〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR A KEY of the DOCTRINES contained in this BOOK for the better perusal thereof: With some Additions Of Christ's being Heir of all things, in his threefold Right, Heb. 1.2, 3. And Abraham's being Heir of the World, Rom. 4.13. And of Promised and Covenanted Mercies to the Fathers since that first Promise made for a thousand Generations, Gen. 3.15. By W. S. Minister of the Gospel. London Printed for F. Smith, at the Elephant and Castle without Temple-Bar. 16●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: OR The Key of the Doctrine of the Kingdom of God, etc. for the better perusal of this Work. First, in more brief Assertions: Secondly, in their larger Explications. 1. The briefer Assertions. 1. THat the substance of these Doctrines contained in this Work, is set down [for Information of all sorts, and to remove mistakes] in the two folded leaves after the Everlasting Gospel on Gen. 3.15. 2. That they yield no ground of prejudice to Magistrates; yea such prejudice is inconsistent with the Tenor of them. See Word written page last, besides Letters, etc. 3. Their Scripture Evidence is holy, just and good, containing an excellent part of the Gospel of Christ. See the 12. Foundations, & the S. convincing Arguments. 4. All holy Prophets and Penmen of Sacred Scriptures give witness to them, and chief, the greatly beloved Prophet Daniel, and the beloved Evangelist John the first declared, Acts 3.19, 20, 21. The 2d from the Order or Series of the Rev. in the Letter to Mr. Cal. March 20. 1664. and in the Irenicon p. 26, 27. and from the Scheme of the Rev. and Summaries and Abridgement of daniel's Prophetical Visions, and the Parallels of both Monarchies in both books. 5. That the book of the Revelation is given by Christ to his Church as an Orderly more full Exposition of many things in Daniel, before shut up to Men and Angels; and Sealed until that time of the End wherein Christ so revealed them; Which said book of the Revelation, is a Divine mystical Comment of such hidden part of Daniel. See thence three sorts of Learned men's mistakes page 30. of our General Title page; as may be manifest by our said book of Parallels. 6. That there are eight several senses of Christ's come in the New Testament, two before his Ascension and six since. First, in his coming in our flesh, as in that faithful & true saying, Christ came into the world to save sinners, 1 Tim. 1.15. 2dly, when, (as the Minister of Circumcision, Rom. 15. he came to his own, viz. the Jews, and they received him not, John 1.11.) The other six since he Ascended, are handled page 41. to page 46. of our Irenicon, etc. See the last page of the Word written concerning the last coming. 7. That Christ's said Appearance and Reign the thousand years, will both be personal, may thence be plainly evident, in that he (then) according to Scripture expressions, is said to come to Judgement, and then as well as at the last General Judgement, both the Judgement is said to be set, and the Books to be opened; which are the Scriptural decypherings of both Judicial acts, and quick and dead at both said Acts are judged, as Dan. 7.10. with Rev. 20.4. and of the same time, Rev. 11.18. upon the sounding of the seventh, Trumpet, when the Kingdoms of the world become the Kingdoms of Christ, and he is praised by the twenty four Elders, for taking to himself his great power and reigning: they praise him not only that he had so judged, that is, rewarded his servants the Prophets, and his Saints, and all that fear his name both small and great, but that he had judged them that destroyed the earth; having so judged the Whore, and (probably) the Turk also: hence saith St. Paul of the same time, who will judge the quick and dead at his Appearance and his Kingdom, 2 Tim. 4.1. and in the said table of times, chap. 20 4. to verse 11. passeth the thousand years of Christ's said reign, and Satan's binding, & the little space for his attempt with his last Gog and Magog, before the last General Judgement, most clearly and fully set down with a great deal of distinct exactness of order; & at the last said Judgement, the quick (namely the last Gog and Magog) are consumed with fire, and all the Dead judged when the Judgement was set and the Books opened, v. 11, 12, etc. to the end. So Mr. Mede, Mr. Archer, Mr. Maton and others; but especially Dr. Homes, a collection of whose main Texts of holy Scripture I shall only here quote, referring the Readers to p. 78. of his R. R. (which here I set down for the benefit of such as may not (haply) see his book) where first he hath ten Texts for Christ's personal appearance in the New Testament, viz. Joh. 19.37. expounded by Zach. 12.10. unto which he addeth, Rev. 1.7. Mat. 24.30. 2 Thes 2. v. 1. to 9 Mat. 26.29. 1 Tim. 4.1. Act. 3.19, 20, 21. Mat. 23.38, 39▪ Mat. 24.3. Also sieve Texts in the Old Testament, Dan. 7.11. to the end, (which Mr. Mede styles the Mother text for it) Jer. 23.5, 6. Zac. 2 10, 11, 12. Zeph. 3.14. and besides his judicious and learned Explications of them all, a discourse is added thereof after the said texts: And after his opening of many Prophecies in their order (as they stand Recorded▪) to this and other the like purposes, respecting these said Doctrines very largely and learnedly out of the Old Testament: He than adds, page 377. twelve texts of holy Scripture more out of the New Testament for Christ's personal reign, viz. Mat. 24.13, 14. Luke 1.31, 32. & 21.24. & 22.28, 29, 30. Acts 1.6, 7. Rom. 11.25, 26, 27. 1 Cor. 15.1, to 29. 2 Cor. 15.16, 17, 18. Phil. 2.9, 10.11. Rev. 2.25, 26, 27, 28. & 3.21. & 18, 19, chap. Concerning all which Scriptures he saith so much, there, and else where, that I judge may satisfy all impartial and understanding Christians; and those Texts which prove his personal appearance, will also prove his personal reign as we said, which is the end wherefore he than appears as the Great King of Kings to sit on David's Throne and to do his Kingly work, of destroying and slaying his Enemies, Rev. 11.19. Luke 19 and of rewarding his faithful servants the Prophets, and his Saints, and all that fear his name both small and great Rev. 11.18. & 22.12. So performing the mercies promised to the forefathers, Luke 1.72. and the Oath which he swore unto our father Abraham, &c & Luke 2.32. to be the glory of his people Israel, of which Scripture is abundant [See Sir Henry Finch his book forenamed] but note especially the time when the Kingdoms of all Nations shall be given to him, Dan. 7.13, 14, etc. and all Kingdoms (to make it yet more evident) under the whole heavens shall serve and obey him, v. 27. with Ezek. 37. chap. & Esa. 24.23. also our Tract on Jer. 3.17. with our paper of Sept. 27. 1664. p. 27, 28. of our Prodrom or Forerun. 8. That these Doctrines are summarily the Scriptural explications of two Articles of Faith, vix. of Christ's coming to judgement, Dan. 7. & Rev. 20.4. and of his raising of the just at the first blessed and holy Resurrection, v 5, 6. 9 That the Jews averseness from owning Christ's grace to the Gentiles before Peter's Vision, Acts 11. should caution the Gentile Christians against opposing those Doctrines from Scripture, containing the Jews stronger title by far, to much more ample mercies. [See that renownedly learned and religious Gentleman Sir Henry Finch his book of the calling of the Jews, and his Epistle to them;] and that will be when their glorious Messiah shall come to those who are beloved for their Father's sakes, Rom. 11.28. to take away the Veil from their hearts, 2 Cor. 3.16. 