A Call to the Churches, Letter
A Call to the Churches; OR, A Packet of Letters To the PASTORS of WALES Preſented To the Baptized 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 peo…le 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 tydings.
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 Baptized Churches IN SOUTH-WALES.
Dear Brethren,
WHat I have written to the Independant Paſtors in Wales, that I preſent to the Baptized 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▪ &c. yet in this Cloud coming forth from the North, he begins to ſee the Lord in the Aire, 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, &c. 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, &c. 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 finde him following the intern ſpirit of the inward Heaven, Iſa. 30.20.. Mich. 7.8.dropping downe 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 wither 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, &c. 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 heave…ly 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, &c. looking downe on the ſon of man as a vanity, a glance, a branch, yea a ſhadow, yet an off-ſpring 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 Ayre; 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 doe▪ 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 layes 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, onelyonly 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 foretels 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 ſhews 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 minde, 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 baptize or be baptized▪ there being no true Adminiſtrator, nor a man ſent of God with power from on high to baptize: Firſt, becauſe you have not the faith of the Goſpol. Secondly, you are fallen from your firſt love, therefore the Apoſtacy is compleat 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 Jude 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. Straight is the Gate, and narrow is the Way that leadeth to life, and few there be that finde it; for ſo 'tis written in the Goſpel of Saint Matthew. Sure this was not Goſpel and glad tydings to all people, that ſo few ſhould be ſaved; and yet I could ſhew in the Spirit the Goſpel of Salvation, of Life, and Love in that Letter, though few finde 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 Goſple which is written in the Evangeliſts; whereas Chriſt was a Miniſter of the Circumciſion, Rom. 15.8.or legal Teacher. Secondly, the Goſple that he taught was but in part, that which was proper onelyonly to the Jewiſh Church,Mat. 15.24. not that to be preached to the world. Thirdly, what Goſpel or glad tydings is it to tell the world, that none ſhould be ſaved but the Elect and Believers? whereas Chriſt came to ſave onelyonly the loſt, giving a word of life to all men,Act. 13.48, 47, that they might believe, or ſhutting up all in unbeliefe, 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 onelyonly, 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 owne deſtruction; as I am perſwaded 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 Apoſtacy) 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 ſtil to him and to all men alſo.
But ſee how unconſtant and unquiet the poor creature was; for becauſe he had then with his Clamors confounded the Auditory, and to his power made that which I had ſpoken in publick to be of no effect, or forgoten: I promiſed to ſpeak once more to my honeſt Country-men there in that place, a fortnight after; when he coming there again, ſtept 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 dayes; 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 onelyonly thing I was alwaies upon, to my dear Country. I alſo ſpake of Gods coming forth as Fire in the laſt times, &c. but had no ſooner finiſhed my diſcourſe, but the Gentleman ſtarts up again, and begins 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 publique 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 ſhew.
Upon this, without anſwering a word, I went out of the place in ſilence, leaving the man to ſpeak what he pleas'd 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, &c. 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, &c. 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 Pſalmes?) 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 Baptized preachers of the Goſpel, know no farther of the Myſtery, then what is written in the letter of Scripture eſpecially in the Evangeliſts or Epiſtles, whence they can onelyonly 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 Jewes 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 ſpake 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 indited by the Spirit of God, 2 Pet. 1.21. which Spirit moved thoſe who ſpake the ſame.
This I only ſpeak, to ſhew 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 baptized Churches, I would convince them alſo of this, that they are not the true, nor can baptize 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 minde 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. Hee that believeth and is baptixed ſhall be ſaved, and theſe ſigns ſhall follow them that believe, &c.
Thoſe ſignes 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 Oyle then uſed being not a phyſical receipt, or chirurgical ſalve, nor yet an empty Ceremony, but a ſigne 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 ſhew hereafter, onelyonly 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) diverſe from the legal faith of Gods 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 onelyonly vayled 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 Baptiſme 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, baptized with the Spirit, till afterward. Before which given, they could not go forth to Teach all Nations, and Baptize in a Goſpel-way, Act. 1.4.
Therefore Goſpel-Believers could not be before the Baptiſme 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 dayes of his fleſh: Yee believe in God (ſaith he) believe alſo in me, &c. 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 ſeeth me, ſeeth him that ſent me, that's the Father in me, Iohn 12.44, 45. Iohn 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 Chriſts; 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 misbeliefe of Churches this day; their faith is onelyonly on God as the Iews, 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 vertually 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 ſhew 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 meerly by Faith? for an outward force and ſtrength of man has alwaies attended great acts in latter times; but where's the fall of Iericho's walls by rams-horns? or Gideons 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. asking in faith nothing wavering &c. though the man want wiſdom, yet he ſhall have it liberally given him of God, ſaith Iames: 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 downe 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.&c. ours are all divided: believers then had all things common, &c. our Churches and Chriſtians are all for ſelf-intereſts, and to ſeek their own.
This is not love, as I ſhall ſhew 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 Apoſtacy, and being of the Saints in Babylons 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 our ſelves, 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 Gods word▪ they ſtill tell their Proſelytes,Mat. 3.6. Mat. 28.19. Go teach and Baptize, &c. whereas 'tis written, Go Teach all Nations, and Baptize &c.
