CHRIST Evidenced to be the Amen, Truth it self. In the Three most Important Significations thereof: WHEREBY The Foundation of our Religion, the Ground of our Faith, and the Infallible Authority of the Holy Scriptures are Established.
Which were Delivered in a SERMON Preached October 14th. before the Right Worshipful the Mayor, Recorder, Aldermen, and Sheriff, on the Morning, at St. Nicholas-Church, in the Town and County of New-Castle, upon Tyne.
By Thomas Davison, M. A.
PRESBYTER in the Church of England, at Balmbrough in Northumberland, and sometimes Student in St. John's Colledge in CAMBRIDGE.
[...]:
[...].
LONDON, Printed by J. G. for Robert Clavel, at the sign of the Peacock in St. Pauls Church-Yard, 1684.
To the Reverend and Right Worshipful John Sudbury, Dr. in Divinity, Dean of Durham, and one of his Majesties Chaplains in Ordinary.
WHat Simplicius says of some Beings, that, for the compleating the Order of the Universe, were Created, Utriusque nexus mundi: is applicable to that Place you stand in, in this famous Church of England, you being, utriusque vinculum Ordinis, the highest of the Inferiour, and nearest Boarder on (what nothing but an unparelled Modesty and Self-denyal, could have hindred your arriving to, long ere this, The highest Dignity of the Clergy; You not only knowing, but Ingrossing the Perfections of both. And therefore to one that moves (though its his greatest Honour bet to be [...]) in the lowest Orb of its Order, as my self doth, (and who is mightily influenced by such great Lights as your self) to have prefixt your Name, (without your Knowledge and Consent) to this Dedication, would have been an unpardonable Crime. But that I know your Candor is so great and generous, as to give a kindly Reception to what ever hath but the Resemblance, much more, to what bears the Reality of the greatest Truth (as the Subject of the following Discourse doth; and that that Comprehensive Charity of yours, which can cover a multitude of Sins in Persons, would not disdain to correct what Faults may drop or flow from my Pen; especially about a Subject, which is such a substantial Truth, that that Eloquent Father [Lact. Just. de Veritat.] calls it, Pabulum animae. St. John, [...] That which contains such wounderful Rarities and Super-Excellencies, that it ministreth New Matter of Admiration to the blessed Angels, even in their Beatisick Contemplations and Visions of it; whose Source and Head, like that of Nilus, becomes not only Dark, but to the nearest Approaches (of any Mortals Eye) must darken; as St. Paul declares, 1 Cor. 13.12. [...]. That we have but cloudy Conceptions of it in this [Page]State, the brightest & most illustrious Exhibition whereof, being reserved to the other; which then we shall there behold [...], in its Unvailed Face and Appearances. And therefore I am the bolder to expose to publick View, these my Twilight Apprehensions of the Eternal Ʋncreated Truth, under the shadow of those Meridian Ones of yours, most brightly displayed in the visible Representation of the Pillar and Ground of Truth in that Learned and Profound SERMON, on 1 Tim. 3.15. Your Pillar being most firmly built on that Rock, erected on that Basis, which Christ the Amen (in the following Sermon) is described to be. And without Insinuation, Sir, to your most Advanced and Admired Parts; I humbly conceive, you have so unalterably fixt it on its proper Basis, that J. S's Foundation for sure Footing in Christianity, proves but Sandy and Sliding: your Pillar becoming like that of Hercules, a ne plus ultra, to the Romish-Church's, or to any other Local Church's Infallibility. The Ʋniversal, Catholick and Apostolick Church being only Invested with an Authority to Deliver, as is demonstrated, (not to make) New Articles of Faith, and to declare the Ʋnshakenness and Ʋnmoveableness of what it is grounded on) Christ's the Amen's Truth and Veracity. Ground and Pillar of Truth, p. 21. 22. l. 4. 5. So that the Super structure and its Foundation, the Pillar and its Basis being such near and necessary Relatives to each other, that the Former cannot stand without being supported by the Latter. To whose Judgment then, could I better recommend the Survey of the Basis, than to such a Master-Builder's, who so wisely hath Built thereon, as that he needs not be ashamed of his Work. I question not your approving what is positively asserted: (Ground and Pillar, p. 22.) of Christ's the Amen's Spirit, being the fittest and firmest Basis for the Pillar of Truth: I only fear that the Dimensions which I have hewen and roughly cut out, may not be proportionable to it. However, how unpolisht soever they be, when 'tis considered, that they are dugg out of the hardest Rock, (1 Cor. 10.4.) even out of what hath been consolidated from Eternity. I presume on your favourable Acceptance of this Dedication of them, not only in respect I may renew to your great Mind, and Contemplative Soul, what's most endearing to it, the Consideration of the greatest Truth; but also, as its a Publick Testimony of his just Esteem of your great Parts and Piety; and of his being-with all sincerity,
and most Devoted Servant
Thomas Davison.
CHRIST Evidenced to be the AMEN. &c.
—Write these things saith the AMEN.
THE Penman of the Revelations, contained in this Book, St. John, the Apostle, Evangelist, and Divine, brings in CHRIST the Author of them, describing himself by such select Titles and Characters, as did most aptly agree with, or bear a signification either to the scope and design of each Epistle; or, to the State and Condition of those seven Churches (in the Lesser Asia) to whom he writes; or to what he had to lay in Charge against them. Thus when he writes to the Angel of the Church in Ephesus, Rev. 2.1. Christ is represented by him, that walketh in the midst of the seven Golden Candlesticks; correspondent to what he threatens, v. 5. Viz. That he would remove their [Page 2]Candlestick out of its place, Viz. Either their Bishop out of his See, or the Light of his Word from amongst them, because they liv'd not up to the Enlightnings thereof; as appears from vers. 4. So when he writes to the Church in Smyrna, v. 8. He is set forth by, Him that was dead, but is alive: intimating his Ability and Readiness to bestow on such as did persevere (in the Profession of the Faith) Ʋnto Death, a Crown of Life, v. 10.