10. The reason Mr. Mede gave of the clouding of these Doctrines when Antichrist was to arise, viz. to make way for his coming: The like also may be given for the clearing of them (in some measure) when the Date of that Man of sin is wearing out, namely, to help to bring him down: I say, but in some measure, because the Scripture gives divers hints that they will not be received by many, Rev. 19.9. & 21. 5. & 22.6. Luke 18.8. Dan. 12.10. which now appears by prevailing iniquity, by prejudice of some and interests of others, engagements of credit, business, shake of the world, many distractions, tentations, contrary seducements, and the like. See the emergent conjecture of 1666. from Christ's Ascension, on Rev. 22.20. p. 36, 37, etc. from four Mystical Numbes, 11. That the Dominion of God's people the Jews will be manifest (then) to be founded in grace, and to be the Generation whom the Lord hath blessed Es. 65.23. (probably) more especially the Tribe of Judah, as distinctly so known from other people, Es 61.9. when they shall be borne in a day (spiritually and nationally) for the most part (probably) at Christ's appearance to them when his feet shall stand on mount Olivet from whence he ascended, and then will cause the cleaving of the Mountain and great Valley to Azal (as the Prophet Zachary c 14. foretells) and their iniquity be taken away in one day, Zac. 3.9. And as Justice and Judgement are now & for ever the stability of Christ's Throne; so they will be then of all other Kings besides. See Foundat. 7. 12. That Abraham, Isaac, Jacob and Sarah expected by Faith, their particular Shares or Lots in the Land of Canaan a far of, Heb. 11. viz. at the Resurrection of the Just, and in assurance thereof they would be buried there [as also Joseph would have his bones] as it were to keep possession till that time of fulfilling Gods promise thereof to each of them. [See p. 38, 39 of the Prodr.] therefore they counted themselves Pilgrims. 2dly, they sought no opportunity to return, v. 15. 3dly, they looked for that heavenly country of Christ's Kingdom v. 16. Rom. 4.16, 17, 18, etc. Gal. 3.8, 9, etc. See our 15 Reasons in New Jeru. and Prodromus p. 38. 13. That some of the Subjects of Christ's Kingdom will be raised Saints, the Children of the Resurrection in that world, Luke 20.35, 36. others converted Jews and Gentiles in their natural life in their several conditions, as follows. 14. There will be accordingly two New Jerusalem's in the world, the one came down from God out of heaven Meto-nymicolly, in respect of the Inhabitants for the time to come, being when they came down, the spirits of just men coming with Christ to receive their bodies, called the Bride the Lamb's wife, Rev. 19 Rev. 21. and so to be the Inhabitants of that glorious City whose maker and builder is God Heb. 11.10. Rev. 20. where the said raised Saints will behold Christ's glory, which was by Christ's last will bequeathed to them, Joh. 17.24. The other New Jerusalem will be built by men, and partly by strangers, and their Kings for the use of such as shall walk in the light of the said New Jerusalem. See Tract. on Jer. 3.17▪ page 6, 7. 15. The great discoveries to be made to Saints and Angels in the time of Christ's said Kingom respecting Scriptures, Creatures and Providences, etc. will (probably) much more enable both sorts of them more excellently to set forth God's praise to all eternity. G. Tit. page, and greater discoveries to be in that Millen. than in all the 6000. years before. 16. Scripture Theologie of that world to come in the time of the New Heavens and New Earth, is of very large consideration, in respect of the many particularities thereunto appertaining. See first Arg. of the Word Written, of things before the 1000 years, in them and after them, and our 31. Obser▪ after the Tract. on Rev. 22.20. with our 12. Foundat. 17. The knowledge of Christ's execution of his three great Offices [as the work his Father gave him to do during the continuance of his Mediatorship] in respect of his Mediatorship in the three great Periods of the World; viz. as the great Prophet in the Old Testament by his immediate inspired Messengers. 2dly, As the great High Priest in the New: First, by his own Oblation; Secondly, by his Intercession during God's Kingdom of the Stone, wherein Christ appears to be the Father's Commissioner to open the Sealed Book and execute the Comments thereof, Rev. 5, etc. In the third, he gins his own Kingdom of the Mountain, Dan. 2.35. which he went to Heaven to receive, and then to return, Luke 19 Dan. 7.13, 14. the knowledge thereof (I say) is of very great concernment to all true Christians, viz. as it is distinct from his particular execution of his said three Offices for particular Christians Souls in all times since man's fall; in respect of the particular Application of them all in their virtue and efficacy, as the Prophet, Priest and King of every believing soul, by the powerful work of his holy Spirit. See 17. Thes p. 9, 10, 11, 12. of the Prod. with the addition, p. 44, 45, 46. and especially more largely handled in our Everlasting Gospel on Gen. 3.15. 18. The last Trumpet, Rev. 11. and the last sounding Trumpet, 1 Thes. 1. & 1 Cor. 15.52, 53. differ not only in above a 1000 years' distance of time, but also in their natures and uses. See the Series of Prophecies in the Scheme of the Revelation and the Abridgement of the Revelation and Daniel which may much help as a standard [with the Parallels] to take due proportions in such cases, etc. 19 That there are two Gogs and Magogs' to be destroyed, the one at the beginning, the other after the little space, at the end of the 1000 years. First, the Pope, Dan 7.7, 8, 9, 10▪ etc. with the latter part of the chap. the body of which Beast is to be consumed with the burning flame (probably) at the Armageddon Battle. And the Turk of whom in the latter days, Ezek. 38.8, 16. as to his Army, overthrow, burial, saving the sixth part, etc. as at large set down in ch. 38. & 39 But of the last Gog and Magog, see Rev. 20.9, 10. about the general rapture and change of all the Saints, 1 Cor. 15, 52, 53. 20. That the General Rapture and Change of all the Saints about the last Trumpet, will be (I conceive) of them in a threefold state or condition, first in the natural life, to be changed in stead of dying, 2dly of Saints before raised, twice, said to be alive and remain, 1 Thes. 4.15, 17. 3dly, of the dead in the 1000 years, then to rise first (before the wicked as others did in the said time) v. 16. which Interpretation the Revelation seems to point out. 21. As Christ our Saviour should not finish that work of Redempt. in the world which he is appointed to by his Father's Commission, manifest Rev. 5. according to his former decreed and promised grace, Gen. 3.15, etc. often since renewed to the forefathers, when receiving (as the Angel said, Luke 1.31, 32, 33.) his Davidical Kingdom, he shall return from his Father's right hand in the clouds of Heaven in his own glory, and of his Father and his holy Angels, then making his great enemies eminently his footstool, and bind Satan for the 1000 years. So taking to himself his great power to reign, and so also temporally, outwardly and visibly, to deliver his people from the hands of all their enemies to serve him without fear of them, etc. Luk. 1.71, 72, 73, 74, (which seems to be the possessing of the Gate of their enemies, Gen. 22.27.) at his next coming; as well as he wrought their spiritual Redemption at the first [that none of his should be lost] and to be then the glory of his people Israel, as he hath since that been a Light to Lighten the Gentiles, Luke 2.72. all which are grounds of that truth. So neither should God, without his doing of these things, perform those promised mercies to the forefathers to those excellent purposes (in the time of his said Visible and Glorious Kingdom in the world) at several times made unto them, as in divers particulars ensuing is observable; as first, that to Adam and Eve. Secondly, to Noah. Thirdly, to Abraham, Isaac and Jacob. Fourthly, to David, will clearly manifest. Of God's great Promised Mercies to the Forefathers made in the Old Testament through Christ, to be fulfilled by him in the World to come, in the time of his glorious Kingdom therein. 