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 ſhew unto us that he is ſent of God to Baptize? ſeeing none baptized 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 onelyonly chuſe 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 then men imagine, and it may be more then 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 then a Legal Faith: Gal. 3.3.for Faith as juſtifying was no more; and Faith on the promiſe was no higher then 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 anothers preachings, or ſit at a Sermon, as our Goſpel-preachers do.
This I onelyonly ſpeak by the way at preſent and another thing, that the Apoſtles never preach'd 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. Iohn 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 its 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 then 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 faine 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 Church-wayes: 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 onelyonly 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 Hypocriſie, 1 Pet. 1. 22. foreign.
Oh how far are believers from that love the Apoſtle mentions in fifteen ſeveral ſignes thereof, 1 Cor. 13.4, 5, 6, 7: Love ſuffers long, and is kind; love envyeth not; again, love ſeeketh not her own, thinketh no evil, is not eaſily provoked &c. wheres's this in our paſſions, pride, ſelf-ſeeking, evil ſpeakings' envy, ſtrife together?
Again, Love is not puffed up, doth not behave it ſelf 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 induring 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 onelyonly brother againſt brother, but Church againſt Church: Churches of Saints. Good-Lord, 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 finde 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 ſhew 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 wayes and be aſhamed, then 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 Churches ſiſters, verſe 46. Samaria is the falſe Church-ſtate; therefore the Jewes 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 Jewes 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 then Samaria, verſe 51. Papiſts, Prelates, and Presbyters, have not committed halfe of your ſins; yea the Independant Churches have much more love then you.
But when the Baptized 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, &c. 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) then you ſhall remember your wayes 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 Baptiſme of the Spirit was the firſt Goſpel-command of Chriſt, before water-baptiſme in a Goſpel-way. Act. 1.4. Act. 2.38. For John's baptiſme before, was but a legal Ordinance. not onelyonly 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 owne Church; not viſible Saints, much leſs ſinners.
Truely this want of love to all men, ſhewes you have no true love among your ſelves, no love unfeigned, out of a pure heart, fervently one to another. You ſpeak much of the command of Chriſt for baptiſme, but let me ask you one queſtion, why do yee 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 yee 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 ſhew of this; leſs love among the Brethren then among Popiſh Churches: how can you diſpenſe with his Apoſtolique 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 onelyonly for thoſe Apoſtolique Churches? this indeed is the Popiſh diſtinction, which Proteſtants have learnt from them: but we have prov'd 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 ſhew, nor their love we cannot ſee, not a ſhew 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 kiſt, 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. Jude 12. compare. wherein they did not coenare coenam ſed diſciplinam as Tertullian tells you.
This ſhewes the falling away is come upon you and that Apoſtacy 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 ſhew 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 Apoſtacie 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 Apoſtolique Churches enclining to an Apoſtacy: 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 Baptiſme 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 ſhewed before.
For this cauſe, Chriſt fore-told, that at his comming, 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 Apoſtacy) 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 Chriſts 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; Heer's love to the brotherhood: and mark it, this love is commanded, as well as baptiſme; we ought ſo to love the brethren, as to dye for them.
Oh that my dear baptized brethren could once dye 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 baptiſme of the Spirit and of fire in your Church, you have no power to baptize with water; I mean, in a Goſpel way. Secondly, that there is no true Adminiſtrator ſent of God to baptize. Thirdly, that Water-baptiſme 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 dye 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 dye 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 Formes, and their own fleſh, yea to the fleſh of Chriſt being dead unto them;Ioh. 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 rejoyce; that is,Ioh. 16.20. Rev. 11.10. compare. Heb. 9.1. while the Church of the Jewes (which was but a worldly Sanctuary) were rejoycing 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 Pſalmes, your brethrens Harps are hanged upon the Willowes, 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 imbondaged. We your brethren are not alive, but dead in Babylon, as dry bones there we lye, even your brethren.
And will ye not yet dye 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 ſhews 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 Baptized Churches: For (as I ſhewed before) the Goſpel-Churches were but one Body, had but one Baptiſme, there was the unity of the Spirit in the bond of peace; but now not onelyonly 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 dye 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: OnelyOnly know at preſent, that you are but the dead Body; ſo indeed the Church under the Law was, under a Miniſtery 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 bodie 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 baptiſme, they were baptized into his death; in breaking of bread, they ſhewed 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 onelyonly 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 Ieſus (which made them wait for the reſurrection of the dead) that the life of Ieſus might be manifeſt in their mortal fleſh; in which when the life of Jeſus appears, then 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 onelyonly 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 dayes are not onelyonly 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 onelyonly dead, but long dead, for many hundred of years the Churches have been ſo, ever ſince the Apoſtacie; which Apoſtacie is now manifeſtly revealed in the Churches: I ſay, we are dry bones, not onelyonly 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.
Againe, we have no fleſh, not the fleſh of Chriſt on us, I mean his crucified fleſh (for that the Goſpel-Churches had, and glorifyed 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 Kingdomes, yea though Chriſts Kingdome was not of this world, John 18.3, 6.yet the beſt of us fancy a reigne of Chriſt on earth for a thouſand years, and the Saints to reigne 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 ſhewed 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 then they, becauſe we think we are alive, when we are not onelyonly 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 dryed, 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 onelyonly 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 your ſelves at laſt the dead body of the Lord, for then 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 our ſelves 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 comming 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 meerly 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.