An Olive-leaf: OR, Some Peaceable CONSIDERATIONS To the CHRISTIAN MEETING at Christs-Church in London, Monday, Jan. 9 1653. ALSO, The Reign of CHRIST, and the SAINTS with him, On Earth, A Thousand years, One day, and the day at hand.  
By William Erbery.  And I will cut off the chariot from Ephraim, and the horse from Jerusalem; and the battle-bow shall be cut off: and he will speak peace to the heathen; and his dominion shall be from sea to sea, and from the river, even to the ends of the earth. Zach. 9.10. 
Imprinted at London, by J. Cottrel. 1654.   

For Mr. Rogers, Mr. Powel, and the rest of the good People of Christ-Church.  
Christian Friends,  
I Am forced in Spirit to speak, though in much affliction and fear to offend, either to hurt the weak or harden the strong.  
'Tis a mercy to you, and a Mystery of Providence to bring you from Blackfriars to Christs-Church, for as the face of blackness hath lately appeared on your fellowships: so some have looked (though I do not) on your actings as Jesuitical, and a Fryerly-Spirit, in your public speakings against the present Powers: for as Luther himself never declaimed against the Pope, as a secular Prince, but as a spiritual Lord: so the people of God ever since have been silent in their sufferings under Civil Governments, though Church-Governors have fallen even by this, their meddling with State-matters and muttering abroad things they know not.  
For as the Prophet saith, Your own breath as fire shall devour you, Isa. 33.11. So Church-rulers being fired by their approaching fall, fell by their own breath: the Bishops or Prelates, (whom nothing could throw down, but their own protesting against the House of Lords acting in their absence) were cast and caught in a Praemunire against the King. Thus the Presbyters were judged for complying with the Scots, and preaching against the English Parliament; This some Independent Pastors also opposed in their public teachings before, therefore their own Parliament was dissolved, and another Power is risen which because they see not in the Lord, therefore they speak against it; and so their own breath has devoured them.  
God is my witness, I speak not to divide brethren, nor to disfavour any Saints with the State, nor yet to fawn on the highest in Power: but that you and I may retire into the inner World▪ and not dwell in the outward Court, which is given to the Gentiles▪ nor to expect the reign of the Saints with Christ in outward glory and Government. Rev. 11.2, 17, 18.  
'Twas much upon my spirit then to reply to what I heard from you both at Christs-Church, but I would not trouble your public meeting.  
Mr. Rogers spoke from Jer. 42.20. Ye dissembled in your hearts, when ye sent me unto the Lord your God, saying, Pray for us, etc.  
This he interpreted as the dissembling of some in Power to ask the prayers of the Prophets and people of God in their troubles, who now act contrary to their own professed purposes of no personal rule, and contrary to their promises of Remonstrated Liberty to all.  
This seemed a smart reflection: but let me answer a word, not for Men, but for the Lord in them; nor yet against Man, but for the Lord in you, my Brethren.  

First, It was on my heart to ask you, Are you the Prophets of the Lord as Jeremiah was, or are ye Ministers of the Gospel, as Paul, & c?  
Secondly, Do you speak of the People of God as confined to your own gathered Churches, or the People of God scattered in the Nation?  
Thirdly, Were your thoughts theirs; or were they all taken up with you in the Parliament lately dissolved?  
Fourthly, Did not the People of God in general pray, or wait for, not what was to be set up as a Crown on the head of a particular party, or sect, but what might (with God) arise for the good of the Saints, and Nation in common?  
Fifthly, Not to make comparisons or parties again, is not th● appearance of God as glorious in the 7000 Saints scattered and secret in Israel, as those in gathered Churches, though the Prophet knows not, nor owns all the hidden ones of the Lord? 1 King. 19 18.  
Sixthly, Not to offend Mr. Rogers; did he speak by a Prophetic or an Apostolic Spirit? were his last Proposals to the Parliament, or now to the Lord Protector, suitable to a Gospel-State, which he professeth? I am sure his former Proposals for way of Government were merely legal, and far below that glory the Saints are waiting for in themselves, and to the nation also. Zach. 12.7, 8.  
Seventhly, Let me ask, Is it according to the order of the Gospel, for Ministers of Christ to meddle with Civil Government, seeing his Kingdom is not of this World? Joh. 18.36. Luk. 22. 25.  
Eightly, Did ever the Ministers of the Gospel speak against Principalities and Powers, though as bad as Nero? Rom. 13.1, 2. etc. 1 Tim. 2.2. Titus 3.1, 2. 1 Pet. 2.13, 14.  
