AN ADDITION TO THE Clavis Aurea: WITH An Enquiry upon what Terms the Salvation of Man doth depend; whether entirely on Faith or entirely on Works, or whether partly on Faith or partly on Works, or whether entirely on Grace or Free-gift.  
By THOMAS MOOR, Author of the Clavis Aurea, living in St. Thomas' in Southwark.  
God hath chosen the foolish things of the World, to confound the wise; and weak things of the World, to confound the mighty,  1 Cor. 1. 27. 
London; Printed in the Year, 1696.   

TO THE READER.  
MY Clavis Aurea lies unanswered; before that Book was printed I was so careful to send a suchlike Copy to Dr. Stillingfleet, another to Mr. Laughton at Trinity-college in Cambridge; and the same Copy that is now in print to Mr. Bradford, now Minister of Bow; but all of them refused to discourse me; the reason I could never know of their Refusal: Dr. Stillingfleet would not flatly deny me, but tired me out in coming after him.  
This Clavis Aurea, now in print, I sent one to Mr. Vincent, and after some time I visited him with two Friends with me; but he positively refused to discourse one. Once I visited Cambridge (having chosen the Trade of a Barber, preferring it before the tempted Life of a Lawyer to which my Parents designed me) where (having that opportunity as I Trimmed them) I put Questions to the Scholars, by which and their Answers, I was well Satisfied of the Strength of my Arguments. Most of the Ministers about where I live, have had that Clavis Aurea, but none of them have been so Charitable (if they thought me in an Error) to endeavour to convince me: Alas! Disputation is ten Thousand Times beyond Preaching, for Men by Reading and Study, may be well Skilled in the Moral part of the Scriptures, and pay from them preach to the World seemingly very good Doctrine, and be cried up for excellent Preachers, but Disputation tries a man to the quick: it was the usual Custom of Paul in all places he came to, to dispute, and to enter into the Jews Synogogues and dispute them, nay in the Marketplace, Acts 17. 17. and he disputed daily in the School of Tyrannus, Acts 19 9 and received all that came unto him; so that he sought Disputation, net Shamming them of, pleading Excuses, and turning them out of Doors, for fear of his Reputation and consequently his Interest: I would have all men take especial notice, that 'tis a true thing that Custom in a false Religion hath diverted Men from the belief of what cannot be overthrown, whereas its safer to rely on such unanswerable Proofs, and that renders us excusable though the Tenets in themselves should prove erroneous, since we close with the Truth as near as we can, and better cannot be expected from us, but to adhere to what we cannot by Argument maintain, is altogether Sinful, having no Plea or Reason to give: In Scripture, Divinity was ever a Free-gift, and could not be obtained by study, and was given to Labouring and Tradesmen, as the poor Fishermen, and Paul a Tentmaker, who worked with his Hands to maintain himself, and left it for an Example to others, who now do not follow the Example of him that was able to reach them all, 2 Thess. 3. 8, 9  
As the Clavis Aurea hath not yet been answered, so I account this likewise will prove unanswerable, because I have followed an infallible way to ground my Tenets upon. Thus, All Scriptures are certainly true, and as they are true, they cannot contradict one another Really, for then some of them must of necessity be false, they may seemingly (as they do) contradict one another, but not really because they are all true, and nono false if rightly interpreted from the Originals, and the Originals be also true, but I take them as they lie in the last Interpretation, which Interpretation if any pretend to contradict, the only way to be satisfied of that is by these Books I have writ, by viewing their Harmony, which if they were not rightly interpreted from their true Originals in what I writ, they could not be united in Sense one with another. From this Rule I make choice of some place of Scripture for our satisfaction in Salvation, that will admit of no other Exposition than its own literal Sense, and besure no other Scripture must contradict that Scripture really, because they are all true: hence I make my choice of Rom. 11. 25, 26. Blindness, in part is happened to Israel, till the fullness of the Gentiles be come in; and so all Israel shall be saved. I find this Text will admit of no other Exposition than its own literal Sense, and Experience confirming its literal Sense true, of their Blindness to continue so long, which makes this literal Sense an infallible Exposition: For Israel in part do die in Unbelief, and are born to die in Unbelief, since their Unbelief is to contine so long, till the Fullness of the Gentiles be come in; which could not be for any Sin they had committed, because they were not born, and were they to have , they could not be foreseen to contiune so long in Unbelief: which Exposition is infallible as in this Book I prove more largely. I must of necessity then (since all Scripture is true and none false) bring all Scriptures of that concern to concur with it, and they must not contradict it for then some Scriptures must be false: but this will appear more easy to your Understanding in reading this Book. I must likewise tell you, that all Scripture of Salvation that carry a double Sense must be brought to this of Rom. 11. 25. otherwise they prove nothing in themselves, as carrying a double Sense, so all Arguments that carry a double Sense I reject, because then there will be no end of Controversy. As for Example, The Worm that never dies, and the Fire that is never quenched, Isa. 66. 24. may be brought to signify a sting of Conscience, and a real Fire after this Life, or may be taken thus, when united to Rom. 11. 25. when a new Heaven and Earth is made, as appears in the Texts before; then all Flesh, that is, all Men, shall come and worship before me, from one new moon and from one Sabbath to another that is, always; and shall go forth, and look upon the Carcases of the Men that have sinned against me, etc. Now if all Flesh come and worship before him, who are left for them to go forth and look upon? but as they have been the Children of the Flesh and now in Glory they shall consider themselves, and abhor their former condition in the Flesh, and so by the Worm that never dies, and by the Fire that is never quenched, may be signified the Wrath of God excluding these very Persons Bodies eternally from Heaven. This last Exposition of that Text than will appear the truest, and let the Exposition be what it will, it must not contradict that Text of Rom. 11. 25. which will carry no other Sense, than its one literal Sense and that is Satisfaction enough for us. And so I leave you to understand that Text fully in these Books, and then you'll be better satisfied, but the Mysteries of Divinity, or the ways of God, are so far above our ways, though they be made apparent to the Understanding and Experience, yet may appear Fabulous to your Faith for sometime, and it may be in this World for ever, as it pleases God to enlighten your Mind.  
As to my Sheet concerning Elijah, I find they that know least make most Noise, and by such I have reeeived Abuses enough, and shown their malice to forsake my Shop. But what would People have me to do? Had they bade such Visions, and such fulfilling of their Expectations as I have had, mentioned in that Dispute with the Athenian Society, Can they with a safe Conscience go back? Especially when the Learned fly from Argument, as if they were afraid to discourse me: But herein will lie some Satisfaction; if no Man can be found that is able to discourse me, than I hope I have the mere reason to suspect myself to be that Person: but if I were able (as I know nothing to the contrary as yet) to overthrow the whole World in Divinity, I should never believe myself to be that Elias, except I also lived to see the Second Coming of Christ: In the mean time I put forth these Books to try the Learned, and to cause a Preparation against that Day, but whither 'twill answer my Expectation I am not certain; however I must try it, and if it fails me, I have been no Impudent Affirmer, but modest in what I have writ, and have (to the best of my Knowledge) kept close to the Truth, and better cannot be expected from me, whereby my Conscience is perfectly satisfied let things go how they will, and if there be any Evil, let the Learned answer for that, whose place it is to satisfy Men in their Errors and Doubts; and once more I now try them, being the last I intent to write, and so I take my leave of them, except they answer me, and others will be at the Charges of Printing my Re-answers, for my Ability will not do it: The last things that I can understand by the Scriptures, is the Preparation Elias is to make to meet Christ in Love at his second Appearance, for the turning a Curse from the Earth, Mal. 4. and then  
follows the second coming of Christ. As for the calling of the Jews, it lies somewhat dubious in Scripture, whither it will be immediately before Christ's coming, or at his coming: Our Saviour saith When I come shall I find Faith on Earth? Luke 18. 8. Now if the Jews are called before he come, I should be apt to think, there would be Faith upon Earth, otherwise how are they called? Besides the Deliverer that is to come out of Zion to turn Iniquity from them, must certainly be by Faith, and who can give them Faith but Christ? See Rom. 11. 26. Again, the Generation of the Jews are not to pass away till all these things be done, Math. 24. 34. that is, in the foregoing verses, till the Son of Man come in the Clouds, with Power and great Glory, this Generation is not to pass away: Observe then, if the Jews should, before the coming of Christ, turn Christians, they would not regard their Geneology, and so their Generation would pass away, so that I cannot discern that their calling will be till the the second coming of Christ. I shall not detain you here any longer, but I hope this Age will not altogether imitate the blind. Zeal of the Jews, who persecuted that Doctrine they were not able to answer. But already my Suffering in this case in forsaking my Shop, that have so great a Family proves their Knowledge as little as their Charity, which last is one Proof of Apostolic Doctrine. And thus in all Ages, hath God confounded the Wisdom of the World.  
