Scripture-Prophecies OPENED, Which are to be accomplished in these last times, which do attend the second coming of Christ; In several LETTERS Written to Christian friends, BY E. Avery.  ISAI. 29. 17, 18, 19 
Is it not a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest?  
And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity and darkness.  
The meek also shall increase their joy in the Lord, and the poor among men shall rejoice in the holy One of Israel.  
LONDON, Printed for Giles Calvert, at the sign of the black spread-Eagle at the West-end of Paul's. 1647.   

To the Reader.  
Christan Reader,  
THese following Letters were intended only for some particular Christians: but seeing that which is contained in them is of general concernment, I do here present it to the view of all; and the rather, because the power of God doth appear in it in respect of the weakness and contemptibleness of the instrument whom he doth here employ; as formerly it hath been his course in doing great things by weakest means, and so by such foolishness he doth bring to nought the wisdom of the wise, that so no flesh may glory in his presence. And as it hath been the manner of God's proceedings heretofore, so likewise I find the immediate acting of the Spirit in giving in, and so accordingly in carrying me forth to communicate it to others. And seeing it is thus, I dare not conceal it in oblivion, but I must hold it forth to the view of the whole world, not fearing any thing in way of opposition from the creature: for I fear not the prison, having such enlargements in God: I fear not reproach; for I can wear it as my Crown: I fear not want, in that I do enjoy all in God: And though I may be counted mad to the world, I shall speak the words of soberness: and if I am mad, as the Apostle saith, it is to God; and if I am in my right mind, it is for the benefit of others. And I desire likewise that the Christian Reader should know, though I question not the truth of that which I do here hold forth, yet I am resolved not to contend for it with carnal weapons, as by Argument, but rather I shall witness the truth of it with my Blood, if God shall call me to it: for I have nothing to do, but to hold it forth, and so I must leave it to God, who I know will witness to his own Truth, and reveal it unto all his in his good time: in the mean while, so far as we have attained, let us walk by the same rule, and mind the same thing, and accordingly wait for further discoveries.  
And so I shall leave thee (good Reader) to the manifestation of Christ in thy flesh, which doth begin to appear in some, and we do likewise expect it in general unto all the Saints, when God shall bring them out of darkness into his marvellous light; which is begun, and shall increase until it be perfect day. And with this I shall close up, committing thee to God, and to the power of his grace, ever remaining  
Thine in Christ, Elizabeth Avery.   

The Contents.  

The First Letter.  
THe opening of the mystery both of the state and fall of Babylon. Pag. 1.  
Some discovery of what is meant by the mystery of the feet and toes of the great Image, Dan. 2. 34. p. 3.  
How the Saints are said to be slain in and by Babylon, Jer. 51. 49. p. 4.  
Of Babylon's fall. p. 6.  
How the Lord shall gather his Saints out of Babylon before it be destroyed, as God overthrew Sodom. p. 7.  
Objections answered, as touching local separation. p. 8, 9  
Objections answered, as to a further discovery of the mystery of the feet and toes of the great Image. p. 11.  
Also the mystery of the head of gold, &c. p. 13, 14, 15.   

The Second Letter.  
HOw the heavens and the earth shall be dissolved. p. 17.  
What is meant by the Apostle Peter, when he saith that the heaven and the earth are reserved to fire against the day of judgement. p. 20.  
Question answered, How it can be said that the Saints are slain by their iniquities, seeing Christ hath satisfied for the sins of the whole world. p. 23.  
Of the coming of Christ in the clouds of heaven. p. 25.  
What is meant by the heavens and earth that must pass away. p. 28, 29.  
The beginning of the glorious estate of the Church, by the calling of the Jews; and what those Jews are. p. 30, 31.  
Of a threefold wilderness which the Saints are brought into. p. 34, 35.   

The Third Letter.  
COncerning the Resurrection of the dead, &c. p. 36.  
The death natural cannot properly be called death. p. 37.  
When the mediator ship of Christ ceaseth. p. 39  
Khrists' Kingdom in Spirit, throws down all dominion that is of the earth. p. 39  
The state of the natural body after death. p. 41.  
What the lake of fire and brimstone is. Ibid.  
Martha her conference with Christ about the resurrection of Lazarus, opened. Ibid.  
Of the state of the wicked after death. p. 45.  
What is meant by the body being clothed upon. Ibid.  
Spirits not capable of torment out of the body. Ibid.  
When the judgement of the devil and his angels in the wicked doth begin. p. 46.    

Christian Letters, The First, Opening the Mystery of the state and fall of BABYLON.  
Dear Friend,  
SEeing it is the greatest joy of the Saints to have communion one with another in the Spirit, though distant in the Flesh; which joy is much improved, when the Lord doth carry us forth in communicating one unto another that▪ which he is pleased to reveal unto us by his Spirit: And here by the providence of God I am come forth to act in this kind: So in the first place I shall speak of Babylon, as it is that veil of darkness which covers all flesh, Isa. 25. 7. which God will shortly take away from all his Saints: but at present this veil covers all flesh more than ever, and Antichrist the spirit of error doth reside in the flesh more than ever, even in the Saints themselves as well as others; and so it shall be, till God is manifested in the flesh of the Saints, as he was in the Humanity of Christ: and such a one in whom God shall be thus manifested, shall confess that Jesus Christ is come in the flesh, 1 Joh. 4. 3. and when it is thus with any, in such a one Babylon and Antichrist is fallen. But at the present, Babylon and Antichrist is fallen in a very inconsiderable number of the Saints, who are enlightened with the light of Truth; and these are the Watchmen that shall declare glad tidings, Isa. 51. 14, 15, 16. and 52. 7▪ 8▪ But howsoever Babylon and Antichrist, which is Confusion and error, doth remain in the generality of mankind, yea the Saints themselves, I say, That Babylon and Antichrist is over all States which govern by an Arbitrary power, and over all Churches, whether National or others, and all Worship●, whether the Worship of the Heathens, or Antichristian Worship, that comprehends all; which hath formerly been understood to be the Worship of the Papists, but we have found it otherwise: and not only is Confusion and error in all false Worship, but Babylon is in the purest Worship, that is most agreeable to the letter of the Word, because the Saints have no rule for what they practise in taking up the Ordinance, never since the defection from the faith: for though the Apostle speaks of a falling away, yet he never speaks of the restauration of the Truth in the same form of Worship which at the first was given forth. And so we must look for new discoveries, such as have not been yet, as the Prophet speaks, The things that have not been, shall be told you: and the Apostle Peter speaking unto the Saints in general, and in them he spoke to us, whom it doth more immediately concern, even we which live in this age, wherein the Prophecies are to be accomplished in a spiritual sense; the Apostle Peter says (2 Pet. 1. the three l●st verses) You have a more sure Word of prophecy, to which you shall do well to give heed, as unto a light shining in a dark place, until the day dawn, and the daystar arise in your hearts. Now Babylon, you see, is not only the Church of Rome, which doth appearto all that are enlightened to be so, because their Religion consists of so many particulars, which is needless for me to recite, being so well known to all: but Babylon doth more mystically appear to be in this present State and Church of England. I put them together, because they are so involved, that they make but one Beast, which is the second Beast spoken Revel. 13. 11. which is distinct from the Beast that rose out of the Sea, who had power given him over kindreds, Tongues and Nations. But howsoever, though that Beast that did rise out of the sea did rise first, and so did act according to his power in the first place, yet sure Babylon falls first in this glorious State and Church of England, which may well be understood to be the feet and toes of the great Image spoken of Dan. 2. 34. which are different from the legs, which are altogether of Iron, which did show the great strength of the Roman Monarchy.  
But here it may be objected, That this glorious Church and State of England hath appeared to be a golden cup in the Lord's hand, Jer. 51. 7. in respect of the Spiritual excellencies which have been seen in her; and therefore how can it be compared to the feet and toes of the great Image, which is the meanest part of the body?  
To this I answer, Though the feet and toes are the meanest part of the body, yet it will appear that there are more excellencies in them then the head of gold: for though the feet and toes be thus mixed, part of potter's clay, and part of Iron, which shows that the Kingdom is partly weak and partly strong; but though this part be not strong by reason of the mixture, yet I say there is more excellency in this mixture, then in the head of Gold: for it is said of this State, that they did mix themselves with the seed of men, which is a great mystery: And so though Babylon may be in all manner of Professions, and all States who govern in an arbitrary way, yet I may boldly say, that Babylon, concerning whose destruction the Prophets of old and John in the Revelation speak, that spiritual Babylon as it is a State and Church, and mystically Babylon in our gathered Churches, and Antichrist rendered in a mystery in the Saints; all which, out of question, is to be accomplished in this Island of Great Britain, which by the learned is made evidently to appear to be the tenth part of the great City, which is spiritually called Sodom and Egypt, where also our Lord was crucified, Revel. 11. 13. that falls first. Now if this can be proved, as very probably it can, that this State and National Church of England be Babylon, than I pray take notice of that which the Lord speaks, Jerem. 51. 49. that as Babylon caused the slain of Israel to fall, so at Babylon shall fall the slain of all the earth. Not that all the earth shall be slain with a temporal sword, but the earth is slain in a spiritual sense: for natural Babylon did not slay Israel in the flesh; for the Prophet Jeremiah and other of the Saints had good usage in Babylon: And a slaughter to be slain in this sense as here it is spoken, it is to be slain by following their wicked ways, in being led in error, and so slain by their sin. And sure natural Babylon did never use such cruelty on the Saints as the Scripture speaks of; only on some which were not Saints, but the enemies of God, which did go contrary to his command in rebelling against the King of Babylon, unto whom the Lord had given commandment by Jeremiah the Prophet, that they should subject themselves unto his yoke. And so whereas it is said that Babylon did cause the slain of Israel to fall, its Babylon in the Saints, that is, Confusion and error have slain the Saints in a spiritual sense: as the Lord says concerning his people, that they were slain by their iniquity; as in Hos. 13. it is said, that the iniquity of Ephraim is bound up, and his sin is hid: but when it did appear, see what follows, even the sorrows of a travelling woman, and death itself. Now this is Babylon's causing the slain of Israel to fall. So Babylon causeth the slain of Israel to fall by her false teachings, as in Isai. 9 13. Jerem. 51▪ 5. and so forward; again, vers. 25▪ of the same Chapter; which shows how Babel did destroy the people of God by their false teachings. Again, Babylon causeth the slain of Israel to fall, by her cruel hatred, and most deceitful usage, and by her vile reproaches, by which she slays the people of God with the sword of the heart, and with the sword of the tongue, concerning the nature of which, is fully made forth in Psal. 11. So, as Babylon hath caused the slain of Israel to fall, so at Babylon shall fall the slain of all the earth, which is flesh in the Saints, when the Lord hath judged with fire and the sword all flesh, as in Isai. 9 5. and 66. 16. Revel. 19 10. Now though sinful flesh be slain in the Saints whilst they are in Babylon, yet this is not done till we are slain by Babylon, and so have attained unto a resurrection with Christ, as in Isa. 26. 19▪ 20, 21. I pray take notice of this Scripture; for it makes forth clearly that state of the Church which hath been or shall be slain by Babylon, and risen with Christ, being secured in that chamber here spoken of in respect of the spiritual man, in that there is no more sin, nor hell, nor death; though hell and death remains in the flesh as yet, insomuch that we have cause to cry out with the Apostle, O wretched men that we are, who shall deliver us from this body of death? But now the Lord is come into his temple in many of the Saints, though we have a being as yet in Babylon, amongst the dens of lions, and the mountains of the leopards: but though the Lord is come into his temple, even the Messenger of the Covenant, in whom we delight; yet it is said, (Mal. 3. 1, 2, 3.) who can abide his coming, and who shall stand when he appeareth? what flesh can endure his presence? Flesh must die, when God appeareth in it. So God sits in his temple to destroy sinful flesh in his Saints, which is done even here, whilst we have our being in this strange land, amongst our cruel enemies: But when the Lord hath accomplished his work on mount Zion, which he will effect by the cruelty of the inhabitants of Caldea, to the mortifying of the flesh in the Saints, than the Lord will visit the proud heart of the King of Babel, and gather all his from among the Heathen, and so give rest unto his people, and disquiet the inhabitants of Babylon.  
