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 ...

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 commit∣ted 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 ei∣ther

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 (ex∣pressed by them) may be soon dispers'd, and lost: So that there is very little, if any Safety at all, for sure-foot∣ing in Christianity on Oral Tradition: I am sure, and am confirmed in it by very good hands; that many dange∣rous and destructive Doctrines, both to Religion in Ge∣neral, 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. 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 Wor∣shipping 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 Transubstan∣tiation, and the Infallibility of Holy Writ; by that of O∣ral 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:

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 Destructi∣on; the Reply is ready, Viz. That it is not any Unsound∣ness of the Doctrines contained therein, but the Injudi∣cious 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 Na∣ture and Design of that God, who upon no account will per∣mit; nay, hath expressly forbidden, That his Honour and Worship should be given to another. So the main Tenden∣cy 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 readi∣ly 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;

alledging its Authority above theirs, tho a General Coun∣cil, as Justellus reports the Transacti∣ons of that Council: Agreeable to which, also is that of St. Cyril of Alexandria, in his Apolegetic to Theo∣dosius the Emperour, Viz. Speaking of the Council at Ephesus in this manner, The Holy Synod doth con∣stitute 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 Pres∣byters then present, Judge me Just, Ʋpright Judgment; which may cor∣rect the Insolent Arrogancy of the Pope of Rome, who assumes to him∣self the proud Title of being, not on∣ly, the Ʋniversal, but Infallible Head of the Church; which all the Religi∣ous Bishops and Priests, assembled to∣gether in these Councils, durst not as∣sume; but most humbly acknow∣ledged Christ to be the Ʋniversal Head over his Church, and the Ho∣ly Scriptures to be her Infallible Guide. In which sense a late Critick [See Heins Exerc. sacrus. p. 147.] inter∣prets that of St. Luke c. 7. v. 1. Now when he had ended all his Sayings. Quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 Lao∣diceans, 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 Sa∣crifice; 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 won∣der 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 Laodice∣ans 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 ap∣peared

with the face of a Serpent: otherwise, too near ap∣proaches 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, ex∣poseth 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 Wor∣ship will be but like a Body without a Soul, cold and dead, appear but with the shape of what it wants, its Enliven∣ing 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 Luke∣warmness, 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 Mo∣ther the Church of England is) in the Christian World; it

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 Primi∣tiveness, Antientness, and Apostolicalness of her Govern∣ment by Bishops (who in this and the forgoing Chapter, are honoured with the Titles of Angels) nor our frequent∣ing her Churches, and formal joyning with her Prayers and Praises, that can prevent our Lukewarmness and In∣differency in the way of her Worship (as these Laodice∣ans were in theirs) from being our everlasting Ruine, un∣less we speedily repent us of our Hypocrisy; make Applica∣tion 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 ear∣nestly 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 in∣flame 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,

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 be∣come 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 Hypocri∣sy drawn to the Life, even in the Pretenders to, and Mo∣nopolizers of Saintship and Holiness. By so doing, we shall vindicate the Honour of our Religion from the Ca∣lumnies of evil Men, procure to our most gracious So∣veraign, the Defender of it, Blessings Temporal and Spiritu∣al, 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 Worship∣pers 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 pro∣mised, (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 Parta∣kers 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.

FINIS.

Notes

• See Bochart. Phaleg. Gules. Gentil. Court. 1. T. C. 2. p. 105.
• Passim haec verba reperiuntur, Viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Interposita in medio Sacro-sancta & ve∣nerablia Evangelia. Item, H 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. i. e. Sanctus Synodus Christum constituit consessorem, ac ve∣lut Caput: deinde Evangelium in Throno sacro collo∣catum Sacer dotibus insonans, Justum Judicium Judica∣te. Just. in Can. Page 15.