A Call to the Churches; OR, A Packet of Letters To the PASTORS of WALES Presented To the Baptised Teachers there. WITH A Postscript of a Welsh Dispute. By WILL. ERBERY. What shall one then answer the Messengers of the Nation? That the Lord hath founded Zion, and the poor of his people shall repair unto it, Isa. 14.32. The first shall say to Zion▪ Behold them, and I will give to Jerusalem one that bringeth good tidings. For I beheld and there was no man amongst them and there was no Counsellor, that when I asked of them, could answer me a word. Isai. 41.27, 28, 29. Printed at London, 1653. TO The Baptised Churches IN SOUTH- WALES. Dear Brethren, WHat I have written to the Independent Pastors in Wales, that I present to the Baptised Churches there, that in the first Letter of Mr. Floyd you may see a man in the Clouds, come with me to his A.B.C. after all his teachings; not knowing what God is, where, when, or how he is above all, through all in all, and all of him▪ etc. yet in this Cloud coming forth from the North, he gins to see the Lord in the Air, Ezek. 1.4. Rev. 1.7. and meets him there; yea in this confusion, he beholds Christ in him crucified in his flesh, whose inward flesh, and former spiritual attainments in life, light, knowledge, etc. being so slain, so dead, so dark, so confounded, that he knows not what he is, nor where he goes, and yet he is going into the internal eternal spirit, as a blind man not seeing any thing of Men, Saints, Isa. 42.16. Officers, Ordinances, Isa. 40.16.17, 29, 30, 31. Spirits, Churches, etc. though there he be, and one of the best, yet now he is nothing, God appearing in him to be all in all. There you may find him following the intern spirit of the inward Heaven, Isa. 30.20 .. Mich. 7.8. dropping down in the Nights, and in darkness the Lord a light unto him; for that's the great mystery of Godliness, when God is so manifest in our flesh, Isa. 40.5, 6. that he makes our flesh and the goodliness thereof to whither unto nothing, that his glory may be revealed in us, and he to be All in All. That being being blind to self, Isa. 29.18. Isa. 26.19. we see all things in God; being deaf to men we hear God alone; in the death of pure flesh, we live perfectly in the Spirit: thus we live in death, have light in darkness, etc. or the Lord only is both life and light unto us, we nothing, God being All in All. All this you m●y behold in this honest man, acquainted at last with the heavenly nature, walking up to the Angelical world▪ and with drawing himself into the inner world (the more spiritual chamber) to converse with the inhabitants there, etc. looking down on the son of man as a vanity, a glance, a branch, yea a shadow, yet an offspring of the eternal root, where the least child of God (like the little little twig) co-saps with the other branches of highest growth in the most high God, or glory that is in us. All this I have hinted to you that you may (as I say) see a man in the Clouds, where yet he meets with the Lord in the Air; on which though now the last vial full of wrath is poured forth, Rev. 16.17. yet there all the Saints shall meet at last in love, and be ever together with the Lord; 1 Thes. 4.17. who hath already taken up some, and that Saint before, in whose Spirit you may read those secret and spiritual discoveries of God those high and hidden mysteries of Heaven, which are not yet in common revealed to the Churches, Isa. 19.18. who scarce understand the language of Canaan, nor the Contents of those lines: If any of you do▪ I desire your answer to him; for I cannot (in paper and ink) though all his be written in my heart by the Spirit, and Himself in me. I have many things to say unto you, which yet you cannot bear, but you must; because 'tis a burden which the Lord lays on you, and a burden which the Prophets have foretold upon your gathered Churches, even their confusion and fall, though some of you may rise at last, with all the scattered Saints. The first, only I would now convince you, that you and I, with all the Saints this day, are still in Babylon, both gathered Churches, and scattered Saints; Ezek. 37.11, 16. like those two sticks in divided Societies (as I have often told you, and those dry bones the whole house of Israel, even all the people of God are declared to be by the Prophet, who yet foretells their first resurrection, nor rising from their graves of forms and flesh; but as none can see God but the blind, nor hear him, but the deaf, so none can rise but the dead; and the dead in Christ rise first; while those who live in Forms in the flesh of Christ (who are the rest of the dead) shall not live, nor be raised till the end of the thousand years, Rev. 25. compared with Isa. 26.14. The Prophet Isaiah there shows the cause of their not rising, Isa. 26.13. other Lords besides thee have had dominion over us, and that is not only Lord Bishops, but other ruling Elders beside what the Lord ordained; other Ordinances in the Church, which never came to his mind, as I shall prove in particular (with God) another time; there being no Gospel-Order, nor Ordinance, nor Office in any of your Churches this day. Yea, I proved it plain at Bridgend, that you are not in a capacity to baptise or be baptised▪ there being no true Administrator, nor a man sent of God with power from on high to baptise: First, because you have not the faith of the Gospol. Secondly, you are fallen from your first love, therefore the Apostasy is complete and perfect, and appears most visible in your Churches, How have you the faith of the Gospel, since the Gospel is a Mystery which none of you know, having not that manifestation of the Spirit whereby 'twas made known at first to the Apostles and Primitive Saints▪ and by them to the world? Eph. 3.5. Col 1.27.29. Yea one of your own Pastors or Teachers (coming purposely to oppose at Lantrishant, where I was speaking of the common salvation, as Judas calls it) tells the people that this was not Gospel. What then I pray you? why f●ith he, Mr Days of Kelliga●e. the Gospel is that written in the four Evangelists. Then said I, Our Father which art in Heaven is Gospel. No that's prayer; but the Gospel to be preached, saith he is, Math. 7.14. Strait is the Gate, and narrow is the Way that leadeth to life, and few there be that find it; for so 'tis written in the Gospel of Saint Matthew. Sure this was not Gospel and glad tidings to all people, that so few should be saved; and yet I could show in the Spirit the Gospel of Salvation, of Life, and Love in that Letter, though few find it, or the way to it, as Christ tells them. Again said the good Man, this is another part of the Gospel, As many as received him, John 1.12. to them he gave power to become the sons of God, even to those that believed in his name. For so 'tis written in the Gospel of Saint John, saith he; as if all were gospel which is written in the Evangelists; whereas Christ was a Minister of the Circumcision, Rom. 15.8. or legal Teacher. Secondly, the gospel that he taught was but in part, that which was proper only to the Jewish Church, Mat. 15.24. not that to be preached to the world. Thirdly, what Gospel or glad tidings is it to tell the world, that none should be saved but the Elect and Believers? whereas Christ came to save only the lost, giving a word of life to all men, Act. 13.48, 47, that they might believe, or shutting up all in unbelief, that he might have mercy upon all, Rom. 11.32. But the Man thought there was no Gospel, but what is written in the Gospel of Matthew, Mark, Luke, and John. These men you must know are Ministers of the Gospel, these are the Itinerants in Wales, who know no further of the Gospel then that, or what is written in the Epistles: whereas these were not that Gospel which the Apostles preached to the world, but proper to the Churches only, to whom those Letters were written. Again, Christ, as I said before, being a Minister of the Circumcised, or legal Teacher, taught the Gospel (as 'twas also under the Law) darkly in types and figures, in parables and precepts, Mat. 13.35. John 16.25. Again, 'twas his design then to do so to the Jewish Church, to confound them the more, Mat. 13.13, 14, 15. to blind them, and harden them, that they might not hear any thing, but for their own destruction; as I am persuaded the mystery of Christ, and of the Gospel is for this cause a sealed book this day to all the Preachers and Pastors of Churches, that they might be blinded, and stumble, and fall together. Thirdly, as the rejecting of the Jewish Church was a way for the receiving and call of the Nations; so the fall of the Churches this day, is for the rising of the world, Isa. 2.3, ●. Rev. 14.6, 8. to the knowledge of the everlasting Gospel, which God alone, and not man shall teach, that is, the Ministry of the Spirit which shortly shall come forth with power and glory in the weakest Saints, to raise up the former desolations (made by the abomination or Apostasy) and to restore the waste Cities (or Apostate Churches) yea the desolations of many generations, Isa. 61.3, Rev. 22.17. 4. But to turn to our Welsh Teacher before mentioned: the man it seems afterward bethought himself, and was ashamed of what he said; and therefore followed me to my Inn, desiring to be friends with me; which I ever was, and am still to him and to all men also. But see how unconstant and unquiet the poor creature was; for because he had then with his Clamours confounded the Auditory, and to his power made that which I had spoken in public to be of no effect, or forgotten: I promised to speak once more to my honest Countrymen there in that place, a fortnight after; when he coming there again, stepped up before me to preach in Welsh; whom yet I quietly heard all the time, till he had ended his Sermon, not contradicting him at all, though I could in many things, and in most. Afterward I began to speak to the English, (for many of the Welsh understood) declaring something concerning the glorious appearance of the great God in the last days; that he would so appear in man, that men should be made like him, that God would be both a Heaven and a Hell to men, that most men should be in a Hell upon earth, as that some should have a Heaven here; I mean the inhabitants of the new Jerusalem, the only thing I was always upon, to my dear Country. I also spoke of Gods coming forth as Fire in the last times, etc. but had no sooner finished my discourse, but the Gentleman starts up again, and gins to contradict and withstand my words the second time, to the trouble and tumult of the company; who being strange to such open affronts, and public contests in the Church, began to forget what they heard before, and to rise up on their seats, as if they were to see a show. Upon this, without answering a word, I went out of the place in silence, leaving the man to speak what he pleased to the people; but as I was going out of the Church, he turning about and crying after me I answered no more but this word unto him; Mr. Davys, you will be shortly in the Fire (for the fire was that I then had spoken of) and so I departed in peace. But (as I said before) let all men judge from that aforesaid, whether such men are fit to be Ministers of the Gospel, who think the Gospel to be that, which is written in the four Evangelists, or in the Apostles Epistles; whereas the one is but an Historical relation, or report of Christ in his life and death, etc. The Epistles are only particular Letters of some special concernment to the Churches, not that which the Apostles preached to the world; and as Christ was a Minister of the Circumcision in the days of his flesh, while he was alive on earth: so Christ never preached the Gospel indeed, Eph. 2.17. till after he was dead; then he came forth in the Spirit preaching peace, etc. in the Apostles. And the Gospel which the Apostles preached to the world, 'twas not that which they wrote to the Churches, nor yet what they read in the Scriptures of the Prophets (for to what purpose was this to the Heathens, to tell them of Moses and the Psalms?) But the Gospel was a Mystery, which in the light of God, they could manifest to men, and make all men see themselves in God, that's in Christ. Yet most of the Independent and Baptised preachers of the Gospel, know no farther of the Mystery, than what is written in the letter of Scripture especially in the Evangelists or Epistles, whence they can only take their Gospel-texts. Indeed Christ being a Minister of the Circumcision, and preaching the Gospel in part (as I said) in a legal manner took a text of Scripture out of the Prophets; as the Apostles also preaching to the Jews made use of the Scripture to them, Luk. 4.16. Act. 13.27. Act. 15.21. compare. But preaching the Gospel to the world, they neither mentioned, Scripture, nor spoke from a text; Act. 14.17. Act. 17.27, 21. for what was Moses and David, and the Prophets to those who never heard of such men, nor owned their writings? though indeed indicted by the Spirit of God, 2 Pet. 1.21. which Spirit moved those who spoke the same. This I only speak, to show the Ignorance, or inconsiderate proceeds of our Gospel-preachers, who know not what they say, nor the way they go, nor the work they do, nor the word they speak, nor the Gospel which they pretend to preach unto the world. But because I now write to the baptised Churches, I would convince them also of this, that they are not the true, nor can baptise in truth, having not a Gospel yet manifest among them: I say not manifest, for there may be a seed of it in them, as also was in legal Saints. I will not mind you of those two Scriptures, mentioned in the following dispute, John 7.38, 39 and John 14.12. nor yet a third proof, Mark 16.16, 17. He that believeth and is baptixed shall be saved, and these signs shall follow them that believe, etc. Those signs did follow Gospel-believers, 1 Cor. 1.7. 