A SYNOPSIS, Or short view of ESSENTIAL CHRISTIANITY In Part, In which the first Fruits unto God, (or Saints) in the Apostles days lived. According to the Doctrine of Christ, and his Holy Apostles, beginning at the very foundation thereof.  
With some Explications or Enlargements thereupon.  
Tending to the Edification, Comfort, and refreshing of all sorts of People that fear God, and love Righteousness, without respect to any one particular Form; and yet not excluding all Form: And which may tend also to the encouraging of others that as yet regard not God, to turn to him in Submission, and the obedience of Faith.  
By WILLIAM TOMLINSON.  
A lover of all that are of a humble Heart, and that live the life of Righteousness, in whatsoever form they are.  
London, Printed for B. Harris, at the Stationer's Arms, under the Piazza of the Royal Exchange. 1684.   

The explaining of the Title.  
I Call that Essential Christianity in which the Heart is truly turned from sin to God: In which state there be various degrees. Some are but as smoking Flax, where no flame of righteousness as yet appears, yet have they a love to Righteousness, and to God, these our Lord will not quench. Others are as bruised Reeds, wounded and bruised and bowed down under their transgression, and therefore are poor in Spirit, mourning under the body of Sin which they are made sensible of; and hungering and thirsting after Righteousness, which their Hearts long after: these holding on shall be filled. Some are not far from the Kingdom of God but near it: Others are in the Kingdom, which consists i● Righteousness, and peace, and joy in the Holy Spirit, ●r Holy Ghost; who have received the Spirit of Adoption, and are in the Sonship, walking in fellowship with the Father and the Son: and in all these ●tates there be various degrees also. Now I call that essential in which ●hese have their life, to distinguish▪ from that which is outward and circumstantial, and may be taken up b● those that love wickedness, and hav● a Spirit of enmity in them against tru● holiness.  
For there is no Form of Godliness 〈◊〉 of Religion, but a wicked man, and lover of unrighteousness may take it u● and that as well now, as under the ministration of the Law, or as in t● Apostles days, when some had a for● of Godliness and yet denied the Pow●● thereof.  
But take notice, that I do not c●● these things contained in this Book Essential in opposition to all things th● are outward or circumstantial; but distinction from those things that wicked man may take upon him: whi●● things nevertheless may in due place● observed by the truly righteous. The 〈◊〉 of the Title needs no explication. N● what is here offered is but in part: we know but in part, and Prop●cy but in part; and he in whom 〈◊〉 fullness dwells, gives out of his full● as it pleaseth him, to whom be 〈◊〉 Glory of all his gifts.   

A SYNOPSIS Or short view of ESSENTIAL CHRISTIANITY, etc.  
1. GOD so loved the World, that he gave his only begotten Son, that whosoever believeth in him should not perish but should have eternal life. For God sent not his Son into the World to condemn the World: but that the World through him might be saved. Joh. 3.16, 17.  
2. The Son of God, Christ Jesus our Lord, so loved the World also, that he gave up himself a Sacrifice for our Sins (according to the good will of God) thereby to make atonement for us, and to reconcile us to God. He bore our Sins in his own body on the Tree. 1 Pet. 2.24. Thus the love of God is manifested and the love of the Son of God, Christ Jesus our Lord.  
3. He whose understanding an Heart is rightly opened to believe this love of God in Christ he receives it. He receives th● joyful tidings, or Gospel: H● receives the Testimony of Chris● and sets to his Seal that God 〈◊〉 true; yea he receives Christ himself, and with him power to become a Son of God. Joh. 1. 1● He shall receive remission of Si● Act. 10.43. He shall be made partaker of the Holy Spirit. Ro. 8. ● Gal. 3.2. And such a faith as th● is the right Evangelical faith.  
4. This true Faith in Christ Jesus or Evangelical faith, wherein the things are received, hath also the Fruits and concomitants attending it.  
1. It brings Peace and consolation or rejoicing.  
2. It works by love.  
3. It purifyes the Heart, turni●● it from unrighteousness, and teache● to deny ungodliness and Worldly lusts and to live righteously and soberly and Godly in this present World.  
4. It excludes boasting, and exaltation of ourselves.  
5. It draws the Heart after Christ, after Sanctification, and after Heavenly treasures, and fellowship with God.  
6. It is accompanied with an Unction from the Holy one, which inlightens the understanding, and inclines the Heart to good, and gives a sense or feeling of the will of God, and being kept to, it leadeth into all truth, and is a continual teacher. And this is the new Covenant, not written in Tables of Stone (as the first was) but in the Fleshly Tables of the heart; 2 Cor. 3.3.  
7. This true Gospel faith begets Hope: that is, it raises the heart into an expectation of good things to come, and so bears up the head under all the afflictions and tribulations which it meets with all in this life. For if in this life only we had hope, we were of all men most miserable, And so it hath a secret dependency upon the righteous judgement of God at the last day▪ when he shall bring everything to light and render to every one according 〈◊〉 their deeds done in the body.  
This short view of Christianity is comprehended under these 4 heads:  
1. The Love of God to man.  
2. The Love of Christ Jesus ou● Lord, the Firstborn of every Creature; and the express image of the invisible God.  
3. The Gospel Faith, which receives Love of God in Christ Jesu● our Lord.  
4. The Fruits of this faith, whereby it is known, and distinguished from all false faiths.  
Of all which a little more at large by way of Explication as they shall be opened to me.  

Explication.  
1. GOD so loved the World that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. Joh. 3.16. For God sent him not into the World to condemn the World, but that the World through him might be saved. ver. 17. Here's the Fountain, or rather Ocean from whence all good doth come: even from the Love of God, or from God who is love, yea an unfathomable Ocean of love: Therefore the beloved Disciple who leaned on the bosom of our Lord, describes him thus, God is Love: and he that dwelleth in love, dwelleth in God, and God in him. 1 Joh. 4.16. And this love is an extensive love, reaching to all: therefore saith he, God so loved the World, he saith not, God so loved this or that Nation, or this or that sort of men, but God so loved the World, that he gave his only begotten Son. A● the Sun in the Firmament shine● upon all good and bad, and as th● rain falls upon all both just and unjust; so the love of God reaches t● all in sending his Son. Therefore the Angel that brought the glad tidings of the birth of Christ to th● Shepherds, said to them, Fea● not, for behold I bring you good tidings of great joy which shall be to a● People Luk. 2.10. And likewise tha● multitude of the Heavenly Host which appeared suddenly with th● Angel praised God, saying, Glor● to God in the highest, and on Ear● peace, good will towards men, ver. 1 〈◊〉 towards men, or towards ma● kind in the general, and not only towards this Sect or that Sect: o● this form or that form but towards all men: namely that creature which was made in his own imag● to bear a representation of him i● the Creation. To this creature 〈◊〉 the love of God thus signified fo● his restoration to that purity, Majesty and dignity in which he was created, and to an eternal felicity in that station, with God.  
So then, This is the condemnation, that light is come into the World, and men love darkness rather than light because their deeds are evil, Joh. 3.19. What light is this that's come into the World, that was not in the World before? Verily the light of the love of God; or of Salvation freely by grace, which hath a glory in it, that discovers and destroys evil works: and therefore where men love their evil works, they love to cleave to the darkness in which they may enjoy their evil deeds, and continue therein. This is the condemnation, not because they have done evil, but because they choose to continue therein. For the love of God hath manifested itself unto all in sending his Son as a Sacrifice for all, a Lamb without blemish to take away the Sin of the World, Joh. 1. ver. 29.  
2. As the Father hath manifested his love to man; so the Son likewise, who is the only begotten Son of God, the first born of every creature, and the express image of the Father, he hath shined forth in the glory of the same love: We beheld his glory (saith the Apostle, wherein? Even in this that he was) full of grace, and full of truth. Grace is free gift, bounty, good will and this is glorious, this we beheld in the Son of God, saith the Apostle What love like this? Or what favour like this? To lay down ones life for another. This our Lord hath done for us. 1 Tim. 2.6. He gave himself 〈◊〉 ransom for all (saith the Apostle and this is to be a Testimony i● due time for so the words signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He offered up himself a Sacrifice for us according to the will of God, that h● might put away our sin, by the Sacrifice of himself. Heb. 9.26. and tha● was the will of God, who laid o● him the iniquity of us all. And this h● willingly underwent for us: fo● when burned offerings and Sacrifices of the Law for sin could not purge the conscience so as to make the comers thereunto perfect as pertaining to the conscience, (and therefore God took no pleasure in them,) then said the Son, Lo I come to do thy will O God, Heb. 10. That so a way might be made for reconciling our Hearts to God, by laying a ground for faith in us. He bore our sins in his own body on the Tree. 1 Pet. 2.24. Here's the ground for faith; and a foundation laid for man's returning towards the Lord in Love: for we cannot love him till we be made sensible of his love to us, and understand that he loveth us. And when this understanding and belief arises in our Hearts, it draws our Hearts to him in love again. We love him because he first loved us, saith the beloved Disciple. 1 Joh. 4.19. He loved us and washed us from our sins in his own blood. Rev. 1.5. His love goes before our washing: He loved us and washed us. I said unto the when thou wast in thy blood live Ezek. 16.6.  
He that hath his Heart opene● to believe this Testimony of th● Love of God in Christ Jesus ou● Lord, he shall find the incomes o● the Spirit of Christ in some measure; as they did who believe● these joyful tidings at the founding forth of our Salvation by the bloo● of Christ, in the primitive time▪ when the Gospel was first preached to them.  
And this now is faith, even to receive the Testimony of the So● of God, concerning the love of God, and to believe in him for Salvation▪ Look unto me and be ye saved, all the ends of the Earth. Isa. 45.22. As Moses lifted up the Serpent in the Wilderness, so the Son of man was lifted up; that whosoever believeth in him should not perish, but have everlasting life: For God so loved the World, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life, Joh. 3.14, 15, 16. The words are doubled to confirm the certainty thereof. And therefore seeing we have Salvation in him and by him, and by no other, he is called, The Lord our Righteousness, Jer. 23.6. For he is made of God unto us, Wisdom, and Righteousness, and Sanctification, and redemption, that according as it is written, he that glorieth, let him glory in the Lord, 1 Cor. 1.30, 31. Let him glory in the Lord, not in his own works, for all glorying therein is cast out. Therefore shall men say, in the Lord have I righteousness and strength. Isa. 45.24.  
He that believeth this love of God in Christ, therewith receiveth Christ, and with him power to become a Son of God. Joh. 1.12. As many as received him to them gave he power to become the Sons of God, even to them that believe on his name. To believe on his name is to receive him, and to receive him is to believe on his name: So that by fai●● Christ is received. And by faith a● the Spirit of Christ is received, Gal. ● 2, and 5. This only would I learn 〈◊〉 you: received ye the Spirit, by t● works of the Law or by the hearing 〈◊〉 faith, (that is of Salvation by fait● ver. 5. He therefore that ministre● to you the Spirit— doth he it the works of the Law or by the heari● of faith? The Scripture many tim● lays that down by way of question which is undeniable, as it do● here; as much as to say, I''s by fai● that the Spirit is received: for he● by the hearing of faith, we mu● understand such a hearing as is a receiving or obeying the Gospel: a●● in this the Spirit is received.  
