The Man of Peace: OR, The Glorious appearance of the great GOD in his People, RISING AS A Man of War, TO WASTE The ASSYRIAN, THAT IS, The Mighty Oppressor, OR Enemy to our Peace. BEING A second Olive-leaf, Springing 

1. To heal the Nation, or people of the Land.  
2. To humble the Princes, or people of the Lord.  
3. To heighten the spirits of the ENGLISH, above all the Nations about, to break them, or bring them in( with us) to   The Government of JESUS.  
By William Erbery.  
The Lord shall go forth as a Mighty man, he shall stir up jealousy as a Man of War: he shall cry, yea roar, and prevail( or, behave himself mightily) against his enemies. I have long holden my peace, and been still, and refrained myself: now will I cry like a travelling woman; I will destroy and devour at once. I will make waste mountains and hills, &c.  Isai. 42.13,14,15. 
Imprinted at LONDON, by James Cottrel. 1654.   


For Mr. Feak, Mr. Simpson, and all the Members of Christs Church.  
My Brethren,  
I Spake last for the peace of the State; now I shall a word for yours( and all the Saints with you) in bonds. Heb. 13.3. This Scripture is still in force for all who are in bonds, we being of the same Body with them.  
The Members of Christs Church, I mean the Church of the First-born written in heaven, which I hope to see on earth with you in spiritual glory; when all the scattered Saints, scattered in forms and flesh, are gathered up into One, and One in All.   

This man shall be the peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shepherds and eight principal men.  
And they shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof. Thus shall he deliver us from the Assyrian when he cometh into our land, and when he treadeth within our borders.  Micah 5.5,6.  

I Shall not preach, but present in hast a few Proposals to your prudent and pious considerations, in certain Queries and Answers following.  
Q. First, what's this man?  
A. 'Tis the mighty God manifest in flesh. For as Christ in the flesh was the manifestation of God in him; so Christ in the spirit is the manifestation of God in our flesh, as in his. For as God was in Christ, and God all in all in him, without whom Christ could do nothing, Joh. 5.19,30. Joh. 8.28. Joh. 14.10. so Christ is in us, and Christ all in all, through whom we can do all things, even sit in the throne of God with him, judge Angels and Men; yea, rule the nations with a rod of iron; then raise them and save them again. Isa. 61.4. Obad. v. 21. 1 Cor. 6.2.3. Phil. 4.13. Rev. 2.26,27. Rev. 3.21. Isa. 41.14,15. Jer. 51.20. compared.  
Q. How is this man the Peace?  
A. 1. By taking mans flesh into union with God in himself, and manifesting that Union in us by the Spirit. That is, though the Spirit appear not in men as yet, nor doth manifest their union with God; yet that Man is become One with God in Christ the God-Man, is manifest by this. 1. Because he is Immanuel, God with us; not God with him onely, but God with us is Christ. 2. He shall save his people from their sins: that is, not onely his people the Jews, that Nation, but the Gentiles, or Nations, that's joy to all people; he being born not onely a child to Us, but the Saviour of the World. 3. From the worst of men Christ came according to the flesh; Rahab the harlot was his grandmother, and Manasseh the murderer his forefather, as well as Hezekiah and good Josiah: for Christ was not onely the son of Abraham the faithful, but the son of Adam the fallen. Mat. 1.1,5,10. Luke 3.38. compared. 4. All the sons and daughters of men may therefore see themselves in God with Christ. Isa. 45.22. 5. No son of Adam, but is one with the Son of God, if men had the power to present every man in Christ, Col. 1.28.6. Not onely the Apostles, but the Poet saith, We are the offspring of God; and the Poets saying is canonised as Scripture by the Apostle: for in him we live, move, and have our being. Acts 17.28. We, that's all men, for no Saint was there present with the Apostle: and the Poet spake not of Saints, but of Men with himself; that we are his off-spring. 7. Our own Catechisms tell us, that not any mans person, but the whole human nature was taken up with Christ in God.  
