THIS is not to defend an Army, or Arm of flesh; but God dwelling in flesh, defending and Saving himself in the Saints from the power of flesh in the world, oppressing his Glorious Appearance in them; the Oppressor shall cease. This in short is the sense and summ of that Scripture, I will encamp about mine House, &c. What is the House of God, Zach. 12.8. but God dwelling in the flesh of the Saints, or the Saints filled with all the fulness of God? Ephes. 3.9. the fulness of the Godhead dwelling in them bodily, or the Godhead embodyed in their flesh. This house of God, God [Page 4]defends, encamping it about, with himself dwelling in the midst of them, though not yet manifest in All of them through weakness; yet all of them, though in weakest flesh and low­est forms, the Lord of Hosts owns as his Army, in whom he Goes forth defending and saving himself and them from all the powers of flesh without and within, opposing and op­pressing his Appearance and Glory in them: so that the Op­pressor nor oppression shall appear any more.

This is yet a larger discovery of God in Men, when Men shall come to see God dwelling in them. This Mystery of God I have already manifested in part, but All the Prophets, old and new, even John that last, declares the same with the first: for that House of God which the Prophets point at, and plainly tell to be built in the last days, is nothing but the my­stery of God when 'tis finished, Rev. 10.7. When God shall be manifest fully in flesh, God dwelling with Men, yea, God himself in the midst of them; this is the new Jerusalem, the holy City, the Temple, Tabernacle, and House of God; as men may gather clearly, by comparing the scriptures of the Prophets with John, Rom. 1.20. Gen. 1.26. Heb. 1.13. Rev. 21.3. Esay 60.14. & 65.17. Ezek. 37.27, 28. & 48.35. For as the whole creation is a clear image of God, Mankinde a clearer Image then that of the Godhead: Character sub­stantiae ejus, as Erasmus reads, for there is no person in the Godhead, but God even the Father in flesh is the person of the Sonn. 1 John 3.1. Esay 9.6. John 14.9, 10. Job 37.4, 5. but the Saints (that's the Son) are the clea­rest, the express image of his substance or Godhead. God in his spirituall being, and blessedness, his grace, goodness, holiness, love, light, wisdom, power, and all appearing most visibly to the world in them, whom the world of Mankinde therefore hates, because they know them not, nor God even the Father dwelling in them, and their flesh full of God: so the whole Creation is called the House of God, yea, his holy Temple, Psalm 29.3. to the end. There the God of Glory in his Majesty and power, thunders marvailously, and roars in the cloud, the Lord being thereupon, or in many waters, ver. 3, 4. The Lord sitteth also upon the Floods; his glorious voice in every other creature commanding forth his appearance in them: And in his holy Temple (that's the whole Creation) doth every one speak of glory, vers. 9. or Every whit of it, uttereth, as the margin reads; that is, [Page 5]every whit of the creature uttereth the glory of God; but Mankind is much more the House of God, and Temple of his glory, the glory of the Godhead dwelling there more manifest in voice, majesty and power; forasmuch as Man is the Image and glory of God, 1 Cor. 11.7. though God be not yet Manifest in all Men, yet in truth, the whole earth, even all flesh and Mankinde is full of his Glory, Esay 6.3. full of the Godhead; and one day the earth shall be full of the know­ledg of the glory of the Lord, as the waters cover the sea, Hab. 2.14. that as nothing can be seen in the sea but waters, so Men shall see nothing in the world but God.

But as yet God dwels onely in the Saints, or is manifest in their flesh onely; the Saints in a speciall manner being called the House of God, his holy Temple, Eph. 2.21, 22. Zach. 2.13. and habitation of his Holiness, the Holy of Holyest, wherein all his glory appears, and to whom all his secrets are revealed, made known: there­fore though God shall be so revealed to all, Esay 40.5. that all flesh shall see his glory together; yet the Saints shall first appear in Glory, and Gods appearance be first manifested in them, they being therefore called, The first fruits of the Creation, Jam. 1.18. Rom. 8.21. that is, of all mankinde, who are indeed the lump and full crop; and therefore are as holy in God and with God, as the first fruits, as the Saints here: For though these are holy, elect, and beloved of God in his first Appearance; yet when God or Christ in us shall appear the second time without sinn to salvation, then no sin, nothing but salvation shall appear, Heb. 9.28. Zeph. 3.15, 17. as we shall shew another time: Rev. 15.4. And therefore as no Man is holy Now, but God onely, the Holy, holy, holy; so all men are holy in God, for the earth is full of his Glory: As yet indeed, Zach. 14.20. the Saints are called, Holy men of God, not in respect of God, but in relation to Men, in whom God is not yet manifest: so the Saints are called the Elect and beloved of God; not but that God loves every man, as the Scrip­tures speak of the kindness and love of God to All Men; Tit. 3.4. but All men having not God manifest In them, nor his love made Known to them, are said to be hated, condemned, and damn'd, because that his love, their life and salvation is not yet manifest to them; so they are said to be under wrath, [Page 6]under the power of death, darknesse, and of the Divel, the Divell dwelling in them, working in them; not as if all men were not of God, and God the Father of all, and all men the Offspring of God, God dwelling in them, and they being in God, as living in him, moving and having their very being in God, Acts 17.27, 28, 29. But, these being yet left under the power of death, and dark appearing of God, that is, the Divel; God hath chosen a company of men, to whom he will first manifest all his love, light, life, glory, salvation, and him­self to them, dwelling in them: These are therefore called the Holy, the Elect, and the House of God.