And so by faith also we receive remission of sins. To him give all the Prophet's witness, that through his nam● whosoever believeth in him shall recei●● remission of sins. Act. 10.43. A●● this was the Doctrine that Peter w●● preaching to Cornelius and the that were with him when the Ho●● Ghost fell on all them that heard ●●e word. ver. 44. Now where ●hrist and his Spirit is received, it ●●rnes the Heart from sin, and turns 〈◊〉 to righteousness. And this tur●ing of the mind and Heart from ●n to righteousness is repentance. 〈◊〉 is not a little remorse or sorrow ●or sins past only, and yet continuing therein: but turning from ●t toward righteousness, that's repentance. So all these things accompany the ministry of the Gospel, or the true preaching of Christ, ●nd receiving of him, it opens the ●yes to see the love of God, and ●is merciful kindness in Christ Je●us, and this turns them from darkness to light, and so from the power of Satan unto God (this is true repentance) that so they may receive remission of sins, and inheritance among ●hem which are sanctified by faith in Christ Jesus. Act. 26.18. The Spirit of Christ entering into the Heart by faith, or in believing, turns it or converts it from sin to God, by renewing of it, and so washes 〈◊〉 from its filthiness by the blood 〈◊〉 Christ, and Sanctifyes it. Therefore said Christ, except I wash the● thou hast no part in me. Here's th● washing and sprinkling by th● blood; here's the being born again of Water and of the Spirit without which one cannot enter into th● Kingdom of God: here's the wor● of regeneration, without whic● one cannot see the Kingdom 〈◊〉 God. Joh. 3. So now all things a●● become new and the Stream turne● The Stream of that man's Heart 〈◊〉 which was downward towards th● Earth, and towards evil, is no● turned upwards towards God, an● towards things that are good: Longing after a participation of Go● Heavenly nature, and Holiness▪ which it hath received a taste 〈◊〉 and as a new born Babe he now desires and longs after the since● Milk of the word, that he ma● grow thereby, and feel more an● more fellowship with the Heaven●● nature. Flourishes of wit, and eloquence which please the itching Ear, will not satisfy this hungering Babe, but the sincere uncorrupted Milk of the word, which adds strength and growth. Thus I say God lets in something of himself and Heavenly nature by faith into the Hearts of the Sons of men, that they tasting of that Heavenly nature may press after a further enjoyment thereof, and to be more and more filled therewith.  
And thus faith is an inward work wrought by the power of God opening the Heart to receive the love of God, whereby a new work is wrought in the Heart, renewing it, or regenerating it again to God, and forming a new Creation in the Heart, which makes a man a new Creature. And there is a going on in this work from faith to faith, and so a following on in the regeneration. And this is the great available thing with the Lord, as the Apostle testified saying, neither circumcision availeth any thing wit● the Lord, nor uncircumcision but 〈◊〉 new creature, or new creation, Gal● 6.15. which he otherwise expresses thus, chap. 5.6. Neither circumcision availeth any thing with th● Lord nor uncircumcision, but fait● which worketh by love. No outward thing, no outward profession, i● the available thing, but faith whic● worketh by love, and which renews the creature, or makes 〈◊〉 man a new creature. This is tha● which the Lord accepts: because now a man gins to live to God▪ and to be a Vessel sanctified for th● Master's use. This work raises him up, and sets him upon his feet, a● a man raised up from the dead▪ and now it is the delight of thi● new man to do the will of God▪ and to be found in his work. An● now he gins to war and sigh● the good fight of faith, striving against sin, that he may keep hi● conscience pure and clear befor● the Lord. For the mystery of fait● is thereby preserved. The mystery of faith is held in a pure conscience, 1 Tim. 3.9. Faithfulness to God preserves and nourishes faith. That is, Faithfulness to what the conscience knows to be the will of God, this preserves peace and faith in God. But in case of being overcome by the Enemy, the Lord calls for repentance; that is, turning from the evil with all our Hearts, and turning again to him, and looking to his mercy and forgiveness, with a steadfast purpose to cleave to him in fear and trembling, considering our own weakness; and so waiting upon him for help to overcome: and in his due time he purges the conscience again from the evil, and purifies it by the blood of sprinkling, even by the blood of Christ: and thus our Lord Jesus Christ washes us in his own blood by the Spirit, renewing his love in the Heart, and remitting the transgression. And so faith is restored in a true Heart; though it hath been overtaked by the subtlety of the Enemy. For indeed the failings of the true Seed, or truly converted, are not from a life had in the evil, bu● rather from being surprised, and overtaken: therefore it causes grie● and anguish, and a crying unto the Lord for deliverance. Whereas he that hath a life in the Evil, he rests in it. While the strong man keeps the House all things are at quiet: But when a stronger than he is come, he disturbs that quietness in the evil; there's no rest there▪ For what fellowship can the true seed have with falsehood? What Communion can Christ the true Spirit have with the works of the evil Spirit in us? Therefore he casts out the deceiver and his works. Therefore that Faith that is under the blessing must needs war against the deceiver to cast him out: otherwise it is not right. For Faith in Truth begets an honest and true Heart, which works against deceit and the deceiver. True Faith first begets an honest and true Heart, and then is therein retained, as in a fit Vessel. And the departing from Truth and honesty and uprightness makes Shipwreck of Faith.  
To open this mystery of Faith more plainly, whereby the Truth thereof may be known, and it may be discerned in some measure from all false appearances thereof, I shall come to some particulars, that we may know it by the Fruits of it, as Christ our Lord hath taught us to know Prophets, of what sort they are. Ye shall know them by their Fruits.  
First, This Faith purifyes the Heart, Act. 15.9. That so that which flows out of the Heart may be pure. Out of the Heart unsanctifyed proceeds evil thoughts, Murders, Adulteries, Thefts, Blasphemies (or speaking evil of Holiness, and of Holy men, as well as of God) envy, malice, revenge, pride, scornfulness, ambition, covetousness and such like, which keep a man from entering into the Kingdom of God. For such shall not inherit the Kingdom of God, It's the Apostles Testimony 1 Cor. 6.9. Eph. 5.5, 6. Therefore faith is like a Refiners fire to these things to consume and burn them up, and to purify the Heart from such filth. Purifying their Hearts by faith, saith the Scripture. And this thing the Servants of the Lord witnessed as to their own condition, as well as others. We ourselves (saith the Apostle Tit. 3.3, 4, 5.) were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. This was their state before the kindness and love of God our Saviour toward man appeared to them: but after that appeared to them (which is the very ground of Faith) then came the washing from these things, and Salvation. But after that the kindness and love of God our Saviour toward man appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost (or Holy Spirit) which he shed on us abundantly through Jesus Christ our Saviour. Here Faith is plainly employed in this work: For the kindness and love of God appearing is received: (and that's Faith) and in this receiving of the love and kindness of God comes the washing of regeneration (without which washing we have no part in Christ, Joh. 13.8.) And so here comes the renewing of our Hearts by the Holy Spirit, which the Apostle calls, the renewing of the Holy Ghost, or Holy Spirit. That is, the renewing of our Hearts by him, who is let in by Faith, for it's we that want renewing; not the Holy Spirit. So here the new Creature is begot by the Spirit, which is created in Christ Jesus unto good works. Mark! In Christ Jesus, that is in the ministration of the Gospel, or of the kindness and love of God: whereof Christ Jesus is the Minister, not in Moses or in the ministry of the Law which consists in works: But in Christ Jesus, whose ministry is in Faith, in this is the Creation unto good works, that we should live in them, and no longer to serve the evil and impure lusts of the Flesh. For if we live after the Flesh we shall die, but if we through the Spirit do mortify the deeds of the body we shall live. Rom. 8.13.  
Now the Heart thus washed and renewed, that which proceeds out of the Heart savours of cleannesses, and purity. Out of the abundance of the Heart, the mouth speaks▪ and so better language is hereby learned. Corrupt language comes under judgement, being felt inwardly to be contrary, or a burden to th● Spirit of life now in measure received. And thus the Lord fulfils hi● promise to his People, in turning to them a pure language. The lea●● grain of Faith, though it be but a● a grain of Mustardseed inclines th● Heart thus after righteousness, an● Holiness. And if through temptation the Heart be sometimes overtaken with evil, yet it hath not rest there, but it turns again in pursuit of righteousness, until it get Victory over the World and the lusts thereof: and in Faith is the victory. 1 Joh. 5.4. And here's the Heart that hungers and thirsts after righteousness which it hath received a taste of, by the Holy Spirit shed abroad upon it. And this is one inseparable Fruit of true Faith, thus to work against sin, and to thirst after righteousness, from the seed of Sanctification sown in the Heart, which springs up to eternal life.  
Second●y, Another inseparable Fruit of true Faith is Love. Gal. 5.6. For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but Faith which worketh by love. Neither circumcision nor uncircumcision: no outward badge or character is now available with God, but Faith which worketh by love. No outward distinction, nor every Faith neither is available with God, but that Faith which works by love. Such a Faith as is of the true stamp, which hath the nature of Christ Jesus in it, which is love. This is that Faith which pleases the Lord. And this therefore discovers all kill and destroying Faiths, all persecuting and hurtful Faiths, to be ungrounded and false Faiths They are not right: they bear not a resemblance with the Faith of the Apostles and ancient believers. But such a Faith is a Heterodox Anti-christian Faith. It's not of a right birth: but spurious, begot by th● Law of works, or from the evil one and not from the kindness and love of God in Christ Jesus. It's a kin to the faith of Devils: The Devils believe and tremble, but remain Murderers: So these that believe and remain Mutherers and persecuters, stand as yet engrafted into the murdering and persecuting Spirit. The works of their Father they do who was a Murderer from the beginning. But he that come to the true Faith, he works according to the nature of that Spirit that begets his Faith, and that is to save life, to do good and not to destroy, The destroying Faith is of Apollyon (that is a destroyer) but the saving Faith is of him that came to save men's lives, and not to destroy. That Faith that saves us, teaches us to save or preserve others, not to seek their destruction. It matters not how zealous men be for their Faith, if it carry the destroying nature in it, it's not right in the sight of God: it springs but from works at best, not from grace, nor is it according to knowledge. The persecuting Jews had a Zeal of God but not according to knowledge; and so may false Faiths have: and hereby they are discovered to the true seed, that they are not according to true knowledge. This is the second Character of true Faith, it works by love.  
Thirdly, It brings peace and consolation. Rom. 5.1. Therefore being justified by Faith we have peace with God through our Lord Jesus Christ: Therefore saith the Apostle, the God of hope, fill you with all joy and peace in believing. Rom. 15.13. It must needs follow that he that sensibly believes this love of God in Christ Jesus to all men, and to him in particular: It must needs be I say that peace will spring up in his Heart thereby. And so here's the entrance into the Kingdom of God by Faith. The Kingdom of God is within; and it consists in righteousness and peace and joy in the Holy Spirit. And into this Kingdom or Heavenly Canaan we enter by Faith. While unbelief and fears lie upon us and shut up our Spirits, we are short yet of our possession of the Kingdom. There are some to whom the Kingdom of Heaven belongs, who are not fully entered into the possession of it, as an inheritance may belong to an Heir, before the time come that he possesseth it: such are the poor in Spirit, who go mourning under the sense of the body of sin not yet shaken off, and who go hungering and thirsting after righteousness, which they have not yet attained unto as their Souls desire. Such I say, are under a blessing, and have right to the Kingdom of God, though as yet they go mourning. For Christ Jesus our Lord applies the right of the Kingdom to them. Blessed are the poor in Spirit, for theirs is the Kingdom of Heaven. And blessed are they that mourn, for they shall be comforted, Matt. 5.3, 4. Their mourning is while they are in travel: but when they have brought forth then there is rejoicing, when Faith hath overcome, than joy and gladness. And this is in some sooner, in some later. In the primitive times of the Apostles, when the mystery of the Gospel or glad tidings was holden forth with open face, as I may say, and without a vail or mist, many that received those tidings by Faith were immediately filled with peace and consolation. How quickly was the Jailor that came in trembling and fell down before Paul and Silas, crying out, Syr's what must I do to be saved? How quickly I say was he raised up into peace and consolation, after he had heard the joyful tidings of Salvation by Christ Jesus plainly preached to him in few words, and by Faith received it? Act. 16.31, 32, 33, 34. And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy House. And they spoke unto him the word of the Lord, and to all that were in his House. And he took them the same hour of the night (it was not a work of many hours but the same hour) and washed their stripes and was Baptised, he and all his strait way. And when he had brought them into his House, he set meat before them, and rejoiced, believing in God with all his House. See how love and joy accompanied his Faith, believing in God he rejoiced. Therefore the Gospel is called, glad tiding of great joy. For who can believe that his sins are done away in Christ Jesus, and that freely by grace, (or in love,) the Lord accepteth him in Christ Jesus, and not therein rejoice. The Preaching of the Gospel, is preaching peace by Jesus Christ, Act. 10.26. Eph. 2.17. And therefore it's called, the Gospel of Peace. How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things, Rom. 10.15. The Eunuch to whom Philip preached Christ, and opened to him the way of Salvation by Christ, and he by Faith had received this love of God in Christ, the same day he was filled with joy, and after Philip was caught away from him, he went on his way rejoicing. Act. 8.39. So at Samari●, Philip having preached Christ unto them and working Miracles in his name, there was great joy in that City. Act. 8.8. So likewise that great multitude that was converted at Peter's preaching the Gospel to them, Act. 2. besides those eminent Fruits of love which sprang up in them in an extraordinary manner, they also were filled with great joy and consolation, which made them to eat their meat with gladness and singleness of praising God.  