T. M.   

An Addition to the Clavis Aurea, for a more perfect Satisfaction in Salvation; after fifteen years' trial of the Learned.  
THE Scripture tells us in one place, That we are saved by Grace through Faith, and not of Works, lest any should boast, Eph. 2. 8, 9 but in another place contrary to this, We are not saved by Faith alone, but also by Works, James 2. 24. In another place, by the Works of the Law shall no Flesh be justified, Gal. 2. 16. But in another place contrary to this, all unbelievers, Fearful, and whosoever maketh a Lie, have their Portion in the Lake of Brimstone and Fire, Rev. 21. 8. which argues we must be saved by perfection in good works.  
I need not tell you the insatisfaction in these things, insomuch that we are at a Nonplus to know on what terms our Salvation doth depend, whether entirely on Faith, or entirely on Works, or partly on Faith and partly on Works, or entirely on Grace. So that the Scripture is a Book sealed up; and he that is not able to overthrow all Men of the contrary Judgement to his, can be no Minister of it: As it came by Inspiration, so Inspiration must unfold it; they were never yet laid open, for Paul writ the Wisdom of God in a Mystery, 1 Cor. 2. 7. and there hath been no Spiritual Man to do it since; and the Scripture speaks but of one to come, to which I refer you to my Disputation with the Athenian Society concerning Elias in Mal. 4.  
By the word Grace, I mean a Free-gift; as if Salvation were given us, we not meriting it by any  in us. When I say Moses Law, I mean not only the Moral Commands of Moses, as the Ten Commandments, and the like, but also the Moral Commands of Christ, which are the same as the Law, only some of them more difficult to be obeyed; as for example, if the Law saith, Thou shalt not commit Adultery, Christ saith, if we but lust after a Woman we commit Adultery in the Heart: If the Law saith, Thou shalt not covet, Christ bid the Rich Man to sell all he had and to give to the Poor. This being understood, I shall now open what I have said, concerning on what terms our Salvation doth depend: when it is said by the works of the Law shall no Flesh be justified; it is without we keep the Law of Moses so entirely, as not to break it in one point, for than we are guilty of the whole, James 2. 10. in that Sense that it will condemn us: and Repentance will not fetch us back to be justified by that Law being once broken, but a Sacrifice or Christ must make up what of that Law we are not able to keep: when it is said we are not saved by Faith alone, but also by Works, it is to be understood, that Faith is dead without Works, James 2. 26. So that Faith which works not by Love, from whence flows good Works, is not a living but dead Faith, and not esteemed of in the sight of God; but yet we cannot understand by this, that our Works are to be so perfect that the Law must not be broken, for then what would the Blood of Christ signify to us? Who is it that ever lived so holy but every Day breaks the Law, though against his Desire? But more of this in another Place. As to the Scripture which seems to plead for Perfection of good Works and Faith in this Life, or no Salvation, which is that Vbelievers, Fearful, and all Liars shall have their Portion in the Lake, Rom. 21. 8. points that such Perfection is given after this Life, otherwise who shall be saved? this will end the Confusion that is preached. Thus I have given an uniting of the Scripture as to Faith and Works. And for the better understanding this, I proceed to the Definition of a justiing Faith. But first let me tell you, Perfection in good Works is taught to be in this Life, and so the Error of the Galatians is on us, who expected Justification by the Law: for they say if we repent, we shall be forgiven, which I grant; but that which is the Mistake, and brings us under Bondage again, is, that they allow not Repentance sufficient without also a forsaking of the Sin repent of; and Men not always finding it in their Power so to do, fall into Despair: So that we had need of a more comfortable Doctrine to encourage us in that which is good, and to render us Satisfaction. For I find from the Example of the Primitive Christians, that sold their Estates and gave it to the Poor, that Love draws more than Fear compels.  

A Definition of a Justifying or Saving Faith.  
A Justifying or Saving Faith consists in three parts. 1. To believe that Christ suffered for Sin, without doubting of it. 2. To love him to that perfection of Love as not to fear, but to be assured of our Salvation. 3. To delight in good works, though we cannot be so perfect in them as to keep the whole Law of Moses, or Moral Commands of Christ; yet having this Faith, Good Works would be as was in the Primitive Faith, when they sold their Possessions, and distributed to those that wanted, far surpassing what is now practised: So that believing without doubting, assurance of Salvation, and good Works, make up one Faith for Justification. And if one of these three parts be wanting the Faith is not Justifying, and so by consequence nor Saving: Whence all three parts put together make up such a Faith as we must have, either in this World or the World to come, or no Salvation.   

Proofs of this Faith in every part of it.  
1. He that doubts whether Christ suffered or not doth not believe; for he that doubteth, is damned is he eats, because he eateth not of Faith, Rom. 14. 23. questioning the lawfulness or unlawfulness of the Meat he eats; which shows that a doubting Faith is a damning Faith. But, in objection to this, we say Christ healed the Man that said, Lord, I believe, help my Unbelief: So he healed all that were diseased of their Bodies that came unto him, whether Believers or Unbelievers: yet without this Faith there's no Salvation. And as to his not quenching the smoking Flax that's in some, for it's certain that Israel in part are concluded in Unbelief, born to die in Unbelief: And indeed the Faith now in general is a doubting, wavering, seeking Faith, and Books are now writ to prove the Scriptures the word of God, there being so little credit given to them.  
2. The second part of this Faith is assurance of Salvation: It is neither Circumcision, nor Uncircumcision, that availeth, but Faith that works by love, Gal. 5. 6. Hence, 'tis a Faith that works by love that is saving or available, and this Faith which works by Love is not made perfect, if Fear be not extinguished; as 'tis writ, He that fears is not made perfect in love, 1 John 4. 18. Now if 1 question whether God loves me so well as to save me, I am in fear, and where there is Fear there is Torment, John 4. 18. So that it's evident a Faith which works by Love is made perfect, by a casting out of Fear, which cannot be till there be an assurance of Salvation; this being so clearly proved, proves the first part of Faith to be true, that doubting is not believing, for who can be sure of his Salvation that doubts of Christ's Suffering?  
