AN Impartial EXAMINATION AND REFUTATION OF THE Erroneous Tenants OF THOMAS MOOR; In his dangerous Writings, entitled, CLAVIS AUREA, etc. Wherein he is not ashamed to insinuate his being the Elias mentioned in Malachi; denies an Hell, or future Punishment, and boldly asserts the inevitable Salvation of all Men. LONDON, Printed for Tho. Parkhurst at the Bible and Three Crowns, the lower End of Cheapside, near Mercer's Chapel. 1698. TO THE READER. Courteous Reader, NOT doubting but I have exposed myself to the Censure of some, for taking notice of so inconsiderable a Writer, and endeavouring to refute Errors so obvious to the Judgement of every person that hath learned but the Alphabet of Christianity, I think myself obliged to prefix the Reason of my undertaking this unpleasant Task. I have been divers times assaulted by a particular Friend, of long acquaintance, with these pernicious Writings of Thomas Moor; who, having been unhappily seduced thereby is grown so great an Advocate, as not only with great Zeal to defend, but disperse them very industriously with his own hands in divers parts of the Country: and after some endeavours by personal Conference to recover him (tho' with too little appearance of success) he earnestly desired me to make particular Remarks in writing for his and others satisfaction; expressing at the same time a willingness to recede, if I or any other person could fairly overthrow those defended Principles which he esteemed impregnable. Tho' I did not readily, nor the first ti●…e in any measure, comply with his request (having always had an aversion to the Polemical part of Theology, of which, if I mistake not, the World is too full already); yet upon further thoughts, together with the observation of T. M's. insulting strain, because his Books were never yet answered, I did at last endeavour it: and because some (of better Judgement than myself) have thought my Remarks worthy of public view, as being adapted to the present Atheistical Times, I have submitted my own mea●er Opinion to theirs in that behalf; and hearty desire they may, through Divine Blessing, in some degree answer the end for which they are (I hope sincerely) intended. I have not the vanity to think them so correct, as so secure me from the lashes of captious Critics, there having been scarce ten days passed since I first undertook thus to gratify my Friend's Curiosity; and by reason of many avocations I had not leisure to transcribe the blotted Original, which may be some excuse for Erratas in Printing. I hope this small Incursion into the Province of others will not give offence, or be adjudged a breach of Privilege; as this is the first time, so 'tis, at least, probable it may be the last. When a Foreign Enemy invades our Confines, we excuse the irregularity if others, beside the well-disciplined Militia set an helping-hand to oppose him; and when the grand Enemy appears most audacious to strike at the Safety and Happiness of Mankind, such Liberty seems to be no less allowable: Yet I can truly say, I had much rather have sit still, and seen some other person of better capacity engaged herein. What, with the increase of Atheism and Immorality (too much connived at heretofore) on the one hand, and an exorbitant Zeal for promoting Parties and Opinions on the other, that the Ancient Footsteps of Christian Piety and universal Charity have been greatly obscured, and are in no small danger of being totally defaced, is the sad experience of Reformed Christendom at this day: And 'twere hearty to be wished, that all who sincerely profess and agree in the Fundamentals of the same Faith, would forget their former and present Heats, bitter Invectives and terms of distinction (as Deformities unfit to be carried with them into the other World) and every one become emulous of setting the first step towards an hearty Reconciliation: This seems to be the best Expedient against the destructive Wiles of the common Adversary, and far more honourable than to defend, with a partial Resolution, the utmost extent of their several fortified Opinions in such things as themselves own to be either merely indifferent, or, at most, not essential to Salvation. But, kind Reader, pardon my boldness and prolixity. That the same Omnipotent Goodness which once disposed the Original Chaos into Order and Harmony, would at last effectually interpose to heal our manifold Breaches, and establish Peace and Truth in our Borders, to the great Happiness of this and succeeding Generations, is the sincere desire of Your hearty Wellwisher, T. C. April 10. 1698. A Succinct Refutation OF THE Erroneous Tenants of Thomas Moor, In his dangerous Writings, entitled, Clavis Aurea, Mystery of Iniquity, etc. NOT to trouble myself or the Reader with a tedious recitation of, or particular descant upon, the many miscellaneous expressions and tautologies in the several parts of this bold Author's unhappy Writings, I shall endeavour impartially, and in as few words as may be, to represent the plain scope of the whole, and then to make some very brief Remarks thereon. The Marrow therefore (or rather Venom) of these no less dangerous than uncommon Notions, plainly offers itself under these particulars, viz. 1. That all mankind (tho' for the most part living and dying in an hardened course of sin and unbelief) shall be saved. 2. That Faith is given after this life to such as die in impenitency and unbelief. 3. That there is no Hell, or future state of eternal punishment; but by those terms, so often used in sacred Writ, are meant only the troubles of this life. 4. That Man in his primitive Innocency had not, nor now hath, in any measure, a free will or choice in himself: but that Adam's fall, and the greatest particular transgressions ever since, were by Divine Predestination and compulsion. 5. That the Children of the flesh (Rom. 9 8.) are all men in the flesh, whether good or evil; and the Children of Promise are the Souls of all men that ever were, are or shall be, not one excepted of what Nation or belief soever) in their separated or unbodied state. 6. That the Elijah prophesied by Malachy is yet to come; and that the said T. M. (though somewhat cautious with a seeming modesty) is that very person. 7. That this extraordinary Hypothesis had extraordinary proof of its certainty, viz. Divine Revelation; as the Vision of a fiery transparent Globe, a Dove, Comet, etc. To begin with the first [— That all mankind shall be saved.—] This T. M. grounds upon (Rom. 11. 