This true Faith in Christ Jesus brings peace and consolation upon two principal accounts. First, because it receives the glad tidings of remission or forgiveness of sins by Jesus Christ. The guilt of sin, or conscience of sin binds a man under the fear of condemnation, and causes him to cry out in the bitterness of his Soul, what shall I do? As it did these here in the 2d of the Acts when they were struck with a sense of their sin, they cried out, Men and Brethren what shall we do? And so the Jailor, what shall I do to be saved? And this state the Apostle Paul personates, Rom. 7.24. O wretched Man that I am, who shall deliver me from the body of this death? Now what can be more joyful at such a time, and to such a condition, then to be satisfied that their sins are forgiven them, and that Christ Jesus the Lamb of God, that taketh away the Sin of the World, hath borne their sin in his own body on the Tree: And so to have their conscience sprinkled by his blood from an evil conscience, and to be made clean by that blood of sprinkling. Here's cause indeed of rejoicing by Faith in him. For now the chain of darkness is unloosed, and the liberty of the Sons of God gins to appear, and he is translated out of darkness into marvellous light. Even the light of life. 1 Pet. 2.9. And then secondly in this faith there is also a measure of the Spirit received, which is the comforter, and brings his Testimony with him, which is beyond all words for giving consolation and peace. The Spirit witnessing with our Spirits, that we are accepted into Sonship with God. And therefore the joy received in believing is called, the joy of the Holy Ghost, or Holy Spirit. 1 Thess. 1.6. And ye became followers of us and of the Lord, having received the word in much affliction, and joy of the Holy Ghost. That is, joy which the Holy Ghost or Holy Spirit ministered in their receiving the word. There's joy in Heaven over one sinner that truly reputes, and he also is made partaker of that joy. Thus the Fruit of the Spirit is love, joy, peace to that man that receives the Testimony of the love of God in Christ Jesus: and also it begets the same in that man towards others. It begets love in him towards others, and joy in their returning to God, and makes him a man of Peace in the World.  
Obj. It may be some may say how can this be, seeing Christ said, I came not to send peace on Earth, but a Sword: And to set one man at variance against another?  
Answ. That is occasionally, because the Earthly Spirit, will be opposing and persecuting the righteous seed: although the righteous seed be a seed of peace and quietness in itself, and to others.  
Obj. Again some may say, Christ ●ells of mourning, ye shall mourn, ●nd the World shall rejoice, etc. How then doth this stand with that ●y, which thou speaks of?  
Answ. A Woman while she is in ●ravel hath sorrow but when she hath brought forth she rejoiceth for joy that a man Child is brought forth into the World: so it is here. And then again saith Christ Jesus, In the World ye shall have tribulation, but in me ye shall have peace, Joh. 16.33.  
fourth, I come now to another Fruit or concomitant of this Faith, and that is this, it excludes boasting: It cuts down vainglory. Where is boasting then? It is excluded: By what Law? Of Works? Nay; but by the Law of Faith. Rom. 3.27. For what hath that man to glory in, in respect of himself, that sees himself wholly a receiver at the hands of the Lord? When he rightly sees himself justified freely by grace▪ and the superaboundant mercy o● God; who hath revealed himself to him in Christ Jesus: (That is, hath revealed his love to him in Chris● Jesus; for God is love.) And hath let him see, that he is accepted freely in Christ Jesus. He that hath the right sense of this upon his Spirit, it draws his Heart into the admiration of the infinite love and mercy of God, in deep humility▪ And the more fully this is revealed to him or in him, the greater is his admiration still of the glory of God in this his mercy, and the deeper is his humility, and lowliness of mind Mind but the writings of the Holy Apostles of Christ Jesus, and you will find it so, that still they are harping upon this string, sounding forth the mercies of the Lord in Christ Jesus, and his love in revealing his Son to them. Yea observe but that high state of the Elders, spoken of in the Book of the Revelations, who were set upon seats round about the Throne, and clothed in white Raiment, and Crowned. The substance of their song was this; Thou art worthy to take the Book, and to open the Seals thereof. (Now mark why;) For thou was slain and hast redeemed us to God, by thy Blood, out of every kindred, and Tongue, and People and Nation. (Mark!) Not a word of their own righteousness, not a word of their works, how good soever they were, which doubtless were excellent, but yet not a word thereof, the riches of the mercy of God in Christ Jesus puts all that out of sight, and lays them low at his Footstool, for they are said to fall down before the Lamb, and sing this Song. Now what are these Elders, but representatives of all the Elect seed of God from all parts of the Earth? Seeing it is contained in their Song, that they were redeemed by his Blood out of every kindred, and Tongue, and People, and Nation. Now there be many more kindreds, and Tongues and Nations then four and twenty: but all represented by these four and twenty.  
Well then you see their faith in Christ is not like the Faith of the Pharisees, in which they stand justifying themselves in their own works, and exalting, themselves thereby over poor Publicans. But all their admiration and glorying is in the mercy of God. And so we find the Apostles sounding forth the same things in their Epistles. Eph. 2.4, 5, 6, 7, 8, 9 But God who is rich in mercy, for his great love wherewith he loved us; even when we were dead in sins, hath quickened us together with Christ (by grace ye are saved.) And hath raised us up together, and made us sit together in Heavenly places in Christ Jesus: that in ages to come he might show the exceeding riches of his grace, in his kindness towards us, through Christ Jesus. For by grace ye are saved, through Faith, and that not of yourselves it is the gift of God: Not of works, lest any man should boast. Thus all boasting is excluded by true Faith. And as I have showed before, the right Faith works by love: and that love is not of an exalting nature. But as the Apostle saith, it vaunteth not itself, is not puffed up. 1 Cor. 13.4. Thus the true and right Faith shuts out boasting, and cuts down vainglory, and makes humble. Therefore saith our Lord Jesus Christ, Verily I say unto you, except ye be converted, and become as little Children, ye shall not enter into the Kingdom of Heaven. Whosoever therefore shall humble himself as this little Child, the same is greatest in the Kingdom of Heaven. Matth. 18.3, 4.  
Fifthly, To proceed, this true Faith is accompanied with an Unction, or an Anointing from the holy one. John writing to those he calls little Children, whose sins are forgiven for his name's sake, saith thus, But ye have an Unction from the holy one, and ye know all things. 1 Joh. 2.20. All things, that is, that appertained to life and godliness. Why? For this Unction or Anointing taught them all things that appertained thereto, that so walking according to the teaching thereof, they might abide in Christ. Now this Unction is the Spirit, which gives a sense and feeling of the will of God what he would have us to do, and what he would have us to forbear▪ And we need not that any ma● should teach us beyond the teaching● of that, to amuse us with high notions and mysteries which the Unction gives us no openings of. An● so keeping to that, kept us wi● to sobriety; minding to do th● will of God which the Unction inclines our Hearts to, rather the● to fill the brain with knowledge 〈◊〉 things which add not to our comfort, and profiting and growth i● Christ. Now that this Unction 〈◊〉 the Spirit appears by compearin● this Scripture with another. Tha● is, compare this 1 Joh. 2.20, 2● with joh. 14.16, 17. Where it 〈◊〉 expressed by the name of the Spirit. I will pray the Father, and he shall give you another comforter, that he may abide with you for ever; even the Spirit of Truth, whom the World cannot receive, because it seethe him not, neither knoweth him: but ye know him, for he dwelleth with you, and shall be in you. This is that abideing Unction which abides with the Faithful for ever. The Unction is a constant abiding thing, and so is the Spirit, abiding for ever. Thus the Lord fulfils his promise of old, Isa. 44.3. and chap. 59.21. I will pour Water upon him that is thirsty: and floods upon the dry ground. (Thirsty and dry, these are such as hunger and thirst, and fit to receive the Heavenly rain) but he expresses ●t more plainly in the following words; thus, I will pour my Spirit upon thy seed, and my blessing upon ●hine Offspring. Then in ch. 59.21. ●he promises the constancy of this Spirit with the seed of Christ; in ●hese words. As for me this is my Covenant with them, saith the Lord. My Spirit that is upon thee, and my words which I have put in thy Mouth, shall not departed out of thy Mouth, nor out of the Mouth of thy Seed, nor out of the Mouth of thy Seeds Seed, saith the Lord, from henceforth and for ever. So that this is a promise to all the Seed, and that for ever: which promise is fulfilled to all faithful believers in Christ Jesus. Therefore saith the Apostle, if any ma● have not the Spirit of Christ, he i● none of his. Rom. 8.9. And herein th● Sonship is established even in thi● Spirit, or abiding Unction, o● Anointing: As the Apostle witnesseth. ver. 14. For as many as are le● by the Spirit of God, they are the Son● of God. Thus the Anointing wit● the Spirit, (typifyed by the precious Ointment that was poure● upon Aaron's head, and ran dow● to the Skirts of his Garment,) thi● Anointing with the Spirit run● down from our Highpriest to th● lowest of his Servants. He wa● anointed with the Oil of gladness above his fellows, but we all of his fullness receive every one a measure of his Spirit: and so are hereby stated, by this Spirit of Adoption, into Sonship and Heir-ship with him. If Children, than Heirs, Heirs of God, and joint-heirs with Christ, etc. Rom. 8.17. And this state or Spiritual condition carries its own evidence in itself: for, the Spirit itself, beareth witness with our Spirit, that we are the Children of God. ver. 16. And as this Spirit or Unction is a guide to the Children of light, leading them into all Truth; and as it is a witness to the Children of God, witnessing with their Spirits, and administering comfort, and Heavenly food to the Soul: So also he administers words and matter to Christ's little ones, when they are called before Rulers and Magistrates for his name's sake. And Christ Jesus our Lord taught his to depend hereupon, and not to perplex themselves with thinking before hand what to say to them. Matt. 10.19, 20. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour, what ye shall speak. For it is not ye that speak, but the Spirit of your Father that speaketh in you. Hence it is that sometimes Women and unlettered Persons, have been enabled to confound great learned men, for the Lord by his Spirit gives a mouth and wisdom which their Adversaries ar● not able to gainsay nor to resist.  
This is that Spirit which begetteth earnings and long in our Hearts after the Lord: and which helpeth our infirmities, when we know not how to utter our minds to the Lord: for than he maketh intercession for us, with groan which cannot be uttered: and these groan being according to the will of God, he hears them: for he knoweth what is the mind of the Spirit. Rom. 8.26, 27.  