3. The third part of this Saving Faith, is, to delight in good Works, though we cannot be so perfect in them in this Life, as to keep the whole Law of Moses, and Moral Commands of Christ. The Error that the foolish Galatians were under, is the same as now 〈◊〉 which was, that they sought Justification by being so 〈◊〉 good Works, that they were able to keep the Law, or 〈…〉 committing Sin; as if we must first keep the Law 〈…〉 before we can have an Interest in Christ: As 〈…〉 ●o absurd as to say they can live without 〈…〉 But Paul tells them, he preached the Gospel to them 〈…〉 the Flesh; and in the next Verse, he calls this 〈◊〉 〈◊〉 〈◊〉 in the Flesh, which was Sin▪ And in that 〈◊〉 so 〈…〉 they must have seen it, because Paul 〈…〉 this his Temptation in the Flesh; which therefore must be a visible Sin or Temptation, Gal. 4▪ 13, 14. 〈◊〉 〈◊〉 may go far and not be perfect. 1 Cor. 13▪ 'Tis ●●●rity that is the trial of a Christian's Faith, and it never faileth: The 〈◊〉 satisfaction of future Joys opens the Hearts of Men, but Unbelievers hold it best to be sure of keeping what they have here, for fear of not being recompensed hereafter. But I would not have you mistake the Apostle, when he saith Though I bestow all my 〈◊〉 to the Poor, and have not Charity, it profiteth me nothing ● Paul doth not say, he that giveth his Goods to the Poor for Christ ● sake hath not Charity, that cannot be but to give them in O●●●u●ation or Pride: For Charity covereth a multitude of Sins, 1 Pet. 4. 8▪ and true Charity sussereth long, or is patiented, and is kind, and envieth not▪ granteth not itself, is not puffed up▪ and doth not unseemly beleave itself, especially towards the Poor, as if they were not his Fellow-Creatures. Paul preached Sin unavoidable▪ so that if he had found in himself, that he could have avoided it altogether, he could not have let his Experience and Doctrine so contradict each other; for in Rom. 7. 21▪ he thus writes: I find then a Law, that when I would do good, evil it present with me. Again, ver. 18. to will is present with me, but 〈◊〉 to perform that which is good, I find not▪ and much more in that Chapter to the same purpose: And indeed the Flesh lusteth against the Spirit▪ that we cannot do the things we would▪ Gal. 5. 17. But i● objection to this, we read Paul got the Victory▪ 1 Cor. 15. ●7. but there he saith▪ it was through Christ, that God gave him the Victory ●●● Sin and Death, that is, in reference to another World; otherwise we must conclude he never died here in the Flesh: The Spirit of Christ moved in him to do that which was good, yet he teaches that he had a 〈◊〉 Temptation in the Flesh, and preached a Doctrine su●eable●●● 〈◊〉; and suppose he got the Victory over Sin, how should the Jews over their Unbelief? In John 3. it's said, He tha● obideth in Christ sinneth not. And in John 1. 8. If we say we have no Sin, we deceive ourselves, etc. This is the same as Paul said, ' 'tis no more I that do it, but Sin that is in me; he did commit Sin but not willingly with a desire to commit it: But alas ●● those that have not a Beam in their Eyes, may (by reading what is commanded, and how far short they come of it) easily discern they cannot live one Day without committing one ●in or another.  
Now let us see how far short Men come of the Works of those that had this Faith; we find St. Paul worked to maintain himself, caring not to burden the Church, 2 Thess. 3. 8, 9▪ and left it for an Example. Where the Holy Ghost was evidently given, that Comforter, Joh. 16. 7. that sweetness of the Powers Above, that gave them assurance of Salvation, and ravished them with such Celestial transporting Joys, (without which we may be said to be in Hell) that this World and all its Glory was as dung, Phil. 3. 8. They sold their Possessions, and distribute● 〈◊〉 their Brethren the Christians wanted, and accounted nothing their own they possessed, Acts 4. 32. and this was easy to them that had a saving Faith, or assurance of Salvation, whereby the Love of God was spread abroad in their Hearts; but these are hard 〈◊〉 these Days.  
Thus have I ended the Description of Saving Faith, without which a Man cannot be saved; so that if there were such a lo●● Place of Torment as a Hellfire after this Life▪ who can by his Faith escape it? But I have proved in my Clavis Aurea and will make it more plain here, that Faith is given 〈◊〉 this Life, and therein must rest our Satisfaction, for little Signs of Faith are now; and I pass by the miraculous Cures o● the Apostles, and their raising the Dead, as Signs of their Faith, But if Covetousness▪ Pride, Envy, etc. be Signs of Faith▪ we see enough, rich Apparel, and outvying one another, instead of searching out and visiting distressed Families. 'Tis 〈…〉 themselves give good Examples in this kind 〈…〉 may be they will not let their right Hands know wha● 〈◊〉 〈◊〉 Hands do.   

An opening of some Obscure Places in the Clavis Aurea.  
In Page 6, and 7. it's proved that Blindness in part ●● happened ●o Israel, till the Fullness of the Gentiles be came in Rom 11. 25. But to be more plain, if this Unbelief was not ordained for them, and to continue till the Fullness of the Gentiles were come in, How came St. Paul to know this? And such Unbelief could not be foreseen, if  was intended for these Men, multitudes of them not being born: The Fullness of the Gentiles is when 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: The Fullness of the Gentiles also, is when the Deliverer comes out of Zion, to turn Iniquity from Jacob, Rom. 11. 26. which Iniquity cannot be turned away but by Faith; for as long as Unbelief remains upon them, their Iniquity remains: And so long as Jerusalem lies trodden underfoot, the Fullness of the Gentiles are not come in; as 'tis writ, Jerusalem shall be trodden down of the Gentiles, till the times of the Gentiles be fulfilled, Luke 21. 24. From this than we must allow, that multitudes of the Jews were ordained, before they were born, to die in Unbelief, and amongst such multitudes the grossest Sins have been committed: Yet the Scriptures tell us, All Israel shall be saved, they being Enemies also to the Gospel, yet are elected and beloved, Rom. 11. 25. 28. All the Reason then that the Jews are broken off through Unbelief, can be no other (as the Scripture tells you) but that the Gentiles might be grafted in, Rom. 11. 17. And so Sin and Unbelief is not the Original Cause that all are not Israel which are of Israel; 'tis only a Distinction between the Children of the Flesh and Children of the Promise: As 'tis writ, the Children of the Flesh are not the Children of God, but the Children of the Promise are accounted for the Seed, Rom. 9 8. The very Text itself tells you they are termed Israel, though they are born to die in Unbelief, in that it saith, Blindness in part is happened unto Israel, till the Fullness of the Gentiles be come in, Rom. 11. 25. It's but rational then▪ that these unavoidable unbelievers should be saved, and the Scripture agrees with it; and besides Unbelief is a Cause of Sin, as for want of a Saving Faith Men are covetous, proud, etc. having only a form of Godliness: These Unbelievers and Sinners are notwithstanding termed Israel, and the following Text saith, All Israel shall be saved, ver. 26. So that the Children of the Promise must be all Men in the Spirit, in their Glorified Estate, though they are the grossest Unbelievers and Sinners in the Flesh: and this is very easy to believe, since there is no  in Faith, and Unbelief is the Cause of gross Sins committed: And in Sin there is not , but some are made Vessels of Wrath, as Judas to betray, and some are made Vessels of Mercy, as Paul, who was created in Christ unto good Works, which God before ordained be should walk in them, Eph. 2. 10. And since such Examples are, I would know the Reason why we must ascribe more  to ourselves than the Jews, Judas and Paul? And why must not we draw a General Rule from these Particular Examples, as well as Paul did from the Example of Pharoah's hardness of Heart: Therefore (saith Paul) hath he Mercy on whom he will, and whom he will, he hardens, Rom. 9 18. They being then such Unbelievers, ordained to Unbelief, and born to die in Unbelief, yet are saved, there can be no Hell Fire after this Life; considering also that amongst such multitudes that die in Unbelief they have committed the grossest Sins. But to proceed farther, the Promise extends itself (as 'tis as reasonable) to all Nations, nay to all Families of the Earth; we see Sin nor Unbelief being no more a hindrance to its Extension, than the premeditated Lie of Jacob was to the receiving of the Blessing: saying, I am Esau thy firstborn, Gen. 27. The Promise is this▪ Gen. 26. 4. I will multiply thy Seed as the Stars of Heaven, etc. and in thy Seed shall all Nations of the Earth be blessed. It's thus confirmed again, Gen. 28. 14. And thy Seed shall be as the Dust of the Earth, etc. and in thee, and in thy Seed shall all Families of the Earth be blessed. And it appears in Gal. 3. 