22th. The Doctrine of Christ's glorious Kingdom [or the New Jerusalem State] now shortly approaching, is exceeding comfortable and very advantageous to all faithful Christians, is manifest by the Key and this whole Work; and by the ensuing [Paraenesis] or Monitory Exhortation, may further appear. Anno Dom. 1672.  
ANd now dear Christian Brothers allow me a little freedom in this office of love, you I mean who are partakers of the grace of God purchased by Jesus Christ and by the spirit of sanctification wrought in your souls, whether Episcopal (so called) Presbyterian or Independent; with sundry others upon the same foundation, 
First for Unity.  many of which, through God's especial mercy, have evidently obtained like precious grace; to you all I speak, as such. Why do you still stand at distance one from another? Consider, I pray you, That one Heaven (as ye all believe) shall hereafter contain you all, when ye shall be made perfect in one; yea moreover, I am well assured, that one Glorious Kingdom of Christ to come will satiate all your souls as such, a long time before you can obtain the other, viz. both souls and bodies; all whose degrees of blessedness is only to be expected in God's best order, and time and manner revealed in his word; whether men take cognizance of it more particularly or less: And after that great day of Judgement is finished, the expectation of all Saints to attain Those things which eye hath not seen, nor ear heard, nor hath entered into this heart of man to conceive, besides thee, O God, 〈◊〉 the Evangelical Prophet [Esa.] And, O how great things (saith holy David) hath God prepared, etc. But the state of things in Christ's said Kingdom, is not altogether such, in the interim; though very glorious, and excellent, and blessed, and suitable to that condition (then,) when Judgement shall be given to the Saints in the world, long before the finishing of the last Judgement. And most of you, if not all, are one in the things, at present, that are counted essentially necessary [ad esse Ecclesiae] for the being of the Church of Christ: how should all sorts agreeing in the main, then also endeavour to be one in things that pertain [ad bene esse] to the well being of the same also? And I am strongly (from God's word) assured, that it will not be long before the Lord, in that great day which he hath foretold, will be one, and his name one; even in respect of such usual dissentments of men in our days, and his people shall then serve him with one shoulder: how then should all faithful Christians (what in them is) endeavour, by all good means, for Unity with the bond of peace, as well as Truth, (though that especially) and so to meet their mercy by the way; and, if it might be, anticipate it, by so hastening its coming: how well would Christ (then) take it at all your hands? Whereas, if any should so be found short of this, that they will from such dissentments, be smiting their Brothers, (though it be but with the tongue, when they can do no more;) how will they expose themselves at that day, to Christ's objurgation, before Angels and Men, & c.? Unite, therefore, Brothers, I say, Unite, Unite in one in these matters also, at least in your spirits, and the actings of them; that may be the way, where God may supply what you are wanting in, to bring about the business (which you so rightly and really endeavour,) by granting his Fiat in the case. Let each sort cast off their peculiar obstacles, and any-wayes-thwarting interests; Complying fully with God's Rules, that should fully guide us all therein, and They, I humbly conceive, are very few, but sufficient: only, men must beware they mistake them not, that they pervert them not in their use and mannagment. The first is that of the Apostle, 1 Cor. 14.26. Let all things be done to edifying. viz of the souls of God's people; and this is a comprehensive and forcible rule and direction, which in every constitution and counsel of men, ought much to sway the matter, is the ●hing pleasing or profitable or creditable, & c.? that may be somewhat in some cases, but the great Question in matters of such nature, as men may order, is: But is it so for edifying? If they will not advance that end in God's Church, what should they do there? out if they will hinder it, why should they be suffered in it? And then a second follows, v. 40. Let all things be done decently and in order: which too rightly applied like our Saviour's first and second law of love, containing all the other: So may these being rightly managed, in all such cases, regulate the counsels and actings of men in Church affairs; but as love was the matter of both these laws (though fixed upon distinct octjects;) so edifying is the substance and the end of both, though the latter for the manner, ought often more necessarily to be applied with the other, as being subordinate thereunto, in sundry respects of nature, matter, use and end, etc. The Apostles instances which occasioned this second Rule, seems to teach us the right use of it; the one case of decency whether women should speak in the Church; That, by the Apostle (authoritatively) was once and for all times, ordered negatively, as being specially guided by God's spirit: Let not your women speak, saith he, etc. The other was a profitable orderly settling the way of their prophesying, that it might more tend to edification; and contrary confusion be avoided, that would hinder the same: And the Apostle seems so to subordinate the latter to the first, as if no plea of order (or decency at least) might be approvable, but as in conjunction with in its nature, use or end with edification of the Church of Christ; whereby natural or prudential agreements, for times or places of worship, and utensels therein, by humane and Christian qualifications, may be suitably judged of and approved by men, [pro hic & nunc,] as it is, or aught to be, with some Officers [quam diu se bene gesserint] and so Moses' Brazen Serpent, was approved to be Hezekiah's Nehushtan; but still by the two former rules to be examined, especially, and necessarily by that of edification; for prudence and decency, and all the other, if not qualified for edification, or being contrary, are (for aught I can discern from the Apostles said ruled cases) pleas without doors, in reference to such said constitutions or counsels of men in the Church of Christ: Whereas, for Officers and Ordinances, and what else is necessary, the Scripture gives many, & large instructions, and Divine institutions, which Persons of prudent hearts and sanctified Spirits, will be apt to improve well (by Divine grace duly sought for, and rightly applied) and the Christian charity of others, herein (accordingly) acquiesce: But one the other part, as any appear defective in the said respect of edification, or prejudicial thereunto, they may appear to be more dangerously enjoined or hurtfully observed, as being excentrical to the Apostle Paul's said boundaries of them: And in that men have walked so out of these paths of Unity, Piety and peace, what sad effects hath Satan upon the corruption, blindness and intersts of men, and still doth earnestly endeavour to bring about? let every mountain standing in the way of Union be endeavoured by you to be leveled, and every bond be broken in sunder which is not of God's allowance: But yet may not piously, and charitably intended encouragements, in things seemighly only good, (but mistaken) be retained? and applied to really good improvements, which (I suppose) they may well be judged so to have attained their end, with advantage; True Christian Charity, piety and prudence will regulate much in many like cases; God grant them to all sorts in these respects especially concerned, etc.  

