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 , which the last owns: If I say Christ was killed, 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 Understanding 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. compared 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) perilous 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 men's Hearts, if they were already turned?  
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 Judgement 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, etc. 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, than he is not yet come; and accordingly interprets the great and terrible day of the Lord here spoken of, by the day of Judgement and final Consummation of all Things. And indeed it was the Opinion also of Tertullian, and perhaps of most of the ancient Christians, as wel● as 'tis of the Jews and Papists at present, an● some of i Learned Protestants also, tha● Elias shall come before the general day of Judgement.  
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 itself.  
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, etc. 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 Judgement; whereas that Phrase is not seldom taken for the particular Judgement of Jerusalem, a Type indeed of the great day; thus Acts 2. and in several places (though perhaps not so many as some great Men have thought.)  
For the Earth, here mentioned, all who are any ways versed in the Old Testament, knows it signifies no more than Land, that particular Land of Judea, whenever 'tis found without any thing else affixed 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 saved the Country from utter Destruction, and that Curse which afterwards fell on them, for refusing and crucifying the Messiah, whom he preached unto 'em, had they generally believed 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 men's 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 writ to this effect in the latter end of your Answer, That the Inhabitants of the Land of Judea had saved their Country 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, prepared the Hearts of the Children to their Fathers, but not 〈◊〉 effectually as to have a Curse turned 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 baptised 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 baptised but in Christ's Death, though unknown to them, this was no preparation suitable 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 'tis 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 ascribed to John, Mark 1. this Text also of Mal. 3. by Christ himself is ascribed to John, Luke 7.  
Since than 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 believed in Christ, before his Crucifixion, through John's preaching (for John preached 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 proved 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 turned from the Earth, but at the Destruction of Jerusalem a Curse was inflicted. The Last day is called the dreadful day, because the Heaven shall melt with fervent Heat; yet Man may b● saved 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 inquire after no other Elias: Therefore it must be this Elias, in Mal. 4. the Jews must inquire after.  
When they came to John the Baptist, Joh. 21, they ased 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 asked 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 Brother's Wife; John likewise could tell the Jews, He was the Voice of one crying in the Wilderness, etc. 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 killed) 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 preached, 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 'tis writ, Behold, I will send you Elijah the Prophet, etc. and he shall prepare, etc. lest I smite the Earth with a Curse.  
Now, by the way of Caution, let a Doctrine seem never so strange, understand it well before you disprove it, nay be able to dispute the Author before you condemn it; lest like the Jews you blaspheme the Oracles of Heaven, and say my Doctrine is Blasphemy, when your own may be really so. The things of God knows no Man but the Spirit of God in him, they are Foolishness to a Natural Man, and so ridiculed by him. It's said Elias shall first come and restore all things; then I hope a Curse is turned from the Earth, suitable to the business of Elias, in Mal. 4. But if there be a casting of Men into everlasting Fire, How is a Curse turned from the Earth, and all things restored?  
But the Heavens doth contain Christ, until the Restitution of all things, Acts 3. 20. And He gave himself a ransom for all, to be testified in due time. 1 Tim. 2. 6. Who will have all Men to be saved, and come to the knowledge of the Truth. 1 Tim. 2. 4. Although, as I have proved, they have not Faith in this Life; the proof of which I refer you to my Clavis Aurea, or Golden Key, which some that can give me no account of it disparage; but the only way to know true Doctrine by, is when it is very surprising, and so high that it cannot be received but by much difficulty, yet it cannot, by all the Art and Industry of Man, be overthrown.  
John the Baptist did no Miracle, though testified by our Saviour to be a Prophet: And I observe in the difference between a Natural Man and a Spiritual, the first receives no Divine Vision, the last receives such Visions and ever have done. Amongst Natural Men which receive neither Divine Vision, and so by Consequence no Revelation, none of them are so knowing in the Scriptures but another may be found as able; but a Spiritual Man who receives both Vision and Revelation, as far exceeds all Men as the glorious Sun excels the darkest Night. As to Visions, I shall thus far say for the discharge of my Conscience, though I make myself ridiculous by it to some unthinking People.  
After many Years Unsatisfaction, one Morning about Three of the Clock, than flew in the Sky a Globe of transparent Fire, about the bigness of the Moon at Full; and from it proceeded the form of a Sword, and at the Swords point exceeding great quantities or Flames of Fire: This could be no Deception since another Person was with me, and cried out as one affrighted.  
About ten days after this Vision, I received satisfaction in Divinity.  
I found the Doctrine I had (after this Vision) received, complied with the business of Elijah, in Mal. 4. to those that could receive it, for it prepared Men in love to meet Christ at his second Appearance; and that did much startle me: And then I searched the Scriptures whether they testified of any such Person.  
I could not dare to say I was this Person, and sometimes I would seriously consider it, and sometimes I would blame myself for such Idle Thoughts: But however I thought it most safe to suspend my Judgement, and I thus argued: That if, as a Sign, I could see a Dove vanish out of my Sight, I should be the better satisfied, and accordingly (to my Amazement) a Dove did vanish out of my Sight, in the Daytime, in the Pallisadoes at Jamaica: This made me a little more uneasy, and that I was this Man in Mal. 4. was too high for my Faith. Therefore, after my return to London from Cambridge, where I tried the Learned, I again th●● reasoned with myself, If I am this Man in Ma● 4. then some Vision will appear to the whole W●rld, as a forerunner of the Signs of the second Personal Coming of Christ, as Wars and Earthquakes, etc. And accordingly, about Two Months after this my Expectation, appeared that Universal and Prodigious Comet in the Year 1680/1. Yet still I am very uneasy, and cannot believe my last Expectation will come to pass, as 'tis writ, Jer. 30. 6, 7. Ask ye now, and see whether a man doth travel with Child? wherefore do I see every man with his hands on his Loins, as a woman in Travail, and all faces are turned into paleness? Alas, for that Day is great, so that none is like it.  
It's in vain then to strive against the Stream; Man I must not fear: I now being come almost to the Period of my Expectations, the full intent of my writing these two Treatises, is to see this my last Expectation of Christ's second coming, whether it will be fulfilled according to my Expectation or not, that is, in my Days. And since it is a restraint upon me, I wish I might offend ●one, if it were the Will of God.  
Many think the Jews shall be called before the Second Coming of Christ; for my part I expect no such thing: For the Deliverer which is to come out of Zion, in Rom. 11. I take to be Christ from Heaven, which is by Faith to turn Iniquity from Jacob. And several other Scriptures I could name agrees with this. But a word in respect to Visions, and then I shall finish this small Treatise.  
Ezek. 12. All Visions are to have most certain and speedy Effects, and none in these latter Days to be vain Visions.  
And I observe, that all Effects answer to the Shapes or figures of their Visions: As Peter's Sheet from Heaven, with all sorts of Beasts clean and unclean, Acts 10. 12. was the calling of the Gentiles. The Cloven Tongues had the effect of the Apostles speaking divers Languages. And the gloomy Pale Comet, with a Broom-like Brush to it, had the effect of the last Plague in London▪ And the Comet in 1680/1 was narrow at the bottom proceeding from a small Star, to a prodigious length and breadth, and was hooked at the top like a Sickle, and universally appeared.  
FINIS.