16. that this Seed was Christ; Now to Abraham and his Seed were the Promises made, He saith not, And to Seeds, as of many; but as of one, And to thy Seed, which is Christ. Again, ver. 8. And the Scripture foreseeing that God would justify the Heathen through Faith, preached before the Gospel (observe Gospel) unto Abraham, saying, In thee shall all Nations be blessed. Sin nor Unbelief not frustrating the extent of this Promise, as hath been proved, and good reason for it; since there's no . Another Argument to prove this, is, that the 25th verse is the Sense foregoing to the 28th verse of Rom. 11. So that Who are those Israel, to whom Blindness in part is happened, till the Fullness of the Gentiles be come in, and so are born to die in Unbelief? why they are those who as concerning the Gospel, are Enemies for your (or the Gentiles) sake: but as touching the Election, are beloved for the Father's sake, ver. 28. and the 25th verse must be the Sense to the 28th verse: For we must not think to make the Sense to be what we please, but what the Scripture makes. Again, the whole Chapter speaks of the Branch broken off, and the 25th verse tells you how long this Branch is to be broken off, which is, till the Fullness of the Gentiles be come in. Several other Reasons I have given in my Clavis Aurea, as that Israel had a Zeal to God, Rom. 10. 2. though not according to Knowledge. And this Knowledge they could not have, because Isaiah said, Go unto this People, and say, Hearing ye shall bear, and shall not understand; and seeing ye shall see, and not perceive. For the Heart of this people is waxed gross, and their Ears are dull of hearing, and their Eyes have they closed; lest they should see with their Eyes, and hear with their Ears, and understand with their Heart, and should be converted, and I should heal them, Acts 28. 26, 27. Can we think then, they would not believe if they thought it for their Interest, having a Zeal to God, Rom. 10. Had they known it, they would never have Crucified the Lord of Glory, 1 Cor. 2. 8. Christ was willing to save them, in that he prayed for them, Father, forgive them; they know not what they do, Luke 23. 34. And observe that excellent Text of John 12. 47, etc. If any Man hear my Words, and believe not, I judge him not: for I come not to judge the World, but to save the World: which Words he saith, were his Father's Words, and his Father's Words were Life everlasting. But some may object, that Blindness in part, may signify they partly believe and partly doubt. I answer, Experience and Scripture (as I have proved) inform us that they have been Enemies to the Gospel in the Apostles Days, and still die in Unbelief, and expect the Messiah when he comes, to be no other than a Temporal Prince, or a Captain to lead them to Judea to build Jerusalem again. Besides a doubting Faith is a damning Faith, as I have proved in my Definition of a Saving Faith: They have not stumbled that they should (eternally) fall, which God forbidden: but rather through their fall (now) Salvation is come to the Gentiles, and is the enriching of the World, Rom. 11. 11, 12. and so at last Christ is the Saviour of all Men, (though at the present) especially of those that believe, 1 Tim. 4. 10. For he will (at last) have all Men (though not in this Life) come to the knowledge of the Truth, 1 Tim. 2. 4. And the Heavens doth contain Christ, till the restitution of all things, Acts 3. 21. And He gave himself a Ransom for all, to be testified in due time, 1 Tim. 2. 6. And is it not said, I will send you Elijah the Prophet, etc. and he shall prepare, etc. left I smite the Earth with a Curse, Mal. 4. 5, 6. But if there be a casting of Men into everlasting Torment, or Fire, at Christ's second coming, how shall a Curse be turned from the Earth, and all things restored? Thus have I cleared the beginning of Page 10. where I say that the Children of the Flesh are all Men in the Flesh, and Children of the Promise are all Men in their glorified Estate, that ever were, are, or shall be, of what Nation, Family, or Belief. Otherwise we'll suppose a Hellfire after this Life, and then who can escape i●? Can others with their unavoidable Unbelief, or we with our Faith, which comes so short of a Saving Faith?  
Parables, in Page 12. of the Clavis Aurea, I say are not Realities; our Saviour spoke in Parables, things kept secret from the Foumdation of the World; and without a Parable spoke he nothing unto them, Mat. 13. 34, 35. And as these Parables blinded the Jews, so they do us; whereas the Kingdom of Heaven is like unto Leaven, hid in three Measures of Meal, till the whole was leavened, ver. 33. I have in my Epistle told you, that all Scripture, if righty interpreted from the Original, is all true, and none false, and so cannot be brought to contradict each other really, for then some of them must be f●lse: Scriptures than that carry a double Sense prove nothing, but must be brough●●● agree to some infallible place of Scripture which will carry 〈◊〉 〈◊〉 her Sense, than its own literal Sense, Experience also confirming that Sense to be true. As Rom. 11. 25. Blindness in part is happened unto Israel, until the Fullness of the Gentiles be come in. And then this being fully understood, as before I have sufficiently discoursed, Experience also confirming its literal Sense true, which therefore is an infallible Exposition; the next verse than appears rational to be true, in that All Israel shall be saved, ver. 26. and neither Sin nor Unbelief can frustrate the Salvation of such Multitudes that are born to die in Unbelief, and have committed the grossest Sins (there being no ;) Unbelief also being the Propogator of Sin: We must unite Parables which carry a double Sense to these Text of Rom. 11. ver. 25, and 26. or no Satisfaction can be drawn from them; besides such Expositions cannot deceive us, as have such a sure Standard to try them by. And so in the first place I observe the Parable of the Goats and the Sheep, as a Pattern for the rest to be explained by, which is in Mat. 25. ver. 31, etc. it's writ, When the Son of Man, with Angels shall come in Glory and sit on the Throne of his Glory; all Nations shall be gothered before him, and he shall separate the Goats from the Sheep: and set the Goats on his left Hand (as a Figure of Rejection) and the Sheep on his right Hand (as a Figure of Election): To the uncharitable Goats he bids, Depart ye Cursed into everlasting Fire prepared for the Devil and his Angels: But to the charitable Sheep he saith, Come ye blessed of my Father, receive ye the Kingdom of Heaven prepared▪ for you from the Foundation of the World, etc. It's plain this is a Parable, and which must we realy upon, Parables that carry a double Sense, or Texts of Scripture that Experience makes its Exposition infallible? which if granted, as cannot be denied, but that we must adhere to an infallible Exposition, and all Scriptures being true and none false, and so must not contradict one another really; all Scriptures then that carry a double Sense, must be united to such Scriptures whose literial Sense, Experience and Reason confirms, which is Rom. 11. 25, and 26, verses. Do we think then that Christ will come and sit upon a Throne judging the World▪ when he hath already declared the Salvation of all Israel, which as touthing the Promise are all Men? The manner of the second coming of Christ is in another manner expressed in 1 Thess. 4. 14, 15, 16, 17, 18. God will bring them with him which sleep in Jesus: and those that remain shall be caught up with them in the Clouds, to meet the Lord in the Air; and Paul bids them comfort one another with these words. We see then Men receive their Doom as they Die, in that those that are asleep in Jesus God brings with him, and in that he bids them comfort themselves with these Words; there would be little comfort in a Judgement that one Man shall be cast into a Hellfire, and another Saved; like as Men in our Courts of Judicature, one condemned to be hanged before a sitting Judge, and another saved: But here those that remain are caught up to meet the Lord in the Air not that there is a sitting and trying of Men, for then either by Works or Faith who shall be saved? but Paul makes this Parable exactly agree to Rom. 11. 25, 26. as it is unfolded by Rom. 9 8. the Children of the Flesh, these are not the Children of God, but the Children of the Promise are accounted for the Seed: For in 1 Cor. 15. ver. 42. to the end of the Chapter, where is a Distinction between the Children of the Flesh and Promise, and particularly in the 50th Verse, Flesh and Blood cannot inherit the Kingdom of Heaven: And it follows, in a Moment, in the twinkling of an Eye, the Dead shall be raised incorruptible, and we shall be changed. So that this Parabolical or Sitting Judgement figurates God's secret Decree of everlastingly destroying the Children of the Flesh, by changing them, and so as they were the Children of the Flesh they are punished with everlasting destruction from the presence of God, 2 Thess. 1. 9 the everlasting Fire here is his wrath everlasting against the Children of the Flesh, as it is against Death, which he destroyed by raising it to life; and so it will agree to Rom. 11. 25, 26. which it must not contridict, and that's our Satisfaction. Have any yet pretended to define this Hellfire which Spirits are said to be cast into? Will Elementary Fire burn them? Dr. Tillotson in his 35th Sermon saith, That Hellfire may be threatened but not intended; whereby it's evident he can prove no such real Place, nor any Person cast into it. Too many say there's no eternal Death but Hellfire, what then did Christ deliver us from? I answer, Call the Soul what you please, it's created, and so God can reduce it to its first nothing; or not created, and then it can be nothing but God himself, which he cannot kill nor burn: And there cannot be a Separation between the Spirit of God and God, no more than you can separate the Rays of the Sun from the Sun.  