Secondly, for Piety.  And all ye right Christianly charitable souls of all sorts, how few so ever in these key-cold, yea chilled last days ye seem to be, you have but a little time here to bring forth your fruits of faith and love, Let the season of your present being, first engage you to walk closely with God; be much in private and secret communion with him yourselves; wherein you have (if your hearts be upright in his sight) the greatest advantage imaginable with the King of Heaven and Earth, above the favourites of earthly Princes; who sometimes mistake their faithfullest servants, sometimes hear bad information against them, sometimes are remote from them, or they hindered from coming to them, sometimes and in some cases and things they cannot help, (though at God's pleasure Kings may be potent) yet only God himself is Omnipotent, many ways beyond thought: earthly Princes may fail theirs, but God will never fail nor forsake his favourites; in all times, places and companies, a good thought, purpose, expression of heart, or word, a spiritual soliloquy, or ejaculation is very kindly taken at God's hand from you, who will reckon such soul acts tokens of much love & sincerity, when sometime more weakness in greater solemnities may appear. 2. Be much in family duties prudently contrivied, that ye may continue in them; set your house in order for them; be not slight or fickle in them, judge not yourselves in fit grab or posture for worldly business, without necessity, till God have his family worshipped at suitable opportunities; a frothy profession and pretending to Religion hath of late times, much more than formerly, thrust these duties out of doors, though they seldom have had good entertainment within, (save of some few) true piety hath been long, yea ever hitherto, [Rara avis in terris,] very scarce to be found; families were the first and usually the best plantation of fruit trees in God's Vineyard, keep the resolution of Joshua, especially now, against the floods of ungodlyness; families are like to be the best nurseries of such young plants, for many advantages, engagements, endearments; much quickening to increase of grace in family-worship, etc. and that advantage doth wonderfully help, encourage and further the public Ministry of the Gospel, etc. thence are instilled usually, and preserved too good principles, or patterns of wholesome words, with their improvements: the defect whereof is now lamentable, for the want both of private and public Catechise. Do not all wise bvilders look mainly to their foundations? for want of this, so many tottering buildings soon reel aside, to one error or other, or are in continual danger of falling utterly, or mouldering to nothing in Religion, etc.  
But then, right Pious souls, see that your true Christianity, 
Thirdly for Charity.  to help forward your good account, be outwardly manifest in your gracious works of charity, not only to supply necessities, but to prevent evil and do good; many poor souls that study faith and good conscience towards God and men, have much encountering with tentations, in a low and hard condition, by reason of the prevailing iniquities of the times, and the many ways of the practice thereof, by the licentious, who fight so against their own outward wants, by weapons of iniquity, using such unlawful ways, and means, and practices which others may not, dare not, do not; yet are straightened by others sins (in such cases) their oppressors, upon such accounts. How should the strong and able in estate, herein in Christian compassion, help the infirmities of the weak, especially in reference to their soul-danger thereby; or to see to the good education of their childerens, and that their widows and orphans (chief by relieved, etc. how by such charitable deeds (especially with the addition of instructions and encouragments) might you in so doing draw others to Christ and instrumentally save their precious souls? consider what, out of your Revenues you can with a cheerful heart and ready hand, yearly, monthly, or weekly return to God, in a thanks-offering, by his now many, many receivers near you, or known to you, for the all which you have received besides; and consider, (according to the Apostles rule) how God hath prospered you the preceding week, and let that grace of an humble, thankful, true christian charity, have its due operation in you in her proportion; and if rents and gains will not do it as you desire, then cut off sinful excesses in vain expenses, more closely and barely, in too costly and curious apparel, lavishing entertainments, in inconsiderately costly buildings, now the world is near her departure, by her great shaking fits seizing upon her; yet these are the common sins of the times, and breeders of men's future sorrow, and too late repentance, when a much better and safer improvement should have been made thereof; now you may make God your debtor, by his promise, and yourselves temporally more blessed by giving than by receiving. If men did but cast in a tenth of what they receive, or but even of what many vainly consume, etc. into God's treasury, for such charitable uses, or any other like, (for the world abounds with objects of that nature) there is no question, but they would find a better return, yea (haply) many better returns, of that tenth which they gave, or some others out of their estates vainly consume (and that with advantage) above all the nine parts that they or such others detained from such offerings to God; besides the prayers, praises and thanksgivings from men thereupon, which God will observe and reward. Let me only add this comprehensive consideration for all at present; That your final sentence of approbation or condemnation will, by Christ himself, be passed mainly upon that account, Mat. 25. 