These onely we now speak of, of God dwelling in the Saints. The people say indeed, The time is not yet come that the house of the Lord should be built, (Hagg. 1.2.) that God should be exalted and set up in the Saints: and the Saints themselves are very unbeleeving also and backward to build up any thing save self, v. 4. But search those Scriptures, and you shall see God will be set up in them, and by them; yea, the glory of the later house shall be more then that of the first, Hag. 2.9. that is, as the glory of the Gospel was above that of the Law, so the glory of the saints in the last dayes shall be far more excellent and glorious then all the Churches of saints at first, as we shall shew another time: For in this house (saith God) I will give peace. What wars did alwayes trouble the state of the legall Church of the Jews? yea, the first Churches of Christ were full of wranglings and strife a­mong themselves, with sufferings from the world: but the saints in the last times, as they shall attain the glorious liberty of the sons of God, so they shall be freed from all suf­ferings of men, and from their own strugglings in the womb, where now they are; but when God shall be brought forth in them, Isa. 11.9. and the earth full of the knowledge of God, then no hurt nor destroying shall be; but as all the adversaries of Judah shall be cut off; so Ephraim shall not envie Judah nor Judah vex Ephraim; V. 13. saints in one form shall not vex those in another, V. 14. but both shall flee upon the shoulders of the Phi­listines, towards the West, they shall spoil them of the East together, and lay their hand upon Edom and Moab, and the [Page 7]children of Ammon shall obey them: that is, all the saints closing in love and peace together in God, shall cease their present divisions, and first fall to destroy the powers of the world opposing God in them; Obad. 21. 1 Pet. 4.17. and then they shall save the world, and be the saviours of men: For if judgement hath begun with the house of God, and the righteous scarcely be saved; that is, if righteous men never were saved without suffering, but must first die before they live, and suffer before reigne: surely the world of ungodly men who have hitherto lived merrily, and reigned as Kings, must be content to suf­fer and die, not in their persons, but in their power and glory at least, in that power opposing, persecuting and op­pressing the appearance of God in the saints; they must die to that, and have that destroyed by the saints, or by God in them, that at last the saints may be their saviours, save them and their Nation and Kingdom from all their oppressors and oppressions, as our Prophet and another speaks more plainly; Saviours shall rise from mount Zion to judge the mount of Esau, and the kingdom shall be the Lords, Obad. 21. What's Zion but the hill where Gods house was built, where God dwelt and delighted in, that's the saints in truth: from hence sa­viours shall arise, and judge the mount of Esau; that is, as the Apostle expounds, 1 Cor. 6.2. The Saints shall judge the world, and Angels also; for Esau's Mount is the power of man set up, oppressing Gods appearings in the saints, as Esau per­secuted Jacob; and Esau's Mount is the highest power of man in civill or spirituall excellency, even Angels; the saints shall judge Angels, men seemingly sent forth of God, and speaking high things to men; yea, saints themselves flying above their brethren, and beyond their reach, as living alone in their strangenesse of spirit, making their nest in the Starres, these like Lucifer the son of the morning, must come down, and these angels must be judged by the lowest saints. The saints shall judge Angels; that is, men and things of highest principles and places, men of civill excellency and power also, these are Esau's Mount; for Esau was the first father of Dukes, Lords, Nobles, Gen. 36.15. to ver. 31. these also shall be judged by God in the saints. For your sake I have sent to [Page 8]Babylon, and brought down all their Nobles, Isa. 43.14. yea, this is the burden of Babylon which Isaiah did see: Lift up the banner upon the high mountain (Esau's Mount) exalt the voyce unto them, shake the hand, that they may go into the gates of the Nobles: I have commanded my sanctified ones, I have also called my mighty ones for mine anger, them that rejoyce in my highnesse, Isa. 13.1, 2. Who are these sanctified ones? not onely Cyrus and his companions; but the saints in spirit, who have a command and call from God to go forth in all that the Lord shall carry them on, though against King, Lords, No­bles, and the whole world, ver. 4, 5. for the saints shall judge the world. Judgement here and in Scripture is a right or­dering of all things, civill and spirituall, in Kingdoms and Churches, and in mens spirits also, that are yet full of con­fusion and darkness, which must be destroyed, before order be set up and established, or a settlement without and with­in: now the saint shall judge the world, that is, first destroy, but afterwtrds save and govern the world; for this is to judge also: and God is said to judge; that is, God in the saints shall judge the Nations with righteousnesse, and govern the people with his truth, Psal. 67.4, 7.

This Judgement-day, or coming of God to judge, is the joyfullest news which ever the world heard: Psal. 96.13. Psal. 97.1. Psal. 98.9. therefore there is so much joy expressed in heaven, and earth, and sea, and all the trees of the field to clap their hands, for hee cometh, hee cometh to judge; that is, to govern, and settle all things in order, to give a settlement in the Nations. Indeed, before God comes to judge, confusion and a consuming fire goes be­fore him, Psal. 97.2. therefore in that respect the Judgement-day is dreadful and terrible to flesh, and formall powers, to be consumed by him, 2 Cor. 5.11. But when he is come, when God is manifest in the saints, and God in the saints shall judge and govern the world, then the world shall rejoyce and sing.

Indeed, 'twas ever true, By me (saith God) do Kings reigne, and Princes decree justice: by me Princes rule, and No­bles, and all the Judges of the earth, Prov. 8.15, 16. That is, God has been reigning in Kings, and judging the people by [Page 9]Parliaments or Judges of the earth: but this Government of Men has been to the grief and sufferings of the saints, and of the world also, oppressed by worldly powers, who are there­fore called Babylon that oppressing City; which when it falls, see how the world will sing, Isa. 14.4, 7. Why shall this great joy be of the world? surely, because God in the saints shall judge and govern: then the world shall be at rest and peace, when violence shall be no more heard in the land, but thine Officers shall be righteousness, and thine Exactors peace. And how doth all this come to passe, but because the House of the Lord, the City of God is so built and set on high? God so appearing in the saints, that the sons of them that afflicted them, and all those who despised them, shall bow before them at the soles of their feet; not to flesh, but to God manifest in their flesh, whom they shall call The City of the Lord, the Zion of the Holy One of Israel, Isa. 60. ver. 14, 18.

This is the House of God, and God will encamp about this house: that is, 'tis not for me or man to guard the house of God, and defend this Army; but 'tis the Arm of God, the mighty power of God himself dwelling in the saints, that saves and defends them, and himself with them from the arm of flesh stretched forth against him: See Isa. 59.26. This is strange, that God should save himself; but most true it is, that as mans salvation is called the salvation of God, Isa. 52.10. so when God shall save himself, man shall do no­thing but see God and his salvation in him, Isa. 59. There­fore when the saints were to passe out of Egypt thorow the red sea, they were to stand still and see the salvation of God: this the saints have in all this sea of bloud and wars of the Nation, nothing but God, and the arm of God saving them and himself, Isa. 51.9. when Pharaoh the King and all his host have been drowned in destruction.

Now therefore, behold, Thy King cometh, he cometh meek and lowly, having salvation (or as 'tis in the margin) saving himself, Zeck. 9.9. For 'tis God in the saints, and his appear­ance in them which the Kings and Powers of the earth have fought against, and sought to oppresse: Therefore now their [Page 10]King comes, Psalm 45.4. that is, God doth manifest himself in them glo­riously, that's his riding: And he rides upon an Asse, not as earthly Kings on stately horses; but God comes reigning and riding on an Asse, that is, Revealing himself in majesty and glory in the basest of men, men counted so of the Kingdom, despised and dull fellows: for indeed men have made meer Asses of the Saints, laid burdens on them; but when God shall ride on them, and reveal himself in them, they shall reign as Kings on earth, and God shall cause Kings to be subject and minister unto them, yea, and Kingdoms to serve them, Psal. 45.4, 5, 12, 16 verses.

For this cause the Kingdom hath not utterly perished, Esay 60.12. be­cause the saints have not onely served the Kingdom, but the Kingdom hath indeed served the Saints.

This Army and arm of flesh, as I said, I doe not stand to defend, but God dwelling in the flesh of the saints, whether in an Army, or no, tis all one with God, and to me also, where ever the saints dwell, and what they doe, he does all, and dwels in them: that as God hath raised the spirits of saints to serve the Kingdom in an Army; so the Kindom has done nothing but Served the saints, both in the Kingdom, and in this Army also; who by the wise appointment and disposing of God in them, has called them forth to act not in their own particular private way and power, but in the publique autho­rity of the Magistracy and Kingdom; though both have been destroyed by it, and None saved thereby as yet, but the Common Interest and freedom of Saints, who lest they might bee markt as Rebels by Men, God stampt them with the authority of a Parliament, at first, to break the beginning of their bondage; and when Parliament could goe no further, the Army (for the Saints sake among them) had the Call of the Kingdom, petitioning by severall Counties, and the common cry of all the oppressed in the Land, that the Oppressor might cease; and the visible power of God comming in, closing all the spirits of the saints with those in the Army, and carrying forth the Army with them to act in the immediate power of God, whose appea­rance among them causing all the power of men, and oppres­sion [Page 11]of the mightiest to fall: All this to me is a manifest to­ken of the hand of God lifted up, not onely for the liberty of the saints, but for the deliverance of the Land at last from all Oppressions and Oppressors. I speak not this, that men might look upon and adore an Army, but that all men might see God in the saints, whether in an Army, or with­out, where ever they are, they are as well the Army of God, as publique Persons, not for particular interest, (though that may appear for a time in some;) but for publique and eternal things, not to themselves, but for all saints, yea, for all Men also.