Now I shall sum up in brief the particulars of the fall of Babylon, which is begun in some, and shall be accomplished in all, even in this Island of Great Britain.  
In the first place,  
Babylon is fallen in a very inconsiderable part of the Saints, even in the least number; but in a spritual sense it is fallen in the least number: so when Babylon was thus fallen in them, Light did appear, in that they had brought forth a man-child spoken of Rev. 12. 1, 2. Isai. 9 and 66. which man-child is understood in the first place to be only the glorious manifestations of God in the flesh of that number of Saints in whom he doth appear. Now when God doth thus appear in any, than that dragon which of late hath made war in heaven Rev. 12. who did not prevail because Michael did withstand him; I say, when that dragon was cast to the earth, even that glorious State which is now come to confusion, and so he saw his power, he did presently begin to persecute that part of the Church who did represent the woman which had brought forth a man child; but the woman had fled into the wilderness, where she is kept, as is spoken of in the Scripture: which wilderness, in a spiritual sense, is only that place of safety in which the spiritual man doth reside, which is God himself, who does manifest his presence most unto his Saints in their desolate and disconsolate condition; and the Saints live more in God in the want of all help and comfort from the creature, then in the enjoyment of all. But though that part of the Church is secured in that place, which is God, in respect of the spiritual man: yet as she is in the flesh, she is in Babylon, amongst her hateful enemies, who have procured the greatest evil unto themselves in persecuting of the Saints. In that the violences done unto us, unto our flesh, be on Babylon, shall the inhabitants of Zion say, not only in that which God hath done already in the fall of this glorious State and Church, which shall never be rebuilt again; but our blood be on the inhabitants of Caldea, shall Jerusalem say. Now here we may see the fall of Babylon, whose fall is first in an inconsiderable part of the Saints; and when it is in any, light doth appear, and you know the Prince of darkness hates the light, so as they hate the light: they persecute them in whom God doth appear, and in persecuting them, they dash themselves against the rocks, and so are broken: and sure the stone that is cut out of the mountain without hands, shall fall on all the enemies of God, and grind them to powder, even as Babylon is fallen in some of the Saints, and fallen in the State and National Church of Great Britain, which out of doubt is the great part of the tenth City spoken of Revel. 10. so Babylon shall fall in all gathered Churches, and in all the Saints shortly; and so not only shall the stone break the feet of the great Image, bu● when the feet are broken, than all falls with it, the gold and silver, which is the truth itself that is held forth in Babylon; Howsoever truth shall return from the land of the enemy, as Jerem. 31. and the fire shall try every man his work: and we know that gold and silver shall abide the trying and refining, and so truth shall be tried, and appear to be truth; the Saints themselves shall be tried, and appear to be Saints: so in this fall and refining the Truth loseth nothing but its dross, and the Saints nothing but their corruption; and when this is done, the whole body shall go out of Babylon, and fl●e out of the land of the Chaldeans, with a voice of singing, Isa. 48▪ 20, 21. When we shall trust God in a wilderness-condition in respect of temporals, having so good experience of his supplying us in spirituals; so assuredly, as God hath already, and will gather all his out of Babylon spiritually in respect of error; so likewise he will gather all his from all places whither they have been led captive, as well as out of this Land, which doth more evidently appear to be spiritual Babylon then any other place: which gathering shall be, out of doubt, a local separation. The Scriptures to prove, are as followeth, Isai. the 8, 9, 13, 14, 25, 26▪ 27, 34▪ 35, 43, 52, and 66 Chapters; Jerem. the 30, 31, 50, and 51 Chapters; Ezek. the 37 and 39 Chapters; Hosea the 5, 6▪ and 13 Chapters; Mala●h the 13. and Revel. 18. Compare these Scriptures, which show the great tribulation which shall befall the Church of God immediately before her deliverance out of Babylon, in respect of darkness and error, and her deliverance likewise temporally from the bondage of the creature, the hateful enemies of God; and so the Church shall be secured in that chamber spoken of in Isai. 26, and the wilderness, Revel. 12. as well in a temporal sense as in a spiritual, which is a place of safety, as we may understand it in the letter, which God will provide as a restingplace for the Saints; which I say is an undoubted truth, in respect of the judgements of God which are coming on the earth, an utter destruction of the wicked by Sword, Pestilence and Famine; which is one of the main motives which God doth use, to persuade his people to depart out of Babylon, Jerem. the 50 and the 51 Chap. Rev. 18.  
Unto this it may be objected, If this were a truth that you speak concerning the gathering away of the Saints, surely God would not hide it from his chosen ones: and certainly God would not suffer them to act as they do, as to endeavour to build up the State that is fallen; and shall the Saints build Babel? sure this is a very preposterous thing, and certainly this is not a truth hold.  
Answer, That the Saints shall endeavour with all their might to heal Babel, according to the appointment of God, as in Jerem. 51. 8 9 where it is said, Babylon is suddenly fallen; howl for Babylon, take balm for her pain, if so be she may be healed. And when the Saints have endavoured what they can to heal her, than they take up this sad expression, We would have healed Babel, but she is not healed; let us leave her, and depart every one to his own Country: for her judgement reacheth unto heaven, and is lifted up to the skies.  
Now I shall give an Answer to some Questions, and some Objections, and so close up.  

The first Question:  
How it can be said that when the Saints depart out of the land of their nativity, they go unto their own Country, if it be to be understood of a local separation.  
Unto this I answer, The Land of our nativity is not their own Country to the Saints, if in such a place they are in bondage: for how was the land of Egypt the own Country to the children of Israel, though it was the land of their nativity, and so was Babylon to many of the people of God; but the land of Canaan was the place of their rest: and so God hath prepared a wilderness for the Saints to depart into, when he shall gather them from the land of their Captivity: not a wilderness where there is want of all things, but where there shall be abundance both of spiritual and temporal enjoyments, as can be proved by the Scriptures before quoted; which is an undoubted truth, as well in a literal sense as spiritual. I say, it may appear to be a wilderness for the present to the carnal sense, but it shall not be so long; for the Scripture doth prefix a time, Rev. 12. a time, and half a time; that is, three years and a half: and then, when that time is accomplished, as in Isai. 31. the solitary places and the wilderness shall rejoice for them, and the deserts shall blossom like a rose.   

The second Question:  
What is the reason, if God will gather his people out of their land, he doth so hide it from the generality of the Saints: for there is not one amongst a thousand of your judgement?  
Unto this I answer, that the Lord doth thus hide it from his Saints, for divers Reasons.  
First, Because he will have them endeavour vi & armis, id est, by force and might, to heal Babel: which if it were made known unto them that all their labour were in vain, they would not trouble themselves any further: but God will have it so, because he will render his Saints a righteous people unto the whole world, and that they shall acknowledge shortly, when as they shall say in the words following, The Lord hath brought forth our righteousness; let us declare in Zion the works of the Lord our God.  
The second Reason why it is thus hidden, Because if it were revealed, the people of God would be so impatient under these sufferings, that they would make too much haste, and be gone before that God have finished his work on mount Zion, which he hath appointed for Babylon to do, in the cruel using of the Saints, unto the mortifying of the flesh in them. And the only and true reason that God doth reveal it to so few, is, because there is no considerable part of the Church in a capacity to apprehend such a mercy as to have a deliverance out of such bondage as we are in to whom the Lord is pleased to reveal these things, unto our great consolation, in the time of our greatest dolour and extremity.   

Now I shall answer to some Objections.  
First of all it may be objected, How can it be made appear that there is more excellency in the feet and toes of the great Image then in the head of gold?  
Unto this I answer, that there is, in divers particulars, as it is held forth in the letter.  
As first, There is more excellency in the feet and toes then in the head of gold, because the feet and toes, which were partly of potter's clay, and partly of iron, have mixed themselves with the seed of men, and so upon this account the seed of men is more precious than the golden wedge of Ophir: for none will deny but that the body of the meanest man in the world is more worth than raiment, and so of gold, and whatsoever we look on as excellent. Now this is clear in the letter. In a spiritual sense the feet and toes of the great Image is more excellent, because they have mixed themselves with the seed of men. Now the seed of men in this nature, is the Saints.  
