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.  I thank thee, O Father, Lord of Heaven and Earth, because thou hast these things from the Wise and Prudent, and hast revealed them to Babes, Matth. 11. 25. 
LONDON, Printed in the Year 1695.   

The Preface to the Reader.  
Christian and Friendly Reader,  
WHoever thou art that happens to meet with this little Treatise, my earnest Desire to thee is, that thou wouldst suspend thy rash Censure of the Subject, till thou hast throughly perused it over and over, and begged the Assistance of God's Enlightening Spirit to understand aright; and also consider the Concurrence of Scriptures, and always be sure to magnify (and not lessen) the Infinite Love and Mercy of God, who in all Ages, even from the Creation of the World, has kept this Mystery concealed only to some of his faithful Servants the Prophets, and such as were endued with a large Portion of the Holy Spirit; therefore St. Paul, 1 Cor. 2. 14. saith, The natural Man receiveth not the things of the Spirit of God; for they are Foolishness to him; neither can he know them, because they are spiritually discerned. So that for want of this Spiritual Guide, these Mysteries have laid hid; but God, by the Prophet Malachi, in the 4th Chapter, says, that Elijah shall come before the great and dreadful Day, and shall turn the Heart of the Fathers to the Children, and the Heart of the Children to the Fathers, lest the Earth should by him be smitten with a Curse. But many will have this dreadful Day to be the Destruction of Jerusalem; but that cannot be, since a heavy Curse was there inflicted, and therefore not turned away: But when Elijah, here spoken of, cometh, he shall unite all in Love, and join all Hearts into one, all shall be in Harmony; then shall the Prophecy be fulfilled, that the Knowledge of the Lord shall cover the Earth, as the Waters cover the Sea: And they shall sing that angelical Song, Rev. 15. 4. Who shall not fear thee, O Lord, and glorify thy Name? for thou only art holy: for all Nations shall come and worship before thee. Then shall that part, Rev. 14. 6. be fulfilled, That the Angel shall preach the everlasting Gospel to every Nation and Kindred, and Tongue, and People. These things I writ not for to get myself a Name, or to broach a new Opinion; but after many Years of Discontent in Spirit, and weary Travels to several Universities, and conversing in my Travels in several Nations without Satisfaction, at last it pleased the Divine Will, by the Assistance of his Holy Spirit, to assist me: As to the Manner, I shall pass by. It may be some will say this will be an Encouragement to Sin. I answer, that Faith which works by Love is the most true▪ And besides, what Person soever there be that once comes to the Truth, and to be persuaded in the Truth of this Doctrine, but will always be offering up himself to his Creator so far as he is capable. This Doctrine will most certainly be the best for uniting all into a firm Love, and fit all to meet Christ at his Second Coming: Which is the earnest Desire of thy hearty Friend,  
Thomas Moor.   

CLAVIS AUREA; or a Golden Key, By which Hidden and Mystical Scriptures are opened and explained, etc.  
THE Holy Apostle St. Paul being converted and sent to preach to the Gentiles, and many of the Gentiles receiving his Doctrine, and they seeing the Jews would not receive it, he being doubtful whether the Gentiles should not exalt themselves above measure, and triumph over the Jews, by thinking that now the Jews had rejected and they had received the Gospel; that the Jews should be eternally damned, and they to be the only Heirs of Salvation: But Paul to remove this great Mistake comes and discovers the greatest of Mysteries to the Gentiles, by telling them that although the Jews were for a time excluded, and they only to be of the Visible Church of Christ, yet the Jews were not excluded Salvation; and Paul says, he hath declared all the Counsel of God, Acts 20. 27.  
So that from Paul's Words I have deduced my Doctrine, which I call a GOLDKN KEY, and by which I prove the Salvation of all Men.  
And first I consider Romans 11. 25, 26, 27, 28, 29, 30, 31, 32, and 33 verses. The Words are these.  
25. For I would not, Brethren, that you should be ignorant of this Mystery (lest you should be wise in your own conceit) that Blindness in part is happened unto Israel, until the fullness of the Gentiles be come in.  
26. And so all Israel should be saved: as 'tis written, there shall come out of Zion the Deliverer, and shall turn away Ungodliness from Jacob.  
27. For this is my Covenant unto them, when I shall take away their Sins.  
28. As concerning the Gospel, they are Enemies for your sakes: but as touching the Election, they are beloved for the Father's sake.  
29. For the Gifts and Callings of God are without Repentance.  
30. For as ye in Times past have not believed God, yet have now obtained Mercy through their Unbelief:  
31. Even so have these also now not believed, that through yo●● Mercy they also may obtain Mercy.  
32. For God hath concluded them all in Unbelief, that ●● might have Mercy upon all.  
33. O the depth of the Riches both of the Wisdom and knowledge of God how unsearchable are his Judgements, and his Ways past finding out!  