25, 26, 27, 28, 29, 30, 31, 32, 32.) and from thence infers, That all the literal Jews, though avowed Enemies to the Gospel, and dying in unbelief, are notwithstanding interested in God's Electing Love, and consequently saved: Taking this for the clear meaning of that part of St. Paul's Writings, and a Truth impregnable, he proceeds to confirm it by several Arguments and parallel Scriptures. But because the forementioned Quotation from (Rom. 11.) is, and he acknowledges to be, the only hinge or foundation of his Hypothesis, I shall in the first place endeavour to touch thereupon. Therefore, First; The plain scope of the Apostle in those words, seems to be (For I dare not assume this bold Assertor's infallible strain, than which no greater mark of a Satanical delusion) That he would re-mind the converted Gentiles, of their former miserable State whilst Strangers to the Gospel, and fix on them: the most humble sense of the greatness of their present Privileges, their own unworthiness, and the danger of ingratitude, carnal security, and a careless using those inestimable Talents committed to their charge. And he heightens this so necessary Momento from the tremendous Example of the obstinate Jews, who by an exorbitant Zeal for, and confidence in the Externals of their Religion, were justly left to so great Blindness, as to reject, oppose and crucify the true Messiah (the End and Centre of their Typical Worship) whom they pretended to wait for. Act 13. 27. Having a little before spent a whole Chapter in vindicating the Divine Justice, in these great and arduous Points, against the bold and groundless Cavils of such as would be ready to impeach it, the better to confirm the believing Gentiles in their Title to the Privileges of the New Covenant; and well knowing the great propensity of Humane Nature to Pride, Ostentation, and Carnal Security, he does by divers Metaphors, and strong Arguments, very pathetically endeavour to fortify them against the same Stumbling-block, which had been so fatal to the other. For though these degenerate Branches of faithful Abraham had thus stubboruly and wilfully excluded themselves from the fullness of their Idolised promises; yet the Gentiles being ingraffed into the same Root or Principle of Faith with the Primitive Jewish Ancestors (who lived and died in the true Faith of the Messiah) were not to insult over them, but from their Fall should rather be excited to the greater caution, humility and fruitfulness (as before hinted): and the rather, because this rejection of the whole Unbelieving Race of literal Israel, is not to be esteemed absolute; it being very probable that God may hereafter in his due time, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24. ver. and by some extraordinary Dispensation of his Providence, powerfully convince and convert a remnant of them to the Christian Faith. Nevertheless he will not thus own or respect them considered as literal Jews, but as Gospel Believers in common with the Gentiles, both together making up the spiritual Israel, the true Universal Church peculiarly purchased by Christ, justified solely by Faith in him, and sanctified, governed and preserved by the happy influence and conduct of the Holy Spirit. For all (i. e. both Jews and Gentiles, which include the whole World) having sinned, verse 32. and being concluded by God in Unbelief, as to their own natural or moral capacity, are equally made partakers of the same rich Mercy and free Grace of God in the Gospel. This seems to be the plain drift of this profound Apostle, as well in the forementioned verses at in the two former chapters, and divers other parallel places of his Epistles; and particularly of this to the Romans. One while he tells us Rom. 2. 28. — He is now a Jew that is one outwardly—; ch. 9 v. 6. that all, not Israel that are of Israel—: at another place, Gal. 6. 15. that Circumcision availeth nothing—; and ch. 3. v. 28. — that there is neither Jew nor Greek, etc. but all are one in Christ Jesus. Secondly; The best and safest way of expounding this part of St. Paul's Writings, is to compare it with the general scope of other Scriptures, and especially with the assertions of the same Apostle in his other Epistles, who doubtless best knew his own meaning. If in this, or any other part of his Writings he ever intended to suggest the certain and inevitable Salvation of all men, or that the Jews dying in Unbelief and Enmity to the Gospel, are notwithstanding elected and saved; we should not find him in the same Epistle so pathetically lamenting their dreadful condition, as to wish himself accursed from Christ for their sakes—; Rom. 9 2, 3. nor giving such cautions not to treasure up Wrath against the day of Wrath, and revelation of the righteous Judgement of God, who will render to every one according to their deeds—; ch. 2. v. 5, 6. nor would he have used holy policy, such condescension, such unwearied pains, undergone such trials and hardships in the service of his great Master (much dearer to him than his life,) Act. 20. 24 viz. propagating the Gospel, and establishing its Converts in their holy Faith—; becoming to the weak as weak,— etc. 1 Cor. 9 22. that by all means he might save some—; earnestly exhorting them so to run as that they might obtain the prize—; and for their greater vigilancy and circumspection enforcing on them the Example of his own Spiritual Warfare, by which he kept under the relics of corruption, lest when he had preached the saving Gospel to others, himself should be cast away—; 24, 25, 26, 27. verses. nor would he have spoken of the differing Effects of the same unchangeable Word of Life, as being the savour of death unto death in them that perish, and of life unto life in them that believe and embrace it—: 2 Cor. 2. 15, 16. nor yet mentioned any thing of the Gospel being hid from such as are lost and judicially blinded by the God of this World—; 2 Cor. 4. 3, 4. nor dehorted the backsliding Galatians from those works of the flesh (particularly mentioned) with a positive assertion, that all those who commit such things (with allowance and perseverance) shall not inherit the Kingdom of God—: Gal. 5. 19, 20, 21. nor would he have exhorted the Church at Philippi not to be terrified by their Adversaries, which was to them an evident token of perdition,— etc. Phil. 1. 28 nor told them afterwards, with weeping, of some that walked contrary to the Gospel, being Enemies to the Cross of Christ, whose end is destruction—: Phil. 3. 18, 19 nor would he have comforted the Thessalonians under their sore troubles and persecutions with a Memento of Christ's glorious Coming, to give them perfect rest, and an entrance into the heavenly Kingdom; as also to take vengeance on them that know not God, and obey not the Gospel, etc. who shall be punished with everlasting destruction,— etc. 2. Thes. 7. 8, 9 'Tis needless to enumerate the many concurring Testimonies of the other Apostles, and of our Saviour himself in the Records of the Evangelists, lest I should seem too tedious in a point so clear, that the contrary Assertion (as T. M's.) must strike at the whole scope of Scripture, and show a degree of obduracy beyond comparison. What is urged of Christ's giving himself a Ransom for all,— etc. 1 Tim. 2. 6. and being the Saviour of all men, but especially of them that believe,— etc. ch. 4. v. 10. shall be considered hereafter under the fourth Head. Thirdly; This Doctrine of Universal and Inevitable Salvation, not only subverts the many harmonious Testimonies of Sacred Writ, but the Dictates of right Reason; inasmuch as it ranks the most pertinacious Miscreants hardened Sinners and inveterate Persecutors, with the truly pious regenerate and faithful Professors of Christianity. The scattered Relics of Reason implanted in Humane Nature, have in all Ages suggested the punishment and reward of Vice and Virtue, among such as had not the advantage of the Divine Oracles: And some of them, who lived in those dark Times and Places, have been so exemplary in Moral Attainments, (if Humility, Mortification, etc. may not deserve an higher Epithet) as to shame the far greater part of Christians, though dignified with more excellent, yea inestimable Privileges. Rom. 2. 