There be many Spirits gone forth into the World, which are not this Unction, but work contrary to it, and lead out from Christ into the World: therefore the Apostle bids us, try the Spirits, whether they are of God. 1 Joh. 4.2. Well but how shall we try them? He tells us how to know them in the next verses following. Hereby know ye the Spirit of God. Every Spirit that confesseth Jesus Christ come in the Flesh is of God. And every Spirit that confesseth not Jesus Christ come in the Flesh, is not of God. For so the words run more truly according to the Greek, then to render them thus; Every Spirit that confesseth that Jesus Christ is come in the Flesh, etc. For this confession is such a confession as owns an interest in him, or professes a relation to him, by Faith in him, and by love and obedience to him. The evil Spirits did verbally confess him; Mar. 1.24. and so evil men may verbally confess him: though they neither truly believe in him, nor love, nor obey him. But this true confession of him hath these things necessarily conjoined therewith. 1. Faith. john 3.18, 36. For that Spirit that wants that, is under condemnation and wrath: as this Scripture testifyes. 2. Love. 1 Cor. 16.24. If any man love not the Lord Jesus Christ, let him be Anathema Maranatha. 3. Obedience to him. And therefore saith John, he that saith I know him, and keepeth not his Commandments is a liar, and the Truth is not in him. So then every Spirit that confesses that Jesus Christ that suffered for our sins, i● Faith, and in Love and Obedience to him, that Spirit is of God. But otherwise evil Spirits may confess him: and Children of the evil one may confess him. Also the Apostle draweth this down to himself, and others who were in the pure and living faith, and innocent life in whom Christ appeared. ver. 6. o● the same Chapter. We are of God▪ he that knoweth God heareth us: 〈◊〉 that is not of God heareth not us: hereby know we the Spirit of Truth and the Spirit of error. So here you see he places the mark to know Spirits by upon their owning or not owning of Christ himself, come in Flesh, and of him appearing in others: For they that know him not in his Children where he appears, but deny his appearance there, they are not of his Spirit themselves. But then how shall we know his Children, from the Children of the Devil? The Apostle tells us, this is manifest by their works. 1 Joh. 3.10. He doth not say, its manifest by any particular form, but by their works: In this the Children of God are manifest, and the Children of the Devil: Whosoever doth not righteousness is not of God, neither he that loveth not his Brother. So then let men pretend what they will, if their works be evil, they are not of God. So that by their works false Spirits and false Prophets are known: and by them they shall be judged at the last day. Though they shall say, we have Prophesied in thy name, yet it shall be said to them, Depart from me, I know you not ye workers of Iniquity. Now these must needs own his coming, that Prophecy in his name. And that they may do, and yet not own hi● where he is come and appears i● Flesh. And so they may confess hi● coming; and yet not confess himself where he is come. As the jew owned Moses and the Prophet's wh● were come and gone: but yet persecuted them that came in their Spirit: they owned and confessed Abraham, but owned not, nor confessed the true seed of Abraham▪ and so were not of Abraham though they confessed him. In like manne● many now confess that Christ cam● in the Flesh, but persecute the● that come in his Spirit, that is persecute him in them, for so he wil● charge it upon them. Because what done to his little ones, is done upo● this account, that he is in them▪ who hath no fellowship with th● unfruitful works of darkness in which they are who persecute them. For if he were not in them who hath not fellowship with unfruitful works of darkness, they would not hate them: but would love them. The World loves its own, and those of its own Spirit. If you were of the World, the World would love his own, but because ye are not of the World, but I have chosen you out of the World, therefore the World hateth you. Joh. 15.19.  
A little further still for the manifestation of this true Unction, or Anointing, to distinguish it from other Spirits; not only from evil Spirits, but even from some operations of the true Spirit. Consider that this Holy Unction is an abiding thing keeping the Heart in the fear and love of God, making that the main care of him in whom it is, to keep in obedience to the will of God, and so in fellowship with God: for that's the Kingdom into which we are translated: and whatsoever interposeth between us, and that fellowship with God who i● love, that wounds and slays: And we are then like one banished hi● native Kingdom, and like an Exile until we be established in it again and then there's rest, and care and fear lest we grief the Spirit again▪ And thus the promise to the true seed is fulfilled which saith, I wil● put my fear in their Hearts and they shall not departed from me. Jer. 32.40▪ Now other Spirits which give no● this fellowship in the love of God, may do great things, whereby the person may be admired; but they do not keep the heart low, watching to do the will of God. Balaam had an eminent Prophecy given him, by the Spirit of the Lord, which also strove with him to keep him back from the error of his ways: but he had not this Holy abideing Unction. And so may others have the gift of Prophecy; and understand many mysteries, etc. and yet be destitute of this Anointing: as its plain from the Scriptures. Psal. 68.18. Mat. 7.22. 1 Cor. 13. But I am sparing of speaking of these things, because the same gifts may accompany the true Anointing: and these gifts are serviceable for the edifying of the Babes of Christ. Therefore let none think that I would undervalue such precious gifts, or teach others to despise Prophesying: that is not my purpose, but only to give the right understanding of that which is essential to Christianity and a Heavenly life, in which true believers walk with God. Who do not always bear the greatest show in their profession, by such gifts, nor bear forth themselves the highest among their Brethren, but yet their lives are most innocent in the World. I have seen in several professions of Religion, this humble seed, this plain hearted, this true hearted Jacob bowing under his rough Brother Esau: and like a little shrub under tall Cedars, which flourish and spread forth themselves over his head: for their inclination is to exalt themselves, his care to keep out of vainglory, and to walk humbly with his God. Thus in some measure the Children of light, who are the first Fruits unto God, are distinguished from the Children of darkness, who are of the World, and therefore love the World, and the things that are of the World, namely, the lusts of the Flesh, the lust of the Eyes, and the pride of life. I do not mean that hereby they are made so distinct one from another that they may certainly and fully be known in the World: but my endeavour is so to discover the essential life of Christianity to themselves, that they may not rest in a formal and circumstantial profession of Christianity, without the true life and power thereof, wherein true peace and fellowship with God is enjoyed and lived in; which indeed is the Kingdom of God. Which at first may be but like a grain of Mustardseed, but it is of a growing nature. Therefore many may for a time in an outward profession outshine those that are entering yea and entered into the Kingdom: But these last will become first, and those first will become last. For the seed of the free Woman, or new Covenant, born by promise, and begot by Faith, will become Heir, when the seed of the bond Woman borne after the Flesh must be cast forth.  
These things here written are no new things, but according to the current of the Doctrine of Christ and his Holy Apostles left upon Record. But it may be some Objections may be made against them, by some. For Truth doth usually meet with Opposition.  
Obj. Perhaps some will say, these things speak of the Kingdom of God here in this life: but we look for the Kingdom of God after this life.  
Answ. True, the Kingdom of God is here spoken of, to be entered into, in this life: but not in opposition to the Kingdom of God, or Kingdom of Heaven hereafter: but as an entrance into the everlasting Kingdom which shall have no end. For the Kingdom of Heaven is begun here, and entered into by faith which works by love, and purifyes the Heart. And therefore when Christ Jesus our Lord sent forth his Disciples to preach and to heal the sick, he bid them preach, saying, The Kingdom of Heaven is at hand: And he told the Jews, that the Kingdom of God cometh not with outward observation, but that the Kingdom of God was within: And the Apostle tells us wherein it doth consist, namely, in righteousness and peace, and joy in the Holy Spirit. For the Spirit, that comforter administers that joy. And this is the earnest of the everlasting inheritance, and it is the beginning of his Kingdom; into which the Saints witnessed an entrance formerly. Col. 1.13.— who hath delivered us from the power of darkness; and hath translated us into the Kingdom of his dear Son. And the Apostle Peter tells us, how an entrance shall be ministered unto us abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ. 2 Pet. 1. A place of Scripture worthy to be Printed in every one's Heart, seeing it teaches an abundant entrance into the Kingdom of God: In which things there written the Saints then living were found walking: and yet being of so great importance, the Apostles care was to put them still in mind of them, that after his decease they might always have them in remembrance. I shall give you some of the words, and leave you to read the rest in your Books. Peter writing to those believers who had obtained like precious Faith with him and other Apostles, through the righteousness of God, and our Saviour Jesus Christ, (note, not through their own righteousness, but through the righteousness of God and our Saviour Jesus Christ) he exhorts them to give all diligence to add to this Faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, Godliness; and to Godliness, Brotherly kindness; and to Brotherly kindness, love. For if these things be in you and abound, they make you, that ye shall not be barren (argues slothful) nor unfruitful to the knowledge of our Lord Jesus Christ. But he that lacketh these things is blind, and cannot see far off, and hath forgotten that he was purged from his old sins. Wherefore the rather, Brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall, For so an entrance shall be ministered unto you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ. Now take notice, that it is not the knowing of these things, but the walking in them, that gives an abundant entrance into the Kingdom. If ye do these things, saith the Apostle.  
Obj. Doubtless, It is a happy thing to walk and live in these Admonitions of the Apostle, may some say; But who is there, that do so? We know but few, if any, that do so, then how few enter into the Kingdom, if so great and high things are to be lived in?  
Answ. For answer hereunto consider these things following.  
1. That there be various stations in Religion, and so some are nearer, and some further off from the Kingdom of God. Some are seeking it with their faces thitherward, as it's said of Zion: some are weeping and mourning, and hungering, and thirsting after God's Righteousness. These if they hold on are under a blessing and promise to be answered and filled, and though they be poor in Spirit, yet theirs is the Kingdom, and in due time they shall possess it, and enter into it. Some are near the Kingdom, as that young man was, who had kept the precepts of the Law from his youth, which Christ looked upon and loved, though he was not yet able to enter into the Kingdom, because of his riches. Others are set down in the Kingdom, of righteousness, and peace, and joy in Christ Jesus. As the Apostles, and many believers or Saints were in the primitive times. For which they magnifyed the Lord for his rich mercy towards them in raising them up, and making them sit together in Heavenly places (or Heavenly things) in Christ Jesus. Eph. 2.6.  
2. Now consider further, that these who in earnest seek the Kingdom of God, or are already entered into it, do not always make the greatest show or appearance in the World. They are like that Mercant man that having found treasure hid in a Field, goeth and hideth it, lest he should be rob thereof, and for joy thereof he goeth and selleth all he hath and buyeth that Field. He boasteth not of his treasure, but carefully purchaseth it. So it is with many that are seekers and possessors of the Kingdom of God; And therefore are not made so visible in the World, though they live in the World. Nay many times the World looks upon them as fools or conceited People, not seeing the Heavenly treasure which they pursue, or possess; but afterwards shall be made to see it to their amazement. Read Wisdom of Solomon, chapter the 5th which showeth how the wicked shall wonder at the strangeness of the Salvation of the righteous, beyond all that they looked for. Some may be without that in their Books, it being in the Apocrypha, therefore I shall here give you part of it, beginning at the last verse of the 4th chap. to the 10th verse of the 5th. where Solomon shows the different end of the righteous and wicked. And when they cast up the accouts of their sins, they shall come with fear: and their own iniquities shall convince them to their face. Then shall the righteous man stand in great boldness, before the face of such as have afflicted him, and made no account of his labours. When they see it they shall be troubled with terrible fear, and shall be amazed, at the strangeness of his Salvation, so far beyond all that they looked for. And they repenting, and groaning for anguish of Spirit, shall say within themselves, this was he whom we had sometimes in derision, and a proverb of reproach. We fool's accounted his life madness, and his end to be without Honour. How is he numbered among the Children of God, and his lot is among the Saints? Therefore have we erred from the way of Truth; and the light of righteousness hath not shined unto us. We wearied ourselves in the way of wickedness and destruction: yea we have gone thorough deserts, when there lay no way, but as for the way of the Lord, we have not known it. What hath pride profitted us? Or what good hath riches with our vaunting brought us? All those things are passed away like a shadow, and as a Post that hasteth by. etc. Hence you may see how little they are taken notice of in the World who are Heirs of the Kingdom of God, and how little they are discerned to be what they are. And lest you should think that because these words are quoted out of the Apocrypha, they have not weight in them, hear Paul speaking to the same purpose. 1 Cor. 1.26. etc. For ye see your calling, Brethren, how that not many wise men after the Flesh, not many mighty, not many Noble are called. But God hath chosen the foolish things of the World, to confound the wise: and God hath chosen the weak things of the World, to confound the things that are mighty, and base things of the World, and things which are despised, hath God chosen, yea and things which are not, to bring to nought things that are; that no Flesh should glory in his presence. Thus the Lord will confound the thoughts of men, and make that last which was first, and that first which was last: and that highly esteemed which was despised and that despised which was highly esteemed. And though the Heirs of his Kingdom be scarcely discerned in the World, yet will he find out a numberless Number out of all Nations, Kindred's, People and Tongues: that shall inherit it: such as the World takes little notice of, they being a People coming out of great tribulation, in which they have lived, in the World. Therefore let none say, Where shall we find such a People as live in the Kingdom of God: but let them desire of the Lord that he would open their Eyes, to see them, whom he owns, and admits into his Kingdom. Read Revel. the 7th. ver. 9 to the end. The Lord doth put the treasures of his Kingdom into Earthen Vessels which not being beautiful to the outward Eye, are therefore overlooked and not seen by the curious Eye. As it was said of our Lord and Master, there is no beauty in him that we should desire him, the same also may be said of his followers. But wisdom is justified of her Children. Look upon the rough and withered or deadlike coat of the Vine, specially in Winter, and one would think it good for little, except to be consumed by the fire; So are the branches of the true Vine many times to the outward Eye, and therefore not regarded by the World as the strong Oaks and Trees of the forest are, or as the losty Cedars of Libanon which are seen a far off. The Lord had reserved to himself 7 thousand who had not worshipped Baal, even in the great Apostasy of Israel in Ahabs' time, whom Elijah the Prophet could not see. So in the great Apostasy of Professed Christianity, the Lord hath a numberless Number who are sealed, who stand before the Throne, and before the Lamb, clothed with white Robes, and Palms in their hands, glorifying God, and ascribing all Salvation to our God which siteth upon the Throne, and unto the Lamb. As you read in that 7th of Revel. Thou that ●anst not see a People fit for the Kingdom of God, canst thou see a People that work ●ighteousness? The Apostle tells us, that everyone that doth righteousness is born of God. 1 ●oh. 2.29. Dost thou see any People dwelling 〈◊〉 a Spirit of love? The same Apostle tells ●s, that every one that loveth is born of God, ● Joh. 4.7. Another Apostle tells us, that 〈◊〉 every Nation he that feareth God and worketh righteousness is accepted of him. Act. 10.35. The Apostle doth not tell us that every one that can magnify themselves in a form of Religion are accepted, but he that worketh righteousness only. There is a Pharisaical Eye which can see none righteous but such as are in their own form: But God seethe not as man seethe. There is also a profane and hateful Eye, which hates the appearance of righteousness and holiness, because it is a chain to their lose profanes and wickedness, these also through the mist of enmity and hatred cannot see the Servants of the living God, over whose consciences he rules, and so hath a Kingdom there, and they in it, submitting to his requirings as true Subjects. Therefore I say, though the Kingdom of God be a glorious Kingdom, yet hath he many Subjects belonging to it, some in it, and some pressing hard after it, some going mourning and full of heavyness not accounting themselves worthy of it, but yet longing after it: and the glory of his Kingdom being inward the purblind Worldly Eye see it not. For who of them would think that 〈◊〉 poor shattered creature, full of heavyness▪ and of a drooping Spirit, and it may be sorely exercised with outward afflictions and wants, and hath no pleasant carriage i● their Eye, that such a one belongs to the Kingdom of God? And yet our Lord pronounces such poor ones in Spirit to be blessed, and saith, theirs is the Kingdom o● God.  
