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.

Christian Letters, The First, Opening the Mystery of the state and fall of BABYLON. (Book 1)

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 kinde: So in the first place I shall speak of Babylon, as it is that vail of Darknesse which covers all flesh, Isa. 25. 7. which God will shortly take away from all his Saints: but at present this vail covers all flesh more then ever, and Antichrist the spirit of Errour doth reside in the flesh more then ever, even in the Saints themselves as well as o∣thers;

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 confesse 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 incon∣siderable number of the Saints, who are enlightned 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 Errour, doth remain in the generality of mankinde, yea the Saints them∣selves, 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 other∣wise: and not onely is Confusion and Errour in all false Wor∣ship, but Babylon is in the purest Worship, that is most a∣greeable 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 restaura∣tion of the Truth in the same form of Worship which at the first was given forth. And so we must look for new disco∣veries, such as have not been yet, as the Prophet speaks, The things that have not been, shall be told you: and the Apostle Pe∣ter speaking unto the Saints in general, and in them he spake to us, whom it doth more immediately concern, even we which live in this age, wherein the Prophecies are to be ac∣complished in a spiritual sense; the Apostle Peter says (2 Pet. 1. the three l••st verses) You have a more sure Word of prophe∣cie, to which you shall do well to give heed, as unto a light shining in a dark place, until the day dawn, and the day-star arise in your hearts. Now Babylon, you see, is not onely the Church of Rome, which doth appearto all that are enlightned to be so, because their Religion consists of so many particulars, which

is needlesse 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 Kinreds, 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 I∣mage spoken of Dan. 2. 34. which are different from the legs, which are altogether of Iron, which did shew 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 Lords 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 ex∣cellencies in them then the head of gold: for though the feet and toes be thus mixt, part of Potters clay, and part of Iron, which shews 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 destru∣ction the Prophets of old and John in the Revelation speak, that spiritual Babylon as it is a State and Church, and mysti∣cally Babylon in our gathered Churches, and Antichrist ren∣dered 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, then 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 spi∣ritual 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 Errour, and so slain by their sin. And sure natural Babylon did never use such cruelty on the Saints as the Scripture speaks of; onely 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, it's Babylon in the Saints, that is, Confusion and Errour have slain the Saints in a spiritual sense: as the Lord says concerning his people, that they were slain by their ini∣quity; 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 it self. Now this is Babylons 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 shews how Ba∣bel 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 na∣ture of which, is fully made forth in Psal. 11. So, as Baby∣lon

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 re∣mains 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 moun∣tains 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 Sion, which he will effect by the cruelty of the inhabitants of Caldea, to the mortifying of the flesh in the Saints, then 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-childe spoken of Rev. 12. 1, 2. Isai. 9. and 66. which man-childe is understood in the first place to be onely the glorious manife∣stations of God in the flesh of that number of Saints in whom he doth appear. Now when God doth thus appear in any, then 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 glori∣ous 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 childe; but the woman had fled into the wilder∣nesse, where she is kept, as is spoken of in the Scripture: which wildernesse, in a spiritual sense, is onely 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 Baby∣lon, shall the inhabitants of Sion say, not onely 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 darknesse hates the light, so as they hate the light: they persecute them in whom God doth appear, and in persecuting them, they dash them∣selves 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 grinde them to powder, even as Ba∣bylon 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 Ba∣bylon shall fall in all gathered Churches, and in all the Saints shortly; and so not onely shall the stone break the feet of the great Image, bu•• when the feet are broken, then all falls with it, the gold and silver, which is the truth it self 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 try∣ing 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 drosse, and the Saints nothing but their corruption; and when this is done, the whole body shall go out of Baby∣lon, and fl••e out of the land of the Caldeans, with a voice of singing, Isa. 48▪ 20, 21. When we shall trust God in a wil∣dernesse-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 spi∣ritually in respect of Errour; 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 Cha∣pters; Mala••h the 13. and Revel. 18. Compare these Scri∣ptures, which shew the great tribulation which shall befal the Church of God immediately before her deliverance out of Babylon, in respect of Darknesse and Errour, and her deliver∣ance likewise temporally from the bondage of the creature, the hateful enemies of God; and so the Church shall be secu∣red in that chamber spoken of in Isai. 26, and the wildernesse, 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 resting-place 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 perswade his peo∣ple 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, then they take up this sad expression, We would have healed Babel, but she is not healed; let us leave her, and de∣part 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 Coun∣try 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 wildernesse for the Saints to depart into, when he shall gather them from the land of their Captivity: not a wildernesse where there is want of all things, but where there shall be abundance both of spiritual and temporal en∣joyments, as can be proved by the Scriptures before quoted; which is an undoubted truth, as well in a literal sense as spi∣ritual. I say, it may appear to be a wildernesse for the present to the carnal sense, but it shall not be so long; for the Scri∣pture doth prefix a time, Rev. 12. a time, and half a time; that is, three yeers and a half: and then, when that time is accom∣plished, as in Isai. 31. the solitary places and the wildernesse shall rejoyce for them, and the desarts shall blossome 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 acknow∣ledge shortly, when as they shall say in the words following, The Lord hath brought forth our righteousnesse; let us declare in Sion 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 un∣der these sufferings, that they would make too much haste, and be gone before that God have finished his work on mount Sion, 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 onely 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 potters clay, and partly of iron, have mixt them∣selves with the seed of men, and so upon this account the seed of men is more precious then the golden wedge of Ophir: for none will deny but that the body of the meanest man in the world is more worth then 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 I∣mage 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 Scri∣ptures speak.