14, 15, 26, 27. What can be more absurd than to equal a bloody Nero, (living in the height of wickedness against God and Man, as his only Element, and dying wholly void of remorse) with a pious selfdenying (I had almost said, Divine) Seneca: or St. Paul, that great Apostle of the Gentiles, and unwearied Instrument in propagating the Christian Faith, with a malicious apostatising and persecuting Julian? If it be objected, that this Argument centres Man's Salvation in Works, and lessens the Glory of God, who intends only the exaltation of Free Grace: this will be found but a very weak Subterfuge. For, as on the one hand, the beginning, progress and accomplishment of the Blessed work of Salvation in every Soul is wholly supernatural, and none of the concurring faculties of Man's most noble rational part, when truly subjected to Divine Grace, may have the least claim or pretence in the matter of Justification: Rom. 3. 23, 24. Eph. 2. 8, 9 So, on the other hand, that Faith which doth not work by Love, and incline the Soul to sincere returns of Universal Obedience, or at least desires after it, is but empty, fictitious and unprofitable. The genuine tendency of the New Birth, is to breathe in the heavenly Air. Grace effectually operating will endeavour to return some streams, at least droppings, of Love towards the immense Ocean from whence it came. Though the imperfect Obedience of finite Creatures cannot add to, nor their most obstinate Disobedience detract from the Divine Perfection: yet we may as well imagine that the Scriptures of undoubted truth, are no better than one aggregated fallacy, and designed for no other use than to amuse the World, as that Mankind shall be saved upon terms differing from, or contradictory to what God himself hath prescribed. If he hath enjoined Faith and Obedience, and made them so essential, that without the former (which also includes the latter) it is impossible to please him: Heb. 11. 6. Doubtless there can be no greater indignity offered than to imagine, yea promise, and as it were insure Salvation to all such as stubbornly persist in Unbelief, Disobedience, and open Hostility against both the Author and the Terms of Grace. Fourthly; Such a Doctrine tends to the utter subversion of all good Principles and Practices, whether Moral, Legal, or Evangelical, and rendering the World as wicked as Satan or corrupt Nature can suggest. Though it must be acknowledged that Evangelical Obedience is, or aught to be grounded on the ennobling Principle of Love, rather than a servile fear of Wrath and Damnation: yet so great is the Degeneracy of Humane Nature that there is no small need of those terrifying Methods, as preparatory to the sweet Consolations of the Gospel: And, indeed, most commonly the work of Regeneration gins with the Terrors of Legal Convictions; which nevertheless do often prove abortive, either as they grow remiss, and suffer a backsliding into former sensuality, or fix Man upon the sandy foundation of his own feeble Performances, as the ground of his hope and confidence. But if all Mankind shall necessarily be saved, without any respect to their Obedience or Disobedience, Faith or Unbelief; what need then of all the pains in Preaching, or propagating the sweet and delectable sound of the Gospel; or of the care, study, zeal, or endeavours about Religion in the World? To what purpose did Christ leave that clear and positive assertion. That except a man be born again he cannot enter into the Kingdom of God—? John 3. 3. or enjoin us to enter in at the straight Gate, etc. or tell us, that wide is the gate, and broad is the way that leads to destruction, and many there be that go in thereat—? Mat. 7. 13. What need of seeking first the Kingdom of God and the Righteousness thereof—? Mat. 6. 33. of becoming new Creatures—? 2. Cor. 5. 17. or of growing in grace, and in the knowledge of our Lord and Saviour Jesus Christ—? 2. Pet. 3. 18. How greedily would the practical Atheist, (i. e. every profane dissolute and licentious person (catch at such a Doctrine, had he not a secret Remembrancer in his own bosom that deals more faithfully with him when suffered to speak; and sometimes without leave! To such T. M's. Notions would be the most welcome they ever met with, if they could but arrive at the same pitch of certainty as to their future Happipiness, and so take first a full carouse in the sweets of this World, (as they erroneously esteem the height of wickedness and sensuality) and afterwards possess the unthought of Joys of the World to come. May the laudable and united Endeavours of Superiors at this time prove effectual to the suppressing both of speculative and practical Atheism, blasphemous Libels, and fundamental Errors, so audaciously propagated of late Years, to the great shame and detriment of Reformed Christianity. The second Head to be examined is, That Faith is given after this Life to such as die in Unbelief. This is but a superstructure upon the same Foundation. For if all Men are necessarily saved; if Faith be essential to Salvation; and if a great part of literal Israel, and many others die in Unbelief, than Faith must be given after this Life. This is T. M's. own way of arguing. Clau. Aurea. p. 9 But that this is no less absurd and contradictory to the scope of the holy Scriptures, will easily appear. For, First; The short and uncertain Life of Man in this World, is, and aught to be esteemed the only time of probation in order to his future state. And indeed 'tis no small favour, to have such a gracious Reprieve from the Sentence of Eternal Death due to Adam's Transgression: To have the Tree of Life, though forfeited, freely exhibited again, and the former loss in the first Adam recovered with unspeakable advantage in the second, by all that through Faith lay hold on him. That this Life is the only season of Grace, is evident from the five rejected Virgins in that well known Parable of Christ, who had slipped the proper time for furnishing their Lamps, and securely deferred it till the Bridegroom's Coming: also from his seasonable Caution to the Unbelieving Jews— to walk while they had the Light—; Joh. 12. 35. together with his assertion to the same obstinate Jews, dying in their sins—; Joh. 8. 21. Wither I go ye cannot come—. As Death leaves, Judgement finds us: For if there had been any middle state of probation, doubtless the Apostle Paul would not have been altogether silent in this case, when he tells us, 'Tis appointed for all men once to die, but after this the Judgement—. Heb. 9 27. And if St. Peter had thought the work of Faith and Repentance so indifferent in this Life, or attainable in another, 'tis scarce probable he would have pressed it so earnestly in his Advice to the scattered Saints— to use all diligence that they might make their Calling and Election sure—. 2 Pet. 1. 