2. This man is the Peace, not onely as our flesh is in union with God in him, but as God crucified our flesh in him, and his flesh is now crucified in us: that is, as the flesh of Christ being crucified by God and to God, became our peace, Isa. 53.5. Eph. 2.14.15. so this Peace is not ratified to us, till his flesh be both revealed in us, and crucified in us also to God. For though his flesh profited nothing, but the spirit that quickened and lived in it was all; yet did men look upon that flesh too much: Good Master saith one; Never man spake like this man, saith another. Therefore God did crucify and slay that flesh to himself, made it weak as ever mans was, a worm and no man, that God might appear to be all in all. And as Christ in his greatest weakness, and lowest state of flesh, when he fainted, and feared, and cried out as a man forsaken of God, was as perfectly one with God, as when he was in highest glory, in his mighty works of wonder, and most gracious words: so we, though troubled, tempted, sorrowful to the death, and sinking to despair, as he may yet be sure we are one with God: and though his pure flesh in us, our gifts, graces, joy, peace, and spiritual strength, be so weakened and wasted, crucified and slain, that nothing but the face of death appears without and within us; yet we, I say, even in this dead estate of flesh, are as perfectly one with the Father, and his love to us as his beloved, and our life in him as pure, as the Sons was when dying, and as ours appears to us in our highest attainments, and most heavenly enjoyments, &c. Thus is This Man the Peace.  
Q. But who is the Assyrian?  
A. The Oppressive power of man and in man.  
First, I say, the Oppressive power in man, is the Assyrian: that is, the weakness of the flesh, besides the strength of corruption, our infirmities, fears, faintings of spirit, spiritual desertions, and seeming forsakings of God, this doth oppress us: but then when Christ doth appear, and appear in us, as our peace, and our peace perfected in suffering, and our sufferings now become his,( for he suffers in us, and in all our afflictions he is afflicted) all this doth refresh, and fully satisfy, yea free us from the inward Assyrian, the oppressor within being the power of flesh oppressing our spirits, or the weakness of flesh when the Spirit is ready to rise, &c. Matth. 26.41. Rom. 7.18,23.  
But as there is an Oppressor in man, so the Oppressor of man is some man( or men) without, called the Assyrian, or king of Babylon, who carries us captive, and keeps us in bondage in our spirits and states: but we shall be delivered from both, when we shall rule over our oppressors, Isai. 14.2. How shall we weak creatures rule over them? In the Lord, vers. 3. How will God give us this rule and government? By giving us a spirit to rise up, and to rejoice over them in a Proverb,( or taunting speech, as the margin reads) vers. 4. How is the oppressor ceased, the golden city! or, the gold-thirsting city, as the Geneva renders. 'Tis our gold which they thirst after, makes them to oppress us, to come into our Land, and tread in our Palaces, as the Prophet adds, Mic. 5.6. Or the golden city is the purest and most glorious Church-state. This is gone already.  
Q. What's our land, our palaces?  
A. 'Tis our Country, and our Court or Palaces, for both are the peoples. For as all the people are in Parliament assembled, so the palaces or court of King and Prince is theirs, though both has been kept back by the Assyrian.  
But how does the Assyrian come into our land? how dares he tread in our palaces?  
'Tis merely by an oppressive power. The Lord protect our Princes from this, from all kind of Oppression.  
For as Egypt and Assyria were the onely two great Powers who kept the people of God in bondage formerly according to the Type: so in Truth King and Parliament in this, Land were the two Powers, who kept the people of the Lord and the people of the Land from their expected and promised freedoms. For the Keepers of the Liberty of England were Keepers indeed, and of our Liberties from us.  
Now thus saith the Lord, My people went down to sojourned in Egypt, and the Assyrian oppressed them without cause, Isa. 52.4 That is, the King and Parliament had some cause to keep us captives, because the people gave their power out of their hands freely, by common consent, as the people of God went down willingly into Egypt: but the Assyrian carried them away captives by force; therefore 'twas without cause he oppressed them. The Lord preserve our Princes from this also: for if they oppress us, 'tis without cause, or our consent. But This Man will deliver us, saith Micah.  
