A Second Addition TO THE CLAVIS AUREA: WHEREIN The Mysteries of the Scriptures are clearly broken open in this present Year 1697, according to Dr. Beverley's Calculation in his Scriptural Line of Time.  
Written by THOMAS MOOR, Author of the Clavis Aurea, living in St. Thomas's Southwark, near the two Pumps.  But the Natural Man( or one not taught by the Holy Ghost) receiveth not the things of the Spirit of God, for they are foolishness unto him: neither can he know them, because they are spiritually discerned, 1 Cor. 2.14. But we have the Mind of Christ, Ver. 16. 
— Et Celsae graviore casu  
Decidunt turres.—  
London, Printed in the Year, MDCXCVII.   

TO THE READER.  
Reader,  
SInce some have taken upon them to find fault with the method of my Clavis Aurea, I am importuned to new modelize it; but well knowing 'tis all one Subject, and its first Addition for the most part is an Illustration of the first Sheet, called the Clavis Aurea, and comprehends both it and the other Sheet joined to it, called The Mystery of Iniquity: whereby those that have the first Addition have some tho little occasion of the two Sheets, called the Clavis Aurea and Mystery of Iniquity. All which shows there's no occasion of new modellizing them. But indeed, if you do not with your Pen or rather Pencil( the Paper being bad) add the Omissions, and mend the erratas mentioned in the end of the Post-script of the first Addition, to their proper places in the two first Sheets, called the Clavis Aurea and Mystery of Iniquity, they will appear very difficult to your understanding. Some blame me for writing my Sheet concerning Elias; but if I had thought my Writings would have been as much regarded without that Discourse, I would not have writ it: I cannot say I am that Person, I push that Thought from me, holding it conscientious to inform the World what strange Thoughts I had that time after the first Vision I there mention, by the way of craving the judgement thereon of the Athenian Society; but men take me in a wrong Sense, and think that I am desirous to insinuate to the World, as if I were that Person; which I take God to witness I had no such design, but declaring Doubt and Matter of Fact, without desire of Imposture: But let me not be that Elias( as I wish I were) you have there an excellent Dispute with the Athenian Society concerning of Elias to come, which lies unanswered: And indeed to deal plainly with you I am at at Non-plus as yet, whether I am that Person, or whether this knowledge in Divinity was given me for my own private satisfaction; whereby I can be under no Deception, and so in that case I want the pity of no man: however I thank them for their good meaning. Now if the Clergy would have answered me, I should have proceeded to a farther satisfaction in it; but they refuse it, and have given me occasion, triumphantly through Christ, to tell them they are not able to answer me. I am satisfied there are two Ministers own all Men to be saved, but preach it not. But some say, if all Men are saved, and no hellfire after this Life, it's a means to commit the more Sin; But must despairing People want Comfort for fear of the Ungrateful? Let the Mercies of God( saith Paul) move you to please him the more. Another as wise as the former will object, that 'tis Blasphemy to say God is the cause of Sin. I answer, pray what is Blasphemy but to dishonour God? Now if I prove Sin compelled on Man by God, to God's Honour and Man's Happiness, wherein is the Blasphemy? But this shows, if no Author can be found that dare make God the cause of Sin, it's sufficient satisfaction to me, there hath not been a Minister of the Gospel since the apostles days, and all their Books and Preaching is but Confusion and Insatisfaction.  
It's nothing to me if there be not three Persons on Earth that can receive my Words; I seek not after these that can believe me, but after such as can overthrow me: for it was the Property of true Divinity in the apostles days, hardly to be received, but none were able to overthrow their Doctrine. And indeed the Mysteries of Divinity would not look like the Oracles of Heaven if they were easily received. I would not have men discouraged, because I am a poor despised Man and a Tradesman, for such were the Apostles; neither because my Doctrine is spoken against, so was the Doctrine of Christ, as 'tis writ Acts 28. 2●. as concerning this Sect, we know that every where it is spoken against. And Paul tells Timothy, 2 Tim. 1.15. all Asia was fallen from him. Neither be discouraged because some say I am mad, since a true Minister, or Paul, was termed so, Acts 26.24. Neither be discouraged that my Doctrine will persuade you to become worse in your Life and Conversation; since if the Spirit of Christ be in you( without which no Doctrine will avail any thing to reclaim you) it will beyond any other Doctrine furnish you with ability to perform the highest Duties in Christianity. And as our Saviour saith, A good three bringeth forth good Fruit, and an evil three c●●not bring forth good Fruit; therefore every Doctrine 〈◇〉 known by its Fruit. Well may men live under the Spirit of Fear or Bondage, since with all their crowding and ●ronging after their ignorant Teachers, they cannot learn from them on what Terms their Salvation doth depend. But for your satisfaction observe, that since your Salvation cannot depend to be justified by Works, or the Law of Moses, or Moral Commands; because you cannot so keep them as never to break them in one point: So it doth not depend on Faith here without you could obtain it, which we finding by all our endeavour we cannot come up with an Historical Faith, much less a Saving Faith; Our Salvation then depends on God's Free-grace or Free-gift, the Ignorance of which makes men rove after this and that Preacher, who knows no more of this matter than themselves.  
What I here writ is the substance of several Disputes I have had with Learned Men, every Man's Objection is marked with the first Letter of their surnames, that they may farther consider of them; for as yet they have not, and I never expect their Answers to my Answers to their Objections, tho they have been domineering and conceited enough in Oral, or discourse by word of Mouth. As for the Clergy I expect no answer from, No, no, 'tis too great a hazard to their Interest to attack my Writings, their Weakness then would soon appear, which now they conceal by a grave and majestic Silence, whereby they infatuate their Adorers: But I shall leave this and proceed to the matter in hand. Yet can we think that I should see a Globe of Fire, &c. as you may red in my Sheet concerning Elias, and that I should never receive Satisfaction before, tho I sought it diligently by all means, trying the Ministers, but in vain: and that after this a Dove should vanish out of my sight: and that after this I should expect some Universal Vision or Comet to appear to the whole World, which came to pass about two Months after this my Expectation, in the Year 1680 / 1. And that after this I should expect Wars and Earth-quakes, and such kind of Distresses, as Fore-runners of Christ's Second coming, and they are come to pass: and that I should confounded the Wisdom of the whole World in Divinity, and now they are afraid to dispute me: Certainly all this cannot be for nothing. Therefore, I hope, this may make you consider the more my Unanswerable Writings, without which, or Revelation to the same Sense, the Scriptures may signify as little to you, as before they have done to me. But I shall give you a necessary Advertisement and so detain you here no longer. When I say this is a Foundation or Means for the Commission of Sin, or the advancing of doing Good, I would not have you think, that by this I allow of Free-will, but that God makes this or that a Means to those Ends he intends; for Means signifies nothing in themselves, without God applies them.  
Vale T. M.   