Obj. But it may be some will still object, that though these things be true, yet we do not see Christians arise to that Vigour of Christianity, and joy and pace, as they did in the primitive times, nor so quickly receive peace and comfort as they did then; What's the reason of that, if the same Heavenly state be attanable now as was then attained unto by believers?  
Answ. For Answer hereunto, consider that there was a mystery of iniquity to arise under the formal part of Christianity: and that this mystery was to overspread Nations, Tongues, Multitudes, Peoples, and sit upon these Waters: for so they are called. And that under this mystery a bottomless Pit was to be opened, out of which a smoke arose and darkened the Sun in the Firmament. Now this mystery is the height of wickedness under the profession of Christianity. To act the Devil's part in the name of Christ: and that makes it a mystery. To teach traditions of men and their inventions for precepts of Christ, which was always called whoredom among the Jews, and is so among Christians. To teach lies in Hypocrisy, to teach Murder as a precept of Christ, as all Persecutors who profess Religion must do: this is to hold out the Devils work in the name of Christ. Now such Apostasy as this, and teaching ●uch things, they darken the Sunshine of ●he glorious Gospel of our Lord Jesus Christ: And God will not give his glory to another (than Christ) nor his praise to graven Images, nor men's curious imaginations, or traditions. And therefore the glorious beams of the Gospel being obscured by such things, the Heavenly warmth and refreshing thereof hath not so speedily, nor fully darted into men's Spirits, to raise them up so powerfully it may be and so quickly into the enjoyment of that peace and joy that passes understanding. But yet God hath not left himself without witnesses to bear Testimony to the Truth of the joyful tidings of Salvation by Faith in Christ: and he will raise up still more, as the mystery of iniquity consumes. What think ye of those that love not their lives unto death, warring against the mystery of iniquity? Who expose their lives and all they have to the fury and rage of men, rather than ensnare their consciences with the vain traditions of men. Thus Michael and his Angels fight by suffering: And the Dragon and his Angels by inflicting. Therefore seeing the mystery of iniquity is to be overcome by such wars as these, Christ Jesus our Lord and Captain wants not his valiant Soldiers to encounter with the Dragon and his Champions, even under the Apostasy into the mystery. The Dragon fights but prevails not against the Lord's host. Now do not think that its a small matter that makes men so resolute and venturous, thus to expose their lives. No, it's for no less than a Kingdom, either already in possession of, or in view to be attained. But these things being Spiritual, are not discerned by the carnal Eye. And so the Subjects of Christ's Kingdom, whether they be in real possession of it, or in earnest pursuit of it, are little seen by the World, although many belong thereunto.  
Obj. But one Objection more may seem very material and weighty to many: namely thus. In this Treatise of Essential Christianity, why is there no mention made of Baptism, and the Lords Supper, and of Preaching the Word and Prayers? Are not these Essential things in Christianity? And why are these left out?  
Answ. I answer, I do not leave them out in opposition to them, but because, first, they are not so inseparable to the Kingdom of Christ, as that there is no enjoyment thereof without these, especially as they are under the Apostasy administered. Secondly because these may all be professed and taken up by persons who are workers of iniquity, and not owned by our Lord Jesus Christ: even by men who live in open wickedness, and therefore are not admitted into his Kingdom because they are Baptised, or receive the Supper or frequent public Prayers, or are Preachers of the Scriptures. Paul speaks the same thing to a Baptised Church, who also had the Supper of the Lord in practice among them, and who came behind in no gift. Yet notwithstanding all these things he sets this caution before their Eyes to ponder on: Know ye not (saith he) that the unrighteous shall not inherit the Kingdom of God? Be not deceived neither Fornicators, nor Idolaters, nor Adulterers, nor effeminate, nor abusers of themselves with mankind, nor Thiefs, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the Kingdom of Go● 1 Cor. 6.9, 10. This he speaks to such 〈◊〉 did wrong, and defrauded their Brethren▪ Laying before them the danger of su●● courses if they should fall back again to su●● things: and return with the Dog to t●● vomit, and like the Sow to her wallowing in the mire. Hence it is that we are admonished to turn away from such as have 〈◊〉 form of Godliness (as men that profess the● things, namely Baptism, the Lords Suppe● public Prayers and Preaching, may have but deny the power thereof. Simon Mag● was Baptised, and yet was in the Gall 〈◊〉 bitterness, and bond of iniquity Act. 8. ● one may eat and drink the Lords Suppe● without profit to themselves: yea they m● eat and drink judgement to themselves, and 〈◊〉 guilty of the body and blood of the Lor● 1 Cor. 11. And for Prayers, men ma● make many Prayers, and long Prayers and yet be no better than the Pharisees or the Jews of old who honoured the Lor● with their lips, while as their Heart wa● far from him. And Christ himself hath foretold that many shall plead for themselves thus, Lord, Lord, have we not Prophesy in thy name? etc. Yet he will answer them I never know you●, depart from me, 〈◊〉 that work iniquity. Now here's a form of Godliness lies in these things, namely, in being Baptised, and frequenting Prayers, and Preaching and the Lords Supper, but seeing one may live in these and yet be far from the Kingdom of God, therefore I have not placed these things among those that are essential to that life that enters the Kingdom, although these things rightly used, and at the Lamb's requirings may be refreshing helps, to those who in sincerity of Heart, and simplicity of conscience do walk therein. There is a Baptism indeed and a Supper which are essential to the Kingdom of Christ, but those are couched under other things before spoken, yet for more plainess I shall here express them more particularly. Peter tells us of a Baptism that saves us; and that must needs be essential. 1 Pet. 3.21. The like Figure whereunto, even Baptism, doth also now save us (not the putting away of the filth of the Flesh, but the answer of a good conscience towards God) by the resurrection of Jesus Christ. This indeed is essential, namely, the answer of a good conscience towards God; which is a Baptism indeed and which is a Fruit of righteousness. For they that by an ungodly and wicked life make Shipwreck of Faith, they thereby beget in themselves an evil and accusing conscience, although they be outwardly Baptised: and so it's not that that saves, but the answer of a good conscience by the resurrection of Jesus Christ. So there is a Supper also which is essential to the Kingdom of Christ: which our Lord himself speaks of, Rev. 3.20. Behold I stand a● the Door and knock: if any man hear my voice and open the Door, I will come in to him, and sup with him, and he with me. This is a Supper that is essential. Here's joy and consolation in this Supper, and sweet communion with the Lord. This was writ to a Church who were Baptised with outward Baptism, and had the outward Supper and other Ordinances, as we may well presume they had, as well as other Churches: and especially because they thought themselves rich in such things, and increased with goods having needs of nothing; which blinded their Eyes, so that they knew not that they were wretched, and miserable, and poor, and blind, and naked. And so the rest of the Churches of Asia, they were all in Church fellowship, enjoying the outward Ordinances; but that was not enough. For they were gathered in thither, as into a nursery or Garden, to the end, they should grow up in grace, and bring forth good Fruit unto God. So there is a prayer, that is essential, and hath communion with God. viz. When in the Spirit we worship God: and when the Spirit maketh intercession in us according to the will of God. There is also Preaching, or a holding forth of Truth which is essential, when the Lord requires it, whether it be by a righteous life, or by bearing Testimony to the Truth. But these things I leave out which the Worldly Spirit may  itself with all: and under that Cloak live wickedly, yea and hate the life and power of Christianity, as may be done under a verbal profession of the new Covenant, as well as under the Old, when the false Prophets and such as adhered to them persecuted the true Prophets. And yet though they were Persecutors of the true, they brought Oblatious to God, and burnt incense to him, and kept solemn meetings, and fasts, and came as a People that delighted to draw near unto the Lord, and made many Prayers to him: and their Hearts in all this far from him: and so may it be now: and therefore such things I omit, and point at such things as wherein a Soul draws near to God, and is approved of God, and in which he comes to some enjoyment of Spiritual blessings, and by degrees comes into possession of the Kingdom of God in Christ Jesus. The things wherein a man walks with God, and follows the Lamb, whether into external observances or out of them, those I would here comprehend. For there may be a following of him out of some things that the evil Spirit may take up, as well as into them. The Scripture leaves us not without examples and ground hereof. The Br●●en Serpent set up by Gods own institution, and which was an eminent Type of Christ, yet after the use of it was over, and the People ma●e an Idol of it, and so went a whoring after the shadow, and forgot the substance, and their Hearts were removed far from the Lord; that good King Hezechiah, who walked before the Lord with a perfect Heart, he caused it to be broken to pieces, and put an end to it. 2 King. 18.4. The Lord did also command circumcision very strictly, so that the Seed of Abraham must needs be circumcised and this called an Ordinance for ever: Yet when the fullness of time was come, that the substance of all the shadows took place in their stead, then says one Apostle, behold I say unto you, that if ye be circumcised Christ shall profit you nothing. Gal. 5.2. This was a hard lesson to some and especially to such who were zealous of God's ordinances, yea even to many who believed in Christ. Now the Scripture tells us of a falling away, from God unto all wickedness, and of retaining a form of Godliness still to cover all that, and of a mystery of iniquity to be revealed, and yet he that shall heed that mystery, shall have his seat in the Temple of God, that is were Gods Ordinances have their place by right: but iniquity working under this profession of these things, makes that a mystery, which otherwise is open-fast wickedness: only it hides itself under a profession and destructive zeal against neglecters of its form. Now in this case I say, there may be a following of the Lamb, even out of those observances of his which once were commanded. But I do not urge this except he lead. And if he lead, and go before them, then shall his followers have peace, and a secret witness in themselves, although they meet with opposition from others; Which they are likely to do in following the Lamb: for its him that the evil Spirit persecutes by his Servants, in whom he rules. And this is a great Testimony, that its one great ordinance of Christ, for his People to come out of false and corrupted worships, after the mystery of iniquity hath abused them, because the persecution lies most thereupon; if not altogether. The Papists, they persecute because People relinquish their form: the Episcopal, the Presbyterian, etc. they all do the like. Though a man be just and upright in his conversation, yet if he draw from their form, they hate, they revile, they persecute, at least with the Tongue. And why is this? But because they follow the Lamb, who saith, in their Spirits, Come out of her my People. I''s he that goes before his true followers, and leads them out gently, and therefore saith come out. And this coming out I say, is a great ordinance of Christ, in the discovery and dissolution of all corrupted worships. And the followers of Christ herein are dignifyed with this Honour, that it's said of them, these are they which follow the Lamb whithersoever he goes. But note, they are such as truly follow the Lamb, in whose mouth is found no guile. If they shall turn from corrupted worships, and retain still their corrupted Hearts, and so follow the Wolf, the Lion, the Bear, the Fox, and such devouring creatures, or the Dog or Sow, those dirty creatures, their forsaking this or that form or way of worship will not profit them. They are followers of the innocent harmless Lamb, not of Beasts of prey, or ravenous hurtful creatures. They follow the Lamb whithersoever he goes: which seems to imply various removes in the Lambs leading of them, or going before them. As there was various removes or journings in the Wilderness, out of Egypt literal towards the Earthly Canaan, so may there be, out of Egypt Spiritual to the Heavenly Canaan: for things under the Law were Typical, shadowing out something Spiritual. Now under that word Lamb is pointed out to us the guide in those journings: even the Lamb and his nature, as the Pillar of Fire, and Cloud was the guide in the Wilderness. Therefore it's safe keeping to the unhurtfull Lamb, and to go where his Nature accompanies: That's the Standart to which his Travelling following Subjects do resort. And though some that set forward out of Egypt spiritual, turn back in their hearts, or murmur and through unbelief faint and fall in the way, yet the Lamb holds on his way, and followers he hath that go throw with him, whithersoever he goes. Whether it be out of the Egyptian Societies, or into a Wilderness, throw the red Sea, or to war against the uncircumcised Philistines, who provoke the Lord by their Idolatry and wickedness: But not with carnal Weapons. but with Spiritual. The followers of the Lamb have piercing Weapons, and yet not carnal, and so hath their Captain, of whom it is said, Ride on prosperously because of Truth, meekness and righteousness, and thy right hand shall teach thee terrible things (terrible things in meekness) thine Arrows shall be sharp in the Heart of the King's Enemies. Michael and his Angels and followers find opposition from the Dragon and his Angels and followers: and they both fight: The Dragon and his followers with carnal Weapons to stop the way of the Lamb and his followers, lest they should invade his Kingdom of darkness and destruction: And on the other hand, the Lamb and his followers they fight with other Weapons even with meekness, and the word of Truth, to make good their way that they may hold on to follow the Lamb. Thus the Lamb leads on his Army forward out of the World, that is out of the World's evil ways and corrupted worships: But whether or no he lead into that which is outwardly to be set up as yet, I leave to further discovery. I mean whether that which is to continue is as yet to be set up, that I leave: But that there may be pitching of Tents for a Season even in a Journey, that's manifest from the Journeys of the Israelites in the Wilderness; who pitched their Tents till the cloud went forward, and then there was danger in remaining behind in their pitched Tents. There is a Seed will understand what I say.  