Unto this it may be objected, How can that be? for the Saints are but men as others, as it is spoken of Elias, and Moses, and all the faithful, and so they have their infirmities, as the Scriptures speak.  
Unto this I answer, It is true that the Saints are men, and subject to infirmities, none will deny; but the King's daughter is all glorious within: the Saints do not appear to the world as yet; but when the Witnesses (Rev. 11.) shall ascend in a cloud into heaven, than the enemies shall behold them; and than the Saints shall appear as they are, unto the confusion of their enemies, which shall be very shortly.  
Now it may be objected, If it be so as you say, that the seed of men which are mixed in the State, is the Saints, as you call them; yet sure they have done no good: And are they not over-voted, and accounted as the worst of men, because they will not join with the rest of the body, insomuch that they are the means to bring all to confusion; which if they had held together, it would have been otherwise. It is true, that though the State have mixed themselves with the seed of men, thinking thereby to join themselves to the Iron, which is the Monarchical power; yet it cannot be so; for iron and clay will not hold together: insomuch that the stone that was cut out of the mountain hath but smote the Image upon his feet, and hath broken them already. Now here may arise a Question, How it can be proved that there can be more in the seed of men then in the head of gold: for if the seed of men be the Saints in a spiritual sense, than the head of gold must needs be understood to be the Truth: and so I say, How can it be made appear that there is more excellency in the Saints, who are but men, then in that whereby they are sanctified? for Christ prays the Father thot he would sanctify his by the Word; and the Word, says he, is truth.  
Unto this I answer, There is more excellency in the Saints then in the Truth: I will instance in some particulars. Our Saviour in Matthew speaking concerning the doctrine of the Pharisees, who taught that if any did swear by the Temple, it was nothing; but whosoever swore by the gold of the Temple, offended: ye fools, saith he, for whether is greater, the gold, or the temple which sanctifieth the gold? So by this we see that the Saints are more excellent than the Truth: they are the temples of the living God, the sons and daughters of God Almighty, who do partake of the same nature, union, love and glory as Christ our Saviour, our Head and Elder Brother, Joh. 17. from vers. 21. unto the end. From the Scripture it doth clearly appear that the Saints are more excellent than the Truth itself. But I would not be mistaken: for I do not speak here of Truth as God is said to be Truth; nor dare I speak of it as Christ is called the Word of God, as in Joh. 1. 1. Joh. and Revel. But I speak of Truth as it is held forth by the ministry of man in Babylon, which appeareth most glorious unto to the carnal sense, being held forth by men of learning and parts, which shall fall in the fall of Babylon.  
So, my dear friend, I have followed God in making forth that which he is pleased to convey by me as his instrument; to whom I acknowledge all: for here is no flesh to glory in his presence, for it is none of mine, the Lord knows: And with this I shall close up, desiring the Lord will manifest himself unto you, in discovering those things which are hidden from the world, who, when they think of peace and safety, the day of the Lord comes upon them as a thief in the night. But I may say of you, as the Apostle did of the Thess●lonians, You brethren are not in darkness, that so that day should come upon you as a thief: you are the children of the day; we are not of the night, nor of darkness, therefore let us not sleep as do others, but let us watch and be sober: And that must we do, to whom the Lord is pleased to discover himself, in making us to know that which is hidden unto others: we dare not sleep nor be silent, but stand upon our watchtower, as to wait for further discovery, so to make known that which God hath revealed already. And so here I shall close up, committing you to God, and to the power of his grace, who will manifest himself more than ever, in making his to know that now, which hath been hidden from the beginning of the world. And so wishing all happiness in the Lord, I shall ever remain yours in the greatest engagements.   

An Addition.  
Now having spoken concerning the spiritual meaning of the feet and toes spoken of Dan. 2. and likewise as God hath enabled me, I have answered to some Objections; yet upon further consideration, there remain others, unto which by the help of God I shall give answer.  
Object. 1. In the first place then, How I can make it appear that the feet and toes of the great Image is one State? How can it be confined to that Parliament of England which is come to confusion? for it is evident the Scripture speaks of divers Kings which are the feet and toes: for it is said in the last days of these Kings, speaking of the last powers, which is the feet and toes, that the God of heaven shall set up a Kingdom.  
Unto this I answer, that if we wrest the prophecies to the Letter, the feet and toes appear to be divers Kings, even ten in number, answering to the ten horns that support the beast, Dan. 7. and Rev. 13. Howsoever, we have no warrant from the Scripture for any such interpretation, the Scripture being altogether silent: there is an interpretation given of the rest of the four Monarchs; but for the Monarchical power which is in the mixture of the feet and toes, there is no interpretation given, but its own acts, which the Scripture mentions in Dan. 2. 7, 8, 11. Now in the Letter, the four Monarchies spoken of Dan. 2. which was first the King of Babylon, the head of gold, and so the other three Monarchies successively as the Scripture speaketh it, needs no interpretation, because it is clear in the letter: but howsoever, all Prophecies must have a spiritual interpretation; for if it should be confined to the letter, there would follow great absurdities; because when the feet of the great Image are broken, the iron and clay, brass, silver & gold, falls all together, and becomes as the chaff of the summer-floor: whereas it is well known, that the Babylonian Monarchy, and the other two following, are fallen; the last is fallen in good part, before the feet and toes are broken, which in the letter are said to be broken in the first place, by the stone which is cut out of the mountain. And so it is clear that the great Image spoken of Dan. 2. is to be understood otherwise then we have formerly: and certainly it will appear to be that Image of Babel that the Lord will visit, Jerem. 51. 47, 52▪ Now the Image or Images of Babylon are not to be understood in the letter, that is, such things as we count Images, for they are not capable of visiting or punishing; but is to be understood in a spiritual sense, and so whatsoever is spoken here in Dan. 2. concerning this great Image, whose head was of gold, and his breast and arms of silver, is to be accomplished in mystical Babylon; and so in the first place, the head of this great Image, which is of gold, doth concern the spiritual excellencies which do appear in mystical Babylon, in respect of the glorious truths which have been held forth by the Saints, but in confusion, which is Babylon, Jer. 51. where it is said that Babylon hath been as a golden cup in the Lord's hand; the nations have drunken of her wine, therefore do the nations rage: and it is evident that Babylon in the Saints, which is the head of gold, is lifted up very high, in respect of those unspeakable comforts that the Saints have in the apprehension of the truth which is held forth by Babylon, in that it is said, How art thou fallen from heaven, O Lucifer, son of the morning, Isai. 14.  
Now having spoken of Babylon in the Saints, which is the head of gold, now I shall speak of Babylon in the Ordinance, which may be very fitly compared to the breast and arms of the great Image, which are of silver. I speak of the Ordinances which are held forth in the purest manner, even those which are most agreeable to the letter of the Word, even that element that melts with fervent heat, which is a degree below Babylon in the Saints, which is the head of gold.  
But now it may be objected, How can the breast and arms, which are of silver, signify the Ordinances, whereas the Ordinance in itself is but a veil or shadow, and silver is a pure metal, though not so esteemed of as gold?  
Unto this I answer; Though the Ordinance in itself is but a shadow, and so Babylon, yet no question but that there are some glorious truths held forth, which may be compared unto silver; though the gold and silver itself shall fall in the fall of Babylon.  
Now having spoken of the head of gold, and the breast and arms, which are silver; next I shall speak of the belly and thiths, which are of brass, that may very well signify the counterfeit truths which were held forth in the National Church of England, as touching Discipline. I may very well say they are altogether counterfeit, because they have no rule from the Word for what they practise, neither for the calling of the ministry, nor the institution of such a Church.  
Now having spoken concerning what is to be understood of the Image of Babel in reference to the Saints, and the Ordinances, and that counterfeit Church which was amongst us, now I shall speak concerning those parts of the Image that concern the state in which Babylon hath begun to fall; and in the first place I shall speak of the Monarchical power, of this mixture of the feet and toes, even that power which rules in the tenth part of the great City, which is mystical Babylon.  
But now some may object, That Babylon is everywhere, and so not to be confined unto any State.  
Unto this I answer; It is true that Babylon cannot be confined; yet the Scripture is clear, that whatsoever is spoken of that Babylon wherein the Witnesses are slain, Rev. 11. Jer. 50 and 51, or where the Saints are in bondage, &c. now this Babylon spoken in these Scriptures, is the tenth part of the great City, which is spiritually called Sodom and Egypt, where our Lord was crucified, as Rev. 11. which doth evidently appear to be this Island of Great Britain, as I have formerly written. Now as for the Monarchical power that hath been acted in the tenth part of the great City immediately before its fall, it is well known to be before quoted Dan. 2, 7, 8, 11▪ Chap. The Scripture will speak it forth, to be an arbitrary power, which hath evidently appeared to be in this Island: which arbitrary power hath not only been in the Monarchical S●ate, but in the foregoing Parliament of England, which did in its special manner appear to be that glorious State spoken of Ezek. 28. and not only have spiritual excellencies appeared in her, but she hath appeared to be Babylon in special manner, and in particular, the violence done unto the Saints: remember March and April▪ Anno. Dom. 1647▪ and so accordingly the inhabitants of Caldea do go on to fill up the measure of their sin, in the persecuting of the Saints, to the hastening of the dreadful indignation of that God, who is nothing but love in his own nature, but consuming fire to his enemies.  
Another Objection may arise. Some may say, What is the reason that you do give the spiritual meaning of the head of gold, and the breast of silver, and the belly of brass, and do only give a literal signification of the legs of iron, and the feet and toes of iron and clay?  
Answ. As for the three former, they have been accomplished already in the letter, and the fourth almost, though there is some of it remains behind, concerning which we must give literal interpretation, before the spiritual meaning shall be made known. Now as for the literal interpretation of the legs, feet and toes of the great Image, and the spiritual interpretation of the head, breast and belly, all this is to be accomplished in a spiritual and literal sense together; and the spiritual meaning of the legs, feet and toes, shall be accomplished in the Kingdom of the Saints. And with this I shall end this discourse.    

The Second Letter, Concerning the nature of the dissolving the heavens and the earth.  