See Everlast. God's. P. 19, 20.  as carrying it well or ill in that kind, to such little ones, or disciples of his, in relieving, visiting, clothing them, (which saith Christ, is done to himself,) but if men injure and persecute them; 
Wh●t Mat. 25. 〈◊〉 expounded. Obs. it well.  how heavy will their judgement be? but it in them Christians relieve Christ? they must labour to do it, for Christ's sake; in faith, in obedience, out of love, out of thankfulness to the first giver, who made them large receivers first, whereupon they are much in his debt, &. should endeavour much to come out of some part of it, (for which God may discharge in full) before death come, which cuts off further opportunity, and imprisons all unbelievers for such debts, 
Dan. 4.7.  [oh that men would consider it] before the time of execution come! for then all such interest is gone, and they leave [most likely] a curse to their successors, entailed on their estates to consume in sin, or give them up to serve Satan's interest, or to make them become a prey to the devourer, or a booty to the supplanter, one way or other, etc. And such persons should in these times lay to heart this consideration for two reasons. 1. By how much the times are more provoking of God's wraths; so all estates are more tottering therefore it would be more wisdom to secure much, whilst ye may, by committing it to God's safe insuring hands; it may, more likely, rescue the rest, or keep of vengeance the longer, and so more time of well doing will be allowed. Again, Satan hath great wrath, because his time is now very short, and therefore he marcheth furiously with his hosts of evil men and devils to ruin all he can; Christians should then likewise [vi & armis] with all their might give him the repulse, by laying out themselves in their persons, possession, parts, posterity, their all for Christ, whence two encouragements. 1. Christ will surely give them both victory, and recompense; and the devil being resisted, as the greatest coward, he will also flee, Jam. 4.7. 2. As the times are very bad, so Christian's help is more needful; and the rather, because we are fallen into the dregs of bad times, when upon many weighty considerations, we may expect Christ's coming very shortly, and the best that live now and lawfully enjoy, plentiful estates, know not whether they or theirs shall retain [then] any of the things which they now possess: yet let such take this consolation, that they and their posterity being faithful will gain by that change in this world, when one in a bed, in the field, in the mill, by the Angels will be carried in the 4 quarters of the earth, to Christ as their ark, or as the Eagles to the carcase, Mat. 23.28. and planted in a better soil, and much better estate, to inherit the mercies promised to the forefathers, 
See Obs 20. after Tract. on Rev. 20, 22.  etc. I pray God sanctify such as hear them, by these Divine truths thus briefly hinted; and let me to that end, offer this caution to all serious Christians, to take heed lest (as Israel of old entered not into Canaan because of unbelief) that their unbelief [if not their slighting of these Divine truths] 'cause not Christ in displeasure to bring them late into the New Jerusalem state at the first blested Resurrect. when, as some ancients conceived, there will be [mora] to some, though I doubt not but all the faithful till then, [and not only actual Martyrs] will have some part in that state longer or shorter, it is dangerous to contemn or oppose any Divine truths such as these are; [and as I from good ground know these to be.] As for meaner Christians I only say this, 
See Satan's seven Vials. Forerunner p. 41, 42.  which is much in few words, let them walk in their general and particular callings, wherein they are called, with God faithfully, they then will have this strong support that he will not fail them nor forsake any of them, and to that and consider, what is said before concerning these last times, etc. Other improvements of these truths we briefly hinted in our Pract. pieces on Gen 3.15. Rev 22.20. Jer. 3.17. &c, which with this Exhortation I leave to Christians use and God's blessing; praying at present, after that ancients mode with some addition.  
Domine Jesu si qua pro tennitate mea in hic scripsi, qua mea sunt, non tua, tuipse in its ignosce mihi; omnia autem qua tua sunt, a me tam indigne, hic prolata agnoscant etiamque 〈◊〉. Amen.  
(i.e.) L. Jesus, if I have in these things written any out of mine own meaness, which are my own, but not thine, pardon thou 〈◊〉 therein, but let thy serv. also acknowledge all those things which are thine own, though here tendered to them by so unworthy a person as myself. Amen.  
FINIS.   

ERRATA.  
Tit. p r. K for X. p. 7 r. Tohu vaboh●. Word Writ. r. 3. Vaus for 3. Zains. in fold. leave r. reunited not recruted. builder not redeemer. veiled not railed. in S. of Dan. 366. not 666