1 Cor. 12.7. compare. at least every Gospel Church of believers, in whose members as that faith was manifested; so especially in the Ministers or Elders, who by laying on of hands on the sick, and by prayer of faith, could save the sick from death. The Oil then used being not a physical receipt, or chirurgical salve, nor yet an empty Ceremony, but a sign of the Spirits presence in the Church, and power in the Elder to heal the body as well as the soul, James 5.14, 15. I will not mention that other laying on of the Presbytery or Eldership, in ordaining by a gift of the Spirit ever given thereby, 1 Tim. 4.14. 2 Tim. 1.6. compare. as (with God) I shall show hereafter, only now 'tis clear, there is no Gospel-faith in all the Churches this day. Know then that in the Churches of Christ, there was both the gift of Faith, and the grace of Faith; the one in some Church-members (as well as in Ministers) 1 Cor. 12.9. the other was common to all believers; though some that were carnal then in Gospel-Churches, had but a legal faith, because carnal, 2 Cor. 3.1. Heb. 5.12, 13. compare. As for Gospel-faith suitable to that present state of the Spirit, and spiritual Saints; it was (though not differing, yet) divers from the legal faith of God's people under the Law: true faith was ever the same for substance, but not for manifestation, as the Gospel is everlasting, and Christ the same to day, yesterday and for ever. But as Christ was only veiled in the Law, and revealed in the Gospel; so the Gospel and Christ Jesus were both Mysteries hid since the world began from the Sons of men, yea from the sons of God-under the Law, Rom. 16.25. Eph. 3.5. Col. 1.26. compare. This Mystery was not manifest till to the Apostles and primitive Saints by the Spirit, Eph. 3.5. That Spirit was not given before, yea the Spirit was not at all, as the Greek there reads, John 7.39. And so that Spirit is not now, not the Baptism of the Spirit, which the Apostles themselves had not, John 20.22. Act. 1.5. compare. while Christ was with them in flesh; and though after his resurrection he breathed the Spirit on them, yet they were not, baptised with the Spirit, till afterward. Before which given, they could not go forth to Teach all Nations, and Baptise in a Gospel-way, Act. 1.4. Therefore Gospel-Believers could not be before the Baptism of the Spirit; that is, the pouring forth the gifts thereof, on the Church, Act. 2.33, 44. 1 Cor. 12.7, 9 compared Besides, as the object of a Gospel-faith was a mystery, that's Christ in us the hope of glory, John 4.20. Col. 1.27. Gal. 1.15. and 2.20. compare. 1 Cor. 2.2, 7, 10, 12, 13. vers. compare. the Son of God revealed in us, living in us, and dying in us, and we crucified with him (for both Christ and him crucified also was a mystery, as the Gospel the object of that faith) so this Gospel-faith was a mystery likewise; the mystery of Faith in a pure conscience, 1 Tim. 3.9. But the object of a Legal faith was no mystery, but a plain promise, or God in covenant, not God in Christ; for this the Apostles themselves knew not in the days of his flesh: Ye believe in God (saith he) believe also in me, etc. Legal Saints believed on God, not on Christ, (for Christ was a mystery not yet manifest) or to believe on God by Christ is that which believing Christians this day know not, nor consider. For what's this? why first, 'tis to know Christ in the Father, and the Father in him, and he in us, and we in him, John 14.20. Secondly, to know Christ as the way to the Father for us, vers. 6.7. how so? he that believeth on me, believeth not on me, but on him that sent me; and he that seethe me, seethe him that sent me, that's the Father in me, john 12.44, 45. john 14.9. compared. What's that? 'tis thus to me, he that sees God in Christ, and the Father in him, Emanuel, God with us, that's Christ. Mat. 1.23. Eph. 3.19. John 17.23. compare. may as well see God even the Father in himself; for Christ is in us, and we in Christ, that is God in our flesh as in Christ's; for Christ and we are perfect in one, one with the Father; thus he is the way to the Father, and thus by him (as the way) we believe on God, who raised him from the dead and gave him glory, that our faith and hope might be in God, 1 Pet. 1.23. So that in truth, to believe on Christ, is not to believe on Christ, but on the Father in him, God in his flesh, and in ours also; for our faith does tend, and end in God, yet through him and by him, as I said before. So that here's the misbelief of Churches this day; their faith is only on God as the jews, or only on Christ as deceived Christians, not on God and Christ, or on God by Christ. And by this it appears, there has not been in the Churches a Gospel-faith, at least formally, for virtually there might be in some, but formally and effectually there has not been a Gospel-faith in the Saints these 1400 years: for what sign has followed any that believed? who could ever show the Gift of Faith, when the grace of Faith was scarce known? what mountain or mighty thing has been done, Mark 6.17. Mat. 17.20. Mat. 21.21. compare. Josh. 6.13. or done away and removed merely by Faith? for an outward force and strength of man has always attended great acts in latter times; but where's the fall of Iericho's walls by rams-horns? or gideon's conquest by broken pitchers, and lights held up in his hand? Oh this new light believers are afraid of, Judg. 7.20. or to hear the sound of a Trumpet. All things, saith Christ, what soever ye shall ask in prayer, believing, ye shall receive it; that is, Matth. 21.22. ask in faith nothing wavering etc. though the man want wisdom, yet he shall have it liberally given him of God, saith james: James 1.5, 6. how then are they who pray most the greatest fools, both Papists and Protestants? then is not the wisest man as a wave of the Sea, when the Sea is over the whole earth, Isa. 4.11. and the best are in the waters? Truly we are all sick, let us send then to the Elders of the Church, and see if they have the prayer of faith to heal us, or heal themselves from the stroke of their wound, Isa. 30.26. Jer. 30.17. Who among all the gathered Churches can hold forth a Gospel-faith to the scattered Saints? who of all their Gospel-Ministers can go forth freely to the world? Col. 24.15. 1 Pet. 1.12. where is the Power from on high, or holy Spirit sent down from heaven, for that work? Yea, where's the Spirit of Faith in any of their Believers? Gospel-believers were all of one heart and one soul, because but one body, Act. 2.44. Act. 4.32. etc. ours are all divided: believers than had all things common, etc. our Churches and Christians are all for self-interests, and to seek their own. This is not love, as I shall show anon, nor faith indeed which works by love. All have not faith, saith the Apostle in those Gospel-times: no man has a Gospel-faith in these times of the Apostasy, and being of the Saints in Babylon's captivity. Yet this is the confusion that hath ever followed the Churches to this day, to take up the Apostles words and writings, and to apply that to ourselves, which was possible to those times, and proper only to primitive Saints and Churches, where that power was, which is now wanting to all the world. Thus the Baptists now take up the Apostles call and commission, which was never given them by Christ much less by the Spirit afterward. Again, like the Angel of darkness (or Devil) cutting off part of God's word▪ they still tell their Proselytes, Mat. 3.6. Mat. 28.19. Go teach and Baptise, etc. whereas 'tis written, Go Teach all Nations, and Baptise etc. Thirdly, 'twas not directed to the Disciples, but to the Apostles upon this ground, and the Eleven are mentioned by Matthew and Mark: Mat. 28.16. Mark 16.14. for every Disciple had not that power from on high, to Teach all Nations. Fourthly, Who can show unto us that he is sent of God to Baptise? seeing none baptised but either the Apostles, or such who had a manifestation of the Spirit, to confirm their call, Act. 8.6. Act. 9.17. as Philip and Ananias. Lastly, 'Twere well if they would not only choose their members by a confession of faith, but catechise them, and themselves first, in the doctrine of Faith. For the mystery of Faith was more than men imagine, and it may be more than Paul wrote to the Romans, and Churches of Galatia: Rom 4.2. for both it seems had gone so far back to the Law (to begin in the Spirit and end in the flesh) that the Apostle goes no farther than a Legal Faith: Gal. 3.3. for Faith as justifying was no more; and Faith on the promise was no higher than their Faith under the Law, as is proved in the dispute hereafter. Gospel-Faith was wholly exercised in our union with God in Christ, and Christ in us; which Paul rather points at in himself, then teacheth the Church, unless what he hints to some spiritual Saints therein, Gal. 2.20. who had the anointing in them teaching them all things, that they needed not any man should teach them: 1 John 2.27. Therefore as Christ never heard any man preach; so neither did the Apostles hear one another's preach, or sit at a Sermon, as our Gospel-preachers do. This I only speak by the way at present and another thing, that the Apostles never preached a common place of the nature of Faith or repentance to bring people to repeat and believe, but so preached Christ to all, that they might believe and repent. Gospel-Faith properly was this, in knowing our followship with the Father and the Son in the Spirit, to know our union with God in Christ, and Christ so in us, that we are in one with the Father, as He, in the same love and life in God with him. John 14.19. john 17.1, 20, 21, 22, 23. now the mystery of God, even the Father and of Christ was not manifest to any under the Law, nor to Abraham himself, who though he saw the day of Christ, yet 'twas a far off, Joh. 8.56. Heb. 11.13. for so the Fathers saluted the promises; whose Faith was on the promise or power of God in performing the same, and so it's justified, Rom. 4.14. to 21. but the justifying faith of Christians was on Christ dying and raised up, verse 24.25. though Abraham in a typical mystery believed on Christ dead and raised in his son sacrificed and slain in purpose verse 17. and raised in a figure, Heb. 11.19. But as Christ was a mystery, so his death and resurrection was a mystery also, that none but the Apostles could manifest it by the Spirit; which being not given to any one living, the Faith which comes by hearing is no higher than theirs under the Law, to justify and to save; yea we know by experience, the best Preachers when they would raise men to believe, pitch them on the promise, not on that power from on high, or promise of the Father, which they that believed on Christ did receive, and by which the first Preachers of the Gospel brought men to believe. But take faith in the lowest acceptance (for justifying Faith was but of a legal temper) which the Church of Rome beginning to fall from, the Apostle is feign to set before them the faith of Abraham and David &c, (to whom the mystery of Christ and of the Gospel being not yet manifested by the Spirit, Rom. 3.13. Rom. 4.3, 6. as to the Apostles and primitive Saints) that Faith of theirs was but suitable to a legal estate (I say) take Faith in the lowest acceptance, as justifying before God and men, as working by love, where is it? when there is no love among you, neither to other Churches or Saints differing from you, nor to your own Churces who differ in doctrine (as I said before) much less love to all Saints, The Sword doubled. Col. 1.4. Tit. 9.3, 2.4. to those scattered ones, who cannot come to any of your churchways: as for love to all men, 'tis a thing you look not after, though this be a higher degree of love, then brotherly kindness, or love to the brethren, 1 Thes. 3.12. 