1. THat all the great Promises and Covenants of God, made to men under the Old Testament, when the first Adam had lost his own, and his natural Seeds interest, were to be fulfilled by Christ, whom (as the Apostle saith) Heb. 1. God had appointed him Heir for all things, v. 2, 3. from a threefold Title to be completed in the time of his Kingdom on earth. First, God having by him Created the world▪ 2dly, he hath since purged his people's sins by his own blood, so procuring to them all grace, and gracious interest therein. And 3dly, Upholding all things by his word of Divine power, and so disposing them, that they then with him should be Heirs, even joint Heirs with Christ, saith that Apostle, Rom. 8.17. (who was Rapt up to Paradise to learn Divine Mysteries after Christ had gloriously appeared to him at his Conversion) and as Christ, by that beloved, and so Divinely taught Disciple John, more fully promises to all Overcomers; that they shall sit with Christ on his Throne, viz. of his Mediatory Kingdom even as he having overcome, is now set down with his Father on his Throne, Rev. 3.21. and that he will give him then power over the Nations to break them, etc. Rev. 2.27. but he further adds from Christ's Warrant also, Rev. 21.7. He that overcometh shall inherit all things: and I will be his God, and he shall be my Son. Which will be obtained from Christ in the completing of the Redemption of the purchased possession of the said inheritance by our great Messiah the second Adam in the time of his said Kingdom, whereof they are now become with him joint heirs, and then with him shall become possessors: in reference whereunto all the said Promises were made to the Fathers in their order and times. 1. First that made to Adam and Eve upon their fall and sentence, Gen. 3.15. The Seed of the Woman shall break the Serpent's head. Which he hath been doing ever since (as we shown) in due order and manner appointed by the Either, and still doth, and will so do; but upon his receiving of his Kingdom will do it more eminently, until he make his Foes, even the stoutest of them, his Footstool, Ps. 110.1. even till the last enemy death shall be destroyed, 1 Cor. 15. which will be, as Scripture witnesseth, at the completing of his said 1000 years' reign, For he must reign, saith the Apostle, v. 25. until he hath put all his enemies under his feet; when death the last enemy shall be destroyed, v. 26. and when all his overcomers that reigned with him before in the 1000 years, shall be rapt up with all Saints (in their several states then) to meet him in the Air, and thenceforth ever be with him the Lord in a glorious and blessed condition, upon the said complete breaking the Serpent [Satan's] head. See our Thes. Prodrom. p. 10, 11, 12, 13. and this largely handled in our Everlasting Gospel on Gen. 3.15. to which I refer the Reader. 2. That Promise and Covenant that God made to Noah, through him whose Type he was, in saving his own house or family in the Ark, at the drowning of the Old World, as Christ will also be his Sts. safe Ark both at his next appearance, when as our Saviour saith, The Eagles will be gathered to the Carcase, Luke 17.38. and also from the last destruction of the World by fire, at the said gener. rapture of all the Sts. above a 1000 years after. Now he giveth by that Covenant with Noah for himself, men and beasts, present and future, the largest and and strongest Assurance of preservation of the Earth from any like destruction, upon Noah's offering Sacrifices of the clean beasts and fowls preserved with him in the Ark. Whereupon the Lord smelled a sweet savour [viz. through the said Antetype of Noah] And the Lord said in his heart: I will not again any more curse the ground for man's sake. And the freeness of his grace more gloriously appeared by his following reason, which had a contrary effect before, ch 6.5, 6. but now he will not destroy it, for the imagination, saith he, Gen. 8.21, 22. of man's heart is evil from his youth: nor will I any more smite every living thing as I have done. And all this is further enlarged and illustrated with an ample affirmative Charter. While (saith the Lord [Jehovah]) or yet all the days of the earth, as in Heb. Seed time and Harvest, cold and heat, summer and winter, day and night, shall not cease. But what was a Being without a Blessing, but misery? Therefore in chap. 9 he largely distributes his Blessings to Noah, & his Sons, to the beasts, cattle and creeping thing, fish, fowls, and every plant or green herb, and subjects all to man, only forbidding cruelty; as appears by that expression, Flesh with the life thereof, that is the blood thereof, shall ye not eat; and again repeats his blessing v. 7. And then God largely establisheth his Covenant with all creatures and men again, in v. 8, 9, 10, 11, 12. and then confirms it with the token of the Rainbow, from v. 13. with a great deal of very gracious inlargment and improvement when they shall see that token to v. 17▪ Hence God's Throne is compassed with the Rainbow, Ez. 1. Rev. 4. where he gives an excellent Epephonema of his said grace (as I may say) And God said unto Noah, this is the token of the Covenant which I have established between me and all flesh which is upon the earth. Now as the earth with its fruitfulness and varieties of creatures is made the stage and accommodation too, for all actings of promised and purposed grace from thence to the end of the world: so the chief and greatest performances of fruitfulness, are reserved for the time of Christ's said reign, as Psal. 67. twice, Then shall the earth bring forth her increase; and God even our God shall give us his blessings. And hence so many and great promises of those kinds, upon the great Restauration of the Jews and Israelites, and for both David's house and Abrabrahams, isaac's and jacob's then to have the Dominion. See from this Covenant a strong assurance made thereof twice together almost yet in two Visions of the Prophet Jeremiah, ch. 33. v. 20, 21. If, saith God, ye can break my Covenant of the day, and my Covenant of the night, etc. Then may also my Covenant be broken with David my servant, that he should not have a Son to reign upon his Throne, etc. [that is, Christ shall most certainly reign as the Son of David to the end of the world] and what man shall dare to deny this, and make any other meaning thereof? And again, v. 25, 26. If my Covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth. Then will I cast away the seed of Jacob and David my servant, so that I will not take any of his seed to be rulers over the seed of Abraham, Isaac and Jacob: for I will cause their captivity to return, and have mercy on them. Many other places may here be produced to like purpose, but this in brief at present. 