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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A51263	A disputation: whether Elijah, in Malachi 4. be any other prophet than what hath already been in the world? By Thomas Moor' author of the Clavis Aurea.	Moor, Thomas, fl. 1695-1697.	1695 (1695)	Wing M2608CA; ESTC R221899	7,046	16

A DISPUTATION Whether Elijah in Malachi 4. be any other Prophet than what hath already been in the World By THOMAS MOOR Author of the Clavis Aurea Blessed are you when Men shall hate you and when they shall separate you from their Company and shall reproach you and cast out your Name as Evil for the Son of Man's Sake Rejoice ye in that Day and leap for Joy For behold your Reward is great in Heaven for in the like manner did their Fathers unto the Prophets Luke vi 22 23. LONDON Printed in the Year 1695. THE PREFACE Reader IN my Clavis Aurea or Golden Key I thought I had done the World no small piece of Service by uniting the Scriptures in Sense one with another according to the proper Signification of Words not turning SHALL into the Word WILL and the like the first denying Free-Will which the last owns If I say Christ was kill'd according as God's Hand and Counsel determined before to be done as in Acts 4. 28 then it 's answered that it was foreseen which is true for what God in his Counsel determined before to be done must of necessity be foreseen But they would fain have here the Words thy Hand and thy Counsel determined before to be done to signify only foreseeing and that God had no Hand in it which is against the express Words of Scripture And if I say in the Words of Christ to Pilate You have no Power over me except it be given you from Heaven Above John 19. 11. this may as well be sai● to signify Foreseeing and so Pilate had n● Power given him from Above to Crucify him So that the Words WILL and FORESEEING bear all the Sway in their Expositions there being then no greater difference between such Words than between th● Words White and Black So that by changing the Words of a Text the Sense of th● Text is changed But where I pleased on I offended many and of those many I observed not one of them could understand m● Method though so clearly laid down o● proving the Salvation of unbelieving Israel which if understood would compel all terribl● Parabolical Places of Scripture to unite to it But now a little to open their Vnderstanding I send this small Treatise into the World as one Reason why I writ that of the Clav●● Aurea or Golden Key T. M A QUESTION WHether Elijah or Elias in the last Chapter of Malachi be any other Prophet than what hath already been in the World The Author's Opinion to his own Question IN the Old Testament the Word Elijah is the same as the Word Elias in the New Testament as appeareth in Luke 4. 25. compar'd with 1 Kings 17. where our Saviour calls that Elijah that was sent to the Widow of Serephath Elias Mal. 4. 5 6. Behold I will send you Elijah the Prophet before the coming of the great and dreadful Day of the Lord And he shall turn the Heart of the Fathers to the Children and the Heart of the Children to the Fathers lest I come and smite the Earth with a Curse Hence this mutual Love which Elijah shall cause between God and Man and Man and Man is to continue to the end of the World which Preparation therefore is still to be brought to pass For in 2 Tim. 3. it 's thus writ In the last Days the Text doth not say in the last Days of all perillous Times shall come and Men shall be covetous disobedient to Parents lovers of Pleasures more than lovers of God This is but a sad Preparation against the second Coming of Christ to turn him from bringing a Curse on the Earth but it promotes Elijah's Office or Business otherwise what occasion would there be of his turning Mens Hearts if they were already turn'd An ANSWER drawn from the Athenian Society in their Mercury of Numb 10. Vol. 2. Verbatim THE Gentleman who proposes the Question holds it in the Affirmative his Judgment is that Elias here prophesied of is yet to come the Reasons he brings to favour his Opinion is taken from the Text in the 4th of Malachi 5 6. I send Elijah the Prophet before the coming of the great and terrible Day of the LORD And he shall turn the Hearts of the Fathers to the Children c. lest I come and smite the Earth with a Curse Hence he argues If this mutual Love Elijah is to work is to continue to the end of the World then he is not yet come and accordingly interprets the great and terrible day of the Lord here spoken of by the day of Judgment and final Consumation of all Things And indeed it was the Opinion also of Tertullian and perhaps of most of the antient Christians as wel● as 't is of the Jews and Papists at present an● some of che Learned Protestants also tha● Elias shall come before the general day of Judgment On the whole we remark that supposing it true that Elias were then to come as Mr. Mede and others are of Opinion it doth not here follow that he is not come already for he may come twice in which Supposition we can discover no manner of Incongruity That he is come already once and that John the Baptist was he and the same prophesied of in Malachi we are more than once assured by the Infallible Oracles of Truth it self He was the Messenger that was to prepare the way of the Lord Mat. 3. 3. He was to go before the Lord in the Spirit and Power of Elias with his zeal and fervour of Life to turn the Heart of the Fathers to the Children and to make ready a People prepared Luke 17. Our Saviour spoke in such a manner that the Disciples understood he meant John and well they might for he tells them so positively Mat. 11 12. From the days of John the Baptist c. This is Elias which was for to come Again 17. 12. Elias is come already For that Argument brought to prove that he is not yet come because the Love he was to produce was to continue to the end of the World a little before which it 's thence concluded he was to appear in it is grounded on a false Supposition Namely that by the great and dreadful day of the Lord must be meant the general day of Judgment whereas that Phrase is not seldom taken for the particular Judgment of Jerusalem a Type indeed of the great day thus Acts 2. and in several places tho perhaps not so many as some great Men have thought For the Earth here mentioned all who are any ways vers'd in the Old Testament knows it signifies no more than Land that particular Land of Judea whenever 't is found without any thing else affix'd thereto Now the Inhabitants of this Land the Baptist did in great Numbers restore by preaching to 'em Repentance and thereby prepare the way of the Lord and had sav'd the Country from utter Destruction and that Curse which afterwards fell on them for