EXPOSITION.  
The Words Blindness in part, can signify no other than part of Israel are Unbelievers: Since in the 28th verse▪ ●●● apparent that their Unbelief is so great, that it makes them Enemies to the Gospel.  
Here we are to observe also, that since the Jews unbelief is to continue till the fullness of the Gentiles be come in: Let us see how St. Paul came to know that the Jews unbelief should continue so long; which will explain the word happen; Blindness in part hath happened unto Israel.  
Certainly we must grant this, that seeing St. Paul foretold so long before, that this Blindness which was happened to Israel, and should continue till the fullness of the Gentiles, that is, till the Jews are called: this Unbelief was determined by God, and revealed to Paul by the Holy Ghost.  
And this is confirmed in the 32d Verse, that God hath concluded them all in Unbelief, that he might have Mercy upon all.  
But some may say, When is the fullness of the Gentiles?  
I answer, When the Jews are called, the fullness of the Gentiles are come in, and not before, as Paul notes in the 25th verse, Blindness in part hath happened unto Israel, until the fullness of the Gentiles be come in. Again, Jerusalem shall be trodden down of the Gentiles until the Times of the Gentiles be fulfilled, Luke 21. 24. But to proceed, There shall come out of Zion the Deliverer, and shall turn away Ungodliness from Jacob, ver. 26. Now so long as Unbelief remains, Ungodliness is not perfectly turned away from Jacob; so that this Deliverer is to give them Faith: And we cannot know who this Deliverer is, until they be called. This being plain, let us look on the 28th verse, As concerning the Gospel, they are Enemies for your sakes: but as touching the Election, they are beloved for the Father's sake. That is, the Jews are cut off from the Faith, that the Gentiles might be grafted in: And although Blindness in part hath happened unto them, as being concluded in Unbelief, so long yet are they Elected and Beloved, that is Saved; otherwise, How are they Elected and Beloved? But the following Text clears the Mystery, if added to this, in that it saith, All Israel shall be saved, ver. 26. These Words, Blindness in part hath happened unto Israel, until the fullness of the Gentiles be come in, being the 25th verse, is the Antecedent, or Sense foregoing to the following Verses; which one of these Texts likewise considered in itself shows. For who are those that God hath concluded in Unbelief, as in the 32d verse? Why, they are those to whom Blindness in part hath happened, until the fullness of the Gentiles be come in, in the 25th verse. And who are those though they are Enemies to the Gospel, yet are they Elected and Beloved? ver. 28. Why, they are those to whom Blindness in part hath happened, until the fullness of the Gentiles be come in, ver. 25. as I said, one of these Texts in itself shows, as he saith in the 26th Verse, out of Zion shall come the Deliverer, and turn away Iniquity from Jacob; so that their Iniquity is not perfectly turned away by Faith, till this Deliverer comes out of Zion. You may observe that this whole Chapter is a Discourse of the Branch broken off.  
But how comes this to be, that seeing for Men to die in Unbelief, as Israel before, and Damnation is the Punishment thereof, as in Mark 16. yet such Enemies to the Gospel are saved? What, can a Man be saved and damned both? But some will say presently, though not to the purpose, That all are not Israel which are of Israel; but what signifies this, since they are Israel to whom Blindness in part hath happened, until the fullness of the Gentiles be come in, and so must die in Unbelief, yet are they Elected and Beloved and so Saved? I have discoursed this Point, and when others have been driven to a Nonplus, have said that these things ought not to be meddled with; but St. Paul's advice is to be preferred, who saith, Brethren I would not have you ignorant of this Mystery, lest you should be wise in your own Conceits; as if he had said, You Gentiles boast not because you have received the Gospel, and the Jews are excluded at present; think not that they shall be damned, and you only saved; nay but I tell you they also shall be saved, as he in these Verses has given a clear Demonstration. And indeed the Explanation of this Mystery renders us a great Satisfaction of Salvation, and prepares us to meet Christ at his second Appearance in the Clouds; and so long as this Mystery lies hid, we are but conceited, and Men preach they know not what. well, but some may say, If part of Israel are concluded in Unbelief, it may be they may be saved because they were God's own People: But what is this to the saving of all the Gentiles in general? I answer, as the Holy Apostle has defined the other, let us see what he says to this; if we consider Romans 9 6, 7, 8. he says thus.  
6. ver. Not as though the Word of God hath taken none effect, for they are not all Israel which are of Israel.  
7. Neither because they are the Seed of Abraham are they all Children, but in Isaac shall thy Seed be called.  
8. That is, those which are the Children of the Flesh, these are not the Children of God: but the Children of the Promise are accounted for the Seed.  