Ninthly, Doth Civil Government concern the glory of the Gospel? is Monarchy in a King any more against the reign of Christ, than Aristocracy in a Parliament? is not the State of Holland, and Commonwealth of Venice, as much for Antichrist, as the King of France or Spain? Isa, 19.11, 13▪ compared.  
Tenthly, Will not Christ when he comes to reign put down all Authority, power and Rule? not only Monarchical Authority, but Aristocratical Power, and Democratick Rule? not that Rulers shall not be over Men, but God alone will appear to be King over All. Psal 72.11.  
Eleventhly, When God shall be all in all, there shall be but one King in all the Earth, and his name one. Zach. 14.9. than the names of Presbyter, Independent, and Anabaptist shall cease in the Church, yea, the names of Cavalier, Roundhead, and Romanist shall be no more heard in the Commonwealth.  
Twelfthly, Is it not for peace, to satisfy all interests, and to cement the divided Spirits of the Nation, that all Englishmen should become as one, when none shall be received before other? You say that the worst of men speak well of the present Government; and is it not well? and a fair way for peace and love?   
As for my dear Countryman Mr. powel's preaching, I could not but cleave to his peaceable spirit at the end of his Sermon, persuading his brethren to meddle no more with Civil matters, but to speak of spiritual glories, which he held forth in the Reign of Christ, and the Saints with him on Earth.  
But because (me thought) my Brother's conceits were too carnal and earthly of this heavenly mystery, and besides he gave me leave to object, I shall in meekness and fear, give a reason of the hope that is in me concerning this.  

First, 'Tis plain that Christ is a mystery which he and I do not yet clearly know, nor can manifest unto men, having not the manifestation of the Spirit, given to the Apostles and primitive Churches. Eph. 2.5. Col. 1.27.  
Secondly, Christ in us the hope of glory being that mystery of God not to be finished till the seventh Trumpet blow, What can he or I say to this, unless we have heard the sound thereof? Rev. 10.7.  
Thirdly, Though he speak with confidence, yet can I but in much confusion declare, that, as Christ in the flesh was none other but the mighty God even the Father? glory manifest in flesh: so Christ in the Spirit, or Christ in us, is God manifest in our flesh as in his. Isa. 9.6. Joh. 14.9.10 20. ver.  
Fourthly, Christ in us the hope of glory is this to me, that the Glory he had with God before the world (though vailed in his flesh while living) (yet after that his pure flesh was sacrificed and slain unto God by death) was fully revealed in the Resurrection; and he raised to glory was this in truth, even God raised, and his glory fully revealed in him. Psal. 68.1, 18. 1 Pet. 1.20, 21.  
Fifthly, Christ was raised a spiritual body and though nothing but flesh appeared to his Disciples, (not able to behold his glory) yet that he was a spiritual and glorious body indeed, appears by this, that our bodies shall be spiritual also in the mystery of the Resurrection, much more was his body spiritual when raised: 1 Cor. 15.44, 51.  
Sixthly, Therefore Christ in us is called the Hope of Glory, because God being in our flesh as in his, we have hereby hope, to be raised up in the same glory or heavenly Image, and to attain to the Resurrection of the dead: that God even the Father may fully appear in our flesh as in him raised from death; that God may be all in all. Phil. 3.10, 11, 12, 14. Joh. 17.22, 24.  
Sevently, As the Captain of our salvation was made perfect by suffering, and Christ through suffering entered into Glory: so in the fellowship of his sufferings in our flesh, we come to the power of his Resurrection, and appearance of that glory in us, Heb. 2.10. Heb. 5.8.9.  
Eighthly, Therefore as the Apostle saith, If the Spirit of him who raised up Jesus from the dead dwell in you, he that raised up Jesus from the dead shall also quicken your mortal bodies: so saith he again, Always bearing in our bodies the dying of the Lord Jesus, that the life of Jesus may be manifest in our mortal flesh. Rom. 8.11. 2 Cor. 4.10, 11.  
Ninthly, This shows that as the Spirit of Jesus or power of God in our flesh, is still slaying and crucifying it that we die daily: so the raising and quickening of our mortal bodies is, when the life of Jesus appears, (not only after death) but even in our mortal flesh, while we live, or while our flesh is mortal. Yet as Christ's life (when raised) was only in the Father: so shall ours be in the Resurrection, though we live in the flesh, our life shall be in the Father alone, Joh. 14.20.  
Tenthly, As Christ when raised began to reign, God exalting him at his right hand to be a Prince and a Saviour, and to give forth the Spirit on the Saints: so the Saints reign with Christ must needs be in the Spirit also. Acts 5.31. 2 Tim. 2.12.  