3. That all those Promises and Covenanted Mercies made and given, to and with Abraham, Isaac and Jacob, and to their spiritual seed, by that one Divine seed [Christ] for a thousand Generations; which is a frequent expression in holy Scripture, Jer. 32.18. Ezek. 34.7. Deut. 5.10. and particularly applied to the promise and Covenant of the Land of Canaan, and sung out by David at the bringing home the Ark to his Tent provided for it, 1 Chr. 16.8. and again recorded Ps. 105.8, etc. in the last place said to be the Covenant which God remembered for ever: and the word commanded for a thousand Generations, etc. as largely there set down to all three, who in the grace they received resembled the Trinity: Abraham as the fountain of mercy to his seed invested in himself; Isaac as the conveyer thereof, in thy seed alone not in thee, Jacob as the immediate dispenser to the twelve Tribes, & to Ishmael his natural seed; but in conjunction with Christ, that what was wanting in Jacob should be made up in Christ; therefore says God to him, in thee and in thy seed [Christ] shall all the families of the earth be blessed▪ and God often styles himself, the God of Abraham, Isaac and Jacob, in reference to the Promise yet to be fulfilled to them, personally in their inheriting the promise of Canaan, called the Lot of their Inheritance, Psal. 105.11, in the time of Christ's Kingdom on earth: but the 1000 generations seems to contain 7000. years from the giving the first promise, Gen. 3.15. to the end of the world. Which Promise, contained in the bowels of it, all the great Promises made to the Fathers afterwards; and as from that Conduit head, God hath disposed through those water pipes of future Promises, his mercies to this or that person, family or nation as he pleased ever since; a generation being usually reckoned 7 years, as 21 years is 3 lives, suitable to David's old age of 70 years (which few of very many attain to) in the intermediat 4000 years of the world (for the ages of the old world, and of the world to come, differ for distinct reasons) so the other seems to be the standard, and the said Promise or Covenant seems be to here said to be remembered for ever, and the other drawn from that for the residue of 1000 generations, by Abraham, Isaac and Jacob, to their spiritual seed at the Resurrection of the just, etc. until, as Job saith, The heavens shall be no more, and the earth with all upon it become ve Tohu, ve Bohu, (i. e.) become again without form and void for ever, etc. or a perpetual prison. Come we first to Abraham that Pater excelsus, the Father of the faithful, to whom the said grace was dispensed in a 7 sold gradation, Gen. 12.2, 3. and so forward, etc. Whereupon his ready obedience to Gods call, he made a large comprehensive Promise of that land, and all other mercies, to himself alone personally, as Gen. 1●. 18. through the Divine one seed [Christ] conceived then and afterwards, so by faith in Abraham's soul, that as our Saviour said, John 8.56. Abraham saw my day and was glad: yea and his future day also of enjoyment a far of, with Isaac, Jacob and Sarah, Heb. 11. at the said Resurrection represented in the deadness of Abraham's body, and Sarahs' womb, and Isaac's saving from death in a figure, etc. 2. Upon his coming to Sichem God appeared to him, and promised that land unto his natural seed, v. 7. as it is expounded c. 15.13, 14. whereof Abraham in person was to have no part, v. 15. nor Isaac nor Jacob; who all died long before the 400. years ended. 3. When he was severed from Lot, God said to him c 13, 14, 15, 16, 17. View all the coasts, East, West, etc. For I will give it to thee and to thy seed for ever; namely to his one most Divine seed Christ, Gal. 3.16. who should continue for ever, and would retain his right, and maintain Abraham's Propriety which he hath purchased for him and all his: and God bids him walk through that land then, for saith he again I will give it unto thee. 4. When upon God's great encouragement, Abraham represents his Age and Childless estate unto God, etc. Thereupon he bids him look up to Heaven and tell the Stars, etc. c. 15.2, 3, and then said he: So shall thy seed be; (i. e.) all his spiritual seed, and probably both, for number and excellency, being circumcised or uncircumcised through the said one seed [Christ] & this occasioned upon that account, that famous act of his faith, so often mentioned; He believed in the Lord, and it was counted unto him for Righteousness. Whereupon our so heavenly learned Apostle Paul improving Gods large Deeds so strongly, according to Abraham's strong faith, settling his interest upon him in the world, styles him the Heir of the world by faith, Rom. 4.13. by which he was then secure, and is and will be since that time his interest therein even to that very moment wherein he shall be actual possessor thereof in that world to come, Heb. 2.5. and this he largely explains in that c. Rom 4. from v. 8. to the end, showing how he becomes father of the uncircumcision as well as of the circumcision and sets forth the excellency of his faith, which was counted to him for righteousness, in giving glory to God who quickeneth the dead, when his body was dead naturally, and there was deadness in Sarahs' womb, yet knew God could call things that are not as though they were, v. 11, 1●, 16, 17, 18, 19 So that from and by such a seed which by his faith was conceived in his soul should proceed all his promised interest, and should by him be made sure to all his spiritual seed as the stars; in respect whereof he is here styled the heir of the world, then past by faith but will most certainly then to come by actual fruition also be possessor thereof, v, 22, 23, 24, etc. So also Gal. 3.6. upon that great act of Abraham's faith respecting such a seed to secure the real inheritance of the promised land to him and all the believing world in the time of the Law or Gospel (for we must know all the Dominion of God's people and all their then privileges are founded in grace, and much greater grace than these days have afforded) in the last v. he concludes for the comfort of all truly believing souls among the Gentiles, that they have in Christ the same privilege in that state with the Jews which shall be the sure entrance to all Abraham's spiritual seed into eternal glory, for (saith he) if ye be Abraham's (spiritual) seed, than heirs according to promise, viz. that which was made to him for that restored state of Canaan which Abraham, Isaac and Jacob with all true believers shall most certainly enjoy, and all the faithful till then, shall also with them inherit; & that in the happy restored state of the New Heavens & New Earth wherein will dwell righteousness, & yet to confirm to Abraham both an assured Title and Possession in time to come (though then he saw it a far of by his faith.) Heb. 11. 5. And again God minds him c. 15. that for that end he brought him him out Vr of the Caldees to that land to inherit it; which Abraham revolves as desiring to have a confirmation that he should inherit it, v, 7.8. and thereupon he gives him a sign by the beasts and fowls, to be used as God appointed, etc. and then first he explains the condition of his natural seed, for number as the dust, that should first be afflicted, & a stranger till after 400. years which he made a promise to, c. 12.7 as follows, v 14, 15, 16, 17. after which, Sarah from diffidence puts Hagar upon her husband whence came the seed of the bondwoman? as in the story, c. 16. 