in a Govenant: thirdly, to cause the rest of the Saints to wait at your Church-doors for admission? This is your Church-way indeed; but where do you hear in the Gospel of such a Company, of such a Church-Covenant, of closing of spirits, of such an admission of all? Where do ye find that word, or the Thing? Admission of members manifests some Authority and Power in the fellow-members made up into a Body before: But was this ever among visible Saints, that some should be left behind out of the Church? Must any of the members be out of the Body? Again, Admission intimates the Church of Christ to be a Corporation, as if there were a Common council among them: whereas the Church is a Free company, or Society of Friends, who come together, not as called by an outward power, but freely closing by the inward spirit. Therefore the adding of those to the Church, was nothing but a voluntary joining of them whom the Lord did call. Act. 2.41. Neither was there need of a confession of sins, or of their faith( as John's disciples did) to be received; but a readiness of mind to walk with the Saints. Neither did poor Saints wait a year or two, as 'tis with our New English Churches in England and Wales,( though the Rich are sooner received;) but they did join, without being judged or questioned at all. Yea, Paul, an open persecutor, and newly converted, though none almost knew it, yet seeking to join with the Saints, was presently embraced, merely on the Testimony of one man, Acts 9.27. Where's then, saith Paul, all your Church-fellowship? Is this the Order of the Gospel you talk of? Was there ever a Gospel-order, before the Baptism of the Spirit? And what's the Baptism of the Spirit, but pouring all Spiritual gifts on the Church? for the Church under the Law had some, as I said before. Why, saith Paul, the Apostles themselves could not go forth, to teach all Nations and baptize; till they were Baptized of the Spirit. Yea, Math. 28.29. though they were called and commissioned by Christ himself before; yet they must abide at Jerusalem: and how can ye poor creatures go forth, who were never sent by Christ, nor by the Spirit from on high? And will ye offer to go before the Lord? to run; before ye be sent? the false Prophets of old would run, &c. that shows your readiness to go, Jer. 23.21. because you are not the true. Were it not better for you( Brethren) to abide at jerusalem? that is, the indwellings of God in you; Act. 1.4. this might content you for a time, to wait in your spiritual weakness, and bewildernessed state, till power come from on high, to carry ye forth to the world. But why do ye not Catechize, not your Children, but your Chuches? Why do ye not teach them the Principles of Christ, the Doctrine of Baptisms, and laying on of hands? Heb. 6.1, 2. Tis not baptism, but baptisms, the Churches should know; not the baptism of water, but of fire; this is fittest for a Gospel-Church: the baptism of Water was but a legal Ordinance: therefore Iohns baptism was no news to the Iewes, and twas long before the Gospel-Churches. Joh. 1.25. But who Baptizeth into the name of the Father, Son, and Spirit? tis not in the name, for every Papist can do that: but why must it be even in them form of words? why not Baptize in the name of Christ Jesus? and what's the name of Christ, but the promise of the Father, and power of the Spirit? This Primitive Believers were Baptized into, 1 Cor. 12.13. Act. 2.38. and the promise of the holy Spirit was ever annexed to the baptism of water: but this of water, was not meant in the Apostles Commission; for God sent me not to Baptize, 1 Cor. 1.17. saith Paul. Therefore to Baptize into the name of the Father, Son, &c. is the Spirits baptism, or spiritual gifts received. For, was not the manifestation of the Spirit given to every one to profit withall? and were not gifts divided to every one, 1 Cor. 1.7, 11. as he pleased? Here Paul cries again to the Churches, Who taught you to distinguish of ordinary and extraordinary? Eph. 4.8.11. 1 Cor. 12.21. 1 Cor. 14.26. compared. as if the gifts of Christ, or gifts of the Spirit, were not the orderly and ordinary constitution of a Gospel-Church. Why are not the Apostles as necessary to preach to the world, as Pastors to teach in the Church? Pastors and Teachers must stay at home with the Church; who must go forth to the world? who told you of Itinerants, and lazy Lecturers? Or that the gifts of the Spirit were extraordinary also, seeing all spiritual gifts, 2 Cor. 11.28. were for the edifying of the Church? and is not the edisice then fallen into a confusion, or Babel, since there is not the gift of a Tongue to tell us the true Originals; nor of Interpretation to Translate them aright? And are not these two gifts of the Spirit more necessary now then at the first, since the apostasy is come, and corrupted the form of sound words in Doctrine and worship? Whence gave I you, saith Paul, the least hint in all my Preachings or Epistles, that the Churches of Christ should be for a time with gifts of the Spirit, and for after-times without them? was not this the apostasy, 1 Cor. 5.4. 1 Tim. 1.20. compared. and falling away I told you? and are you not there? can ye find my Spirit among you? can any of you then cast out a member to Satan? Lastly, Has any of you Ministers the laying on of hands of the Presbytery? 