What I have writ is more true, if we consider that the Punishment of unbelievers is Damnation, in Mark 16. 16. And in Rev. 21. 8. unbelievers are cast into the Lake of Fire and Brimstone: Yet Men are born to die in Unbelief as I have proved. How then shall either the Jews avoid this Lake by their Unbelief, or we by our Faith which so far comes short of a Saving Fatth? But I find another thing in Scripture, that terrible things are expressed to come upon Earth, far more terrible than any Man ever saw in a literal Sense; as can we think that God would give Power to a Beast, to make Fire come down from Heaven to deceive Men, (which must needs do it) and to give him Power to overcome the Saints, and to cause all that would not worship him, neither to buy or sell, (whereby they must be starved) and to be killed, without they worship him, and receive his Mark and then to cast those Men, (that are thus compelled and deceived to receive his Mark) into a real Lake of Fire and Brimstone? Rev. 13. and 14. this being not consonant to the Sweetness of the Powers Above: We must conclude then by this Fire is meant the Wrath of God cutting off all Men in the Flesh, or the Troubles of this Life we are all cast into, though some more than others. We find other terrible Places, which tell us of a smoking Pit, and out of it came Locusts upon the Earth, and had the Power of Scorpions, not to kill Men, but to torment them five Months: But who ever saw such? or who ever saw the third part of Men killed by Horses, with Heads like Lions, or by Smoke, and Fire and Brimstone that came out of their Mouths, Rev. 9 Figures then in Scripture are more terrible than their Substance they denote: And upon other Occasions we find the Figures greater than the Substance they figurate; as the rejoicing in Solomon's Days, That the Earth rend with the sound, 1 Kings 1. 40. and Silver was as the Stones, 1 Kings 10. 27. and the Men of Benjamen sting Stones to a Hairs breadth and not miss, Judges 20. 16. and in John 21. Toat he supposed the World would not contain the Books that could be written of what Christ did, We read of Sodom and Gomorrha are set forth for an Example, suffering the vengeance of eternal Fire, Judas 7. and Peter explains this, 1 Pet. 4. 6. For this Cause was the Gospel preached to them that are Dead, that they might be judged according to Men in the Flesh but live according to God in the Spirit: for me to unite all terrible places of Scripture to Rom. 11, etc. would swell this into a large Volume, but they cannot contradict that Text of Rom. 11. 25, 26. for then some Scriptures must be true and some false.  
But, I say, i● there ●e a Hellfire, let's see how we shall escape it? Where's our Saving Faith? or, how shall Israel escape it? and as to our works can we have no Satisfaction till we can live without commiring Sin? This would be hard indeed, and so we have a Gospel in vain, this is a great mistake, and I have proved the contrary; but you may say, if the fear of Hell be taken away and Love not given, this will encourage to Sin▪ I answer, if there were  it might do so, but no Man can soften or harden his own Heart: God can take away this fear of Hell, and not give his Love, and so make it a means to allure to Sin, or he can by taking away this fear of Hell, make it a means to love him the more, 'tis as he pleases to move in us▪ the Mercies of God moved Paul to please him the more, but they were far better Christians that Love hath allured than that Fear hath compelled: The Primitive Christians who were sure of their Salvation, and feared it not, compared with the Christians of our Age who fear a Hell, may soon (I say) decide this, for who now will sell his Posessions and distribute them to the poor? As in Acts 4. 32. If then we would be doing what is good, for Satisfaction of Salvation, let us not fear Hell, which hinders us from the love of God, and deny  which makes as in Charity with our Neighbour; and that's the Reason that love is the fullfilling of the Law, Rom. 13. 10. and without love there's no Religion, can threatening to b●●n me, make me love? Love is not to▪ be forced by Fire, but allured or drawn by Mercy. And the better to satisfy you against a Hell, that you may love, observe in Scripture, that although Good be commanded, the contrary Evil is said shall be; (viz.) Work out your Salvation with fear and trembling, Phil. 2. 13. yet he that fears is not made perfect in Love, 1▪ John. 4. 18 and the fearful are cast into a Lake, Rev. 21. 8. One Text saith, thou shall love God with all thy Heart, etc. yet Men shall be lovers of themselves, more than lovers of God, 2 Tim 3. 4. its writ, love thy Neighbour as thyself; and another Text saith, I have set all Men every one against his Neighbour Z●ch. 8. 10. We are commanded not to covet, yet ●●● shall be Covetous, Proud, Blasphemers, etc. 2 Tim. 3. 2. ●t's writ than shalt not kill, yet Prophets and Apostles are sent, and 〈◊〉 〈◊〉 of them they shall kill, Mat. 1●. 49, 50. nay, and think they do God good Seruce. And when such Blasohemies, Murders, Pride. Covetousness, Unbelief, etc. are compelled on Men, and that a real Hellfire must be the Punishment of it, it cannot be.  
Object. Sin is made the Punishment of Sin, that's an Argument it was not ordained.  
Answ. It was Murder, and the greatest of Murders to kill Christ, as being the Lord of Glory; and by no Law they could do it. Well then, Christ was ordained to be slain from the Foundation of the World, Rev. 13. 8. which was before Adam was created; and this was kept secret since the World began, Rom. 16. 25. And when Christ came to suffer, (it was not till his very Hour was come that they had Power over him, John 7. 30.) he tells Pilate that he had no Power over him, except it were given him from Above. And more than that, he saith in John 10. 17. That he laid down his own Life, no Man took it from him. again, I lay it down myself, ver. 18. How then could the Jews and Judas avoid the effecting of this? How then was this ordained as a Punishment for Sin, before Man was created? And how can part of Israel, ordained to Unbelief before they are born, be for Sins committed by them? And if God did make the Commission of one Sin as a Punishment of another Sin before committed, it's no Argument but that he is the Author of Sin. As for that Objection that God permits Sin; he must of necessity permit what he owns to do himself.  