2 Pet. 1.7. compared. But alas, the brotherhood is broken, Zach. 11.6, 9, 14. vers. there is not love to the brethren among you; not only love unfeigned, but love out of a pure heart fervently is not to be found (for the love of the best is but cold, God knows) not that fervent unfeigned, that is, without Hypocrisy, 1 Pet. 1. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oh how far are believers from that love the Apostle mentions in fifteen several signs thereof, 1 Cor. 13.4, 5, 6, 7: Love suffers long, and is kind; love envieth not; again, love seeketh not her own, thinketh no evil, is not easily provoked etc. wheres' this in our passions, pride, selfseeking, evil speakings ' envy, strife together? Again, Love is not puffed up, doth not behave itself unseemly; what unseemly, silly, frothy fellows are many Church-members and Ministers also? who know not how to behave themselves before their betters. Again, Love beareth all things, believeth all things, hopeth all things, endureth all things. Pray tell me, if you have parts and patience, what difference between bearing all things, and enduring all things? Love alone can resolve the question. But where's Faith or Love? for both are one, Faith works by Love, and love believeth also, believeth all things: therefore there being no love, there is no believer among you. By this shall all men know that you are my Disciples, if ye love one another; John 13.35. all the world sees now there is no love in the Churches; how can they then be the Disciples of Christ, who are thus divided and dash one against another? not only brother against brother, but Church against Church: Churches of Saints. Goodlord, saith the world what shall we do? whither shall we go, when Churches go this way and that way, one against another? Ah poor Wales, many Pastors have destroyed thee, and distract thee! how many have I heard crying out, Jer. 1●. 10. where to find their Religion; their old Priests and Common-Prayer are gone, and new Pastors and Preachers are come in, who cannot agree together: Oh that God would send men of one mind to minister a word to Wales, were it but to speak love, or to show the Lord Christ, that's love in practice, in pureness, in power and peace, 1 John 4.7, 8. to the end. Indeed brethren, there is much love among your Church-members in word and in tongue, calling one another Brother and Sister; but where's Lots love, to call Sodomites and Sinners, Gen. 19.7. Ah my brethren do not so wickedly! but when ye shall remember your ways and be ashamed, than you shall receive your Sisters, your Elder and Younger, for God gives them unto you for Daughters, but not by your Covenant, Ezek. 16.61. Sodons and Samaria are the Church's sisters, verse 46. Samaria is the false Church-state; therefore the Jews hated the Samaritans, who yet walked in Ordinances, and waited for the Messiah as well as they, John 4.20 45. Sodom was no Church at all, but Sinners like Heathens; yet the Church of the Jews is called in her Ministers and Members, Princes of Sodom, and People of Gomorrha, though abounding in Ordinances, Isa 1.10. to 16. verse. Yea I shall prove (with God) hereafter, that all those sins of Sodom spoken of, Ezek. 16.49. are in the present Churches, who are worse than Samaria, verse 51. Papists, Prelates, and Presbyters, have not committed half of your sins; yea the Independent Churches have much more love than you. But when the Baptised Churches shall bear their shame, and be confounded in all that they have done, verse 54. though your Sister Sodom was not mentioned by your mouth in the day of your pride, before your wickedness or false worship was discovered, etc. verse 46, 57 yet when God remembreth his covenant with you, Rev. 10 7. Rev. 14.6. compare. manifesting his grace to you, and his love to the world with you (for so the everlasting Gospel will, when the mystery of God is finished and fully known) than you shall remember your ways and receive Sodom and Samaria as Sisters, yea they shall be unto you as Daughters, verse 61. For your love shall be so dear unto them, Mat. 28.20. Observing all things whatsoever I command you. The Baptism of the Spirit was the first Gospel-command of Christ, before water-baptism in a Gospel-way. Act. 1.4. Act. 2.38. For John's baptism before, was but a legal Ordinance. not only love one to another, but toward all men: thus 'twas in Gospel-Churches, this will be again, and more also but not by thy covenant, saith God, not by your Church-covenant (never known in Gospel-Churches) by your Covenant none are called Brethren save those of your own Church; not visible Saints, much less sinners. Truly this want of love to all men, shows you have no true love among yourselves, no love unfeigned, out of a pure heart, fervently one to another. You speak much of the command of Christ for baptism, but let me ask you one question, why do ye not obey all the commands of Christ in his Apostles yea what he commanded himself? Paul and Peter laid this command on the Churches of Christ, Greet ye one another with a holy Kiss, 2 Cor. 13.12. greet ye one another with a kiss of love, 1 Pet. 5.14. The Papists have a Pax to represent this, for all must kiss the Pax when they come to Mass, in remembrance of this kiss of love: but ye (brethren) have not so much as a show of this; less love among the Brethren then among Popish Churches: how can you dispense with his Apostolic command of Christ? how can ye omit this kiss of love? will ye say of this, as ye do of the gifts of the Spirit, that 'twas extraordinary only for those Apostolic Churches? this indeed is the Popish distinction, which Protestants have learned from them: but we have proved before, that those spiritual gifts were commanded to be followed, because for the edifying of the Church, 1 Cor. 14.26. If those gifts were extraordinary, are Gospel-graces so? for that faith you cannot show, nor their love we cannot see, not a show of it: for where's the kiss of love so oft commanded? 'twas not a Courtly ceremony, nor a wanton kiss, but a holy kiss the kiss of love 'twas; when spiritual Saints at the sight of each other (especially coming together as one body to break bread, as the body of Christ) saluted one another with a kissed, with a hearty kiss they hug'd each other, they embraced and kiss when they met, as if their souls would move forth and meet together at the lips: for as they were all of one heart and one soul, so their soul saluted at each others lips; Act. 4.32. that was their fervent love. But again, where are your feasts of love, that were once in the Churches of Christ? love is a stranger to you, you know it not, nor the feasts of love what they were, 1 Cor. 5.8. Judas 12. compare. wherein they did not coenare coenam sed disciplinam as Tertullian tells you. This shows the falling away is come upon you and that Apostasy foretold by the Apostles is come upon you in perfection, having no gift of the Spirit, nor yet the grace of Faith; which because 'tis a secret thing and hidden in the heart, you cannot so easily be convinced of; but love is a visible glory that may be seen of men yea faith also; for show me thy faith by thy works: and as faith works by love, James 2.8. so the labour of love cannot possible be hid but 'twill appear to all; but in you it doth not: therefore the first appearance of the Apostasy or falling away of the Churches, was in leaving their first love; Rev. 2.4. for as the seven Churches of Asia; were types of the Apostolic Churches inclining to an Apostasy: so Ephesus, the first, is charged with this, Rev. 3.26. that she was fallen from her first love, as Laodicea, the last (being the Type of these last Churches) is commended for nothing, but condemned altogether, for want of zeal or fervent love; though the Baptism of the Spirit and of fire, was that especially wanting in that Church, and in all this day, who are not hot, nor have any Spiritual gift at all; yea, nor any grace of the Gospel, as I shown before. For this cause, Christ foretell, that at his coming, Because iniquity should abound, Matth. 24.12. the love of many would wax cold: Noting, first, that iniquity would abound in the Churches, as to be carnal, covetous, unclean, proud, and peevish, without faith or love. Secondly, men looking upon Churches in this condition, would have but cold love unto them, whose love is so cold one to another. But thirdly, here's the height of love, (the love of such who are saved from the Apostasy) to love those in whom iniquity abounds, to love the Churches, though iniquity abounds among them; 1 Cor. 13.7. for love believes all things, and hopes all things; believes the best of all, and hopes they will be better. But yet there is one mark of love I have not mentioned, that's Christ's love, not in word and in tongue, but in deed and in truth; pray what's that? 'Tis 1 John 3.16. Hereby perceive we the love of God, because he laid down his life for us, and we ought to lay down our life for our brethren. Here's first a Mystery that men know not, how God did lay down his life: for the death of the man Christ, all conceive; but how that man was nothing but God manifest in flesh, and how God shed his blood, crucifying that flesh to himself, is the Mystery of Christ and him crucified, not known to the Churches: but because God laid down his life for us, we ought to lay down our life for the brethren; here's love to the brotherhood: and mark it, this love is commanded, as well as baptism; we ought so to love the brethren, as to die for them. Oh that my dear baptised brethren could once die to their own life, their living in the world according to Ordinances, Col. 2.20. Ordinances that shall be proved (with God) not to be of a Gospel-appointment or power: will you not die to these? if it be proved unto you, that having not the baptism of the Spirit and of fire in your Church, you have no power to baptise with water; I mean, in a Gospel way. Secondly, that there is no true Administrator sent of God to baptise. Thirdly, that Water-baptism was not by dipping, but by washing the Disciples feet, called Believers going down to the waters up to the Ankles. Oh that you could die to your own life, to flesh and blood, to that reason and understanding of yours, raised on the traditions of men! Yea, that ye could die to your own credit, content, comforts; truly 'twill not be to your credit to disown and lay down your Principles and practice of dipping so long continued. I know you have much content and comfort in your performances and gathered Churches, while many scattered Saints are mourning over your Forms, and their own flesh, yea to the flesh of Christ being dead unto them; joh. 16, 7. as the Disciples did at the departure of Christ, when that pure flesh of his must suffer withering and weakness, and his flesh be taken from them, they had sorrow of heart, while the world did rejoice; that is, joh. 16.20. Rev. 11.10. compare. Heb. 9.1. while the Church of the Jews (which was but a worldly Sanctuary) were rejoicing in their Ordinances, in their Temple, and Church-fellowship. So many scattered Saints, are weeping and full of sorrow, in their bewildernessed state▪ in the want of the solemn Assembly, because it cannot be; yea, Zeph. 3.18. by the waters of Babylon they sit down and weep, while you are dipping in them; and while others are merry with singing of Psalms, your brethren's Harps are hanged upon the Willows, Psal. 137.1, 2. (on fruitless trees) because they cannot sing one of the songs of of Zion, they being in a strange land, not in the life of God alone, but living still in Babylon▪ in flesh, and self, in which they feel themselves embondaged. We your brethren are not alive, but dead in Babylon, as dry bones there we lie, even your brethren. And will ye not yet die for us? have ye not that love as to give your lives for your brethren? Truly if you did live indeed, you would give your lives; but because you are dead, you cannot do it. The Church of Sardis had a name, that she lived, and was dead; you have the name of a Church, of Church in order, of Gospel-ordinances; but are they not all dead Forms, are not your fellowships divided also? This shows you are dead as the dry bones in Babylon, because you are so divided, as those two sticks; so your best Societies are, even Judah and Israel, Independants and Baptised Churches: For (as I shown before) the Gospel-Churches were but one Body, had but one Baptism, there was the unity of the Spirit in the bond of peace; but now not only the staff beauty, but the staff bands, that's the brother hood is broken, between Judah and Israel, Zach. 11.10, 14. So now beloved, whether you will die or no for your brethren, you are but the dead Body, and yet you are the dead body of the Lord; Ezek. 37.12. Isa. 26.29. compare. that's your comfort and mine, that you shall rise at last: Only know at present, that you are but the dead Body; so indeed the Church under the Law was, under a Ministry of death, and so the Gospel-Churches were Dead also; 2 Cor. 3.7. Col. 3.3. for ye are dead, and your life is hid with Christ in God. More life was manifest in the Gospel then under the Law, their life being not in Ordinances, as the legal Church, but their life was in Christ, 1 Cor. 13.9, 12. verse. and with Christ in God; but because they knew God but in part, saw but in a Glass darkly because their life was hidden from them, therefore they were said to be dead still; and so the Gospel-Churches were but the dead body then. Yea, their Gospel-Ordinances indeed were but to death, they held forth nothing but the death of Christ, Rom. 6.3. 