In like manner, when he writes to the Church in Pergamus, ch. 2. v. 12. He is brought in with a sharp two-edged Sword: signifying his fighting against, and slaughtering down their Atheism and Idolatry; mentioned, v. 14, 15. and this, with the Sword of his WORD, called (v. 16.) the Sword of his Mouth. Again, when he writeth to the Church in Sardis, ch. 3. v. 1. He is resembled to him that hath the seven Spirits, and the seven Stars: implying his sudden and unexpected coming to Judgment against them for their Impenitency, v. 3. I will come as a Thief in the Night upon thee. Thus when he writes to the Angel of the Church in Philadelphia, v. 7. He is pointed out by him, who hath the Keys of David: Relating either toChrists his being the Supream Head over his Church; or, to his unquestionable Authority and Prerogative in the designation of the Preachers of his Word, or to his wonderful Power, evidencing it self in the Conversion of the Gentiles, imply'd (v. 8.) I have set before thee a Door open. To the same purpose (ch. 2.) when he writes to the Church in Thyatira, he is charactered by him, that hath Eyes like a Flame of Fire, and Feet of fine Brass, v. 18. The flaming Eyes, importing the Glorious Attribute of his Omnisciency, his All-seeing Eye, v. 23. I am he that searcheth the Reins and Hearts: and his Feet of fine Brass, alludes to that Iron Rod, (mentioned, v. 27.) with which he would correct and crush his stubborn Enemies; [Page 3]or else to that Power and Authority with which he would Rule and Govern them. And lastly, when he writes to the Angel of the Church in Laodicea, ch. 3. v. 14. He is signalized by being the AMEN, as in the Text, in Opposition to their Formality and Hypocrisy: and what is also worthy our Observation, our Saviour is brought, and doth appear in these Visions, commending their Vertues, even whil'st he's correcting them for their Vices; teaching us, that in the midst of Wrath he can shew Mercy. And further, which will give some light to the Text, and to the following Discourse, its to be observ;d, that such as are described in the subsequent Verses, were a People that did frequent the Christian Assemblies, and adhered to them, such as had a Form, but nothing of the Power of Godliness, such as are described by our Saviour, as had Prophesied in his Name, Mat. 7.22. Such as St. Paul speaks of, 2 Tim. 3.6. Who creep into Houses, and lead Captive silly Women, laden with sins, led away with divers Lusts. Such who had trodden under foot the Son of God, Heb. 10.29. Such were the Gnostic Christians, who, though they had high advanced Conceipts of their Knowledge in the deep Mysteries of Religion, and did constantly keep to Christian Assemblies, yet they did not walk up to the Precepts thereof: no more did many of the Church of Laodicea, as will appear by the sequel of this Discourse; for the better understanding of which, and of the Text, I shall speak to four things;
1. Shew the various signification of the word AMEN.
2dly. What is the import or meaning of it in the Text.
3dly. What the Crimes were which the AMEN brings in charge against these Laodiceans.
Lastly, Why commanded to be written.
1st. It doth, rei certitudinem ac veritatem denotari, denotes the Certainty and Truth of a Thing declared, in opposition to a Mental Design, or Reservation, and is equivalent [Page 4]to vero, certo, truly and indeed: thus it is taken, [...], Verily, verily, I say unto you, Mat. 16.28. Mark 9.1.
2dly. It signifies the Compleating and Fulfilling of a Thing Promised, as St. Paul useth it (2. Cor. 1.20.) In whom are all the Promises, [...], Yea, and AMEN. i. e. Compleat and Accomplished.
3dly. It implys the approving of, and assenting to Prayers and Praises, supposed to be well known and understood, which I take to be the meaning of that of the Apostle. Else, when thou shalt bless with the Spirit, how shall he that possesseth the Room of the Idiot, Illiterate, or Unlearned, say AMEN at thy giving of Thanks, seeing he understandeth not what thou saist? 1. Cor. 14.16. Which by the way, lays an Imputation on the Blind Devotion of the Church of Rome, which prompts her Votaries to set and say Amen to Prayers composed and delivered in a Tongue Ʋnknown to most, whose Zeal is breathed therein: as it doth also on the Rashness of many Separatists, in their ready assenting to, nay, commending of extempory, undigested, unconceiv'd Prayers, which, 'tis scarcely possible any Hearer should understand, when (without breach of Charity) it may be presum'd, the Speaker himself is at a loss. But,
4thly, It betokeneth something Promised, to be Performed, as, Subjection and Obedience to the Will of God; which Sense it beareth: Deut. 27. v. 15. and 28. Cursed be he that Confirmeth not all the Words of the Law: and all the People shall say, AMEN.
Lastly, It signifies an ardent Desire, or hearty Wishing, that a thing may be done: so it is to be understood in the Close of the Lord's Prayer, (Mat. 6.13.) and of each Petition contain'd therein. In this sense also 'tis taken, Rev. 22.20. He that testifyeth these things, saith, surely [Page 5]I come quickly, Amen, Amen; so come, Lord Jesus. But AMEN in these Significations, is taken only Adverbially, and only expresseth the Mode or Manner of Affirming what is declared, to be True; or approving and confirming of it to be so; or, wishing and desiring that it might be True. All which reach not that Perfection and Excellency, that comprehensive Signification of it, as 'tis taken Substantively in the Text: Which brings me to the
Second GENERAL.
