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 ...
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,
THE Penman of the Revelations, contained in this Book, Saint 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,
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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 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;
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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;
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 walks in the midst of the seven Golden Candlesticks;
correspondent to what he threatens, v. 5. Viz. That he would remove their Candlestick out of its place, Viz. Either their Bishop out of his See, or the Light of his Word from amongst them,
correspondent to what he threatens, v. 5. Viz. That he would remove their Candlestick out of its place, Viz. Either their Bishop out of his See, or the Light of his Word from among them,
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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,
In like manner, when he writes to the Church in Pergamos, changed. 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,
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,
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Relating either to 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.
Relating either to his being the Supreme Head over his Church; or, to his unquestionable authority and Prerogative in the designation of the Preachers of his Word, or to his wondered Power, evidencing it self in the Conversion of the Gentiles, implied (v. 8.) I have Set before thee a Door open.
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 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 Searches 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; or else to that Power and Authority with which he would Rule and Govern them.
and his Feet of fine Brass, alludes to that Iron Rod, (mentioned, v. 27.) with which he would correct and crush his stubborn Enemies; or Else to that Power and authority with which he would Rule and Govern them.
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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 lastly, when he writes to the Angel of the Church in Laodicea, changed. 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;
and does appear in these Visions, commending their Virtues, even whilst he's correcting them for their Vices; teaching us, that in the midst of Wrath he can show Mercy. And further, which will give Some Light to the Text, and to the following Discourse, its to be observe;
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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,
worser, 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 From, 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:
as had Prophesied in his Name, Mathew 7.22. Such as Saint Paul speaks of, 2 Tim. 3.6. Who creep into Houses, and led Captive silly Women, laden with Sins, led away with diverse Lusts. Such who had trodden under foot the Son of God, Hebrew 10.29. Such were the Gnostic Christians, who, though they had high advanced Conceits of their Knowledge in the deep Mysteres of Religion, and did constantly keep to Christian Assemblies, yet they did not walk up to the Precepts thereof:
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 to vero, certo, truly and indeed:
1st. It does, 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 to vero, certo, truly and indeed:
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thus it is taken, NONLATINALPHABET, 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, NONLATINALPHABET, Yea, and AMEN. i. e. Compleat and Accomplished.
thus it is taken,, Verily, verily, I say unto you, Mathew 16.28. Mark 9.1. 2dly. It signifies the Completing and Fulfilling of a Thing Promised, as Saint Paul uses it (2. Cor. 1.20.) In whom Are all the Promises,, Yea, and AMEN. i. e. Complete and Accomplished.
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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,
3dly. It Implies 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,
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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:
how shall he that Possesses the Room of the Idiot, Illiterate, or Unlearned, say AMEN At thy giving of Thanks, seeing he understands not what thou Sayest? 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,
as it does also on the Rashness of many Separatists, in their ready assenting to, nay, commending of extempore, undigested, unconceived Prayers, which, it's scarcely possible any Hearer should understand,
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
All which reach not that Perfection and Excellency, that comprehensive Signification of it, as it's taken Substantively in the Text: Which brings me to the
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do fully declare, they being the full rendring of the Hebrew NONLATINALPHABET as the Learned and truly Religious Dr. Hammond observes, Faithful in the discharge of that great Trust committed to him, Viz. The Revelation of his Father's Will.
do Fully declare, they being the full rendering of the Hebrew as the Learned and truly Religious Dr. Hammond 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.) NONLATINALPHABET the God of Truth: God the Holy Ghost, the third Person, NONLATINALPHABET. i. e.