1 Cor. 11.26. as in baptism, they were baptised into his death; in breaking of bread, they shown forth the Lords death: and as the breaking of bread was the communion of his Body; so the Church then must needs be but the dead body of the Lord; but now in Babylon we are not only the dead body, but dry bones. And as death appeared in their worships, so in their walking in the world they were dead to it, and the world dead & crucfied to them; Gal. 2.20. 2 Cor. 4.10. for they always bare in their body the dying of the Lord jesus (which made them wait for the resurrection of the dead) that the life of jesus might be manifest in their mortal flesh; in which when the life of Jesus appears, than the body is said to be raised: this is the resurrection of the dead Paul had not attained to, the redemption of the Body which Paul waited for, Rom. 8.23. Phil. 3.11. And not only for himself, but he waited when all the Saints should rise with him in the Body; for then the Body of the Lord, the dead Body of Christ, is raised out of Babylon. Now Brethren, we all in these days are not only his dead Body as the legal and Gospel-Churches were, but we are the dead Body in Babylon; yea we are dry bones, very dry; not only dead, but long dead, for many hundred of years the Churches have been so, ever since the Apostasy; which Apostasy is now manifestly revealed in the Churches: I say, we are dry bones, not only the dead body, as Gospel-Churches were, who had the flesh of Christ on them, and the Spirit of Christ in them; I mean the manifestation of the Spirit in manifold Gifts; for that was the Spirit which Jesus gave when he was glorified, which we have not, and therefore are dry Bones. Again, we have no flesh, not the flesh of Christ on us, I mean his crucified flesh (for that the Gospel-Churches had, and glorified in it) but the Cross is a thing now we cannot abide to bear; as if we had tasted the delicacies of the Whore, Rom. 5.3. Gal. 6.14. we with our Churches must bear rule in Commonwealths and Kingdoms, yea though Christ's Kingdom was not of this world, John 18.3, 6. yet the best of us fancy a reign of Christ on earth for a thousand years, and the Saints to reign with him in an earthly manner and outward observation, with rest and peace, and power, Luk. 17.20, 21. and plenty; this was not the flesh of Christ. Thirdly, I shown we have not the flesh of Christ in us, not the Faith of the Son of God, nor that love in the Spirit, nor so much as Scripture for any of our Gospel-Ordinances, as I have and shall prove (with God) another time. Fourthly, we are dry Bones, very dry indeed, if our Faith be dead, and no Gospel-Faith nor yet any knowledge, so much as of the Ordinances we live in: for which of the Churches conceive all this while, that Baptism and Breaking of bread did hold forth nothing else (even to Gospel-Saints) but the dead body of the Lord, which they also were indeed? But we (as I said) are dry bones, further from life than they, because we think we are alive, when we are not only dead, but dry bones, yea very dry indeed, that we know not our life at all, 1 Pet. 1.3. Ezek. 37.11. compare. Ezek. 37.3. Yea we are so dead and dry, we have neither Faith nor Love, nor yet any lively hope by the resurrection of Jesus Christ from the dead; the fruit of whose resurrection we look not for, till many hundred years hence at the last day, when we are dead and gone, and turned to dust, or dry bones; Esa. 26.29. whereas we consider not we are dry bones already, and dwell in the dust this day, I do not condemn you (brethren) for this, that your hope is not lively, that you look not for your resurrection from Babylon, for you are but dry bones, the whole house of Israel was so, and they say, our bones are dried, our hope is lost, and we are cut off for our parts, Ezek. 37.11. that is, it may be other generations may see the glory talked to be in the last times, but we are cut off for our parts, our children may possess it, but for our parts we have no hopes to enjoy it, or in this life to be raised out of our graves. But Oh my people (saith God,) I will open your graves, and cause you to come out of your graves, and bring you to the land of Israel, v. 12. Pray (brethren) consider, God will not only open your graves, that you may know you are dead and dry bones, but he will cause you (whether you will or no) to come out of your graves (of forms and flesh,) and bring you to the land of Israel, to live in the Spirit, to see your life in the Lord alone, that your life may be no more hid with Christ in God, but that Christ who is your life shall appear in you, and your life may appear to be in God. The greatest work that God hath to do with you this day, is to make you see you are dead; that's the end why he does dash and divide you, disquiet and destroy all your comforts; for I know you are shaking already, and 'tis a mercy to you, that God will disquiet the Inhabitants of Babylon, Jer. 50.34. that you shall have no rest, till you return to his land, even to the Lord that lives within you, and loves you as his own Son; though the Body be dead, for then (when dead) the beloved of your Father was in perfect union with him, as well as when he was living in the flesh, and doing wonders in the Spirit. Oh brethren, see yourselves at last the dead body of the Lord, for than you shall arise and live; Thy dead men shall live together, with my dead body they shall arise; awake, and sing, ye that dwell in the dust, (that's dry bones) Isai 26.19. This cannot be meant of the last resurrection when all shall rise; for here some shall not rise, v. 14. but you brethren shall rise; when? as soon as you are become the dead body of the Lord, for so the words are read, Thy dead men shall live, my dead body they shall arise; that is, when we see ourselves the dead body of the Lord, we rise and live immediately in the midst of death, and sing in the dust; yea, though dry bones, and in the lowest estate of flesh, we can comfortably wait for the Spirit, and for the coming of the Lord in us, that by the same Spirit which raised his dead body, we the dead body of the Lord may be raised up together with him. Truly brethren, the living God knows, that all I have written, or shall, is not intended by me to trouble your walkings, but to give our rest in the Lord alone at last; not merely to throw down your Churches, or for your fall, but to raise you up, that we all may live together with Christ in God. Farewell. Yours, William Erbery. FINIS. A Call To the Churches: OR, A Packet of Letters to the Pastors of WALES. For Mr. William Erbery. THe Milk and Honey (ever remembered friend) which formerly I sucked in your Ministration, makes me apt to conclude that your pit is not dried up, nor your root withered, but that the intern Spirit of the inward heaven doth reign in you in the night. It's many years since I looked on you as an Image; I never heard (nor had a line) from you (as some hereabout had.) It may be you thought me less teachable, and more uncapable of understanding then some others; indeed I am so. I knew not where to direct a line to find you by reason of your private life, which to some is safe and serene, and to others tempestuous and dangerous. The Hermit is not very useful to man or beast (nor the Christ to him) because Talents will rust and rot the living creature, unless they be thrown out of your private chest and ship. The Prophets, Apostles &c. spoke to God (the Eternity) listened to him; and spoke from him, they writ, they preached, they charged their Ambassage, as the heavenly true Spirit spoke to them; and that creature was ever the basest, that did trade least between the mother (the heavenly nature and angelical world) and the sinful children of men (now out of Paradise, wand'ring in the heart of this shadowy world.) The more you be in the heavenly action (which is public also to millions every day in the year) the more like the God of all beings, and inhabitant of eternity. I do both long and profess to become a little child again, willing to learn my A.B.C. anew, if my once-dear Schoolmaster Erbery can teach it me (for I must not take printed Pictures instead of real Letters.) I am daily longing to withdraw into the inner world (the more spiritual Chamber) to converse with the inhabitants, that know how God is the Father of spirits, lights, loves, and mercies, in his begotten Word and generated Spirit. I desire you (according to your attainment) to help me (I mean to scribble a few lines to me) in answering these things. How is God above all, through all, and in all his people? How all things are of him, through and to him? How do we live, move, and have our being in him? what is that heresy of perdition the holy One (in Peter) mentions? and chief what, where, when, and how God is? I am not ashamed to inquire, or wait of a mere post near the gate of the wisdom of God about these matters; neither do I disown you (as some strange notionist, or sceptic gnostick) in what you in the light of the Father, can or will hold forth, for satisfaction by the Spirit; for since I knew you, or tasted the wine in you, I ever lodged respectful thoughts of you. I fear neither truth nor its enemies; I would try all things (all spirits, bodies, and beings in the light, liberty, rest and power of the Spirit of Jesus:) and because a son of man is but a vanity, a very, glance, a branch, a shadow, and offspring of the eternal root; therefore one branch may cosap with the other, and the little little twig (near the root) doth communicate in juce with the highest-flown branch of the same tree. I doubt not but the whispering of the melodious love from any (though from poor me) might refresh you under the sun in this vain vaporary life: This is but a word in haste and heart, to invite (if it seem good) a line from you, and then the few lines (that concern you in my inward book) I may better transcribe. My true love (with my wives) to yourself and your rib; begging we may rightly take in, and not mistake the first and second man, and the third form that is at hand. I only beg of you a sound about your grounds in Scripture-nature, and in the internal eternal Spirit concerning Men, Saints, Officers, Ordinances, Churches, and Societies of men. No more then, but that I am Wrexham 1652. 