MY Design at present is not to give an Explication of this Vision, [...] (as they call it) but only to re­present the main Strokes of it. And because I intend to be very short, I shall forbear all prefacing, and content my self with only minding the Reader, That in a late Book, entitled, A Resolution of three Questions, &c. I have clearly prov'd (for ought I find to the contrary,) 1. That the fourth and fifth Chapters of the Revelation, are properly a Prophecy of things to come to pass after St. John's receiving the Vision of them. 2. That by Opening the sealed Book, Rev. v. is meant, or prefigur'd the Explaining of it. 3. That by the Throne in both those Chapters is meant a Throne of God on Earth, and not his Throne in the highest Heaven. From these Principles, which I take to be evidently and demonstrably certain (for which I refer my self to the afore-said Book,) I now come to give some general Account of the meaning of the Vision.

And since it appears, that the said Chapters are a continued order­ly Relation of Things seen by St. John, as Types of Things to come to pass after, and which were not in being at the time of his recei­ving the Vision: if in looking forward from that time, we could but pitch upon any one remarkable Passage in the Vision, and apply it certainly to its proper Event, we should be in a very fair way of ex­pounding the whole Prophecy, so far as it is fulfilled; it being no very hard matter for those that have any skill in the Prophetic Stile, to apply Prophecy to History, when they know whereabouts to seek for it. Now, if I be not very much mistaken, the second Verse of Rev. v. is of that Nature; I mean, such as may certainly and irre­fragably be applied to its proper Event. Here therefore we must fix our Engine, (to wit, upon the Point of Time referr'd to in that Passage) if e're we hope to move this dark Prophetic World (which, [Page 2] like the Natural one, consists of Heaven, Earth, Sea, and Creatures in them) into some better Light, than it has yet been view'd in.

The words of Rev. v. 2. are these, And I saw a strong Angel pro­claiming with a loud Voice, Who is worthy to open the Book, and to loose the Seals of it? That by Angels in the Vision, are meant Men in the Completion, there needs no other proof than the unanimous Consent of all Interpreters whatsoever, who thus expound the An­gels of the seven Churches. But I have more particularlySee Resol. of three Questions, pag. 15, 16, 17, &c. prov'd, as to the Prophecy we are now upon, that it concerns only things that were to come to pass on Earth; and consequently this Angel must be some mortal Man. But it cannot be any Man of an ordinary Character; forasmuch as he is set forth to be a strong Angel, and said to have proclaim'd with a loud Voice. The Substance of his Proclamation we have in these words, Who is worthy to open the Book, and to loose the Seals of it? The Book is the same which the Lamb takes out of the Hand of the Sitter on the Throne, Rev. v. 7. and opens, Rev. vi. 2, &c. where also we have the Contents of each Seal set down in order. By Opening its Seals, is meant Explaining it; and, by being worthy to open them, is meant being able to do it; as it is expounded in the very next Verse, viz. Rev. v. 3.

Let us see now if we can find, in all the time from St. John's re­ceiving this Vision downwards, any such Person, being a Man of extraordinary Quality, to have made a publick and solemn Procla­mation in the hearing of the whole World (as it were) to the afore­said purpose, and we may certainly perswade our selves, that He is that very Person referr'd to in the Prophecy.

One I know, that fully answers every one of these Particulars; and I believe the whole Series of History from St. John's time to ours, affords no other Instance. I mean King James of famous Me­mory, in his Preface to his Apology for the Oath of Allegiance, pag. 108. lin. 1, 2, &c. It cannot be denied but K. James was a strong Angel, as being Soveraign Monarch of three flourishing and po­tent Kingdoms. And it is as evident, that he spake in that Preface with a very loud Voice; for he inscribes it himself expresly, To all Christian Monarchs, Free Princes, and States. So that he must needs have been heard far and near. If therefore his Proclamation be for Substance the very same with that in the Prophecy, what doubt can remain, but that the Prophecy is to be expounded of it; and that its Author, the King, is that strong Angel there spoken of?