THE Second Addition TO THE CLAVIS AUREA.  
UNbelief is no ways the effect of Lust nor Adam's Fall: For if Adam had stood, there must have been unbelief of Christ's Suffering, since he had not suffered; and if Adam had not fallen, there had been no occasion of Faith: But 'tis not much matter, since no man can give himself Faith, whereby there's no Free-will in Faith, nay Miracles did not give Faith to the Jews, it's only God himself that give Faith to some, and confirmed it to them by the Holy Ghost and Miracles, when the Jews, who saw Christ's Miracles and the Apostles, could not believe: so that what signified Miracles as a means of Faith without God applied them, Nay endeavour did not obtain Faith, for I shall prove a Zealous People( who from Zeal, we must grant would have done any thing for the best they could) were shut under Unbelief till the fullness of the Gentiles be come in, whereby they could by no means avoid dying in Unbelief, no means being allowed them for obtaining Faith: and then by Infallible Proofs of Scripture, I shall prove their Salvation. And so proceed to answer all Objections.  
In Rom. 11.25. St. Paul informs us, that Blindness in part is happened unto Israel, until the fullness of the Gentiles be come in: and ver. 28. he explains this Blindness to be so great, that they were Enemies to the Gospel: yet in Chap. 10.2. Paul tells us, Israel had a Zeal to God, but not according to knowledge, that is, the they were Unbelievers and Enemies to the Gospel, till the fullness of the Gentiles be come in, whereby they must die in Unbelief, yet they had a Zeal to God. And it stands to reason that amongst such Multitudes that were to die in Unbelief, some of them were Zealous and some not: however their Zeal was no Protection to them, but that they must continue in Unbelief till the fullness of the Gentiles be come in; which fullness of the Gentiles are not come in till the Jews are called: evident from the Text, viz. Blindness in part is happened unto Israel till the fullness of the Gentiles be come in: Rom. 11.25. Again, so long as Jerusalem lies trodden under Foot, the fullness of the Gentiles is not come in: as 'tis writ in Luke 21.24. Jerusalem shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled. Certainly they that have a Zeal to God would do any thing for the best they are able to do to please God; and if such are denied Faith in this Life, then the punishment for Unbelief( without dishonouring God with Tyranny, which is Blasphemy) can't be a real hellfire after this Life, altho it be writ in Mark 16.16. He that believeth and is Baptized shall be Saved, but be that believeth not shall be damned. Now since Zeal doth not protect Men from dying in Unbelief, there is no way to unite this Text of Mark 16.16. to the Salvation of Unbelieving Israel, but by a distinction between the Children of the Fesh and Children of the Promise: which I have so amply or fully laid down in my first Addition to my Clavis Aurea. Which Children of the Flesh, are all Men in the Flesh that ever were, are, or shall be; and the Children of the Promise, are the Souls of all these Men in their Glorified Estate, as more plainly will appear as you red and consider. No● I will prove the Salvation of Unbelieving Israel( amongst which are the most zealous, and the greatest Sinners) four times confirmed in Rom. 11. which will sufficiently, and beyond all Contradiction and as clear as the Sun in the Firmament to understanding men, confirm what I have said. First, in Rom. 11.11. Have they stumbled that they should fall?( eternally) God forbid: but rather through their fall( now) Salvation is come unto the Gentiles, for to provoke them to Jealousy. The second Proof is in ver. 26. And so all Israel shall be Saved. Here Paul could not mean any but unbelieving Israel; because in the very next Text before, it's said, Blindness in part is happened unto Israel, till the fullness of the Gentiles be come in, ver. 25. The third Proof is in ver. 28. As concerning the Gospel, they are Enemies for yours( or the Gentiles sake) but as touching the Election they are beloved for the Father's sake: So that they to whom Blindness in part is happened unto, till the fullness of the Gentiles be come in,( which is the 25th verse, and the Sense foregoing to the 28th verse) are Enemies to the Gospel, yet are elected and beloved, which agrees with the 26th verse, which tells you, all Israel shall be saved. The fourth Confirmation of the Salvation of Israel that die in Unbelief, is the 32d verse. For God hath concluded them all in Unbelief, that he might have mercy upon all. What all? why all they to whom Blindness in part is happened unto, till the fullness of the Gentiles be come in, ver. 25. which is the Sense foregoing. And the reason that God concludes them in Unbelief, till the fullness of the Gentiles be come in, is, that he might have Mercy on them: What Mercy? why that he might save them by a Free-gift; since neither Justification from ourselves, or our Free-will, is not granted either by Faith or Good Works in this Life: So that both must be given( if we can't be saved without them) after this Life; and that's the Mercy he will have on Israel which is to die in Unbelief, concurring to the other three Confirmations.  
And I would not have Men less merciful in this than Christ, who on the across prayed, saying, Father, have Mercy on them, they know not what they do: And besure then as he was willing to save the Jews, in that he prayed for them tho his Enemies, so he was as able to save them, as being God; whereby we need not question their Salvation, tho they die in Unbelief.  

Objections Answered.  

Objection I. Of R.  
ALL are not Israel which are of Israel.  

Answer.  
It's writ in. Rom. 9.6. Not as tho the word of God hath taken none effect: that is, the word of God hath taken great effect, as appears in the same Text; for they are not all Israel which are of Israel: that is, Israel are all to be cut off in the Flesh, and so are not Israel. It being usual in Scripture for God to speak of things that are not, as tho they were, Rom. 4.17. because of the certainty of his Performance. Which if you can't believe, see the next, or 7th verse, Neither because they are the seed of Abraham, are they all Children: but in Isaac shall thy seed be called. That is the same as before. Not because they are of the the Loins of Abraham, Flesh and Blood, are they the Children of God, but in Isaac( figuratively) and in Christ( really) in the Spirit, the Gentiles are added to them, as they are glorified Persons in Christ; so that all are not Israel which are in the Flesh, nor one half of them, the Gentiles in Christ being added to them, as they or the Jews are glorified Persons: Flesh and Blood cannot inherit the Kingdom of Heaven, 1 Cor. 15.50. The sum of all being contained in the next Verse, or the 8th, but I must insert the words of the 7th verse first. Thus, Neither because they are the Seed of Abraham, are they all Children: but in Isaac shall thy Seed be called. Now follows the Explanation; That is, They which are the Children of the Flesh, these are not the Children of God: but the Children of the Promise are accounted for the Seed. And the 9th verse tells us what this Promise is. For this is the word of Promise, at this time will I come, and Sarah shall have a Son. Now Isaac which was Sarah's Son was a Figure of Christ. And this appears true if we consider that of the 8th Verse, the Children of the Flesh, these are not the Children of God. And all the World will allow that Christ's Blood is the real Promise; for Isaac was not crucified for us, nor none blessed in Christ's Blood in the Flesh, which if blessed in Isaac, it must be in the Flesh only.  
Now let us examine the Exposition of this Text by the World, and then that will perfectly confirm what I have said: say they, All are not Israel which are of Israel: that is, none but those that are Holy Men, and have Faith in Christ on this side the Grave; and so by the Children of the Flesh, they mean wicked Persons, &c.  
Now if this Exposition be true what shall we do with these following Texts, to unite them to the Texts before, of Rom. 9. It's writ Rom. 10.2. That Israel had a zeal to God, but not according to knowledge. Here God gives not Faith to a Zealous People, who from Zeal would have done any thing for the best they could be sensible of; so that zeal or Holiness in this Life is not the cause that all are not Israel which are of Israel: and it appears th●t this Ignorance or Unbelief of Zealous Israel is to continue till the fullness of the Gentiles be come in, whereby they must die in Unbelief: as 'tis writ, Blindness in part is happened unto Israel, till the fullness of the Gentiles be come in, Rom. 11.25. So that those that have not Faith here, the World terms them not the Children of God; and in that Sense they say, all are not Israel which are of Israel: yet here we find a Zealous People shut under Unbelief ●ll the fullness of the Gentiles be come in; whereby a Zealo●●●●●ple by their own Argument can't be the Children of God; which clearly overthrows their Exposition. And it will appear that Sin is not the cause that all are not Israel which are of Israel; because I shall prove all Israel, tho they are Enemies to the Gospel, are Saved, Elected and Beloved. Which if it be so that neither Zeal or Holiness, nor Sin in this Life, nor Unbelief here, be the cause that all are not Israel, or the Children of God, which are of Israel; then it can be no other than as I have proved, the Children of the Flesh, or Men as they are Flesh and Blood, are not the Children of God, but as they are accounted Children of the Promise, or Glorified Person, they are the Children of Go●.  
Now that Unbelievers are saved, tho they die in Unbelief, is already proved before; which I would have you well to understand, or my Writings will signify nothing to you: but if you can reach them, 'tis the pleasantest knowledge upon Earth.  
You have before the four Confirmations of the Salvation of all Israel, tho they die in Unbelief, yet are they saved; which if you a●e not confirmed in, you must I say understand as you red, before you proceed farther, or red not: But now I shall proceed to another Objection against my four Confirmations.    

Objection II. Of N.  
The Word All, in Scripture, many times signify Some.  