29 of 4 Month. Your fellow-branch at the feet of the God of all flesh, and Father of all Spirits. Mor. Lloyd. I have a word with you, when first you be pleased to let me hear from you. For Mr. Morgan Floyd. Sir, YOurs of the twenty ninth of the fourth month, I received at Roth near Cardiff this 12 of August; and I return an Answer in silence, seeing we are both in the Eternal Spirit, with the spirits of just men made perfect, where there is no need of speech to communicate our thoughts or attainments each to other; being taken up into him who is our All, and all in All. There the Mystery of the Resurrection gins, and the Apostle goes on in that height from 1 Cor. 15.28. to the end; that this is the Resurrection, not that last and general of the world, but the first Resurrection; the rising of the Saints, or of the dead in Christ, who shall rise first: I say that this is the Resurrection only of the just, and not of the unjust nor of all; any man (even without the Spirit of Revelation) may judge by reason, and reading of that Chapter; where the rising of the spiritual body t● incorruption, immortality, power, and glory, is the glorious appearing of the second Man, the quickening Spirit, the Lord from Heaven (in us) to the heavenly Image; which is the third estate of the Saints now approaching, and the latter part of your Letter points at. This I call the third dispensation, or last discovery of God unto and in men, differing from Law and Gospel-order; yet comprehending both, and above both, yea above all: for here all men and things are nothing, but God is all and alone, yea God is All in all. This third dispensation, as all the Prophets and Apostles did write and wait for; so in this I wait in silence with God (though I speak sometimes to men) for a full discovery of him in me, and to all the Saints with me; for when the Lord my God shall come or appear, all the Saints shall come with thee, Zach. 14.5. The Earthquake there spoken of is at hand, 'tis the same mentioned in Babylon's final fall, Rev. 16.18, 19 for a threefold fall of Babylon is written, Rev. 14.8. Rev. 18.2. and v. 21. and that the third or last fall of Babylon, will be in the fall of this form of Church-fellowship (so called) you may see in your spirit, and in some printed scribble of mine: therefore for Order, Ordinances, Officers, Churches, Societies of men, all are in Babylon, in confusion of Tongues; that's out of order, etc. though many of the Saints conceive they are come to Zion already. Babylon is a Mystery (as you shall see with God very shortly) Babylon or the Beast is the mystery of man, Rev. 13.18. Rev. 1, 8, etc. that's the woman also, or the Whore, the man of sin: and Christ is the mystery of God, God manifest in the flesh, in his flesh and in ours; (for we and he are perfect in one with the Father) and as the Beast is the Wisdom of man, and the Power of man in the Church, that's the seven Heads and ten Horns, etc. so Christ is the Wisdom of God, and Power of God, which was in the Church, and is (though not known) and is to come; for that's his name, God with us, Rev. 1.4, 8, 9, 10, 13 verses. Christ in us the hope of glory which is to come; when the mystery of God shall be finished or fully known to men at the sounding of the seventh Trump, which is the last Trump, the Trump of God, when the great Trump shall be blown etc. which is the last discovery of God. When this great Trump is blown, those who were ready to perish in the land of Assyria, and the outcast in the land of Egypt, shall come and worship the Lord in the holy Mount at Jerusalem, Isa. 27.13. That's the new Jerusalem which shall come down from God out of Heaven after Babylon's fall, and freedom of all the Saints from that double bondage now upon their spirits; not only of gathered Churches, but of scattered Saints 'tis spoken, of the one as ready to perish, and the other as outcasts, in Assyria and Egypt too (as I said) that's the twofold captivity we are all carried away in, till the great Trumpet be blown. Then the dead bones shall rise out of Babylon, Ezek. 37.12. and God will open the graves of his people, who shall all come forth out of their forms and flesh, when the glory of the Lord shall cover them, V 19 and they live in the Eternal Spirit together: then the two sticks also, the divided societies of Saints shall become one, etc. for that's the third dispensation, called the dispensation of the fullness of time, when all things both in heaven and earth shall be gathered up into one, Ephes. 1.10, 11. all the Saints of highest appearances, and of lowest performances, both those of Legal tempers and Gospel attainments, shall be gathered up into one, into that glory, into God himself. This Resurrection of the dead, Phil. 3.11, 12, 13.14. 2 Pet. 3.13. the Apostle had not attained to, though pressing toward it: and Peter was waiting for it in the new Heaven and new earth; for the old heaven and old earth (both Legal and Gospel-dispensation) vanish away in God; Rom. 21.1 yea, there's no more Sea (saith john) no more of that dividing and destroying Principle in man; for that's the Sea, which has made the Saints not only to dash one against another, but every one to be as an Isle by himself, and so indeed it must be in Babylon's fall, not a man to be found, Isai. 13.12. but every man flies to his own Land, v. 14. (to live solitary and alone in his own light, Mich. 4.5.10. compared. that light which shines in every man, and every man in his God) but every one that is found shall be thrust through, and every one that is joined with them; (that's not in the Hebrew) but every one that is joined [in Babylon] shall fall by the sword, v. 15. There's no building of Temples in Babylon, nor joining there in Church-fellowship; for that will fall, and we with it, till we retire alone into ourselves, or the Spirit rather in us; and this we must be, Zach. 12.12. every man apart by himself; every Famlily apart, and their wives apart; man and his wife, though nearest and dearest flesh, Jer. 31.9. So the Margin there. must be separated, when the Spirit of Grace and Supplication (or favours) gins to appear to take us up into glory. Then the multitude of the Isles shall rejoice, when the Lord comes to Reign, Psal. 97.1. the Reign of God and of Christ, or the Saints with him, being the same with their Resurrection, the first Resurrection, Isai. 60.1. Ezek. 37.25, 26. Zach. 14.5▪ 9 For as by the great Trumpet they are gathered one by one, Isai. 27.12. so this shows that all the Saints shall be found as so many Isles, every one alone by himself, made so by the Sea; but the Sea shall be no more, when the new Heaven and the new Earth comes; Rev. 21. then all the people of God shall become one Land, one Continent, wherein the Lord alone shall live; Ezek. 37.21. this is the Land so much spoken of by the Prophets, the Land of the living, the land of Israel, who are promised to be brought to their own Land (being now in a strange Land, in Babylon) but he that scattered Israel, will gather him; Jer. 31.10. and the Saints who are now scattered in and by their gathered Churches, yea all the scattered Saints with them shall be gathered up into God, who indeed is he who scatters as well as gathers; we do nothing, we can do nothing, but in him who is All in all. In this mystery of the Resurrection, all your Questions in the Letter will be answered, your doubts satisfied, your darkness cleared, your Captivity ended; for 'tis the glorious liberty of the children of God, the manifestation of the sons of God, Isai. 52.8. the appearing of the great God in us, when we shall be like him, see him as he is, know him as we are known, see him eye to eye; Isai. 61.9, 10. as he sees us, we shall see him, see his Face, and his Name on our foreheads; that is, we shall not only see God, Rev. 21.3. Rev. 22.4.18, 19 Rom. 8. , but men shall see God in us; for all that see us, shall acknowledge, that we are the seed which the Lord hath blessed: the blessed seed is Christ the Son of God, so all the Saints shall be in the glory of the Father, when the Son shall be subject, 1 Cor. 15.44. and God All in all. This is the Adoption and Redemption of the body, the Resurrection of the body when the body, Rom. 8.23. now natural or soully (as the Greek reads it) shall be raised spiritual, 2 Cor. 15.45. the Eternal Spirit appearing to be all in all. This will be in every one of us in particular (for we must be gathered one by one) and this will be in all the Saints in general, who are the body, the dead in Babylon, the dead body of Christ there; But thy dead men shall live together, with my body they shall arise, etc. Isa. 26.19. together with is not in the Hebrew; which reads, Thy dead men shall live, my dead body they shall arise etc. that is, when the Lord God, in us all, shall sl●y us all; and all flesh to himself, our gifts, our graces, and all shall be slain to God, and by him. His sword, his spirit, the fire shall do it; we must all die, come down to the dust, lie there, as the dry bones (not so much as flesh or skin upon us much less strength, spirit and life) yet we shall live, though now dead, yea the dead shall live; that is, as none see God but the blind, none hear him but the deaf (deaf to man and to self) so the dead alone can live, Isa. 29.18. and they live in death, who find themselves the dead body of the Lord: my dead body they shall arise, awake and sing ye that dwell in the dust, etc. in the lowest estate of flesh, when the first man Adam is turned to dust, when we are nothing, we are all in God, and God is all in all, and in this we may sing together: For the third man bears the Image of the heavenly, which is the second dispensation typified in the third day's Resurrection of Christ, as I shall tell you another time, with God. I'll say no more: 'tis love, 'tis the Lord that makes the dumb to sing, and the tongue of the Stammerer to speak plainly, or elegantly, as the margin reads it, Isa. 32.4. Your lines were so to me full of divine elegance, of love and delight: Eph. 3.17.18.19. truly 'tis my love to you likewise, and the Lord in me, has made me in much haste to stammer this much unto you; I am now silent, yea dumb; the Lord God, who rejoiceth over you with singing, will sing and speak himself with delight in you: There I leave you and all the Saints with you, your beloved wife, whose I am as I am, Yours, William Erbery. For Mr. Henry Walter. Dear Brother. I Am bold thus to salute you; John 14.20. Gal. 4.26. Joh. 17.21, 22. Rom. 8.18. Rev. 21.2. Col. 3.1, 2. because we are both in the Father, and in Jerusalem that is above, which is free, and the mother of us all, though all the Saints see not, nor the glory in which they are already; but when the glory shall be revealed in them, they shall then see the new Jerusalem coming down from God out of heaven, and him alone dwelling in them; that is the state of all the Saints that ever were or shall be, their being was and is in God, and there they were from the beginning and before the worlds: 2 Pet. 3.13. Rev. 10.7. Rev. 21.3. and this we wait for to appear in us all in these last times, when the mystery of God shall be finished and fully known, when that life and glory which we have with Christ in God (though now hid from us) shall be revealed in us and upon us also; so that not only we shall see God in us, but men shall see and say, that surely God is in you of a truth, as my letter to Mr. Cradock will tell you at large: this is the new Jerusalem; and then we see that holy City coming down from God out of Heaven; when that which was hid with God as 'twere in Heaven, shall be manifested to us and in us on earth; and our life (as I said) which was hid with Christ in God, shall so visibly or clearly appear in us, and to men, that it shall be seen a tree of life in the midst of us, not only yielding fruit every month to ourselves to strengthen us; but holding forth leaves, such an outward appearance of glory in us to men, that it shall heal and satisfy them, Rev. 22.2. this is that pure river of life, clear as crystal, proceeding out of the throne of God, and out of the Lamb, that is in us, when all that glory of God in Christ shall be so clearly manifest on us, that this river of life which is in us, shall run forth and stream abundantly among the sons of men, who are as the sea spoken of, Ezek. 47.8. all whose Fish shall be healed by the living waters coming to it, verse 9, 10. as the fruit of the tree of life before, and here mentioned, verse 12. is for meat, and the leaves thereof for medicine, for healing or bruises, as the margin reads, and Rev. 22.2. for the healing of the Nations. 