Eleventhly, 'Tis no earthly Government or worldly glory is promised to the Saints, but as in the blood of the Lamb they overcome, etc. so by that blood shed forth in them they are redeemed from among men, and reign to God. Rev. 12.11.  
Twelfthly, Therefore 'tis said, Rev. 5.10. He hath made us to our God Kings and Priests, and we shall reign on the Earth: that is, thou the Lamb slain in us. v. 6. and by thy blood v. 9   
For as we are made Kings to our God (not over men) so we must be Priests too, sacrificing and slaying (not mwn) but all that is self in us, unto God, for the good of men, and not our own. Therefore in the reign of the Saints with Christ a thousand years, they are made Priests of God, and of Christ. Rev. 20.6.  
Whether Christ shall come to reign personally in flesh, and how, I know not: but that he shall come in flesh again (as you said) I question, if it be not far from that spiritual appearance promised. Zech. 14.5.9.  

1. For if it be now a Spiritual body, what's the fleshly one you speak shall appear?  
2. If he come again on earth in flesh, how can he appear to all the Saints at once? for the coming of the Son of man shall be as lightning shining from east to west. Matth. 24.27.  
3. A fleshly body can be but circumscriptively in one place at once; therefore to meet with all the Saints then on earth, Christ must move swifter than the sun, here and there; not only from East to West, but everywhere, North and South.  
4. What his spiritual body is, I may show you (with God) another time; and how in all places and persons, though it appear not as yet.  
5. How Jesus came in like manner to the disciples, as they saw him go into heaven, (Acts 1.11.) was told you in the Call to the Churches, the Letter to Mr. Vavasor Powel.  
6. For those men of Galilee (as is there said) should see him; that is, they while living: for after death, when he comes the last day (as they say) he will be come down before they can see him coming; therefore they cannot see him coming down in the same manner as he was taken up into heaven, he being come down (as I said) before, to raise them. 1 Thes. 4.16, 17.  
7. Again, After a little while ye shall not see me (in flesh) and after a little while ye shall see me (in spirit:) therefore the sight of him was spiritual; for his fleshly appearance that men expect at the last day, was not a little, but a long time to come. Joh. 16.19.  
8. Lastly, I will not leave you comfortless, (or Orphans) I will come unto you. Yet a little while, and the world seethe me no more; but ye see me. How? Because I live, ye shall live also. That is, when that spirit or power of God in me, shall appear in you, ye (though living in the flesh) shall see your life in the Father alone: for, in that day ye shall know that I am in the Father, and you in me, and I in you. Joh. 14.18, 19, 20.   
Sir, you had three distinctions of the Reign of Christ: I'll tell you a fourth from your own. 

1. Providential, over the Nations.  
2. Spiritual, over the Church.  
3. Monarchical, over the Church and Nations together.   Zach. 14.8.9, 11. compared.  
But this Monarchical Government of Christ, and the Saints of the most High with him, will not be in Worldly Government and glory; but when God shall stain the pride of all glory, and bring to contempt all the honourable of the Earth, when God shall confound, or cloud all Worldly Government, and gross darkness shall cover the people; then shall the Saints of the most high arise, or shine, and reign in glory. Compare these Scriptures, Isa. 60.1, 2. and see what confusion in Isa. 24.1 to 22. in that confusion of heavenly lights, and earthly hosts of the high ones, the Lord of hosts shall reign in Mount Zion, & before his ancients gloriously. v. 23.  
So Dan. 7. when the Lord comes, the Thrones are cast down, v. 9 for his Throne is the fiery flame, and his Wheels as burning fire a fiery stream issueth and comes forth from before him. v. 10.  
Oh this fiery appearance of God in the Saints, will frighten and cause to fall all the proud ones or Powers of the earth, and that King especially who comes after the ten Kings, who is divers from the first, and who shall subdue three Kings (or Kingdoms) even he who shall speak great words against the most High (in his Saints) and shall wear out the Saints of the most High. v. 25.  
The Saints of the most High are not those who are falsely accused, as living above Ordinances, for they are far below them▪ but those who live above earthly things in the Lord alone. These are said, not to be wasted and worried by the last King, but he shall wear them out, wear out their Spirits, in waiting for that righteousness which appears not, for that Truth and peace, pity, tenderness, mercy, justice, and goodness waited for in good men when they come to reign: but all this will be in the reign of Christ, when God alone shall reign in Men. Psal. 72.1, 2, 3 4 12, 13.  