2d. General, Viz. To shew the full Import and Meaning of it in the Text; which these following words, [...]. The Faithful and True Witness, the beginning of the Creation: do fully declare, they being the full rendring of the Hebrew [...] as the Learned and truly Religious Dr. Hammond See Annot. ad Locum. observes, Faithful in the discharge of that great Trust committed to him, Viz. The Revelation of his Father's Will. True, as most worthy to be believ'd by many, in that he not only sealed the Truth of his Doctrine with the shedding of his Blood; (John 14.6.) but also, in that he really is what he described himself to be, Viz. Truth it self. This is the most Pregnant Signification of Christ's being the AMEN in the Text, which is expressive of a most eminent Attribute or Property common to the three ever blessed Persons in Unity: For God the Father is called by the Prophet (Isai. 65.16.) [...] the God of Truth: God the Holy Ghost, the third Person, [...]. i. e. the Spirit of Truth: And here in the Text, Christ, the second Person is denominated the AMEN, Truth it self: which (like the Nature it expresseth) is incommunicable to any Creature: for, nullus unquam Angelorum, Prophetarum, aut Apostolorum veniebat, dicens, [...], i. e. None of the Angels, Prophets, [Page 6]and Apostles, durst ever presume to deliver any Message from Heaven to Earth, with an, I, the AMEN, say unto you: as a Learned Man observesSee Leudov. de Dieu ad Locum. For, though, when the Being of an Angel agrees to the Nature of an Angel; his Conceptions to the Truth of his Being; and his Expressions (or manner of declaring his Perceptions) to the Truth of his Conceptions; he's called, True: So, though an Angel be named, Just, Holy, Good, and True in the concrete yet he cannot be calledYet such is the wicked Arrogancy of the Bp. of Rome, as to assume this Title to himself. Holiness it self, Justice it self, Goodness it self, in the Abstract: no more can he be properly named, Truth it self: for 'tis an Establisht Maxim in Divinity, as well as in the Schools, that, De ente increato, nempe Deo, solum abstracta praedicantur, concreta vero de creato. For in the Nature of every Creature, how simple soever it be, we conceive a Composition, something as constituting, unanswering to Form; something constituted answering to Matter, as Metaphisitians term them; which is wholly repugnant to, excluded from the Nature of GOD, and of that Conception which we form of the Simplicity, Singleness, and Oneness of his Deity. So fully is the word Amen, expressive of Christ's Divinity. And as a farther Evidence thereof, 'tis worth our Observation, that Amen, Amen, I say unto you, in the N. T. is equivalent to, Ego vivo, Dominus; As I live saith the Lord, in the Old; as Hieronimus observes, on Mat. 18. For the Life of God consists in the Stability, Steddiness, Immutability, and in the Truth and Veracity of the Divine Essence: nay, the very word AMEN, taken materially, as made up of Letters, carries a probability highly correspondent to the Truth declared; for like the Nature which it signifies, it [Page 7]self, is Invariabilis, its interial constituent Letters, being Retainds in the Hebrew, Caldee, Syriac, Arabic, Greek, Latin, and in the Modern Tongues, as Learned Men haveLudov. de dieu. Eras. Bed. observ'd, intire and whole, without any change or alteration; not to insist on what Divinity and Sacredness is concluded within its Significancy (being somewhat Extrinsive and Forreign to that signification of it which we have now in prospect and pursuit) with which the most solemn, and most serious Performances of Christians, are concluded; with which their Prayers & Praises breath the very life, the very lust of their Ardure and Fervency; with which their Spiritual Power and Efficacy ascends up to the Throne of Mercy, to the Throne of Glory, where even the Hallelujah's, Heavenly Transports, Ecstasied Joys of the Confirm'd Angels, and of the Spirits of Just Men, made Perfect, are closed withal; and that it will be the Conclusion (may I so express it) of their everlasting Hymns and Praises. So that AMEN, in its remotest signification, expresseth the Sublimest Perfection, the Highest Truth, Viz. the Eternal and Ʋncreated Truth, Viz. God the Father, the Original: God the Son, the Revealed; and God the Holy Ghost, the Proceeding Truth. Truth being the very Basis of the Divine Essence, and Attributes of the Divine Essence: for God being the Only True God, (Joh. 5.20.) is differenced and distinguished from all False Gods, such as Idols, which the Prophet calls, Teachers of Lyes, Hab. 2.18. And also, of the Divine Attributes; for, without it, God's Ʋnchangiableness would be a most fluctuating, uncertain Thing; his Almighty Power, but helpless Weakness, borrowing its Strength from Imagination; His Goodness might be deemed to be but the Overflowing of a pregnant Phancy, and not such as springs from so Benign and Bountiful a [Page 8] Nature as the Divine is: and his Mercy would prove but an uncomfortable Sanctuary to miserable Supplicants and Sinners, if it were not reallized. But as AMEN signifies the Eternal Truth, so it implys its being the Original of all Truths: Hence Christ, the AMEN, is called in the Close of the Text, the [...], The Beginning of the Creation, by whom all Things were made, Col. 1.15, 16. And according to his Eternal Platform of Truth, all Beings derived theirs: for though, as the Profound late Lord Bishop See his Discourse of Truth, p. 2. of Dromore in Ireland, maintains, and that upon weighty Reasons: ‘That not only the Nature of Things, but also their mutual Respects and Relations, are Immutable, Ʋnchangeable, and Eternal, being antecedent to any Understanding Created, or Ʋncreated.’ Yet, (in pag. 27.) he grants, nay, positively affirms, ‘That Things are so far from having any Being antecedently to the Divine Ʋnderstanding, that had it not been their great Exemplary Pattern and Idea, they had never been Created, they had yet been undiscriminated in the Womb of Nothing.’ And consequently, that the Truth of Things being interwoven with their very Essences, is derivative from Christ's, the AMEN'S, the Original of All; but too near approaches to the Inaccessible Light of this Eternal, Uncreated Truth, proves Darling. And therefore, to prevent my self and my Reader from being puzzled in the further Researches after it, as Pilate was, when he questioned, What is Truth? Joh. 18.38. I proceed to a second and more Immediate Signification of the word AMEN, Viz. As it importeth the Truth of Christ's Conceptions (pardon the Expression) imply'd in the Truth of these Visions, which he revealed to St. John: for Christ (not St. John) is the Author of them, as appears by the [Page 9]Title of this Book, (ch. 1. v. 1.) [...] The Revelation of Jesus Christ: who, without all peradventure, could not but clearly see, and know the very Nature of Things, as they are in themselves; in that he Created and Formed them after the Model of those Eternal Ideas, which were irradiated by, and shone most brightly in his Divine Understanding: by which the Truth of what he hath delivered, becomes most Infallible, and most Certain. And therefore, what Person could be more eminently qualified for, and essentially endued with the Motives of Credibility, than Christ the Amen? Who fitter to reveal the Eternal Purposes of Heaven to Mankind, than He? Who is not only intimately and eternally present to, but doth fully and equally participate of one and the self same Nature with God the Father; whose obscurest and darkest Secrets none could know, but he to whom God, the Son, should reveal them, as Christ declares, Mat. 11.27. If one of the most advanced Order of the Creation, one of those Virgin and Undeflowred Beings, of the Holy Angels, whose Perfections is Knowledge and Understanding, makes the nearest approach to that which is Incomprehensible in God; and whose Will