Therefore as Christ or God in us, comes, Zach. 14.5. Matth. 24.27. and all the Saints with him; so the comming of Christ is as the lightening, shining from East to West; that is, all the Saints are enlight­ned with Glory alike, when Christ comes, when God comes, or is manifest in flesh, then all the Saints come or are manifest, and appear with him in glory: that appearance therefore of God which is confined to some particular Saints only, though in them it be a Christ, yet 'tis but a false Christ, that's Lo here's Christ, lo there; I mean a false Christ, in respect of that ap­pearance of his in glory, when all the Saints shall appear with him in Glory also.

I speak this, that the more glorious God appears in us, the more glorious all the Saints appear with us in God, as 'tis, Zach. 14.5. The Lord my God shall come, and all the Saints with thee; not, with him, but, with thee: the saints shall come or appear in God. The most glorious appearance of God in any Saint, gathers up all the Saints with him, and leaves no Saint behind in devil, or flesh, &c.

Again, the more glorious any discovery of God is in the Saints, the more generall it is, and of common comprehen­sion, what all Saints may comprehend and conceive: 2 Cor. 2.10 13 Ephes. 3.18. there­fore those strange conceptions and strong comprehensions, those high expressions which Saints commonly cannot reach unto, nor understand, this must be the comming of a false Christ, both among German Divines, and English also.

3. The more glorious any deliverance is, which God will [Page 12]manifest in and by his appearance in the Saints, the more generall and publique the deliverance will be, not of a King or a Parliament, but of the Kingdom and People, yea, of all people also at last: for as Christ is the saviour of the world, and of all Men; so the Saints Shall be Saviours in like manner, that is, God in the Saints shall appear as the Saviour of all Men, when the appearance of the great God and Saviour shall be manifest in them; for this is Christ, and the appearance of Christ: Therefore the saving of a particular person of a King or Parliament, is but a false Christ, as I said before, in respect of the salvation of Kingdom and People, which God in the Saints appears for.

Fourthly, as God is not to be known nor considered in his naked being, but as cloathed with flesh, God manifest in flesh, that's the mystery of godliness: So 'tis a false Christ, 'tis of Man onely, not of God, to speak of a naked presence of God, a naked power and appearance of God, as if God would ever appear and act, not in flesh; or as if God would ever act with power not in and by the Saints, but by Himself, singly and nakedly; for as this breaks that union and mari­age which God has made with mans flesh: So all the Glory which ever God shall shwe, it shall be seen shining forth in the flesh of Men, though the flesh profit nothing, but it, and the goodliness thereof shall wither as grass, Esay 40.5, 6. Esay 60.19. and throughout, Esay 62.1, 2, 3, 4, 5, 6, 7. that is, all flesh shall at last see God, and glory in the Saints, though no flesh shall be seen or appear, but GOD onely, Zach. 8.21.

But to proceed where I left.

'Twas not to set up an Army, or arm of flesh, but to set up himself in the saints; God raised this Army, and all these warrs in the time: For their sakes the Lord God raised these warrs, else the saints had not now liv'd in peace, nor the Kingdoms peace followed with them: For as from the be­ginning of the world there was a warr in heaven, and an enmity between the seed of the Woman, and the Serpents seed: for the enmity between both seeds has caused these [Page 13]warrs, that at length all enmity and warr may cease in the world.

The woman is the weaker vessel, and the saints in this Land were the weakest party for power, the fewest for num­ber, two or three in a Parish persecuted by King, Lords, and all the Commons, by Church and Common-wealth: God comes forth and makes a warr with both, dividing the King­dom against it self, and dividing the Church against it self: Thus God by dividing these waters, makes a way for the ran­somed ones to passe over, Esay 51.10. that is, by dividing King and Parliament, and by dividing Prelates and Presby­ters, the Saints have got liberty and freedom in their states and spirits to serve God, and Men also to their good. For this was the second step of the Kings comming, and Gods appearing in the saints, when the saints (who would and could not live in peace) were raised up in armes, and streng­thened to an Army.

Now though the Parliament and power of man raised the Army; yet it was God raised up the saints to an Army. A­las, they were men most quiet in the Land, or lambs in the midst of wolves, they would not hurt, they could not hate those who hated and abhorred them, and God in them; Matth. 10.16. [...]. the saints were silly sheepish men, harmless, or hornless as doves, they had no horns to push, nor hoofs to tread men under, not a sword to strike, nor a spirit to slay, but all to lie down and suffer: Who but God above could raise up the spirit of a saint to be a man of war like himself? who, as he de­lights to be stiled the Lord of Hosts, the Lord mighty in bat­tell, the Captain of our salvation; yea, the Camp, the Fortresse, Tower, Shield and Buckler of the saints: so God dwelling in the saints, though long hid and buried in their flesh, yet now hath raised himself and them also with him, that as he is the Camp, (I will encamp about mine house) so they become an Army whom God hath raised: I will raise up thy sons, O Zion, against thy sons, oh Greece, and make thee as the sword of a mighty man, Zech. 9.18. Arise and thresh, oh daughter Zion, for I will make thine horn iron, and thy hoofs brasse, [Page 14]and thou shalt thresh many people, Micah 4.13. Although this was true in the spirit at first, it is as true in the letter at the second appearance of God. He will make the saints to have hoofs, and horns also, whom God will exalt as he did David's from the sheep, to be a mighty man of war. 'Tis God hath put a sword in their hands, and made them as the sword of a mighty man against all the sons of Greece: Greece was that Countrey famous for the wisest, wealthiest, and most warlike men of the world: Historians can tell you the names of those wise Masters, mighty wealthy men, men of warr, the seat of souldiers and scholars, schools of learning also were first in Greece: all these humane excellencies and glories God in the saints hath ruined in this land, raising up the sons of Zion, and the spirits of saints in the Army, to that height, that every high thing is fallen before them, both King, Coun­treys, Counsellors; His Statesmen, souldiers, scholars, Lords, Nobles, gentlemen, with all the gallantry of Men in the Kingdom, yea, the Churches also, for the first and last Chur­ches of Christ, the 7 Churches of Asia were all, and most of the rest in Greece; now All the Churches in the King­dom, the Church of England, the Presbyterian and Indepen­dent Churches had a sword of the spirit come forth from the saints abroad, which hath slain their flesh, and forms of do­ctrine and worship, which God in the saints there hath judg­ed, discovered, and destroyed, by the appearance of a greater glory in them ready to be revealed.