1 Tim. 4.14. 2 Tim. 1.6. was ever any Presbyter or Elder ordained without an Apostle or his delegate the Evangelist? Tit. 1.5. Mat. 16.18. James 5.14. compared. can any ordination according to the Gospel be, or laying on of hands without a gift of the Spirit given thereby? Are not all your Ordinances, then, the instruments of a foolish Shepherd? Zach. 11.15. and are not all your Shepherds Idols? Idol-Shepherds indeed, that cannot see our stand at all. Yea Pauls Spirit, Zach. 11.17. and Peters Sword smites upon your arm and right eye, upon the Spiritual sight and strength of such Idol-Shepherds; who leaving their flocks and fellowships, or neglecting the Spirit of prayer and ministry of the word, give themselves to the world, See Act. 6.2.4. or to serving of Tables: this being once so good a work, as taking care for the poor, could not be followed then by Ministers or Pastors; much less to plunder the rich, and purchase the states of Delinquents, or to wait on Committees Tables. Dear Father! what a world is this? nay what Churches are these? Paul must come to take care of them all, and pull them down quickly, his Spirit being not to be found among them. Oh! 2 Cor. 15.34. 2 Cor. 4.10. how Pauls dying every day, and the dying of the Lord Jesus in his mortal body, doth break down the walls of the Churches! their lusty livings, their worldly pomp and ease, their full bellies and fine backs. Great care doth Paul take of all the Churches, to see and search them out, if he can find any but to speak his words; 1 Thes. 2.5.6. 1 Cor. 10.33. 2 Cor. 12.15. not seeking mine own profit, but the profit of many, not seeking yours but you, to spend and be spent, 1 Thes. 2.9. &c. for you; not to spend his breath onely in a Sermon or two once a day, but his state also, according to the words of our Lord Jesus, Act. 20.35. compared. Luke 8.3. John 12 6. compared 2 Cor. 8. throughout 1 Thes. 2.8. compared. and his examples also; being more blessed to give then to receive, &c. yea though he was ministered unto, yet he had a bag for the poor; as Pauls care was more abundant for them, then for himself, whose spirit, state, yea whose soul he was willing to bestow upon them. Oh! how Pauls care for the Churches, doth tear the Pastors and Teachers in pieces, who run from Parish to Parish, from place to place, from Lectures and Livings, where they can get the best; not considering how their maintenance comes in through the bowels of the poor, Act 29.6, 31, 34. verses 1 Cor. 9.18. 1 Thes. 2.9. compared. from the empty bellies and sweat of hard-labouring men. Besides thy care of the Churches, teaching them three yeares with tears, both publicly and from house to house, Come forth, dear Paul, and tell us a way of propagating the Gospel to the world; labouring and traveling night and day, that we might not be chargeable unto you: yea these hands have ministered to my necessities, and to those that were with me, that we might not make the Gospel of charge. Paul the Aged, and prisoner of Jesus Christ, Philem. 9. Joh. 21.18. and Peter also when old, was thus, whereas some pitiful regard might be had to their feeble persons. Oh how doth this now plague our young lusty Scholars, and Souldiers, and Trades men, who would go forth as preachers of the Gospel, Mich. 2.11. Mich. 3.5, 6. compared. yet dare not live of the Gospel, nor trust God, till they have a command, and settled maintenance from men. Yea, how do these two Witnesses or Prophets, Rev. 11.10. this day, torment them that dwell on earth, or on any thing below the Lord himself! Truly, Brethren, for my part, I am no Prophet, Zach. 13.5. nor the son of a Prophet, but am trembling at the word of God; and 'tis not my content or temper, to contend with men, and torment them: Onely I must say one word with the Prophet, Wo is me, my mother, Jer. 15.10. that thou hast made me a man of contention to all the earth; that's the Church; for this is the earth which the Prophets tells us The Lord will tumble and turn upside down, and thrust out all the Inhabitants thereof, Isa. 24.1, 6. that is, out of Churchdoores; for the City of confusion is fallen, and every house is shut up, and no man can enter in to Church, verse 10. 'tis not the City of London, nor other Cities, as some poor Saints, in the Spirit of burning, have cried in our streets; Rev. 16.19. but the Cities of the Nations, or the National Churches, and gathered ones, all must be scattered, and snared, and broken Fear and the pit, and the snare, are upon thee, O inhabitant of the earth, verse 17. The Earth reels to and fro like a drunken man, verse 20. It reeled from Popery to Prelacy, from Prelacy to Presbytery, from Presbytery to Independency, and now the whole Earth, in England, Scotland, and Ireland, is reeling from Independency, to anabaptism; as if the world were running into its first Chaos, and to be covered again with waters, verse 23. Wo is me my mother, that thou hast made me a man of cantention to all the Earth: First to Prelates, then to Presbyters, now again to Independent and Baptized Churches: Alas! that I must fall upon them in their own City and quarters, that a naked man must