My dear Friends,  
I Have cause to bless God, who causeth me to triumph in tribulation: for sure I am most strong in God, when I am weakest in myself; and more enabled to act by the Spirit, when I am most straightened in the flesh; and having nothing in visible appearance, in the enjoyment of the Saints, or any other spiritual or temporal comforts, yet I possess all things in my God, in whom I live, and he in me; and my joy and consolation is not in myself, in that I live in God, in mine own particular; but my joy is the joy of you all; for sure my soul is bound up with yours in the same bundle, as the Apostle says: I am alive, if you stand fast in these terrible times, wherein the powers of heaven are shaken, and not only the powers of heaven shaken in the Saints, but heaven itself is passing away with a great noise, and the element melts with fervent heat.  
Now here I shall, God assisting, make forth that which I have formerly written, which for the present I am deprived of; howsoever, I do here depend upon his help, who I am sure will give it in again, so far as it is spiritual, enabling me to communicate it for the benefit of others, so far as it shall stand with his glory: which Writing did consist of divers particulars; As,  
First, concerning the state of the Church of God in Babylon, in respect of that wonderful tribulation before her deliverance out of Babylon, and her being gathered out of Babylon, and her being brought into the wilderness after her deliverance, and the glorious state of the Church which shall follow: concerning all which particulars, most of the Saints will join with me; only this wilderness-condition is looked on as most disconsolate, insomuch that the Saints themselves may think as the children of Israel, that it is best for them to continue still in Babylon; especially those who do not only live under the Ordinances, but in them, in abundance of sensible consolation, which I am sure is not spiritual, insomuch that it may well be compared to the fleshpots of Egypt.  
Now as for the former Writing, so far as God shall enable me, I shall here make it forth, and so show how far the Saints do join with me, and where we differ. Now all the people of God will agree in this, that the Lord will gather his people out of Babylon, in bringing them out of darkness and error; they do likewise expect a glorious state of the Church; but in contrariety of judgements one from another, which is most in circumstances, and not in substance. Now the particular judgements of the Saints are as followeth.  
In the first place, and so in that they do most agree, which is concerning this new heaven and earth that we do expect, which is conceived shall not be till all these old things shall pass away: And they do likewise expect an utter dissolution of this visible heaven and earth, and so after that, the glorious state of the Church follows. Others likewise do conceive that the Jews shall be converted to the Faith, before the end. And so concerning the glorious state of the Church, most conceive it in a spiritual sense; yet some do not deny but that there shall be a temporal power which shall go forth from the Saints, as in Revel. 2. 16, 17. and Psal. 2. which is the Kingdom of the Saints that is begun even here in Babylon, amongst their implacable enemies, as Mic. 4. from vers. 8. unto the end, Dan. 2. 41. Now I shall not undertake to confute any of these particulars by force of Argument, but I shall show how far I can join with them, and where I differ.  
Now in the first place, Whereas the Saints do expect a dissolution of all things at the last day, when the Son of man shall come in the clouds of heaven with power and great glory, and all the Saints with him in like manner, who shall be gathered together by the sound of a trumpet, as in 1 Cor. 15. and 1 Thess. 4 and 5 Chap. concerning which time, the Scriptures are as follow, Isai. 2. towards the end; Isa. 13. Isa. 51. 6. Isa. 66. Psal. 50. Revel▪ 6. 13. unto the end; Reve●. 20. all which Scriptures, and many more, speak of the day of Judgement: and unto this I will assent, in that I do verily believe that the glorious state of the Church shall not be until all these things be fulfilled which are spoken in these Scriptures; as our Saviour saith, Heaven and earth shall pass away, but my word shall not pass away; for that cannot be shaken, because it is the foundation of the new heaven and the new earth, as Isa. 51. 16. which is not to be understood of the written Word; for that shall pass away when all things are fulfilled. Now that Word of God which continues for ever, is God himself, as Joh. 1. In the beginning was the Word, and the Word was with God, and that Word was God: so that as God was from all eternity, so this Word of God continues to all eternity; and sure this Word begins to be manifested in the Saints, 1 Joh. 4. though it hath been a long time hidden. Howsoever, though I do join in this, that the glorious state of the Church shall not be till these visible things are passed away; yet I differ from them in the matter which shall pass away, and in the manner how it shall pass away, and by what means it shall pass away. Now that matter which shall pass away, is generally conceived to be this visible heaven and earth, at the last day; and by what means, by fire, and in what manner, it is made forth at large, 2 Pet. 3. where it is said, that the day of the Lord shall come as a thief in the night, wherein the heavens shall pass away with a great noise, and the element shall melt with fervent heat, and the earth with the works therein shall be burnt up. Now I say I do differ in all these particulars in some sense: for I differ▪  
First, in the matter which shall pass away: for I do not conceive that these visible heavens shall be dissolved, and so consequently of that which follows.  
Unto this some may reply, Doth not the Apostle Peter speak plainly that the heavens and earth are reserved to fire against the day of judgement and perdition of wicked and ungodly men?  
To this I answer, If you do observe the Apostle Peter in the words foregoing, you shall find that he makes distinction between the world that perished by water, and the heavens and earth which now are, which are said to be reserved to fire: whereas this visible heaven and earth, as it is understood in the letter to be the firmament, and the earth that we live in, as it was distinguished in the Creation, it is the same as it was from the beginning, as the mockers say, vers. 4. Now whereas the Apostle makes this distinction between the heaven and earth which was before the flood, and the heaven and earth that now is, whereas it is the same in the letter, none will deny; I say, from this distinction of the Apostle in this Scripture, and many other Scriptures which join in this, I do conclude that these Scriptures, which we have formerly conceived to concern the dissolution of this visible heaven and earth, do only concern the passing away of the Ordinances, which is that heaven wherein God hath appeared gloriously, unto the unspeakable consolation of the Saints: and this earth here spoken of▪ is the best part of man, as his natural wisdom, and human learning, and gifts, not only common gifts, but spiritual gifts, whereby they are enabled to speak unto edification, which may be comprehended under the same notion; for the Apostle speaks as if the wicked may have the common gifts of the Spirit. Now those gifts that the Saints have been carried forth in of late, do evidently appear to be that element which melts with servant heat. But here you may observe, that though heaven in our sense is thus on fire 2 Pet. 3. 12. yet it is but dissolved, and the element is but melted only: here is a difference between heaven and the element; for heaven only ceaseth to be in that manner as it was in gross, yet there is no alteration in the nature of it: as when we say the Parliament is dissolved, the men continue the same, only it ceaseth to be a body politic; and likewise our precious Cordials (as Bezer) are not effectual to our good, until they be dissolved into some liquid matter: so God, who is our heaven in the Ordinance; for there can be no heaven without him: And so when God, which is our heaven, shall be thus dissolved, and cease being covered with a veil, than this veil shall vanish away like smoke, which veil is the Ordinance; and heaven being dissolved, the Saints are in a capacity to contain this heaven in the flesh; and surely God, who is our heaven, shall appear in the flesh of all his Saints shortly, in his glorious manifestations: for, as the Apostle Peter saith, We, according to his promise, look for a new heaven and a new earth, wherein dwelleth righteousness; which is not a heaven without us, as before, in the Ordinances and the teachings of men, but it is a heaven within us, even God manifested in the flesh of his Saints, as in the humanity of Christ. Now the Saints stand in the same relation to God as our elder brother Christ, whilst they are in the state of imperfection, as John saith, We are the sons of God, but it doth not appear what we shall be: but when he shall appear, we shall be like him; for we shall see him as he is, and then are the sons of God manifest. Now we see that we are no losers, though our heaven being on fire hath been dissolved: for now we have our heaven within us, that cannot be shaken; but our heaven without us hath been shaken, which is the Ordinance, and hath likewise been taken away▪ for when God withdraws, and doth not appear in it, than all is gone. But howsoever, here is matter of unspeakable comfort to the Saints, even at this time wherein the powers of heaven are shaken, and shall likewise vanish away; because that which remains cannot be shaken, though it be dissolved, ceasing to appear in that manner as formerly, as covered with a veil; but now we shall see face to face.  
Now having spoken at large concerning the heavens being on fire, which is dissolved to some, and shall be dissolved to all, when the Saints shall see God as he is, because the Ordinance, which is that veil that hath hid the glory of God from us whilst we live so low in the earth, is taken away; because we could not see God and live, except he had been so covered▪ but when this veil shall vanish away like smoke, Isa. 51. and be rolled together like a scroll, Revel. 6. 14. and every mountain and hill shall be removed out of his place, and heaven shall be shaken, and the earth shall be removed out of his place in the wrath of the Lord, Isa. 13. 13, 14. Heb. 12, God saith, that once more I will not shake earth only, but also heaven. Now this once more signifies the removing of those things which are shaken, that the things which cannot be shaken may remain. And our Saviour saith, Heaven and earth shall pass away, but my word shall not pass away, which is God himself. Now that which vanisheth and passeth away, and is shaken and taken away, as in these Scriptures here quoted; heaven which is here spoken of is the Ordinances, which shall pass away when God appeareth in his glorious manifestations, when he comes into his Temple, Mal. 3. 1, &c. But it is said, Who can abide his coming, and who shall stand when he appeareth? Heaven passeth away now with a great noise: there is great trouble in the Saints when this shall be. Now heaven, which is the Word of God, in distinction to that heaven which passeth away with a great noise, v. 10. though this heaven, which is the word of God, shall be dissolved, it remains the same in nature, though not in such a gross substance: Now when it is thus dissolved, there is more spiritual efficacy in it then before, in that this Word shall become flesh, as is spoken of Christ, 1 Joh. 1. And so, as the Word of God did become flesh in Christ our elder brother, so this Word shall become flesh in all the Saints, when God shall be manifested in their flesh, and they likewise shall be declared mightily to be the sons of God, by the Resurrection from the dead; not the Resurrection of the body natural, which we do not expect in that manner as formerly we conceived, but the resurrection from the dead in a spiritual sense. Now concerning the resurrection of the bodies of the Saints which is expected after their natural death, it is to me a mystery as yet, and so I conceive it is to most of the Saints. As for that resurrection which is held forth commonly in the Scripture, it is in part made known unto me, 〈◊〉 to be dead with Christ, and so to be risen with him. Now to be dead with Christ, the Apostle saith is to be dead unto the Ordinances, and all vails and shadows; and to be risen with him, is to live in God, in seeing eye to eye, when God shall bring again Zion, Isai. 52. And so that resurrection which we do expect, is not the resurrection after death, but a resurrection in a spiritual sense, whilst we are in the flesh, before the state of glory; and it is a resurrection out of a spiritual defection which we have been brought into, being slain by our iniquity, as Hos. 13. where God saith, O Ephraim, thou hast destroyed thyself, but in me is thy help. only here is a difference in the cause of the death of Christ, and the cause of this death in the Saints in a spiritual sense. Now the cause of the death of Christ, was the sin of mankind, as the Scripture speaketh: but the Saints are slain by their own sin.  
