A discourse concerning the Redeemer's dominion over the invisible world, and the entrance thereinto

Nor could any thing be more congruous, than that having the Keys of the Celestial House of God, the Heavenly Palace of the Great King, the Habitation of his Holiness and Glory, in which are the Everlasting Habitations, the many Mansions, the Places prepared for his Redeemed; he should also have the Keys of the Terrestrial Bethel; which is but a sort of Portal, or Vestibulum to the other. The House of God, and the Gate of Heaven. And as he is implied ⟨p. 26⟩to have the Keys of this introductive, preparatory Kingdom of Heaven (as the Keys of the Kings Palace, where is the Throne or Seat of Government; and the Keys of the Kingdom must mean the same thing) when he is said to give them to the Apostle Peter, and the other Apostles: This was but a Prelude, and a minute Instance of his Power of those Keys of Hades, and of the glorious Heavenly Kingdom it self contained therein, which he was not to delegate, but to manage himself immediately in his own Person.

If moreover he were signified by the Angel, Rev. 20.1. who was said to have the Key of the bottomless Pit; That also must import a Power, tho' great in it self, yet very little in comparison of the immense Hades, of which he is here s•id to have the Ke•s. ⟨p. 27⟩So remote is it, that the Power ascribed to him there, should be the measure of what he here assets to himself: And the difference must be vastly greater than it is possible for us to conceive, or parallel, by the difference between having Power over the Palace, & all the most delightful & most spacious Territories in the vastest Empire of the greatest Prince, and only having Power over a Dungeon in some obscure corner of it Which for the great purposes, whereto all this is it be applied, we can can scarcely too much inculcate.

If moreover he were signified by the Anel,