was never perverted by any Wickedness, being now Confirmed in Goodness, and in Glory: and therefore might not be supposed, or suspected to have (in what he should reveal) any design to Impose on the Faith and Belief of Man: yet his Revelation could not pass for Infallible Evidence, nor his [...], He hath said it, for uncontroulable Authority; for he would fail in point of Knowledge, and so would be deficient in one main motive of Credibility. On which account, I conceive, St. Paul (Gal. 1.8.) doth not only reject, but Anathematize, declare Accursed the Revelation of an Angel, when it's repugnant (which [Page 10]would argue very strange Darkness and Weakness of his Understanding) to what Christ, the Amen, hath taught and delivered as Sound and Saving. Can we think then, that St. Paul would have embraced for Blessed, those Pestilential Doctrines, breathed as Salutary and Healthful, by Oral Tradition; when he would reject such, though delivered by an Angel? But though we cannot imagine such Wickedness in a Holy Angel, as to delude us with False Doctrines; yet we cannot be Infallibly certain of what he delivers, to be True; for though he doth, uno intuitu, at first view, know the very Nature of Things; yet, as to Futurities, Contingencies, and of what is to come, he's at a loss. The Angels were ignorant (as our Saviour declares, Mat. 24.36.) of his coming to Judgment against the Jews: and St. Peter also asserts, 1 Pet. 12. That they did not know the Errand of Christ's Incarnation, of the end of his Sufferings, and of his Churches; and after these, of his Ascention and Glory. So defective would an Angel be, in point of Knowledge. But again, what an Angel may know of Things to come, is but by a borrowed Light from the Father of Light, by Revelation; so that his Testimonies would not be believed, or received as Angelical, but as Divine; for the ultimate Resolution of our Faith and Belief, must be unto Divine Authority. How pitiful, as well as proud, then must the vain Pretences of the Bishop, or Pope of Rome be, who would obtrude on the Christian World his Private Dictates for Infallible Doctrines: Postquam semel Romae constitutum est, veri, rectique Normaem in Causam Religionis esse, non verbum Dei, non antiquitatis consensum, sed Ecclesiae, i. e. unius Papae infallibilitatem. Is Casaub. exerc. 16. pag. 443. l. 31, 32. Whereas the best that ever was in that See's Perfections, falls mightily [Page 11]short of those of an Angel, both in point of Knowledge, and of Purity; and both theirs, and these of an Angel, infinitely below Christ's, the AMEN'S Infallibility, absolute Veracity, in what he reveals to St. John: for it was not possible that these Visions should be meer Illusions, or Deceptions: for Christ did not only infallibly know the present State and Condition of these seven Churches in the lesser Asia; but also did foresee what False Teachers, Formal Worshippers of him, would arise in his Church, (branched into particular Churches) throughout the World; nothing could escape the Inspection of his All-seeing Eye: so that his Testimony could not fail in point of Knowledge: and it was as impossible it could be deficient as to Integrity; that he should impose on St. John with Delusions & Falsities, such being diametrically and directly opposite to what he is in the Text, and this by his own Command described to be, Viz. the AMEN, TRUTH it self. So that the Word of Truth becoming visible, hath brought within our Prospect and View, the Eternal and Uncreated Truth, exhibits as present to, what was so distant from us, as God's Eternal Purposes and Designs, as to our Salvation, were. Thus in time we are brought acquainted with the greatest Mysteries of Eternity, and now we may read with our Eyes the most endearing Characters (O ineffable, unspeakable Condiscention!) of Gods Eternal Love to Mankind. But yet the Glories of the Original, Ʋncreated Truth, and of this Revealing it self to St. John, might at this day, been wrapt up in Darkness and Obscurity, been yet the hidden Mysteries of Eternity. If the Intellectual Faculties of St. John, and Man's, had not also Truth and Veracity stampt on them, communicated to them by Christ, the AMEN: Which is the [Page 12] Third, and Last Thing imply'd in it: For Christ being (as God) not only the chiefest Good, but the chiefest (as is signified by his being the AMEN) Truth: for which the self Originated, or First Being becomes more fitly qualifyed to be the Fountain from whence doth follow the Foundation, on which is built the Truth and Veracity of Man's Faculties, as it is most rationally asserted by a lateSee Des Cartes Princ. p. 2. Philosopher. And we find one enlightned with a better and a clearer Ray; I mean, St. John the Evangelist, grounding the Infallible Certainty of what was Revealed to him, and the unquestionable Credibility of what he wrote, of what he delivered to the Christians, on the Truth of his Faculties: That which we have heard, which we have seen with our Eyes, which we have handled, of the Word of Life, that declare we unto you, 1 John 1.3. Nay, he expresly declares, That the end for which Christ hath given to us Ʋnderstandings, is,That we may know him that is True, 1 John 5.20. Otherwise these Visions might have appeared to St. John, as deluding Dreams; Truth it self, as disguised Falsity; and so neither He, nor We could be certain of any Thing, but Ʋncertainty. But since the Foundations of the Earth shall sooner fail, and the Immense Rafters of Heaven snap in sunder; since the very Heaven shall run together like a Scroll, and the Element be dissolved by most fervent Heat, as St. Peter most lively represents (2 Pet. 3.10.) the Conflagration of the World, before the coming of the Great and Terrible Day of the Lord: And since a greater than he (Viz. our Saviour) hath plainly and positively declared, (in Mat. 5.18.) That both Heaven and Earth shall pass away, before one [...], Jot, or [...], [Page 13] Tittle, or Point (as some readWho encline to that Opinion of Hebrew Points, being in use in our Saviours Days, I am sure it points out the Infallible Authority of the Scriptures, as Scriptae. it) of the Law shall pass, till all be Fulfilled. And as a farther Confirmation hereof, and that he will be with his Church (not by his Bodily Presence, for that is in Heaven; nor by his Essential Presence, for Fiends, Devils, and the wickedest of Men are not excluded from it; but) by his most gracious Presence, to guide and direct her by his Word, and by his Spirit of Truth, in the Knowledge of all Truth (necessary to be known for the obtaining Everlasting Happiness) We have the AMEN's (Truth it self) Promise for it, Mat. 28.20. Lo, I will be with you always, even unto the End of the World, Amen. Thus the Foundation of God, and of our Salvation, standeth sure; the Ground of Faith (Christ the AMEN being the Chief Corner-Stone thereof) remains Unshaken, and the Infallible Authority of what he commanded (as he did these Visions, and also the other Revelations contained in the Bible) to be written, are most clearly illustrated (not to say,Casaub. Exerc. 16. p. 672. col. 2. St. Aug. de Civit. lib. 10. cap. 16. ubi expressis verbis ostendit vir sanctissimus, docenti e Scripturis, nec miracula facienti, potius credendum esse; quam miracula facienti, & contra Scripturam loquenti nihil enim credere Deus voluit, adversus Scripturarum Auctoritatem. Demonstrated) by three most important significations, deduced from the word AMEN; as it is taken Substantively in the Text. But since we ought to listen to Truth at all times, yet most chiefly we are to lend to it a more attentive Ear, when it speaks from Heaven, and is so particularly [Page 14]concerned to correct the Errours, and to reform the Manners of the Inhabitants of the Earth, as doth appear Christ the AMEN was, by what he brings in charge against the Church of Laodicea, which leads me to the
Third GENERAL.