Now here will arise a Question, How can it be said that the Saints are slain by their iniquities, seeing Christ hath satisfied for the sins of the whole world?  
Answ. It is true, the satisfaction which was in Christ, it was a sufficient ransom; for in that the whole Creation is redeemed from the curse of the ●aw: and if all did believe, all should have benefit by this redemption: for it is evident that none are damned, but for the sin of unbelief, as the Scripture declares in divers places. So howsoever, though there be such a sufficient ransom, yet none have benefit by it, but those who do believe, and unto them the guilt and malediction of sin is taken away: but though the guilt and malediction of sin be taken away by this redemption, and so the Saints cannot be slain by their iniquity, in respect of the spiritual man; yet they are slain in their own apprehension, when they are bereft of all joy and comfort in the spirit, in that God hath withdrawn himself from them: And here it may be said they are put to death with Christ, in that they are conformable to his sufferings, in respect of the spiritual desertion that Christ was in, who in the days of his flesh did pour out strong prayers with crying and tears, as in the Hebrews: and so likewise the Saints are to be conformable to Christ their Head, in being slain by the cruel hatred of the wicked, in respect of reproach, &c. And so the Saints may be said to be slain with Christ, when they are slain by their iniquities, as in the first Chapter of Hosea; When Ephraim saw his sickness, and Judah his wound, than went Ephraim to the Assyrian, and sent to king Jareb; yet could be not heal nor cure him of his wound: for, saith God, I will be unto Ephraim as a lion, and as a young lion to the house of Israel: I will tear and go away; I will take away, and none shall rescue. And then God returns to his place until they do acknowledge their offences: in their afflictions they will seek him early. And so the resurrection of Christ follows in the sixth Chapter, where those which are thus slain in a spiritual sense, take unto themselves these words, and say, Come, let us return unto the Lord: for he hath wounded, and he will heal; after two days he will revive us, and the third day we shall live in his sight. So in Hos. 13▪ it is said that Ephraim had destroyed himself, as we may see in the words following, in that death follows: for it is said, that Ephraim was an unwise son: for he should not have stood still in the breaking forth of children; but he doth stand still; and in standing still he dieth. But what saith God? I will ransom him from the power of the grave, I will redeem him from death: O death, I will be thy plague; O grave, I will be thy destruction: repentance shall be hid from mine eyes. Howsoever, all his former fruitfulness shall be blown away, as in the words following in the next Chapter, where those which are thus ransomed as before, take unto themselves these words, and say, They shall no more look unto Idols, they shall no more seek unto Ashur, nor any carnal confidence, but they shall wait on the Lord, and in him shall they trust. And those who have attained unto a resurrection with Christ, if they go on to know the Lord, he shall return as the rain, and as the later rain upon the earth. And those that shall attain unto this resurrection as before spoken, shall grow up as calves in the stall, as Mal. 4. And those likewise which are thus risen with Christ, shall be secured in the chamber spoken of in Isa. 26. in respect of the spiritual man, whilst the Lord comes out of his place to destroy the works of the flesh in us, which are the inhabitants of the earth in a spiritual sense, and the chamber is God himself, wherein the spiritual man liveth in security and peace, even that man-child spoken of Revel. 1. who is caught up to God, and to his throne; which man-child shall rule all nations with a rod of iron; even this spiritual man shall be secured when the heavens are shaken, and the earth is removed out of its place; yea, the spiritual man in those who are living at the coming of Christ, which never died in respect of the spiritual desertions; even that part of the Church which doth remain when two parts are cut off and die, as in Zech. 18. from vers. 8. to the end. I say, the spiritual man both in those that are risen at the coming of Christ, with those that are risen from the dead, shall be caught up into the clouds, to meet the Lord in the air. Now these clouds are not the clouds of the air, but the clouds of heaven, which are the Saints themselves, which shall witness that all this is done: Christ's being taken up into the clouds of this visible firmament, did typify the taking up of the Saints spiritually unto God, concerning which we have a cloud of witnesses in the Saints; and accordingly do expect Christ coming in glory spiritually, and all his Saints with him, as the Scripture speaks.  
Now having spoken at large concerning the heavens being dissolved, which remains the same in nature, though it ceaseth to be in that manner as before; and having likewise spoken of the Saints being dead and risen with Christ spiritually: Now in the next place I shall make forth, so far as God shall reveal, that which followeth.  
And in the first place, concerning those elements which melt with fervent heat, which certainly is to be understood to be the glorious truths which are held forth in Babylon, in which there is great mixture of error, that may very well be compared unto that head of gold, and the breast and arms of silver of the great Image, Dan. 2. which shall be tri●d by the fire of the Spirit: and though the truths cannot burn yet they shall be melted, and the fire shall try every man's work, whether it be of God or no: and I am sure, if any man build on the foundation wood, hay or stubble, it shall be burnt up with this fire, which tries and refines the Truths and the Saints; and so the melting of these elements, which are the Truth, shall but refine them as silver, and purify them as gold; and so it loseth nothing but dross, which is the earth and the works thereof that shall be burnt up, as follows in this Scripture; which burning we have formerly conceived to be the utter consummation of this visible earth in which we live; but now we find it otherwise, in that the books which were sealed begin now to be opened, even that which was hidden from the Prophets and Apostles, and Christ himself as man, who speaks concerning the end of the world, that of that day and hour knoweth no man, but the Father only: but when God shall appear in his glorious manifestations in the Saints, and the enemies of God shall behold the glory of the Saints, when the Lord shall make bare his holy arm in the sight of all the Nations, and all the ends of the earth shall behold the salvation of the Lord, Isa. 52. but unto their horror and amazement, Zech. 13. So you see that the earth before spoken of, which shall be burnt up, is not the earth we live in, which is harmless in itself; for sure it can do no evil, but by the blessing of God it doth much good, though not of itself, yet according to the providence of God, who maketh the sun to shine and the rain to fall, that the earth may bring forth fruit: and sure every creature of God is good in its kind, and therefore the earth cannot be said to be evil, nor her works evil, and accordingly it shall not be burnt up; for the curse is taken from the earth, in that redemption that was in Christ: and in that the earth is not fruitful, but brings forth briars and thorns, and the like, it is not because the earth is evil, but only a just judgement of God, to make a fruitful Land barren for the sins of them that dwell in it: and so we cannot find in Scripture that this visible heaven and earth are to have an end; for we find to the contrary, that they are to continue, as in Jer. 33. 25. and 35. 36. and likewise it is said in the Psalms and in Ecclesiastes, that the earth endureth for ever; and so where it is said, that the heavens and earth that now are, are kept by the same word in s●ore, reserved unto fire against the day of judgement and perdition of wicked and ungodly men, this ye see is to be understood otherwise then hath been formerly.  
Now I shall make forth in brief concerning those things which do remain, according as God shall reveal the meaning of this Scripture.  
Now in the first place, where it is said, that the heavens and earth which now are, in distinction from that heaven and earth which were before the flood; which▪ if you do understand it in the letter, is the same as it was from the Creation; and therefore, as I have before spoken, the heaven and earth which now is, is to be understood in a spiritual sense, as, the heavens to be the glorious Ordinance wherein God hath appeared, and the earth to be wisdom, and gifts, and the like; these heavens and earth are to be reserved to fire against the day of judgement of wicked and ungodly men.  
Unto this some may object, How can this heaven and earth you speak of be reserved to fire for the destruction of wicked men, whereas the Saints suffer the judgements of God in this kind, and the wicked and ungodly are freed?  
Unto this I answer, Judgement begins at the house of God, as Peter saith; and if it begin at the house of God, where shall the wicked and ungodly appear? and if it be thus with the green tree, what shall become of the dry? But howsoever though this fire with which God doth judge flesh in his Saints, as it is in Isa. 66. the Lord doth judge with fire and the sword all flesh, in the first place: so I say this fire breaks forth in the house of God, unto the destruction of the flesh; and so you see the benefit that comes by it. Now this destruction of the flesh, it is not to be understood in the letter, but flesh in a spiritual sense, and so the works of the earth likewise. Now flesh in the Sain●s is that earth which shall be burnt up in some, by the fire of the Spirit, which hath dissolved heaven, and hath melted the elements, and burnt up the earth with the works thereof, even that which remains when the pure metal is refined and separated from it. Now this earth, as before I have spoken, is the best part of man, as his Reason, Natural Wisdom, and Learning: Now as the fire of the Spirit dissolves heave●, and melts the elements, and burns up the earth, which is the flesh in the Saints: so the fiery trials which are inflicted upon the people of God whilst they are in Babylon, do effect the same work as the fire of the Spirit, though it doth not so appear to our apprehension. Now when this is done, and heaven, which is the Word of God, is dissolved▪ ceasing to appear in a shadow, which is to see Christ in the flesh; now we do enjoy heaven more spiritually, in that we have more spiritual discerning; and Truth, which was our element, hath been refined, and hath lost nothing but its dross; and the earth being burnt up in the Saints, when all this is accomplished in the Saints.  
Object. How can it be said that the heavens and earth that now are, which is the Ordinances, as before spoken, can be reserved to fire against the day of judgement and perdition of wicked and ungodly men?  