Answer.  
I will allow you that, yet that Some, as you would insinuate, to point at only the Salvation of those that have Faith in this Life; I have proved those saved, by four Confirmations, that die in Unbelief: which you are to disprove if you can.    

Objection III. Of Y.  
Israel had a Zeal to God, but it was too late.  

Answer.  
Such an Objection as this came not into Paul's thoughts, because this Epistle to the Romans, was a Discourse chiefly of the Branch broken off, till the fullness of the Gentiles; which Branch were Multitudes of People, some Young, some Old, some Zealous, some Wicked. The Powers Above are first pure, then peaceable; gentle, and easy to be entreated: Observe, easy to be entreated; whereby Zeal is never to late. And Ahab that wicked King did but once humble himself, and how soon was God reconciled to him, 1 Kings 21.29. He that came the last hour to the labour of the Vineyard, received unequal Penny with him that had endured the labour of the day Matth. 20.1, &c. Hence you see how weak the Objections of my Antagonists are, who were I will assure you very Learned Gentlemen, and some Divines, as we term them. Again, if the Jews born between these Jews in the Apostles days, and those Jews at the Second Coming of Christ were to be Believers, it had been so; but then Blindness had not happened to Israel, till the fullness of the Gentiles were come in: And we are satisfied that these middle Jews that now are, and have been this many Years, have, and do suffer under the Portugals and Spaniards, &c. in Body and Goods. Many of the Jews having been burnt for their Religion. Shall we say then that this Zeal is not accepted of God, if accepted, 'tis not too late.    

Objection IV. Of N.  
To whom had Israel a Zeal?  

Answer.  
The Text tells you to God: as 'tis writ, They had a Zeal to God, but not according to knowledge, Rom. 10.2. which Faith or knowledge they could not give themselves, neither could their Endeavour obtain it here against God's Predestinated Will.    

Objection V. Of N.  
God doth not accept of Zeal without knowledge, as in the case of Uzzah, 2 Sam. 6. who holding the Ark from shaking, was slain.  

Answer.  
So, Israel's Zeal was not accepted here, otherwise Faith had been given them here, but this was to set forth his Wisdom, in confounding the Wisdom of the World by this Mystery; yet both Uzzah's Zeal and Israel's too, are accepted in refeence to another Life. Uzzah here was made a lively Example to set forth God's Holiness in the Ark, which was not worthy to be touched by Man: but we find Uzzah driven the Cart, and without all doubt, he held it his duty to perform the care was laid upon him.    

Objection VI.  
Blindness in part, signifies the Jews did partly believe and and partly not believe.  

Answer.  
Who made this Objection I can't well remember; yet I'll answer it, I have done with the Zeal of Israel. Now I proceed with Objections against the words of the most material Texts in Scripture, which is convenient for you to red before you proceed, the Texts are 25, 26, 27, 28, 29, 30, 31, 32, &c. of Rom. 11. and then you'll the better discern the thick Darkness now upon Earth, and hath been ever since the apostles Days. Now to the Answer to the Objection. A doubting Faith is a damning Faith, as appears in Rom. 14.23. See my first Addition, pag. 11. But it's plain this 25th verse is the Sense foregoing to the 28th verse of Rom. 11. which 28th verse tells us they are Enemies to the Gospel. What they? Why they to whom Blindness in part hath happened unto: which is the 25th verse. Therefore they being Enemies to the Gospel to whom blindness in part hath happened unto, must needs be a total Unbelief; so that blindness in part, signifies part of the Jews were Believers and part Unbelievers, and there is nothing happens unto us without God sends it, as by this appears: for no man can give himself Faith. Nay Miracles did not give Faith, till God applied those Miracles to some, but not to others.    

Objection VII.  
The Word Happen, signifies the Jews Unbelief to be accidental.  

Answer.  
This is a General Objection, which makes me insert it. In the 6th Objection before, you have your Answer; That no man can have Faith without God gives it: as will better appear in the next Objections.    

Objection VIII.  
You say God concludes them in Unbelief, that he might have Mercy on them, as in ver. 32. of Rom. 11. But the Sense is, God concludes they are Unbelievers, as finding them so to be.  

Answer.  
This is a general Objection: this is to insinuate that Faith lies in our power to give ourselves, when it was denied to a Zealous people even till the fullness of the Gentiles be come in: So that all the Miracles of Christ and his Apostles signified nothing to their believing, Whereby it's evident 'tis God alone gives Faith. And I find the only Confirmation of Faith was the evident giving of the Holy Ghost; and the best signs of it was their disestimation of this World; which is so incredible to Unbelievers now, but 'tis easy where that Joy is, for a man to part with all human things, as being by that Transport rendered odious to him. Thus far of the Words in those Text of Rom. 11. &c. as Part, Happened, Conclude.    

Objection IX.  
God permits Unbelief.  

Answer.  
This hath and is a general Objection: When I say a general Objection, I mean the Clergy holds such O●jections true as well as the laity. To the Answer. At the same time that God permits Unbelief, he must not give Faith to the same Person, and at the same time; for then he permits not Unbelief to the same Person, and at the same time; and so the contrary: if God gives Faith he permits not Unbelief. Hence God permitting Unbelief, makes Unbelief unavoidable to the Creature, which is the same as compelling.    

Objection X. Of R.  
Israel that were in the apostles Days were concluded in Unbelief, and are saved; and when Christ comes, then those at his Coming shall be called and saved.  

Answer.  
This is as much as to say, that those Jews in the apostles days did obtain Faith, which we have no reason to believe; since it's said Blindness in part was happened to Israel till the fullness of the Gentiles were come in: And besides they persecuted the Apostles many years after Christ was Crucified: And besides had they obtained Faith, why were not their Children brought up in that Faith? But what is this to the purpose? if Unbelief was to be upon the Jews after them, till the fullness of the Gentiles, How shall these Jews help their Unbelief? To say then these must be Everlastingly damned in a hellfire, for Unbelief that was unavoidable to them, would render the Almighty Tyrannical, and that would dishonour him, which is Blasphemy. But I shall prove Faith given after this Life.    

Objection XI. Of B.  
Why concern we ourselves about Faith given after this Life; since it's apparent we shall be saved, tho we have not Faith in this Life.  

Answer.  
This is an Objection of a Gentleman of my own persuasion: since it is said the Just shall live by Faith, Heb. 2.4. and without Faith it's impossible to please God, Heb. 11.6. and that we are saved by Faith, Eph. 2.8. and that no unbeliever shall enter into the Kingdom of Heaven, Rom. 21.8. These are such sharp things to weak Minds, that I must beg leave of my Friend to prove Faith given after this Life: whether we have Faith in this Life or given after this Life; 'tis a Gift in both places: and so Faith here is no more meritorious than Faith hereafter. It's writ, The Heavens doth contain Christ till the Restitution of all things Acts. 3.21. Since then all things are to be restored, let's see how; I find itis by Faith given after this Life. 1 Tim. 2.4. Who will have all Men to be saved, and come to the knowledge of the Truth. Now what can be plainer, can Occular Demonstration? Can it be proved that the Sun shines in the Firmament more plain than that Faith is given after this Life? Let us but observe well. We find here in the 1 Tim. 2.4. that God will have all Men to be saved, and come to the knowledge of the Truth: But it's evident he will not in this Life let Israel come to the knowledge of the Truth; no, not Zealous Israel, and can any come to the knowledge of the Ttuth without he will? Since then Israel must not have the knowledge of Truth in this Life, and God will have all Men come to the knowledge of the Truth, it must be after this Life that Faith is given; and so all Men shall be saved. Who will have all Men to be saved and come to the knowledge of the Truth, 1 Tim 2.4.    

Objection XII. Of B.  
In your Definition of a Saving Faith in your first Addition, P. 13. you say he that hath a Saving Faith( without which we can't be saved) must have Good Works as one part of it, especially Charity, whereby it seems we must have this Faith in this Life? For what occasion is there of Charity one to another in another World, where there is no want of any thing?  