Now therefore what have I here, saith the Lord,( What is this Power newly risen?) that my people is taken away for nought, and they that rule over them make them to howl, saith the Lord; and my Name continually every day is blasphemed? Isai. 52.5. That is the blessed Name of God will be blasphemed every day, and( all the day long too) continually, if his people who rule now should turn oppressors; that's the Assyrian.  
Then we shall raise against him seven shepherds, and eight principal men. Mic. 5.6.  
Q. How shall the people of God raise forces against the Assyrian, or Oppressive Powers of men?  
A. Not by power, nor by might,( or Army, saith the margin) but by my Spirit, saith the Lord. Zech. 4.6.  
The people of God under the King had no power nor might to resist him; but the Spirit of the Lord in them raised a Parliament against him, even seven shepherds and eight principal men, or Princes( as the margin reads:) for as the Commons were as the Shepherds, who stood for the Country; so the house of Lords were as the principal men, or Princes of men, which have Crowns in their Arms.  
Again, when a corrupt Parliament oppressed the people, who raised up an Army first to purge, then to dissolve them? The Spirit or power of God in his people in City and Country, and in the Army too.  
If this third Power prove to be the Assyrian, we shall raise against him seven shepherds and eight principal men; yea a sufficient strength and most perfect ability in the Lord to waste Assyria with the sword: that is, the Spirit of the Lord, and sword of his mouth, shall as surely slay them, as ever Kingly power was by the mouth of the Sword.  
And the Land of Nimrod in the entrances thereof, &c. v. 6. that is, the least appearance of an oppressive Kingly power.  
Q. What's the land of Nimrod that is to be wasted?  
A. Why 'tis the Kingly power, as 'tis oppressive to the people of the Lord, and to the people of the Land: not Kingly power of itself, but as 'tis oppressive to us.  
Nimrod was the first King that ever was, and he was the king of Babel: that's a mystery, that the first king in the world should be the king of Babel, Gen. 10.9,10. Therefore Babylons fall causeth the kings of the earth to weep and wail, Rev. 18.9.  
But Nimrod was an oppressive power he was a mighty hunter before the Lord, Gen. 10.9. that's cunning and cruel to destroy both man and beast. So the former Kings of England have been; not onely king James, but William the Conqueror was a mighty hunter, wasting all Hampshire to make room for his game: but God met with his son Rufus in the sport, causing a shaft aimed at the dear to shoot thorough the Kings heart.  
Again, former Kings were mighty hunters before the Lord; that is, hunters of his people, whom they persecuted to strange countries. Therefore the Kingly posterity is now hunted out of their own country also, and fain to run to and fro in foreign lands for relief.  
Nimrod that Kingly power has been from the beginning, and gone on in a race of oppression over the people of God: yet have these Kings, with their Nobles, Lords and Dukes, all proceeded from a cursed Pedigree.  
Not to speak of Nimrod any more, nor the kings of Sodom, the first that I red of the kingly power, next to the king of Shinar, that's of Babylon, and the kings about, Gen. 14.1,2. I cannot but consider, that scoffing Ishmael, the son after the flesh, was the first( among the people of God) from whom kings, even twelve princes arose, who had towns and castles too. Gen. 17.20. Gen. 25.16.  
Esau, even bloody Edom, was the first who brought forth Dukes or Nobles, Gen. 36.15. Duke Teman, duke Omar, duke Zepho, &c. even twelve dukes.  
And as the Kings of the nations were onely those who opposed the people of God in their march toward Canaan: so thirty one are there name, one by one; The king of Jericho one, the king of Ai one, the king of Jerusalem one, &c. and so all along, showing a secret( that I know not) of one and one; that is, not one better then another, but all alike to the last. Josh. 12.9. to 24.  
And as the first King that ever God gave to his people was given in wrath, because they were not content with the reign of God, but must have a king as other nations had, 1 Sam. 8.5,6. Hos. 13.11. so 'tis observed, that when there was no King among them, they were never better governed; yea, the shout of a king was among them when they had none, God going before them in the wilderness, though they saw not the way before them, Numb. 23.21.  