True, as most worthy to be believed 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 (Isaiah 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:
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 Expresses) is incommunicable to any Creature:
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for, nullus unquam Angelorum, Prophetarum, aut Apostolorum veniebat, dicens, NONLATINALPHABET, i. e. None of the Angels, Prophets, and Apostles, durst ever presume to deliver any Message from Heaven to Earth, with an, I, the AMEN, say unto you:
for, nullus unquam Angels, Prophetarum, Or Apostolorum veniebat, dicens,, i. e. None of the Angels, prophets, and Apostles, durst ever presume to deliver any Message from Heaven to Earth, with nias, I, the AMEN, say unto you:
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as a Learned Man observes 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,
as a Learned Man observes 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 called Holiness it self, Justice it self, Goodness it self, in the Abstract: no more can he be properly named, Truth it self:
though an Angel be nam, Just, Holy, Good, and True in the concrete yet he cannot be called Holiness it self, justice it self, goodness it self, in the Abstract: no more can he be properly nam, 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 it's an Established Maxim in Divinity, as well as in the Schools, that, De ente increato, nempe God, 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;
For in the Nature of every Creature, how simple soever it be, we conceive a Composition, something as constituting, unanswering to From; something constituted answering to Matter, as Metaphisitians term them;
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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;
which is wholly repugnant to, excluded from the Nature of GOD, and of that Conception which we from 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, it's worth our Observation, that Amen, Amen, I say unto you, in the N. T. is equivalent to, Ego vivo, Dominus; As I live Says the Lord, in the Old;
for like the Nature which it signifies, it 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 have observ'd, intire and whole, without any change or alteration;
for like the Nature which it signifies, it 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 have observed, entire 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,
not to insist on what Divinity and Sacredness is concluded within its Significancy (being somewhat Extrinsive and Foreign to that signification of it which we have now in prospect and pursuit) with which the most solemn,
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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;
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 Confirmed 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 that it will be the Conclusion (may I so express it) of their everlasting Hymns and Praises. So that AMEN, in its Remotest signification, Expresses 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, (John 5.20.) is differenced and distinguished from all False God's, such as Idols, which the Prophet calls, Teachers of Lies, Hab. 2.18.
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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 Nature as the Divine is:
his Almighty Power, but helpless Weakness, borrowing its Strength from Imagination; His goodness might be deemed to be but the Overflowing of a pregnant Fancy, and not such as springs from so Benign and Bountiful a Nature as the Divine is:
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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 NONLATINALPHABET, 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:
But as AMEN signifies the Eternal Truth, so it Implies 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:
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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,
but also their mutual Respects and Relations, Are Immutable, Ʋnchangeable, and Eternal, being antecedent to any Understanding Created, or Ʋncreated. Yet, (in page. 27.) he grants,
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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;
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 is, 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,
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,
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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,
I proceed to a second and more Immediate Signification of the word AMEN, Viz. As it imports the Truth of Christ's Conceptions (pardon the Expression) implied in the Truth of these Visions, which he revealed to Saint John: for christ (not Saint John) is the Author of them,
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,
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,
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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,
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.
but does 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, Mathew 11.27.
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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;
If one of the most advanced Order of the Creation, one of those Virgae and Undeflowered Beings, of the Holy Angels, whose Perfections is Knowledge and Understanding, makes the nearest approach to that which is Incomprehensible in God;
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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,
for uncontrollable 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, Saint Paul (Gal. 1.8.) does not only reject,
but Anathematize, declare Accursed the Revelation of an Angel, when it's repugnant (which 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,
but Anathematise, declare Accursed the Revelation of an Angel, when it's repugnant (which would argue very strange Darkness and Weakness of his Understanding) to what christ, the Amen, hath taught and Delivered as Found and Saving. Can we think then, that Saint Paul would have embraced for Blessed, those Pestilential Doctrines, breathed as Salutary and Healthful, by Oral Tradition; when he would reject such,
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.
for though he does, 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.
The Angels were ignorant (as our Saviour declares, Mathew 24.36.) of his coming to Judgement against the jews: and Saint 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 Ascension and Glory. So defective would an Angel be, in point of Knowledge.
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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,
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,
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: Whereas the best that ever was in that See 's Perfections, falls mightily short of those of an Angel, both in point of Knowledge, and of Purity; and both theirs,
How pitiful, as well as proud, then must the vain Pretences of the Bishop, or Pope of Room be, who would obtrude on the Christian World his Private Dictates for Infallible Doctrines: Whereas the best that ever was in that See is Perfections, falls mightily short of those of an Angel, both in point of Knowledge, and of Purity; and both theirs,
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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;
and these of an Angel, infinitely below Christ's, the AMEN'S Infallibility, absolute Veracity, in what he reveals to Saint John: for it was not possible that these Visions should be mere 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;
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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 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 Saint 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.
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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,
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,
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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.