Answer.  
The Author of this and the last Objection is the same.  
Works is according to the circumstance of the Place; they that had this Saving Faith in this World had Works of Charity as one part of that Faith; and there was a despising of the things of this world: But I hope Saving Faith is the same; for in this Life all People had not Goods to give away, yet their intent may be the same and as well accepted: So those that have Faith in Heaven have Works suitable to the Circumstance of that Place, as Love, a Disdain of this World, Peace, Humility, thanksgiving and Rejoicing in God, &c.    

Objection XIII. Of B.  
You say Faith is given after this Life; but Faith is the Evidence of things not seen, Heb. 11.1. and Enjoyment swallows up Faith.  

Answer.  
This is another Objection of my Friend; who owns all Men to be saved, tho they have not Faith in this Life. But I will allow you Faith is the Evidence of things not seen, but things seen are the more easy to be believed: Suppose we are in Heaven we do but see the Truth of things. All Faith whither by seeing or hearing is but a Gift, so not meritorous one more than another. Whence came the Faith of the Apostles? was it not by seeing? God applying the Miracles they saw to them, and giving them Faith But to say Enjoyment swallows up Faith is such a Notion that I never heard before; indeed it confirms Faith. I grant you a weak Faith is destroyed or swallowed up by a more perfect Faith: As 'tis writ, 1 Cor. 9.10. We know in part, and we prophecy in part, but when that which is perfect is come, then that which is in part shall be done away. But what do you mean by swallowed up? you intend, certainly, destro●ed. If so, then by Enjoyment, Faith must be turned into Unbelief.    

Objection XIV.  
God is n●t obliged to give us Faith.  

Answer.  
Ther●'s no obligation from the Creature can be: but this is an Obje●●ion that seems to argue God gives a Man a free-will either to ●elieve or refuse Faith; which I have sufficiently disproved: God doth all things as he pleases, he is obliged to none.    

Objection XV. Of B.  
Unbelief is a Defect proceeding from Adam's Fall.  

Answer.  
It seems Zeal makes no Reparation for this Defect; as Zealous Israel could not obtain Faith: itis the same thing for me to be ordained to Unbelief or Sin, as to be made subject to it unavoidably for another Man's Offence. What occasion then have we to trouble ourselves( as most do) about Adam's Fall? But here is a Mistake, for if Adam had stood Christ had not suffered, and so there had been Unbelief of his suffering: and if Adam had not fallen, there had been no occasion of Faith. But what have we to do with Adam's Fall, since Faith is a freegift and lies not in our power to give it to ourselves?    

Objection XVI.  
Faith may be obtained by endeavour.  

Answer.  
I suppose this is a General Objection, and believed, otherwise preaching that now is, would fall: the Jews that were Zealous would besure endeavour what they could to please God, but if God would not make them sensible it would be for their benefit to have Faith in Christ, How should they endeavour for it? But what would their Endeavour have signified, since Blindness was to be upon them till the fullness of the Gentiles be come in? But let's see the next Objection.    

Objection XVII. Of B.  
Unbelief proceeds from our own Defect.  

Answer.  
I grant your Objection; otherwise how came a Zealous People to miss of it? There are two sorts of Faith; an Historical Faith, and a Savi●g Faith; an Historical Faith consists only in believing that such a Person as ●hrist Suffered at Jerusalem; a Saving Faith is either Common, Tit●s. 1.4. or particular: The common Faith was in such who tho they had the Holy Ghost evident●y give● them, insomuch that they sold their Possessions, and distribu●ed them amongst their Brethren that wanted, and were from those tr●nsporting Joys assured of their Salvations, yet they understood not the Mysteries of Divinity: The particular Saving Faith was the Faith of the Apostles, who only were en●ued with the knowledge of the Oracles of Heaven. Pray which of us by all our Endeavour but find ourselves so defective that we cannot come up so high as with an Historical Faith: and those that think they have a Saving Faith, let their Works show it. Faith without Works is dead: let the contempt of the World show their Faith, as the Primitive Christians, who sold their Possessions, and distributed them to the Poor; an easy thing for a Believer to do: But there is not Faith on Earth 'tis feared.    

Objection XVIII. Of Y.  
When it is said, God gave them the Spirit of Slumber, Eyes not to see, &c. Rom. 11.8. it's a prophecy and Declaration of the Event of what was to come to pass.  

Answer.  
All this is as much as to say Faith lay in the power of Israel, to give to themselves; but enough of this before, where I have proved Faith is only the gift of God: I grant you that a prophecy is a Declaration of the Event of things, But who brings those Events to pass? when Faith lies not in the power of Man, no not so much as the Endeavour for it.    

Objection XIX. Of E.  
Israel may be saved, for they have Faith in that they believe a Messiah to come.  

Answer.  
I grant you, that the Jews do believe a Messiah to come, not that he is come: and they are Enemies to the Gospel, which i● not Faith. Herod's destroying the Infants, thereby to destroy the Messiah, may satisfy you that the Jews expect the Messiah to be a King Temporal, in that Herod was afraid of losing his Kingdom: An● ask the Jews now, and they will tell you when the Messiah comes they expect him as a Prince or Captain, to go before them, and to get again Jerusalem, and there to offer up Sacrifices as heretofore; they believe nothing of him as a Saviour of the World.    

Objection XX. Of E.  
Whatsoever Sin we commit the Will must consent to its Commission, or it cannot be committed.  

Answer.  
Any Stuff to uphold Free-will: I consent not to Unbelief, yet I fall short of Faith. I suppose none of us, but disallow of many things we do; The Spirit is willing, but the Flesh is weak. At the same time we commit some Sins it's true our Will consents to it's commission as they please the Senses, yet at the same time we are grieved at their commission, as they are Sins. As Paul saith, understanding the Law fully to be Holy, Just, and Good, as none can deny; yet he found a Law in his Members, warring against the Law of his Mind, and brought him under Sin, Rom. 7.23. But I'll leave it to Mens Experience, Whether at the same time they commit Sin, they have not some strugglings against it? But all this cannot touch Faith, to allow of Free-will in that. But for my part since the Law of Moses requires satisfaction of the Cause, all Sins are Infirmities in all, in that Christ rendered the satisfaction, and that's more evident if all Men are saved.    

Objection XXI. Of E.  
What God wills me to do, it's his Will, and his Will is his Command; therefore if God wills me not to ●elieve, or to commit Murder as Herod did, it's no Sin; I obey his Command.  

Answer.  
There's a vast difference between Go●'s Will and God's Command; he commands the Jews to believe, but to set forth his Power he ordains or wills Unbelief for them; to show that they shall no● be the Author of their own Salvation, but 'tis his Grace or Free-gift that saves them: And the same of other Sins. Nay he lays a Penalty of Damnation for not believing, that by striving we may discern our own Disability the more, thereby we may expect our Salvation of none but his Free-grace, whereby all the Honour and Glory belongs to God: And Faith is given after this Life.    

Objection XXII. Of E.  
If God commands me to do Good, and forces me to do Evil he deceives me, and is a Liar.  

Answer.  
What rash Words Ignorance drives Men to: I must say to you as an old Man did once say to you, pray to God for more Divine knowledge. Hath not the Potter power over the day, to make Vessels of it, either to Honour or to Dishonour, to set forth his Power and Terrors, and his Mercy and Goodness on Vessels of Mercy, as Paul. But since these Punishments are but Temporal, where ●iess the Deception? He hath made use of Man lively to set forth what Sin is; and punishes Man for Sin to set forth his hatred to Sin, and to m●ke his Power ever Death( the Wages of Sin,) destroying Death by raising Death to Life,( an astonishing Power!) for Death is not destroyed by Death, for then 'tis still Death, but when Death is raised to Life, as a dead Man to Life: then Death is destroyed. Now what hurt is this? but by Adversity here, to make us the more sensible of our Happiness hereafter. What signifies the loss of one Guinnea to be supplied daily with a thousand to ●ll Eternity. What Deception is this? And wherein is he a Liar? What signifies a deprivation of Faith here, to have Faith as a Free-gift with the inconceivable Joys of the Holy Ghost to all Eternity.    