Therefore seeing the people of God are called The Lords anointed, and he reproved kings for their sake; 'tis well with those who lay no hands on his, though kings are reproved by them, Psal. 105.14. For seeing the Saints shall judge the world, and angels too, that is, not onely in heavenly and spiritual things, but the Civil State also; let all men know, that this is not an aspiring to Greatness, nor envying any Power, Rule, or Government, which Christ in the Spirit will subdue, and put under his feet,( as enemies to him, and to his reign in righteousness, 1 Cor. 15.24,25.) but such honour have all his Saints, as to bind their kings in chains, and their nobles in links of iron; that is, to give a right judgement of that Rule and Government which Civil Powers and Princes( especially his people) exercise in the nation. Psal. 149.8,9.  
There is much in this Psalm that concerns the reign of Christ and of the Saints with him on earth,( which was hinted in the Olive-leaf, p. 8.) that the Saints have the high praises of God in their mouths, and a two-edged sword in their hands, v. 6. that is, the Magistrates sword they meddle not with, but the sword of the Lord and of Gideon; which brought down the walls of Jericho with the sound of rams horns, and the shout of the Lords hosts, the people of God with him, Josh. 6.16.  
2. The high praises of God in the Saints of the most High( in whom they rest and rejoice) causeth the walls of worldly powers to fall before them. 2 Chron. 20.22.  
2. Their executing vengeance on the heathen, Psal. 149.7. is that which judas speaks of in Enoch's prophecy, where the Lord cometh with ten thousand of his Saints, to execute vengeance on all the ungodly, for all their hard speeches against him in his Saints. These ungodly ones are professors sure; for they are at the feasts of love, feeding themselves without fear, having mens persons in admiration because of advantage, or gain, judas vers. 12, 14, 15, 16. compare.  
4. The heathen here, are also earthly powers, or Governours, Kings and Nobles, whom the Saints are said to bind in chains, not by resistance, but by that restraining power of the Almighty in them, keeping those back from doing any harm to his people or nation, Deut. 32.43.  
5. Though the Gospel-Churches did never meddle with Civil matters or Magistrates, being purely Heathen then; nor since the apostasy was it a long time lawful for spiritual Saints to intermix with Civil affairs:( for the Churches have formerly fallen by this) yet seeing we wait for a new heaven and a new earth, wherein dwelleth righteousness, and this righteousness is promised to be on earth as well as in heaven; that is, in the Civil as well as the ecclesiastic state,( for our officers shall be peace, and our exactors righteousness) therefore in the third dispensation now approaching,( wherein the people of God are in highest power) all things in heaven and earth shall be gathered up into Christ; not onely the Saints in common, but the State is to act in Christ, and as Christ Jesus would do to men. Therefore his Members and brethren are bold in the Lord, not to dishonour, but to admonish the highest in power, not to run on those rocks, whereon former Kings and Parliaments were wracked and ruined. The Parliaments Charybdis was their strangling( by delays) the Petitions of the fatherless and widow, of the poor & oppressed ones, while they sought themselves onely. That Scylla which split the King, was his setting up the state of his Court and Courtiers, preferring none but the rich, his friends and favourites, a company of fools and flatterers, though the oppressed peeled nation were ready to perish. And yet the King had a revenue of his own to maintain his Royalty: the glory and gallantry of his Palace, his babies and baubles were no burden to the people.  
6. Seeing all the Saints have that honour in God and Christ, as to bind Kings and Nobles in chains; I hope the time is coming that Kings and Nobles will no more bind in chains the Saints: 1. Because of the honour that all the Saints have in God. 2. The homage that all Kings owe to God. 3. Because what Kings knew not before is now made manifest to the Saints, and to Kings. 4. Though the name of Kings be now somewhat suspicious to the Saints,( therefore an Act was made by the late Parliament, that the name of Kingly power, and that unnecessary charge should cease) yet to me 'tis not so ominous, seeing the kings of the earth bring their glory and honour to the new Jerusalem, Rev. 21.24. But 5. Seeing the nations are there said to be saved also, I believe ours is the first that shall be saved from all their oppressors and oppressions. 6. The ground of this to me is thus, because our Nobles begin to be of ourselves, and our Prince or governor to proceed from the midst of us, Jer. 30.21. that is, from the midst of Saints one is risen above us, and of the same spirit with us he is, though not in Forms of Religion, wherein the Saints do differ, yet in the power of Righteousness we all agree: yea our ascetic brethren vowed in their Baptism to forsake the devil and all his works, the pomps and vanities of this wicked world; against which, God hath visibly appeared, plaguing the oppressing King and his proud Courtiers; yea, against that pomp and vanity the Saints have always professed, as being not suitable to the Spirit of Jesus, no, nor to the spirit of a Man: for who can see a poor Nation perishing for want of that fullness which is spent in mere superfluittes?  