There is one thing yet behind to be spoken to, which tends greatly to the keeping of our minds and affections alive, and in pursuit of an everlasting inheritance: and that is Hope. Faith believes the love of God. And from hence Hope waits for good things not yet seen: For we are saved by Hope (saith the Apostle) but Hope that is seen is not Hope: For what a man seethe, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it. Rom. 8.24, 25. Hope you see is one ingredient tending to eternal life: and a principal piece of Spiritual Armour, bearing up the head in pursuit of the Kingdom of God, against all the Opposition met with in the World. Therefore it's called, the Helmet of Salvation. Eph. 6.17.  
There be divers things to be considered concerning this Hope: and the ground of it, whereupon our hope is placed: that so it may be as an Anchor sure and steadfast to keep us safe in the waves and billows of the tribulations of this World.  
1. The first thing is this. That there shall be a Resurrection of all, for if there be no Resurrection, our hope is vain, and hath no ground to stand upon: and we are of all men most miserable, if in this life only we have hope in Christ: as the Apostle saith. 1 Cor. 15.19. Therefore for the confirmation of this ground for the sure Anchor of hope, and for reviving of your remembrance thereof, let us call to mind some passages of the Scripture, and the Testimony of Christ and his Holy Apostles concerning this thing,  
And first of all consider the Resurrection of Christ: who is said to be the first Fruits in the Harvest. 1 Cor. 15.23. Now if Christ be preached, that he risen from the dead, how say some among you, that there is no resurrection of the dead? ver. 12. His resurrection necessarily proves our resurrection: for he needed not for himself to have taken our nature upon him, and to be made like us in all things (except sin) but it was for our sakes that he took to himself our nature, that he might prepare it, and bring it back again, and that with advantage into the happy union and fellowship of our Maker, out of all that death hath involved us in: both out of sin, and out of the Graves. And therefore according to these two deaths, there is a twofold resurrection spoken of by Christ. Joh. 5. That there is a death in sin is manifest. Eph. 2.1. You hath he quickened who were dead in trespasses and sins. Now of a resurrection out of this death Christ speaks. Joh. 5.25. Verily, verily, I say unto you, the hour is coming and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. And this is that resurrection that Paul speaks of, Col. 3.1. If ye then be risen with Christ seek those things which are above; and in some other places this is called a resurrection. But then besides this resurrection out of sin, there is a resurrection also out of the Graves, when the Sea shall give up its dead that are in it, and Death and Hell shall deliver up the dead that are in them, and all graves shall be opened, and shall render up their dead. And of such a resurrection also Christ speaks in the forenamed place, Joh. 5.28, 29. Marvel not at this: (saith he, that is, that men shall ●ow hear the voice of the Son of God, and they that hear shall live) for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation. The first of these resurrections, namely out of the death of sin, is a marvellous work of God, wrought by the voice of the Son of God in the Heart. But Christ Jesus seems to make the other resurrection which is to be general out of the graves, to be more marvellous. Secondly, the first of these resurrections, is in order to bring men to live the life of righteousness: but the second or general resurrection is after ●●ey have done good to give them their reward. The first is only a raising up to life. The second is a raising up of some to life: and of others to condemnation, according as they have done good or evil in their life time. For we must know, that this is after men have done good, or done evil; that is, at the last day, which our Saviour often mentions for the comfort of the righteous who are before hand raised up to life by him. Joh. 6.39, 40, 44, 54. And this is the Father's will which hath sent me, that of all which he hath given me, I should lose nothing, but should raise it up again at the last day. And this is the will of the Father that sent me, that every one which seethe the Son, and believeth on him, may have everlasting life, and I will raise him up at the last day. Again, No man can come unto me, except the Father which sent me draw him, and I will raise him up at the last day. Again saith he. Who so eateth my Flesh and drinketh my Blood, hath eternal life, and I will raise him up at the last day. This is not a raising up out of the death o● sin unto life: but a raising up again of those that before hand have eternal life. And this is spoken for the comfort of all such; as also many other comfortable words are left upon record for such: which also clearly hold forth this Doctrine of the general resurrection. Take this one place for concluding of this particular. 1 Thess. 4: 13. to the end of the Chapter. But I would not have you ignorant Brethren, concerning them which are a sleep, that ye sorrow not as others that have no hope. For if we believe that Jesus died and risen again, even so them also which sleep in Jesus, will God bring with him. For this we say unto you by the word of the Lord, that we which are alive, and remain unto the coming of the Lord, shall not prevent them which are a sleep. For the Lord himself shall descend from Heaven with a shout, with the voice of the Archangel, and with the Trumph of God, and the dead in Christ shall rise first: Then we which are alive, and remain shall be caught up together with them in the clouds, to meet the Lord in the Air: and so shall we ever be with the Lord. Wherefore, comfort one another with these words. Here he calls the death of believers a sleep, as Christ said of Lazarus, he sleepeth, when he was dead, and it's frequently said in the Old Testament, such a one steeped with his Fathers, when he was dead. Death is but as a sleep out of which men must rise again: therefore sorrow not (saith the Apostle) as others that have no hope. For if Jesus died, and risen again, even so them also which sleep in Jesus will God bring with him. And further the Apostle here describes the order of the resurrection. The dead in Christ shall rise first, and with them such believers (or Servants of Christ) as are then alive, shall be caught up together with them in the Clouds, to meet the Lord in the Air: and so shall we ever be with the Lord. Now comfort one another herewith saith the Apostle. Here is a steadfast ground for Hope to Anchor upon. One thing he expresses in the 1 Cor. 15. which is here passed over concerning them that are alive at that day; namely they shall not die, but they shall be changed, in a moment, in the twinkling of an Eye: for this mortal must put on immortality: and the natural body must be made a Spiritual body, I have spoken the more of this, because although the common notion hereof is retained among People, yet the lively sense of these things, is to much buried and out of mind. For surely if men did seriously meditate hereof, it would have a weighty influence upon their lives and conversations, to make them inoffencive in the World.  
Another thing collateral with this, is, that as there shall be a resurrection of all, so there shall be a day of judgement for all: when every man shall receive according to the things done in the body, whether good or bad. It may be some will say, this is rather a ground of fear, than a ground of hope. True it is so, to them who take pleasure in iniquity, and are strangers to Christ Jesus, and to a righteous life. But to those that are innocent in the World, and believe in Christ, and meet with afflictions and tribulations here, it is a most comfortable ground of Hope. For our light affliction which is but for a moment worketh for us a more exceeding and eternal weight of glory. But before we speak more of it see first how certainly it is grounded upon Scripture; that there shall be a day of judgement. Act. 17.30, 31. The times of this ignorance God winked at, but now commandeth all men every where to repent? Because he hath appointed a day in the which he will judge the World in righteousness, by that man whom he hath ordained: whereof he hath given assurance unto all men, in that he hath raised him from the dead. Hence it's plainly held forth, that the raising of Christ from the dead, is a sure Testimony to all men, that God will in an appointed day, by him judge the World, and that in righteousness. For every man shall receive according to his deeds done in the body, whether good or evil. Again the Apostle Paul tells us of a day of wrath, and righteous judgement of God. Rom. 2.5. and so forward. But thou after thy hardness and impenitent Heart treasurest up unto thyself wrath against the day of wrath, and day of the revelation of the righteous judgement of God. Who will render to every man according to his deeds: to them who by patiented continuance in well-doing seek for glory, and honour, and immortality (to them he will render) eternal life: But unto them that are contentious, and do not obey the Truth but obey unrighteousness, (to them) indignation and wrath. Then he goes over with it again, ver. 9, 10. Tribulation and anguish upon every Soul of man that doth evil, of the Jew first, and also of the Gentile: But glory, honour and peace, to every man that worketh good, to the Jew first, and also to the Gentile. Again mind what our Saviour Jesus Christ said to his twelve Disciples when he sent them forth with power to preach or publish, the Kingdom of Heaven to be at hand, and therefore to call them to repentance, and to heal the sick, and cast out Devils, etc. saith he, whosoever shall not receive you, nor hear your words, when ye depart out of that House, or City, shake off the dust of your feet. Verily I say unto you, it shall be more tolerable for the Land of Sodom and Gomorrah in the day of judgement then for that City. Matth. 10.14, 15. The like expression he uttered concerning Chorazin and Bethsaida in the next Chap. viz. Chap. 11.21, 22. Because they repent not when they saw the mighty works which he had done in them. It shall be more tolerable (saith he) for Tyre and Sidon at the day of judgement, then for you. Hence its plain, that there's a day of judgement yet to come for those Cities that have been so long since destroyed. And that it shall be more tolerable for them at that day, then for those that have had more means of knowledge and true understanding afforded them, and yet cast it behind their backs, and remain impenitent. This being rightly considered may make the stoutest Heart to tremble, who goes on in the paths of wickedness, as it did Felix. Act. 24.25. As Paul reasoned of righteousness, temperance, and judgement to come, Felix trembled: or was made fearful, struck with fear. For he that is to judge is no respecter of Persons, and hath all power given him in Heaven and in Earth: and from him can none flee for shelter: Therefore to the unrighteous and ungodly that day is terrible. But to the upright in Heart, who in sincerity and Truth desire to please the Lord in walking obediently before him, in a good conversation, and innocent in the World, to them the day of judgement is a ground of Hope. Why? Because they shall receive good at the hands of the Lord: He will appear to their comfort. Judge you, how comfortable a thing it shall be at the last day to the righteous and merciful, when Christ shall say to them, come ye blessed of my Father inherit the Kingdom prepared for you from the foundation of the World. Matth. 