St. Paul here says in ver. 6. All are not Israel which are of Israel. Now let us see the Reason, Why all are not Israel which are of Israel? We find in Rom. 11. 28, etc. that although Israel in part are concluded in Unbelief till the fullness of the Gentiles, and are Enemies to the Gospel, yet are they Elected and Beloved; therefore that part of Israel which are thus concluded in Unbelief, so long that they die in Unbelief, and so great that they are Enemies to the Gospel, whereby they must die in Unbelief; yet still they are termed Israel, Elected, Beloved and Saved, as before proved. Neither in the 7●h verse is it, that all are not Israel which are of Israel, any other way but as they are blest in Christ, although they are of the Line of Abraham, Isaac and Jacob, in whom truly all are Israel which are of Israel, as 'tis said, In Isaac shall thy Seed be called: Now Isaac typified Christ, but was not crucified for us. So that all are not Israel which are of Israel, as being not all but only some of them; for in Isaac figuratively and in Christ really the Gentiles are added to them, as in 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. That is, Flesh and Blood shall not inherit the Kingdom of Heaven, only the Children of the Promise, as 'tis writ, in Isaac shall thy Seed be called, Rom. 9 7. Now since the Enemies of the Gospel that die in Unbelief, as being concluded in it, till the fullness of the Gentiles become in, yet are Saved, Elected, and Beloved; and without Faith it is impossible to be Saved.  
Therefore Faith is given after this Life; for it cannot be proved that without Faith in this Life a Man cannot be saved.  
Now seeing Israel in part must die in Unbelief, and in Mark 16. Damnation is the Punishment for Unbelief, What must Hellfire be, but the Troubles of this Life, or some Finite Misery? As figuratively we say in that Distemper called a Fever, as hot as Fire; and David calls the Troubles of this Life Hell: He saith in the 116th Psalm, That the Sorrows of Hell encompassed him, and had taken hold of him. So likewise in the 18th Psalm. And Jonah in the Whale's Belly he called it Hell, because it afforded Sorrow: And so may all the Troubles of this Life be compared to a Hell, as the Scripture saith. So we find Unbelief so unavoidable to Israel in part, that they die in Unbelief, as being till the Fullness of the Gentiles be come in: Where is then  in this Case of Faith, which is the Fountain of Good Works? If one Man may be saved and damned (as Israel in part that die in Unbelief) then there must be two Eternals or Everlastings in Scripture, the one as long as this Life endures, the other after this Life to all Eternity.  
But now to proceed with Rom. 9 9 This is the Word of Promise, At this time will I come, and Sarah shall have a Son. Sarah had none but Isaac typifying Christ; this than is the figurative Promise, the real Promise is Gal. 3. 16. Now to Abraham and to his Seed were the Promises made, He saith not, unto Seeds, as of many; but as of one, and to thy Seed, which is Christ. And indeed by no other Name can we be saved. The Law of Moses is called the Law of Sin and Death, Rom. 8. 2. it discovers Sin, and brings us under Sin, in that we cannot keep it, and inflicts Death if we break it but in one Point: Now what is this but that we might be Heirs to the Promise or Gospel. This Seed, Promise, Gospel or Christ, was preached to Abraham four hundred and thirty years before the Law of Moses was given at Mount Sinai, Gal. 3. 17. So that the Inheritance by this Seed, Gospel, Promise or Blood of Christ, is by Glorification, and not here in the Flesh; as St. Paul saith, If we have hopes of Christ only in this Life, than we are of all Men most miserable. For Paul was a great Sufferer in the Flesh, as being whipped, stoned, in Death 〈◊〉, etc. Add to this that unbelieving Israel are saved though they die in Unbelief; then is it clear, that the Children of the Flesh, which are not the Children of God, are Men in the Flesh, let them be either Good or Evil; and that the Children of the Promise, which are truly the Children of God, are the Souls of all Men that ever were, are, or will be, not one excepted, of what Nation soever, or of what Belief (in their glorified State.) All Authors have missed of this Distinction, between the Children of the Flesh and the Children of the Promise, which is the cause of so many Volumes in Divinity, yet the Scriptures could not be made plain and easy; and indeed it is Error that fills Volumes, when Truth will lie in a little Compass. A farther Illustration of what hath been said, both by Reason, and by uniting the Scriptures in Sense one with another, bringing them to the 9th and 11th of the Romans, which is a Key to unlock the rest: And I shall also answer some Objections.  
Object. 1. If all Men are saved, 'tis an Encouragement to commit Sin.  