refusing and crucifying the Messiah whom he preach'd unto 'em had they generally believ'd his Doctrine An ANSWER to this ANSWER of the Athenian Society CAN we think that the Scriptures should say that Elias shall come and shall prepare Mens Hearts to meet Christ lest he should come and smite the Earth with a Curse at the great and dreadful Day yet lay a necessity on that terrible and dreadful Day for a Curse to be inflicted on the Earth For you write to this effect in the latter end of your Answer That the Inhabitants of the Land of Judea had sav'd their Countrey from that Curse that fell on them if they had not Crucified the Messiah But I answer if the Messiah had not been Crucified How had the Scriptures been fulfilled Where had the Redemption of Man been Therefore we must conclude from your own Argument that if their lay a necessity of the Crucifixion of Christ there lay a necessity for a Curse to come on the Land of Judea and City of Jerusalem And is this a turning a Curse from the Earth for the fulfilling of the 4th of Malachi But as to the preparation John made he ●a●s'd Repentance by preaching Terror and Fire Luke 3. 9 17. which also in some measure by Repentance prepar'd the Hearts of the Children to their Fathers but not 〈◊〉 effectually as to have a Curse turn'd from the Earth at the great Day because his preparation was without Faith in Christ For he never told the Jews that Christ was the Saviour of the World and that he was to be Crucified and that it was necessary to believe in him all which things were to be kept secret that they might crucify him for had they known it they would not have crucified the Lord of Glory But withal John baptized the Jews in Christ's Death thereby to set aside Circumcision as a preparative to receive Christ after his Crucifixion and to what end were they baptiz'd but in Christ's Death tho unknown to them this was no preparation suteable to the Text of Mal. 4. 5 6. which is a preparation to meet Christ in Love but this Preparation of John's Baptism was to meet Christ in hatred crucifying him agreeable to the Text of Mal. 3. and not of Mal. 4. as 't is writ in Mal. 3. Behold I send my Messenger before thy Face to prepare thy way before thee and this Text by St. Mark is ascrib'd to John Mark 1. this Text also of Mal. 3. by Christ himself is ascrib'd to John Luke 7. Since then Christ was inevitably to be crucified for the fulfilling of the Scriptures and performance of God's Promise who cannot lie Titus 1. 2. 2 Tim. 1. 9. Christ was to be met in hatred in the Flesh or crucified whereby a Curse was brought upon your Earth or Land of Judea and City of Jerusalem on your terrible Day It 's requisite then for the fulfilling that Scripture of Mal. 4. that a preparation be made to meet Christ in love at his second appearance in Glory for the turning a Curse from the Earth Which Word Earth then in Mal. 4. is not Judea nor City of Jerualem on which a Curse was inflicted on your terrible Day for the inevitable Crucifixion of Christ Now I will go contrary to this and concur with you we 'll suppose the Jews had believ'd in Christ before his Crucifixion through John's preaching for John preach'd not after Christ was crucified as being beheaded before and so the Jews had not crucified the Messiah What Diversion of a Curse would this be For without the Crucifixion of Christ Sin had not been pardoned which had been a greater Curse to the Jews than the Destruction of their Counrey The Athenian Society say from Acts 2. that the great and dreadful day signifies the Destruction of Jerusalem but in that Chapter there is no such thing nor any where besides as I know of For the great and notable day in that Chapter ver 20 cannot be prov'd to signify the Destruction of Jerusalem there not being a word concerning it Neither is the Destruction of Jerusalem a Typ● of the last Day for at the last Day a Curse is turn'd from the Earth but at the Destruction of Jerusalem a Curse was inflicted The Last day is call'd the dreadful day because the Heaven shall melt with fervent Heat yet Man may b● sav'd for all that We having understood these things let 's take a view of this Text of Mal. 4. 5 6. Behold I will send you Elijah the Prophet before the coming of the great and dreadful day of the Lord. And he shall turn the Hearts of the Fathers to the Children and the Hearts of the Children to their Fathers lest I come and smite the Earth with a Curse Throughout the Prophets there is no mention made of an Elias except in Mal. 4. whereby the Jews could enquire after no other Elias Therefore it must be this Elias in Mal. 4. the Jews must enquire after When they came to John the Baptist Joh. 21 they as'd him whither he was the Elias and John said No Art thou that Prophet as much as to say if thou art not Elias by name thy name being John art not thou that Elias by the name of John and he answered I am not Now John being full of the Holy Ghost from a Child must needs know what Elias the Jews ask'd him about especially since any Person of a very mean Capacity could not well miss of him He could tell Herod It was not lawful for him to have his Brothers Wife John likewise could tell the Jews He was the Voice of one crying in the Wilderness c. whereby it 's evident he knew the Scriptures Neither could Elias in Mal. 4. be Christ because the Text saith Before the great and dreadful Day I will send you Elijah c. therefore this Elijah in Mal. 4. is to come before Christ to make a Preparation against Christ's Coming Our Saviour in his answer to his Disciples in Mat. 17. 11 12. said Elias shall first come and restore all things But I say Elias is in the present Tense come already meaning John But when our Saviour said Elias in the future Tense this being spoken after John was kill'd sh●ll first come and restore all things it 's another Elias Neither did John restore all things neither did he preach any such Restoration and when such ● Restoration is preach'd it ought to be well considered and Men ought not to stop their Ears and run upon him as the Jews did on St. Stephen It is Christ according to the Gospel that is personally to be met at the great and dreadful Day but not at the Destruction of Jerusalem and in that Elijah shall cause a preparation against that great Day that preparation being made as the Text saith for the turning a Curse from the Earth the turning a Curse from the the Earth must follow as the effect of Elijah's Preparation as 't is writ