10. Solomon advises to an industrious improvement of the present time, because there is no knowledge nor wisdom in the grave whither we are all hastening—. Eccl. 9 10. The good King Hezekiah in his thankful acknowledgements to God after a signal Reprieve from the Jaws of Death (and we may suppose him to have had as right apprehensions of that dark and silent state, as any Man) utters these expressions— The grave cannot praise thee; death cannot celebrate thee; they that go down to the pit cannot hope for thy Truth—. Isa. 38. 18, 19 What can be understood by that Scripture Metaphor— as the Tree falls, so it shall lie, whether,— etc. but that this Life is the only acceptable time, the only day of Salvation—, 2 Cor. 6. 2. and if once passed, is irrecoverable for ever; and that death when ever it strips us of these Tabernacles, will fix our Souls in an unchangeable state, either of Happiness or Misery, according to the bent of our hearts and lives in this World? And notwithstanding T. M's. sophistical Inference and confident Conclusions, I hearty wish that neither he, nor any others, may neglect the great and essential work of Faith, whilst conversant in the paths of time; lest a future remembrance of the present opportunity prove an aggravation of Torment, when all hope and comfort shall be cut off for ever. Secondly; 'Tis very absurd to imagine that Faith shall be given to Souls already possessed of an eternal state, since this imperfect state of Mortality is the only proper time for the exercise of it. Faith is indeed the most precious Jewel to poor bewildered Mortals on this side Jordan. Hereby they may sometimes (like Moses from the top of Pisgah) get a glimpse of the promised Canaan for their present consolation and support, whilst sojourning in the Tents of Kedar—. Psalm. But when they are once safely arrived on the other side, and have reached the sweet Air of the upper Regions, leaving behind all the filthy Garments and heavy clogs of corruption, Faith, which was before so valuable, becomes swallowed up in fruition; and they will no more need or make use of it, than a Man restored to perfect strength will the Crutches with which he was formerly supported in an accidental Lameness. And for such as die wholly without Faith, what middle state shall we imagine them to be lodged in, that can capacitate them for the exercise of this essential Grace? Since the Scriptures mention but two Receptacles for the spirits of all Men, when dislodged from their earthly Prisons; viz. the eternal bosom of Divine Love, where Faith ceases, as having attained its end; and the Society of accursed Angelical Spirits; where Faith, if present, could not be less unsuitable? Therefore, waving further Arguments in so clear a case, I proceed to consider the third Assertion, of the same blasphemous strain, often repeated in the several Writings of the said T. M. viz. That there is no Hell or future state of Eternal Punishment; but by those terms we are to understand only the troubles of this Life. It seems needless to enumerate the many undeniable Testimonies in holy Writ, for clearing the certainty of a future eternal Punishment: Since nothing can be more plain, though T. M. is not afraid to smooth over with inconsistent Glosses some of the most Remarkable; Luke 16. as the Parable of Dives and Lazarus and of the Goats on the left Hand Sentenced to everlasting Punishment; Mal. 25. ult. verse 41. together with the Form of that dreadful Sentence,— Depart from me ye Cursed into everlasting Fire, prepared for the Devil and his Angels:— The Advice to Pluck a right Eye, etc. rather than to have the whole Man cast into Hell Fire, where the Worm dieth not, and the Fire is not quenched:— The Lake of Fire and Brimstone, mentioned in the Apocalypse, into which all whose Names are not written in the Book of Life shall be cast, etc.— All which, he will have to be no more than Bugbears to frighten the World, or at most but figurative Expressions to signify the Troubles of this Life. His suggesting a Double Eternity [or everlasting] Clau. Aurelia p. 12. one during the Continuance of the Body on Earth, and the other hereafter in the unbodied State; is so ridiculous, as also his Application, that it needs no Answer. Without running into nice Disputes about the Locality of Hell, or the Kind of Fire, etc. (which are at best, but opposing Humane Reason to Divine Wisdom and Authority, and a very dangerous Step towards Atheism.) It is most certain, from the whole Scope and Harmony of the sacred Records both of all the old and new Testament, that there is a real, not imaginary Hell, or State of eternal Punishment allotted to all obstinate and finally impenitent Sinners: And whether we ought to esteem the Scriptures of unquestionable Verity, a Cheat, and Christ himself (who is the Way, the Truth and the Life) Joh. 14. 6. an Impostor, or T. M. is not difficult to Determine. But, First, If there be no other Hell than the Troubles of this Life, Then the most eminent Servants of God, have generally been the greatest Objects of his Wrath, and many of the most hardened Sinners felt little or nothing of it. What do we find more frequent, than that the best of God's Children have been most sorely exercised with Afflictions in this Life, and yet out of a gracious End, and as a Badge of his Paternal Love—, Heb. 12. 6, 7. Rev. 3. 19 to Purge away their Dross, that they may come forth as tried Gold— and be better fitted for the highest Manifestations of his Grace and Favour: whilst others who make choice of their good things in this Life have been suffered to go on in an uninterrupted Course of sensual Pleasures without any remarkable Check, Crosses or Calamities to the Period of their Lives? Something of this Nature the Royal Psalmist observed; and records as a stumbling Block to him for a time, When he beheld their Eyes standing out with Fatness—; That they were not in Trouble, etc. but had more than their Hearts could Wish, whilst he was plagued all the Day long, and chastened every Morning: But when he went into the Sanctuary, and there Recognized his Interest in God, he knew the Reason of these differing Dispensations; that the former had but a miserable Portition, and that his, though attended with the Cross, was far more Eligible: Therefore in the Conclusion, he Addresses himself too God. Psalm 73. 1, 2, 3, 4, 5, etc. 14, 15, 23, 24. — Nevertheless I am continually with thee, thou hast upholden me by my right Hand; thou shalt Led me by thy Counsel, and afterwards Receive me to Glory—. 'Tis most certain, that the Sufferings of this Life in the highest Degree which Christians can Experience, are not worthy to be compared with their future Glory—; Rom. 8. 18. and therefore they have Cause to bless God instead of Murmuring or Repining: Yet, to Imagine that such shall be Coheirs of the same eternal Happiness, who not only enjoy the Quietness of this World's imaginary Pleasures, but Live and Die in an unregenerate Course, wholly void both of restraining and sanctifying Grace, is to make them the special Favourites of God; and does much more derogate from divine Goodness and Purity, than to Believe that he will Inflict infinite Punishment for finite Sins; for the latter is not only warranted in and by the Scriptures, but 'tis agreeable to right Reason; That the absolute Sovereign and Creator of all things, should Impose such Laws upon his Creatures either as to Rewards or Punishments, as seem best to his own unsearchable Wisdom and Pleasure. Such Foolish and Atheistical Arguings as seem to Impeach, Limit or Direct the Supreme Being, are briefly yet sufficiently Refuted by the Apostle Paul, Rom. 9 20, 21. 