Object. If Sin be an Informity, and unavoidable, as in Unbelief, Fear, Anger, Murder etc. How shall I six an Idea, or conceive that it can be a Sin? And how can Man be the Subject of Punishment and Reward? I answer, Sin is a breach of what's commanded, and that through Infirmty, as I have proved in the Unbelief of Israel, and that when we would do Good, Evil is present, as I have already discoursed. So that Man cannot be said to be really Good or Evil by the way of freewill but by the way of Example to set forth, by commanding what is Good, that we might know Good, and then forcing us to break those Commands, that we might know what is Evil; and then rewarding the Good he makes us do, to set forth his Love to that which is Good; and punishing that Evil he makes us do, to set forth his hatred to Evil: So that both the Sin and the Punishment are inevitable, whereby also his Terrors are made known, and his Wisdom in confounding the Wisdom of the World in this Mystery of Iniquity, which the Scripture saith shall abound, Mat. 24. 12. as P●ul was created in Christ unto Good Works, which God before ordaived he should walk in them, Eph. 2. 10. as Judas was compelled to betray Christ. Thus straight hath been the Gate, and narrow hath been the Path (which is Faith in this Life) and who can find it? Bu● God is able to give it us after this Life as he will do; and from such particular Examples, we may with Paul draw a General Rule: And done't we see now Vessels of Wrath fitted to Dectruction, as Plotters. who are so conceited in freewill, that think things to be kept secret, when it's frequent for one of their own Pa●ti●s to betray them: some hang themselves. some drown themselves etc. But these are only Temporal Punishments I spoke of; as for Eternal, I deny to be after this Life, as being where there is no , altogether tyranni●l and ● dishonouring of God: All which Punishments Temporal renders the Creature more happy, in that Adversity commends a future of Prosperity, and makes us prise our Happiness the greater; and to this end was a Parabolical Hellfire threatened also, as well as to set forth the Terror of the Almighty.  
Object. But 'tis good to fear the wor●, the best will help itself:  
Answ. If you fear such an Eternal Punishment, if there were any, that very Fear would condemn you to it; as 'tis writ, The unbelieving and fearful are cast into the Lake of Brimstone and Fire, Rev. 21. 8. And besides, it's Fear will hinder you from Love to God, and Charity to your Neighbour, in that you must then own ; and so deprive you of the means here to esape it.  
Object. Many have committed great Sins, and have here lived happy, or free from much Trouble either in Body or Mind, and must they receive all alike?  
Answ. There's none but have their Troubles here, though some more than others; and Israel that die in Unbelief, and have committed great Sins, yet art saved: whether there be degrees of Glory I shall not inquire, but I am satisfied there will be no Envy nor Outvying, shall our Eye be Evil, because he is good, Mat. 20. 15. Tho the last Labourer in the Vineyard came at the last Hour, received also a Penny equal with the others that had endured the Labour of the Day. Cannot God do what he will with his own? We have enough, and he that endured the Labour of the Day hath this Advantage, that he cannot but prise his Penny the more, which is the greater Happiness, since also his Experience will give him this Estimation of his Penny to all Eternity above the other, who will want that Estimation of his Penny, as having not so much laboured for it. But some are for some Punishment after this Life, which I know not; but since there is no , it caunot be more than we are able to bear, and that for the better Estimation of future Joys.  
In Page 26. of the Clavis Aurea, I discourse of a perfect , to which I refer you; and this I must add to it, that as by a Penny we know how a Shilling is coined, so by a Shilling we know how a Penny is coined, from the greater. Then, if the first Cause were ceased to be, we can't imagine we could live, move, or have any being: whereby we may as easily believe that we may have a Power given us to create ourselves, as govern ourselves, since in both there must be a Separation between the Cause and the Effect, which is the utmost Satisfaction in this . Neither is a Talon given or rather moved in all alike, for one is subject to Love, another to Hatred; one to Fornication, another to Chastity; another is an Unbeliever, to another Faith is given, and the like throughout all Virtue and Vice: And let two contrary Livers exchange Lives if they can, and let him that hath some prevalent Sin conquer it; and then Experience will soon open your Eyes▪ in : And when all is done, you cannot pretend to a perfect , or to be saved by your , since by the Works of the Law no Flesh shall be justified, because he cannot keep it in every point: We must then search out upon what Terms our Salvation doth depend, and that's the  we must inquire into, no other  we can pretend to, will do us any kindness.  
I am now come to see whether we have a particular  in those Terms our Satisfaction of Salvation doth depend, and since it doth not depend on the Works of the Law, because we cannot pretend to keep them perfectly, we must be saved by Faith alone, which saving Faith I have before laid down in plain Proofs from Scripture: The Jews had so little  in this Faith, that some had no desire to look after it, and some that did look after it, could not obtain it; and others, as the Gentiles that sought not after it, obtained it: And what Prerogative we can pretend to, above these, I leave to your own Experience: And so I shall draw to a Conclusion, thus,  
When we depend on Works, by the way of freewill, we then depend on our own Righteousness, and so like Peter we may fall into a Ditch, or deny Christ, or some other Danger: But when we look upon Works or Goodness as freely given us we not in the least deserving or having a Power but what is given to endeavour for them, whereby we look upon ourselves as nothing, and that these Works are not meritorious, but only the Blood of Christ; then we depend clearly and only on the Righteousness of Christ, or his Blood: This is safe, and throughout the Scriptures those that had the Power given them to trust in God, he led them in his ways though not to be so perfect here on Earth as not to commit Sin, yet they were perfect, in a Gospel Perfection, or in Love, which casteth out Fear, 1 Joh. 4. 17, 18. and so would not commit Sin, if they could help it, in which Love was the fullfilling of the Law in Christ: And it was said to Ebedmelech the Ethiopian, Jer. 39 18. Thy Life shall be for a Prey unto thee, because thou hast put thy trust in me. Love to God and Love to our Neighbour is the fullfilling of the whole Law in Christ; and so is a Foundation of Good Works, and the End of Religion, Love thinketh no evil to his Neighbour, therefore Love is the fulfilling of the Law, Rom. 13▪ 8, 9, 10. Love is the Price of Love, and he must needs love us first; if we have this Love, and this Love being obtained (which cannot be but by this Doctrine, or an Infusion of the Holy Ghost, rapturing the Spirit with such Sweetness beyond the Conception of Man before a trial of it, transporting the Soul beyond all Fear, though the Scriptures lie hid from him) we can have no better Satisfaction of our Salvation, which Salvation unknown to us, hath been locked up in the secret Decrees of a tender and loving Father, who for pleasant things hath given us profitable things, that we may prise by a Contrariety or Sufferings of this World; his Love in the World to come; whose inconceivable Raptures! But what am I going to say? I can only take my Leave of you, and wish you all, both my Friends and Enemies, an eternal Experience of them, or his Love, which passeth all understanding, in the highest Heavens, even in Mount Zion, amongst the innumerable and glorious Company of Saints and Angels.  
Amen.   
FINIS.   

POSTSCRIPT.  
I Think to take my final leave of the Clergy, which is what they expect that my writings might die, but first I hold it convenient to examine their works, and find out the Reasons they do not answer me.  
Mr. Pelling Chaplain in ordinary to his Majesty, in his practical discourse upon God's Love, Pag. 19, 20. Indeed (saith he) 'tis said that God giveth some a Spirit of Slumber, Eyes that they should not see, and Ears that they should not Hear: but these and the like Expressions, though at the first hearing, they Sound harsh, yet they do not relate to any antecedent decree or desire or work of God, but are only accidentally, by the just Judgement of God upon obstinate People who harden themselves so, that in the end God gives them up to themselves, so that they become stupid, blind, and deaf, but the Original of this, is their own wilful remper and sinful Courses whereby their Hearts wax gross, and their Ears become dull of hearing, and their Eyes they close themselves by repe●ted acts of their own, as if they were afraid, left at any time they should see with their Eyes and understand with their Hearts, and should be converted and healed.  