And indeed, the greatest destruction in the Land hath been by the appearance of God in the saints, even at home and in battell; for nothing but his appearance, and the mighty power of God in men could in so short a time cast down so many strong Holds, conquer so many royall Armies, rout such multitudes with so few a number, as the Nation of the Scots can witnesse, and the Cities of England, one of them able to encounter a Kingdom, yet fell twice in their spirits before a small party, which in mans reason had easily been swallowed up, had not the Lord of hosts, who is the Father of spirits, raised up the spirits of the one, and laid low the [Page 15]others, as the ground to go over. I speak not now of our Army of souldiers, but of the Army of saints; not onely a­broad in battel, but those also at home have had a hand in the destruction of Kingdoms, not by power or might, but by my Spirit, saith the Lord: Now the Lord is that spirit, that is, the Lord who is that Spirit, dwelling in all the saints, hath powerfully gone forth and fought against the Nations, as when he fought in the day of battell, Zech. 14.3. that is, the Lord in saints at home went forth and fought, Psal. 68.12. as well as in those who were in battel. And as the Lord laid Ambush­ments when his people of old were fighting; 2 Chron. 20.15, 22. so it was the Lord in those also who were at home which fought; for the battell was the Lords. Of the least saints he saith, Thou art my Battle-ax, and weapons of war, with thee will I destroy Nations, and break Kingdoms, &c. Jer. 51.20.

Fear not, thou worm Jacob, and ye men of Israel: Israel is a name of strength, but Jacob of weakness; yet though a worm, saith God, I will make thee a sharp threshing instru­ment that hath teeth, thou shalt thresh the mountains, and beat them small, and make the hils as chaffe; thou shalt fan them, and the winde shall carry them away, and the whirl­winde shall scatter them, Isa. 41.15. The saints have been as worms hid in their holes, and trod under every foot of the basest men; but God hath made the highest heads, the hils and mountains, and mightiest ones of the Land to lie down at last like sheaves of corn, and the least and lowest saints to thresh and tear their flesh with a flail of teeth, and to scatter the rest as chaffe with a whirlwinde into forraign Countries. See the same Micah 4 11, 12, 13.

I speak this the more, that men might understand my meaning when I mention the Army; 'tis not to magnifie an Arm of flesh, but that the Arm of the Lord might be made bare, that men might see nothing but the power of God in the saints, where-ever they are, in the Country, in the City, or in the field: they are all the Army whom God doth guard, and in whom God goes forth, be they never so weak, confused, unsetled, or unconstant in their wayes and [Page 16]motions; that they are often passing by, and again return­ing: that's their unsetlednese and unstayed spirits, coming and going, now going forward to high principles, then re­turning back to base and low complyances: yet for all this, saith God, I will encamp about mine house, because of the Army, because of him that passeth by, and because of him that returneth: that is, the unbelief of men shall not make the faith of God of none effect: God is faithful in his pro­mises, though men are not faithfull in their places, nor so performing their purposes and resolutions, as God is resol­ved to perform what he hath promised of those great deli­verances and glorious discoveries to his people, and his peo­ple shall possess both, though they beleeve neither; for when the Son of man cometh, shall hee finde faith on the earth? that is, when God shall be fully manifested in flesh, when God shall gloriously appear in them, will men beleeve such a glory, even the Godhead to be revealed in them? But mans unbelief shall not hinder the coming of God; yea, the coming of God, or the manifestation of God, or God fully manifest in flesh shall swallow up mans unbelief and faith also; for as the sight of God shall cause our hope and faith to cease: so the saints have seen more of God in these days, then they would beleeve or hope for; yea, their for­mer unbelief and weaknesses makes them see God now come and manifested cleerer: for as Gods strength is perfected in weakness, so his goodness abounds in their evill, and his un­changablenesse in their unconstant actions: for though they passe, and return, yet God stands still and the same, sure and stable as the mountains, in the midst of mans unsetled and various motions; yea, the more substantiall and solid the saints appear, who change, this causeth God to appear the more without all shadow of changing, who dwels as high in a saint fallen never so low from his stedfastness, as when he inhabits eternity, or dwels in the unchangable being, there­fore is God in a special manner said to dwell in the heart of the contrite one and humble spirit, which is not a saints excel­lency, as has been thought, but 'tis the lowest, weakest state [Page 17]of a Saint to be so humble, broken, contrite, ground to pow­der, as the word signifies; or as that dust which every blast of wind blows away; yet there the eternall unchangeable God dwels as gloriously as in his holy place, and highest heavens, that is, as gloriously as the most excellent Spirits and Saints who appear most full of God, though God fils all things, the weakest Saint, as well as the strongest, yea, all the weaknesses of a Saint are full of God, who fils all things, as all men, for God descends to the lowest part of the earth, Ephes. 4.9. Psal. 139.8. and fils the lowest part of flesh, yea, Hell also, in the dark­ness and horrid confusion of a Saint, God is there, If I goe down to Hell thou art there; and God is no where idle, but he is walking and working also in a Saints wandrings and weaknesses, in his greatest backslidings. Therefore he saith, I will encamp about mine House, because of the Army, and because of him that passeth by and returneth: This, as I said, is the Saints weakness, not to go on in their way as an Army should, but to retreat and return upon the appearance of a threatning danger or difficulty; the Saints should have gone on, God going before them, and encamping about his house because of the Army, that is, because they are an Army of Saints, and the spirits of all are gathered in one, yea, the Spirit and strength of God is as full in one single saint, as in all together; yet such a weakness sometimes possesseth all, that all are passing by and returning again; yet this weak­ness of theirs God appears in, yea, powerfully also, for he encamps about his Host, because of him that passeth by and returneth, that is, his power encompasseth that weakness, and encamps about it; his power not onely appearing in weakness, but his power is made perfect in weakness: Look in that last particular of publique transaction, wherein the Army, that is, all the saints, acted in, or God in them; for as we cannot divide God from the saints, so the saints can­not be divided one from another, though some are in the Countrey, some in the City, some in the field, yet all make but one Army or Arm of God; for in them his mighty power appears, and is made bare before the world: now [Page 18]see when and why God made the Saints, the Army so weak as to passe by, and return back again from their former prin­ciples of liberty and promises to free the Land from bon­dage and burthens, and they were once passing by that way. But why returned they back? because there were stumbling blocks then in their way, yea in the way of God, and God will not go on till his way be made plain before him; there was the power of an oppressing King, Isa. 40.4. the power of an op­pressing Parliament, the power of an oppressed people, yea the power of an oppressing Army as a guard to the oppres­sour in all, all these stumbling blocks were then before God in his way with the Saints, therefore they returned in weak­nesse, but the power of God appeared in it, that the oppres­sour might appear the more in King, Parliament, and Peo­ple, in secret English so discovered, in open Scots since de­feated, yea in the Saints own Divisions now united, all these stumbling blocks being taken out of the way, and the way, made plain for God to bring in settlement, salvation, free­dome, righteousnesse, not onely to the Saints, but to the world. Isa. 57.14. The Lord hath spoken it powerfully, cast ye up, cast ye up, prepare the way, take up the stumbling blocks out of the way of my people. Now God begins to work higher to levell that great mountain, that mighty oppressor, that oppressing mountain Babylon, all that is oppressing in the world, God will destroy in the Saints.