2 Col. 2. 8. and may be ranked with that dangerous Philosophy and vain Deceit, against which he gives a seasonable Caution. Secondly, Next to an impartial Search into the Divine Oracles, (too much neglected and no less perverted) I would wish T. M. and every other Person, that does but so much as Hesitate at the Belief of a future Punishment, to make it their Business to Converse with such dying Persons, as have been most negligent in the great Concerns of another Life; and especially with the most bold and daring Atheists, (who turn all Religion into Ridicule, and by a kind of Infernal Philosophy which their grand Master is always ready to furnish them with, appear as Champions not for, but against the Truth; whilst the feeble Nexus of Health, or uninterrupted Union between Soul and Body lasts, and they can Swim in temporal Pleasures:) Such hesitating Person or Persons may then, if not Case-hardened, chance to meet with some more effectual Convictions, than whilst they are partially Busied in defending their own erroneous Notions. When the dark Shades of Death appear, and the Soul apprehending the nearness of its inevitable Separation, hath the clearest Ideas of things, and can no longer be cajoled into a servile Compliance with the Organs of Sense, then is the fittest time to mark its Apprehensions of a future State. As some have anticipated the Joys of Heaven, and been so brimful at the Soul's taking its flight from this earthly Prison, that they could scarce contain it: So, many others who in the Series of their Lives have seemed wholly void both of the Fear and Belief of a future Hell, have had such plentiful foretastes of it in their own Breasts, and so powerfully preached them to others, as was sufficient to have overcome the most Stoical Apathy in any Spectator. How have they then Confuted their own former Principles and Practice with the most passionate Clamours, the bitterest Reflections, and the evident Tokens of Intolerable Torments! What would they not then give for a little Respite, to Convince the World as well by Practice as Words of their former Mistake! What a dismal thing must it needs be with such inexpressible Horror, and as it were, the Beginnings of Hell, to Launch forth into the Ocean of Eternity! Then there will be a certain, but a terble Conviction of all those, who now either professedly or practically disregard a future Punishment, though they may at present seem so Confirmed in their Stupidity, as not only to Reject Moses and the Prophets, etc. but if possible, a Messenger from the Dead. The next Erroneous Assertion to be Examined, is, Fourthly, That Man in his Primitive Innocency hath not, nor now hath, in any measure a free Will or Choice in himself: But that Adam 's Fall and the greatest particular Transgressions ever since were by Divine Predestination and Compulsion. That our first Parents in their primitive State of Paradisical Innocency, were endowed with a freedom of Will or Choice, in respect to their Obedience or Disobedience to the Divine Commands; and though not absolutely free Agents because under the Limitation of a righteous Law, (not impossible to be performed) were in no wise constrained to Violate or Infringe it, without their own voluntary Deviation; and that God, the Fountain of all Grace and Goodness, though in his unsearchable Wisdom and eternal Foresight, permitting and providing an Expiation for Sin, neither was, nor could be in any respect the efficient or impulsive Cause thereof, is very agreeable to the Scope of the holy Scriptures, and the sense of the ancient Christians. Aug. lib. 1. de Orig. 〈◊〉, cap. 4. Ambros. lib. 1. 〈…〉 cap. 1. But this Doctrine it seems is strange to T. M. who tells us in his Mist. of Iniq. p. 24. That he cannot imagine or believe that God could certainly foresee Adam's Fall, if an equal power was given him to stand or fall; and the reason he gives, is because he [viz. T. M.] cannot plant in his Mind any Idea of the way and manner of such foresight. Doubtless they who will attempt to measure out Infinite Wisdom, Knowledge, Power, or any other of the Divine Attributes by the narrow limits of depraved Reason, had better never meddle with things of so sublime a nature. And indeed 'tis much more safe and commendable, not only for such, but for all persons, to avoid prying too curiously into the unsearchable depths of the Divine Counsels, the Eternal Essence, Purposes and Decrees of the incomprehensible Trinity, as also their wonderful manifestations in time in the mysterious work of Creation and Redemption; whereby 'tis so easy for frail Man, whilst blinded with the thick fogs of these lower Regions, and especially without great caution and humility, to run into a Labyrinth of Error, and just that God should suffer him so to do. Without soaring so high after speculative Knowledge, we have sufficient ground for admiration and praise, whilst we consider That the Tree of Life is not wholly lost; that God hath not left Mankind in this miserable estate▪ altogether destitute of help and hope; Col. 1. 15. Eph. 2. 20. Rev. 3. 14. Col. 1 16. John 1. 3. Rom. 5. 15. 16, 17, 18 19 Mat. 11 28. that he who was the first born of every Creature, the corner stone—, the beginning of the Greation of God—, by and for whom all things were made—, is also the Restorer of the fallen state of Mankind; that he is indifferently exhibited to all (both Jews and Gentiles) as the free Gift of Divine Love, and not only invites every Soul that is weary and heavy laden to come unto him for Rest, but is both able and willing to save to the uttermost all that come unto God through him. In a large acceptation he is the Saviour of all Men, by purchasing that gracious and general Reprieve before hinted at, and not only upholding the sinful State of this World, but exhibiting the Terms of Salvation indifferently unto all Mankind, and setting them, as it were, once more upon their own Feet, in a way of temporary Probation: And to all those, who from the sinful Life of fallen Nature, attain not only to the restored Life of Reason, but become united to him by Faith and Love (which necessarily include Obedience) he is an effectual Saviour. Thus far all agree: But than what unhappy Controversies have ensued, about the extent of the humane Power and Capacity, in moving towards embracing or improving the Means of Grace thus freely offered. And whilst some are ready to centre all in the strength of Man's natural Will, and so to make him a complete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both as to the first reception and progressive Acts of Faith: T. M. with an unparallelled boldness runs into the contrary Extreme▪ and would have him but a mere Machine, wholly destitute of Will, Power, Choice, etc. or at least of the voluntary Exercise of all those ennobling Endowments (tho' rectified by, and made subservient to a supernatural Principle of Divine Grace) and in all his Efforts towards good or evil, acted merely by Compulsion and fatal Necessity. He affirms [Mist. of Iniq. p. 30.]