To shew what Christ saith against her.
1st. He chargeth these Laodiceans with unconcernedness in their Religion and Devotion, with Indifferency in both, that like Lukewarmness in water, they did partake of neither of the Extreams, Heat nor Cold, being neither downright Atheists, nor upright Christians; whereas Religion & Devotion should have been of the greatest weight and moment with them, should have sunk most deeply into their Hearts and Affections; with which they should have been most sincerely affected, as with what could best suit their Profession, as Christians; set forth God's Glory as Worshippers; and would be most subservient to the Salvation of their Souls, as Believers: but instead thereof, as if they were both things at the greatest Levity and Lightness, nothing but empty, airy Notions, they fluctuated and floated in the heads of these Laodiceans, never descended into their Hearts, that they might be form'd there, by the Grace of God, into a Spiritual Love: which so highly reflected on the Truth which they professed; and on Christ the AMEN, or Author of it; that our Saviour passionately wisheth they had been Cold; I wish thou wert Cold. Which we are not to understand, as if Christ had desir'd, that they had been such desperate wicked Sinners, as never received any Inward Heat or Warmth from his Holy Spirit: but his meaning is, It had been better for them, if they had never known, or heard of any such Being, as the Holy Ghost, or Spirit; in [Page 15]that Sins of Ignorance are not so gross and grievious as those are, that are committed against Knowledge, as these Scriptures declare, Viz. The Servant which did know his Master's Will, and did it not, was to be beaten with more stripes than he that was ignorant of it, Luk. 12.47. And, It had been better not to have known the ways of Righteousness, than after they have known it, to turn from the Holy Commandment delivered to them, 2 Pet. 2.20. For Sins committed against Knowledge, imply the Perverseness of the Will against Light; which, those committed through Ignorance, evidenceth the want of it: for which they commonly meet with a more favourable Reception at the Hands of Mercy, than the others do: yet so fond are many, as to flatter themselves with a Self-Sufficiency, as to their Eternal Safety, even whil'st they are gratifying their Sensuality, under the Disguise, the Paint and Varnish (as many of these Laodicians did, pag. 17.) of Hypocrisy. Because thou saist, thou art rich, encreased in Goods, and stands in need of nothing, &c. Which though it be the vainest Garb, the most Formal Dress of Christians; yet, rather than want one, (these Laodiceans) were resolved to wear it. Which is the
Second Thing to be considered, Viz. Their Hypocrisy. Which is a most hainous and destructive Sin, for it cheats the Hypocrite of his own Soul, whil'st he imposeth on, and deceiveth others, and attempts to do the like to God, for which 'tis deservedly called, a double Iniquity:Simulata Sanctitas est duplex Iniquitas. for the Formal Worshipper doth not only think, that God doth not see, but (what is no less than Blasphemy) that God doth approve of his Hypocrisy,) as the Psalmist declares, Psal. 5.29. — Thou thoughtest that I was altogether such an one as thy self. [Page 16]Otherwise he durst not (as many of the Church of Laodicea did) bring his Body to Church, to Religious Assemblies, and leave his Soul cumbred (like Martha) about the Concerns of his Home; and suffer his Soul in time of Worship (like its Tempter) to wander to and fro on the Earth, when it should be fixed on what is Heavenly. So that whil'st he deceiveth Man Out wardly, he highly dishonoureth God Inwardly; and indeed, the Thoughts which a Hypocrite hath of God, are not only Superstitious and Mean, but most Contemptible Ones, even whil'st his Sacrifices are most Pompous and Splendid, Rich and Costly; whil'st like the Athenians and other Grecians, he Sacrificeth, [...] Bulls with gilded HornsPlato, Alc. 2d. p. 254. or Offereth up ten thousand Rams, poureth out ten thousand Rivers of Oyl; nay, spareth not what should be dearest to him (as the Prophet elegantly describes the Height of Hypocrisy, Mic. 6.6.) his First-Born; for he vainly thinks that God is profited, and much bettered, by these his magnificent and stately Sacrifices: whereas one, no great Favourer of a Deity, Viz. Lucretius, Lucret. de rerum Natura. entertains more generous and noblier Thoughts of his Nature; which he thus declarer — Ipsa suis pollens opibus nil indiga nostra. And one endued with a more refin'd Light, Eliphaz, the Temanite's Question, puts it out of all doubt; Can a Man be profitable unto God, as a wise Man man may be unto himself? Job. 22. v. 2. Or, what Gain is the Hypocrite's seeming Righteousness unto the Almighty? For he is not only an All-sufficient, but a Self-sufficient Being. And tho God requires Prayers and Praises from his Creatures, as Homages of their Dependency on, and of their Obedience to him; yet he gains [Page 17]nothing by both or either; but the Glory of his Grace shining in the Goodness of the Creatures Performance of the one, and thankful Acknowledgment of the other; but the Heinousness, and Destructiveness of these Laodiceans Hypocrisy, will further appear, if
3dly, We consider their Spiritual Pride, a common Companion of Hypocrisy; which like Leaven did not only four their Performances, and so rendered them disgusted; but also puft them up (with what rendered them disdain'd) with inward Pride, and a vain Confidence of a self-Sufficiency, as to their Eternal Welfare and Safety: for these Laodiceans thought they were rich enough in Grace, that they stood not in need of Christ's Gifts, nor of the Garment of his Righteousness, v. 17. meerly because they did constantly frequent the Christian Assemblies: whereas the AMEN did not only know, but plainly tells them, that they were poor, wretched, miserable, blind, and naked, v. 17. But Hypocrisy had rendered their Condition sensless, and the means of their Conversion very difficult, if not altogether useless: for being not sensible of the Sickness of their Souls; they made no Application to their Spiritual Physitian, to Christ their Saviour. In which Sense I understand that Scripture, Mat. 9.12. They that be whole need not a Physitian. Such a sound, and whole Person was the Formal Pharisee, whom our Saviour describes, Luk. 18.11. by his Prayer. In which wee find no Confession of Sin, no Supplication for Pardon, no Importunity for Increase of Faith, no Zeal