I answer, He that fears, is not made perfect in Love, 1 John 4. 18. That is, he doth not believe God to be an Infinite Goodness. St. Paul takes notice of our Salvation concluded and agreed upon before the World began; not for any Works that we could do, but according to his own Purpose and Grace which was given us in Christ Jesus, 2 Tim. 1. 9 And these great Mercies of God moved him to please him the more, Rom. 12. 1. as being a reasonable Service. Love is the fulfilling of the Law, Rom. 14. 8, 9 Therefore it's the Sum of all that is expected from us, and what can we endeavour more and farther to do? The Fear of Hell cannot persuade us to the highest Duties of Christianity, which is Love to God with all our Hearts, from whence flows our Love to our Neighbour as ourselves, and to do Good to those that despitefully use us: Therefore the Fear of Hell is a hindrance to perform the highest Duties of Christianity, persuading us there must be FREE WILL: Love thinks no Ill to the Object it loves; and as Love is the Price of Love, by that Object it is accepted.  
Grace and Mercy must draw us to this Love of God; if we believe he is so Good and Merciful to save all Men, we have the greater reason to love him; but on the contrary, if 〈◊〉 believe that he is so severe to punish Finite Sins with 〈◊〉 and Eternal Punishments, and that he will never be 〈◊〉▪ we cannot have so great Affections towards him, 〈…〉 in Persons under Despair, who are always crying out against him for his Severity: And it is evident from Robbers, Drunkards, Swearers, Murderers, etc. that 'tis not the preaching Hell to them, but the want of Grace, that they do not reform: Hence the preaching of Hell makes not Men the better, and Grace will do the work much better by Love, if it please God to give it, otherwise no Good can be wrought upon us. If I deny , whereby I must account it reasonable and just for all Men to be saved, than the Abuses and Affronts of my Neighbours I can with ease pass by, as knowing they have not the rule of themselves: So that the Effects of denying FREE▪ WILL, and allowing all Men to be saved, draws our Affections perfectly to God, and our Love and Charity to our Neighbours, which are the highest Duties in Christianity, and a better Hypothesis than the Doctrine of , which is the Fountain of Enmity and Persecution. Well, let us farther consider how reasonable it is for all unbelieving Israel to be saved. When our Saviour was on the Cross, he said, Father, forgive them, they know not what they do; and Christ that prayed for them, was as able to save them as he was willing, in that he prayed for them. Israel had a Zeal to God, Rom. 10. Now they that have a Zeal to God would do any thing for the best that they were sensible of: And Nature in all things is for its Interest, Who willingly would act against it? The Jews zealously crucified Christ as a Blasphemer; and did not the Jews think it for their Interest to believe in Christ? Can we be so foolish as to imagine they would not rather believe if they could? Thus Unbelief in Israel, though unavoidable to them, till the Fullness of the Gentiles be come in, yet this Sin of Unbelief is term▪ d their own, (as all Sins are, though they are unavoidable) in that Damnation also is the Punishment for it. And so, Israel thou hast destroyed thyself, Hosea 13. 9 Our Saviour wept over Jerusalem, and said, How would I have gathered you as a Hen gathereth her Chickens, but you would not, Mat. 23. 37. And how should they be gathered, when the things which belonged to their Peace (which was Faith) was hid from their Eyes, Luke 19 42. Now with what Argument Men can place  in an Effect, passeth my Understanding; for I am sure no Example can be brought for it. Many are apt to say that the Scriptures are not rightly interpreted from the Original Tongues. I answer, Many Hebrew and Greek Words may signify divers things; but their Interpretation must be according to the Sense of the Text, and that Text must agree to other Texts, and then the Interpretation is true: And none but a Man taught the Mysteries of the Scriptures by the same Spirit that Indiced them, can discern when they are truly interpreted from the Original Tongues, because by understanding the Mysteries of them he is able to unite them in Sense one with another: And when they will not unite, their Interpretation is false. All Scripture is true if rightly interpreted; therefore in Disputations one Scripture cannot be brought to contradict another: Therefore they must be united in Sense, or no Satisfaction can be drawn from them. Our Saviour spoke to the Jews in Parables, that seeing they might not see, Mat. 13. 13, 14. And without a Parable he spoke nothing unto them, Mat. 13. 34. Now Parables are not Realities, but Blinds to darken the Truth, so that if plain places of Scripture be understood we have no occasion to mind Parables, for they must agree to those plainer Texts: I call those plain Scriptures that are not Parables. So that all terrible Places of Scripture concerning Hell Fire, must be brought to Rom. 9 and Rom. 11. or they will never be united in Sense one with another, which is the reason of so many Religious in the World.  