Objection XXIII. Of B.  
If G●d be the Author of Sin, how can it be said to be blameworthy.  

Answer.  
This is the Objection that confounds the wisdom of the World: but I'll be as pl●in and short as such a great Mystery will allow of. Once more to m●ke it more clear: Sin is forced upon Man to commit, and man punished for Sin with Temporal Punishments by the way of example, thereby lively to set forth what is Good and what is Evil, that man may become as God to know both, and Gods Attributes of Wisdom, Power, Justice and Mercy. But Man being made the Subject or lively example for this, is recompensed hereafter with Eternal Glory. Now that I may fix an Idea of this in you: when Adam had sinned by eating the forbidden Fruit, then it was said, Behold the Man is bec●me as one of u●, to know Good and Evil: and then he knew also that he was naked: yet what strange Questions God asked him, Who  told thee that thou wast naked? Hast thou eaten of the forbidden Fruit? as if God had not known that before. I say Gods A●tributes are made known in the Temporal Punishments of Sin: as in the Land of Egypt. So Paul was created in Christ unto good Works, which God before ordained he should walk in them, Eph. 2.10. The Wisdom of God is discerned in confounding the Wisdom of the World by first forcing Sin on the Creature, as Unbelief, and hardness of Heart; and then punishing those Sins with Temporal Punishments: whereby men are drawn to conclude there must be Free-will in M●n. The Justice of God is discerned in the Law of Moses( after the designed entrance of Sin) to fit equal Punishments to the greatness of the Sins committed. Lastly, his Mercy is discerned on the Vessels of Mercy fitted to Mercy, as Paul's continual Joys of the Holy Ghost, satisfaction of Salvation: and his Mercy will more abund●ntly appear in rendering Glorification to Man, for making him an example lively to set forth his Attributes. As 'tis writ, comfort ye, comfort ye, my People, saith your God, speak ye comfortably to Jerusalem, and cry unto her, that her Warfare is accomplished, that ber Iniquity is pardonned: for she hath received at the Lord's hand, double for all her Sins, Isa. 40.1. Thus by our Sufferings here, we shall the better esteem our Happiness hereafter, and by our observation of our Imperfections here, we may the better discern Gods Perfections hereafter, and in some measure here.  
But some have been so vain as to say that pharaoh might have let the Children of Israel go, at that time when God had said he shall not ●et them go; and when it was to that intent to multiply his Wonders in Egypt: But I hope they are not so sordid as to affirm Man can give himself Faith, or so much as an endeavour for it, when it's apparent a Zealous People were shut under Unbelief, till the fullness of the Gentiles are come in, whereby they must die in Unbelief; yet for this unavoidable Unbelief, D●mnation is the Punishment: which clears the truth of what I have said. Certainly if this Unbelie● to a Zealous People be unavoidable, as it is, we cannot without dishonouring of God with Tyranny, which is Blasphemy, say that Damnation, which is the Punishment for this Unbelief, must be an Eternal Fire after this Life. But John the Divine tells us, That this is the Condemnation, that Light is come into the World, and Men loved Darkness rather than Light, John 3.19. Now where there is Ignorance or Unbelief of the Mysteries of the Scriptures, Men are in the real hellfire, as Despair, Fear, in which it's s●id is Torment, 1 John 4.18. The Figures in Scripture being more terrible then the substance they figurate: See more of this in my First Addition, p. 17, 1●, 19, 20. Thus tho our works are tried and burnt, yet we are saved by Fire, 1 Cor. 3.15.( compared to the Troubles of this Life) by a Free gift at last. And if we consider the four Confirmations of the Salvation of Unbelieving Israel, in the beginning of this Treatise, it's a perfect satisfaction that Figures in Scripture are more terrible than the Things or Substance denoted or figurated by those Figures. Which God be thanked for.    

Objection XXIV. Of E.  
If Sin be only exemplary in Man, or committed by the way of Example, then 'tis an Example of what is not. For there is no real Sin, since there is no Free-will.  

Answer.  
The Sin is re●l●y a Sin, but committed by man by the way of example, to set forth, amongst other things before mentioned as the Attribu●es of God, what Sin is, ( viz.) a breach of God's Commandments: the Cause t●en of this ●reach of Commands must lye some where, which makes Sin real to some or one as the Cause of it; But what of that, Hath not the Cause rendered the Satisfaction? See my Mystery of Iniquity, p. 27, 28. and that being done, Man is reconciled to God.    

Objection XXV.  
In James 1.13. it's said, God tempteth no Man to Evil, but every Man is drawn away by his own Lust.  

Answer.  
I have answered this in my Mystery of Iniquity, p. 27. but not satisfactory to some: but when I say we cannot avoid Lust of the Flesh. Pride or covetousness, or some Master-Sin, which in every Man there is one ●r more; then Men either for want of experience, in not taking notice of their Thought●, Words or Deeds, and not comparing them to Duties commanded in Scripture, will say they 'em avoid Sin; nay some will say they can live without committing one Sin: but let me tell these People, first they have not Faith, which if they think they have, let t●em compare their Faith to my Definition of a saving Faith. See my First addition, p. 10, 11, &c. But alas! few know what a Saving Faith is. Ag●in, if in any part of their Lives as far as I can s●●d, especially at such years that they know Sin, they should commit bu● one Sin ●hey cannot be justified by the Moral Comman●s neither of Christ nor Moses: For by the Law shall no Flesh be justifi●d, Gal ●. 16. For if they break it but in one Point, they are g●ilty of the w●●le. James 2 10. and Repentance will not fetch them ●ack to be justified by the Law of Moses or Moral Commands of Christ, which are har●er to keep then the Law of Moses. See my first Addition to my Clavis Aurea, p. 9. Their Salvation then must lye only in the Blood of Christ: for if we have good Works, they are a Gift; therefore we cannot b●ast of them as from ourselves any ways meritorious for S●lvation: A● 'tis writ, We are saved by Faith, and that not of ourselves, it's the Gift of God, not of Works, lest any Man should boast, Eph. 2.8, 9. And if Men do not c●nclude in themselves that they are Sinners, why seek they to the Blood of Christ? he justifies none but those that have first committed Sin. But some are such Monsters, as not only to say they can live without committing Sin, but also say they are not cleansed by the Blood of Christ  shed at Jerusalem, but only by the Spiritual Blood of Christ, as they call Grace to be. But I say, without shedding Blood there's no remission, Heb. 9.22. 'Tis Grace indeed that must put good Thoughts in us before we can endeavour to do Good, and 'tis Grace must make us endeavour and persist in that Endeavour, and restrain us from Evil, and purify our Hearts: but all this while Remission or filthiness of Sin is not by any other Grace than in the Blood of Christ  shed at Jerusalem. And again, no Man is to be justified by the Law or moral Works, then his Justification must be only in the Blood of Christ  shed at Jerusalem.  
By all th●s it doth appear, that no Man but hath committed Sin. And fa●ther it hath been sadly experienced and by some Ministers too, ●s I have heard, that have found some Master-Sin th●t have driven them to Despair, and so have made themselves away by Hanging, Drowning, or the like: which shows they would have avoided these Sins if they cou●d. Therefore itis worth our enquiry to find out the ●ause of these Sins, which we would willingly avoid ●ut cannot; Si Deus est bonus, unde malum. But Men will say present●y Lust is from the Devil: But I say, if with all my endeavour I cannot avoid Sin, it's the same thing to me as if I were ordained to commit it. Is Sin from the Devil and not permitted by God? That cannot be; it's granted then, God must permit Sin, or it cannot be committed: So then if God permits Sin to be committed, he must not at the same time to the same Persons give Grace not to commit it; for then the Creature being willing to be happy,( as Nature is for it's Interest, especially in those that are sensible of Master-Sins, and ready to despair because they cannot conquer them) would easily by that sufficient Grace given, overcome their Sins. And we all allow 'tis Grace must restrain us, and we cannot give ourselves Grace no not so much as to think to turn to him, much less to turn and persist in it: Thus we see, and many by sad experience find, God permits Sin to be in a Zealous People, as he doth Unbelief to Zealous Israel, which Un●elief is a Spring from whence flows many grievous Sins. So that 'tis the same thing for the Lord to harden Men's Hearts, as to suffer the Devil to do it: And so God tempteth no Man to Evil as immediately from himself, but as from a second Cause, the Devil: Hence he tempteth no Man to Evil but permits it, which Permission compels the Commission of Sin.  
But here I think it convenient to give a check to the Pharisees, taking notice of two common Sins, Pride and Covetousness: They are such Serpentine Vices, creeping and inhabiting in the bosom of most if not all Sects; yet who are more censorious against Drunkenness, Swearing, &c. whereas the other two Sins are ●reater, for in them they murder the Poor, defy Heaven, and the Devil is their Companion: And who shall more readily say in reference to others, that God punishes one Sin by making Men commit others; but I answer, what Sin is willingly committed by Zealous People? as the Zealous Jews shut under Unbelief, and many People that all their Life-time have minded good things, be●ond these conceited Pharisees, yet at last through a tenderness of Conscience have fallen into Despair, and so made themselves away: Neither do I exempt those of my own judgement, whereby I am not partial, in some of which I have found as much Pride as in others( let them pretend to what they will in the promotion of Trade, enriching those that enslave the Poor that work to them) who cloth themselves in Rich Apparel, which ou●ht rather to spare in that Excess and regard the Poor: For my part I am fully convinced, that by the Ornaments of the body as well as by the Company they keep, we may discern the Ornaments of the mind: Tho I do confess there are bad on the contrary side, that are v●ry plain in Apparel, yet Covetous and S●upid as to the Poor: But that doth not excuse the Folly of the other.    