6. But afterwards, c. 17. when Abraham was 99 years of age, God appears again to him, and makes a Covenant and stipulation with a seal thereto, viz. Circumcision then to be first upon his own flesh with all the males in his family (and as in the Old world that Christ should be the seed of the woman was the comfort of that sex than first in the trangression: So henceforth he was made known to be the seed of men lineally from Abraham, Isaac and Jacob, and especially of David, as God's King to sit on his holy hill of Zion, Ps 2. as well as David's son to sit on his throne, styled the the Son of man, Ps. 80.17. that man of his right hand made strong for himself, as also seen in Vision by Dan. as the son of man when he will come in glory in the clouds to take the same Kingdom, Dan. 17 13, 14, &c & v. 27. Hence he so often styles himself the Son of man in the Gospel, which also should be a comfort for man's sex, besides other reasons) And for man's farther assurance that Seal is to be upon his flesh peculiar to his sex till Christ was indeed born of a Vir●as foretold Es. 9.7. and till God did a new thing in the earth▪ a woman shall compass a man, Jer. 31.22. So then (I say) c. 17. God renews his confirmation of his former promises to Abraham more fully and firmly, and adds the said seal to it, with the changes of his name and Sarahs', to ratify the same, and rely him it should be an everlasting Covenant, and an everlasting Possession, and he would be the God of him and his seed, to be fulfilled at Christ's coming with his Saints, Rev. 21.2.3, etc. which Covenant should be established in Isaac whom Sarah should bear at this set time in the next year, v. 21. 7. In c. 22. upon Abraham's ready obedience to sacrifice his Son Isaac, after his long waiting for him and enjoyment of him, God expresseth his love to him passionately, if I may so speak, (as Joseph to his brothers) in a large and full manner, ratifying all by an oath, v. 16, 17, 18. thereby farther to confirm all the said promises and covenants to him and his seed in general, natural or spiritual, circumcised or uncircumcised; which also afterwards he again and again confirmed to Isaac and Jacob particularly. 8. As first to Isaac, c. 26.23. both for his person and posterity twice, first when he was at Gerar, and forbids him to go into Egypt: I will, said God, be with thee and bless thee, and give into thy hand all these countries, and in thy seed shall all the nations of the earth be blessed, because that Abraham obeyed my voice and kept my charge, my comandments, my statutes & my laws. Mark these expressions, he said not to him at all [in thee] as to Abraham, c 12.2, 3. but because Abraham had kept my charge, etc. (probably) in regard Abraham the father of the faithful, or Pater excelsus as his name then signified, had by his wonderful faith spiritually conceived Christ in his soul then seeing thereby Christ's day and rejoiced, as our Saviour himself speaks of him, John 8.56. and was glad, yea and God also again, v. 24. confirms the same mercies to Isaac who was his great Type, both in his birth and death, and yet both of them with Jacob and Sarah Heb. 11. saw their own particular interest (as was said) in Canaan a far of, at the Resurrection, where their bodies & joseph's bones lay reposed till they arise then to take their possession of it and reign with Christ, when at that his last day he will raise them up, Joh. 6. 9 Lastly, God confirms unto Jacob his personal interest in the land of Canan, and to his immediate natural seed the 12 Tribes, here again said to be as the dust of the earth: and hence faith God in conjunction with his Divine spiritual seed [Christ] again v. 14 in thee and in thy seed shall all the families of the earth be blessed, in that respect (probably) with his blessings given to the several Tribes, Gen. 49. and to Esau his blessing also; being his immediate seed which went very far, but what might be wanting in him, was made up in that one seed [Christ] therefore he adds; [and in thy seed] shall all the families of the earth be blessed▪ who will at the first blessed resurrection raise all his Saints who in their measure have suffered with him as members of his mystical body to reign (then) with him, 2 Tim. 2.12. and saith he, Rom. 8.17. We are made by Christ heirs of God, and joint heirs Christ; viz. in his Mediators Davidical Kingdom bequeathed to them by our Saviour himself in his last will a little before he died after his divinely propherical Prayer, Joh. 17.24. said he, Father I will that they whom thou hast given me be with me where I am, that they may behold my glory which thou hast given me. And lastly, c. 32. Jacob, as a Prince, wrestled with God and prevailed, whence the name of Israel was given to him, retained by all God's people since, to show them how to prevail with God for promised mercies, viz. by Faith, Prayer and New obedience, etc. [See of these covenanted mercies Prodrom or Forerun. page 37, 38.] and God was so mindful of both the everlasting Covenants which Noah and Abraham, etc. as he calls that Gen 9.16. that by the experience of the former witnessed by the Rainbow many hundred years after, he teaches the Prophet Esau thereby to confirm his covenanted mercies to all Israel, with the beloved City. Es. 54 9 This saith he shall be as the waters of Noah unto me, etc. as I have sworn, etc. so will I not be wroth with thee: yea all that promised grace, v. 17. is said to be the heritage of the servants of the Lord even from that time whose Righteousness is of him, etc. 4. We proceed to the promised and covenanted mercies of David for ever, through the whole state of Christ's Davidical Kingdom, who stands in divers relations to David as his Antitype, Seed and Saviour wherein consisted the sure mercies of David in and by him who was the root of David, Rev. 5, as well as the branch, Zac. 3.8. who was owned to be the son of God at his Resurrection, Ps. 2.7. and returned not to corruption, whereby was manifest the sureness of his mercies, Act. 13.32 33. wherein all the faithful partake, Es 55.3. by a covenant ordered in all things and sure, 2 Sam. 23.5. though chief respecting Christ's said Kingdom, as in nathan's message may appear, 1 Chr. 17. & 2 Sam. 7.8, etc. which we have largely considered in our 7th Foundation of Faith: when the heathen and the uttermost parts of the earth will not only be given to Christ for an inheritance, but for a possession, Ps. 2.8. when God sets his King upon his holy hill of Zion, and though he is the Father's Commissioner to execute the contents of the book which he received, Rev. 5. from his ascension to the ruin of the Roman Empire, viz. during Gods spiritually powerful Kingdom of the Stone, said to be set up by the God of heaven, Dan. 2.28. yet when the Kingdom of the Mountain comes, all opposite Kingdoms will become like the chaff of the summer thrashing-flore, v. 35. for at his ceasing to sit at his father's right hand his foes will eminently be made his footstool, Ps. 110.1. and that man of his right hand will appear to be made strong for himself, Ps. 80.17. when all the Dominions of the world will be given to him under the whole heavens, Dan 2.13.14, 27. and God will give him his right in David's Diadem, Ez. 21.27 and all the faithful before styled the Sons of David, as well as the seed of Abraham, Isaac and Jacob; being the meek like David whose soul was as a weaned child, Ps. 121. shall all then inherit the renewed earth and delight themselves in abundance of peace Ps 37.11. and be blessed in that state, Mat. 5. ●. at the first resurrection, Rev. 20.6. for than he will actually & personally (as we shown) take to himself his great power before committed or permitted to others, who had abused it, and will then himself reign with his Saints upon the earth, Rev. 5 10. Rev. 20.4. Rev. 11.14, 15. when the Angels of God shall worship him, Ps. 97. Heb. 1.6. and all knees in heaven, earth or under the earth (now) shall (then) bow or be subject to him, Phil. 2.9, 10. and all creatures adore him, Rev. 5.8, 9, 10, etc. when not only as the son of David he shall have