'tis not the Nations only, or National-Churches, but the gathered Churches and scattered Saints also want this healing; such breaches and bruises are upon Societies and Spirits, that God alone can heal us all, and will, in that day wherein he shall reveal himself with glory in us, Isa. 30.26. When that day comes, called the day of God, when God shall come, that is, appear in us all, than all the Saints shall come with him, yea with thee, as Zach. 14.5. How can this be, that all the Saints shall come with thee? surely thus, when God shall come or appear in thee, all the Saints shall come or appear with thee in God. Therefore as Jerusalem of old was a City in unity, Psa. 132.3. Eph. 4.4. Act. 4.32. or compact in itself, and as the Apostolic Churches or spiritual Jerusalem had the unity of the Spirit, and bond of peace, being one body, and so having all one heart and one soul; so in the new Jerusalem, much more unity, peace, and love, will appear in all the Saints one to another, and toward all men. Therefore though the City had twelve Gates, yet but one street; that's strange, Rev. 21.21. yea the Gates of the City were never shut day nor night, but always open to receive all; that's stranger yet, vers. 25. yet so it is, Isa. 60.11. compared with verse 5. to 10. and as but one street in that City, Rev. 22.2. so but one Tree on either side of the River, verse 2. that's as strange, how on both sides the River should grow but one Tree. True Ezekiel being under the legal dispensation saw many trees; but John in the second dispensation, seeing the third approaching, saw but one Tree on each side the River; one River in the street, and but one street in the City; so all the Saints, though many in forms and flesh, shall be seen in Spirit, one in the Lord, yea one Spirit with the Lord himself. Oh, how many streets are in the great City Babylon? how many streets in our Cities below? how many Societies? how many Churches divided in Spirit and in Form also, one from another, and in themselves? Surely the Saints are in Babylon, when their Societies and gathered Churches are become not only the scattered bones, dead; but as the two sticks, Ezek. 37.2. verse 13. divided and dry too; for 'tis but sticks, not living branches. I call the Churches so, not the Saints therein: for the life of grace is in them, though truly it be much hid from others, and hid to themselves this day; yea dead in many, and in most buried with earth, and earthly mindedness. I'll say no more. My dear Brother, let us wait together for the first Resurrection, if by any means we may attain unto it, Rev. 20.6. that the dead in Christ may rise first, that the dead and divided Saints may rise out of Babylon, Ezek. 37.12, 23. that God may bring us out of our Graves of forms and flesh, being defiled in both. I do not by this deny the general Resurrection that shall be, but desire you, and all the Saints with you, to look for this, Col. 3.1. that is next and nearest to you, to rise not only from sin as those under the second dispensation were risen; but to rise from self, as we shall in the third, when God shall be all in all, that we may all hear him in us speaking with power, Arise, shake thyself from the dust, Isa. 52.2. arise and sit down, O Jerusalem! lose thyself from the bands of thy neck, O captive Daughter of Zion. Farewell. Your William Erbery. For Mr. Ambrose Moston. Beloved Sir, I Wrote unto you once before I received yours last; but mine miscarried, and 'tis no matter; for the whole contents thereof concerned outward things, as Church-Order, Ordinances, and Officers; which I proved then not to be of the primitive institution, with power from on high, and appearance of the Spirits presence in gifts, Luk. 24.49. Act. 1.4, 5. Act. 21.4, 33. which was the ordinary constitution of a Gospel-Church. First in order, that is, the manifestation of the Spirit in manifold gifts, called the Baptism of the Spirit, this being the pouring forth of all the gifts of the Spirit; 1 Cor. 12.7, 12. 1 Cor. 14.1, 12. for some the Church under the Law had, as gifts of prophesying, signs, miracles, raising the dead, etc. which the present professing Gospel-Churches are far below, even that legal dispensation. Secondly, The Officers of Christ, Act. 14.23. 1 Tim. 4.14. 2 Tim. 1.6. James 5.14. Act. 20.23. were as for number five, Eph. 4.11. so the lowest Elder, Pastor, and Teacher was ordained with a gift of the Spirit given by the laying on of hands; by which, as they were enabled for their ministerial work; so were they to abide, and to sit down with their particular flocks; for the Apostles only were to go forth to the world; Col. 1.23, 25. as the Evangelists were appointed to ordain Eiders in every City, Tit. 1.5. Act. 13.1, 2, 3. and the Prophets to minister unto the Lord in the Churches, laying on their hand on such Apostles who were successively sent abroad out of those Churches to preach the Gospel, with the holy Spirit sent down from heaven, 1 Pet. 1.12. Eph. 3.4, 5. Col. 1.27, 28, 29. without which the Mystery of Christ could not be manifest to men. This was the full ministry of Christ in those five, which the world could not want, nor the Church be without; the want of which, leaves both in Babylon or confusion, as it has been all along the Apostasy, and is now more visible this day to many scattered Saints. Thirdly, The Ordinances which are in the gathered Churches, are far from the primitive institution in matter and form: For first, a Psalm, a Doctrine, a Tongue, Interpretation, Revelation, were ordinary, 1 Cor. 14.26. because for edifying, and therefore Ordinances of the Church of Christ; these are not now at all; go, the edifice is fallen into confusion, that's Babel. Secondly, the Ordinances, which are as the Childish tradition of children's Baptism; the breaking of bread, which should be the Communion of Christ's body, cannot be administered; because the body is not only dead, Ezek 37.3, 16. as the dry bones of Babylon, but divided, as the two sticks there; and how then can there be a communion, when there is no union of the body? for as there was before in the Gospel-state, but one Spirit, one baptism; so but one body; all believers and Gospel-Saints walked in one Churchway, one way of worship, doctrine and discipline, etc. and though there was particular divisions between brother and brother, yet not between Church and Church; for the body was but one, as I said. Now the Saints by calling have divers baptisms, and are divided bodies: how can there be then breaking of bread, or communion of the body? 'tis but the bread of Mourners, Hosea 9.4. read it in the Spirit. I will not speak of our Common-prayers, and customary carnal singing of Psalms; for though Prayers were publicly performed in the Jewish Church, that Church being national, Act. 2.42. yet in the Gospel-Churches (being a company of Saints) Prayers were proper only in the Church (as fellowship and breaking of bread was only there) not with the world or multitude; therefore Christ and his Apostles did never pray with their preaching. Act. 3.1, 12. Act. 4.24. compared. These were the things I then enlarged to you, in the Letter that was lost; and truly I intended not now to speak a word of this, when I first put pen to paper; there is a providence, and the hand of God in it, which led mine thus far, that you might lay it to heart. Indeed (Sir) these are but outward things; there are more inward spiritual, and eternal truths, I purposed to present to your serious thoughts, that is, the new Jerusalem coming down from God out of Heaven: what the Lord has taught me therein, I cannot now express, only to tell you, that I teach nothing now to man, but the new jerusalem, in which when the Saints shall be gathered, as they shall all be one (for there's but one street in that City) so there being no Temple there, but the Lord God and the Lamb, the divided forms of Church-worship (being fallen with Babylon) shall appear no more; but God will be seen to dwell in his people, with that light and love, that many Nations shall be joined to the Lord (in them, 'tis not said joined to them now) for God shall be all in all. This I call the third Dispensation, differing from Law and Gospel-order, yet comprehending both & above both; for jerusalem is above; and that was above to the highest Apostle, will come down and appear to the least and lowest of God's people, Gal. 4.26. for 'tis the mother of us all; yea the child shall die a hundred years old, Isa. 65.20. Eph. 4.13. for the least child of God shall come to a perfect man, to the fullness of the stature of Christ; that is, shall see himself filled with all the fullness of God, as the most perfect man on earth, Eph. 4.13. This third dispensation, or third discovery of God, all the Prophets did write of, Rom. 8.18, 23. and all the Apostles waited for the glory to be revealed in us, the glorious liberty of the sons of God, saith Paul; 1 John 3.2. the appearing of God (even the glorious appearing of the great God in us) when we shall be like him, and see him as he is, saith john; the new heaven and the new earth, saith Peter; 2 Pet. 3.13. all this we wait for, say they: and john saw it coming down, even the new jerusalem, after Babylon's fall. The fall of Babylon will be by confusion: when this comes to the Churches, and in the Spirits of the Saints, they shall then begin to see, what before they were blind unto; yea the blind alone shall see, for they that see shall be made blind, john 3.39. Isa. 29.18. But this is the comfort to me and many with me, that as the ears of the deaf shall hear the words of the book; so the eyes of the blind shall see out of obscurity, and out of darkness, Isa. 29.18, 19 This Scripture I spoke of at Brecknock, the last first day. The Book, I shown, was God dwelling in men, Immanuel, God with us, that's Christ, God in us; God manifest in our flesh, as in his, is Christ in us the hope of glory; for all the Saints shall be taken up into the same glory with himself, and the Nations by this called, and joined to the Lord. This Book is sealed to the learned and unlearned Preachers, Isa. 29.11. yea to the Prophets and Seers, and most seeing men; yea sealed with seven seals; that's perfectly sealed, and from all Churches; for it relates to the seven Churches inclining to the Apostasy which followed. Secondly, 'Tis but a sma book, a very little one; for john could swallow it at a bit, Rev. 10. and 'twas bitter in his Belly; 'tis so to flesh, for it suffers by it, as Christ's did; but the little Book is no more than God manifest in flesh, in his flesh, and in ours, Thirdly, It shall be open, and that surely; for the ministry of God shall be finished, fully known; and the Angel swears by God, that time shall be no more; for all shall be taken up into eternity, into God himself, and God shall be all in all. I shall repeat no more; only the remembrance of the Lord, and his love to me, in your dear deceased Wife, who lives with me and in me; for there's the Lord in whom she is, and in whom we both are, though we know not; but we shall, when the book shall be opened. My dearest salutes to all the Saints with you. Farewell. Brecknock the 23 of Aug. 1652. Your William Erbery. For Mr. Vavasor Powel. Dear Sir, I Am owing to you in much love, and in a Letter you long since sent unto me, but now I shall repay you an answer; which I had not so fit an opportunity to return, till by the present bearer. I do not remember the contents of that; only I conceive, 'twas something concerning Christ, and 'tis that alone I shall in this confer with you; for your Church-fellowship is at an end, with God; though some men may see somewhat in it, yet 'tis but a dead carcase they look upon, the form of a man; but the Spirit, life, and power form on high appears not at all to me, nor to many in it; as I have hinted in a Letter to Mr. Moston. This is not to direct you in preaching, but to desire your second thoughts in the things you spoke of, the personal reign of Christ; which with confidence you declare to be in that fleshly presence of his, with which he ascended, and shall so descend to reign a thousand years on earth, and the Saints with him. This hath some show in the Letter of Scripture; but if the Spirit hid in your flesh, and mine, shall be suffered to come forth, and truly to interpret, without the Tradition and Teaching of men, God may show you another sense, than what is commonly revealed by Christians and Churches. The first ground whereon your foundation, or fundamental doctrine stands is, Act. 1.11. Ye men of Galilee, why stand ye gazing up into Heaven? this same jesus which is taken up from you into Heaven, shall come so in like manner, as ye have seen him go into Heaven. To this, know, that the Disciples of Christ were too much taken with his fleshly presence, while he was living with them in the days of his flesh; John 16.7. Joh. 20.13, 20. and his departure from them, or dying of flesh, filled their hearts with sorrow; as after he was raised, those who were weeping at his grave, John 20.17. rejoiced to see him in the flesh again, and so to touch him; but that must not be, saith he, till I am ascended; and this touch could not be, but by the Spirit, that in them was to take and touch the Spirit in him. And what was he, even Jesus? but God manifest in flesh; for 'twas God who rose and ascended up on high, Joh. 5.19, 30. Joh. 8.27, 28. Joh. 14.9, 10. compare. Psal. 68.1, 18. that's God in flesh: and what was his coming? but when that Spirit and power of God in his flesh, should appear in theirs, the same Jesus came again; for as the shedding forth of all the Gifts of the Spirit on the Disciples, was the same: so Christ tells Paul persecuting the Saints (or the Spirit rather in them) I am Jesus whom thou persecutest, Act. 9.5. Jesus was therefore come again; for his coming that he promised, 'twas nothing but the promise of the Father which they heard of him, and in him; for as the Father was all in all in his flesh, who dwelled and did all his works, spoke his words: so when God even the Father should appear thus with power in their flesh, as in his, than he came indeed, john 14. 