We must know then, that this good King, after having given his Conjectures (as himself calls them) upon several Passages in the [Page 3] SEALED-BOOK, endeavouring to find the Antichrist in them (as may be seen inpag. 84, 85, 6, 7, 8. &c.) concludes that dis­course in these words (p. 108. lin. 1.) My only Wish shall be, That if any Man shall have a fancy to refute this my Conjecture of the An­tichrist, that he answer me orderly to every part of my Discourse; not contenting him to disprove my Opinion; except he set down some other Method after his Form, for Interpretation of that BOOK OF THE APOCALYPS, which may not contradict no part of the Text, nor contain no Absurdities. Otherwise it is an easy thing forMomusto pick quarrels in another Man's tale, and tell it worse himself; it be­ing a more easy practice to find Faults, than to amend them.These are the King's own words; so plain and applicable of themselves, that without troubling the Reader with any Remarks upon them, I appeal to his Judgment and Conscience, whether he do not think them to be the same for substance with the Proclamation in the Vi­sion,Who is worthy to open the Book, and to loose the Seals thereof?

Since therefore every Particular answers so exactly to the Vision, and the Case is so uncommon and extraordinary, that nothing like it can be produc'd from the beginning of the World to this Time, we must never hope to attain the sense of any Prophecy, if we can­not see a Truth so manifest as this is, viz. That in our Gracious So­veraign King James the first, was fulfilled that which is foretold Rev. v. 2. of the strong Angel proclaiming with a loud Voice, Who is worthy to open the Book, and to loose the Seals thereof? And though this Truth (as many other things) may seem so strange at first, that we shall hardly trust our very senses in attesting it: yet (be­ing grounded on so certain Evidence) I make no doubt but when a little thinking shall have rendred it familiar, we shall easily acknow­ledg it.

Taking therefore this so unquestionable a Truth for our Key to the whole Prophecy, let us try if we can penetrate any further into the Recesses of it; by taking a general view of some of the most re­markable Passages that precede, and some others that succede this of the strong Angel proclaiming.

If we look backward, we find in the Verse next before (viz. Rev. v. 1.) The Sitter on the Throne represented with the sealed Book in his Right Hand. Can any thing be conceiv'd a more lively and na­tural Resemblance of THE DEFENDER OF THE FAITH (the peculiar Title of our Kings) than this? Who knows not that the right Hand is both the Instrument, and the Symbol, of pow­erful [Page 4] protection? And as for the Book, it is manifestly a part of that Sacred Volume, wherein the whole Faith of a Christian is comprehended. And it is withal, such a part of it, as perhaps no King in the whole World has ever taken in hand to that purpose as the King we speak of did, who is as zealous in expounding it, as any Interpreter we shall meet with. From hence therefore there a­riseth another great assurance to us, that the former part of Rev. v. is a Prophecy relating to the Person of that excellent Monarch.

Obj. But how comes the King to be represented as God, fitting in a Throne, Rev. v. 1. and in the very next Verse, only as as a strong Angel, i. e. a Minister of God? I answer; Because in DEFEND­ING the FAITH of that Book with his right Hand, he did the part of a King, or earthly God; but in shewing himself so sollici­tous for the understanding of it, he appear'd but like a Minister, or Divine, or (in the phrase of the Apocalyps) an Angel of the Church. It is the King's own distinction;Pag. 4. of the Preface before cited. I thought it (says he) not comely for me being a King, to put my Name to Books concerning scholastic Disputations, whose Calling is to set forth Decrees in the Impe­rative Mood, &c. Whence you see how fitly (even according to the sense of the King himself) he is set forth in the first Verse as God; in the next, but as an Angel. Tho even in that, his Cha­racter is observ'd in a great measure, he being represented, not as an ordinary Angel, but as a strong One, with a loud Voice. In like manner, and for a like reason, the same Person who is call'd at Vers. 5. a LION, is in the very next exhibited as a LAMB.