that Kingdom, but also as the son of God he will be actually Gods heirof all things: by his Triple right of creating, ordering and redeeming all things for that purpose, as Heb. 1.2, 3, & 6. when Abraham by him, and under him will be actually heir of the world, Rom. 4.13. who before was only by faith so: and this Kd. Dan▪ 7.13, 14. seems also to be settled upon Christ as God's obedient son and faithful servant by his own Donation; as a boon or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for that he had fully done all God's wills; and so he as the captain of the Salvation of his suffering members, upon the like account gives his Kingdom to them, 2 Tim. 2.12. making them joint heirs with himself, Rom. 8.17. & bequeathed the beholding of his glory to them as by his last will, Joh. 17.24. Father, said he, I will, etc. through whom, david's seed living in the world then, will (probably be blessed in a special manner, Es. 61.9. Then will kingdom, power and glory all be his from his coming in the clouds, not only in his own glory, but also of the father and his holy angels, Mat. 25. which he will resign back unto the father when the last enemy death shall be destroyed, that God may be all in all, and the son also himself be subject unto him, when perfect reconciliation is made; Christ having so conducted all his Saints from their general rapture to meet him at their glorious change to enter upon those things for ever, that eye hath not seen, etc. besides thee, O God, saith Esay, c. 64.4. and Oh what things saith David with an holy admiration, Ps. 31.19. of which an excellent improvement is made by our so divinely learned Apostle Paul, 1 Cor. 2.7. to the end of that chap. which may be counted amongst his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Saint Peter speaks of. See Foundat. 7th. I shall only here, beloved Christians, advertise you all, of these three particulars. 1. That the 21. said brief assertions, etc. if duly weighed, by God's word, may afford you sufficient satisfaction as to these Doctrines of Christ's said reign the 1000 years upon earth. 2. That both all Gods said general mercies promised to mankind, Gen. 3.15. that Christ should eminently (then) break the serpent's head, as Ps. 110.1. and also all that said promised and covenanted preservation and fruitfulness to and with Noah and the New world, etc. Gen. 8, 9, c. are all (then) chief and finally to be accomplished also. 3. That those more particular and special promised and covenanted mercies to Abraham Isaac and Jacob, and to all their faithful seed both Israelites and Gentiles and also all those glorious promised and covenanted sure mercies of David, and his spiritual seed, shall all have their real, true, yea only future literal, fulfilings in the said Kind▪ of Christ on earth. But as for their larger explications being too large for the intended compass of this Key, I must at present refer them to some future opportunity. 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: Es 64.4. Ps. 31.19. 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 the heart of man to conceive, besides thee, O God, saith 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 thing 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? but 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 seemingly 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 garb 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 souldanger thereby; or to see to the good education of their childerens, and that their widows and orphans (chief be 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 the 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, See Everlast. God's. p. 19, 20. where Mat. 25. is expounded. Obs. it well. Mat. 25. 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, how heavy will their judgement be? but if 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 wrath; 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 ●n 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. 〈◊〉 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 blessed 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 end 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. etc. 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 tenuitate mea in his scripsi, quae mea sunt, non tua, tuipse in ●s ignosce mihi; omnia autem quae tua sunt, a me tam indigno, hic prolata agnoscant etiamque tui. 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 me 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. 1. K. for Χ p. 7 r. Tohu vabohu. Word Writ. r. 3. Vaus for 3. Zains. in fold. leaves r. reunited not recruted. builder not redeemer, vailed not railed. in S. of Dan. 366. not 666. An account of the composing and Parcels contained in this Book: with some Apologetical hints. July 27. 1672. 1. FIrst in general, observe from the beginning of the general Title page, and the leaf next following, where the nature and use of all parts is showed, that those books there called the Principles, namely, those first three of the four parts Printed before the burning of London, An. Dom. 1666. of which, near 600. of several sorts were burnt and lost: viz. the Prodromus, the Irenicon and Parallel, contain many things which are Essays of mysterious Discoveries containing much matter of Arguments, as in the 16. Divine Thes. p. 3, 4 etc. of the Iren. 6. Inferences following are deduced: and from the 4, & 5. c. of Rev. p. 9 ensuing to p. 33. (wherein many observable things are contained) are 7. other pertinent Inferences drawn: So also Arguments from the Scripture sense of the Lords Prayer, and Articles of Faith, p. 90 91. of Iren. etc. 2. Observe in general, that from the varietes of the Discoveries in the said three books were by a special hand of Providence those 8 comprehensive convincing Arguments deduced in [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] or the Word Written, which as strangely was published (as might be showed:) whereunto likewise very many upon like account might be added, as being in like manner couched in such mysterious Discoveries and observable passages upon many occasions therein contained; and many from the 31. Useful observations to understand mystical Prophecies after the Tract. on Rev. 22, 20. I might here add others from the nature and end of these Doctrines, as that they are Homogeneal Harmonious and uniform with all other Christian Doctrines, p. 50. to the end, not new, but only Scriptural explications of the Old; Assert, eight of the Key, and from the end of them, viz. the fulfilling of the promised mercies to the Forefathers, p. 5, 6, 7, 8, 9 10. I have observed 4 places in Scripture Divinity, wherein these Doctrines naturally fall in: otherwise there will be a Chasm and void place from Scripture grounds observable. First the Consideration of the general Execution of Christ's 3 Offices is to precede the particular as being the chief part of that well grounded distinction in the 11, and 12. Divine Thesis, in p. 5, 6. of the Irenicon. 2dly, Sacred Scripture teacheth, that after Christ hath satisfied for sin, risen again, ascended, and sitten the appointed time at the right hand of God on his Father's Throne, till he make his foes his footstool: then he will begin to sit on his own Throne, at his coming the 2d time without sin, only for Salvation to all his People, to perform that Adoption to the raised Sts. even the Redemption of their Bodies, Rom. 8.23. by freeing them from the corruption of the grave, etc. And 2dly, all those alive from all their enemies [both Men and Devils] to serve God without so much as fear of them, all the days of their lives, Luke 1 71. Rev. 20▪ etc. and to redeem even the inferior creatures from the bondage of corruption [from Men or other Creatures] into the glorious, etc. viz. in their capacity in that state of the restitution of all things, Rom. 8.22. Acts 3.21. See for this in the Everlasting Gospel on Gen. 3.19. p. 8. the 6. particular there. 