Objection XXVI. Of E.  
In Scripture the Word Shall, signifies Will, because shall or will is the Future Tense of the Indicative Mood.  

Answer.  
This is an Objection of the Learned Gentlemen of the Round Table, and indeed of all the Free-willers of the World: which is a very chargeable Doctrine to all Christian Nations. But as to our Nation, the Tenths bring into the Clergy every tenth Year the whole increase of the Nation, as all manner of Grain, Ha●, pigs, Turkyes, goose, and all Fowl, &c. Also the vast Sums yearly in Cities, besides Christenings, Burials, and Gath●rings for Under-Ministers, and Colleges-Maintainance, and what Sectary-Ministers insinuate for, which they cannot command by Law, whereby many have paid double; all which amounts to an unaccountable Treasure: whilst the Poor are pined, starved. and Badg'd.  
But to the Objection: The Learned are hardly put to it, to change one Word into another to establish their Doctrine of Free-will: the word Shall in Scripture is turned into the word Will, there being as much difference between those two words as between white and black: the word Shall allows not Free-will as the word Will doth. Now if Unbelief be compelled on a Zealous People, till the fullness of the Gentiles become in, whereby they must die in Unbelief, How can we say Faith lay in their power to give themselves? if not, the word Shall hath a compeling Signification; as 'tis writ, Seeing ye shall see, and not perceive. Nay Endeavour would not obtain Faith, Why? Because their Unbelief was to continue till the fullness of the Gentiles be come in: neither indeed were they sensible of what Christ came into the World for; whereby they looked upon Christ not with that Consideration as to promote an endeavour to seek after Faith in him; tho they had a Zeal to God.    

Objection XXVII. Of E.  
If Sin be satisfied in Christ, How is it pardoned?  

Answer.  
Sin is satisfied in Christ's Blood, but that is the Mercy of God so to do; for none could compel him to it: and in that Sense, Sin is pardoned in Christ.    

Objection XXVIII.  
In Matth. 12.31, 32. it is there said, The Sin against the H●ly Ghost shall not be forgiven, neither in this world nor in the World to come.  