rush upon their swords points, upon all pikes, their powers, and places of strength. Wo is me, it is my misery, that contrary to my own principles of light and love to the Saints, I must be made a man of war and wrath to the Churches; not that I do profess myself above all Ordinances, but far below them, not seeing that Spirit of life which once appeared with them, nor any Gospel-Ordinance at present according to the letter of Scriptures, neither the baptism of the Spirit, which was the first, nor fellowship, Act. 1.5. Act. 2.42. nor breaking of Bread, nor Prayers, as they were: And yet I am in a lower form then any of the Churches: theirs are for edification, mine for destruction; they edify one another, and build in Babylon, and I break down or destroy both it and them, and myself in it with them: their forms and my flesh suffer together, not onely in my outward comforts, but my inward also What peace is it with me, to war with my brethren? what joy to have wrath with my beloved? to wash my hands in my own blood, and to tear my flesh with my teeth? , my peace and joy, for this and all, is but the goodliness of flesh, which must whither, when the Glory is to be revealed in it, Isa. 40.5, 6. compare. What's the Glory? Rom. 8.18. Zach. 2.5. Rev. 21.3. but God himself in the midst of his people: what's this? but the new jerusalem: what's that? but when God shall dwell with men, or discover himself with glory in them: when this glory is brought forth in the Saints, Rev. 21.2. Col. 3.3. Gal. 4.26. compare jerusalem is said to come down from God out of heaven; in whom, because all our life is hide or wrapped up, as in the womb of eternity, jerusalem is called the mother of us all. This my Mother hath made me a wretched man, before my Brethren be brought forth with me, and gathered up together into our God& Father; then we are out of Babylon, out of bondage from earth, and from things below; for jerusalem that is above, is free, Ezek. 9.3, 6. Ezek. 37.2, 11. free from forms and flesh, for both is earth, and lower then that now since the apostasy, the Spirit of life being so long departed from the Temple, we are not only dead, but dry bones, yea very dry, Ezek. 37 16 & divided sticks also, so our Societies are in gathered Churches, and so are our Spirits, even the best of scattered Saints, are divided from others, and in themselves likewise, dashing against their own light in their confused knowledge, or defiled converse, and love to the earth; yea their love to heavenly things and persons is darkened, Isa. 59.10, 11. that they see not what or who is next, and so they smite or stumble over those who are nearest to them. 'tis my misery( among many brethren) to be thus to my most beloved, and cruel to my own bowels; yet thus I must be for a time, being made so of God, a man of war( as I said) and that's the lowest form for spiritual Saints: those in the Army will confess, they are in the lowest dispensation that can be; Gospel-Saints were never so, to kill, and destroy, and be Butchers of mankind; whereas Saviours shall come from Sion: Obad. 21. so army-men are not yet, nor can be; they have been skilful to destroy, so they are still, and must be so, having neither skill nor spirit to settle the State in rest and righteousness, 1 King. 2.5. 1 Chron. 22.8. Rev. 13.8. compared. not out of self-ends onely: but being men of blood( as David was) they shall not have the honour to build the Lords house, nor settle any thing for the good of Man or Commonwealth; though I believe in pure sincerity and zeal they have destroyed the Nations by war, and must more yet in peace, till Oppression, Isa. 59.13. to 19 verse and the peoples poverty, cause that confusion, out of which God will bring forth perfect Government, and glory on earth, wherein righteousness shall dwell; Rev. 21.22, 22. compared. when no form of Religion shall appear. Let that form and face of death, in which Army-Saints are made to destroy, be an Apology for my Spirit to go forth in destruction and ruin of that power which keeps both Church and Commonwealth in confusion and bondage. FINIS. Apocrypha. The second Epistle of PAUL to the Church of LAODICEA, Col. 2.1. and 4.16. That is, To the Church of ENGLAND, according to Mr. Brightman. Revel. 3.14. By WILL. ERBERY. 2 Pet. 3.15, 6. Account that the long-suffering of the Lord is salvation, even as our beloved brother Paul, according to the wisdom given unto him, hath written unto you. As also in all his Epistles, speaking in them of these things, in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do all other Scriptures, to their own destruction. Printed at London, 1652. Apocrypha. The Epistle of Paul to the Church of Laodicea, the Church of England. Dearly beloved Brethren, GRace, mercy, and peace be multiplied unto you, who have need of it more then any, there being nothing among you, but war, wrath, and want of grace, Rev. 3.17. Because thou saist, thou art rich, and increased with Goods, &c. though goeds enough, and enough of the world is with you: but when God in wrath shall remember mercy, as light was brought forth out of darkness, and love out of division; so from all our wars and wranglings, God will bring perfect peace and truth unto all his people at last. Zach. 8.10, 19. compared. Why Paul should be called a Welshman, is no disparagement to the English, though the Welsh be the better Gentlemen, being pure Britaines, but the English are of kin to the Dutch, that dull and muddy people, designed to destruction or subjection, as Esau was to his younger brother. Besides 'tis the opinion of some, that the Britaines are of the Iewes, but the old Dutch and germans are mere Gentiles, and so are the English still, as in their lineage and language like unto them, so in their love to the earth, Matth. 