3dly, From the Scripture explication of the Lords Prayer, that his Name may be then hallowed in earth as it is now, and till then in heaven: and so his Kingdom may come and will be done in earth [then] as in heaven [now]: which will be perfectly done upon the coming of that Kingdom by Angels and raised Sts. in that world, and by others then alive in a very great measure. See p. 90, 91. of the Iren. and New Jer. p. 4, 15 the first Use. 4thly, It is in part the end of that state both of the faith and hope of many of God's servants who now groundedly both believe and hope for, such their interest in that state of the promised mercies to the Forefathers, as we shown largely in our Key, being a part of Csts. Purchase, and of the Sts. inheritance for so long a time; of which, much is said in Scripture, etc. See the Key of the covenanted mercies to the Forefathers and their (spiritual) seed, (as we here touch) but that which in gnneral we shall only here farther set down, as to the former Argum. is this one most comprehensive Foundation of Multitudes of particular Arguments, in several kinds, from several sorts of Subjects, considered in the whole work; namely, [That Doctrine is Divine truth, which hath not only clear Scriptures for the nature and substance of it, and for all useful and profitable parts and branches of it, but also for the distinct and clear handling of both it & them from Scripture foundations, and this farther [which is yet of very great weight where the faith thereof is wrought] that these Doctrines are only in substance the promised mercies to the Forefathers, Ab. Is. and Jacob, and all their spiritual seed, both circumcised and uncircumcised for that state in special through that one Divine seed Christ, Gal. 3. to be fulfilled in that world to come, Heb. 2.3. Luke 20.35, 36. in the time of the New Heavens and New Earth, etc. which is the time of Christ's great day of Judgement, and of his Davidical Kingdom, which is another strong foundation of the same promised mercies of all the spiritual Sons and Daughters of David through and with Christ himself then in that world.] I might add many others, etc. But now for the first said members, viz. the substance and main branches of these Doctrines that have clear Scripture grounds, that he that runs may read, in the whose work: but for the 3d, which is the distinct handling of those things some may question; therefore amongst the many distinctions in our Key (whereof many were not before this work observed that I knew of) I shall instance in the two New Jerusalem's, one the immediate work of God to be made by himself their for the Saints raised after Christ's appearance or coming, Heb 11.10, 16. and described glorivosly, Rev. 21. which is not the future glory of heaven (as formerly mistaken) for fifteen reasons etc. See New Jeru●. p. 9, 10, 11, 12, etc. The other made by men for the converted Jews and Gentiles, as the Prophet Esay saith expressly by Strangers and their Kings, Esa. 60.9. See New Jerus. 6, 7. and for the 4th. member that for those promised mercies to the said Forefathers, and David will then be accomplished to all the Elect, that have lived before, or suffered with or for Christ before that his 2d coming in the clouds of Heaven; and that they shall have their rest with the Apostles, 2 Thes. 1.7. and be rewarded then, Rev. 11.18, 19 and all such have their part in all that promised mercy in that state, our grounds of those covenanted mercies after the preparatory: 21 assertions laid down in the Key, may sufficiently (if well considered) I conceive, satisfy all serious unprejudiced, understanding Christians, which I doubt not, to such may much more be made evident, from divine Authority; and these things would be greatly enquired into, if Christians (but compently) knew and believed such their own mercy and interest in that state with Christ in that long continued, excellent, holy and happy condition which he hath purchased for them, and gives them interest in with himself, being joint heirs thereof with himself. A large volume might be written, and to good effect, on these 3 Articles to this end: 1. of Christ's coming to that first judicial act of Judgm. Dan. 7. above 1000 years before the last trump, and raising of the wicked; suddenly (as probable) after the faithful that departed in the 1000 years, as Esa. 65.20. 2dly, of the communion of Sts. both raised and living. 3dly, of the resurrection of the just only; and all from good scripture warrant, if those obstacles mentioned in Assert 10. of the Key were not too evident in the world, etc. but these hints may here suffice in general. Now we come to the particular consideration of the parts and parcels, with things observable and profitable to be pointed out to those wise specified, Dan. 12.10. and to endeavour to remove such hindrances in their way (though from many others it seems not to be expected. 1. The Irenicon, or peaceable consideration of Christ's Kingdom, was at first the only book intended (as by the method thereof set down chap 1. p 2. may appear) which being perused by many judicious persons in those studies, and especially by that one well known, and well approved Mr. Tho Peck (whose Test is set at the end of it) after many incitements thereunto, was Printed with the Prodromus, An. Dom. 1665. which Prodr. much consisting of many occasional useful matters after put together, and the Printting thereof being much encouraged, was as a porch to the house, afterwards joined to the Iren. and usefully there quoted. The first mainly remarkable matter therein is the 16. divine Thoses, p 9, 10, 11. introducing that great foundation of distinguishing from scripture warrant, the consideration of Christ's execution of his 3 great Offices in respect of his Universal Church under the old and new Testament, and world to come, from the particular, in respect of every believing soul; the first as the work the Father gave him to do: the other, as the improvement or application of that work by his holy Spirit: upon which great Scripture ground that first Practical Treatise on Gen 3 15. was composed, in which much may be observed of very great weight, etc. though I found nothing written before of that matter, etc. The next Paper, p. 14, 15, etc. of the New Jerusalem, etc. being more fully handled in our next practic. Tract on Jer. 3.17. therefore I say here no more of it; where the distinction of the New Jerus. the immediate work of God provided for the Forefathers, Heb. 11.10 16. is explained▪ in which the Elect that died before, shall have their part, as differing from those of the nations that are saved, who shall walk in the light thereof, Rev 21. so Assertion 14. in the Key, of which little before found. The 3d is the letter to Mr. Cal. showing the order and times (in a latitude) of the Seals, Trumpets, and Vials in the Rev. as a preparative to the Parallel. etc. p. 22, 23, etc. and then there was added unto the former, as a supplement to it [for both jointly give much light to the book of Rev.] the large Paper of Dec 7 64. p. 26, 27, etc. concerning two defects in Mr. durham's [otherwise good] book of Scotland, wherein many material things are couched, etc. and p. 44: procedure is made to finish the 16 Theses in the 3d period, etc. Lastly was added the Paper of Sept. 27. 