Mr. Pelling is now living, and these are his words Verbatim: Pray what repeated acts of Sin did Israel commit before they were born? For this Israel that were then blinded in Paul's days, were ordained so to be before the Seventy Years Captivity, Isa. 6. 9 as 'tis there writ; Go and tell this People, hear ye indeed, but understand not, etc. Shut their eyes lest they see, etc. And be converted and healed. And this very Text by Paul, in Acts 28. 25, 26. is applied to the Jews that discoursed him at Rome, and could not believe him. Besides, Paul testified, that those which had not Knowledge, had a Zeal to God, Rom. 10. 2. What greater repeated Acts of Sin would such People commit, that would endeavour from that Zeal to do any thing for the best? Which blindness is to continue till the Fullness of the Gentiles be come in, whereby Millions are born to die in Unbelief. So that this Unbelief was not upon Israel for any Sins they had committed, but that the Gentiles might be grafted in. In that it's said their Eyes have they closed, it's also said, Pharaoh hardened his Heart, Exd. 9 34. But can it be proved, that Pharaoh could avoid at that time hardening his Heart and let Israel go? see 30. 1. or that the Jews could open their Eyes and believe? But this being a Knot that was not yet untied, I will say thus far to it: When God moves in Man to do Evil, he moves it in him by a second cause, as by the Devil, and Lust; and so he saith, he doth not tempt any Man to Evil as the second Cause, but every Man is drawn away by his own Lust. But who created Lust in Man? But throughout the Scripture (as Mr. Everard notes in his Divine Exorcisms) what the Devil doth, God owns to do himself. Did the Devil (saith he) harden Pharaoh's Heart? God saith, I have hardened Pharaoh's Heart, and so he proceeds: So that God as the first Cause hardened Pharaoh's Heart, and he owns it; and the Devil, as the second Cause; yet Pharaoh hardened his own Heart, as 'tis said, because his reason was exercised with unavoidable false Reasonings moved in him by other Causes, which was an Act of the Mind, as the unavoidable Crucifixion of Christ was an Act of the Hand: as thus; Why should I let Israel go? Who is the Lord? Do not the Magicians do Miracles as well as Moses? even so did Israel unavoidably close their Eyes, and unavoidably crucify Christ, which was an act of the Hand, and yet for it are termed Murderers, Acts 7. 52. yet 'twas determined, they could not help it: for doth not Christ say, I lay down my own Life, no Man taketh it from me. I lay it down myself, John 10. 17, 18. By this its clear, that the first Cause moves the second Cause, and the second the third, etc. as mechanically the Spring moves the Wheels, the Wheels the Pin: And so Scripture, Reason, and Experience concur. But how then Man can be said to be either Good or Evil, and be the Subject of Punishment and Reward, see my Addition, Page 21. Bishop Stillingfleet hath writ no Treatise concerning Predestination; which if he had, I would have examined his Works: but he is but a moral Writer, as the rest are: Morality is not Divinity or Predestination. Mr. Vincent, in his Conversion of the Soul, P. 111. saith, One Sin loved, and lived in, is enough to prove one unconverted, and will be sufficient to destroy: And Mr. Mead in his Early Obedience, P. 282. saith, from the 1 Cor. 6. and Rev. 21. that no Adulterers, Thiefs, Covetous, Drunkards, Fearful, unbelievers, Murderers, Liars. And he beseeches us to consider, if any of these Sins be chargeable upon us, we are actually shut out from any Claim in Christ: had either of these Moralists. (as for predostination they understand not) in either of these Books, said, that God accepts the will for the deed, I should not have taken their Words in such a despairing and strict Sense, they would do well to examine their own Charity, (by my definition of a Saving Faith) whether they are not Unbelievers and Covetous, Proud and Passionate, or at least guilty of some one Sin or another, which if they be, they condemn themselves (as far as I perceive) by their own Arguments, or or at least there's little Satisfaction in such obscure writing, nor encouragement to do Good: For where is difficulty in Work, and hard to please, whereby we are uncertain of any desert or wages, I say there's little encouragement to serve.  
In all Divinity Books but what I have writ, I find no Standard to try their Arguments by, nor any true (if any) definition of Faith, whereby there's no Satisfaction in them: But to those that esteem their Moralists (which they call Divines) Infallible, let them consider, that they disown Infallibility themselves, and they were Princes, great and learned Men (that made great Figures in the World) crucified Christ and persecuted the Apostles. And to those that say the Scriptures are easy to be understood in matters of Salvation: I deny it because there's scarce a Command, but is ordained to be broken: See my Addition. And pag. 20. as there are contrary Religions one to another yet every Religion brings Scripture to prove his own: And to those who say I wrest the Scriptures, I cannot do it, but the Moralists wrists them, taking only what is Commanded, whereby they get Riches but do not meddle with, much less unite the moral and predestinated part together: But I refuse none, but unite both parts: But what Satisfaction is there in the Moral part of Scripture; if according to some, we say we must be as good as we can, than we are apt to condemn ourselves, and say we might have done better, or if according to Mr. Vincent and Mr. Mead, (who are now both Living) we take the Scriptures in its strict Literal Sense, who can be Saved? But they mistake, for our Salvation depends on Works as they make up one part of Faith, which Faith is a Freegift, but this they could never reach: See my definition of a Saving Faith in my Addition before: And let Men take notice there hath been a famine of the word prophesied of before by Amos: 8. 11. for want of a Spiritual Man to expound the Scriptures. And I think Men have the greater Reason to esteem my Books in that they prove Unanswerable.  
I have done with these Authors, and from what hath been said, you may (if you are not blinded) see the insufficiency of all Men upon Earth to dispute me: Which I boast not of as attained from any endeavour of mine, but as a gift of God: And I am not insensible of the Conceitedness of many in Oral Disputes; but dare they write? I may say to such as Paul said to the Jews, ye despisers wonder, I work a work in your Days which you shall in no wise believe, Acts 13. 41. And are you so conceited, that the Jews did not think themselves at that time as wise as now you think yourselves; I am Satisfied the Scripture is a Book Sea●'d up from all, but those divinely inspired or Spiritual Men; and at this time many of you, as they then, shall not be able either to believe me or disprove me: and I affirm, that its the property of the Mystery of Divinity hardly to be believed, but not to be overthrown by Argument: and it's no shall Pleasure to me, to see the various humours of Men, yet cannot answer me; some Laugh at my writings; others are afraid of Sound Doctrine, and in both the Scriptures are fulfilled: thus, the Natural Man receiveth not the things of the Spirit of God; for they are Foolishne's (so laughed at) unto him; neither can be know them, because they are spiritually discerned, Cor. 2. 14. the time will come, when Men will not endure Sound Doctrine 2 Tim. 4 3. Certainly then there must be something in Sound Doctrine as well as in false, that Men should be so afraid of it, but this is only to those that understand it not; 'tis very pleasant to those that can receive it. I wish Men would consider the blindness of the Jews, and others that persecuted Paul, insomuch that he was made a Spectacle to the World: and of all Men most miserable: And truly now some follow their Steps who persecuted him, and have done me what diskindness the Law will let them, in forsaking my Shop, whereby my Family is reduced to such necessity, that with him I may almost say, I have no certain Duelling Place, Cor. 8. 11. they have no more reason to do it by me, than the Jews did it by Paul: He tells us, that at this time do we both Hanger and Thirst, are Naked and Buffectted, etc. 1 Cor. 8. and at his Suffering then, so my Suffering now is an Evidence of the blindness of the World, who ought to Love their Enemies, and to reduce a Brother (if fallen) in the Spirit of Meekness, Gal. 6. 1. If I am mad (as some say) I deserve the greater Compassion, but it's in vain to proceed farther in this, since in some neither Precept nor Example will take place: But I will now finish this Postscript, by adding somewhat I havelest out in my Addition.  
It is said, go ye Cursed into Everlasting Fire etc. Matth. 25. this is part of that parable. But who are Cursed? Certainly those that are Damned, and who are Damned: but those that die in Unbelief as Israel unavoidably, yet are they saved: An other Scripture tells us, every Man's Work shall be Burnt, but he himself shall be saved yet so as by Fire, 1 Cor. 3. 15. So that by Fire there's no such danger as People think, as is evident not only from this, but also in my Addition.  
