Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	enter_v	sin_n	sin_v	10,991	5	9.5827	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A51262	Clavis aurea; or, a golden key: by which hidden and mystical scriptures are opened and explained Wherein is clearly discovered and asserted, the doctrine of the salvation of all men. Also the mystery of iniquity laid open, and the doctrine of freewill fully refuted; by proving, that sin is an infirmity. By Thomas Moor.	Moor, Thomas, fl. 1695-1697.	1695 (1695)	Wing M2608BA; ESTC R216357	21,064	33

in a Crucified Christ who was Lamb slain from the Foundation of the VVorld whereby Adam was to fall that sin might enter into the VVorld that Christ might suffer for sin that so Gods manifold VVisdom might be made known in Christ the words of the Texts are these Eph. 3. 9 10 c. And to make all Men see what is the fellowship of the mystery which from the beginning of the World hath been hid in God who created all things by Jesus Christ to the intent that now unto the Powers and Principalities in heavenly places might be made known by the Church the manifold Wisdom of God according to his eternal purpose which he purposed in Christ Jesus our Lord in whom we have confidence and access by the faith of him Now take these Texts which way you please it is apparent that God created all things to manifest his VVisdom in a Crucified Christ whereby there lay a necessity that Adam must fall that sin might enter into the VVorld that God's manifold VVisdom might be made known in a Crucified Christ And it must be in a Crucified Christ if we consider the words That now unto the Powers c. VVhich was after Christ was Crucified and also verse 12. which saith In whom we have access by Faith in him and what signifies Faith in Christ without his Crucifixion Objection But say the Opposers that God Created all things to manifest his VVisdom in Christ as foreseeing that Adam would wilfully fall Answer Omnipotency is the cause of Omniseiency for we cannot foresee whether a Ship shall certainly arive to her Port by reason we have not the command of the VVind and Seas but God foresaw all things as having power to bring all things to pass If an equal power was given to Adam to stand or fall which way could his fall of a certain be foreseen especially before he was Created Let any Man consider this for 't is not enough to say that all things are possible with God as to make a Camel pass through the Eye of a Needle which is true all things are possible with God in things of that Nature for he could diminish the Body of the Camel but to foresee Adam's fall of a certainty when an equal power is to be nay is given to stand or fall I can plant no such Idea nor imagine or believe The cause of foresight in this case of Adam's fall must lie in Omnipotency or an ability of bringing the fall to pass so that if God of a certainty foresaw his fall he must have brought it to pass to which the Ship is an equal example Another Objection of the Opposers is this That God Created all things to manifest his VVisdom in Christ upon condition Adam wilfully fell Answer This Objection seems to deny God's foreseeing Adam's fall but upon condition he fell wilfully God would manifest his VVisdom in Christ if not he would not or could not do it If Adam had wilfully fallen and might have stood then his sin had been perfectly wilful and so Christ could not have rendred Satisfaction for sin but Adam's own death must have been both the punishment and satisfaction For Justice described in Moses's Law which Law Christ came to fulfil makes the Cause render the Satisfaction hence Adam's death was only a punishment but not a satisfaction for sin and Justice cannot be satisfied with the death of one Man for the Offence of another Objection If Adam's faâ—â— was inevitable it seems injustice to punish him at all for it especially by death I answer it would be so indeed were it not that Christ rendred the satisfaction to Adam by his Crucifixion and so in requital gives him Eternal Glory with himself thus God shews his astonishing power over Death for as Light destroys Darkness so Life entring into a dead Man destroys Death the same may be said of all sins which we have not power to avoid Objection You say there is no Freewill yet it is said if a Man should wilfully sin after knowledg given him and give an example of this from Scripture of the Man that pick'd up Sticks on the Sabbath day and was stoned to death without Mercy I answer To attribute Freewil to an Effect is more than the first Cause attributes to himself in that he cannot lie or be unjust and shall an Effect of that Cause do it Pharaoh would not let the Children of Israel go that is no Argument he could let them go this is not spoken that this Man who pick'd up Sticks had Freewil to avoid this contempt of the Law but that his Will being hardned by the Devil without any scruple of Conscience did freely break the Law yet this Man died without Mercy and no Sacrifice was allowed under the Law for his Pardon to save him in the Flesh from being destroyed much more if a Man had Freewill either to do the thing or avoid it at his own pleasure then there could be no Sacrifice at all not under the Gospel Babel's Tower seems to be a true Similitude of the Doctrine of Freewill for altho God had promised he would never drown the World again yet they fall to work to defend themselves against God if he should drown the World again But saith the Text God came down and confounded their Purposes So altho God hath declared that he will not the death of a Sinner and that his Son came to die for the Sins of the whole World and that he is the Propitiation for the Sins of the whole World and that there is no other Name given under Heaven whereby Men should be saved yet they place the hopes of their Salvation upon what they believe and do when they are able to do nothing Therefore God hath given them up to strong Delusions that they should believe a Lie 2 Thess 2. 