25. But because that portion of Scripture doth so eminently set forth the day of judgement, with some remarkable circumstances thereof, let us view it a little more fully; in the preparation to it, and also in the matter of fact upon which judgement is to pass; and the Sentence of judgement itself. The preparation is this. The Son of man shall come in his glory, and all the Holy Angels with him, and shall sit upon the Throne of his glory. ver. 31. there's the preparation of the judge. And before him shall be gathered all Nations. ver. 32. there's the preparation of the People to be judged. And he shall separate them one from another, as a Shepherd divideth his Sheep from the Goats, and he shall set the Sheep on his right hand, but the Goats on the left. Here now is his secret judgement of them in himself who knows the ways and thoughts and Hearts and lives of all men. Then follows his open expressed sentence of judgement upon them. First to those on his right hand, this comfortable sentence, come ye blessed of my Father inherit the Kingdom prepared for you from the foundation of the World. ver. 34. And then he gives the reason of this his righteous judgements. For (saith he) I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in, I was naked, and ye clothed me: I was sick and ye visited me: I was in prison and ye came unto me. Then shall the righteous answer, Lord when saw we thee so and so, or did so unto thee? Take notice! Their sentence or judgement of matter of fact runs wholly upon Acts of mercy which by them were not had in remembrance, or at least little set by, for they had herein minded the Counsel of Christ, in not letting their left hand know, what the right hand had done. But though they minded not what they had done, yet the righteous judge of all the World recorded what they had done, and brings up again their mercy into remembrance to their joy and comfort. Yea a Cup of cold Water given to one of his little ones in love to them because they belong to him, shall not be forgotten. Then on the other hand, he shall say to them on his left hand, depart from me, ye cursed, into everlasting Fire, prepared for the Devil and his Angels. And then he gives the reason of their sentence; which is only a defect in mercy. For (saith he) I was an hungered, and ye gave me no meat; I was thirsty, and ye gave me no drink; I was a stranger, and ye took me not in; naked, and ye clothed me not, sick and in prison, and ye visited me not. Then these shall plead for themselves as the others did against themselves, saying, Lord when saw we thee an hungered or a thirst, or a stranger, or naked, or sick, or in prison, and did not Minister unto thee. Then shall he answer them saying, Verily I say unto you, in as much as ye did it not to one of the least of these, ye did it not to me. And these shall go away into everlasting punishment; but the righteous into life eternal. Here you see this Scripture doth not only hold forth a day of general judgement, but upon what grounds also the sentence of judgement shall pass. And its worth your observation to take notice, that the sentences run wholly upon Acts of mercy, and the want of mercy. It runs not upon this or that profession, or united Society of men. It runs not thus, come ye blessed of my Father; for ye are Catholics or Papists, and have been absolved by your Priest: or ye are Protestants reform in part from the superstition and Idolatry of the Papists: or ye, are of the Episcopal or Presbyterian, or Independent, or Anabaptist, or fifth Monarchy, or Quakers Society. But ye have been merciful: ye have shown forth the nature of your Heavenly Father, who is love and mercy: and therefore now mercy is extended to you. For seeing God is love, surely he must needs have most respect to his own nature where it is found. As on the other hand he shall have judgement without mercy, that hath showed no mercy. Oh therefore list up your heads, you tender hearted humble merciful men, in hope of a righteous day of judgement to come: and faint not in doing good, or in your patiented waiting for the coming of the Lord, though you be under affliction and tribulation in the World. For the day will come that will make amends for all, and satisfy you to the full: So that your labour of love, in what kind soever, shall not be in vain, or forgotten of the Lord. Divers other Scriptures do confirm the general resurrection of the dead and Eternal judgement; which were principles in the Doctrine of Christ, and not to be confounded with the first Spiritual resurrection out of the Grave of sin; or with the particular secret judgement of God inwardly in a man's Spirit: For these are before death natural, the other come after. These first are to prepare for that which is to come after, that we may in hope look for that day that is to come. We are raised up here out of the death of sin, that we may rise with comfort hereafter: We are judged of the Lord here that we may not be condemned with the World: and we are made to judge ourselves here, that we may not be judged. Blessed and holy is he that hath part in the first resurrection, on him the second death hath no power. So that Hope having so sure a foundation, it is as an Anchor sure and steadfast: And tends greatly to an essential Christian life: to bear us up therein, in holding on in patience doing the will of God, and denying the pleasurable and easy paths of unrighteousness. This Hope of an eternal inheritance, makes us not ashamed to bear reproach for Christ's sake, and for observing his commands, though we be accounted as the of-scouring or refuse of all things for so doing. So that Hope is as a Helmet upon our heads to bear us up under all the vilifyings of the World. I know it is a common thing with many, if not with most, to say, I hope to be saved, and I hope God will be merciful. Yea and they will swear by their hope too, saying, as I hope to be saved. Well, I would not dash thy hope in God's mercy, but rather strengthen it; and help to raise it up higher. But take heed how thou exposes thy hope and thyself therewith to judgement, in breaking the command of the great judge, who is to judge the●, and all the World, who hath said, Swear not at all, neither by Heaven, nor by Earth, nor by any other Oath. Certainly if men shall give an account in the day of judgement, of every idle word, (as the true judge hath told us they shall, Matt. 12.36.) then surely forbidden Oaths must be given account of: therefore put away such things, as are threatened with judgement. And to raise up thy hope into strength, and infallibility, that it may be a comfortable stay to thee consider what it is, that it is grounded upon, and how it will operate in thee, if it be right, and see that the right foundation be laid. Consult with the say of those who have had this lively hope in them: and see how theirs was grounded: and what they testify of it. I shall lay this one Scripture before thee to consider on, and to set before thee as a mark, to press after. 1 Joh. 3. the three first verses. Behold what manner of love the Father hath bestowed on us, that we should be called the Sons of God: therefore the World knoweth us not, because in knew not him. Beloved, now are we the Sons of God, and it doth not yet appear what we shall be: but we know, that when he shall appear, we shall be like him: for we shall see him as he is. And every man that hath this hope in him, purifieth himself, even as he is pure. Wouldst thou have thy hope raised up to this pitch, to expect to be made like the Son of God at his appearing by beholding of him or seeing him as he is? Then thou must purify thyself from all uncleanness of Flesh and Spirit, for he is pure and piercing. If the Sun shine upon a dull thick Earthy body, it doth not fill that with its beautiful light: but if it shine upon a pure transparent Gem, in fills that with its one glorious light. Therefore there must be a purifying and cleansing going before, to prepare us to be made partakers of the glory of the Lord. Every one that hath this hope in him, purifieth himself, as he is pure. Now there be two things requisite in this purification; namely, Faith in Christ: and an obedient life. Purifying their Hearts by Faith, saith the Scripture: and again, If I wash thee not thou hast no part in me: thus he purifieth the conscience from dead works, by his Spirit, working faith in us, in his blood: and by the same Spirit leading us in an obedient conversation. And as many as are led of the Spirit of God they are the Sons of God. And the same Spirit that leads the Sons of God, the same witnesses in them, that they are so: And so giveth a most firm ground of Hope: 〈…〉: So that we may say with the beloved Apostle, now are we the Sons of God, but it doth not yet appear what we shall be: but we know, that when he shall appear, we shall be like him: for we shall see him as he is. Oh Brethren! How can one think of these things, and give himself up to a lose wicked life and conversation! Nay, this hope tends greatly to the essential life of a Christian: and to preserve him therein from turning back again into the polluted ways of the World.  
As for Forms wherein, since the Apostasy, men profess the same Christ, there may be something essential also to a Christian life: But not as they are such or such a form; but as the Lord shall require, or lead men by his Spirit, and exercise their Spirits, for the trial of them, whether they will follow him whithersoever he leads, either into them, or out of the n● bearing the reproach of the World, and showing their obedience in answering that measure of light wherewith he doth illuminate them, and in which he goes before them by the move of his good Spirit in them. But herein is danger, namely, in urging men by the force of reason, before the Lord lead them: for men may lay that burden upon the Spirits of others, which the Lord doth not lay: and this work makes only Proselytes and Hypocrites. It's safe to mind what Christ Jesus our Lord lays upon our Spirits, and not what men lay. I will put upon you no other burden; but that which ye have already hold fast till I come; saith Christ to some in the Church of Thyatyra. Rev. 2.24, 25. But there were some that would have laid upon them other burdens, who undervalved the simple and honest hearted, and counted them weak, and dark, not knowing the depths of Satan, as they used to speak in their vaunting over them. But the Lord encouraged them to keep to the burden which he alone laid upon them. Again there is another danger in those that are urged before the Lord go before them to lead them: (I speak in point of Form, and outward observations) namely, to be puffed up and exalted in themselves from their form, and so to overlook the righteous life in others. And then they fall into the number of those, who being exalted in their form, say in their Hearts, stand by thyself come not near to me for I am holier than thou. And this now provokes the Lord to wrath; and he will rather look to him that is of a humble and contrite Spirit, standing in awe of him, then to such. It's good for both these to mind what's said, Isa. 66.5. Hear the word of the Lord, ye that tremble at his word; your Brethren that hated you, that cast you out for my name's sake said, let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. This is encouragement to those humble ones, whose Hearts stand in awe before the Lord, not willing to be lead of any, against the leadings of the Lord: or to subject themselves to that which is contrary to the teachings of the Lord in them; though they be therefore despised, and cast out by their Brethren. And it may also be a caution unto others to teach them to take heed how they hate, and cast out of their esteem, the poor and humble in Spirit, upon the account of any outward formality. For what hast thou to do to judge thy Brother, or to set at nought thy Brother, for any outward observation, or formality? Whereas thou canst not tell whether Christ our Lord doth lay it upon him or not. Behold we shall all stand before the judgement seat of Christ. One man keeps a day to the Lord, another keeps not a day: two contrary things. Canst thou believe that these two contrary things, may both be done in obedience to the Lord, at his requirings? Surely they may, or else I judge that Paul would no● have defended them both against each other, and have judged nothing but their judging of one another in such case. Therefore Men and Brethren, whosoever loveth our Lord Jesus Christ, and his Government, lay aside all emulation and wrath, and disesteem of one another for such things; and learn to love one another though you be not of the same stature one with another: even as Christ hath loved us, and doth love us, and feed us in several pastures. And learn what this means, in my Father's House are many mansions, or dwellings, that so you may not despise one another.   

An Appendix concerning Faith.  
BEcause Faith is so Essential to a Christian, and comprehends, (as I may say) the very substance of the Gospel, in so much that all Christianity is sometimes expressed under that very word of Faith, as Gal. 1.23. Rom. 1.5. etc. Therefore it is here a little further insisted upon, partly by way of recapitulation, holding forth.  
1. The foundation of Faith laid, out of us, in the love and mercy, and Truth of God: and in the sufferings and resurrection of Christ.  