Unto this I answer, It is true that the Saints are men, and subject to infirmities, none will deny; but the Kings 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, then the enemies shall behold them; and then 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 joyn 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 mixt themselves with the seed of men, thinking thereby to joyn them∣selves 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, then the head of gold must needs be un∣derstood to be the Truth: and so I say, How can it be made ap∣pear that there is more excellency in the Saints, who are but men, then in that whereby they are sanctified? for Christ prays the Fa∣ther thot he would sanctifie 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 Tem∣ple, it was nothing; but whosoever sware 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 then 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 then the Truth it self. 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 ministery of man in Babylon, which appeareth most glo∣rious 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 darknesse, 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 darknesse, 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 watch-tower, 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 him∣self more then ever, in making his to know that now, which hath been hidden from the beginning of the world. And so wishing all happinesse 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 ap∣pear 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 Prophesies 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 inter∣pretation given, but its own acts, which the Scripture men∣tions in Dan. 2. 7, 8, 11. Now in the Letter, the four Mo∣narchies spoken of Dan. 2. which was first the King of Ba∣bylon, the head of gold, and so the other three Monarchies successively as the Scripture speaketh it, needs no interpreta∣tion, because it is clear in the letter: but howsoever, all Pro∣phecies 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, brasse, 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 Baby∣lon 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 I∣mage, whose head was of gold, and his brest and arms of sil∣ver, 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 Ba∣bylon, Jer. 51. where it is said that Babylon hath been as a gol∣den cup in the Lords hand; the nations have drunken of her

wine, therefore do the nations rage: and it is evident that Ba∣bylon 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 Ordi∣nance, which may be very fitly compared to the brest and arms of the great Image, which are of silver. I speak of the Or∣dinances 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 brest and arms, which are of silver, signifie the Ordinances, whereas the Ordi∣nance in it self is but a vail or shadow, and silver is a pure metal, though not so esteemed of as gold?

Unto this I answer; Though the Ordinance in it self is but a shadow, and so Babylon, yet no question but that there are some glorious truths held forth, which may be compared un∣to silver; though the gold and silver it self shall fall in the fall of Babylon.

Now having spoken of the head of gold, and the brest and arms, which are silver; next I shall speak of the belly and thiths, which are of brasse, that may very well signifie 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 Ministery, 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 Or∣dinances, 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 Ba∣bylon.

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 spo∣ken 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 onely been in the Monarchi∣cal S••ate, but in the foregoing Parliament of England, which did in its special manner appear to be that glorious State spo∣ken of Ezek. 28. and not onely have spiritual excellencies ap∣peared 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 ac∣cordingly 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 no∣thing 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 brest of silver, and the belly of brasse, and do onely 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 accom∣plished already in the letter, and the fourth almost, though

there is some of it remains behinde, concerning which we must give literal interpretation, before the spiritual meaning shall be made known. Now as for the literal intepretation of the legs, feet and toes of the great Image, and the spiritual interpretation of the head, brest 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 accom∣plished in the Kingdom of the Saints. And with this I shall end this discourse.