Now for Example I will unite some of them. Let us observe the distinction between the Children of the Flesh, (which are all Men in the Flesh) and the Children of the Promise (which are the Souls of all Men or glorified Persons) and then 'tis easy to unite the Scriptures: And this is that which St. Paul calls comparing Natural Things with Natural Things, and Spiritual Things with Spiritual Things. The Children of the Flesh, these are not the Children of God: but the Children of the Promise are accounted for the Seed, Rom. 9 8. And seeing 'tis proved that notwithstanding Israel in part die in Unbelief, yet they are saved, then there must be two Everlastings, the one as long as this Life endures, the other Everlasting to all Eternity: which is plain, for the Troubles of the Body are everlasting or for ever to the Body, that is so long as the Body remains under its present state of Flesh and Blood: But the Everlasting of the Soul in Glory shall eternally abide without end. And therefore Hellfire or Damnation, which in Scripture is termed the Punishment for Unbelief, can be nothing but the Sufferings of this Life, and not an eternal tormenting in Hellfire after this Life. So that the Goats are the Children of the Flesh, and the Sheep the Children of the Promise; and so are the five foolish Virgins the Children of the Flesh, the five wise the Children of the Promise, Mat, 25. [wherein observe there were just so many Foolish as Wise.] Understand the same, as aforesaid, of the Loaves and Wheat, Mat. 13. 26, etc. As for the Parable of the Rich Man and Lazarus, it sets forth God's Power and Terror; and shows the Inability of Abraham to bring the Rich Man to him: Now Abraham was he whom the Jews depended on, and Christ here insinuates himself, as in other places, to be of greater Power than Abraham to save them: And so John the Baptist doth the like, saying, Think not within yourselves to say ye have Abraham for your Father, for God out of these Stones can raise Children to Abraham. As in Adam all die [in the Flesh,] so in Christ are all made alive, [by the Promise in the Spirit] 1 Cor. 15. And so no Adulterer, Fornicator, or unbeliever, as they are in the Flesh, shall enter into the Kingdom of Heaven: Thus Christ is the Saviour of all Men, especially of those that believe, 1 Tim. 4. 10. By a Figure, we say in a Fever, or by any thing else that is warm, as hot as Fire: And so in Rev. 14. 9, 10. They that receive the Mark of the Beast shall be tormented with Fire and Brimstone; and yet in the Chapter before, no Man must buy or sell but what hath the Mark of the Beast: And he shall cause all, the Rich and Poor, Small and Great, Bond and Free, to receive his Mark: So than who shall escape, Rev. 13. 16. But some will say, this is meant all that buy and sell, etc. that do not believe, shall be cast into the Lake: So that Believers are not cast in, such as had or have such Faith as the Apostles had. We grant then that Unbelievers are cast in: So are Israel in part, they die in Unbelief, yet are they saved, as hath been proved. So that by Fire, Brimstone and Fire, Everlasting Fire, and such terrible Expressions, figurates the Sorrows of this Life, or some Finite Suffering; and also that there are two Everlastings, In the 20th Chapter of the Revelations is mention made of a first Resurrection, and a second Death.  
As for the first Resurrection, 'tis the first and last, and but one and the same: Since in the 4th verse, the Souls of the Martyrs that had not worshipped and received the Mark of the Beast, lived and reigned with Christ a thousand Years. And the 6th verse, they that have part in the first Resurrection, the second Death hath no power on them; for as Christ our Head arose from Death to Life, and became the First Fruits of them that slept: So shall all Mankind have but one Resurrection. And our Blessed Saviour, Mat. 22. 30. saith, that in the Resurrection they shall be like the Angels of God in Heaven. Neither doth he make any distinction between Believers and Unbelievers. And in the 32d verse of the same Chapter saith, God is not the God of the Dead, (that is, of the Flesh) but the God of the Living; (that is, of all Souls): These Souls shall live and reign with Christ not only a thousand Years, but for ever. Hence there can be but one Resurrection. Again, it is said in ver. 7. the rest of the Dead lived not till the thousand Years were finished. Hence those that live and reign with Christ till the thousand Years are finished, and for ever, are part of those that are dead; in that the Text saith, the rest of the Dead lived not till the thousand Years were finished: So that those which are in Heaven, as touching the Body, are dead; and the rest of the dead are Men living in the World, in the Flesh, and shall never live as Children of the Promise. Now let us examine what this second Death is which so affrightens Men: This is described in the 14th and 15th Verses, And Death and Hell were cast into the Lake of Fire: This is the second Death. And whosoever was not found written in the Book of Life, was cast into the Lake of Fire. The first Death than is the Death of Man in the Body; the second Death is the casting of Death and Hell into a Lake of Fire. But who are those that are cast into this Lake? Why, all Men whose Names are not written in the Book of Life: And who are those but Unbelievers, & c.? and such are the Children of the Flesh, as Israel that die in Unbelief, yet as they are the Children of the Promise are they written in the Book of Life. Thus the Exposition of this 20th of 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, 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 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 Hellfire, 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 ourselves: 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, 'tis a Free Gift▪ good Works 'tis 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 Grr●●s) and bring us to our own Land, the Land of Israel, there 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 Anchor, 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 threatened 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 bade 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 Sceptre to the Spade all receive some Distress or other, as Sickness, Trouble of Mind, Crosses, and all Disappointments whatsoever, though 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 ourselves? 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 Adam● 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 form 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 Magnetic Love between them: Now seeing the Devil could not tempt Adam, therefore he a●●ost▪ Eve, and persuades her; so she being tempted, than 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 Moses several times to Pharaoh, commanding him to 〈◊〉 the People go; yet at the same time, he told Moses that he had hardened Pharaoh's Heart, that he should not let the People go: Many places of Scripture may be brought of the like nature. But the Oppossers will not believe these things, because they cannot comprehend them with their narrow and clouded Capacities: But saith the Lord, As the Heavens are higher than the Earth, so are my Ways higher than your Ways, and my Thoughts than your Thoughts, Isa. 55. 9 I would have thee to lay by all Rashness, and seriously consider these things, and the Lord enlighten thy Understanding; which is the Desire of thy Soul's Friend,  
Thomas Moor.   