From hence I shall deduce this Corollary (which also every Parti­cular hereafter to be discuss'd, will confirm) That by the Sitter on the Throne is meant the Kings of ENGLAND; or else, how comes King James to be found upon it? (For it is evident that he wrote the Book afore-quoted, after he was come to the English Throne.) I must desire it also to be observ'd, That in Scripture-Prophecy, one King, or Sitter on a Throne, is set to signify a whole Succession of them. Which is so well known to all the Candidates of Prophecy, that I must not waste my time in the proof of it.

Let us therefore look back to the IVth Chapter; where, from what has been said, any one would expect to find some mention of the great Atchievements of the Glorious and Renowned Queen E­lizabeth; immediate Predecessor to King James. Accordingly we find the Sitter on the Throne to be describ'd there (vers. 3.) as looking like a Jasper and a Sardine Stone; i [...]e [...] glittering with Jew­els, [Page 5] the peculiar Ornament of Great Ladies. The Rainbow round about her Throne, in sight like an Emerald, is her excellent Parlia­ment (the best Jewel in her Crown) by whose Concurrence the Church describ'd in the next Verses, was establish'd. For Waters in this Prophecy are expresly said to signify People, Rev. xvii. 15. And therefore the Waters that are above the Earth (in which the Rain­bow is always painted) must signify People of the highest Quality; of which our Parliaments consist. And it is further observable, that a great many Witnesses of the Truth (such as the Parliament we speak of was) are remarkably call'd a Cloud, Heb. xii. 1. So that the Rain-bow here, may very well be expounded of the Parliament in the first of Queen Elizabeth. For that incomparable Princess, coming after the Deluge of Popery that her Sister had brought upon the Church, and like the Sun in the Firmament, darting her bright Beams of Gospel-Light upon her Parliament, that attended on her Throne; how could it more fitly be represented, than by a Rain­bow? Which also is a happy Omen, that our Church should never more be drown'd in Popish Superstitions. The 24 Elders sitting on so many Thrones (or Seats) and crowned, are the inferior Clergy, by whom the Reformation was begun, while the Bishops (all of them almost) adher'd to Popery. These Elders therefore now, as having obtain'd so signal a Victory, are represented with golden Crowns, and white Robes, the constant Emblems of Success to the Evangelical Party. The Thunders, Lightnings, and Voices from the Throne, are the Laws then made for dispossessing the Romanists. The seven Lamps of Fire, are a Type of the Church, divided (according to the solemnThus the se­ven Seals of the Book, Chap. V. 1, &c. are but one conti­nued Seal (or Mystery) running through the whole Book. And this Seal is called seven Seals, only in respect of the Division of the Book into seven Parts. For if the Spirit had been pleas'd to consider the Book without respect to any division, he would have mention'd but one Seal. And again, if he had pleas'd to divide the Book into seven times seven Parts, he would have made so many Seals. The like may be understood of the seven Lamps here, and the seven Horns of the Lamb, Chap. V. 6. denoting the Church, con­sider'd as divided into seven Intervals; and of the seven Lights in the Lamps here, and the seven Eyes of the Lamb there, denoting the seven Spirits of God, (that is, Angels, or Ministers of his Church;) [or the Holy Ghost that influences and inspires them.] For one Spirit, or Angel of a Church, signifies the whole Succession of its Pastors during any one Interval. And again, one Holy Ghost is call'd seven Spirits, with respect to the seven Intervals of the Church that he presides in. use of this Prophecy) into seven Intervals: the Lamps (answerable to the Candlesticks, Rev. i. 20.) denoting the Church, consider'd as seven Churches with respect to the said Inter­vals; and the Fires in the Lamps resembling the^† Spirits, Angels, [Page 