— Judas inevitably betrayed Christ, and destroyed himself—: And [ibid.]— Men are predestinated and compelled to die in Unbelief, before they are born—; And— Blasphemies, Murders, etc. are compelled on Men— [Addit. to Clau. Aurea. p. 21.] When the grand Enemy of Mankind can no longer hold the World in Atheism and open Hostility against the exhibited Means of Salvation, he will not stick to put on a more plausible disguise, but like an Angel of Light transforms himself into any shape, that he may, if possible, carry on his own Work with equal Success: And no wonder if he drive unwary and aspiring Man, whilst resting in his own Wisdom, into many dangerous Delusions. What need is there of soaring so high into the Arcana of Heaven, or to ravel the Divine Councils for Predestination, etc. since all things essential to Faith and Practice are made plain, and by a wonderful Condescension, suited to the meanest Capacity; if Man will but first lay aside that over-wise Serpentine Subtlety, which is the proper effect of the forbidden Fruit, and with a genuine Sincerity submit to the Divine Teachings? The former is that infernal Wisdom, branded by St. James with the Epithets of sensual and devilish; Jame●…●. 15. which always either wholly rejected or perverted the true Simplicity of the Gospel, and tends to nothing but Strife, Discord and Confusion: 1 Cor. 1. 19, 20, 21. The latter is of an higher and more noble Extract, takes the Word of God upon its own Authority, silences all Carnal Reasonings, compares the more abstruse Part with what is more plain, and always tends to Union, Love and Harmony. As to what T. M. so often blasphemously urges of God's being the Author or positive Cause of all and every particular sin, etc. so many far more Learned Pens, having sufficiently cleared that Point and solved all T. M's Objections, which he deduces from Scripture (as the hardening of Pharaoh, etc.) to touch thereupon seems but actum agere, and therefore rather to be omitted in so brief a Discourse as this. That the Omnipotent Creator could have anticipated Man's Fall, and endowed him with an unchangeable Perfection, never liable to fall or be corrupted, is past all Question; but that it pleased the unsearchable Wisdom of the Supreme Being, to place him in a mutable Station, pronouncing Happiness or Misery upon such and such Conditions, and certainly foreseeing his voluntary Deviation to provide an All-sufficient Medium, for his recovery (thereby centring the whole Work of Salvation in the Riches of Freegrace, by and through a Redeemer) should lead us to the highest Returns of Love and Gratitude that we are capable of, and not into Critical, much less Sensorious Animadversions. What the Fall of Angels was, what the Cause thereof, and why Irreparable; as also by what means the blessed Ones were sustained, are Points almost too lofty to meddle with, especially since not very material to the present purpose. Though the Eternal Fountain and Primary Cause of all things must be supposed to have perfectly foreseen, as it were, uno intuitu, all particular Motions and Events before the birth of Time; it will not thence follow, that he must be the efficient or enforcing Cause of Sin. He is indeed after a sort, the Causa sine quâ non; for without him, Angels and Men had never had a Being, and consequently never sinned: Yet this can in no wise make him the positive Cause. Sin is a Nonentity (at least till committed) a privation, defect, disorder, or preternatural State of rational Being's; as might be illustrated from many plain and familiar Comparisons. 'Tis sometimes represented by Darkness; and what positive Cause is there of that? When the Sun recedes from our Hemisphere, the Night and Darkness ensue; and must the Sun therefore be the Cause of Darkness? The Supreme Being having no Law but his immense Perfections, can no more swerve from his own rectitude than cease to be. That there is an admirable Connexion in the whole Course of his Providence, not inconsistent with the Creatures Liberty, yet still harmoniously accomplishing his immutable Decrees: That all kinds of ataxy quoad hominem, proceed from the Free-Actings of the Humane Will, yet by Divine Permission: That God forces not the Will in Conversion, but by a supernatural Work graciously inclines it; yet neither forces nor inclines the Heart in any measure to sin, but only leaves it to that corrupt Frame and those vicious Habits wherein 'tis settled: And that there is an excellent agreement between the Primary and all second Causes, to the glory of the Divine Justice, as well as the unsearchable Riches of Free Grace, hath been so amply and learnedly Discussed by others, that to insist further thereupon would savour highly of Ostentation. From our Saviour's Parable of the Talents, and an impartial comparing of many other parallel Scriptures, 'tis most evident that God's expectations of obediential Returns from every Man, are proportioned to the measure of Grace which he gives; and that the faithful Improvement of that measure, is not only accepted by him, but attended with greater enlargements from his inexhaustible Fullness: Whereas the neglect or mis-improvement of that measure, though never so small, (as in the case of the single Talon) causes the open hand of Divine Bounty to be withdrawn, all gracious Experiences to whither and vanish, and gradually leaves the Soul to an obdurate Frame, under the just Sentence of Condemnation. Man therefore, in respect to his own Happiness or Misery, either Temporal or Eternal, is not so much a Machine or merely passive, as T. M. would insinuate; nor is he in any wise compelled to make this or that choice. Aug. de Civit. Dei, lib 7. c. 30. Anselm de concord. great. & liberi arbitrii. For though he hath not a natural strength or capacity to find out, choose and persevere in the narrow path that leads to Eternal Life; yet he hath a Talon supernatural, a common Gift or measure of Grace freely bestowed on him, as an Universal Benefit, accrueing by and from the second Adam; which so far as he resigns or subjects to his sensual part, he wilfully shuts the Door of Salvation upon himself: But if he faithfully improve this single Talon, by denying his sensual Lusts and the dictates of depraved Reason, and becomes sincerely resigned to the Divine Conduct; then to him that thus hath (i e. rightly useth) more shall be given, and he shall have abundance; Mat. 25. 29. like a Branch abiding in the true Vine, he shall be always fruitful, through spiritual Virtue conveyed from that Eternal Root; and thus growing from strength to strength, shall at last (as the Royal Prophet saith) appear before God in Zion. Augustin. de corrupt. & great. c. 14. Id. Enchirid. ad Laurent. cap. 103 That the tenders of Divine Grace, which are universally extensive, do not prove universally effectual, must be imputed to the perverseness of Man's Heart, which obstinately opposes the way of Life and Happiness, and resting in that serpentine Wisdom, before hinted, forms to himself some vain and delusive Ideas instead thereof; so that (as the Prophet positively affirms in the case of rebellious Israel) Hos. 13. 