7. Though Christian Kings and Nobles, bewitched with the glory of the earth, have nothing to entertain one another, but their gaudy shows, and simplo gallantry; yet are some heathen Kings as much in honour with God and men, though they sit on a Carpet, and set up their throne in the boughs of trees: and so may an honest Christian Prince be as happy and honourable in a guard of Red-coats, as the most gorgeous attendance and modes of Nobles.  
8. What a glory will this be for the nations about, to behold a man in the image and likeness of God, clothed with the rob of righteousness and garments of salvation, saving the Nation under him from all that needless expense which may be spared, and setting up his throne in the hearts of his people.  
9. Though neither Scripture nor the Spirit of Jesus will suffer any scorn or reproach to be cast on the Powers ordained by him,( as all Powers are of God, however men come by it, or men think of it) and seeing he is minister of God for good, and of wrath also to them that resist or do evil; yet are not Kings unlimited in their power, nor unaccountable to the People, as all the people of God, Parliament and Army, have formerly protested, but even the highest in Power has been kerbed and cut off by force, yet still that Force had the face of Authority on it. For the sake of the Saints I believe it was so disposed by Divine wisdom, that fools might not reproach his people for Rebellion against their Prince or Parliament.  
10. As the Parliament subdued the King and the Army dissolved the Parliament, and the People had a hand in each( both Parliament and Army being the Peoples servants, as 'twas commonly voted) so the Power being now in the hands of the people of God, God will truly talk with them, if they offend; yea, trouble them too, if they oppress: for that's the Assyrian spoken of, Isai. 31.8. Now that by the Assyrian is some Prince or Princes of the people of God, is proved by this: Isai. 31.6. Turn ye to him from whom the children of Israel have deeply revolted. Then it follows, The Assyrian shall fall by the sword, v. 8. 'Tis clear the children of Israel were not then in captivity under the Assyrian, but with their own Princes, as 'tis expressed, Mic. 3.2. Mic. 2.2. They oppress a man and his house, even a man and his heritage: even of late my people is risen up as an enemy: ye pull off the rob with the garment from them that pass by securely, as men averse from war. The women of my people have ye cast out of their pleasant houses, from their children have ye taken away my glory for ever. Oh how many widows and fatherless children have perished by the late Parliament! yea men who were averse to War, those who never so much as fought for the King, are for ever undone and robbed of their childrens portions, called the glory of God. Now as all Oppressions in the Land were charged on the Prince of Israel; so he is called the Assyrian, who shall fall by the sword not of a mighty man, and the sword not of a mean man shall devour him, &c. that is, the Parliament was a mighty man, by whom the King fell; and the Sword of the Army was as the mean man, by whom the Parliament fell. But there will be an oppressive Power that shall not fall by man, but by God he shall fall, by the sword of the Lord onely, by the Spirit of the Lord; this shall slay the Oppressor, but save the Power, because as God saves men as by fire; so his fire being in Zion, and his furnace in Jerusalem this shall never cease burning in the hearts of his people, till they shall cease to oppress: yea, though the Oppressor should prevail, yet the fire is in Zion still, a spirit of righteousness is so kindled in the people of the Lord, and in the people of the Land, that it shall never be quenched, till a King comes to reign in righteousness, and Princes to rule in judgement. Isai. 32.1.  