Answer.  
The Scripture in●orms us, that to speak against the Holy Ghost, is a Sin against the Holy Ghost: and truly I think what Sin is committed against God, is against the Holy Ghost. Some are of the judgement that this Sin cannot be committed, but I'll suppose it to be committed; yet it may and may not be pardoned neither in this World nor in the World to come: Thus in Heaven as touching the Flesh no Sin is pardoned, because all Men have been punished in the Flesh by Death, which is the wages of Sin; yet in the Spirit all Sin is pardoned: The L●w of Moses condemns all men in the Flesh for Sin, and so it is called the Law of Sin and Death, in that it brings all men under Sin, and condemns all men in the Flesh for Sin, and so Sin is not pardoned: but as touching the Gospel which is the Law of the Spirit and Life, all Sin is pardoned. Thus Sin is pardoned in the World to come, and is not pardoned in the World to come, because all have received the wages of Sin in the flesh: and this is my sense in my Clavis Aurea, p. 14, 15. And to this purpose do but observe Exod. 34. where it's said, God is merciful, yet he will by no means pardon the Guilty: But I have sufficiently proved all men saved, which confirms what I have said. And I observe, tho the Scripture, saith, the Sin against the Holy Ghost shall not be forgiven in the W●rld to come, yet the Punishment is not mentioned what it is: But the Punishment for Unbelief is said to be Damnation; which is the Troubles of this Life and death, figurated by an Eternal Fire, which we must all pass through before we can be saved: And in that sense it's said, As i● Ada● all ●i●,( th●t is in t●e Flesh) se in Christ shall all be made oli●e: Our Works shall be burnt, but we ourselves shall be saved, yet so as by Fire, 1 Cor. 3.15. we must all pass through this this Fire into joy. And as our Saviour saith, I am come to sand a Fire on Earth; that is, Troubles, the Sword, and Divisions. Pray observe my four Co●firmations of the Salvation of Zealous Israel compelled to die in Unbelief; and then tell me if we must not all pass through this Fire of Troubles termed Damnation, as St. John hath it? This is the Condemnation, that Light is come into the Worl●, and Men loved Darkness rather than Light, because their Deeds were Evil, John 3.19. Hence from Unbelief proceeds Fear, in which is T●rment, 1 John 4.18. And indeed where is Unbelief, and not the Joys of the Holy Ghost but Fear, in which is Torment, we are in the real Hell which we must all pass through th●t we may prise our future Joys the greater: And hence it is, that no Man shall buy nor sell, but those that have the Mark of the Beast: and those that have his Mark must be cast into a Lake of Brimstone and Fire, which is ●ut the Figure of these Troubles here; for alas! who is it but what must buy or sell? See Rev. 13.17. Let no Man be so weak to think this a real Hell after this Life, when God lays it also on Unbelievers, which cannot avoid their Un●elief, Rev. 21.8. as 'tis there writ. Unbelievers are cast into the Lake of Fi●e and brimstone. This can never be, that God will lay our Salvation upon such hard terms, as not to buy nor sell, without the Mark of the Beast, and such to be cast into a real hellfire; and to compel a Zealous People also to die in Unbelief, and then dest●oy them for ever in a real Fire: This is clear then, that since such things are thus said, hellfire is but a figure of these Troubles here. But who is an Unbeliever then, when Faith is given to all after this Life? as is sufficiently proved. but I confess as John saith, Some do rise to Everlasting Damnation; because when all Men are saved, as touching the flesh they are everlastingly destroyed: and the word All comprehends the word Some. See my Clavis Aurea, p. 15. which must be so, in that this agrees to all the other Expositions in Harmony. So that it's evident we are all to pass through Damnation or Troubles of this Life figurated by Fire, before we enter into Joy. And as to the word Everlasting; see my Clavis Aurea, p. 12. towards the end of the page., for the Punishment of Sin in the body is Everlast ng to the body as long as the body remains in being. Hence then, since all Men are saved, and hellfire is but figurative, as appears also in my First Addition, p. 19. If ●here were such a Sin, as the Sin against the Holy Ghost, it's forgiven in Heaven, as touching the Promise, as we are glorified; but as touching the Law, since we are condemned in the flesh to die for Sin, and in that sense 'tis not pardoned in Heaven. And let's be sure to mind, our Salvation is a free Gift, for it doth not depend on the Law, because we have broken it, and Repentance will not fetch us back to be justified by it; it remains then, we must be saved only in the Blood of Christ, by a saving Faith unattainable in this Life.  
I have lately met with some who will have all Scripture to be taken in a Literal Sense; but then they make God both the Cause of our Sins, and the Eternal Punishment in a real Fire for unavoidable Sins; and let them say worse of the Devil if they can. But what they will do with these Scriptures following, without a distinction between the Children of the Flesh and Children of the Promise, they being the same Persons, and not distinct Persons, I cannot tell. As for Example, Our Saviour saith he spoken in Parables; and John in his Revelations speaks of Brimstone and Fire; but 'twas only in Visions upon the island of Patmos: which if they are Parables or Figures, then all Scriptures of that kind must be so; as Tophet is prepared of old, much Wood, and much Fire, &c. But if these must be in a Literal Sense, What must we do with these following Scriptures? viz. Blindness in part is happened to Israel, till the fullness of the Gentiles be come in; whereby they must die in Unbelief. Yet He that believes not shall be damned. And, Some shall rise to everlasting Damnati●n. Yet all Israel shall be Saved. In one place it's writ, A Remnant shall be Saved: yet in another, All Israel ●hall be Saved, In one place, All are not Israel which are of Israel: In another place, The Enemies of the Gospel are Elected and Belov●d: nay and it appears those were many of them Zealous People. In one place, Paul tells us, we per●wade Men knowing the Terrors of the Lord: In another place, God is easy to be entreated. In one place, Paul saith, Least by any means whilst I preach to others, I myself should be a Cast-away: In another place he tells us, He was Saved in Christ before the Foundation of the World: and that he had not received the Spirit of Bondage again to fear. It's said, God is merciful: yet he will not pardon the Guilty. It's said, Some shall rise to everlasting Damnation; yet As in Adam all die, so in Christ shall all be made alive: And he's the Saviour of all Men, especially of those that believe. It's said, God concluded them all in Unbelief, that he might have Mercy upon all: yet again it's said, All Unbelievers are c●●t into the Lake of Brimstone and Fire. And other Scriptures ●ay be found to this purpose; but here's enough to show that there's no uniting of these Scriptures in sense one with another, but by a Distinction between the Children of the Flesh, and the C●ildren of the Promise; and then it will appear all Men are damned, or Lost, or cut off in the Flesh, and all Men saved in the Spirit. And they that go any other way to unite the Scriptures may be easily driven to contradict themselves, and must make God appear Tyrannical, which is the greatest dishonour to any Being: and so 'tis a Blasphemous Construction. For we say, is such a Man a Tyrant, his Actions then are odious, and we judge him worthy of Death. Again, God in his Law given to Moses, describes the Rule of Justice; which Law he fulfilled, but will not break: and according to this Rule our Construction of Scripture must be just, and not to attribute Injustice to God, nor to make him a Tyrant; whereby Men by such Expositions making him the Cause of Sin, and a Punisher of Men for unavoidable Sins in a Fire everlasting after this Life, renders him as Black as we render the Devil to be, unjust, unholy, unmerci●ul, dishonouring him in the highest measure that can be: which Doctrine I thank God, he hath delivered me from. It's true that God made some Vessels of Wrath, as the Potter hath power over the day; but 'tis only to fit them as Temporal Vessels of Dishonour to set forth his Attributes, or to fulfil his Predestina●ed End, as pharaoh and Judas, &c. Now Judas in particular may be proved to be Saved. For it's evident from Luke 19.28. where our Saviour  told his Disciples,( of which Judas was one, and as Luke saith, in Acts 1.17. that he had taken part with them in the Ministry) that they should sit upon Twelve Thrones, judging the Twelve Tribes of Israel: whereby Judas being one of them must be promised Salvation. Nothing can be brought against this, but we must conclude that either Christ will break his Promise, or he foreknew not at that time, that Judas would betray him: But 'tis clear Christ indicted the Scriptures and did know them, and that the Psalms must needs be fulfilled concerning him, as you'll find in Acts 1.16, 17,— 20. Men and brethren, this Scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus. For he was numbered with us, and had obtained part of this Ministry. For it is written in the Book of Psalms, Let his Habitation be desolate, and let no Man dwell therein: and his bishopric let another take.    

Objection XXIX.  
As the three falls, so it lies: There's no Repentance in the Grave: as Death leaves us judgement finds us, or after Death the judgement.  

Answer.  
This is a General Objection: As the three, so the Body lies dead as it falls, and the Spirit returns to him that gave it, the Body being dead because of Sin, but the Spirit is alive because of Righteousness( or by the Righteousness of Christ, the Spirit is saved.) There can be no Repentance in the Grave, because the dead body is incapable of Repentance, yet Faith and consequently Repentance is given after this Life: As Death leaves us, so Eternal Damnation or Destru●●ion of the Body finds us, and so after Death is the judgement, that being eternal. As 'tis writ, Some shall rise to everlasting Life, and Some shall rise to everlasting Damnation; which are the same Persons, as appears in the Damnation and Salvation of Unbeliving Israel. And as our Saviour saith, Father, forgive them they know not what they do. Again, in John 12.47.48, 49.50. Our Saviour saith, He that believeth not, nay rejecteth him, his words shall judge him at the last Day. What then? Christ tells you there again, that his Words were his Fathers words, and his Fathers Words were Life everlasting.    

Objection XXX.  
If all Men are Saved, we'll do what we please, fulfil our Lusts, 'tis all one at last.  