9 his destruction is only of and from himself. If T. M. thinks I put too great Stress upon the Parable of the Talents, because 'twas but a Parable and not a Reality (as he alleges in divers Places against the Parable of Dives and Lazarus; of the Sheep and the Goats, etc.) He may remember, that 'twas our Saviour's delight to exhibit in Parables the greatest Mysteries of his Kingdom, yet not leaving those familiar Comparisons so obscure, but that the meanest Capacity might apprehend his gracious Design therein; for we scarce read of any that stumbled at them, but the over-wise and self-confident, to whose lofty expectations indeed they were not so well adapted; nor may we any more imagine, that he did or would thereby impose destructive Fallacies upon lost Mankind whom he came to save, than join with the obstinate Pharisees in censuring him for an Impostor, Blasphemer, or possessed with an Evil-Spirit. The sweetness of his Deportment and Condescension in explaining, inculcating and applying what he delivered, did sufficiently evince that his Parables were of great weight, that he had no design thereby to amuse or deceive his Auditors; but on the contrary, that believing they might have Life through him. Joh. 5. 40. cap. 7. 37. cap. 10. 9 But the next thing in T. M's new Systeme of Divinity is, Fifithly; That the Children of the Flesh (Rom. 9 8.) are all Men in the Flesh, whether good or evil; and the Children of the Promise are the Souls of all Men that ever were, are, or shall be (not one excepted of what Nation or Belief soever) in their separated or unbodied State. This is indeed agreeable with his Doctrine of universal inevitable Salvation, and equally true. That the Apostle Paul in this and many other concurring Places intended to distinguish two kinds of Persons, as vastly differing in their Principles, Practices and Ends, as light and darkness, is evident beyond all reasonable exception. How often do we find him using Ishmael (Abraham's Son by the Bondwoman) as a Type of the unregenerate part of Mankind; and Isaac the promised Heir, as a lively Representative of all those who truly lay hold on the Promises of God by Faith, whether under the Legal or Evangelical Dispensation (the Object of Faith being still the same, viz. the Messiah!) And that he limits the true Israel or Seed of Promise to the latter, i. e. the faithful and obedient Servants of God, and not to the Lineage of Abraham descending from him in Isaac by natural Generation; is also clear from the scope of the foregoing Verses. When he had first testified his unparallelled Sorrow for the obstinate Blindness of the literal Israel, reckoned up those transcendent Privileges wherewith they were dignified beyond all other Nations, and shown their Priority of Right to the Gospel; he tells us, That the Word of God hath not been altogether ineffectual, though for the most part, rejected by these natural Branches; verse 6. and adds a Reason— For all are not Israel that are of Israel: neither because the Seed of Abraham are they his Children; but in Isaac shall thy Seed be called—: And lest any should think he meant only the literal Offspring of Isaac, he explains himself further verse 7. — That is, they who are the Children of the Flesh are not the Children of God, but the Children of the Promise.— etc. If Isaac therefore (once intentionally Sacrificed, and in whom all the Nations of the Earth were to be Blessed) be considered as a Type of the Messiah, the spiritual Israel will appear to be all those who are truly obedient to the Faith of the Gospel; and the Children of the Flesh all those (whether Jews or Gentiles) who either remain in the gross Pollutions of unsanctified Nature, or exalt the imperfect typical Righteousness of the Law in opposition to Christ the end thereof. Thus much seems plainly imported in the Apostles result verses 30, 31, 32. — The Gentles have attained to the Righteousness of Faith—; but Israel hath not attained to the Law of Righteousness—; because they sought it not by Faith, but by the works of the Law—; which he further clears cap. 10. v. 4. — For Christ is the end of the Law for Righteousness to every one that believeth. The same learned Apostle in his Epistle to the Galatians (who were ready to look back from the ennobling Principle of Faith, to the sandy Foundation of the Law) more largely illustrates this Point in several Chapters, and after a very copious distinction between the fleshly and spiritual Seed, lays down this comfortable Conclusion. Gal. 3. 29. cap. 4. 28. — If ye be Christ's then are ye Abraham 's Seed and Heirs according to promise. But let us consider a little how this agrees with T. M's. Sophistical Invention [Second Addition to Clau. Aur. pag. 29.]— That all Men are damned or lost in the Flesh, and all Men are saved in the Spirit—. And [Clau. Aur. p. 10.]— The Children of the Flesh are all Men in the Flesh, Good or Evil; and— etc. as before recited. The Apostle Paul doth not say, We are now the Children of the Flesh, but in the other World we shall be the Children and Heirs of Promise: Nor doth Christ tell the obstinate and unbelieving Jews, whom he pronounces Children of the Devil, Joh. 8. 44 that they should hereafter be the Heirs of Promise; but declares positively, that whither he went they could not come: Neither doth St. John say,— We shall hereafter, etc. 1 Joh. 3. 2. but— Beloved, now are we the Sons of God, now, in this present State of imperfection, whilst we are clogged with the relics of Sin; tho' as born of God we sin not [i. e. not by choice and approbation; not by habitual Subjection, nor by Guilt's imputation:] cap. 1. v 8. cap. 5. v. 18. and tho' we have this assurance of being now the adopted Children of God (in distinction from the unregenerate World, which lies in Wickedness, Verse 19 i. e. habitually enslaved to Satan the wicked One) yet we have higher enjoyments in reversion than our present minority is capable of, knowing that when he (who is our Life, our Head, etc.) shall appear, we shall be like him. The next thing to be examined is, Sixthly; That Elijah, prophesied by Malachi, is yet to come; and that T. M. (though in some places seemingly modest and cautious) is that very person. That the Elias or Harbinger foretold by Isaiah, Isa. 40. 3, 4 agrees with this of Malachi, and was, at least, partly fulfilled by the Coming and Ministry of John Baptist, is past all contradiction; since no less than Christ himself plainly decides it in the affirmative—; Mat. 11. 7, 8. to the 15 v. ch. 17. v. 12. This is that Elias which was to come (having before spoken of John): and afterwards— Elias is come already—. But whether there may not be a second Coming of Elias to forewarn and prepare the stupid World for Christ's second Coming (because Malachi describes a very terrible day succedaneous to Elijah's coming, Mal. 4. 1, 2. 3, 5. Rev. 14. 