The Mystery of Iniquity laid open, and the Doctrine of  fully refuted, etc.  
WHEN Almighty God made Man, he gave him a Law, which he had no sooner received, but he broke; and if Adam had had an equal power of Scanding or Falling, he would have stood longer than he did; but it pleased the Divine Wisdom to suffer him to fall, that it might be made known by the Church the manifold Wisdom of God, according to the eternal Purpose, which he purposed in Christ Jesus our Lord, Eph. 3. 11 And it hath pleased God to hid this mystery from Man, that is from the generality of Men, now almost six thousand years, for Ignorance will not have Sin an Infirmity, but must of necessity be wilful, and that it must lie in the power of the Creature to avoid sin, or it cannot be a sin; and if there be a power of avoiding sin, than there is a power in the Creature of doing good: but St. Paul tells us positively, Rom. 7. 21. I find then a Law in my members that when I would do good evil is present with me: to will is present with me, but how to perform that which is good I find not, Rom. 7. 18. And St. Paul in Eph. 1. 11. We have obtained an Inheritance, being predestinated according to the purpose of him who worketh all things after the Council of his own will: So that if God worketh all things in us as is evident, Philip. 2. 13. then is Man wholly Passive, and not able of himself to do good or evil, and then consequently sin is an Infirmity. (Objection) In Gen. 6. 56. It is said that when God saw the wickedness of Man, It repent him that he made Man, and it grieved him at the very heart. Answer, The Scripture tells us of false Teachers, that should deny the Lord that bought them. 2 Pet. 2. 1. What Murders, and other horrid sins have been, and now are daily committed, none can be ignorant of. And what was foretold by Christ and his Apostles, we may by Reading observe; as the Murder of the Apostles: a falling away from the Faith, and the latter days to be perilous times, and Men to be lovers of themselves more than lovers of God, Blasphemers, etc. 2 Tim. 3. And yet for all this God continues Man upon the Earth; therefore it is not for want of foresight in God, but his seeing sin committed and punished, that grieves him. This was said to them in the Old World, when they lived many hundreds of years, and the longer they lived the more sin they committed, and the more punishment they endured; which when God beheld, it grieved him; and our Saviour in Mark 13. 20. saith, That for the Elects sake whom he hath chosen (which are the Children of the Promise) he hath shortened the days. Now God having chosen a method (undoubtedly the best) to set forth his Attributes, that Man thereby might the better know Godand himself; and that Man through misery here, might be the more perfectly happy hereafter, ordained sin and punishment to be inseparable. And Man being made Flesh and Blood, is a sign that he was intended to be subjected to sin, and so consequently to punishment, so long as he is on this side the Grave: now seeing such great sins are daily committed, and yet God continues Man upon the Earth, it argues that these things were predestinated at first. Unbelief is so great a sin, that Damnation, in Scripture, is made the punishment for it; yet unbelief is an Infirmity, which our Saviour testified while he was upon the Cross, in saying, Father forgive them, they know not what they do; and sure'y he that prayed for them, was both able and willing to Pardon them: and as St. Paul said, had they known it, They would not have Crucified the Lord of Glory, 1 Cor. 2. 8. For Israel had a Zeal to God, Rom. 10. 1. and therefore would have done any thing for the best. Nature is for its Interest in all, it is Interest that makes the Turks so Zealous for their Mahomet, and from ask ourselves the question, we may judge of them; did they think it more beneficial to believe in Christ than in Mahomet, they would certainly do it; and the same may be said of the Jews, So that this unbelief that is compelted on the Posterity of Israel, cannot be said to be a punishment for their Forefathers unavoidable unbelief: but there is a Mystery in it hid from the World, which Mystery I have already laid open before in the first Book of the Salvation of all Men. True Faith we know is the Fountain of good Works, since it works by Love, especially if such a Faith as the Apostles had could be obtained, being accompanied with assurance of Salvation. So Unbelief is the Fountain of evil Works, it makes us departed from the Living God: Take heed lest there be in you a heart of Unbelief in departing from the Living God, Heb. 3. 12. Unbelief makes us set our Affections on Things Below, as on Pride, Covetousness, Revenge, Lust, etc. All Discourses concerning Freewill in matter of Works, are not so material then, since Works, good and bad, are but the Rivers that run from those Fountains of Unbelief and Faith; and good Works are no farther meritorious than they are signs of true Faith, except it can be proved that we can be saved by Works without Faith; What doth it profit, my brethren, though a Man say he hath Faith and hath not Works? can Faith save him? James 2. 14. Faith without Works is dead, verse 20. I will show thee my Faith by my Works, verse 18. Therefore Freewill, as touching true Faith, which works by Love, is chief to be discoursed, and that Faith being obtained, good Works will follow. And though we cannot perform in good Works the intent of our mind that we desire to do, yet God accepts the Will for the Deed, as Paul saith, Rom. 7. 