2. The Work and Fruits of it in us, by the Spirit.  
First. The foundation and ground of Faith; that must of necessity be something not out of us, which is to be believed. Therefore that thing is the material thing to be published or preached among men, for the begetting of Faith. For the understanding must be opened to understand it before one can believe it. Therefore Philip opened the understanding of the Eunuch in the Scriptures concerning Christ: and then he believed: And Christ, he opened the understandings of the two Disciples, that were going to Emaus, when their Faith was shaken concerning him, that they might understand the Scriptures. And so the Apostles when they preached the Gospel of Salvation, still they opened the things to be believed, by the Scriptures, that so those whose Heart God was pleased to open, might see what a sure ground there was laid in God, and in Christ for men to believe on him. For our Salvation or our life is hid with Christ in God. The foundation of all is in God; in his kindness, in his love in his mercy. And therefore all glory redounding from thence ascends unto God. This is that which makes us truly to glorify God in our Hearts and Spirits, when we see him the foundation of all, the beginner and finisher of all. That takes a man off his Pharisaical exaltation in himself arising from his own righteousness. Oh how humbly did the Apostles of our Lord, give all glory and honour, unto the kindness, and mercies, and love of God, manifested to us in Christ Jesus. In all their Epistles to the Saints raising up their minds to the great love of God in christ Jesus. For he was the Vessel filled with the love of God, to convey it to us. And this was the glory which his Disciples beheld in him. We beheld his glory, full of grace and truth. Joh. 1. Grace is good will, kindness, love, mercy; this is Gospel; this is the glad tidings, which came by Jesus Christ. The Law came by Moses, but grace and Truth by Jesus Christ. This love of God revealed in us by his Spirit, is the Rock of ages: and while we live and walk in that we live in God, for God is love. This was Israel's Rock while they continued in his love, and he lead him, and instructed him, and kept him as the Apple of his Eye, until he waxed fat and kicked, and lightly esteemed the Rock of his Salvation: as Moses sets forth in his Song, Deut. 32. And Hannah in her Song. 1 Sam. 2. And David in his Song. 2 Sam. 2. likewise Psal. 62. saith he, truly my Soul waiteth upon God: from him cometh my Salvation. He only is my Rock and my Salvation, several times doth he repeat those words in that short Psalm, and then saith, ver. 8. Trust in him at all times ye People, pour out your Heart before him: God is a refuge for us. Selah. Surely men of low degree are vanity, and men of high degree are a lie, so neither of them are to be trusted to: though a man be exalted as high as Heaven, above all called Gods, or above all Earthly powers, yet he is but a lie and not to be trusted to. Therefore to be built upon a man, is but to be built upon a lie. But to be built upon the Revelation of the love of God in Christ Jesus; there's the Rock. That was the Rock, that Christ would build his Church upon. Upon this Rock will I build my Church, saith he to Peter. What was that? upon Peter? No, he was Petrus so named from the Father's revealing of his Son to him, which was Petra, the Rock upon which Peter himself was built, and the Church in all ages. Matt. 16.16, 17, 18, 19 And in that Revelation of the Son of God by the Father, and in his power and presence, there stands the power of binding and losing: which also was given to any two or three of the Church as well as to Peter. Mat. 18.18, 19, 20. by virtue of the presence of him with them, who is truth and is no lie. For that's given as the reason both of that power of binding and losing transgressions, and also of that power and prevalency of the prayers of two or three concurring with one accord to ask any thing of God. Why? For (saith he) where two or three are gathered together (eyes to onoma emon) into my name, there am I in the midst of them. ver. 20. Here is the infallible Rock and foundation: not Peter as a man; and therefore lest any should take him to be the infallible foundation, the Lord suffered him to slide sometimes, more than we read of the other Apostles, in so much that he called him Satan, saying to him quickly after he had called him Peter, or a Rock or a Stone, get thee behind me Satan: we find not that he ever said such a word to any of the rest, except Judas whom he said was a Devil, one of you is a Devil. Therefore Peter standing in the Revelation of the Father, firm in that, or upon that Rock, he became as a secundary Rock laid upon the chief Cornerstone: and so did all the rest of the Apostles, and Prophets. Eph. 2.20. But Peter standing in the wisdom of the Flesh, out of that Revelation of the Father, he was an offence, and no better than Satan, and to be rejected and cast behind the back: and so is every one that stands there, namely in the wisdom of the Flesh, in opposition to the work of God. Peter was no foundation for the Church to be built upon as he was a mutable man: but only as he stood in the infallible Counsel and Revelation of the Son of God: So he held forth the Rock to others, and was dignifyed with the name of the Rock. So likewise Christ will put his own name upon others that stand faithful to him: as he writ to the Church of Philadelphia. Rev. 3.12. Him that overcometh will I make a Pillar in the Temple of my God,— and I will write upon him the name of my God, and the name of the City of my God:— and my new name. And so Peter was dignifyed with the name Petrus or Petros from Petra which was the true Rock in all ages: because he professed him from the revelation of the Father. Whom say ye that I am? (saith Christ) Thou art the Son of the living God, (saith Peter.) Here was the Rock or foundation the Cornerstone. Petra. As all the Scriptures testify, and from hence he was called Petros, but in Satan's work he was called Satan. Therefore the Spirit he stood in gives the denomination. So likewise concerning others, Herod in his crafty ravenous Spirit was called a Fox. So if Peter, or the Pope pretending to be Peter's Successor, shall stand in a destroying Spirit, doth not he deserve the name of Apollyon which signifies a destroyer? And is not this name justly put upon the King of the destroying Locusts, Rev. 9.11. I desire thee, whosoever thou art, to weigh this well: Peter or whoever it is that stands in the Spirit of God, which reveals the Son of God, and are kept in that, God dignifies them with Honourable names, such as none knows but they which receive them. On the other hand those that stand in another Spirit have names given accordingly. Therefore it's a sottish and incongruous thing for men living in one Spirit, to challenge a name proper to the contrary. How foolish and impertinent is it for men that are as Locusts and Scorpions carrying stings in their Tails wherewith to hurt men, who arise out of the smoke of the bottomless pit of man's wisdom and imaginations, for them to challenge the name of Christians, a name proper to those who standing in the Revelation of God, and nature of Christ follow him as innocent Lambs. I''s as discrepant, or contrary, as for a Wolf or Fox to challenge the name of a Lamb. So for the King of these Locusts, these stinging Scorpions, for him to go under the name of Christ's Vicar, and Peter's Successor, is as contrary as to call Fire, Water, or Water, Fire. I''s to put light for darkness, and darkness for light. And thereunto belongs a woe. Isa. 5.20. Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter. I have insisted the more upon this, lest men should miss of their expectation, and fall short of the comfortable enjoyment of the Kingdom of God, in building upon the Sands and not upon the true Rock.  
Another thing to be considered, and which was published by the Apostles to beget faith, was the sufferings and resurrection of Christ. This also was done without us, we have no hand in it: And this also was from the love of God. God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but should have eternal life. And what did God give him to do for us? One thing was to bear our sins. He became sin for us who knew no sin, that we might be made the righteousness of God in him. 2 Cor. 5.21. that is, he bore our sins in his own body, and suffered for them, that we by faith in him might be clothed with God's righteousness: or with the love and mercy of God. For that's it which being received by faith is called God's righteousness.  
Now though the foundation for Faith be laid out of us, in the good will and love of God in Christ Jesus, and in his sufferings and resurrection: yet the work of Faith, that's wrought in us by the Spirit of God, for it's he that opens the Heart of man to believe his love. Sin shuts up the Heart of man against the Lord, and is as it were a bolt against him. Therefore to take away that bolt, and to make way for the opening of the door, Christ suffered: He bore our sins in his own body on the Tree, to make way for man to conceive the love of God in Christ; And that's not all: I''s the entrance or the beginning of Faith, which he follows by the operation of his Spirit in us, washing our consciences by the Blood of Christ: and so giving boldness through him to draw near to God, and to come to him as a Father, and thus by degrees the Lord makes his entrance into the Hearts of the Sons of men, that they may become the Sons of God: He living in them, and they living in him. For his love being received (which in very deed is Faith) he himself, who is love, is received, and here is begotten a Son to God. As many as receive him to them gives he power to become the Sons of God, even to them that believe on his name. For this is the end of our Faith, that God may dwell in us, and so renew his image again which through sin hath been defaced. That man that pretends faith in Christ, and yet lives in the nature or Spirit of the Devil, doing his works, his Faith is but like the Faith of his Father the Devil, whose works he doth. The Faith of the Sons and Daughters of God is shown by their Fruits: for they work the works of their Father. Every Tree is known by its Fruits. Now this is the great mystery, hid for so many ages and generations which in due time God revealed by his Spirit to the Apostles of Christ: Namely Christ to be brought forth in us: and this is the hope of glory. And the preaching of the first principles of the Doctrine of Christ, is but to make way for this. Under the great Apostasy, wherein the Whorish Spirit hath reigned, the mystery of the glorious Gospel hath been vailed. And men have highly pretended Faith in Christ, and yet lived in the nature of the Devil, murdering and destroying one another, and despising one another, for a few outward observations and Ceremonies: Whereby it is manifest that the Faith of the Gospel hath been vailed among them: The Sun hath been darkened in the Firmament through the Clouds of men's imaginations, and inventions and traditions, upon which they have put the weight of their Religion: and so wanting the nature of the true Faith they have persecuted one another for these things. For they have been ignorant of their own state: and taken themselves to be Churches of Christ when they were but the outward Court, which was left out unmeasured and given to the Nations. When the Woman, the true Church, withdrew herself into the Wilderness, the Lord in mercy left an outward Court open for the Gentiles, or Nations, to assemble in (for their assemblings are in the outward Court.) And he left it unmeasured, giving the Gentiles or Nations leave to use their own wisdom in their ways of assembling, and approaching towards his Holy Temple: But they mistaking their own institutions, for the true Ordinances and Institutions of Christ, have in their blind Zeal for them, persecuted one another, and also trampled the Holy City under foot among them, because she could not walk with them in their humane traditions, and mingled inventions: which indeed have borne some face of Christ's Ordinances, but polluted through men's inventions; the Nations setting God's post by man's post, as the Scripture speaks. And hence in pretence for God, they have been destructive one to another, and all to the true worshippers, and so are plainly discovered to be out of the true Gospel Faith: which hath been obscured among them: and they involved in darkness and ignorance. For had the Nations known their own state, that they were but the outward Court left unmeasured; then would they have known also, that the measures of others in their approaching to worship might be as good as their own; or at least wise, that it was left at liberty as well as their own. Or had the Nations known the power, and true nature of Faith; they would not have persecuted and destroyed others for differing from them in profession of Religion. But it is said, when the Son of man comes shall he find Faith on the Earth? Which implies the great defect thereof, and the great Apostasy therefrom upon the Earth: As indeed is made manifest, by the lives and works of men. For if by Faith the Son of God were received, they would do the works of God: Yea they in whom Christ lives, they do the works of Christ. And blessed be God and Father of our Lord Jesus Christ, that he is again reviving of the truth, and dispelling the darkness: and begetting a People to himself, not only to know his Heavenly nature better, but also to live therein in their measure. And he will yet more and more discover the false Fruitless and destroying Faith, of Nominal and National Churches: who pretend Faith in Christ and Hope in Christ, and yet live in the nature and works of him, whom Christ doth cast out, and whose works he comes to destroy: which kind of believers or Professors of Christianity, cause the glorious name of our Lord Jesus Christ to be blasphemed, that is, evil spoken of among them that own him not, as namely Turks and Jews, and other infidels. Therefore the Lord will bring down such Hypocritical Faiths: And that shall be the fall of Babylon the great. For what was the fall of the Jews? Was it not the discovery of their false and Hypocrical profession of his name, leaving them therein as in a Snare, when he drew out from among them the upright and simple hearted who truly feared him, and believed in him. So the fall of Babylon, that is, of all false Faiths, which work the works of Satan, and hold the seed of Christ in bondage: their fall shall be the discovery of their Hypocritical Faith: that shall be the fall thereof: and she shall be discovered to be a habitation of Devils. False Faiths that bring forth the works of the Devil, lying, deceit, murder, persecution, pride, envy, hatred and such like, such Faiths are fit receptacles and habitations for the Devil to act his part under, and men living in his Spirit, and doing his works, are rightly ca●led by his name, (as Peter was when he did so.) On the other hand, they that live in the Spirit of Christ Jesus, in his innocent nature, following him, they are rightly called the Sons and Daughters of God. This was no strange thing in the Apostles days, when their Faith was a living Faith, and gave them fellowship with God: though in our days, since the memory of many, some have been Pillored, and Stigmatised for blasphemers, for professing Sonship with God. Which shows what gross ignorance and darkness hath been over the Spirits of men, though highly professing Faith in Christ. For if they had known either the Scriptures or the power and Privileges of a living Faith, they durst not have done so. Now are we the Sons of God, saith John. And, as many as are led by the Spirit of God, they are the Sons of God, saith Paul: and such having received the Spirit of Adoption, draw nigh to God in that Spirit, crying, Abba, Father; Yea the Apostle goes higher and is very bold in his expressing of the near relation of the Sons of God with him. If Children then Heirs, Heirs of God, and joint-heirs with Christ, if we suffer with him, that we may be also glorified together. Rom. 8. True and living Faith, gives this Sonship. As many as received him, to them he gave power to become the Sons of God, even to them that believe on his name. So believing on his name is receiving Christ, and with him Sonship and Heir-ship. And then he being received, and his Spirit leading us, we are thereby taught to walk as the Sons of God without rebuke in the World. And so the lives of the Servants of the Lord being blameless, are are lights in the World: and preaches righteousness to the World, and tend to the glory of God. Let your light so shine before men (saith Christ) that they may see your good works and glorify your Father which is in Heaven. To whom be glory and Honour for ever, for his unsearchable love, manifested to us in Christ Jesus our Lord.  
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FINIS.