Answer.  
In my Epistle I have  told you, without the Spirit of God to apply it, no Doctrine is of any force to persuade you to act good. Were there a real hellfire none would deserve it more than( if there were Free-will) the Ungrateful; Ingratitude then would be Blackest of all Sins. But I am very well satisfied, that the Doctrine I have writ is the Sense of the Apostles, viz. That all Men shall be saved; yet the Mercies of God moved Paul to please God the more. I think it convenient to finish this Treatise with a Discourse of Free-will, to enter the Creature into a serene frame of Spirit to meet Christ whenever he shall be pleased to come and call for us: I grant you that there may be moved in Man in matters indifferent a certain Free-will, whether we shall do this or that, but in matters that are really Sins, as in Murder, Whoredom, Pride, Covetousness, Drunkenness, &c. Experience will be your best Satisfaction. Observe your Master-Sin and conquer it; yet if God doth turn your Hearts, I hope ●ou will not attribute that to yourselves. An absolute Free-will consists to do Good or Evil at our own Pleasure without Fear: But what Murders flow from Mens concluding other Men can believe what Doctrine they please? as the Papists do( without all doubt) or otherwise it would be strange they should so p●rsecute other Men. What Compassion one to another flows from denying free-will! Revenge would then be unreasonable, and so instead of Murder, Love and Uni●y would take place in the Heart of him that understands this, whilst Free-willers are bruit Beasts: To deny Free-will in ourselves is to avoid Atheism, and to trust in God. And throughout the Scriptures, those that trust in him he always defends; as 'twas said to Ebedmelech, Jer. 39.18. Thy Life shall be given t●ee for a prey, because t●ou hast put thy trust in m. There's a vain Proverb abroad, that We must not lye in a Ditch, and cry God help; I hope to trust in God, is not to lye in a Ditch; he then will incline us to walk in his Ways, and obey his Commands; and those that do that, cannot be lazy and neglect their Duty. But this is meant only, I suppose to such as pretend to trust in God, not that really do it. Love to God, and Charity to our Neighbour, flows from denying Free-will: For if I deny Free-will, I allow a real hellfire after this Life to be unreasonable, so I love God the more; and when I consider my Neighbours Affronts are Infirmities, I pass them by, and can still love him, tho whilst he is insensible of these things he hates me. Hence they that preach Free-will, are like watermen that row one way and look another, they preach against 'vice, but lay a Foundation for the committing of it. By denying Free-will we are ar●ived to the highest Duties in Christianity, unattainable without denying Free-will, what farther can we endeavour to do? endeavour then ceases, and we are in a loving Frame to meet Christ.  
Love is Gospel Perfection, and is the fullfilling of the Law, Rom. 13.8.  
Let us then avoid this murdering Doctrine of Free-will from which there's no Satisfaction, and from which flows all manner of Sin, as Envy, Rage, Malice, Murder, Covetousness, Pride, &c.  
I have done with answering Objections, I will now answer Reflections cast on me.  
Some say I am a Trades-man, and ought not to meddle in this nature with matters Divine, as being none of my Business: I answer, What signifies People to have the Scriptures in their Houses if they can't believe them? the Scriptures tell us the apostles were Fshermen, and St. Paul was a Tent-maker. Study never yet obtained Divinity, as we may be sure, since itis said, God h●th chosen the foolish things of the World to confounded the wise: And base things, and things which are despised hath God chosen, 1 Cor. 1.27. But what signifies to tell People this? Their Thoughts are upon the Great and Learned Men, and not upon Revelation, not up●n Men that have had Visions, and taught by the Holy Ghost, who easily lay flat the Wisdom of all Men. But let me tell you, if they are Truths that I have writ, they are the greatest Truths that ever were writ; and therefore they ought to be preached: if they are Errors, they are the greatest Errors that ever were writ; but their Ministers decline their Duty,( being Ignorant or Hypocritical) in not disproving them. What signifies telling some these things? I'll proceed to another Reflection.  
Some have reflected, that I have not done well to complain of the loss of my Trade by reason of my Books. I answer, I have two Reasons especially for it, the first is to set forth the great Wisdom of God in confounding the Wisdom of the World by his Word, the more lively by my Sufferings, and for this Reason did S●. Paul set forth his Sufferings to the glory of God, as his being made a Spectacle to the World, his Hunger and Thirst, Nakedness and in Prison, whipped several times with thirty nine Stripes at a time, stoned, and in Deaths oft: But if I were to take my Choice I had rather suffer as he did, and so upheld, then to suffer as I have done, and still do. I know I am despised, that I matter not, but 'tis the hearing of my Children cry for Bread, and many times have none for them; and now to be rent from my Family likewise, by the Wickedness of Men forsaking my Shop, is very grievous, not knowing what Calamity may befall them; all which lively sets forth the great Uncharitableness and Wickedness that now reigns amongst Men, and likewise the great blindness in Divinity is represented more lively by their Afflictions: all which tends to the Glory of God in setting forth his great Power and Wisdom in what he can do. Dat saepe injuria lucrum. I am satisfied my Afflictions which in Jamaica were a means of my delivery fr●m it, in the great Calam ties that befell it afterwards; and I am sure that I never saw or heard of greater Sins c●mmitted there, than is here at Lo●don.  
The other reason of my complaining of the loss of my Trade for my Books sake, was, that men might not be ignorant of their cruelty to Innocent Children, and that I might be clear of their sufferings: Let others disprove my B●oks and then let me be blamed but not before. I wish you more Happiness when I am gone, th●n befell Jamaica. 'Tis true I am distressed on every side, for some of my judgement which a●low all men to be saved, will be my Teachers, and bring some Objection or another; but to answer in writing, is the only way to stop all Tongues, and more effectual to find out Truth.  
Sir Henry Vane, in his Eternal Life, especially p. 57. hath writ more like a Prophet concerning Elias than a natural man; which he saith is still to come and answer all Objections. But I am derided about this, ●et none answers me: I am in Poverty and my Children almost Naked, and crying for Bread the very Day I writ this, and had none to give them; whilst this ignorant World maintains those that know nothing of Divinity to ride in their Coaches. I don't know but when I am gone, the disgraceful badge of a Parish( which disdain of all the Poor in general, tho some formerly have been no lazy Persons, nor Drunkards, &c. but laborious and lived in Credit: I say without all doubt, such a disdain as is represented by imposing those Badges, crys out to Heaven for vengeance) may be fixed on them, lively farther to represent the Ignorance of Men. This Invention of Badges serves much to save Money in Rich Men's Pockets, in that some Poor, especially those that have lived formerly in Credit, will rather beg or starve than wear them: Besides such Badges represents the Poor a Scorn to others, and a disgrace to all their Relations: I value not all this, since 'tis to God's Honour, and came by seeking his Glory and satisfaction to my Conscience: Therefore on my part I disdain the World as much as it disdains me; and let my Children wear them as Christ's Coat of Arms, and a sign of the World's Ignorance and Stupidity. And I hope not to forget Isaiah, who went three Years Naked, as a Sign on Ethiopia and Egypt, Isa. 20.2.3. No● Ezekiel, that eat Cow-Dung as a Sign against Jerusalem, Ezek. 4.15. Nor our Saviour who was hated without a Cause: Nor Paul that was made a Spectacle to the World, and a most despised Pers●n, by the Ignorance of those Times, which this Age hath not the sense to take Example by, and to b●ware of what they did; nor to mind what Mis●ries came upon Jerusalem and Judea for these things: and its evi●ent they were to be ignorant of the Doctrine of Christ and his Apostles: So that it's plain men then were not only determined ●ot to believe, but also to suffer for their Unbelief; ●or had they known it they would not have Crucified the Lord of Glory: seeing they were to see, but not to understand: yet their Ignorance did not excuse their Sufferings here.  
I blame no man really for what they act against me, me did I say? rather against Innocent Children: God forgive them, and I freely forgive them. I may say as to my own Person, tho I am troubled on every side, I am not in despair, p●r●ecuted, but not f●rsaken, cast down, but not destroyed. 2 Cor. 4.8, 9. All things work for good to those who are called according to hi● purp●●e. I h●pe as God hitherto hath done, he will st●ll upho●d me to say. Who shall separate me from the love ●f God in Christ, shall Tribulation or Distress, Persecution or Famine, or Nakedness or Pe●il, or Sword. And tho l●ke the Apostles,( of whom the World was not worthy) I am a Spectacle to the World, the Refuge and Off-scouring of all things, yet that I may still say with Paul, That I take Pleasure in Infirmities, in Reproaches, in Ne●essities, in Persecutions, in Distresses for Christ's-sake; for w●en I am we●● then am I strong. And that neither Death nor Life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, ●or H●ight nor Depth, nor any other Creature sha●l be able to separate me from the love of God, which is in Ch●ist Jesus o●r Lord.  
Some are so weak to think I do this for Interest: But when I was a●●ch●ol boy, I refused Riches, in that I was not submitted to my ●rand-father's Will in being a Lawyer, for Divinity-sa●e: and in the last Dutch-War I was Chyrurgeous Mate of one of the King's frigates, whereby I was in a fair way of Preferment to have lived in Repute: But this I likewise forsook and went for Jamacia, and received Vision, Revelation and Satisfaction: and so became as to this World miserable to serve others, in spending my time after for their Satisfaction, in discoursing the Learned here, at my Return: But like Esop's Dog, they bite me by the Fingers for endeavouring to pull them forth out of the deep Well of their Ignorance. But if they are ignorant I must be kind; my Conscience is above Riches; I must perform my Duty, and if others are weak, conceited, neglective, or chok'd up with Riches they set their Hearts upon; all which is nothing to me, I can help none of these things: I thank God I am at Peace with that part I have chosen, I am serene, and above the Spiritual Pride and Conceitedness of others, who a●● disquieted at my knowledge, but dare not oppose; as for their O●al nonsense I pass it by.  
In short, since the Holy Ghost did testify to Paul, that Bonds and Afflictions were to attend him; I hope like him to wait for them, that they may not surprise me: But through Christ with a noble and generous Disdain I may trample them under my Feet; as I have already through him, triumphed over the Pomp and Vain-glory of this present World.     
Gloria solum Deo.  
FINIS.