11. Therefore it is that some speak of a public spirit of righteousness risen of late in the world. It began first with us in England; it followed in France, though there the fire is fiercer, the flames more furious, and a greater confusion is coming on that Nation for the blood of the Saints that they have  shed, whose swords are now sheathed in one anothers bowels, not for religion or righteousness sake, as 'twas with us, but merely, as if God would massacre them all, he smites every horse among them with astonishment, and his rider with madness: but he opens his eyes on the house of Judah, and makes the changes of Government in England so mild and peaceable, that the Nations about call it a miracle, to see neither a drop of blood nor a tear  shed, scarce a sigh of the people in the fall of their Princes. Zech. 12.4,6. compared.  
12. That spirit of righteousness, that public spirit of liberty and freedom has much been embondaged in former Ages by the spirit of Antichrist in the world, as Mr. Goodwin well observed in his Anticavalierism, p. 31, 32, 36. for as the Priest and the Prince, the Mitre and sceptre were both supported each by other: so we red in the Revelation, that the Beast carries the Whore; the Civil state bears up the ecclesiastic; and this bolsters up the other in all unrighteousness, that the Church might rule; for then the Rulers may rant. Therefore as at Babylons fall the Kings and Merchants( or Ministers) cry, Alas, alas: so 'tis like the Lord will bless the present Government, because 'tis now as 'twas never before, that is, the ecclesiastic state is not set up with the Civil power, not sits in the throne, as formerly, and as 'tis in New-England this day. Ezek. 19.3,6,11,14. compared.  
13. Though this spirit of public righteousness be risen up in the Saints, yet the Saints( lying still in spiritual bondage in Babylon, in much confusion) cannot clearly see the Lord in the clouds, nor yet men aright in these things, nor the ways of God in the deep, nor the ways of men in the dark, nor those across providences every day appearing as a wheel in a wheel, nor those whirlwindes without and within, which carry the best of men about so quick, and so high, and then down again in the dirt, as David was, that no Saint can stand or see clearly, what God will do with Man, and with Magistrates in this Nation.  
But though this public spirit of righteousness be not come forth so fully in the Saints, as to reprove Kings, and to bind them in chains, as it will be( for, this honour have all the Saints; and this will not be so, till all the Saints be together empowered with God, which is the reign of Christ) yet, who knows, but that the first fruits of the Spirit begin to appear? some secret breathings after public righteousness, some gaspings for peace, and glimpses of glory on earth; that as Judah ruleth with God, and is faithful with the Saints, Hos. 11.12. so the Saints begin to reign with God already, in that sense aforesaid, Olive-leaf, p. 7.  
Now this public spirit of righteousness in the Saints so ruling the Nations, is not by Resisting, but by Reproving the Powers; nor yet by reproaching them, but by strong rebukes. Indeed formerly the Saints have resisted( even for outward Liberty) unto blood, both King and Parliament can witness it also; but all that will be hereafter( I hope) shall be onely by sweet reproofs, or strong rebukes.  
'Tis true, some Spiritual men and Ministers have formerly acted in secret against the Civil Powers, as Prelates with the Irish for the King, and Presbyters with the Scots for the Parliament; but our Independent brethren never did so, nor would act( I believe) onely they spake conscientiously as they conceived, in zeal for their God, for the good of men, for the honour of Saints, for the safety of the nation, yea for the glory of the Government and Governours thereof in the reign of Christ, which though they mistake in, and have some mal-administrations in that spiritual mystery, yet( not acquainted with Mysteries of State, nor mind of God in all things) they spake simply, plainly, and openly, not intending any secret design, nor commotion among men, but discharging their conscience in reproving the untruths and evils of Men. But God will turn all things to good.  
Yet let me say this, not against my brethren, but for the Lord in them, That though Christ called Herod a fox, and Paul styled Nero a lion, yet that was by a public spirit in both; which as the Saints cannot now show; so I deny not( as I said before) but there may be a beginning of the same spirit of public righteousness and reproof too of Kings in the people of God this day.  
Neither do I speak in this against the Powers, but for the Lord in them, who hath done all, and ordained them, and set them on high, not to throw them down again, I hope, but to exalt himself in them, and all the Saints with him, and all the nation with them in Peace and perfect freedom at last.  