6.32. Revel. 17.1. that's pure gentilism; and in love to the waters also, as the purest Churches in England and Wales. But as the Lord is turning the earth, so is he tossing the waters; Psal. 107.26. and though they mount up to heaven, yet they go down again to the depths: there we shall find both Christians and Churches, Welsh and English also. This is the Earth turned upside down: for the Church was once the Heaven, and Heavenly being, now but Earth, and the Earthly power, in their Ordinances, designs, Desires, and Delights; but God is now turning mens upside down, their inside out, Isai 32.6. their very hypocrisy shall appear to all men, and the Heathen dwelling in the hearts of Christians, Eph. 4.17. We think of converting the Heathens, and the Heathens are at hand to convert us Christians and Churches, from our forms of Religion to the power of righteousness. Therefore leaving the Churches, let us Go to the Heathens to propagate the Gospel among us, to tell the world that all men are in God, God in them, Aratus the Peet, whom the Apostle owns as an Orthodox divine, Act. 17.28. {αβγδ}. Epimenedes the Poet, whom the Apostle calls a Prophet, not onely that he was so to the Greeks, who gave him divine honour after death, for his knowledge in mystical things; but his words were a prophetic speech to the Churches, being liars then inpart, and now altogether; who are neither jews( a true Church) nor( true Ministers) as they say, Rev. 2.2. Rev. 3.9. therefore liars, and slow-belliestoe, as the Poet calls them, Tit. 1.12. {αβγδ} The Cretian, whom Paul points at, were Churches, and Elders also, Tit. 1.5. and they his off-spring: that the Cretians( or Churches) are always liars, evil beasts, slow-bellies; that to think evil of no man, is the best religion, to do good to all, and do to every one, as we would that men do to us; that sooner the Sun should be turned from his course, then an honest man or Magistrate from the way of Justice, or works of Mercy; that God is the soul of the world, that the soul in Man( or Spirit) is nothing but God dwelling in the human body. This and many more that is Gospel and glad tidings to all, every Scholar will tell you, that Heathens can teach. But Church-pastors, Teachers, and Preachers of the Gospel now, know not the glad tidings, they know neither God nor Man, nor the mystery of either, nor the mystery of the God-man Christ Jesus; how God is in Christ, and Christ in Man: for Paul could present every man in Christ; so Plantins edition reads, though our Greek Testaments and English speak every? man perfect in Christ, as if it was onely for the Church, whereas 't was spoken of the world, to whom the Gospel was preached by Paul, warning every man, teaching every man, that we might present every man in Christ, Col. 1.28. Although tis true in a sense, that in Christ every man in the world is perfect, Christ being the Saviour of the world, taking away the sin of the world, a propitiation for the sins of the world, giving himself a ransom for all, and tasting death for every man. This indeed, some baptized Teachers Preach, Christ dying for all; but they know not the ground of this, nor will aclowledge it, that Christ is in every man; because every man is in God, and so in Christ. This is a mystery, and 'tis more to manifest it clearly to men. But Paul( as all Gospel-Preachers) had the power from on high, wherein he did labour, striving according to his working, which wrought in me mightily, 1 Pet. 1.12. Col. 1.29. saith he; so no man nor Minister can say this day; therefore no more preach the Gospel, then I. For my part, I am wholly silent; for though I speak sometimes unto men in the flesh, yet my Spirit is silent unto God; thus I am wholly silent, waiting as one of the dry bones in the dust, Ezek. 37.22. when the Lord will raise me with all his people out of our Graves, by revealing his glory in us. This glory Paul( with all the Creation) waited for, not a glory without, Rom. 8.18, 19, 21. ( as Christians dream of God) but a glory to be revealed in us, and that in this life: for, 'tis in us, not about us, as men think the glory of heaven to be; besides, the whole creation of mankind waits for it also, not to the Saints onely, verse 21. but in themselves, to be delivered from the bondage of corruption, to the glorious liberty of the sons of God. This glorious liberty is hinted and held forth in the arms of the Commonwealth of England, but 'twill first arise in the Christians and Churches in Wales; Where Paul also will first appear, not in a Pulpit, as Saint Augustine wished to see him, and Rome in her Glory; no, both shall be ruined, and the glory shall first arise, and be revealed in Wales, or( to take away all envies and animosities from the English) in great Britain, in the British Isles. I will not repeat what that seraphic man Mr. Sterry, has taught in a Sermon, of the Northern Presbytery; which I pray the independent Churches to red, with the Spirit of judgement and burning. But as all the Prophets tell us of the Multitude of the Isles wherein Christ should come and reign; Psal. 97.1. Or great Isles, as Britain is. and of the Isles that should wait for his Law, Isa. 42.4.