This is the last work which God will do in the Saints, and by them also, no oppressour shall passe through them any more, for now I have seen with mine eyes, that is, as when God delivered his people from Egytian bondage, I have seen, Act 7.34. I have seen saith the Lord, the afflictions of my people, and have heard their groanings, and am come down to deliver them. Gods coming down then was his manifest­ing himself in Moses with mighty signes and wonders in de­stroying the enemy, and delivering his people: but he saw first with his eyes, he saw their bondage, that is, he made it visible and certain, cleare and most evident to all men, how his people were oppressed and embondaged in Egypt.

Again, when God brought his people from Babylons captivity, Zach. 3.9. he saw also with his eyes the stone God laid be­fore Jehoshua had seven eyes, Zach 3.9. and I will engrave the engraving thereof, saith the Lord of hosts, and I will re­move the iniquity of the land in one day; in that day saith the Lord of Hosts, shall ye call every man his neighbour under the vine, and under the figtree, that is peace, and perfect freedome to men; this God shall bring to passe in the Saints, typified in Joshua (called also Jesus,) that is God in the Saints, Joshua and his fellows, ver. 8. and ye shall call every man his neighbour under his vine, ye shall call, that is, the Saints shall powerfully go forth for the liberty and peace of the Land, whose iniquity he will remove in one day, saith the Lord, by iniquity their punishment is also meant, and all manner of oppression God will remove in one day, in what day? in the day of God; when God shall appeare in the Saints, the Saints shall appear as the Saviours and de­liverers of the world, as those who shall set peace and per­fect freedome. That is the stone laid before Joshua, having seven eyes, and engraven by God himself, for God does all in and by the Saints, what he begins he finisheth in them, the stone set before Joshua is the beginning of liberty and freedome; the engraving of God upon it, is the perfecting of it.

What is darkly delivered by the Prophet in that chapter, is cleared up in the next, Zach. 4.6. This is the word of the Lord unto Zerubbabell, saying, not by power or by might, or as it is in the margine, not by an Army or by might, but by my Spirit saith the Lord. Jehoushua the high Priest was before, but now Zerubbabel the Captain of the Lords host, the civil Magistrate is mentioned, shewing that liberty both in civill and Spirituall things shal be accomplished in and by the Saints, who are typified by Joshua and Zerubbabel, the two olive trees, ver. 12. (or two witnesses and candlesticks stand­ing before the God of the whole earth, that is witnessing God, and giving light to the world, Rev. 11.4.)

Now the Saints do all this not by an Army or might, but [Page 20]by the Spirit of the Lord, the Spirit and power of the Lord appearing in them, all the powers of men, and mighty things, Kingdomes and Cities shall fall down before them, and be levelled at their feet, ver. 7. Who art thou O great mountain before Zorubbabel? thou shalt be made a plain, and he shall bring forth the head stone thereof with shoutings, grace, grace, unto it. This stone is the same with that before, the first setting up of the Lords house, that is of the Lord God dwelling in the midst of men. Now the hands of Zo­rubbabel have laid the foundations of the house, his hands shal also finish it, and thou shalt know that the Lord of Hosts hath sent me to you. ver. 9. For who hath despised the day of small things, for they shall rejoyce, and shall see the plummet in the hand of Zorrubbabel, with those seven they are the eyes of the Lord, which run to and fro through the whole earth, ver. 10.

The summ of all this is, No Oppressor shall pass through them any more; for now I have seen with mine eyes. Those seven eyes are nothing but the perfect sight of God on all the ways and hearts of Men, on all the intents, and thoughts, and actings of Men to oppress the Appearance of God in the Saints, this being the House of God to be built, the founda­tion stone being laid of Deliverance and liberty to the saints; the saints shall no more act for themselves, but for the world also, to see how liberty may be setled on the whole earth; and foundations of Justice, of righteousness, and Peace may be established in the Nations. There is yet but a stone of this building laid before Joshua, onely the foundation laid by Zorubbabel, there is yet but a plummet in his hand, a way prepared to this glorious structure. But who hath despised the day of small things? What man dares despise the beginnings of God? The first breakings forth of his glory, and of that Glorious liberty of the sons of God, yea, of the sons of men; for the whole creation, all Mankinde shall be delivered from the bondage of corrup­tion, Rom. 8.21. Rom. 8.21. from all oppression, not onely in the spirit at last, but in the letter also from all visible oppressors.

Now as the saints are the first fruits of the creatures, and the dead in Christ shall rise first: so these dry bones, the em­bondaged saints in spirituall Babylon, Ezek. 37.12. shall attain to the first Resurrection and Redemption from Antichrists captivity; The Saints shall first enjoy their glorious liberty inward and outward, and by them the world afterward, as we shall shew at another time and Treatise. Let this suffice for the present, That the oppressor shall cease, both Egypt, and Assyria, or Babylon, the onely oppressors of Gods people: My people went down to Egypt, and the Assyrian oppressed them with­out cause; Now therefore what have I here, saith the Lord That my people is taken away for nought, and they that rule over them make them to howle, Esay 42.4, 5. Behold I will bring them again out of the Land of Egypt, and gather them from the coasts of Assyria; and the pride of Assyria shall be broken, and the scepter of Egypt shall depart away, Zach. 10.11. Therefore, thus saith the Lord God of Hosts, O my people that dwellest in Zion, be not afraid of the Assyrian, he shall smite thee with a rod, but he shall lift up his staffe for thee, after the manner of Egypt. For yet a very little while, and the indignation shall cease, and mine anger in their destruction. For the Lord of Hosts shall stir up a scourge for him, according to the slaughter of Midian at the rock of Oreb, and as his rod was upon the Sea; so shall he lift it up after the manner of E­gypt. And it shall come to passe in that day, That his bur­den shall be taken away from off thy shoulders, and the yoke from off thy neck; and the yoke shall be destroyed because of the anointing, Esay 10.24, 25, 26, 27. For the Lord will have mercy on Jacob, and will yet chuse Israel, and set them in their own land; and the strangers shall be joyned to them, and they shall cleave to the house of Jacob. And the People shall take them, and bring them to their place. And the house of Is­rael shall possesse them in the land of the Lord, for servants and handmaids. And they shall take them captives, whose cap­tives they were, and they shall rule over their Oppressors. And it shall come to passe in that day, That the Lord shall give thee rest from thy sorrow, and from thy fear, and from [Page 22]the hard bondage wherewith thou wast made to serve. That thou shalt take up this proverb against the King of Babylon, and say, How hath the Oppressor ceased, and the golden City. The Lord hath broken the staffe of the wicked, and the rod of the Rulers, Esay 14.1, 2, 3, 4. The Lord of Hosts hath sworn, say­ing, Surely, as I have thought, so shall it come to passe; and as I have purposed it shall stand: That I will break the Assy­rian in my Land, and upon my mountains tred him under foot; then shall the yoke depart from off them, and his yoke from off their shoulders, Vers. 24.25.