11. The Almighty saith Let us reason together Isa 1. 18. So that where the Scripture is silent if we act or believe according to reason we are excusable in Christ and have a Plea for what we do or believe and better cannot be expected from us And therefore according to Reason again I thus argue It passes my Understanding neither can I six such an Idea in my Imagination how an equal Power or Ability could be given to Adam to stand or fall since from a deep Consideration of the Property of a Cause and an Effect here below we find that an Effect hath such a close nay cemented depenâ—â—â—ce on its Cause that without it it ceases its Motion So that if Adam an Effect could have Power given him to move in himself to will and to do whereby there must be a Separation between the Cause and the Effect as a Weight separated from a Clock then we may as easily conclude that this whole Fabrick of the World may remain in all Circumstances that it is now in if the first Cause were ceased to be So that'tis as easy to conceive an Effect or Man can

the Revelations is the same as Romans 11. and 9. Now that Unbelievers are saved or such as have not Faith in this Life observe what our Saviour saith John 12. 47 c. If any Man hear my words and believe not I judg 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 are Life everlasting and saith Mat. 12. 31. that all Sins shall be forgiven nay all Blasphemies only the Sin against the Holy Ghost shall never be forgiven No more it shall as touching the Body or state of Flesh and Blood it shall never be forgiven but as touching the Promise this and all others shall certainly be forgiven Some shall rise to everlasting Life and some shall rise to everlasting Damnation John 5. 29. and so do Israel that die in Unbelief We are all quick and all dead that are in the Graves So Christ said Those that are in the Grave shall hear his Voice The Time is coming and now is observe now is when the dead shall hear his Voice and they that hear shall live John 5. 25. We are all as touching the Flesh shut everlastingly from the presence of God and his Holy Angels so we all live and all die There are many other Scriptures that seem to threaten Eternal Punishment for Sin after this Life but all must be brought to the 9th and 11th of the Romans otherwise they contradict one another And whenever we read any such terrible place of Scripture that seems to threaten Hell-Fire for Unbelief and Evil Works then presently say such is the Condition of Israel that die in Unbelief and yet they are saved Which clears the Truth and makes dark and terrible places of Scripture pleasant and discovers God to be a God of Love and not a God of Wrath. We are saved by Faith and that not of our selves it is the Gift of God Not of Works lest any Man should boast Eph. 2. 8 9. Now compare this with the Salvation of Israel that die in Unbelief and we may easily see that the Salvation of Man is a Free Gift So that when we have good Thoughts 't is a Free Gift good Works 't is a Free Gift and if God doth reward Faith and good Works he doth but crown his own Gifts by Rewards And when God shall open our Graves observe Grrâ—â—s and bring us to our own Land the Land of Israel ther shall we know the Lord Ezek. 37. 13 14 c It would be redious for me to bring all seeming dissenting places of Scripture to the 9th and 11th of the Romans for their union in Sense one with another but I have here laid a Foundation for others to do it who if they are not with Israel under Blindness of Heart must readily agree to what I have said That all the Punishment for Sin is to happen in this Life and the Valley of Jehosophat in Joel 3. figurates the Graze which is the Punishment of all Men for Sin And this may be plain that by a Valley is meant the Grave when we consider that the Valley of Achor is called the Door of Hope Hos 2. 15. that is by the Grave we enter into Glory We are sown a Natural Body we shall rise again a Spiritual Body So that if we consider that only Death was threatned before Adam's Fall for his disobeying God's Commands and that in the Sweat of his Face he should eat his Bread which signifies the continued Series of Punishment for continuing in unavoidable Sin so long as he is in the Flesh Hence put altogether and you can find no other Punishment than in this Life for Sin and that no more than we are able to bear For Christ bad all our Iniquities laid on him and by his Stripes we are healed Isa 53. Object But some enjoy much Pleasure here yet are great Sinners shall they all receive alike I answer It hath been proved that all Israel shall be saved And there is no question but amongst such Multitudes the grossest Sins have been committed From the Scepter to the Spade all receive some Distress or other as Sickness Trouble of Mind Crosses and all Disappointments whatsoever tho some more than others and those that know most Troubles here will the more esteem Happiness hereafter to all Eternity I have no more to say than this that this Doctrine enables us above all other Doctrines to perform the highest Duties of Christianity and what can we expect to do more than to love our God with all our Hearts and our Neighbour nay our Enemies as our selves This Doctrine leads us to the Angelical Frame of the Apostles who being despitefully used yet prayed for and blessed those that persecuted and hated them It likewise gives us a serene Frame of Spirit continual Joys and Comfort in Afflictions a fervent Love to God and a desire or rather a panting after a Dissolution that we may be embraced in the everlasting Arms of our Saviour where are Joys and Pleasures for evermore FINIS THE Mystery of Iniquity laid Open AND THE Doctrine of FREEWILL fully Refuted By proving That Sin is an Infirmity By THOMAS MOOR For it is God which worketh in you both to will and to do of his good Pleasure Philip. 