( as if we should have other laws, and Lawyers also:) So the everlasting Gospel and glad tidings to all men, shall first be made known to our British Isle: They shall lift up their voice, they shall sing for the Majesty of the Lord, they shall cry aloud from the Sea. glorify the Lord in the fires, the Name of the Lord of Israel in the Isles of the Sea, Isa. 24.14, 15. verses. This Scripture and Chapter, as some Hebrew rabbis tell us, is for the great iceland of Britain; which God will turn upside down, verse 1. to 22. Dan. 7, 9, 10. Isa. 33.14. and punish the host of the high Ones that are on high, and the Kings of the earth upon the earth, verse 22. as God has done, and will do more upon our mighty Kings, and Military also, even the host of the high ones, and that are on high, &c. Therefore I wished you to red this with the Spirit of judgement and burning, because as the Lord will be glorified in the fires, Isa. 24.15. so God will appear now in fire, or as a consuming Fire our God will appear in these last times, yea as everlasting burnings, continually consuming all flesh within us, that nothing but pure Spirit may appear among us. Oh what a day of wrath will this be to the flesh! when God shall come forth as a whirlwind, Nah. 1.3. turning it round as the dust, and taking it up to the Clouds: so the whirlwind will do, and so our God will appear as a Chariot of fire to take us up to himself. This whirlwind comes out of the North, 2 King. 2.11. Mal. 4.1, 5. compare. and a great cloud, and a fire enfolding itself, &c. Ezek. 1.4. that is, the glory of God, and the appearing of a man above the throne, verse 26, 28. that is, Christ in us, God in our flesh will be fully manifest. But this will be first in the North; for these Northern Isles were the first that acknowledged Christ; here the first King and Kingdom was. Lucius the first Christian King, was a Britain; and Contanstine the great, the first Christian Emperour in the world, was a Britain or Welshman. And as Britain was the first National Church, An. Dom. 135. Reg. Lucio. the mother of Christendom: so her old heathenish Priests, the Flamines and arch-flamens were, then converted into Arch-Bishops and Bishops: for as formerly there were three arch-flamens here; so three Arch-Bishops with us at first; at London, York, and the third at Gaerleon in Wales. Sir H. Spelman's Antiq. Brit. And as Christ, so Antichrist first appeared with power in Wales: for when Kings and Kingdoms became Christian, then Antichrist began to be great; and as the National Church was Babylon the great, so were their great councils and Synods in Wales: yea about two hundred years after Christ, the apostasy so prevailed, both in Doctrine and Worship there, as in the midst of Popery. But here's the glory again; Babylons fall shall be from the North, Jer. 50.3. Other Heresies had a blow by the Greek and latin writers, the eastern and Western worthies, yea the Southern and and african Fathers, as Augustine, &c. but the Popish Hierarchy in all its parts, from first to last, fell in these Northern Isles. I will not speak of Popery, and the first reformers in Germany, England and Scotland; though our English Wickliff was long before Luther, Huss, or Jerome of Prague. I say, Prelacy fell first by the Scots, Presbytery by the English, Independents and Anabaptists will by the Welsh at last. And 'tis a wonder, how all forms stand fast and abide as they were from the beginning in other Nations; but in this, one falls after another, as if nothing should stand on English earth, but pure Spirit, but the Lord himself. Popery stands in Spain and France, Prelacy or Bishops among the Luthern Germans, Presbytery at Geneva, and Independency in New England and Holland; anabaptism for a time in England and Ireland, but very shortly all will fall, and first in Wales; unless our Scots, like Pharez, break forth out of the womb before us; for Zarah has a read or scarlet thread( too much blood) about his Arm, to be the Father of Christ, to bring forth God in the flesh, as Pharez did, Gen. 38.28, 29. Ruth 4.18, 22. compared. For though separated Churches were before in England, yet the first Independent Church( according to the New-England pattern) was set up in Wales; where the Saints have out-lived their persecutors, as there they suffered and stood out all the times of persecution, when the proudest Pastors in England dared not to show their faces; but hide their heads in Holland. Now public liberty, and Peace, and Power, and Pomp attends the Churches, what a company of them appear and multiply in England, and Ireland, and Scotland too, as they say! but all will fall, and first, as I said, in Wales. For as there the first Independent Church, so the Baptized Churches