for Enflaming his Love, no Earnestness for daily Aids, and Assistances from Gods Holy Spirit: But on the other hand, a vain Confidence in his own Righteousness, a Boasting of (with I thank thee, O Lord) and a Glorying in, what he should have been mightily humbled under; viz. God's Restraining Grace, in that he was not like, for lewd, and [Page 18]notorious Sins, to the Poor Publican; who for all that was dismissed from the Footstool of Mercy, and absolved Penitent; whereas the Proud Pharisee goes out of the Temple unconcernedly, though hardened in his Hypocrisy. But not to insist, that the worst of Torments (which shews its most baneful to Souls being reserved for it) in the other state, Matt. 24.5. Appoint his Portion with the Hypocrites. It's a Sin most destructive to them in this: for Hypocrisy staves Souls off from a Cordial embracing the Tenders of Mercy. This is the sin, these are the Crimes, which Christ the AMEN laid in Charge against the Church of Laodicea. But that we may not think that these sins were confin'd only to the bounds of Asia, and to the time, when these Visions were revealed; and Formality was only the peculiar sin of the Laodiceans; but that many Thousands in after and succeeding Ages would arise, and be found as Formal Worshippers of God, and Christ; as well as these Laodiceans were. For the Prevention therefore of the Growth of Hypocrisy, and for the Increase of Love to Truth in the inward Parts amongst Christians in the Ages to come, is one (but not the only) Reason, why Christ the AMEN commanded St. John to consign these Visions to writing, which brings me to the
Fourth and Last GENERAL.
Why commanded to be written. To ascertain to us the Infallible Authority of the Holy Scriptures, as Scriptae; for I cannot conceive, that what is Infallible in it self, (as these Visions were) when delivered by Christ to St. John, should be lessened in its Authority, when committed to writing any more than what is delivered by word of mouth, as these Visions were at first. Not only because Christ commanded them to be written; which he would never have done, if the so doing should have lessened either [Page 19]the Credibility, or Infallibility of them; and also Litera scripta manet; but also, because words fluctuate, float in the Air; and so the Essentials of a Doctrine (expressed by them) may be soon dispers'd, and lost: So that there is very little, if any Safety at all, for sure-footing in Christianity on Oral Tradition: I am sure, and am confirmed in it by very good hands; that many dangerous and destructive Doctrines, both to Religion in General, and to Christianity in Particular, have sprung from Oral Tradition. The Worshipping of the Sun, Moon, and Stars, called Zabaism; and the Adoration of many Gods called Hellinism, or Polytheism had their Rise, and Original of some broken Traditions conveyed from the Patriarchs to the Gentiles. See Bochart. Phaleg. Gules. Gentil. Court. 1. T. C. 2. p. 105. And as for the Doctrines destructive to Christianity in Particular: Such as these that destroy the Satisfaction of Christ and a good Life; as the Doctrine of Merits doth the Worshipping but of one God: which the Doctrine of Worshipping of Angels doth destroy. The Having but one Mediator, and Intercessor (as St. Paul declares) betwixt God and Man; 1 Tim. 2.5. which is multiplied into Thousands by Praying to Saints and Angels. The Adoration of the Creator, is given to the Creatures by Worshipping of the Host. The Evidence of sense destroyed by the Doctrine of Transubstantiation, and the Infallibility of Holy Writ; by that of Oral Tradition; from whence all these dangerous, and damning Doctrines did at first flow; and are at present zealously (though but blindly) embraced by most; and stifly defended by some in the Church of ROME. By such Tradit ons the Commands of God and Christ are made, or become (to too too many alas!) of none Effect: [Page 20]but, if, to invalidate the Authority of the Scriptures, what St. Peter saith (2 Pet. 3.16.) be Objected, and which the Unlearned and Unstable wrest to their own Destruction; the Reply is ready, Viz. That it is not any Unsoundness of the Doctrines contained therein, but the Injudicious and wicked Minds of those that pervert them, which doth destroy: for as wholesome Food taken into a Foul Stomack, corrupts there, & so becomes Destructive to what otherwise it would have been Preservative of (the Health of the Body) Or, as from the vain Imaginations which Men have had of the One only True God, hath sprung a Plurality of Deities, and laid the Foundation of Idolatry; than which nothing could be more repugnant to the Nature and Design of that God, who upon no account will permit; nay, hath expressly forbidden, That his Honour and Worship should be given to another. So the main Tendency of the Doctrines delivered in the Scriptures, is to build us up in a most Holy Faith; which the wresting of them doth pervert, to the destroying the End thereof, Viz. The Salvation of our Souls: whereas many Doctrines (such as are above named) delivered by Oral Tradition, carry along with them in their most genuine and natural Sense or Motive, what is of a good Life, destructive of a found Faith; and so hazards the Damning of those, who readily embrace (and without the least hesitancy or doubt) do firmly believe them. But we have a surer Word of Prophesy, even the written Word of God, which is able to make us wise unto Salvation, 2 Pet. 1.19. Also, throughly to furnish us with all good Works, 2 Tim. 3.17. Out of a deep sense of which it was, that most famous General Council held at Chalcedon, had such a Veneration for the Scriptures, that it erected a magnificent Throne above the Seats of the Council, on which they placed the Holy Bible; [Page 21]alledging its Authority above theirs, tho a General Council, as Justellus reports the Transactions of that Council: Passim haec verba reperiuntur, Viz. [...]. Interposita in medio Sacro-sancta & venerablia Evangelia. Item, H [...]. i. e. Sanctus Synodus Christum constituit consessorem, ac velut Caput: deinde Evangelium in Throno sacro collocatum Sacer dotibus insonans, Justum Judicium Judicate. Just. in Can. Page 15. Agreeable to which, also is that of St. Cyril of Alexandria, in his Apolegetic to Theodosius the Emperour, Viz. Speaking of the Council at Ephesus in this manner, The Holy Synod doth constitute Christ the Assessor and Head, and place the Venerable Bible on a sacred Throne, crying out, or aloud, (as it were) to the Bishops and Presbyters then present, Judge me Just, Ʋpright Judgment; which may correct the Insolent Arrogancy of the Pope of Rome, who assumes to himself the proud Title of being, not only, the Ʋniversal, but Infallible Head of the Church; which all the Religious Bishops and Priests, assembled together in these Councils, durst not assume; but most humbly acknowledged Christ to be the Ʋniversal Head over his Church, and the Holy Scriptures to be her Infallible Guide. In which sense a late Critick [See Heins Exerc. sacrus. p. 147.] interprets that of St. Luke c. 7. v. 1. Now when he had ended all his Sayings. Quasi [...] i. e. Of the Self sufficiency of the Divinely inspired Scriptures: which is one main end why Christ the AMEN commanded these Visions to be written. But,