2. 13. LONDON Printed in the Year 1695. THE PREFACE TO THE READER Friendly Reader IN the first Part I have plainly proved the Salvation of all Men and in this I shall as fully prove that Sin is an Infirmity and God designed it to enter into the World and Death by Sin that he might make known his manifold Wisdom in a Crucified Christ he being a Lamb slain from the Foundation of the World For we may observe that when God created Adamâ— be created him Male and Female Gen. 1. 27. and so long as Adam was in that State he did not fall neither was he in a Possibility to fall But God seeing it was sit Adam should have a Companion cast him into a deep Sleep and separated the Female Nature from him of which he formed Woman Now God could as well have made Woman of the same Matter that he made Man with But God made her out of Man that there might be a Magnetick Love between them Now seeing the Devil could not tempt Adam therefore he aâ—â—ost Eve and perswades her so she being tempted then she tempts Adam and so God suffered his Command to be broken But some may say it is against the Justice of God to command and yet design it to be broken I answer that in Gen. 22. we read God tempted Abraham and commanded him to offer up his Son Isaac for a Burnt-offering and when Abraham was just going to execute the Command God would not suffer him to do it So that God commanded Adam not to do a thing yet suffered him to do it and he commanded Abraham to do a thing yet suffered him not to do it So likewise God sent

him that he should deny him thrice before the Cock crew which he did and then the Cock crew John 18. 27. The Scripture was fulfilled by the Murder of the Infants Matth. 2. Which therefore was fore-ordained by God in that this Murder was foreseen so long before even in the days of Jeremiah about the beginning of the 70 years Captivity Now according to Reason which ought to be our Rule for what we believe and so renders us excusable in Christ if Christ had not the Power of bringing this thing to pass of Peter's denying him exactly thrice and that a Cock should crow immediately upon it how came Christ to foresee this By this we may observe also that the Devil which compell'd Peter so exactly was only an Instrument commanded and limited by God to do it But many will say this was to set forth Peter's Weakness and Self-Confidence and that he ought to have relied on Christ for his Protection I answer To such kind of Ends as this was all Sin entailed or compelled on Man therefore Freewill is a dangerous Doctrine For by our discerning of Sin in our selves we see God's Holiness and not to depend on our Strength but by seeing the dreadful though temporal Punishment for Sin we see God's Terrors and Wonders whereby we learn to know him the more Death is made the Wages of Sin that God's Power over Death that astonishing Power might be experimentally and better discerned for as Light entring into a dark place destroys the Darkness of it so when we are dead and raised to Life again Death is destroyed So that Death is not destroyed by Death for then 't is still Death but when Life enters into Death as Life into a dead Man then Death is destroyed as Light destroys Darkness So that by this we shall experimentally know God to be the God of Light and Life by his Power over Death and Darkness By the Knowledg of Evil as well as by the Knowledg of Good we became as God in Knowledg in that Point behold the Man is become as one of us to know Good and Evil. There are many Scriptures that give light to this Doctrine I have hardned Pharaoh's Heart he shall not let them go Exod. 4. 21. and St. Paul draws a general Rule Rom. 9. from this particular Example Therefore he hath Mercy on whom he will and whom he will he hardneth And God says of Ahab Who will perswade Ahab to go and fall at Ramoth Gilead the lying Spirit said I will the Lord said Go thou shalt prosper 1 Kings 22. 22. Judas inevitably betrayed Christ and destroyed himself The Lord said unto Shimei Curse David 2 Sam. 16. 10. If the Prophet be deceived I the Lord have deceived that Prophet and I will destroy him Ezek. 14. 9. But I have proved that Men are predestinated and compelled to die in Unbelief before they were born which proves one of the chiefest Foundations of Sin it being also one of the greatest Sins in that Damnation is its Punishment to be an Infirmity Yet all Men in general not one left out whether good or evil Believer or Unbeliever but what shall be perfect in Faith and good VVorks after this Life and shall be saved which is proved in the first Book this second Book being chiefly to prove â—â—â—â—n Infirmity and determined by God to set forth his Attributes I shall put an end to this with the words of the Prophet Comfort ye comfort ye my People saith your God speak comfortably to Jerusalem and cry unto her that her Warfare is accomplished that her Inquity is pardoned for she hath received of the Lord's hand double for all her Sins Isa 40. 1 2. FINIS

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