6] orThat by Spi­rits in this Pro­phecy, are meant Ministers, ap­pears from Rev. xvi. 13, 14. where the Spi­rits of Devils working Mira­cles, must needs be the Ministers of Anti-Christ: Consequently the Spirits of God, must needs signi­fy the Ministers of Christ. Ministers of the Church; as the seven Stars are expounded in the place just now quoted. The Sea of Glass, ver. 6. is a Type of the People (for so the Sea almost always signifies in this Prophecy) and this Sea is said to be of Glass like Crystal, to denote at once their Clarity, in respect of their abhorrence of Popish Superstition; and their Brittleness, in respect of their proneness to Faction. By the living Creatures are meant the Protestant Bishops, soon after the first sitting of this happy Parliament, consecrated, and settled in their re­spective Sees. These are said not to rest day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come. Whereby is intimated that a pure Liturgy was now establish'd, in ho­nour only of the Holy Trinity (and not as formerly, of Saints and Angels) whose constant Morning and Evening-Services are full of Doxology to the blessed Trinity, like that in the Prophecy. And such is ours exactly; Glory be to the Holy, Lord, Father, and to the Holy, God, Son, and to the Holy, Al­mighty; Holy Ghost; as it which was, was, and is, is now, and ever and is to come. shall be. I know Interpreters are wont to content themselves with expounding this Doxology, Holy, holy, holy, &c. in general terms, of the Honour that is given by the Church to the blessed Trinity. But I desire it may be consider'd, that no account can be given in this way, of the Addition of those words, which was, and is, and is to come. This Passage whoever rightly weighs, will easily conclude with me, that (since it is no where found in Scripture, but only in the Revelation) it is us'd here with particular respect to that celebrated Form of Glory be to the Father, and to the Son, and to the Holy Ghost; as it was in the beginning, is now, and ever shall be. The Church and constant Liturgy being thus establish'd, they all joyn in solemn Thanksgiving (prescrib'd by the living Creatures, or Bishops) for so great a Blessing, ver. 9, 10, 11. in these words, Thou art worthy, O Lord, to receive Glory, and Honour, and Power; for thou hast created all [ [...], as if it had been [...]. Thus the Prepo­sitive Article is expounded Joh. xi. 51, 52. these] things, and for thy Pleasure they are, and were created. 2 Cor. v. 4. & vii. 11. Gal. v. 8. 1 Thess. v. 27. 2 Thess. i. 11. & iii. 14. 1 Tim. vi. 14. Col. iii. 8. They who think the Creation of the World 4000 Years before (and for which the whole Church hath ever since given Glory and Praise to the great Creator) is here the thing the Church gives Thanks for,Rev. xix. 20. Heb. v. 4. must needs be guilty of a very great Impertinence, for no such thing is once hinted in the whole Relation. This therefore is a Thanksgiving for a New Creation, as theIsa. xli. 20. xlv. 8. lxv. 17, 18, 19, 20, &c. Eph. ii. 10. & iv. 24. 2 Cor. v. 17. Gal. vi. 15. Scripture is wont to call it, that is, a Restitution, or Reformation. And yet not that Reformation neither, which was made in the World by the first preaching of the Gospel; which may be gathered from the very Title in ver. 1. where these things are all [Page 7] call'd Things that must be hereafter: So that it cannot possibly be the Church that was establish'd in St. John's time; but must be that which was reform'd (according to the Primitive Patern) after­wards. Thanks therefore is here given to God for bringing in the Reformation by Queen Elizabeth. Which Exposition is exactly an­swerable to that which has been given at first of Rev. v. 1, 2. where it appear'd that the Sitter on the Throne, and the strong Angel pro­claiming, was King James the First. For if that be granted (as it needs must be) who can his Predecessor be, that establish'd the Re­formation, but Queen Elizabeth? And thus much of Things be­fore.