2dly. Which more particularly did concern these Laodiceans, Viz. To perpetuate to Posterity God's and Christ's Detestation of Hypocrisy: a sin so hateful to God, that it made him out of love with those very Times and Places, (though of his own Institution) which otherwise used to be the delight of his Spirit, Viz. His Sabbaths and Sanctuarys under the Law: the Altar did hallow the Sacrifice; and the Sabbath, Religious Actions done thereon: But Hypocrisy desecrated the one, and unhallowed the other. Hence God is brought in by the Prophet Isaiah, 1.13. Complaining of the New-Moons and Sabbaths; nay, declaring himself wearied with (what otherwise would have rejoyced him) their solemn Meetings. And no wonder it should be thus, that God should so abominate the very Sacrifices of the Hypocrites (or disguised Wicked Ones) for Hypocrisy is mightily provoking of (what God is most averse to) Wrath and Fury: in that it most grosly abuseth and contemneth God's Omnisciency, Psal. 10.13. For Hypocrisy doth with God, as the Philistines did with Sampson, puts out his All-seeing Eyes, and then sports it self, as they did, in abusing of it: which (as the Psalmist declares, Psal. 73.11.) How doth God know? And with a Tush (Psal. 94.7.) God doth not see; neither doth the God of Jacob regard (what he cannot behold without Abhorrency) its hidden and secret Iniquity. But as its a sin abominated of God, so 'tis also disgustful to Christ; it had rendred the Religious Performances of these Laodiceans so Crude and Raw, that they could not down with Christ; and when they did, it was but to cast them up in such a manner as declar'd, his loathing and abhorring of them; imply'd by his spewing them out his mouth. By which he would teach Christians in After-Ages, to shun and fly Hypocrisy, as Moses did from before his Rod, when it appeared [Page 23]with the face of a Serpent: otherwise, too near approaches to, and frequent use of it, may sting them to Death: and also, that its Righteousness is but like the Weavings of a Spiders Webb, which transmits the sin, and what it causeth, shame; both which it should cover, exposeth both to the Inspection of the All-seeing Eye: and that its Remains will prove as deadly as Poyson; for the Artificial Colours of Hypocrisy, are like the Paintings of Jezabel, but specious Indications of a Whorish Heart, gadding after strange Gods; or, what is not God. And therefore, that its end, like hers (since God and Christ do so justly abhor it) will prove Wretched and Miserable, 2 King. 9.33. This is another Reason why these Visions were commanded to be written. But,
3dly. To perpetuate Christ's Care and Watchfulness over his Church: for he the Bidegroom being gone before, to prepare for his Bride, Mansions of Glory, Joh. 14.2. Least, by his so long stay or absence from her, as till the End of the World, least he should seem either to leave her Comfortless (which that he would not do, she hath both by Word and Writing from him for it, Joh. 14.18.) or kindle her Jealousie, that he was forgetful of her; or to prevent her being Fond of other Lovers, he caused stamp (as it were) on Paper, the Indelible Characters of his Heart and Affection towards her; that though she could not hear his Voice, which is most Ravishing; nor see his Face, which is altogether comely: yet she might read in these his Epistles of Love, what might transport and ravish her, Viz. His constant Care and Vigilancy over her, teaching her not to make her Addresses, or to put up her Petitions with Courtship and Complement, with Formal Shews and Pretences: but in such a manner as became the Gravity and Chastity of his Beloved, Viz. with Truth and Sincerity. Which is the
Fourth and Last Thing to be insisted on, and Reason why Christ the Amen commanded St. John to write these Visions, Viz. To teach those Laodiceans, and all Christians in succeeding Generations, to worship God with Inward Sincerity, which is best agreeable to the Nature of God, as he is a Spirit; and to that of the Amen, as he is Truth it self: and to what he hath enjoyned, John 4.24. Viz. They that Worship God, must worship him in Spirit and in Truth. For without Inward Truth and Sincerity, our Worship will be but like a Body without a Soul, cold and dead, appear but with the shape of what it wants, its Enlivening Form. For though these Laodiceans might appear with fresh and fair Faces in the Religious Assemblies; yet they had but cold and dead Hearts; however, not so much Inward Heat, as could denominate them Living Worshippers of the True God: else Christ the Amen had not so affectionately (as he did) wisht, they had been either Cold, or Hot, v. 15. And therefore, by way of Corallary, I shall conclude with the Amen's Exhortation, v. 19. which I hope the Consideration of, ye my Readers, having read the Truth declared, as it is in Jesus, may inforce upon you. For alas! it may be presumed, without Breach of Charity, that there are too too many amongst us, as well as there were in the Church of Laodicea, who are neither Cold nor Hot; nay, who are Cold as well as Lukewarm. Let us therefore follow Christ's Exhortation, v. 19. Be truly Zealous, and Repent. Repent of our Coldness and Lukewarmness, of our open Prophanen [...]ss and Formal Hypocrisy, of our sporting with Sin, and of our abusing of Religion and Piety, if we would prevent our being plunged into Eternal Misery. For it is not our being born and brought up within the best Constituted Church (as our Holy Mother the Church of England is) in the Christian World; it [Page 25]is not the soundness of her Doctrines, being the same which Christ the Amen taught these Laodiceans, nor the Purity and Innocency of her Ceremonies, nor the Primitiveness, Antientness, and Apostolicalness of