Unto this I answer; It is, howsoever it may appear: for now heaven is passing away with a great noise, and the elements are melting with fervent heat, and the earth and the works thereof are burning up, which is all accomplishing in the Saints; and at this time the Church of God is in a sad condition: for the sorrows of a travelling woman are come upon them, as in Revel. 12. and Hos. 13. and Isai. 26. nay, the pangs of death are upon her; and sure it is not an easy matter for the soul to part from the body; and it is no otherwise when we must part from all our former comforts; and so when the Saints are under these fiery trials, the dolorous nature of them cannot be expressed: at this time the hateful enemies of God, the inhabitants of Caldea, do add unto their affliction, and in doing so, they do procure damnation to themselves, whose judgement (as Judge saith) of a long time slumbreth not; where he speaks of Enoch the seventh from Adam, who prophesied of these things, Behold the Lord cometh with ten thousand of his Saints, to execute judgement, &c. And so you see that these heavens and earth are reserved to fire against the day of judgement and the perdition of the wicked. And surely the long-suffering of of God, in that the heavens and earth have not passed away long ago, is, as the Apostle Peter saith, salvation to us-ward, in that God was not willing that any should perish, but that all should be saved: that is, God will offer salvation to all, and for this reason this heavens and earth are continued, which is the Ordinances, and the teachings of the Saints, because, God appearing in them, they are the ordinary means of salvation: for, as the Apostle Paul saith, faith cometh by hearing the Word of God preached: and certainly, though there have been much of earth made forth by the ministry of men, yet there is somewhat of God, so much as is necessary to salvation. And so when this heaven and earth which is reserved to fire in reference to the Saints, shall pass away with a great noise, and the element shall melt with fervent heat, according as before it is spoken, then presently follows the perdition of wicked and ungodly men: for when heaven is passed away, and vanished away, and taken away, which is the Ordinance, than there remains no more means of grace in an ordinary way, but howsoever no doubt but God will work extraordinarily in bringing in those who are heirs of salvation.  
Now another reason why the perdition of wicked and ungodly men followeth immediately upon the passing away of the Ordinances, is, Because when God is refining his people in destroying the flesh in them, he doth make use of the wrath of men, who do fill up the measure of their sin, by their cruel usage of the Saints: but sure the wrath of man shall turn to the praise of God, and the remainder of wrath will he restrain: and when God hath finished his work on mount Zion, whilst they are in Babylon, and so shall have gathered his people from all places whither they have been led captive in respect of a local separation from their hateful enemies, than he will visit the proud heart of the King of Babylon, and then the violence which hath been done unto the Saints, shall be on Babylon, shall the inhabitants of Zion say, as in Jer. 51. and our blood be on the inhabitants of Caldea, shall Jerusalem fay. And so when heaven and earth are passed away, and the Saints gathered away, then follows the destruction of the wicked. The Scriptures to prove it are many; as in Isa. 13. 14. &c. Jer. 50, 8▪ 44. and 51. 45. Mic. 4. Rev. 18. This is the day of judgement and perdition of wicked and ungodly men.  
Now having spoken, so far as God hath carried me forth, concerning the former particulars; I shall come to the next as it lieth in order, which is concerning the glorious state of the Church that shall not be until the Jews are converted unto the Faith. Unto this I do agree with those of this judgement; howsoever we differ concerning whom those Jews are which shall be converted. Now as God hath made known to me, I conceive that those Jews which are to be converted, are not the natural Jews: for we know there are no natural Jews, in that they are mixed among all Nations. But let it be granted that there are; yet it can be proved that the ten Tribes did never return out of Captivity, and so likewise they have no genealogy: howsoever I do not deny but that there are a remnant of those people according to the election of grace. But the Apostle Paul, who speaks most of the conversion of the Jews, speaks by the spirit of prophecy: and sure the Prophets and Apostles, though they spoke by the inspiration of the Spirit, yet they did see no further than the accomplishment of the Prophecies in the letter, in that the spiritual meaning was shut up until the end of time, as in Dan. 12. You shall find that when the Apostle had spoken at large concerning the calling of the Jews, Rom. 11. when he had spoken all which God had revealed by the Spirit, he breaks forth in ●o admiration; O the depth of the riches both of the wisdom and knowledge of God how unsearchable are his judgements, and his ways past finding out! And so when we read in Scripture concerning the calling of the Jews, it must of necessity be confined to the Israel of God; not Israel in the flesh, but the Israel according to election, who are the children of God according to the promise, which consist both of Jews and Gentiles: for the Apostle saith, Rom. 3, that he is not a Jew which is one outwardly, neither is that Circumcision which is Circumcision in the flesh: but Circumcision is of the heart, not of the letter, whose praise is not of man, but of God. And the Apostle saith likewise, All are not Israel, which are of Israel; but in Isaac shall thy seed be called: So the children of the promise are counted for the seed. And in Rom. 11. it is said, that the election have attained what they sought for; but the election have attained it, and the rest were hardened. But and if you will needs have it to be the Nation of the Jews which shall be converted, it cannot be the natural Jews, because they are mixed amongst the Heathens. Why then it must needs be a Jew according to profession: Why then if it be so, we see a good part of the Jews by profession converted to the Faith already; and the Lord will make a short work in the earth: For do you not see many of the Israel of God which have been under the bondage of the Law, in entering into Church-fellowship? and do not we see that God does begin to discover unto them their error, in thinking that they were under the Gospel, and so possessed of the substance? but now they find, unto their sorrow, that it was but a shadow, in that it vanished away. But howsoever, the comfort is, the Lord does begin to pour upon the house of David and the inhabitants of Jerusalem the spirit of prayer and supplication: and though they are in sadness in the consideration of what they have done, and so look upon him whom they have pierced, and shall be in bitterness for him, as one that is in bitterness for his only son; and in that day there shall be great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddo, as in Zech. 12. from vers. 10. to the end; but though (I say) it be thus with the Saints at present, there is a joyful day at hand, when the Lord shall return their Captivity as the rivers in the South. And so whatsoever is spoken concerning the return of the children of Israel out of Captivity, it is to be understood of Israel in the spirit. And whereas the Scripture speaks in the Revelation of the Tribes which are to be sealed, it is to be understood likewise in this sense.  
Now as for the judgement that is given unto the Saints, the glorious state of the Church, it consists most of all in respect of spirituals; though I do not deny but that there shall be a temporal power, which is begun already: for the Kingdom is begun even here in Babylon, among the implacable enemies of God, as in Dan. 2. Mic. 4. Now I do join with the Saints in this their judgement; though I must go further: for it will appear, that though the Kingdom is begun in Babylon, yet it shall not stand in Babylon, which is Confusion; but it is clear that God will gather his people out of Babylon, for divers Reasons.  
The first is, Because they are to be distinguished from other people, in that God will appear in them in glory; which cannot be here in Babylon, in that the Saints here are as black as pots, they are the off-scowring of all things, they are vile in name, and sore in affliction, even as Christ when he was on earth; but when he shall appear, we shall appear with him in glory; and certainly the whole earth shall be full of the salvation of the Lord, his holy arm in delivering his people, which cannot be until he shall gather us from amongst our enemies, and so go before us himself.  
Now another Reason is, why God will gather his people from all places whither they have been led captive; Because the Saints cannot sing the Song of Moses and the Lamb, until the Lord hath given a full deliverance to his Church, and brought them into the wilderness spoken of in Hos. 2. 14. And sure the Lord hath denounced to bring utter destruction on Babylon, which assuredly shall come to pass: and the Lord can do nothing in this kind, until he have gathered his people out from amongst them. Now the Scriptures to prove the gathering away of the Saints out of Babylon, and the utter destruction that follows, are, Isai. the 13, 14, 50, 51, and 52 Chap. Revel. 18. Now the Scriptures which do speak of the wilderness that the Lord will gather his people into when they are delivered out of Babylon, are likewise many: in which wilderness, though there shall be nothing in sight in respect of spirituals and temporals, yet the glory of Lebanon shall be brought into it, and the fruitfulness of Carmel. Now this wilderness which is prophesied of, that shall be a receptable to the Saints, it was never yet accomplished in the letter, and therefore we do verily expect to have it accomplished both in the letter, and in a spiritual sense. Now it is not needful for me to speak any thing concerning this wilderness: for the Scripture itself is so clear, that he that runs may read it. The Scriptures to prove, are these: Isai. 51. 1, 2. Isa. 43. from vers. 4. to the 12. Isai. 35. throughout; Isa. 51. 3. Isa. 48. 20. Hos. 2. from vers. 14. to the end; Rev. 12. Ezek. 34. Isai. 34. from vers. 20. to the end.  
Now I had thought to close up this Discourse that concerns the wilderness-condition which we do expect God will gather his Church into, when he shall separate them from Babylon, which is to be understood as well literally as spiritually. But seeing it is so incredible a thing to the Saints, I conceive they will have but little mind to compare the Scriptures which speak of such a condition. And therefore, since it is the will of God to call me forth to make it forth more clearly, I do here gladly follow him.  
In the first place, you may take notice of three particular estates which shall befall the Saints in this life, which may very well be rendered as a wilderness-condition; two of which are to be accomplished in spiritual Babylon, as Babylon may be rendered a State and a National Church; both which particulars concerning this wilderness, are to be understood in a spiritual sense. Now the Scripture to prove, is Hosea 2. 3. where God doth denounce his judgements against his people, in case they do not put away their adulteries from between their breast; and because they do not, the judgement follows, which is, to be stripped naked, and sit as in the day wherein she was born, in being made as a wilderness, and set as a dry land, and slain with Christ; and so it goes on to vers. ●4. Now in this Scripture the condition of the Church of God is remarkably set forth, in respect of us who have committed spiritual adultery, as it is here spoken of at large. And so the first wilderness condition is accomplished in the last and dreadful desertion of the Church, immediately before her great and glorious deliverance out of mystical Babylon, which deliverance is as well temporal as spiritual, even from the bondage of the creature, as in Isai. 9 4. and 10. 27. and then follows the wilderness-condition, Hos. 2. from vers. 14. to the end. We may see the like in Isa. 32. Jer. 30 and 31 Chap. I pray compare these Scriptures, which speak of the wilderness-condition that doth befall the Saints in this spiritual desertion, when God hath bereft them of all.  