Let us now see what follows upon the Angel's proclaiming. The next Verses tell us, that No Man was found (viz. in K. James's Reign) able to open the Book; to the great grief of the People of God sollicitous of these Mysteries, whose Person in thisIt is usual for the Prophets Actions to repre­sent the Peoples. For which see the whole fourth Chapter os Ezekiel. Also Chap. xxiv. from ver. 15, many other places of that Prophecy. Also Isa. xx. 2, 3, &c. xxii. 4. Jer. iv. 19, 31. St. John himself sustains, ver. 4.

At length, to wit, Anno 1632, appears Mr. Mede, being one of the Elders of this Church, with an admirable Explication of the Book. And he is the first that ever hit upon the way of it. Which, as it is easily defended, and is actually done by Dr. H. More in a little Treatise he calls Appendicula Apocalyptica; so is it openly confess'd byAccomplish­ment of Scrip­ture-Prophe­cies, Par. I. Chap. 8. Mr. Jurieux, a learned Writer of the French Church, in these words; Joseph Mede, in my Opinion, is the first that understood any thing of the Sealed Book. And it is evident that Mr. Mede has got the Name of expounding the sealed Book, from all Interpreters whatsoever: there being no Man that has expounded any one Seal to purpose, but he is a professed Follower (that I may not say, Ad­mirer) of Mr. Mede. Insomuch that even those Judicious and Learned Divines (for in this Stile their Title-page speaks them) the Continuators of Mr. Pool's Work, tho they shew themselves very loth to follow him (as being perhaps of a different Communion) yet are they forc'd to do it, almost all along, with frequent Elogies of his Fame and Learning. And where they venture to dissent from him, they are very unhappy; of which this Paper will admit of but one Instance, which is this. Mr. Mede expounds the first Seal (containing a Vision of a White Horse, whose Rider went forth [Page 8] conquering and to conquer) of the wonderful success of the Preachers of the Gospel. This the Divines think to mend, by expounding it of the Victories of the Roman Heathen Emperors. But they consi­der not, that Whiteness, tho it be used in the Revelation twenty times (if I have rightly computed them) yet it is never applied but only to the Saints. Besides, particularly as to Horses of a white Colour, (a Type, which tho perhaps translated from the Romans (as some others are observ'd to be) whoseSo Liv. v. 28. 1. trium­phantem albi per urbem vexerant equi. Ovid. de Pon­to II. 8. 49. Claudian. de bello Getico, v. 127. Plin. Paneg. 22. 1. And Apuleius in his Apologia, Peram & Ba­culum Philoso­phis exprobra­res? Igitur & triumphanti­bus quadrigas albas, &c. Triumphs us'd to be perform'd with white Horses: yet in this Prophecy they are so appropriated to the successes of the Gospel, that) let any Man read but Rev. xix. 11, 14. and he will be afraid to interpret them to any other purpose than Mr. Mede has done. For it is a very dangerous thing to give away the peculiar Badg and Livery of the Servants of Jesus Christ to Pa­gans, tho Emperors. For indeed, the Colour of the Roman Con­querors was not White, but Red (that is, bloody) and expresly so call'd, Rev. xii. 3. as the Divines aforesaid own upon the place. But if any Conquests were of a deep Crimson, they were the Victories they atchieved over the Saints; of which yet the Divines do not blush to expound the White Horse and his Rider, as the more proba­ble Opinion. Lastly, it ought also to be consider'd, that the Rider in the first Seal went forth CONQƲERING AND TO CON­QƲER; which is no Tautology (tho the Divines are pleas'd to over-look it) nor is the like Expression us'd (that I remember) any other where. But it is very apposite to express the going forth of Jesus Christ in his blessed Apostles, to establish such a Kingdom, as should never be destroy'd, but should subdueDan. vii. 27. Rev. xi. 15. all other King­doms to it self for ever. Whereas if we apply it to the Roman Emperors, it is both frivolous and false. The former, because the Conquests of Rome were in a manner finished before the Times there referr'd to. It was Senectus Imperii, the old-Age of the Empire, as Proaem, ad lib. 1. Florus calls it. And the latter, because Rome never could be said to go forth CONQƲERING AND TO CONQƲER (unless we will make the Repetition to signify just nothing) but rather, con­quering for a while, that afterwards she might tumble down, and break in pieces with her own weight.