Let silent Truth, and these Speaking times interpret these scriptures, and the reall experiments of Gods providences in this present Age, be a living commentary to future Gene­rations of the saints, who shall Know clearly (what the saints now but confusedly apprehend) that the Anointing, or Godhead filling their flesh, hath taken away the burdens of Egypt from off their shoulders, and destroyed the Assy­rians or Babylons yoke from off their neck, that now the oppressor ceaseth, yea the Golden City, that Church state, and saints rule over their oppressors; not the saints, as exal­ting themselves, or exalted over men, but as exalting God alone in the midst of them, and in all Men also. This is the Lords land, the flesh of man in whom God inhabits; and these are the Lords mountains, Men and women in whom God onely is exalted: In them all yokes, and burdens, and oppressions be troden down, and by them likewise, these being Jacob in truth, and the Israel of God, who have power with God, with Men much more, or mightiest Oppressors, who are the Assyrian and Egypt so much spoken of by the Prophets.

Lastly, 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 principall Men (or princes of Men, Hebr.) and they shall waste the land of Assyria with the sword, and the land of Nim­rod in the entrances thereof, &c. Mich. 5.5, 6. What is this Man, but God, manifest in flesh: For the saints, hough [Page 23]they be never so many milions of men in multiplyed flesh, yet they make but One perfect Man in whom the Godhead is embodyed fully, or One spirit, that is, 1 Cor. 6.17. God manifest in flesh. Now this Man shall be the peace, when the Assyrian shall come into our land. What's [our Land] but our flesh, which is indeed the Lords land, which he wholly possesseth for himself: Now when the Assyrians, when some embon­daging principle and oppressing power within shal so possess us, as to break our peace and joy; then this Man God be­ing manifest in our flesh, becomes our spirituall peace again. This indeed is mysterious, and the spirituall meaning of it, but 'tis as true in the letter; for as in God we live and move, and have our being: Act. 17.26.27 so God has appointed our bounds and habitations; that's our Land therefore in truth, where God has brought us forth, appointing us to live in and inhabit, (though in spirit we inherit the whole earth, and are prin­ces in all Lands) yet we lay claim to nothing but to this peice of earth which is ours, with as much or more right then Princes lands to them: Now if the Assyrian shall come in­to our Land, and tread in our palaces, that is, if poor or rich among us shall have our propriety and peace invaded, by a Kingly prerogative, or Parliamentary priviledge (that's the oppressing Assyrian) We shall raise against him seven Shep­herds, and eight principall Men: 'twas not the King that called a Parliament, but the saints called a Parliament to op­pose an oppressing King: so 'twas not the Parliament raised an Army against him, but we raised an Army against an oppressing Parliament: And if God raiseth not up the Army to act immediately in the immediate power of God, but to give that power back again to a Parliament, as the Parlia­ment gave it up to the King, God wil raise up a living power from the dust of King, Parliament, and Army, which shall appear in the saints, who shall yet raise seven shepherds, and eight principall men, a perfect and sufficienc strength to op­pose all oppressing powers, and to establish righteousness, peace and liberty in the land, Mic. 5.7, 8.

For as there is no power but of God, so there is no power [Page 24]of God executed but in and by the Saints among men, it was God that stirred up the spirit of Cyrus to proclaim liberty to his people, the Jewes in captivity, Ezra 1.2. that is, God in his people then did appear so powerfully in the spirit of Cyrus, that he could not chuse but give them that liberty, being indeed the Lords captives, (the glory of the Lord in them being imprisoned, and kept under in that captivity and bon­dage) therefore God spake thus in his people to Cyrus let my prisoners go free; yea his owne arme and power in them brought salvation to himself, first stirring up the spirits of his people after freedome, and then stirring up the spirit of Cyrus to set them free.

Thus the power of God in the saints, once possessed the spirit of the King, and all men in the Kingdom were subject to the power of God in him; the Saints of all men would not stir, but suffer in silence what ever oppressions and persecutions he should burthen them with: But God who will not a­bide for ever in any form but in the flesh of saints, (being that Zion in whom he will dwell, for ever) the same God though he bear long the evil of men, and the injuries done unto him in the Saints, yet at last he is weary with forbearing, weary in the burdens of the Saints, therefore his power departs from that form where it was before in the King, and seates it self in that of a Parliament, to whom all the Saints are afterward subject as to their King, yea their spirits who were before still in sufferings, now begin to stirre, and to be raised up, shaking off all that Royall dust which stuck upon them, and seeing that the power of God departed from that first, and dwelling now in other powers, they fly to this, and fight also for it as for God: but when the power of God departs from a Parliament also, led aside to selfish Principles, and oppressing practises not onely toward the Saints, but to the whole Kingdome, then the Kingdome and all the Saints look upon the power of God in the Army, and though the Army being in a fleshly posture, had well nigh forfeited the appearance of Gods power a­mongst them, yet the most of their shepherds and principall [Page 19]men being Saints in truth though they passed by, yet they returned again to their first faith, their former principles, yea to higher actions of Honor then before.

And though all flesh be grasse, and the goodlinesse thereof as the flower of the field, and God will stain the pride of all glory, and bring to contempt all the honourable of the earth, yet I cannot but see God, and his glory, his glori­ous appearance in this Army, most of the shepherds, the leaders and principall therein, being part of that Army of Saints we have spoken of all this while.

For God dwells gloriously, and most highly in all the Saints, under lowest forms, as the shout of a King, Numb. 23.21, was with those under the Law, when as yet no visible King was a­mongst them: so though this wasting of the Land with the Armies sword be of a legall spirit, far below that of Gospel saints, who fought only by the sword of the Spirit, yet the wasting of the land of Assyria with the sword, is of a higher dispensation and discovery of God then was in law or Gospel Saints: This third dispensation is of a differing constitution from Law or Gospel, that of the Law appeared most in an outward policy of the Church, and Kingdome of Israel, that Church being Nationall, the Kingdome was the Church of God, and the Kings were Ministers therein, as the Lords annointed, being types of Christ in spirit: but the Gospel state was most in the Spirit, and of a spirituall appearance in the Churches of saints, with manifold gifts of the Spirit manifested among them: whereby they were differenced from Kingdoms and Nations without: and as Kings then, and the civil Magistrates medled not with Church or Gospel mysteries to order any thing in Doctrine or Worship, or stamp their authority on it: so the Churches of Saints, med­led not with matters of state in Kings or Kingdoms, having nothing to doe to judg them that are without, only in obe­dience to the Magistrate in Civil commands, the saints were then taken up wholly with things within, in spiritual enjoy­ments, and expectations of a greater Glory to be revealed in them, called, The glorious liberty of the sons of God; Rom. 8. Titus 3. 2 Peter 3. the Appearing of the great God and Saviour in them; the new [Page 26]heaven and new earth, wherein dwelleth righteousness: This the Saints waited for.