16. If then I do that which I would not, I consent into the Law that it is good: now than it is no more I that do it, but sin that dweleth in me, etc. That Unbelief is compelled on Man, we have already proved; now of Adam's fall, it is plain from Eph. 3. That God created all things to manifest his manifold Wisdom in a Crucified Christ (who was Lamb slain from the Foundation of the World) whereby Adam was to fall, that sin might enter into the World, that Christ might suffer for sin, that so Gods manifold Wisdom might be made known in Christ: the words of the Texts are these, Eph. 3. 9, 10, etc. 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 Wisdom in a Crucified Christ: whereby there lay a necessity that Adam must fall, that sin might enter into the World, that God's manifold Wisdom 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, etc. Which 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 Wisdom 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 arrive to her Port, by reason we have not the command of the Wind 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 'tis 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 Wisdom 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 Wisdom in Christ; if not, he would not, or could not do it. If Adam had wilfully fallen, and might have stood, than his sin had been perfectly wilful; and so Christ could not have rendered Satisfaction for sin, but Adam's own death must have been both the punishment and satisfaction. For Justice described in Moses' 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 fa●● 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 rendered the satisfaction to Adam by his Crucifixion, and so in requital gives him Eternal Glory with himself: thus God shows his astonishing power over Death, for as Light destroys Darkness, so Life entering 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 knowledge given him: and give an example of this from Scripture of the Man that picked up Sticks on the Sabbath day, and was stoned to death without Mercy. I answer, To attribute Freewill 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 picked up Sticks had Freewill to avoid this contempt of the Law, but that his Will being hardened 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, than 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 although 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 although 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 depen●●●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 Fabric 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 create himself, as govern himself, or have a Power given him so to do: But God worketh in us both to will and to do, Phil. 2. 3. It is not you that speak, but the Spirit of your Father which speaketh in you, Mat. 10. 20. In all Human Things it is so, which are Examples of Things Divine; we can reach no farther, and therein we are safe, teaching us to trust perfectly in God; and throughout the Scriptures, those that trusted in him, God never failed them, but relieved their Necessities, and moved in them to walk in his Ways: for an Effect moves directly as the Cause moves it, as the Spring doth the Wheels of a Watch, as the Artist doth set the Spring; and why it must not be so between God and Man, the Reason is yet to be given by the Opposers: That which is free, is not bound; if I had Freewill, what occasion have I to require a farther assisting Grace? I observe likewise, that Hell-fire was not threatened to Adam, nor to his Posterity after him in case he fell: Which argues firmly that his Fall was ordained before, or else no such Punishment intended; for that was the only time to have it threatened if ever intended. But I know no such reason for Man to be so solicitous about Adam's fall, since I am satisfied it is the same thing for me to be ordained or compelled to commit Sin, as to be subjected to it through Adam's Ofsence, for through all my Endeavour I cannot avoid; my Nature falling in Adam, or my Subjection to Sin by his Fall, hither was I the cause of his Fall. The Scripture is a Mystery, and little Satisfaction as to Freewill can be drawn from it: For though St. Paul said (as before) that he was carnal, sold under Sin, and the things he would, he could not perform; yet it is said, James 1. 13. That God tempteth no Man to evil, but every Man is drawn away by his own Lust. Here we may be very well satisfied that Lust is termed our own, though it cannot be avoided. And this is plain, since the Flesh lusteth against the Spirit, and the Spirit against the Flesh; and these are contrary one to the other, that we cannot do the things we would, Gal. 5. 17. And Christ commands us in the Lord's Prayer, to pray to our Father in Heaven that he would not lead us into Temptation. If God doth not lead us into Temptation, or suffer it by his own Consent, why doth he teach us to pray him, not to lead us into Temptation? Objection; If Sin be an Infirmity, why is it punished? I answer; To make Man more sensible of his Sins or Infirmities, and in that we take the more notice of the Perfections of the Almighty; as his Holiness, and his Power in punishing Sin; for we endeavouring to escape the Punishments of Sin, we endeavour the more to avoid Sin, whereby we take the greater notice of Sin or our Infirmities: But I deny eternal Punishment for Sin after this Life; its Punishment being here on Earth, that we might become as God in Knowledge of Good and Evil, and so learn to prise our future Happiness the more.  