Now there is another wilderness-condition in reference to the Saints whilst they are in Babylon, which is of another nature, as in Revel. 12, where there is mention made of the woman's fleeing into the wilderness●: before she hath wings given her, as is spoken in vers. 14. to flee into the wilderness in respect of a local separation; which hath been the condition of the Saints ever since the defection from the Faith, for the space of one thousand two hundred and threescore days: but now it is accomplished in the condition of the Saints which have brought forth a man-child; which man-child is caught up to heaven, unto God and to his throne; which shows that the spiritual man in those who are enlightened with that light of God, in whose light we see light; I say, the spiritual man in such a one lives in God, though as we are in the flesh, we are in Babylon, amongst our hateful enemies: And so our being in God in this sense, may be understood to be that wilderness into which the woman flees immediately after she hath brought forth a man-child, where she is kept in respect of her spiritual subsistence. And this we may likewise observe; she is fled into this wilderness before she is persecuted by the dragon, and so hath wings given her to flee away. And so I see that this wilderness in a spiritual sense may be said to be God himself, as in Isai. 33. when the Spirit shall be poured down from on high, even that wilderness spoken of in Hos. 2. which we were made in our spiritual desertion, shall be a fruitful field, and the fruitful field a forest.  
Now having spoken of the wilderness in the spiritual desertion, and after the resurrection into which the woman flees; now the main business is to prove that the Lord will gather his people into a wilderness, as a wilderness is to be understood in the letter, when the Lord shall gather away his Saints in respect of a local separation from Babylon. Now the Scriptures to prove this, are as followeth: Isa. 35. throughout; Isa. 48. 20, 21. Isa. 51. at the beginning; Jer. 31. 1, 2. Ezek. 34. 25. you may take notice of the whole Chapter; Hos. 2. from vers. 14. to the end; Revel. 12. 14. I pray compare these Scriptures.  
And so with this I shall close up, nothing doubting but that the Lord will in his good time reveal unto his people those things which have been hidden from the beginning of the world, whilst that others shall promise to themselves peace and safety, when sudden destruction shall come upon them, as travel upon a woman with child; but the Saints shall foresee the evil, and have an escape.   

The Third Letter, Concerning the Resurrection of the dead.  
Dear Friends,  
IT is the will of God to call me forth to hark what he shall say, and so accordingly to communicate it in the same giving forth of the Spirit, in that here I must make it known to you, before I can conceive it in myself. Now the main thing that God will speak by me at present, is concerning the condition of mankind after natural death, and so likewise of the Resurrection of the body: and in this God doth condescend unto my weakness, in that some few hours since I did retain sad thoughts concerning the state of the Saints departed, with those who shall, before the glorious manifestation of Jesus Christ in the flesh, and so likewise of the redemption of the body; which redemption shall be as well temporal as spiritual. Now the faithful who are departed this life already, with those who shall before this glorious manifestation, it doth not appear that they do partake of that glory which they do who shall live unto that time, and if that we do not expect the resurrection of the body after the natural death.  
Unto this I answer; Though we do not expect such a resurrection as formerly, yet we do expect a resurrection of the body mystical: for when some of the people of God (as in 1 Cor. 15.) might object, according to their conceiving, as the Apostle speaks in that place, Some may say, How are the dead raised, and with what bodies come they forth? Thou fool (saith he) that which thou sowest is not quickened except it die, as in vers. 35. and that which thou sowest, thou sowest not the body which shall be, but bare grain, it may be of wheat, or some other grain●● but God giveth a body as it pleaseth him: and so he goes on to verse▪ 42. so also is the resurrection of the dead: it is sown in corruption, and it is raised in incorruption; it is sown in dishonour, and raised in glory; it is sown in weakness, and raised in power; it is sown a natural body, and raised a spiritual body. There is a natural body, and there is a spiritual body; as it is written, The first man Adam was made a living soul, and the second Adam was made a quickening spirit. And so it follows unto vers. 47▪ where it is said, As we have born the image of the earthly, so we should bear the image of the heavenly: that is, as we now bear the image of the earthly, that is, the image of Christ in the flesh; so we shall bear the image of the heavenly, Christ, who is said to be a quickening spirit: and here we are raised a spiritual body; for the body is Christ; and so the spiritual bodies of the Saints are not distinct one from another, but they make up the fullness of God, and so this full God shall be manifested in the flesh of those Saints who shall live to the state of perfection: and so the resurrection of this corporal body, or flesh and blood, as well in a spiritual sense as literal, cannot inherit the kingdom of God, neither can corruption inherit incorruption: and so the Apostle saith, Behold, I show you a mystery; we shall not all die, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: and in Isai▪ it is called the great trump that shall sound, and then the dead in Christ rise; concerning which I have spoken in another place. So you see that these Scriptures do not concern the resurrection of the body after death, which death cannot properly be said to be death, in that the body is called a Tabernacle▪ now a Tabernacle cannot be said to die, only it is dissolved; as the Apostle saith, When this earthly tabernacle shall be dissolved, we have a house not made with hands, but eternal in the heavens. And so natural death may be looked on as when a man puts off his clothes when he goes to rest▪ and the Apostle could desire not to be unclothed, that is, to put off this natural body, but rather to live unto that time when the Saints shall be clothed upon, and mortality swallowed up of life. And so likewise the Scripture speaking of Christ, calls his flesh a veil, saying, the veil, which was his flesh: And so the natural body is only a veil; and when this veil, which is the flesh, is put off, than man may be said to die, and then this veil, which is the body, returns to the earth, and the spirit returns to God that gave it. Now this shows that the reasonable soul which is in all mankind, is God himself, who is in a wicked man as well as in the Saints; as the Apostle speaking to the Athenians, comprehends them amongst the offspring of God, Acts 17. 28▪ 29. when he saith, Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold or silver. Now though God may be said to be in a wicked man, Christ is not in any but those that are Christ's, those who are the sons and daughters of God Almighty, in whom God is manifested in the flesh: however, the Saints stand in the same relation to God their Father before the time of this glorious manifestation, as the Apostle saith, We are the sons of God, but it doth not appear what we shall be: but when he shall appear, we shall be like him; for we shall see him as he is: and when to us a child is born, to us a son is given, the government shall be upon his shoulder: and in Revel. 12. that manchild which is brought forth, as he is caught up to God and to his throne; so likewise he is to rule all nations with a rod of iron. Now this Son in Isai. 9 and this man-child in Revel. 12. and he that sits on the white horse in Revel. 19 11. who is called Faithful and True; I say, that which is spoken of in these Scriptures concerning Christ, it is to be applied to every particular Saint, who are comprehended in the number of those that overcome, Revel. 2. 20. where it is said, He that overcometh, and keepeth my works unto the end, to him will I give power over the nations, and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to pieces, even as I have received of my Father; and I will give unto him the bright morningstar. So likewise Psal. 2. which speaks of that power which is given to the Saints, which is confined unto those which shall overcome, which shall sit down with Christ in his throne, as in Revel. 3. 21. where it is said, To him that overcometh, will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father on his throne. Now when it is thus with the Saints, Christ ceaseth to be a mediator, in that the Saints are invested into the kingdom, and so declared mightily to be the sons of God, by the resurrection from the dead, and so have overcome hell and death, being risen with Christ, as in Hos. 6. 2, 3. and 13. 14. I will ransom them from the power of the grave, I will redeem them from death. O death, I will be thy plague; O grave, I will be thy destruction. Now this ransom is an overcoming, in that it is said in the Revelation, that the Saints did overcome by the word of God and the testimony of Jesus, which is done in the glorious manifestation of Jesus Christ; and so we are in a capacity to keep the works of God unto the end. Now this may be understood divers ways, concerning which I cannot speak at present: But when the Saints shall thus overcome, they shall sit down with Christ in his throne, even as he overcame, and sat down in his father's throne. Now this Kingdom of Christ is distinct from the former, which was the Kingdom of Christ in the flesh, a Kingdom of Forms, a power over us; but this Kingdom throws down all forms and power over us, and all powers that were over us also in respect of the Ordinances, which vanish away when this Kingdom doth begin: and so likewise this Kingdom shall throw down all powers on earth, Dan. 2, 44. speaking there of the last powers, it is said, In the days of these Kings shall the God of heaven set up a Kingdom which shall never be destroyed; and the Kingdom shall not be left to another people, but it shall break in pieces and consume all these Kingdoms, and stand for ever. Dan. 7▪ 27, it is said, The kingdom, and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the Saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him; which is the fullness of God, which comprehends all the Saints departed, which shall be manifested in flesh, which is that resurrection spoken of as before. Now this Kingdom which I have formerly spoken of, is begun in Babylon.  
Now here I have made a digression from the matter in hand, in that I must follow God: but now I am returned again, and so accordingly I shall speak further concerning these particulars, according as God shall give in, which is concerning the state of the body after natural death.  
Now we all know, as the tree falls, so it lieth, and never riseth again as to live: and that seed which is sown, it dieth, and ceaseth to be as it was; that same body never appeareth. And so when man dieth, his body returneth unto the earth, as in Ecclesiastes, and Gen. 3. 19, where it is said, In the sweat of thy brows thou shalt eat bread, until thou return to the earth; for out of it wast thou taken: for dust thou art, and to dust shalt thou return.  
Unto this some may object, The creature is ransomed from eternal death, by the redemption that was in Christ, in respect of the bodies remaining ever in the grave: for it is said, 1 Cor. 15, that As in Adam all die, so in Christ shall all be made alive: So from this Scripture we do conclude there shall be a resurrection of the body.  
Unto this I answer, There can no such thing be gathered from this Scripture, 1 Cor. 15. 22. for whereas it is said, As in Adam all die, so in Christ shall all be made alive; this death and resurrection is to be understood in a spiritual sense, and not to be understood of the death and resurrection of the body: for natural death cannot be said simply to be death; and so the resurrection of the natural body cannot be said to be life; for if it were so, the bodies of the wicked may be said to rise to life, as well as the Saints: But death eternal is death, and life eternal is life: to be cast into outer darkness, where there is weeping and gnashing of teeth, and to be cast out of the favour of God, this is death; and to live in God, who is love, and nothing but love, as the Apostle saith, God in love, and he that loves in live, liveth in God and God in him, this is life eternal, to know this God, and his Son, whom he hath raised from the dead; not only to know that God hath raised Christ from the dead, but he hath raised me with Christ, and so destroyed death in me, which is the last enemy: in that we are risen with Christ, death and hell are destroyed in the spiritual man, and cast into the lake of fire and brimstone, which is the second death: now this second death belongs to none but the wicked, the Saints being altogether freed.  
Now it may be demanded what this lake of fire and brimstone is, and so consequently what is the second death from which the Saints are free.  