6. wherein the wicked should be consumed,) I dare not determine; having never pretended to Criticism, much less Infallibility, in what is left obscure. But supposing a certainty of that (which very learned men have thought probable) I think I may very safely conclude that T. M. cannot be the person; and that for several Reasons. First; Because it must be supposed that the Testimony of this eminent Prophet (viz. Elijah or Elias) will be consonant to, or at least consistent with Malachi's Prophecy, which hath a special respect to, and seems as it were calculated for the time of his manifestation. Now Malachi speaks of a remarkable decision between the righteous and the wicked, and of their several rewards as different as their Principles—; that Christ the Messenger of the Covenant should come suddenly to his Temple, and that the former should then be owned and valued by him as his Jewels—; Mal. 3. 1, 2, 3, 4, 16, 17, 18. ver. 12th. that all Nations should call them blessed—; ch. 4. v. 2. that the Sun of Righteousness should arise unto them with healing under his wings—: But the latter, i. e. the wicked, should be trodden down as Ashes under their feet, and consumed like Stubble in that day which should burn as an Oven—; ch. 4. v. 1, 3. and than it follows, that Elijah the Prophet shall be sent before this great and dreadful day of the lord— verse 5. But T. M. ranks the wicked and the righteous together, as to their future reward, thereby contradicting the scope of Malachi, and consequently cannot be the Prophet intended by him. Secondly, Because, when Scripture Prophecies have a double accomplishment, there is usually some Harmony or Proportion between the several times, as also, the scope, nature and manner of their respective consummation. Thus there are many Prophecies that directly, or as it were, specifically refer to the return of the two Tribes and half from their seventy Years Captivity, and the rebuilding of the Temple; which also, tho' more remotely, point at the flourishing State of Christ's Kingdom, when he shall (as Malachi saith) come to his Temple, i. e. collective Body of his Saints. Now this twofold accomplishment doth thus far harmonise; in the former there was an eminent Reformation, a careful perusing the Records of the Law, and a reestablishing the purity of God's worship, under the happy conduct of Ezra, Nehemiah, etc. And in the latter there will be a perfection of Holiness, beyond all present Comparisons. Likewise, if a double accomplishment be assigned to this Prophecy of Elijah's coming, viz. John the forerunner of Christ in his Incarnation, and some other eminent Messenger to precede his second glorious Coming; John's Ministry we know strictly enjoined Repentance as essential to Salvation, branding those he judged most refractory for a generation of Vipers, and so closely laid the Axe to the Root, that he denounces Destruction to all that did not bring forth good Fruit—; Mal 3. 1, 2, 3, 6, 7, 8, 10, nor may we suppose that a second Elias will be more remiss, or not enjoin Repentance and Faith, as essential Qualifications to meet Christ at his next coming. But T. M. suggesting a certainty of Salvation to all that live and die in Impenitency and Unbelief, seems of all Men that ever yet appeared upon the Stage of this World, the most unqualified to be that Prophet. Therefore, Lastly, A Word or two to his extraordinary Visions (as he will have them) by which he overcame his former reluctancy, and was in some measure settled in the Belief of his being the Elias, etc. [p. 13, 14, 15, 16, of his Disp. concerning Elijah.] The particulars of his Visions, which he mentions, are 1. A Globe of transparent Fire, about the bigness of the Moon at full; from whence proceeded the form of a Sword, and at the end thereof Flames of Fire. Afterwards a Dove vanishing out of his Sight. And lastly, an universal and prodigious Comet, in the Year 1680/1. As for the two former, that they might be the Chimeras of a melancholy and overthoughtful Brain, is not very improbable, from the many instances which Authentic History affords; and that only in respect to a depraved disposition of the Blood and Spirits: but especially what strange delusions may not Men run into, when confiding in their own strength they Soar too high and tempt the Divine Protection to be withdrawn! But supposing them to be real, what ground can any Man, rightly possessed of Reason, gather from thence for such extraordinary Conclusions? Perhaps any one that hath read of Meteors and their Production might easily solve the Phoenomenon of the fiery Globe by natural causes, Viz. Nitro-sulphureous Particles of Air driven together by the exhaled moisture of the Earth, and then fired by the attraction of Calorifick Atoms. without running into such presumptuous and unaccountable speculations. But that which seems to be of greatest stress with T. M. is, That these particular Visions happened to him at such times as he was most wavering, and so beset with clouds of Diffidence that he could not be satisfied without Miracles; and not only so, but the Dove was the very kind of Vision which he had with a strange curiosity imagined to himself, and as it were desired for the confirmation of his Faith. Now, granting all this, what can be more reasonable, than that Man wilfully leaving or perverting the ways of God, and the Rules prescribed by him, should be given up to the strong Delusions of Satan? 2 Cor. 4. 4. Ephes. 2. ●. And why may not the titular God of this world, the Prince of the Power of the Air, be permitted to show something extraordinary for the promoting his own work in the World? Why may he not exert the utmost of his limited power near the period of his infernal Kingdom? 2 Cor. 11. 13, 14, 15. 2 Thes. 2. 8, 9, 10. Mat. 24. 23, 24, 25. Especially since we are not only cautioned against his most plausible Angelical Transformations, but assured that he will in the latter days do great things by his Emissaries confirmed with Signs and Wonders to deceive, if possible, the very Elect? So that these Miracles rather afford ground of Suspicion than confirmation of T. M's new Hypothesis: And I would hearty wish him to consider with all possible humility and seriousness, whether that heavy and repeated Anathema denonunced by St. Paul against such as should dare to Preach any new Gospel, 1 Gal. 8. 9 may not extend to all those that strenuously endeavour to pervert the old: and whether we have not incurred those dreadful Sanctions in the close of John's Apocalypse, Rev. 22. 18, 19 against adding to, or detracting from that abstruse Philosophy; since he hath been so bold to explode the Lake of Fire and second Death, therein often mentioned. If he dare think me his Friend, and is yet capable of weighing things impartially, for I would charitably hope his Error is more seated in his Judgement than his Will, the best Advice I can give, is, instead of defending, speedily to recede from these his imbibed Notions, with such Testimony of profound humility as we read of in the Case of Job (who doubtless, had far less need of it, tho' not altogether excusable from an extreme in self-Justification) Job 40. 4, 5. — I will lay my Hand upon my Mouth: Once have I spoken, but I will not answer, yea twice, but I will proceed no further:— cap. 42. v. 6. Wherefore I abhor myself, and repent in dust and ashes—. This seems the most probable, if not the only way to extricate himself from the Gall of bitterness— Acts 8. 23. and to find Mercy in the great day of Christ's appearance. FINIS.