Sin and its temporal Punishment is then very necessary, and both determined by God: And there is no Justification in the Blood of Christ, without a Commission of Sin (for Christ came not to call the Righteous, but Sinners to Repentance;) and so consequently no Glorification. Objection; We have Freewill to do Evil of ourselves, but not to do Good. I answer; The Evil or Sin is an Infirmity: We must then do Evil, because we have not Freewill to do Good▪ seeing we must be doing either Good or Evil. Objection; If Sin be an Infirmity, and so unavoidable, it is in itself pardonable: what then did Christ die for? and if no Hell-fire, what did he save us from? I answer; It hath been proved that the Jews Unbelief is an unavoidable Sin, therefore an Infirmity: But that which Christ saved us from, was an eternal reducing us into the same Nothing that we were before the Creation, which Death (if Adam had fallen wilfully) must have been his Punishment, and Satisfaction for Sin: For Hell-fire was not threatened under the Name of Death; for Death is without Sense or Feeling, but an eternal Torment in Fire is a tormented Life; in which is both Sense and Fee●●ng. And this is easy to believe, if we consider that there is a vast difference between Hell-fire, and Death to be threatened to Adam: Sin is the Breach of God's Commands, though through Infirmity in the Creature, yet determined by God, and unpardonable in i● self; but through the Blood of Christ, and good Reason for it; for God created all things to manifest his Wisdom in Christ, Eph. 3. 9, 10. He gave us the Law by Moses, whereby we may discern the difference between Good and Evil, Jus●●●● and Injustice; and this Law being broken unavoidably by Man, as God determined, it was necessary to set forth his own Holiness, to satisfy this Law so determined to be unavoidably broken by Man: Hence he himself comes down from Heaven, and fulfils this Law by his Death, rendering Satisfaction for Sin: From whence flows a Reconciliation between God and Man in Christ's Blood, God not intending to be reconciled but by Justice satisfied, described in the Law of Moses.  
And this stands to reason, that the chief Cause of the Breach of Justice, must render the Satisfaction to Justice, he being made perfect by suffering: which is an undoubted Proof, that Adam's Fall was fore-ordained, and he fell unavoidably. Otherwise also for Sin, the Death of Adam must as well render the Satisfaction as be a Punishment.  
Objection; Sins may be wilful, and in that Sense they may be avoided; yet the Death of Christ may satisfy for them, he paid our Debts.  
I answer; The Law of Moses in setting forth the Property of Justice or Equity, commands Life for Life, Eye for Eye, of the Cause offending; Goods nor Money in this Case will serve.  
And he that determined this to set forth Equity or Justice, must force one to be destroyed by another, (as the innocent Children in Matth. 2. 16.) or otherwise he could not have rendered the Satisfaction, since none but the Cause can do it: So then, I say, if Freewill were in Man, nothing but the eternal Death of Man could render Satisfaction to Justice, or this Law of Moses, which requires the Cause only to render Satisfaction. And what hurt is this to us, when the present Troubles are but the increasing us in the Knowledge of God, and his Terrors whereby we learn to prise our Happiness hereafter? Now if Christ's Blood will satisfy for for all sorts of Sins, all sorts of Sins must be Infirmities, and not wilful; by wilful, I mean that it lies in the Power of the Creature either to commit Sin, or avoid it at his pleasure.  
But I have sufficiently proved Sin an Infirmity; but however, I will take notice of St. Peter: Our Saviour told 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 compelled 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 ourselves, 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 entering 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 'tis still Death; but when Life enters into Death, as Life into a dead Man, than 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 Knowledge of Evil as well as by the Knowledge of Good, we became as God in Knowledge (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 hardened 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 hardeneth: And God says of Ahab, Who will persuade 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 Works after this Life, and shall be saved: which is proved in the first Book, this second Book being chief to prove ●●●●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.