And as my brethren meant no hurt to the Powers, so the Powers intend no harm to them;( all is for peace and love;) not to imprison, but onely to restrain them, not from their private liberty, but from that public concourse and popular salutes, which might rather oppress their spirits, then refresh them. Therefore they are retired for a time with John into Patmos, which was not a violent banishment,( as most interpret) but a voluntary yielding to the hand of the Lord leading him thither, not onely from the fellowship of his Church, but from the exercise of his Apostleship, that he might retire into the Lord, and have larger Revelations in the Spirit, both of those spiritual wickednesses reigning in the last times, and of that spiritual glory to be revealed in the Saints, and to the Nation also. Rev. 21.24.  
But because we spake of those reproofs and strong rebukes before, let me tell you in a word, There is no way for Peace, nor shall War ever cease, but onely by this: he shall rebuk many people; then shall they beat their swords into plowshares, &c. Isai. 2.4.  
How will God rebuk, but by men? and by what men more, then by the Saints? yea, by the People also, who shall rebuk their Princes and Oppressors, as 'tis plain, Isai. 19.20.  
But how will God in the Saints rebuk the Powers of the earth? Why by the Spirit of Jesus in them, which shall make them of so quick understanding in the fear of the Lord, that they shall judge, not after the sight of the eyes, nor reprove after the hearing of the ear. Here's a secret, that the Saints in the Lord shall judge men whom they never see, and reprove what they never hear of by them. Isai. 11.3. How can this be? 'Tis answered. vers. 4. With righteousness he shall judas the poor and reprove with equity for the meek of the earth: that is, the Lord in his people is said to judge the poor. To judge here, is rightly to consider of their cause, or condition. And mark 'tis with righteousness and equity they reprove, and for the meek of the earth, who sit still and are quiet in all their sufferings; yet can they see in God, and speak to God what is done among men, and by men cunning and cruel: therefore he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked, vers. 4. that as Christ with the breath of his lips made a band of souldiers to fall down backward, Joh. 18.3,6. and as Peter by the word of his mouth slay the wicked hypocrites, even two at once, Acts 5.5,10. so I believe 'twill be again, that such a power of reproof shall appear in the Saints, that they shall smite and slay men with a words speaking.  
For the hand of the Lord shall be known towards his servants, and his indignation toward his enemies, who oppose his appearance in righteousness. Isai. 66.14. How shall the indignation of God be made known against them? Why his rebukes shall be with flames of fire, vers. 15. Where's this fire? but in Zion, and his furnace in Jerusalem, Isai. 31.9.  
So then, 'tis not so much by speaking in public unto men, or against men, but the Saints shall so see in God mens estates and spirits, that this shall be not onely a strong reproof, but a sure ruin of such in whom righteousness appears not: their rebukes being not verbal, but substantial and strong, yea so fiery, that all before them shall fall.  
I know what I say in this, by experience; and 'tis plain in the two Witnesses( who are the small number of suffering Saints under the apostasy:) If any man will hurt them, fire proceedeth out of their mouths, and devours their enemies: and if any man will hurt them, he must in this manner be killed. In what manner? Nay the Lord knows: but as God is a spirit, so in a spiritual, secret, and unknown manner, men are confounded and killed by some poor souls, who never see nor speak with their adversaries, who neither touch them, nor think a thought of evil against them; yet by those they are killed, when once they appear against the Lord in them, and against that public righteousness so oft professed. Rev. 11.5.  
Lastly, 'tis clear by the Word, that Kings and Nobles must be bound in chains at last, that they shall not do what they list, as Kings and Parliaments have formerly done, but what the Saints in the Spirit shall direct and advice, not with command, or contempt to the Powers on earth, but by a heavenly approach to God, and by that appearance of Righteousness in Him, which they wait to be revealed in themselves and in all, for the Nations peace.  
'Tis true, the Saints have not been so bold of old, as to bring forth their spirits in public, because the Power was not in the hands of the Saints, as now; who therefore must not think to play Rex, as they say, and to rant it as they please in all unrighteousness and riot, because there is a righteous generation, a pure and holy people left in the nation, that shall never leave them alone, nor rest from calling upon them in public, or( which is worst) crying to God in secret against them, yet not against them, but for them they pray, and yet against them those prayers will be, which are for them; never was it worse with King and Parliament, then when so many prayers were made; then all those prayers turned against them, because the Power of righteousness could not arise in either.  
