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, [Page 2]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 [Page 3]your gathered Churches, even their confusion and fall, though some of you may rise at last, with all the scattered Saints.

The first, onely 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 [Page 4]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 onely 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 onely 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 onely, 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 [Page]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 onely 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 [Page 6]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 onely 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, [Page 7]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, onely 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, [Page 8]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 onely 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 [Page 9]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 onely 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 [Page 10]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 onely 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 onely 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 [Page 13]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 onely 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. [...].

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 [Page 12]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 onely 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 [Page 14]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 onely 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, [Page 15]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 onely 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 [Page 16]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 [Page 17]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 onely 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: Onely 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 onely 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 [Page 19]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 onely 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 onely 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 one­ly 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 onely 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 onely 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 onely 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 [Page 21]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.