64. p. 47. of the personal appearance of Christ. Of which, see much more, to prove both that, and the personal reign, Asser. 7 of the Key, where much is said thereof in a little room, etc. In the Iren. forenamed, observe in the beginning, the useful table of Chronology, with the Preface, and the Advertisement, showing the occasion of the answers, to the reasons against Christ's personal reign in c. 3. p. 35, 36, etc. but in c. 1. p. 2. is the method of that book, and in c. 2. with the 16 forenamed divine Theses, are joined 6 inferences drawn from them, from p. 3. to p. 9 unto which were subjoined in the same chap. many profitable discoveries of Mysteries, from Rev 4, & 5. chap. with 7. inferences from the same, from p 9 to p. 35. of c. 3. (as we have a little before showed.) In c. 4. p. 41, 42. are the 6. several senses of Christ's come in Scripture, well approved of by the said Mr. Tho. Perk, to which, 2 other are added in our Key Assert. 6. in the fift sense many texts of the Apostles are applied p. 44, 45. to 38. but the 6th is explained in the note, page the last of the Word Written, also many Testimonies of the last times from the Apostles Peter, James, John, and Paul, to all which 4 Christ appeared gloriously, as p. 49, 50, 51, 52, etc. In c. 5. are Satan's three Babel's defeated in order by God, and all which, Christ in his reign will bring to utter confusion; not observed else where. Threien also is showed according to that Foundation he spoke by all the holy Prophets, Act. 3.21. how God spoke by Enoch, Judas 14. by Jacob, Gen 49. by Moses, Deut. 32, 33. & Leu. 26, etc. and by Balaam, Numb 24. of the latter days. The rest of the Prophet's Testimonies are contained, c. 6. and the large evidences from the book of Psalms, c. 7. according as our Saviour said in Moses, the Prophets, and Psalms, it was written of me, etc. Unto these are added the concurring testimonies in the Gospel and Acts, c. 8. [the Apostles witnessings were spoken of before, c. 4 p. 44, 45. to 48, 49, 50, 51, 52.] which general Argument being our third in the Word Written, I have not found else where explained [as for Jonah, besides his being a Type of Christ, and foretelling the destruction of Niniveh, as Christ will destroy the Assyrian, (i. e.) he who shall be in his place at that time, as we have here to our purpose most remarkably spoken of, 2 King, 14. and in p 90, 91, etc. are the Arguments from the Lords Prayer and Articles of Faith, to p. 97. where lastly is adjoined the Appendix of the first bodily resurrection, concerning which, I having made enquiry What was written of it before, but finding nothing considerable, drew up that Appendix to that effect. And so we briefly come to the 3d part, containing also Principles or Foundations; namely, the Parallel of the witnessings of the greatly beloved Prophet Daniel, and of John the dearly beloved Disciple, Evangelist, and most Seraphical Dr. of Divinity, and also a Prophet, largely endued with the spirit of Prophecy in his double book of the Rev. containing the Seal Prophecy of the civil affairs of the Roman Monarchy: and 2d the little book Prophecy, Rev. 10. of the Ecclesiastic affairs of the Roman Monarchy; from both whose double Testimony, God's spirit hath laid down (though divinely mystical) the most strong, and many ways wonderful and excellent evidence and confirmation of these Doctrines of the world to come, above all others; and left on purpose, to be the enquiring Christians Key of Prophecies; and for the profitable using of the same Key, we have endeavoured in an untraced path, to manifest the book of Rev. to be a Divine mystical comment upon the hidden part of Daniel, sealed and shut up till the times of the end, when in the Rev. Christ so unsealed them, and commanded John to leave them unsealed, c. 22. 10. And for the use of this very helpful instrument, was the said Parallel intended: First, to be short, as the 4th head in our said method, which we found afterwards necessary to make a part by itself; yet as an additional supplement to the Iren. as p. 1. of it, and it being as a standard, rightly taken from Scripture Texts, was apt so to discover sundry men's former mistakes (as by the fift Assertion in the Key, with the reference thereof, may be manifest) and as a preparative to the said Parallel, are set down, the sum and order of the Seals, Trumpets and Vials in the Rev. in the foresaid letter to Mr. Cal. Prod p. 22. and the intendment of the forenamed 2 prophetical books; viz. the Seal Prophecy, and the Book Prophesy in the Iren p. 26, 27. where observe with Mr. Peck that note of the book in the margin: and since so many hundred of both the Prod. and Iren. were burnt, I drew up the Scheme of the Rev. now joined with the Summary of Daniel, to be placed before the Abridg. of Dan. Prophetical Visions, as being all 5 very useful preparatives for the right understanding and improvement of the Parallel of both Books one with another, which both witness the same divine Truths of these natures; and, though without considerable pains that skill will not be like to be attained: for (as Gold and Jewels are hidden deep in the Earth and Sea) so that much better Treasure of spiritual and divine Wisdom, viz. the understanding (competently) these divine Truths, is with much pains and industry to be searched out and digged up; since the same divine hand that hath so deeply hidden both, doth so point out unto men what diligence they must use that will obtain them. It may be sufficient for some to understand the substance of these Doctrines concerning the promised mercies to the forefathers, and their spiritual seed respecting that state: but such as have opportunity and ability, especially Ministers, aught to be skilful in all the parts of their conveyance; as in the end of the Key, upon the faithful and humble searching whereof, much divine light and comfort may be attained, etc. but this hath much more encouragement of blessing; The secret of the Lord is with them that fear him, and he will show them his Covenants, Ps. 25.14. [Heb.] His Covenant to make them know it▪ of which, this is a choice part, and in that discovery of such coveynanted mercies opened in the Key, and in the issue of Revelation Prophecy, to be fully accomplished in the world; and will much fit all Sts. for the things not seen nor heard, nor which have not entered into the heart to conceive, for eternity after Christ's last coming or descending from heaven, Thes 4.16. of which coming, with the rest named, c. 4. p. 41, 42. of the Iren. was that last practical piece upon Rev. 22.20. which only remained now to have an account given of it, which will be best done of that, and of other Practicals, by due perusals of it and them which with the 31. Observations, and Answers following, with all the●e Premises I now commend to the pious Christian Readers care, and God's blessing: Unto which end I desire with all cheerfulness, to afford my assistance, etc. And after all, observe 2 things; First, that many matters be handled 3 times in the whole work. 1. As discoveries of Mysteries. 2. As Inferences and Arguments drawn from them. 3. As Practicals and Improvements, and all usefully and needfully enough. 2. That the books are thus in order; 1. The Key (with this Account) containing the Marrow of the work. 2. The General Title Page, the Cream of all Evidence of Christ's Kingdom. 3. The Substance of Argument from the Principles in those 3, viz. 4. The Prodromus. 5. The Irenico●s; to which, 6. the Scheme with the 7. the Parallel are annexed. 8. The Everlasting Gospels, 1. part on Gen. 3.15. 9 It's ●. part on Rev. 22.20. 10. The New Jerusalem, on Jer. 3.17. FINIS.