And this is the last reason, why of late times some Saints have been taken up into the civil state, and others to speak so much of civil things in their most spiritual discourses, because God is going up now in higher discoveries of himself even in low things of the earth: for as there is a new heaven and new earth( as I said) wherein dwelleth righteousness, so not new forms of religion, but a power of righteousness is expected newly to arise in the Nation, not onely in the ecclesiastic, but in the Civil state, in Church and Commonwealth, that's the new Heaven and new earth waited for, when the Civil state shall be wholly spiritual.  
Therefore 'tis a poor low thing what some Ministers talk of, that men must now preach of nothing but Faith and Repentance, and run sixteen yeers backward,( as one phraseth it) into old Puritanism again. This is a pretty thing indeed( whereas the world is on fire like Sodom) to look back with Lots wife, &c. or not forget what is behind with Paul, when the price of the high calling of God in Christ Jesus is not onely before us, but nearer to us then ever( the falling away being full, and Christ ready to come, and the face of God beginning to appear on our foreheads.)  
I will not speak of many things now to be mentioned among men: the mystery of God, the reign of Christ, the ruin of Antichrist, the restitution of all things, &c. is this nothing but faith and repentance? yet not to leave this, &c. though the Apostle would.  
First, Was not faith and repentance but the beginnings of Christ, as the margin reads? Heb. 6.1,2. and are we not called to go on to perfection?  
Secondly, 'Twas once said, we walk by faith and not by sight, but where will this be, when we shall see God, and his face, as his servants shall in new Jerusalem? and that's on earth, Rev. 22.4. surely he is stark blind who hath not seen God already, rising in the Nation, in Parliament and Army before, and I hope higher hereafter in the present Powers.  
Thirdly, Is there not a time, that Repentance shall be hide from mine eyes? Hosea 13.14. is not this spoken of the Resurrection of the dead? which though Paul had not attained to, yet he and all the Prophets and Apostles spake that it should come, a rising of the dead Men of Christs dead body, of the dry bones out of Babylon, of the first Resurrection, which some blessed and holy ones shall have their part in before their brethren, though not fully till the whole body of the Saints rise together: yet some are as the foolish child that sticks in the wombs mouth, Hosea 13.12. that is, they are coming forth of the flesh, but there they stick and suffer for it like fools, yet are they( as I said) coming forth out of the womb of deceivableness, defilement, and blood, wherein they have long lain, or rather, the Lord in them, who has been content for a long time to lie down in weakness, in low forms, and height of flesh: but now he will rise up in spirit and power, bring down the purest forms, and proudest flesh, and appear himself; first as man of war, breaking down all the powers of Heaven, and oppressors on Earth.  
I have been silent saith he, of long time holden my peace and been still, and suffered Kings and Nobles to have their wills, now I'll have mine, saith God, and I will exalt myself alone, as a Man of war: This is proper for the Civil state. Isa. 42.13.  
That which follows is of more spiritual and inward concerment, he shall cry like a woman in travail, to bring forth his glory in our flesh: but our flesh( as Christs) must first suffer the pangs of childbearing, Rev. 12.2. or God in us, veiled in our flesh will cry, yea, roar before his glory be revealed with power, in this he destroys and devours at once all our fleshly strength and weaknesses too in himself, making waste mountains and hills, high men and things, mountains of imaginations, strong holds of carnal reasonings, and every high thought that exalts itself against the knowledge of God. When this is done, the prophesy is finished, and my work is ended.   

I will encamp about my house, because of the Army, because of him that passeth by, and because of him that returneth; and no oppressor shall pass thorough them any more: for now I have seen with mine eyes.  Zech. 9.8.  

POSTSCRIPT.  
THat which is to heighten the spirits of the English, &c. shall be next, if God will. In the mean while, if the Assyrian( or any foreign Force) shall dare to tread on our borders, we shall raise against him seven shepherds, and eight principal men, a sufficient strength( in the Lord) by land and sea. However, This Man shall be the Peace.   
FINIS.   

page. 13. line 3. for for, red against.