And this is the third dispensation we are now entring into, which, as 'tis a discovery of God differing from Law and Go­spel; so 'tis mixt of both, for both were glorious, and the glory of both concentrates and is joyned together in this third. The glory of the [...]rst was much in Great deliverances, God appearing gloriously in delivering his people from out­ward oppressors, from Egypt and Assyria, from many kings, and mighty oppressing powers, whom God rebuked for their sakes: Josh. 12.34. Neh. 9.22.27. thirty & one kings are numbred together, whom God then threw down before his people, besides many after­ward, raising them still saviours, till at length the Saviour in­deed appeared, even God manifest in flesh, not only in the the flesh of Christ, but in the flesh of the saints (who are indeed Christ in spirit) God appeared, 1 Cor. 12.12. Act. 9.5. Col. 1.24. Isa. 60.1. Obad. 21. the Saints therefore being called, Jesus; who as he was persecuted in them, they filling up the sufferings of Christ in their flesh; so when Christ shall rise in them, and God be revealed fully in their flesh with glory, then they should rise and appear with him in glory, as the Saviours of men also. But now as the glory of the Law was in great deliverances of God: so that of the Gospel was in Glorious discoveries of God in Men, the re­vealing of mysteries, and of the deep things of God by the spirit in the saints, who then enjoyed no great deliverances from outward powers, and persecutions, but laid as dead under all the sufferings of Men.

The third dispensation of God in and to the saints, is mixt therefore with both the glory of the Law and Gospel also; wherein the saints do begin to see (as if faith were failing) they see God manifest in flesh fully; they see God in great deliverances from Men, and in glorious discoveries of God himself in the midst of them. Awake, awake, put on strength, ô arm of the Lord; Isa. 51.9. Awake as in the Ancient days: Art thou not it that hath cut Rahab, and wounded the Dragon? Art thou not it that hath dryed the Sea, the waters of the Great deep? That hast made the depth of the Sea a way for the [Page 27]ransomed to passe over? What's this? sure God hath seemed to men to be asleep in all these sufferings of the Saints, in these latter ages; but God now awakes as in the Ancient days, cutting Rahab, and wounding the Dragon, Ezek. 29.3. that's Egypt and Pharaoh King of Egypt: Now God begins to break our bonds, to take away our Egyptian burdens, to bring us out of our bondage under oppressing Kings and rulers? how is this done, but by drying the deep waters? and what is the waters but the people and nations; Rev. 17.15. these God dries up and drains all their fullnesse of strength and state: but how is there a way made in the deepe for the ransomed for the saints? surely by dividing the waters, by dividing the na­tions as we said before, God now delivers his people and the nations also at last.

This glory of the saints is differing and far above the glo­ry of Gospel saints, who were still suffering, from with­out and within, from men and from God also hiding his face, through their forgetting him in the midst of them: Isa. 51. but both this inward weaknesse is removed vers. 13. and the outward also in the end of that vers. and where is the fury of the oppressor? yea all that sorrow and sighing that was in Gospel saints flyes away in the now redeemed of the Lord, verse 11.

Now nothing but songs are heard among saints, who live in the spirit, who live in God, in the discoveries of God, in this third dispensation which is indeed the third Heaven, in which Paul was rapt for a time, which is in­truth the Heaven of heavens. Therefore rejoyce over her, thou heaven, and yee holy Apostles and Prophets, for God hath avenged her, Rev. 18 20. see heres joy in heaven for vengeance done on earth; On whom? on Kings and mer­chants, or mighty rich men who weep and wayl, Alas, alas, verse 9.10. therefore these are plagued, ver. 7.8. by whom are the Kings or mighty men of the earth so plagued? sure­ly by the saints, by God in the saints, (who are called here the holy Apostles and Prophets, the ministers of the old [Page 18]and new Testament) who are of a mixt temper between Law and Gospel, or who pertake of the glory of both, as those who fing the song of Moses and of the Lambe, Revel. 15.2, 3.

This glorious estate of the Saints is called by the Prophets, the raign of God, and of David our King, Ezek. 37.24. Hosea 3.5.

David had great discoveries of God, above all Kings and prophets that he could call himself the Christ, Ps. 2.2. the Son of God v. 7.12. yet this was but a type of Christ in us, of God manifest fully in our flesh, that's the last reigne of David, who was not only a man of God, But a man of war, who had not only inward discoveries of God, but glorious deliverances from men, yea from the King, from King Saul, and after­ward was set in a Kingdom, by whom? by every one that was in distresse, and every one that was in debt, and every one that was discontented, or of a bitter spirit, gathered themselves to David, who was captain over them, and afterward King, 1 Sam. 22, 2.

Therefore it is no strange thing to me that so many misera­ble creatures are in the Army, and that such base fellowes, fooles and knaves, joyn with their designes, that men in debt, and discontented, yea bitter spirits comply with the saints in setting up God and his glory in them, for the glori­ous appearance of God in the saints, and God exalted in them with power, shall not onely break the oppressor, but bring in righteousnes to the world, when the beasts of the earth, the dragon and the owle shall honour him, that is, the most sa­vage men shall come in and serve God with honour, and praise to his grace. Isay 43.20, 21. when all the services of formal professors, and fleshly churches shall not be owned of God, vers. 23, 24. but their Ministers and ministry ab­horerd, vers. 27, 28.

This is that new thing which God will create vers. 19, when he will make all things new in churches and King­doms, a new Heaven and a new Earth, the new Jerusalem; [Page 23]The holy City, Revel. 21.1, 2. 5 compared.

In this third dispensation, God in the saints restores all things, heaven and earth, things spiritual and civill also, re­newes the formes of Kingdoms, of outward governments, and order, as well as things in the spirit, in and by the saints; who as they have been in the hand of God to break na­tions and destroy Kingdoms: so they are hid in the shadow of his hand, that he may plant the heavens and lay the foun­dation of the earth again, Isay 51.16. that is, that they may raise up the former desolations, repair the wast cities and the desolations of many generations, Isay 61.4. for this is that Holy city called Jehovah Shammah the Lord is there, the new Jerusalem: the third dispensation of God dwelling with men. first, the glory of God returns into his Temple, that is, Ezek. 48.35. all spiri­tuall things are restored, &c. Eze. 43.7, 8, 9, 10, 11. & then there followes restitution of civill power, Ezek 45.9. Let it suf­fice you O Princes of Israel: remove violence and spoil, execute Judgment and justice, take away your exaction (or expulsion) from my people saith the Lord; the then way of worship is prescri­bed to the Prince with the people, Ezek. 46.10. The Prince in the midst of them, when they go in, shall go in & when they go forth shall go forth: the Prince here, is not above, but in the midst of his brethren, not as our Princes and Parliaments have been, as if civill Magistrates, must have power in spirituall things, and the worship of God, to force or conform all to a form of godlynesse; nor the Prince now (if any power of Magistrate be when God shall appear) the prince must be, not above, but in the midst of his brethren, in the knowledge and wor­ship of God, waiting on God with them, to enlighten and lead them in and out together, out of one truth, into another, or into a higher light in the same truth of God.

For this has bin the burdensom stone, which hath burdened and broken kingdoms, when Kings and civil powers would sit above to judg of things in Churches, or spirituall concern­ments: and it is observed, That as former Parliaments have ever erred this way, by their own confession at this day: so, [Page 30]when ever this present Parliament renewed their Debates a­bout Church businesses, by compelling or confining the spirit of Men, God renewed his plagues upon the Kingdom, and so will upon an Army, or any power of Man that shal interpose between God and the spirits of Men, by compulsion or restri­ction, as they say, O princes of Israel, take away your exactions (or expulsions, Hebr.) from my people, saith the Lord.