18, 19, 20. He that believeth on me (saith he) the works that I do, shall he do also, and greater works than these shall he do; because I go to the Father. His going to the Father was his disappearance in flesh; for when he no longer appeared to them in flesh than he was said to departed; therefore his coming again was in the Spirit: when he, who was with them, should be in them, than Christ was the Spirit the quickening Spirit: because I live▪ ye shall live also, john 14.17, 19 thus Christ was the Comforter, verse 16. called another Comforter, because he came in another presence then that of flesh; he came, and yet was he the same Comforter; for I will not leave you comfortless, I will come to you, verse 18. yet a little while, and the world seethe me no more, but ye see me, etc. the world, that's carnal Christians, could see no more of Christ, when his fleshly presence was gone; but ye see me, ye who are spiritual, or when spiritual: ye see me; how? sure in the Spirit, in the Spirit of life, v. 19 and in the Spirit of light or knowledge, v. 20. At that day ye shall know that I am in the Father, and you in me, and I in you. No more Christ in the flesh, but in the Father, and Christ no more to be known after the flesh, but he in us, and we in him. This spiritual understanding of Christ, the disciples while carnal (yea while Christ was in the flesh) were ignorant of; therefore he calls them in a common name, Ye men of Galilee, Acts 1.11. and their gaping up to heaven after his fleshly presence, is reproved there also. The spiritual knowledge of him is then taught: This same jesus which is taken from you (in the flesh) shall so come unto you (in the spirit:) and ye shall see him, (as was said before, Joh. 14.19.) that is, after a little while they should see him, Joh. 16.17.) This little while cannot be at the end of the world, after so many hundreds of years to be seen in a fleshly appearance; but not many days hence, that's a little while, Acts 1.5. Yea, but how was this in the like manner? for they saw him go up in the flesh; true, but they saw not the fullness of the Spirit dwelling in that flesh after 'twas raised; but when he should ascend and give gifts unto men, than God who received gifts in the man (as the Hebrew reads Psal. 68.18.) appearing in the Saints and in their flesh, with that Spirit and power that was in Christ, is said to come: and thus in the same sense, or in the like manner, Jesus came, as they saw him go up to heaven. Indeed he was taken up in the Cloud; but the Cloud was to take him out of their sight, Act. 1.9. to take his fleshly presence out of their sight: this they would fain see still, but should not, verse 10. and he will come again in a Cloud; that is in our flesh, when most confused and dark (for so the Disciples were, before the Spirit came at first.) The comfort is at his second coming; when in our flesh we are most cloudy, dark confused Christ will come (or appear in us) with more majesty, power, and glory, in the glory of the Father in us. Yea the Apostles themselves dreamed of a personal reign of Christ, or restoring the Kingdom to Israel, Act. 1.6. But 'tis not for you to know the times and seasons, which the Father hath put in his own power; but ye shall receive power after that the holy Spirit is come upon you, verse 7. Mark, I pray you, how the times and seasons (of the Kingdom of Christ, and of Israel with him) was in the Father's power; this they were not to know, nor could they, while carnal; but when the power of the holy Spirit came upon them, they should then know the Kingdom restored to Israel, when they had received power from on high; for the Kingdom of God is within us. This, my dear Brother, shall be made know to you and me, that the Kingdom of God comes not by outward observation; but seeing the Spirit shall again be poured forth from on high, Isa. 32.15. let us wait for this together, though our Palaces be forsaken, verse 14. though our Church-fellowships and flesh fall; for so 'twill be, before the Spirit come, verse 9 to 13. for Christ's pure flesh was crucified through weakness, before he was raised in power, or received the Spirits fullness. Then shall we know the reign of Christ and of the Saints with him, for a thousand years, Rev. 20.4, 6. but as yet, what fleshly thoughts and interpretations have passed over these words, by the Millenaries of old, and by many gracious Saints of late? what, is all the book of the Revelation a Mystery? and must these one thousand years only be literally understood, just for ten hundred of years? and will not the Saints be more spiritual, but still to think of a fleshly reign, a reign of Christ after the flesh, and of Saints after the flesh? whereas, no man nor Christ is to be known so any more. And may not the one thousand years be but one day, and that one day, the day of God? (when God shall appear) for that day is called one day, Zach. 14.7. known to the Lord, to the Lord alone in us. Dear Sir, I shall leave but two things, and it may be a third, to your serious considerations. First, you know the appearances of God, from the beginning, have been more and more spiritual, and will be so to the end; how fleshly and outward did he appear before, and under the Law, in visible forms? In the Gospel, the presence of the Lord, and his power, was more spiritual, in inward and eternal things; that is, in things not seen, 2 Cor. 4.18. Therefore the third dispensation (which Mr. Mostons' Letter tells you) will be more spiritual yet; Heb. 5.7. who in the days of his flesh, etc. that was when be was on earth, therefore his being now in the Heaven, is all in the Spirit; for he is far above all heavens. Eph. 4.10. for though Christ was in the days of his flesh, yet he was not fully come, till the Spirit was sent; therefore this second coming will be more in the Spirit yet; for the Apostles themselves had but the first fruits of the Spirit; there will be a harvest, a fuller measure of the Spirit, than was in the Apostles times, as the Prophets testify, Zach. 14.8.9.10. Secondly, doth not the reign of Christ, which you hold forth in a fleshly presence, hinder the Saints from looking for the Spirit? that fullness of the Spirit, promised by all the Prophets to be poured forth in the last days? when he comes the second time without sin to salvation, with fullness of the Spirit in us. Lastly, doth not that preaching of yours, cause many Saints to be more carnal, earthly, looking for a Kingdom here below; for they begin to reign already as Kings, but not with Christ, nor in righteousness, which is that alone (and not in forms of Religion) that shall dwell in the new Heaven and new Earth, now waited for. My dearest salutes and service present to all the Saints with you: If I have not tired your Spirit with these tedious lines, and if you shall please to interpret my love and enlarged affections therein, with acceptance thereof, you will much more oblige Brecknock the 23 of Aug. 26. 1652. Your William Erbery. For Mr. Walter Cradock. Loving friend, WHat was at first intended to all the Pastors in Wales, that is now presented to you last who are first; but as the first shall be last: so He, who is the last and the first, is now beginning to appear, not only in the scattered Saints, and against the gathered Churches; but to gather up all into himself. This is the hope and joy of Your. William Erbery. Dear Brethren, IErusalem is ruined, and Judah is fallen, etc. not only Judah the National-Church, but the gathered Churches of Saints, that's Jerusalem; yet the old Jerusalem was the holy City, a City in unity, or compact together, not only in Spirit as Saints, but in Forms as Churches; but the Churches of Saints being this day divided in both, and the filled also in their worships and walkings, show, that they are fallen from their first love, and from that Gospel-faith which wrought by love unfeigned to all Saints, and to all men; besides, that pure conscience, peaceable converse, with holiness and heavenly mindedness, self-denial, and zeal once appearing among the Saints in Wales, being so far from their present profession. I could not but write, and print; because not admitted, or not invited to confer in your Congregations. What I have said and done in public, I am not sorry for; though sorrow and sufferings are in my flesh, being forced in Spirit to make myself bare first, and then my brethren's nakedness; Amos 6.1, 4, 7, 8. compared. Zach. 2.7. Deliver thyself O Zion, that dwellest the daughter of Babylon; so the Hebrew reads, as if Zion were become the daughter of Bahylon. Ezek. 37.12. which fact of mine, many, and myself also, sometimes have judged as that of Cham who uncovered his Father; or like Edom, who looked on the day of his brother etc. but finding you at ease in Zion and the daughter of Zion in Babylo●, partaker of her sins; ye thus partake of her plagues, having a Vial of wrath poured on you all, being made naked by God, that men see your shame. For my part, I am willing to bear my shame, and his wrath with you, and thus to suffer with all the Saints, yea to die, and lie down in the open valley with the dry bones, till God raise us up together from Babylon and bring us out of our graves of Forms and Flesh, which do even bury, and hid from the sight of men, the glorious appearance of the great God in us now ready to be revealed in these last times, when God shall appear; when he shall rise, and his glory be revealed in us, the Saints in Wales will not only walk in the same light they formerly did, but in higher discoveries of God, and of Christ; yea in more holy and righteous ways with men. This is the new Jerusalem, and new Earth wherein dwells righteousness: and because I hear a sound of the new Jerusalem coming down from God out of Heaven among you; and one of you saying, that one Form should knock out another till that come, etc. I am come in the Spitit of love, with meekness and fear, to give an account of the hope that is in me, to my own Country first, where I hold forth nothing but the new jerusalem, in which God shall gather all the Saints first, even those who look for his coming; in whom he will so appear in power and glory, dwelling in the midst of them, that many Nations shall join to the Lord in that day; and these Northern Nations▪ I believe, will be the first fruits of the world; for the Nations of them that are saved, shall walk in the light of the new jerusalem, and men shall dwell it, and there shall be no more utter destruction, but jerusalem shall be safely inhabited, Zach. 14▪ 11. Rev. 21.24. What multitudes of men shall inhabit that City, the Prophet's show; not only that jerusalem shall be without Walls, and that a Nation shall be born in one day, but many shall flow in like the Sea; that our hearts shall fear and be enlarged for the abundance of Savage people that shall come in and cover us etc. Isa. 60, 5, 6, 8 9 I say▪ we shall fear at fi●st, whether such may be received by us; but again our hearts shall be enlarged to accept those whom God doth causing them to come up to his Altar, Zach. 2.5. Isa. 55.5. Psa. 66.8. and to beautify the house of his glory, verse 7.13. and though but little of this appear at present, and it appears but to a few, yet a little one shall become a thousand, and a small one a strong Nation. I the Lord will hasten it, in his time, verse 22. This was not fulfilled in the Gospel-dispensation (though it was in part performed then) yet that the full accomplishment thereof is referred to a third dispensation in these last days, appears by the parallel of Isai. 60.19, 20, 21. with Rev. 21.22, 23, 24, 25. this new jerusalem being that third dispensation differing from Law and Gospel-Churches, yet comprehending both, and above both, as the glory of the Gospel was above that of the Law, and darkened the light thereof, even as the rising Sun doth the Moon when it shines at full; but the light of the Moon, shall be as the light of the Sun, and the light of the Sun sevenfold, as the light of seven days, in that day that the Lord shall hind up the breach of his people, and heal the stroke of their wound, Isa. 30.20. The breach will never be made up among the Saints, nor their wounds healed, till they come to the new Jerusalem, where there is a Tree of life (the living God in the midst of them) the fruit whereof is fresh and new to feed them every month (who are now cut off in one) and the leaves thereof, the very appearance of God in the Saints shall be a healing to the Nations, much more to themselves, Rev. 22.2. This health and happiness, and a heaven upon earth (as well as hereafter) I wish unto you, and