Some Scriptures persuade Men to allow of , though at the same time they prove not an Eternal Torment for Sin after this Life: as these; Oh that Israel had hearkened unto me that they had walked in my ways: Psal. 81. 13. now join this to Gen. 6. 6, 7. when God saw the Wickedness of Man, it repent him that he had made man, and grieved him to the heart: why may not he as well say, O that I had not Created Man and Ordained Sin! Oh that I had determined Man at frist to walk in my ways, for now I see Sin actually Committed, and see the Punishments I inflict on Man, it grieves me to the very Heart! Can we be so weak as to think God did not foresee what would be in Man? (Christ being Ordained to be Slain from the foundation of the World, Rev. 13.) and declares the world to be more wicked as appears in 2 Tim. 3. yet he still continues Man upon Earth, which shows these things were determined; and this Repentance and Wishing, Oh that my People had hearkened unto me, and that I had not Created Man were foreseen by him to be in himself when he should see Sin Committed and Punished: but God having Chosen the best means to manifest his Attributes and to make Man the more sensible of his happiness by Sin and its Punishment, takes no pleasure in these means as Sin and its Temporal Punishment which grieves him, but in the ends to which he Ordained them which sets forth his tender Mercy; after Adam had eaten of the forbidden fruit, than it was said, behold the Man is become as one of us, Gen. 3. 22. and this is perfectly Confirmed, if we consider, though good be Commanded, the Contrary Evil is Ordained. It is writ, Turn ye, Turn ye, why will ye Dye: etc. It is the wisdom of God by the follishness of Preaching to Confound the wisdom of the World: here's a Command to Turn, and a Threatening to Die if we do not Turn, that the Creature by Striving to Turn, may be Sensible of his infirmity or disability to Turn without God draws him. There are three things Principally Commanded to turn to, viz. to love God, our Neighbour, and Faith in Christ: But contrary to this, it's said, Men shall be Lovers of Pleasures more than Lovers of God, 2 Tim. 3, 4. I have set all Men every one against his Neighbour, Zach. 8. 10. Seeing ye shall see and not perceive, etc. Is. 6. 9 It is also said, the Lord is long suffering, and not willing that any should perish, but all should come to Repentance. But contrary to this it's said, The callings and Gifts of God are without repentance Rom. 11. 32. And so it is; for Israel that die in Unbelief, repent not for the Crucifying of Christ, yet are saved: and amongst such multitudes that Dye in Unbelief, some (undoubtely) die suddenly in their Sins; but in another Life, Israel that dye in Unbelief here, and perish, comes to Faith and Repentance, and never more perish. Thus in Justice and Mercy the Lord is long suffering, if he saves all Men. But how say some, since Mercy is a mitigation of Justice, in one and the same Crime, can he be both just and merciful? I answer, In God it may be so, but not in man, who must make an Appeal; but God makes none, as none being greater; so that 'tis a mercy for him to be just, in that none can compel him to be just: But if there were , I don't understand there can be any Justice, I am sure there's no Mercy, for a finite Sin (which can no ways inflict any corporal pain upon a Deity) to be infinitely tormented in fire. Thus all men Perish in the flesh and live in the spirit: The Body is dead because of Sin, but the Spirit is life because of Righteousness, Rom. 8. 10. And thus the Body, like a Treem lies as it falls, and the Spirit returns to him that gave it. John saith, This is the Condemnation, that light is come into the world, and men loved darkness rather than light, Joh. 3. 19 The words Damnation and Condemnation here is the same, because Darkness is the Damnation condemned to, and inflicted upon Israel: so that Damnation is Unbelief itself, which is the want of the Joys of the Holy Ghost in a man; which having, the Kingdom of Heaven than is in a man, and without those Joys we may be said to be in Hell, or under Darkness or Unbelief, without assurance of Salvation, full of fear, in which is Torment, John 4. 18.  
When I say, all Israel shall be saved because it is said, all are not Israel which are of Israel; they say the word All then signifies some.  
I answer, then that some are that part of Israel that die in Unbelief that are saved; because those Israel to whom Blindness in part is happened to, till the Fullness of the Gentiles be come in, are Enemies to the Gospel, yet are they elected and beloved. Rom. 11. from Ver. 25. to Ver. 33. And in the next place, it would be inconsistent with the Wisdom, Honour, Justice, and mercy of God, first to conclude or blind a People that had a Zeal to him, and to determine them so to be, before they are born, and then to torment them to all Eternity, Body and Soul, after this Life, for what they could in no wise avoid. Some, when I say (as in Rom. 11. 32.) God hath concluded them in Unbelief, that he might have mercy on them; say, that the word Concluded here signifies, God Concludes they are Unbelievers. I answer, But God Concluded them or Israel (in the 25th Ver. which is the Sense foregoing to 32 Ver.) in Unbelief, till the Fullness of the Gentiles be come in; whereby they are Concluded or ordained before they are born to die in Unbelief: therefore this mercy, in the 32 Ver. is to be given them in another Life. Neither can God give  in Faith, which is at the same time to act two Contraries, for at the same time he gives Faith, he cannot at the same time permit Unbelief to the same Person: And at the same time that he permits Unbelief he cannot give Faith. So the words, Concluded them in Unbelief, must signify, God blinded them, and would not permit them to believe; especially if we consider, from unbelieving Israel that die in Unbelief and cannot obtain Faith, that not only Faith, but also the endeavouring for it, must be given of God: And they that had a Zeal to God, could not have Faith, when he was found of the Gentiles that Fought him not.  
Thus have you the true Doctrine of Predestination; but I find it hath been much sought after, and long expected, as the Jews did the M●ssiah but could not receive him: and do you think, you may not be as much mistaken about Elias when he shall come? And say there are many false prophets, and you do not know who may be the right, but let them be true or false, you'll use them both alike? And what Judea suffered for so doing, the Scripture informs you. But what saith our Saviour, a Prophet is not esteemed in his own Country: The Person of Christ was contemptible, insomuch they called h●m Fellow; as for this Fellow we know not from whence he is: so the Person of Paul was Contemptible as others said: And indeed the hard usage of Paul making him both to Hunger and Thirst, and to be Naked, added much to the Contempt of his Person. And the same (undoubtedly) Elias must expect when he comes, from those who can neither believe him nor discourse him. Which is a sign to know a Spiritual Man or Prophet by. And if you are still so weak to think the Learned can answer me, and cannot defend their own works it would be great Stupidity indeed, and 'twill be in vain for me to persuade such who make not their Reason, but their Unbelief, an Argument against me.   

Omissions and Erratas in the Clavis Aurea.  
Pag. 7. L. 34. blot out, so. P. 8. L. 31. before although, and at the end of the word, Jacoh, make Parenthesis thus () P. 10. L. 6. add in the margin with a Pencil, Since Unbelievers are saved, there's no Hell Fire after this Life: And amongst such multitudes that die in Unbelief, some have Committed the Grossest Sins: And there's no  in Faith on which depends Man's Salvation. P. 13. L. 5. for Loaves r. Tares. Between lin. 18. and lin. 19 add. It's said, Matth. 11. It shall be more tolerable for Sodom at the Day of Judgement (whose Misery is then over at that Day of Judgement) than for Chorazin, which shortly was to be destroyed for Unbelief with Jerusalem and Judea. And whereas it is said, in James 3. The Tongue is a Fire, and set on fire of Hell; Observe, it's said, No Man can tame it, whereby its unruliness is an Infirmity, and is set a raging, or on fire in Hell, or by this World's Infirmities, as Passion, Covetousness, Pride, etc. P. 15. l. 28. for Grrves read Graves.  
In the Mystery of Iniquity, P. 24. L. 9 between the words Crucifixion and Objection, r. and it must be in a Crucified Christ since the Lamb was Slain from the Foundation of the World, Rev. 13. 8. which was before Adam was Created.   

THis Book may be had at Thomas Moor's, a Barber, living in St. Thomas' in Southwark, near the Sign of the Harrow.