Thus much I thought good to say upon this occasion in Vindica­tion of Mr. Mede, that it might not appear strange, if we fix upon him for the Elder predicted in Rev. v. 5. that gave the first notice to the Church, of Christ's having prevail'd to expound the sealed Book; for Christ was pleas'd to use him as his Instrument in expounding it. [Page 9] And this Exposition was set forthSo the Author himself dates his Episte to the Reader. Anno 1632, that is, in the Reign of King Charles the First, of blessed Memory; which is sig­nified by that Elder's being here made to give Christ the Title of the Lion of the Tribe of Juda, the Root of David: For Christ is set forth according as he appears in his Church; sometimes as a GreatRev. xvii. 14. Conqueror, otherwhiles in greatRev. xvi. 1, &c. Distress. Now in King Charles the First, Christ appear'd as the Lion of the Tribe of Juda, the Root of David. For by the Tribe of Juda (so famous in the See 2 Sam. ii. 4, 7, 8, 9, 10, &c. xv. 10, 13. xviii. 6, 7. xix. 9, 10, 41, 42, 43, 1 King. xii. 16, 17, 18, 19, 20. Scripture for their Loyalty, and constant adhering to David and his House, when the rest of the Tribes rejected him) are signified the Loyal Party in King Charles his time, that serv'd him faithfully, and followed his Fortunes. These own'd him, when the rest made it their constant business to oppose him; and at last depriv'd him, not of his Kingdom only, but his Life. Well therefore is he likened to the Lion of the Tribe of Juda.

And he is call'd the Root of David, as being (when Mr. Mede put forth his Exposition) the Father of that afterwards so Glorious Monarch K. Charles the Second; who carried in his Life and Reign so intimate a Resemblance to the Patriarch David. For which it may suffice to refer the Reader to the Service of the Church, set-forth upon Occasion of his Majesty's most happy Restauration; for there the Parallel is conspicuous. Only one thing may yet further be observed; that, as2 Sam. vi. 17. David, so K. Charles II. also, brought in again the Ark of the Lord, and set it in its place. Which is a thing so remarkable, that it might justly prejudice the whole Hypothesis I here proceed upon, if after the said Year 1632, (wherein came forth Mr. Mede's Exposition) there be no notice taken of the various for­tunes of the Church of England, which happened to her, to the a­mazement of the World, within the space of eight and twenty Years extfollowing. For any one will be apt to think, that the subverting of the Church, and killing of the King for standing by it, and usurp­ing his Son's throne for twelve Years time, on the one side; and then, the wonderful Work of God in restoring both King and Church in the Year 1660, on the other side, are things as worthy to be made the subject of this Prophecy, as any thing that has, or can be said of any of the former Princes. Let us therefore see what follows in the Prophecy.

Vers. 6. [...], And I looked, and lo, (a Preface, which is never us'd to any ordinary matter) in the midst of the Throne, and of the four [...], and in the midst of the Elders, a Lamb standing [Page 10] as if it had bin slain, (i. e. a Lamb revived after having been slain) having seven horns, and seven Eyes; which are the seven Spirits of God sent forth ( [...], which So just be­fore in this very Verse [...] is the Lamb▪ which had been slain, but is now re­vived. had been sent forth tho now returned,) into all the Earth. That by this Lamb is meant the Church, appears not only by his Horns (which constantly in Daniel, and in this Prophecy, signify Kingdoms; and, we know, the Kingdom of the Lamb is his Church;) and by his Eyes, which are expounded the Spirits, Angels, or Ministers of God, that had been They are the same Spirits, (i. e. Ministers of the same Church, which was establish'd by Qu. Eliz.) that are spoken of here, and in Rev. iv. 5. only here they are said to have been sent forth, or driven from their Residencies, in the Sectarian Persecution; which had never happen'd before to the Church by her establish'd. And note, that as the Lamb signifies Christ, or his Church; so the seven Spirits signify the Holy Ghost, or his Ministers, indifferently as the Sense requires. sent forth into all the Earth, or expos'd (as we say) to the wide World (during the King's exile,) but were now restor'd to their rights again: but also from an unquestionable place in Rev. xvii. 14. where it is said of Antichrist, and his Complices, that they should make War with the Lamb, and the Lamb should overcome them; for he is Lord of Lords, and King of Kings, &c. Now it is evident, that Antichrist neither did, nor could make War against the Person of Christ, but only against his Church; whence it unde­niably follows, that by the Lamb is meant the Church of Christ; or rather, Christ victorious in his Church; for it could not else be said of the Lamb, that he is Lord of Lords, and King of Kings.