last were there, unless there may be some in Scotland since; 'tis onely of late the Baptized Churches came and increased in Wales; and yet 'tis but the weakest of the Christians there are fallen into the waters. For I will speak the truth without partiality; there were not more spiritual and suffering Saints in any part of English ground, as were in Wales; so self-denying, and dying to the world, yea so wisehearted and knowing Christians; let all the English Counties about them testify, and will tell, how many Saints from Somerset, Gloucester-shire, Hereford-shire, Radnor, Glamorgan-shire came in multitudes with delight to Lanvaghes. What light, and labour in the Spirit was then? how heavenly minded? what holy language among them? what watching? what prayers night and day, in the way they went, in the work they did at their plow; everywhere in private, that Spirit of prayer and pureness of heart appeared, nothing of Ordinances was then mentioned, but with fear in themselves, and forcing others by the Spirit, from living in them: all was Spirit and life, the Saints in Wales then looked for. And 'twould be so still, but that they are enbondaged to their Pastors and Teachers, and which is worse, to the world, in which they gain much, by pleasing men. Ah pity pitty poor Wales! how are thy mighty fallen? but they are rising again. England is yet too high, too stately, too proud, too full of pomp, and profit, and pleasure, to come down in the flesh, and to rise in the Spirit; though they can speak fine words: but Wales is a poor oppressed people, and despised also: Gentlemen and all are down already; there's freeze,& Flannen; there's Bread and Cheese, and an Oaten cake, with running water; Oh there's a place for Christ to come. And if the dead in Christ shall rise first, there's some living there, who are dead in Christ, their flesh being crucified to God; though most for the present live in forms or the flesh of Christ; yea we have more there then in England, not a Prelate or Presbyter appears with power in all South-Wales to preach or pray. Behold, O English, Scots, and Irish Churches, ye shall shortly see what gallant Spirits, and noble hearts we have in Wales, a man going into the inward world, and walking up to the eternal Spirit, not in word and in tongue, but in dead and in truth; as you shall shortly red in a Teacher of North Wales. Mr. Fl. And in South-Wales also, the chiefest of the Pastors there, forsakes not onely his Tithes, but his forms of Prayer before and after Sermon; I mean, his Lords prayer before, and his Episcopal or Priestly benediction, and blessing after it; yea, what he told me himself in private, I must preach on the house top to the world, that there is Antichrist in all their Ordinances, and all their Churches shall fall. Again, he has left his singing of psalms, though he said once it was an Ordinance of Christ, the onely church-music; but now the voice of Harpers in Babylon begin to cease, Rev. 18.22. the Pipers and Trumpeters to( the Itinerant Preachers) yea the sound of a millstone shall no more be heard in thee; Rev. 16.34.12. verses. for the waters fail, and the River Euphrates is drying up apace. What will the Welsh Baptists do then, when there is no water to dip, to turn the Mill, nor to grinned their Meal? yea where will be their breaking of bread, when no bread can be had? for the millstones must go no more, saith John, Rev. 18.22. again, my Independent Brother and Pastor cannot Baptize children of Believers any more, though he be no more Anabaptist then I. Yea, all the Baptized Churches now in Wales, are going from the Waters to the Air, yea to Fire, and the heavenly Spirit: for all speak high things, of the reign of Christ on earth, at hand. When the Spirit shall come, it will show them the truth, and teach them their present mistakes in this; that the Kings Daughter is all glorious within, and the Glory to be revealed in us, not that the Saints shall reign as earthly Kings, in worldly power and plenty, but in righteousness, peace, and joy in the holy Spirit, joy unspeakable and full of glory; more glorious then ever was in the Apostles or apostolic Churches, Zach. 9.15, 17. Zach. 10.7. compare. Lastly, as New jerusalem is coming down from God out of Heaven: so it will first appear on this northern British Isle; Therefore I look for all the Nations of the earth to gather against it, Gog and Magog, Dutch and Danes, with the rest, to arise like the sands of the Sea, Rev. 20.8, 9. to compass the camp of the Saints, and the beloved City; 'tis neither Fleets nor Armies, nor strength of man on earth or waters, can defend us; Isa. 17.12, 13, 14. but fire shall come down from Heaven and destroy them; for 'tis not the King that is dead, but the King that lives among us, that makes the Nations about so angry with us, Rev. 11.17, 38. This fire before, is the fullness of the Spirit, or power from on high, which shall first burn up our flesh, and then that force against us: yea, as God is the glory in the midst of the new jerusalem, so he is the Wall of fire about it, Zach. 2.5. Glorious things are spoken of thee, Oh thou City of God! and the great God will greatly be praised in thee; beautiful for situation, the joy of the whole is( Jerusalem, Isa. 62.7.) mount Sion on the sides of the North, the City of the great King, Psal. 48.2. &c. England is part of the northern British Isle; but Wales is the sides of the North, being just the wing of great Britain, the greatest Isle of the world, where will be the City of the great King. FINIS. THE General Epistle To the HEBREWS; That is, To the JEWS, the Ministers of LONDON-CHURCHES. showing, 1. That the Gathered Churches are the Jews to be called: when they are scattered, they shall know it, Jer. 31.10. Hos. 5.9. and 9.7. compare. 