But these two things I observe from Daniel. First, that the greatness of the Kingdom under the whole Heaven shall be given to the people of the Saints of the most high. v. 27. not that the Saints of the most high shall be in outward Government, and regal Authority, as other Princes have been▪ but when the greatest and most glorious Kingdoms and Commonwealths shall be so shaken, and torn, and tattered, so divided and dashed in pieces that no man will take up a Crown in the Streets; then judgement shall be given to the Saints, (they shall have a spirit of judgement to discern aright of Rule and Government) and the Saints shall possess the Kingdom. v. 22. that poor thing, a Kingdom, which no man would take up or be troubled with, that the Saints shall take, v. 18. and possess in peace living in God above all the powers of man above all confusions and changes, and above all the trouble on earth. v. 25. for daniel's cogitations were troubled, and his countenance changed, to think of those evils approaching in the last times unto men, and mighty ones. v. 28.  
The second thing I observe from daniel's words, is this, that the Kingdom there spoken of, is an everlasting Kingdom. v. 25. and the Saints shall possess the Kingdom for ever, even for ever and ever. v. 18.  
Hence I gather, that the reign of Christ and the Saints, for a thousand years, is a mystery, Rev. 20.6. for his Kingdom is for ever: and truly 'tis marvelous to me, that so many Saints should interpret the thousand years so carnally, when themselves confess, that all the Revelation besides, is a mystery, or spiritual secret. Yet the thousand must needs be ten hundred years just.  
But if one day with God be a thousand years, and a thousand years as one day, why may not the day of God (called that one day) be the thousand years? Zach. 14.7. 2 Pet. 3.8.  
Again, as the dead in Christ rise first: so the souls (not of all the Saints, but of some) and not the bodies, but the souls of those who are beheaded for the witness of Jesus, and for the word of God, and which have not worshipped the beast, neither his Image, neither had received his mark upon their foreheads nor in their hands, (who conform not to any false Ministry, nor Church, nor corrupt thing) These lived and reigned with Christ a thousand years.  
What God hath taught me herein, I may tell you another time: only now, because the present Government is judged with so much dissembling and breach of Vows, Let me end with this brief Apology, not for man, (as I said before) but for the mighty God, who hath appeared so gloriously in them, and in former Parliaments, and in Army too, that he hath stained the pride of all glory, and the glory of all flesh, tumbling the earth upside down, and tossing to and fro the Government thereof, that nothing but confusion hath appeared; what certainty then can be expected in such changes? what order in confusion? yea what Truth, when God is making man a lie? Isa. 40.6, 7, 13, to 17. what Oaths of Allegiance? what Covenants broken? yet in both, hands have been lifted up to Heaven by honest hearts: what Protestations, Remonstrances, and Engagements are gone and vanished? First we were all for the King, then for none, yet for King and Parliament we fought, then for neither: once we professed for the house of Lords, but these were pesently laid aside: then for the Commons only, and yet not for that, but for a Parliament or Representative; this disappears also: and now for King and Parliament again, and yet for neither; for all is nothing, because God is all in all. Isa. 40.17.  
Oh cease ye from man, whose hreath is in his nostrils, for wherein is he accounted of? and let the Lord alone be exalted, whose day being upon every high Tower, and upon every high thing, to throw it down, let all the people of God, even the highest, be humble, lie low as may be, lest they fall at last, lower than any people or Princes. Isa. 2.6, to 22.  
And if it be possible that the people of God can be quiet, and sit still in peace, under their own Vine and Figtree, waiting for the glorious appearance of the great God and Saviour in themselves; that the Nations about may be brought in and saved at last, and join to the Lord with them. Zach. 2.10 11 Rev. 21.24.  
And seeing the Princes of Israel begin to appear, and the people of God are in present power (as 'twas never before) I hope they will hear what has been said by their brethren, though carried forth with much zeal, which (being according to their knowledge, and that knowledge the light of God in them, and they led forth with that boldness, and that forbearance appearing in the powers also, and such peace and love still abiding in both) tells me, that these Wars and wranglings will shortly cease in the Nation, in which God will so appear with power and glory, that all the nations about shall be broken, or brought in with us at last to the Government of Jesus.  
That is, when God alone shall reign in Men, and Men reign in Righteousness and Righteousness arise in Truth, then shall the Royal law, and rule of Christ in love be followed: That Men and Magistrates shall do to all as they would be done unto, or rather, do to Men as God would. That's the Reign of Christ and God in Men.  
Till then, Remove the Diadem and take off the Crown; this shall not be the same: exalt him that is low, abase him that is high. I will overturn, overturn, overturn, and it shall be no more, until he come whose right it is, and I will give it him. Ezek. 21.26, 27.  He shall judge the Poor of the people, he shall save the Children of the needy, and break in pieces the Oppressor. Psal. 72.4. 
FINIS.