Let us therefore, in the Verse we are upon, understand by the Lamb slain, Christ in the Church of England, naturally slain in the Person of his Representative, King Charles, I, and politically slain in the King his Son, and in the Church, which ran the same fate with them; and then, by the Lamb looking as if it had been slain (that is, revived after Slaughter) and standing in the midst of the Throne, &c. must needs be signified the Restauration of the King and Church, who came, and took the Book out of the right Hand of him that sat upon the Throne, ver. 7. that is, he came and took the Regal Power (to which it peculiarly belongs to DEFEND the FAITH of that Book) out of the Hand of him, or them, who at that time were in Possession of it.

And it evidently appears yet further, that this Lamb cannot be Christ in Person, taking any Book out of the Father's right Hand; 1. Because St. John did not see him all the while till now. 2. Be­cause it is expresly said, that he CAME, and took the Book; whereas, if he had been all the while at the Sitter's right Hand [Page 11] before, it could not have been said, that he CAME and took the Book out of it. 3. Because upon the Lamb's taking the Book, the Elders (who are certainly Mortals upon Earth; the word never having been us'd to express any other) sung a new Song, ver. 8, 9. which shews, that they saw the doing of it; and consequently, that it was done on Earth; and therefore not by Christ in Person. All which I here offer, besides eight Arguments in my Resolution, &c. to prove the Throne to be an Earthly Throne. It remains therefore that all these things were suffer'd and done by Christ in King Charles the First and Second, and in the Church in their times; since every thing agrees thereto so exactly, and is not applicable to any other King and Church in the whole World.

I have here given only a taste of my intended Exposition; but such a one as is sufficient to convince any Man, that is not hardned against Conviction. For he that can think so many wonderful things to have happen'd by chance; and in such order too, as to favour my Hypothesis, but not at all respected by the Spirit in the Prophecy, is in a very hopeful way of believing the World it self to have been made by a fortuitous concourse of Atoms, and that it is not rather the Contrivance of an Infinite Wisdom, and the Workmanship of an Almighty Hand. Altho (to note this also by the by) the Hypothesis I have here laid down, leads me not only through the Chapters now before us; (as shall be seen hereafter, if God will) but as easily, and as certainly, through the whole Book of the Apocalyps. In fine, I crave no favour for this Notion: if it be false, let it not want the Censure it deserves; but if true (as I am certainly perswaded, and as he will find, that gives himself the trouble to consider it:) it must needs be joyful News both to the Church of ENGLAND, and to all others that she holds Communion with.

For, in a word, the Church and Kingdom describ'd in the fourth and fifth Chapters of the Revelation (since it is certain that they are a Body, or Society of Believers Militant in thisSee the Re­sol. of three Quest. World, and not Triumphant in the other) must needs be that Church (or ra­ther, State of the Church) which was to succeed the fourth Mo­narchy, and is commonly known by the Name of the Fifth: Because the supream visible Head of it, is likened to God, not at large, or with respect only to his Power, Goodness, Wisdom, Majesty, and the like; but with particular relation to hisRev. iv. 9, 10. v. 14. living [Page 12] for ever and ever. And so likewise, when the King and Church restor'd, are set forth by that glorious Type of [...], a Rev. v. 6, 7. Lamb [looking] as if he had been slain, and were reviv'd again, and exalted to the right Hand of the Throne of the Majesty on high; the very same thing is intimated, to wit, that the Kingdom and Church signified by the revived Lamb, should never die, Death should no more have Dominion over them: like as it is noted of the true Lamb after his Resurrection, Rom. vi. 9. For this Reason, I say, the Kingdom of the fourth and fifth Chapters of the Revelation, must needs be the fifth Monar­chy, because the King thereof is likened to God and the Lamb, with particular respect to their living for ever and ever. For as every King resembles God in his Power; so none resembles God in his Truth, but a Lover and Defender of the Truth; none in his Mercy and Goodness, but a Merciful and Good King; none in his Immortality, but a King, or (which is all one in Prophecy) a Succession of Kings, that shall never have an end.