I shall not now stand to answer the objections of men, saying, that to set in order things by the sword in this confu­sed oppressing state, is more confusion and oppression of the power of God, whose Ordinance it is, both in Law and Gospel, that Kings and Governouts should be obeyed, that the Magistrate onely must set things in order in the King­dome, for he beareth not the sword in vair, therefore we must be subject to the higher Powers. I might reply, that the pow­er of the Magistrate at least is but the power of the sword upon men. Why may not God now make the power of the sword, the power of the Magistrate? seeing there the power of God appears at present; and if the sword be now the high­er powers, why must not men and Magistrates also be subject to it by Gods appointment? especially since the power of Kings and Governors, is but the Ordinance of man at best.

But leaving these controversies to wise men of the world, it is enough for me to know that the Saints now are under a a differing dispensation from Law and Gospel. Now since all the glory of the Gospel is gone, and all the gifts of the spirit constituting a Gospel Church are ceased; then Churches, and Christian Kingdomes, and the Saints al­so being in Babylon, without and within: there has been a waiting in all Saints, Zach. 14.5. not onely for liberty, but for the Spirit to come again, for a second coming of Christ, which is called, the coming of God with all the Saints; now God comes not by changing his place, as Christians carnally conceive Christ to come in the clouds, but as the coming of Christ, is the coming of God: so the appearing of Christ is the appearing of the great God and Saviour in the Saints, [Page 31]and as God comes, so the Saints must be said to come; God comes when he appears in glory in us, and the Saints there­fore come when they appear with him in glory, when the glory of God comes and clothes the Saints that men can see nothing but God, in them. Zach. 14.6. This is called the day of God which day is not all light at first, but 'tis neither day nor night; though in the evening there shall be light; thus the day of God has begun, though the Saints have been and are still in confusion; neither day nor night, but in the Evening, (when a man would think that light is even going away) all then shal be light, and a full glory flaming forth in the Saints which shall darken all the glory of man, and dash in pieces the oppressing powers on earth, God appearing in the Saints shall punish Kings of the earth upon the earth; Isa. 24.21. and they shall be gathered together as prisoners are gathered in a pit, and shall be shut up in prison, and after many dayes they shall be visited or found wanting as the margine reads; that is, those high ones, Kings of the earth, who have invaded the King­dome of God, and set themselves on high to rule in the Church, to determine of doctrines and divine worships, to order all things in the spirituall affairs of men by a tempo­rall sword, by Parliaments or civill power, imprisoning and punishing all Saints who would not conform to their formal Religions. God will so rise and reveal himself in the Saints, that they in his appearance and with his power shall oppose those earthly powers and Kings of the earth, yea imprison and punish with the sword the Kings of the earth upon the earth, not onely by the sword of the Spirit, (for thus they are punished in hell) but on the earth the Kings of the earth shall be punished with the spirit and strength of the sword: and those who imprisoned and captivated the Saints by their earthly power, or temporall sword, enslaving their spirits also, shall be led into captivity, shut up in Prison, and slain by the sword: He that leadeth into captivity shall be led into captivity, & he that kills with, the sword, shal be killed by the sword here is the patience & faith of the saints, Rev. 13.10. that is, the saints [Page 22]have got by all ther Patience in former sufferings, and faith in the performance of future Glory promised, that Kings and Rulers who have punished and imprisoned the saints, shall be so used by God appearing in the Saints: And after many days saith the Scripture before, Esay 24. They shall be found want­ing, that is, for a few dayes men cannot bear with the want of Kings and Rulers; but after many days they shall be found wanting, and Men wil not finde the want of them so much: When's that? When the Lord shall raign before his Ancients gloriously, ver. 23. the Saints shall not rule like Kings of the earth, but God in the Saints shall be King over all the earth, then all Kings shall fall down before him in them, the Moon shall be confounded, and the Sunne ashamed, ver. 23. that is, all earthly powers of Kings and Rulers, yea heaven­ly powers of Churches and Ruling Elders shall be confound­ed and ashamed when the Lord of hosts shall raign in mount Zi­on, and before his ancients gloriously; this is Zion, the Saints in whom God dwells gloriously, and these be his Elders, as John calls them, Rev. 4.10. before whom God will so appear.

Therefore Christ though in his first appearance, would not judg nor make war, nor ride a hors-back, but on an Ass: yet in the second appearance of God in flesh, Christ is said, to ride upon a white Horse (as a conqueror in triumph) and in righte­ousness to judg and make warr; and to have on his head many crowns, Rev. 19.12. this must be meant of Christ in us, of God in the saints; who are therefore the Armies of Heaven fol­lowing him on white horses, clothed in fine linnen, white and clean, v. 14. What's this fine linnen, but the righteousness of saints? v. 8. not the righteousness of Justification, as men inter­pret, but righteousness to judg men, as Christ before, or God in flesh is said, In righteousness to judg and make war. There­fore 'tis in the Original [...], The righteous actings; that's righteousnesses of the saints: For the saints when they shall judg and govern, or rather God in them, Men shall be judged or governed in righteousness; yea, all manner of righteousness shal be administred by them, civil righteousness [Page 25]and spiritual also; righteousnes that mens consciences may not [...] oppressed; and righteousness, that men in their converse [...]y not oppress; this is the righteousness of saints, wherein [...]y shall judg: so that kings and rulers, yea, all oppressors [...]ll come under their judgment, as the Prophets plainly ex­ [...]ss, Esay 60.10, 11, 14, 17. Kings shall minister unto thee, [...], the sons of them that afflicted thee, shall come bending unto [...]e, &c. When thine Officers shall be peace, and thine exacters [...]teousness, v. 17. Yea, thy people shall be all Righteous, they [...] inherit the Land for ever, ver. 21, 22. This is the new [...]h wherein dwels righteousnesse, 2 Pet. 3: These things [...] most of all performed in the spirit, yet I wait on God to [...] them accomplished in the letter, to See God in the Army [...]aints, wasting all oppressing powers in the land, that's the [...] of Assyria, or the land of Nimrod. Nimrod being the [...] king in the world, and he also was king of Babel, Babylon [...]he spirit, is the oppressing City, Gen. 10.9. and Nimrod the first king [...] king of Babel, the first oppressor of the world, as 'twas [...] in a Proverb or taunt, Even as Nimrod the mighty hun­ [...] before the Lord: not a hunter of beasts, as our kings have [...]n, but a hunter of the best Men, as our kings have also bin, [...]ting the saints up and down all the land over, even to far [...]ntreys; but the land of Assyria, the whole oppressing [...]ver of men shall be wasted by God in the saints at last, if [...] now at this time, God will do it in his time, not only de­ [...]y Antichrist within by the spirit and sword of his mouth, [...] all worldly oppressors by the mouth of the sword. There many of these in this land, like the Assyrian, many oppres­ [...]g laws and Courts; but Clergy-men and common Lawyers [...] the chiefest oppressors therein; the one by their legall [...]es and teachings; the other by their tedious suits and [...]ks of the Law oppress and plague the Souls and states of [...]n: beside the Prisoners, and the Poor have heavy oppres­ [...]s, and are Chief among the oppressed. If God now appear [...]en for their relief & Release, that poor families may have [...]d, & the Prisoner go free: and if the Lord God shall now [Page 26]appear in the saints to waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof. That no Oppressor nor Oppression enter in again into the Government of this Kingdom; I shall praise God that all Men shall have joy and Peace.