2. That for these 1400 yeers, since the apostasy, the state of the Church( fallen to a Jewish Constitution) has been far differing from spiritual Saints therein, who were the onely blessed, when the Church was accursed, Isai. 56.5, 8. Isai. 43.21, 22, 28. compare. with Isa. 65.5, 8. 3. That spiritual Saints were ever hated and cast out of the Church, in which they were as signs and wonders, men wondered at, or monstrous men, as the Geneva-Translation reads, Zech. 3.8. Isai. 8.18. Isai. 66.5. compare. 4. That the Ministers of Churches have been in all Ages the onely leaders of Churches and Christians from one form to another, from mountain to hill; but not to the holy mount of the Lord at Jerusalem, Isai. 65.7.11. Jer. 50.6. Isai. 9.16. compare with Isai. 27.12.13. By WIL. ERBERY. Jer. 12.10. Many Pastors have destroyed my vineyard, they have trodden my portion under foot, they have made my pleasant portion a desolate wilderness. Printed at London, 1652. To the London-Ministers. Friends, BE not offended, for I was forced in spirit to what I spake unto you at London-house, and now on the house top to the world; that since the apostasy God never blessed the Churches, but hath cursed them and their holy Princes, Isa. 43.28. Yea, the Lord hath sworn that he hates and abhors the excellency of Jacob, that is, the Church in her highest form, when that face of Death shall pass over all their Members and Ministers, that not a man shall not be left to bury their dead: yea, so dead shall they appear in their worships and walkings, that though now they seem to be somewhat, and to speak much, yet then they shall be silent for shane; and say to each other, Hold thy peace, we may not make mention of the Name of the Lord( in preaching or praying) for the apostasy will be so full, and their filthiness so appear to all, Prayers were once at our Burials, but the silent burying of the dead this day, is a sign of this to me. that they shall be afraid and ashamed to be called the People of God; but bury one another quickly out of the way from the sight of men, that no more mention be made of them, nor of God among them, Amos 6.1. to 8, 9, 10, 11, compared. Indeed 'twas once otherwise in the Jewish and Christian Church at the first; they who were in the Church and of the Church were the best; 1 joh. 2.19. but now 'tis worse to be of the Church, Rev. 18.4. though the best may be in it. For since the apostasy, since the Spirit of Christ has departed, Isa. 1.21. and the spirit of Anti-christ come with power in the Church; the Church has been no more the house of God, Rev. 17.1. but a Babel; no more the Spouse of Christ, V. 2. Thats Beauty and Bands, Zach. 11.10, 14. Ezek. 37.16. compare. but the great Whore; and all joining with her in Ordinances, have been defiled: yea( the spirit of life and love being gone from the body, and the body dead and divided in Babylon) as all who touch the dead become unclean, so are this people, saith God, and so is this Nation( the Church) before me, and so is every work of their hands, and all that they offer there, it is unclean, Isa. 1.13, 14. Hag. 1.13, 14. Observe from the beginning, Rev. 17.16. Rev. 18.24. these 1400 years and more, how unclean, carnal, covetous, and cruel the Church has been, drunk with the blood of Saints that were in it; these in their spiritual Principles and practise being still contrary to those forms of godliness, and common Christianity of Churches, in their Members,& Ministers. I will not now mention the Popish Church, how Protestants were persecuted there, yea the honest Papist, and pious Saints of the same profession, hated of their own Church! Look back but into that which we have seen and felt, how sincere professors have fared in Protestant Churches, and honest Presbyters or Puritans by the ascetic Church; yea the zealous Presbyters, when raised into Church Government, were the same to the Independent or godly party in England, as the Independent Churches in New England to the Baptized Brethren, or to the Saints above them in Spirit and truth. Truly then 'tis neither honour nor safety to be in Church-fellowship this day, but a shane, and will be a suffering in the flesh, both to members and Ministers, as it has been to their fore-fathers; for the eternal Spirit( as I said) is coming forth, Zach. 12.3, 6, 7. verses. and visibly come already as Fire in the scattered Saints, to burn up all the gathered Churches. Oh come then( my beloved brethren) let us be and abide for a while in the Wilderness; for there we have a place appointed by God, as I shall tell you hereafter, Rev. 12. Act. 7.38. there in the wilderness the Saints were first called a Church, yea there the legal Church