Now there never was, nor ever will be any such Succession, but only that of the fifth Monarchy. And this is call'd a King­dom which shall never be destroyed; neither shall it be left to other People, but it shall break in pieces and consume all the other King­doms, and it shall stand for ever, Dan. ii. 44. The like is said Dan. vii. 27. And 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.

If it be said, That the Kingdom of England was destroy'd by the Rebellious Parliament in Forty Eight; I answer, A King­dom is not said in Scripture to be destroy'd, unless it be seiz'd by another People. And this is abundantly evident in the Ro­man Kingdom; which running through so many Changes of Kings, Consuls, Decemvirs, Tribunes, Dictators, Emperors and Popes, is yet reckoned but as one and the same Kingdom, as will not be denied by any Man.

The Church indeed is not like a Kingdom in this respect; for even English-Men, if of a different Communion may destroy the Church of England. For in spiritual things there is as much dif­ference, and more, between an Orthodox English-man, and an English-man that is an Heretick or a Schismatick; as there is in [Page 13] Civil Matters, between a Native of England, and of another Coun­try. And as no Man would say, that the Church of England was destroy'd, when only some Members of that Church are re­mov'd, and others of the same Communion put in their places (which yet I pray God may never be,) so the Scriptures do not reckon a Kingdom to be destroy'd, no not altho the very Form of Government be subverted (the Case of Kingdoms being not so tender in this Point, as that of Churches, whose Government seems to be unalterable, as being of Divine Appointment) while it continuces in the hands of the same People. And therefore the Perpetuity of the fifth Monarchy is remarkably describ'd in these words, amongst others afore-quoted, that it shall not be left to other People, as all the other Monarchies were to be.

And then, as for the Church of England, tho that was to die, together with the Person of the King that was then Head of it: yet since the King (together with the Church) restor'd again in 1660, is compar'd to the Lamb slain, and risen again, and ex­alted to the right Hand of God, Rev. v. 6, 7. there seems to be no fear, that the Church of England should ever be destroy'd ano­ther time, since it is so remarkably said of Christ himself (who in this is made a Figure of his Church) that being raised from the Dead he dieth no more, Death hath no more Dominion over him.

If it be said, That the Church of England is too small and in­considerable for the Accomplishment of the things spoken of the fifth Monarchy; I answer, the fifth Monarchy is compar'd but to a Stone cut out of a Mountain, Dan. ii. 34, 45. and such is the Stone of the Church of England to the Mountain of the Church of Rome, out of which it was cut, and that, without Hands too: So that if the Church of England in the beginning of its Refor­mation, had been vast and mighty in Extent and Numbers, it could not possibly have been the fifth Monarchy: but being but a Stone to a Mountain, it may very well be it, which shall become it self in time a great Mountain, and shall fill the whole Earth, Dan. ii. 35. The like is foretold of this State of the Church, Isa. lx. 22. A little one shall become a thousand, and a small one a strong Nation: I the Lord will hasten it in its time. Since therefore there is no question but the fifth Monarchy was to begin in a small People; and as little, that God can bring his Purposes to pass whenever he pleases: the Littleness, the Smallness, the Inconsiderableness of [Page 14] the Church of England, can be no just Prejudice against its be­ing the fifth Monarchy, but is rather an Argument to evince it.

But enough of this, and perhaps too much: For what will it all signify? I cannot believe it, says one; it is impossible, says ano­ther. To these I say, I cannot help their not believing it; and we know, with God nothing shall be impossible. But if any one of them will give himself the trouble of a diligent and serious search into the Business; to such a one I dare aver, that he will find it a far more easy and compendious way to disbelieve, than to dis­prove it. May the God and Father of Lights, so illuminate all our Minds, and sanctify all our Hearts with his holy Spirit, that both the erroneous may come over to the Communion of this ex­cellent Church, the wavering may be establish'd in it, and the stedfast may walk worthy of it. Amen.