wait for in my flesh, with all the Apostles and Prophets, that the throne of God and the Lamb may be in you, that you may not only serve him (waiting on him and for him) but see his face, and his name on your foreheads, verse 4. that yourselves may not only see the Lord fully in you, but that all who see you, may say, Surely the Lord is in you of a truth, and so join to the Lord with you; than ye shall be named the Priests of the Lord, men shall call you the Ministers of our God (that's the glory of the Law and Gospel in you) Isa. 61.6. yea all that see you, shall acknowledge that you are the seed which the Lord hath blessed, verse 2. That's more than many will yet say of you; but I can, knowing not only the grace, but the glory that is in you; and when that glory shall be seen on you (as it shall, Isa. 60.1.) than men shall see, and you will say that I am in the truth. Cardiff the 31 of Aug. 1652. Your faithful friend, and servant in the Lord, William Erbery. A DISPUTE at Cowbridge, Glamorganshire. WITH Mr. Henry Nichols, Pastor of an Independent Church, and Parson of a Parish-Church: Ergo, None of the best (though a new-modeled Minister) Nor one of the old Welsh Saints, who minded Godliness more than Gain, 1 Tim. 6.6. Perverse dispute of men of corrupt minds, and destitute of the truth, supposing that gain is godliness. From such withdraw thyself, 1 Tim. 6.5. For Mr. Davy Walter. Worthy Sir, I Wrote unto you in Wales a few lines, in answer to yours Your judging of what I publicly spoke, because the weakest and worst of men would hear me, was no argument with Christ, whom Publicans and harlots willingly heard, and whom he friendly received, yea feasted with, when Pharisees and Hypocrites were offended. Truly, Sir, I know your sincerity and singleness of heart, yea your unsetledness and looseness of spirit from all Church-forms, and empty forms of godliness, waiting for a higher Power and Spirit to appear in the Saints, which will gather up not themselves only, but many Nations with them into God. This is all I have taught my dear Countrymen in Wales: yet indeed, Sir, I should never have published this wild Dispute, but that I promised it on the place: for it was so confused, and full of Soloecisms, and illogical proceeds, that if all particulars were written, it would nauseate any Scholar, or spiritual man. Such a one I wished my Antagonist had been; for than he should have understood me, or I him: therefore I desired Mr. Nichols in a Letter the week before, that we should reason together in private, among Rational and Religious friends, both his and mine. But he was resolved to have it in public, either that the simple Welsh people might wonder at his wisdom, or that his folly and mine might appear to all. And truly I was a fool to accept of a dispute before an illiterate multitude, and without a Moderator: for many sometimes would be speaking at once. But it was agreed upon at last, that M. Nichols should be Respondent, because I was by Argument to maintain the Truth that I taught; which he had rumoured abroad to be Error and Heresy. The things were these: First, That the new Jerusalem is a state of the Saints in this life. This he denied. Secondly, That the Saints this day have not a Gospel-faith. This he affirmed. Thirdly, That God is in union with mankind. This he was negative too. But I was to maintain all three, in these following Arguments. For the first, I had many grounds to build upon, and to prove that the new Jerusalem, is a state of Saints in this life. First, because it must be immediately after Babylon's fall, which is in this lise; where Babylon must fall, and rise no more. Rev. 18.21. Rev. 19 throughout. Rev. 20.1, 7. Rev. 21.2, 3. Secondly, New Jerusalem comes down from God out of heaven, not goes up to heaven from earth. Thirdly, there God dwells with men, not men with God: for 'tis a new earth, as well as a new heaven. Fourthly, whole Nations are here to be saved; and the Nations saved (with their Kings) bring their glory and honour to it: which cannot be in heaven above (as men conceive) but 'tis a third dispensation, differing from Law and Gospel-Order. For the first was a nation saved by the Lord. Deut. 33.29. Act. 2.47. Zach. 2.11. In the second, believers of all Nations were saved, or joined to the Lord: not to a Church, but to the Lord; not in any particular form of Religion, Isa. 60.21. but in the power of righteousness. The first Argument was thus: The Nations of them that are saved, walk in the light of the new Jerusalem; Rev. 21.24. and the kings of the earth bring their glory and honour to it. Ergo, the new Jerusalem is a state of the Saints in this life. Secondly, Jerusalem shall be inhabited, Zach. 2.4. as a city without walls, for the multitude of men and therein. Ergo, 'Tis in this life. M. Nichols Answers to both, truly I remember not, nor his to most of my Arguments; only to this second his answer was in laughter, (like Solomon's wise man, Eccles 7.6.) crying aloud to the people, Hawer! here's in heaven: whereas my proof was, that New Jerusalem in Zechariah was not heaven, because are there. Yet contrary to Order, Mr. Nichols would needs object; and what? That the new Jerusalem is not this life: why? Because (saith he) none shall enter in that defileth, or telleth a lie, Rev. 21.27. I caught him presently in three, before witnesses. One was a great untruth: for whereas I was saying upon occasion, that Zechariah's prophecy was after the Captivity, M. Nichols would face me down before the people, that his Prophecy was before; and Adeodate (saith he) is of the same judgement with me. The next day that I spoke, Adeodate was brought, and read in public; Adeodate in Zach. 1. whose words were quite contrary to that M. Nichols said of him: yea, the Scripture is clear, that Zachary, prophesied in the second and fourth years of Darius; that's after the Captivity, Zech. 1.1. & 7.1. Ergo, (said I) Mr. Nichols must not enter into the new Jerusalem. 'Twas his own Argument. Isa. 65.22. But my third was this: In the new Jerusalem men shall build houses, plant vineyards; labour, and live long. Ergo, New Jerusalem is a state in this life. The second thing that I held forth, as truth to me, was this: That none of the people of God this day have a Gospel-faith. Which I proved, first, by an Argument ex enumerat is or ex particularibus, etc. Neither M. Nichols, nor any of the godly Preachers with him, nor the people of God this day, have a Gospel-Church. Ergo, None have, etc. 'Twas proved thus: Those who live not of the Gospel, Isa. 2.4. have not a Gospel-faith (For, the just live by faith.) But neither M. Nichols, nor any of the godly Preachers with him live of the Gospel: Ergo. The minor or second Proposition I proved thus: Those who live upon Tithes, 1 Cor. 9.14. live not of the Gospel. But M. Nichols, and the rest of the godly Preachers in Wales live upon Tithes: Ergo. This was unanswerable; therefore to the people of God I proposed a second Argument, thus: Those that have not received the Spirit which Jesus gave after he was glorified have not a Gospel faith. John 7.39. But the Saints this day have not received that Spirit, etc. Ergo. This I proved, First, because that Spirit was not before given: or, (as the Greek there reads, The Spirit was not: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Secondly, the Spirit which the Apostles had before and afterward breathed on them by Christ risen, John 14.17. John 20.22. was not that Spirit which Jesus gave when he was glorified, or ascended: but the Saints this day have not that Spirit as the Apostles had before▪ much less the Spirit which Jesus gave after he was glorified. Ergo. Thirdly the Spirit which Jesus gave after he was glorified, was the Baptism of the Spirit (which the Apostles themselves had not received before, Act. 1.5. till not many days after the Resurrection) that is, the pouring forth of all the gifts of the Spirit on the Church; Act. 2.33, 38. which present Churches and purest Christians are far from. Ergo, N●ne have a Gospel-faith. The third Argument was from Joh. 14.12. Those who do not the works which Christ did, and greater also than those, have not a Gospel-faith. But none of the Saints this day, by all their faith, can do those works, and greater also. Ergo. The Argument is stronger in Christ, who gives a double asseveration to it; Verily verily: that is, not only assevers; but swears, as Calvin interprets, Joh. 14.12. Secondly, those who believed on Christ, did greater works than he did in the days of his flesh: Act. 9.18. Act. 2.8, 41. Act. 4.4. for some gave the Spirit by the laying on of hands. 2. Others could speak to every one in his own tongue. 3. They converted many thousands at once. 4. Can preach the Gospel to every creature under heaven; whereas Christ did only to one Nation; Col. 1.23. Mat. 15.24. Mark. 6.4. Mark 16.17.18. for his commission was no farther. 2. Converted but a few. 3. Spoke not with tongues. 4. Gave not the Spirit by laying on of hands, as the Apostles did, after Jesus was glorified. Thirdly, the weakest this day, I mean many of the scattered Saints, (who do not profess any Gospel-faith to themselves, yet dare not deny it in them, (for there's a perfect confusion, a Babel in their spirits, as in gathered Societies) I say, the weakest of scattered Saints this day do greater works than Christ did in the days of his flesh; though the Spirit appear not in them nor they as doing those works. For first, Babylon's fall is by them: yea, Babylon the great, from first to last, has been ever laid low by the weakest of scattered Saints; Isa. 26.5, 6. Zach. 12.7. Jer. 51.58. while the gathered Churches in all Ages have been still building Babylon a new, when and old Form or piece of the wall has been falling. Secondly, the least of the flock draws for Babylon, for utter destruction, Jer. 50.45. yea, draw them out: whom? Saints out of the Church. Thirdly, the weakest, Isa. 41.15. Jer. 51.20. Psal. 149.8, 9 1 Cor. 6.2, 3. even worms do this day thresh mountains, throw down hills, tear the rocks, and whole armies in pieces, break kingdoms, bind king's nobles, and judges, yea, judge the world, and angels of Churches: for the feeble (or fallen, Hebr.) is become as David, and the house of David as God, Zach. 12.8. and the angel of the Lord before them. All this we see done by the Saints this day, and the Saints thus to be, though they believe not: for now they begin to walk not by faith, but by sight, (that's the third dispensation) which being full, Isa. 52.8. Rom. 8.18, 24. Rev. 22.4. faith shall be swallowed up into vision, hope into o possession of that glory, wherein we shall see God as he is, see his face, and the Father's Name on our foreheads; yea, his Name so visible and clear upon us, that all men shall see God the Father in us; and whole nations join to the Lord with us in that day. This was the last truth which I taught, That God is in union with mankind. And this I was about to prove by Argument, That God is in union with man: And this was all I taught the people. But M. Nichols fearing the Arguments that might follow, would needs persuade, that I held a spiritual union between men and God. This I never said: but for Disputes sake, and to try the man's strength, I undertook to prove, That union which is by the Spirit is a spiritual union. But the union between God and mankind is by the Spirit: Ergo. This he could neither stand against; therefore falls off fairly again. Truth (saith he) the union is spiritual, but not of grace: God is not graciously united to All men. I was willing to follow the man, or the Lord in his weakness; therefore I replied again, The grace of God that bringeth salvation, Tit. 2.11. hath appeared to All men: Therefore, the grace of union is to all, or God graciously united to Mankind. [This is that philanthropy, or kindness and love of God our Saviour toward man, which appeared, Tit. 3.4.] This he grants again: and therefore cries quarter the third time. 'Tis of grace (saith he) there is a gracious union: but the union is not saving between God and all men or Mankind. Here I would follow him no further, but left him in the flight, because I foresaw and Ambush laid before me, and that, in the salvation of all men, the man sought my destruction. Therefore here the Dispute ended; and we both departed in peace, as friends. But though I desire not any Disputes with men, yet I shall (with God) make it good in due time, That there is a Saving union between God and Mankind: for, Tir. 2.11. the grace of God that bringeth salvation to All men, hath appeared; (so the margin reads) and so I am ready to prove to all the world. London, Jan. 18. 1652. Your William Erbery. FINIS.