had Gospel-Ordinances, 1 Cor. 10.2, 3. were baptized into the Sea and Cloud, and did eat the same spiritual meat, &c. From thence, Song 8.5. the Church in the wilderness comes forth with glory, leaning on her beloved, &c. From thence Christ comes, Song 8.14. and makes hast like a row or young Hart, on the mountains of spices, &c. Rev. 22.20. compare. There the Spirit and the Bride say come, come Lord Iesus, come quickly. I would not wake my Beloved till he please, nor bring you out of your Church-fellowship, till the Lord call you; nor call you forth to any particular form, to a Conventicle or secret Chamber, nor yet to a desert, 1 Cor. 12.12. nor to any fellowship distinct from the rest of the Saints; for that's a false Christ, not only the false Churches now( for the true was Christ) but all separated fellowships of Christians, Math 24.26, 27. Rev. 18.1. compared though true Saints, are false Christs, being far below that glorious appearance of his, as lightning from East to West, This Angel is nothing but that appearance of God in man, which will gather up all in God, or like lightning lighten the whole earth with glory. Matth. 25.4. Song 5.2. The oil which the wise Virgins had with their Lamps, was the Spirit, which the foolish waited not for. which will gather up all the Saints into himself, 2 Thes. 2.1. Till this be, let us all wait as wise Virgins, with oil in our Lamps, or rather oil with our Lamps, for we have none yet in them, nor in our Churches; though 'tis then with us, when we are awake, or waiting in sleep for that, wanting it in us, till all the Saints with us be filled with the Spirit from on high, Isa. 41, 17.18, 19. Isa. 32.14, 15. And let us wait at Jerusalem, not going forth of the indwellings of God; for that's jerusalem, where there is no Temple, but the Lord God himself and the Lamb. If before the Spirit we go forth to any form, fellowship, or fleshly Ordinance or Office, the presence of the Lord goes not with us, but we are liable to Babylons plagues, death, mourning, famine, and fire, Rev. 18.8. This fire is the Spirits fullness, Math. 3.11. Act. 1.5. Rom. 8.23. which in its first fruits set the Churches of Christ in Gospel, order; but since the Churches are come to Babylon, building and abiding there in forms, without the baptism of the Spirit and of Fire, the Spirit comes forth in fullness as Fire, to confounded and consume the Churches: See the Sword doubled. And Paul appeareth still, not to edify, and build, and plant the Churches, as at first, but to pluck up, and throw down, and destroy; for so he did once before unto the Church of the Iewes, Act. 21.28. and all those Ordinances, though appointed by God himself; much more the Ordinances and Order now, invented by man, Pauls Spirit is plucking up, and throwing down. Paul is no more tender to the Churches, but torments them one after another; yea gives them double according to their works, that's double wrath; fills up the golden cup of their abomination, as the wine of fornication is filled in it, Rev. 18.3, 6. which becomes the wine of wrath to them( as to the National Churches) who being drunk therewith, with false worships and fellowships, and are reeling to and fro, Jer. 51.39. Amos 8.14. from one form to another, till they stumble, and fall, and rise up no more, unless in the Spirit of the Lord alone at last. 'tis safest then for you and me, to be alone, from all men, unto God, or to be be as the godly of old, the honest Puritans were; to be self-denying, and strict in our life, sweet in love together, doing good to all, and suffering for well doing, to be true in our words, just in our dealings; to watch our own hearts and this present evil world, to be preserved pure and spotless in it, to have our conversation in Heaven, and use all earthly things in a heavenly manner, to mind things that are above, not in place, but in affection and attaimment, to see Christ sitting at the right hand of God in our hearts, and nothing reigning there but himself; thus walking humbly with our God, and waiting for his glorious appearance in us; we then were in all good duties, more in Spirit and less in form, thus 'twas with us formerly. But now we are fallen from all that too, and become as the dead body in Babylon, and as the dry bones scattered in the open valley, that every man above and about us, may see we are but the carcase of a Church and Christian conversation; Ezek. 37.16. Zach. 11.14. compare. let us then in love lie down as dead together, or every bone alone by itself, every one like Doves on the mountaines, Ezek. 7.16. Zach. 12.12. yea every man apart and his wife apart, those of nearest flesh and fellowship to be alone from all, waiting when the Spirit will come from on high, and take us up all into God, when God shall be all in all. In a word, because you would know my Religion, 'tis thus. Next to my eternal being in God with Christ, and Christ in me, by the Spirit of holiness, coming forth in part, and carrying me out in all things to be an honest man, My Religion is, to be of no Religion, with man; that is, to have fellowship with none, and yet to have fellowship with all in God. Farewell. Your most affectionate friend and servant in the Lord, William Erbery. FINIS.