her Government by Bishops (who in this and the forgoing Chapter, are honoured with the Titles of Angels) nor our frequenting her Churches, and formal joyning with her Prayers and Praises, that can prevent our Lukewarmness and Indifferency in the way of her Worship (as these Laodiceans were in theirs) from being our everlasting Ruine, unless we speedily repent us of our Hypocrisy; make Application to Christ the Amen for Eye-salve, to clear the Sights of our Ʋnderstandings: so that we may not only see the Necessity, but also the Excellency of Worshipping God with Sincerity, unless we importune for the Garment of his Righteousness to cover our Nakedness; and covet earnestly for the Gold of his Grace, to enrich and adorn us; that what Formality hath rendred Mean, nay, Contemptible, the Modes of our Worship may be approv'd of as truly valuable, by the Amen, Truth it self: which will be best evidenced by our being truly Zealous for the Glory of his Grace; which by humbling us for our Hypocrisy, designs to exalt us: and indeed the holy Ardour of the Religious, breathing themselves out in Zeal, is highly commended by St. Paul. Gal. 4.18. It is good to be Zealously affected to every good Work. For it wipes off (from a People) that Reproach of Coldness, and Lukewarmness which the Amen reflects and casts on these Laodiceans. But then our Zeal must not be like that of Jehu's, which had more of Light to amaze the Understanding, than of Heat to inflame the Affections of others: but like to that of St. John the Baptist's, which was a Burning and Shining Light, Refining the Soul from the Dross of Sin, whil'st it guides and conducts others in the ways of Sanctity: and now, [Page 26]if ever our Zeal ought eminently to appear in the evil Days of Schism and Separation, not only as an Evidence of that Holy Religion which we profess; for which we become the Object of the Hatred and Envy of all Dividing Persons from us) but also that the Sincerity of our Zeal may outvye its Paint and Varnish, Formality and Hypocrisy drawn to the Life, even in the Pretenders to, and Monopolizers of Saintship and Holiness. By so doing, we shall vindicate the Honour of our Religion from the Calumnies of evil Men, procure to our most gracious Soveraign, the Defender of it, Blessings Temporal and Spiritual, and so secure a lasting Establishment of the Mode of our Worship to us, and to our Posterity. Then need we not fear that the Gates of Hell, Rome, or Geneva, shall ever so prevail over us, as to overthrow that Truth which Christ the Amen hath Established amongst us. So blessed and happy a thing it is, to be sincere zealous Worshippers of the God of Truth, to be thus guided and directed in the ways of Holiness, in the Practice of Piety, by the Spirit of Truth; for such shall be gloriously, and that everlastingly rewarded (reaping the Fruits of their Zeal, and Laborious End of their Faith, the Salvation of their Souls) by Christ the Amen, Truth it self, who hath promised, (Rev. 2.20.) to confer on such as persevere in the Practice and Profession of true Piety, a Crown of Life. Which that my Readers and my self may be made Partakers of, God in his Infinite Goodness, plant not only Truth in our Inward Parts, but also sincere Love and Affection to it; that we may live to the Glory of God the Father, the Original; of God the Son, the Revealed; and of God the Holy Ghost, the Proceeding Truth, both now and for ever, AMEN.
An Account of some of the Matters Treated of in the First and Second Volume of A Collection of Letters for Improvement of Husbandry and Trade, by John Houghton, Fellow of the Royal Society; to be sold by Robert Clavel, at the Peacock in St. Pauls Church-Yard, and several other Booksellers.
IN VOL. I. Enquiries concerning Agriculture. Advantages we might receive by Inclosure, Clover and Cole-seed. The London way to Cure Neats Tongues. Considerations about Trade. The Matter and Ʋse of Money. Advantage by French Furzes. An Account of Mr. Firmin's Book to [...]ake Linnen. Dr. Plot's Letter, proposing Remedies against Uncertainty [...]nd Loss of Crops, Smuts, Meldews, Lodgings of Corn, and its being eaten up by Birds. An Essay, to shew that the Plantations Increase or Improve our [...]eople. The Manner of Planting Licorice. Best for England to have Ire [...]nd, Rich. Spain not hurt by its Plantations, nor England by Prodigality, [...]ut Enrich't by High Living. The Way and Method of Improving Land [...] Marle; from Mr. Adam Martindale. The History of Malting at Der [...]. A Defence of the Irish Act. The way to gain the Linnen-Manufact [...]e. The ways to make several sorts of French Bread, from John Evelyn, [...]sq; An Improvement by Parsly, from Mr. John Worlidge. Observations on [...]e East-India Company and Bankers. A Particular of the Goods Import [...]d to, and Exported from London, in January and February, 1682/3; with [...]e Number of Ships. An Experiment from Mr. Worlidge, for Improving [...]d Fyning Syder: with several other Things: and an Index to this First [...]olume; Containing 24 Sheets.
In VOL. II. A Token for Ship Boys, or Plain-Sailing, made more [...]ain; from Mr. Adam Martindale. An Account of a new Manner of [...]lowing, whereby was done in three Days by one Man and two Bullocks, [...] much Work as could be done with four Stout Horses and two Men in [...]ght Days. A Second Experiment from Mr. Worlidge about Syder. Expe [...]ments about Port-Sea Salt. An Essay to prove it England's Interest, to [...]stroy their Wood within twelve Miles of a Navigable River. The Plant [...]g of Saffron, by the Honourable Charles Howard, Esq; Enquiries relat [...]g to Husbandry and Trade, Drawn up by the Learned Dr. Robert Plot, [...]. D. Keeper of the Ashmolean Musaeum, and Professor of Chymistry in [...]e Ʋniversity of Oxford, and Secretary of the Royal Society of London. A [...]ceipt of Brunswich-Mum; and way to Improve Mossie-Land. An Offer [...] make it appear, That it is the Interest of the Subjects of England, and [...]uch for the Improvement of Husbandy and Trade, plentifully to Supply [...]eir King: In a Letter to Roger L'Estrange, Esq; In all, fourty two Sheets [...] twenty Numbers: and is designed to be carried on by two, or more [...]eets at a time, Monthly, or sooner, or later, as Occasion offers. And if [...]y have any Proposal or Experiment, for the Good of the Kingdom, that [...]ey are willing to Communicate, if they please, they may send it to the Edi [...] thereof, in St. Bartholomew-Lane, behind the Royal-Exchange, London.