Unto this I answer; The second death is only that horror of Confusion which shall be in wicked men in the day of perdition, concerning which the Saints have some experience in the last and dreadful desertion, as in Hos. 13. 13, 14. from whence they are ransomed; and so in Dan. 12. 1. Jer. 30. beginning at verse. 5. For thus saith the Lord, We have heard a noise of trembling, of fear, and not of peace. Ask ye now and see whether a man doth travel with child. Wherefore do I see every man with his hands on his loins as a woman in travel, and all faces are turned into paleness. Alas, for the day is great, and there is none like it: it is even the time of Jacob's trouble; but he shall be saved out of it. And so it follows in vers. 8. which showeth the full redemption of the Saints, as well in bodies temporal as spiritual.  
Now death in a spiritual sense, is death; as to be cast out of the favour of God, &c. and this was the death that God did denounce to Adam, in the day that he did eat the forbidden fruit, Gen. 3. Now this death is not the natural death of the body; for that cannot be said to be death, as before it is spoken; but death in this sense as here, from the which death mankind is ransomed, in that redemption that was in Christ: for now there is no hatred in God; for God is love; nay, he is love to his enemies, as our Saviour saith, Love your enemies, that ye may be like your heavenly Father: and God saith, Anger is not in me, as in Isai. for, should God be angry, the creature would be as stubble before consuming fire.  
But than it may be objected, If God be love to all, why are not all saved?  
I answer, Because God doth not manifest himself in his own nature unto▪ any but those who are ordained to life, as in Acts 2. As many as were ordained to life, believed. So Judas said, Why dost thou manifest thyself to us, and not unto the world? And our Saviour said, To you it is given to know the mysteries of the kingdom of heaven; but to them in parables, that they seeing might not see, and hearing might not conceive. And the Apostle saith, that Israel hath not attained what he sought for; but the election hath attained it, and the rest were hardened. And so where God doth not manifest himself in the face of Jesus in the anointing, such a one continues in unbelief, and so dead in trespasses and sins: and such were some of you, as the Apostle s●ith, until we were washed and made clean by this anointing. And so those in whom this anointing, this Spirit of Jesus is, in whom Jesus Christ is come in the flesh, such a one need not that any should teach him; for, as the Apostle saith, the anointing teacheth him. And so as we are taught of God, so are we like wise freed from the bondage of the Law, and all Forms, nay Gospel-forms, as in Isai. 10. 27. where it is said, It shall come to pass in that day, that his burden shall be taken off thy shoulder, and his yoke from off thy neck; and the yoke shall be destroyed because of the anointing. And Isai. 9 it is said, Thou hast broken the yoke of the burden, the staff of the shoulder, and the rod of the oppressor, as in the days of Midian: for every battle of the warrior is of confused noise, and with tumbling garments in blood; but this shall be with burning, and with fuel of fire: and the reason is given, For to us a child is born, to us a Son is given; the government shall be upon his shoulder, as vers. 6, 17. and then we are freed from all servitude, as well temporal as spiritual; for there shall be no grieving brier nor pricking thorn; the whole creation shall be subject to the Saints, and they shall rule over their oppressors: Isai. 65. 15. Behold, my servants shall sing for joy of heart, but you shall howl for vexation of spirit; and ye shall leave your Name for a curse to my chosen. And it follows, vers. 7. Behold, I create new heavens and a new earth; the former shall not be remembered, nor come into mind: but be you glad and rejoice for ever in that I create: for behold, I create Jerusalem a rejoicing, and her people a joy; and the voice of weeping shall be no more heard in her, nor the voice of crying. And so it follows to vers. 23. where it is said, They shall not labour in vain, nor bring forth in trouble: and in vers. 25. The wolf and the lamb shall feed together; which shows the glory of the Saints in this life, and their freedom from servitude. When it is thus, we are no more subject to any Law, but the law of liberty; and so we are made kings and priests to God, to offer up spiritual sacrifice, when the Lord shall have thus purified the sons of Levi by this anointing, that they may bring an offering to him in righteousness, as in Mal. 3. Here I have made a digression.  
But now if God will put words into my mouth, I shall speak as concerning the resurrection of the body, and the state of mankind after natural death.  
Now in the first place, it is clear in Scripture that there is no resurrection of the natural body; but that resurrection spoken of, is the resurrection of the body mystical, which is to be understood in two particulars.  
First, a resurrection in this life out of a spiritual desertion, as I have formerly spoken of at large.  
Now there is another resurrection of the mystical body, in respect of the Saints departed, concerning which Christ speaks to Martha, when she did answer to our Saviour according as the people of God do now adays, as they do conceive of spiritual mysteries: But when our Saviour said unto her, Thy brother shall rise again; she replied, I know that he shall rise again at the resurrection at the last day. But here we may observe, though our Saviour doth not contradict Martha in plain terms, yet he speaks quite contrary to her conceivings: for (saith he) I am the resurrection and the life: whosoever believeth in me, though he were dead, yet shall he live; and whosoever liveth and believeth in me, shall never die. So that from this it is clear, that death natural is not death, and the resurrection of the natural body is not life, because we know by experience that the people of God that live, and believe in Jesus, do die a natural death. And so this resurrection spoken of in Scripture is to be understood in a spiritual sense, as in the first place a resurrection out of a spiritual desertion, which the death and resurrection of Christ did typify, as now that Christ suffered as our surety, and so as a sinner: and though he was put to death in the body, yet he did not die as other men, but only lay down his body: for it was said of him, that God would not leave his soul in grave, neither suffer his body to see corruption: for, he laid down his life, to take it up again.  
Now as Christ was slain by our sin, as our surety; so we are slain by our iniquities in a spiritual sense, as it was spoken of Ephraim, Hos. 13. 1. to the 15.  
And not only doth the resurrection of Christ typify the resurrection of the Saints out of spiritual desertion, as in Isa. 26. and Hos. 6. but the resurrection of Christ did typify the resurrection of the whole mystical body after natural death, as before spoken. And likewise it is said, when Christ comes in glory, all the Saints are gathered together from the four winds; which shows a general resurrection, as well of those that are depart●d, as those which▪ shall be alive at that time. And in Dan. 7. it is said, when the ancient of days did sit, thousands and thousands stood before him, and ten thousand times ten thousand did minister unto him. Now, as I have formerly said, this is not to be understood of the natural body, but the resurrection of the mystical body complete in one.  
Now having spoken of the resurrection of the Saints after their natural death; I shall now, God assisting, speak concerning the state of the wicked, according as God shall give it in to me.  
As the glory and joy of the Saints in heaven is unspeakable, concerning which, Eye hath not seen, nor ear heard, neither hath it at any time entered into the heart of man to conceive; which now is revealed to us by the Spirit, though it cannot be apprehended in the carnal sense, as we are flesh: so on the contrary, that horror of conscience and torment which shall be in the wicked, is likewise unspeakable: For when a wicked man dies in respect of his natural death, that spirit of God which is in a wicked man, returns to God again; and so God and the wicked man is separated for ever and ever; and so God ceaseth to be Love as to them, and the creature is given up unto the devil, to be tormented to all eternity; which torment begins in the day of judgement and perdition of wicked and ungodly men; and so it is clear in Scripture, the wicked are not to be tormented until that time: for a spirit is not capable of torment, but when it is in the body; and so the spirit of the devil that is in a wicked man, shall remain unto all eternity. And as in the day of judgement and perdition of wicked men, there shall be a separation between the sheep and the goats, the Saints and the Wicked; even so likewise shall Christ appear, and all his Saints with him, which make but one incomprehensible God, one Body, which is Christ: so this incomprehensible God, this Christ, the manifestation of the Father, shall appear in those living Saints, who shall live successively, and so this glorious manifestation shall come in more and more, until the incomprehensible God be comprehended in the Saints. And then when it is thus, the body shall be clothed upon, and mortality shall be swallowed up of light, and these very bodies of flesh shall be annihilated and brought to nothing. Now as this glorious manifestation of God shall appear in the flesh of the Saints, which is that resurrection spoken of, in that we are raised a spiritual body: so on the contrary, all the infernal spirits which have acted in the spirits of the children of disobedience from the beginning of the world, shall be comprehended in one body, which is a spiritual body likewise, the spirit of the devils: and so all these infernal spirits being comprehended in one, shall be manifested in the flesh of the wicked, when God shall say, Go ye cursed into utter darkness, where there shall be weeping and gnashing of teeth world without end: For, the worm shall never die, and the fire shall never be quenched. And so it is clear from Scripture, that all the infernal spirits shall be tormented in the bodies of the wicked who shall live until the day of Judgement, because, as I have formerly said, a spirit is not capable of torment, but a spirit is capable of joy, concerning which we have a cloud of witnesses in the Scriptures, in what God hath revealed to his people. And now to this we shall find that the devil speaks to Christ in those who were possessed, which came out of the graves, very fierce, who cried out, What have we to do with thee, O Jesus the Son of God? art thou come to torment us before the time? And from this Scripture, the bodies of the wicked, whose time of torment shall be when God hath destroyed death and hell in his Saints, which is all darkness, all fear and terror, all vexation of spirit which the Saints are subject to before the glorious manifestation: but when God shall appear thus in his Saints, than hell and death which remain yet in the flesh after the beginning of this manifestation, though the spiritual man be destroyed, shall be cast into the lake of fire and brimstone, which is the second death: and so the Saints may be said to torment the wicked, as the devil spoke to Christ: which time of judgement is not yet begun; but when the Lord shall give a deliverance unto all his people, both from the spiritual bondage, and out of the spiritual desertion, than begins this hell to the devil and his angels, which shall be in the bodies of the wicked, as in Zech. 14. 12. Isai. 66. last.  
With this I shall close up this Discourse, committing both you and this unto that God who will bring to light those things which have been a long time hidden in darkness; nay, he will make known that which hath been kept secret from the beginning of the world; not only that which was made known to the Prophets of old, and the Apostles, who saw no further than the letter only, that which God did reveal unto them by the Spirit, which was to be accomplished in that age: for they did only see Christ in the flesh, and so they did see Christ as thorough a veil, and accordingly they did expect more glorious manifestations which should appear to them who live unto the time of the glorious appearing of the second coming of Christ; which manifestation doth now begin to some, in whom the day-S●ar doth appear.  
So I shall ever remain yours in Christ, Elizabeth Avery.   
FINIS.