Thus in time we Are brought acquainted with the greatest Mysteres of Eternity, and now we may read with our Eyes the most endearing Characters (Oh ineffable, unspeakable Condescension!) of God's 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:
But yet the Glories of the Original, Ʋncreated Truth, and of this Revealing it self to Saint John, might At this day, been wrapped up in Darkness and Obscurity, been yet the hidden Mysteres of Eternity. If the Intellectual Faculties of Saint John, and Man's, had not also Truth and Veracity stamped on them, communicated to them by christ, the AMEN:
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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 late 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,
or First Being becomes more fitly qualified to be the Fountain from whence does follow the Foundation, on which is built the Truth and Veracity of Man's Faculties, as it is most rationally asserted by a late Philosopher. And we find one enlightened with a better and a clearer Ray; I mean, Saint 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.
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 herd, 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.
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,
Otherwise these Visions might have appeared to Saint John, as deluding Dreams; Truth it self, as disguised Falsity; and so neither He, nor We could be certain of any Thing,
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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.
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, Mathew 28.20. Lo, I will be with you always, even unto the End of the World, Amen.
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, Demonstrated) by three most important significations, deduced from the word AMEN;
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, Demonstrated) by three most important significations, deduced from the word AMEN;
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;
1st. He charges 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 Extremes, 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;
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:
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 formed there, by the Grace of God, into a Spiritual Love:
or heard of any such Being, as the Holy Ghost, or Spirit; in that Sins of Ignorance are not so gross and grievious as those are, that are committed against Knowledge,
or herd of any such Being, as the Holy Ghost, or Spirit; in that Sins of Ignorance Are not so gross and grievious as those Are, that Are committed against Knowledge,
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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.
as these Scriptures declare, Viz. The Servant which did know his Masters Will, and did it not, was to be beaten with more stripes than he that was ignorant of it, Luk. 12.47.
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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.
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 Sins committed against Knowledge, imply the Perverseness of the Will against Light; which, those committed through Ignorance, Evidenceth the want of it:
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,
even whilst they Are gratifying their Sensuality, under the Disguise, the Paint and Varnish (as many of these Laodiceans did, page. 17.) of Hypocrisy. Because thou Sayest, thou art rich, increased in Goods,
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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
and Stands in need of nothing, etc. 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
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.
for the Formal Worshipper does not only think, that God does not see, but (what is no less than Blasphemy) that God does approve of his Hypocrisy,) as the Psalmist declares, Psalm 5.29. — Thou thoughtest that I was altogether such an one as thy self.
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whil'st like the Athenians and other Grecians, he Sacrificeth, NONLATINALPHABET Bulls with gilded Horns 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,
whilst like the Athenians and other Greeks, he Sacrificeth, Bulls with gilded Horns or Offereth up ten thousand Rams, pours out ten thousand rivers of Oil; nay, spares not what should be dearest to him (as the Prophet elegantly describes the Height of Hypocrisy, Mic. 6.6.) his Firstborn; 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, entertains more generous and noblier Thoughts of his Nature;
and much bettered, by these his magnificent and stately Sacrifices: whereas one, no great Favourer of a Deity, Viz. Lucretius, entertains more generous and noblier Thoughts of his Nature;
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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.
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 is seeming Righteousness unto the Almighty? For he is not only an All-sufficient, but a Self-sufficient Being.
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;
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;
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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,
nor of the Garment of his Righteousness, v. 17. merely Because they did constantly frequent the Christian Assemblies: whereas the AMEN did not only know,
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.
they made no Application to their Spiritual physician, to christ their Saviour. In which Sense I understand that Scripture, Mathew 9.12. They that be Whole need not a physician.
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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;
In which we find no Confessi of since, no Supplication for Pardon, no Importunity for Increase of Faith, no Zeal for Enflaming his Love, no Earnestness for daily Aids, and Assistances from God's Holy Spirit: But on the other hand, a vain Confidence in his own Righteousness, a Boasting of (with I thank thee, Oh 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 notorious Sins, to the Poor Publican; who for all that was dismissed from the Footstool of Mercy, and absolved Penitent;
viz. God's Restraining Grace, in that he was not like, for lewd, and notorious Sins, to the Poor Publican; who for all that was dismissed from the Footstool of Mercy, and absolved Penitent;
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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.
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 shows its most baneful to Souls being reserved for it) in the other state, Matt. 24.5. Appoint his Portion with the Hypocrites.
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;
This is the since, 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 confined only to the bounds of Asia, and to the time, when these Visions were revealed;
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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,
For the Prevention Therefore of the Growth of Hypocrisy, and for the Increase of Love to Truth in the inward Parts among Christians in the Ages to come, is one (but not the only) Reason,
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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,
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 Saint John, should be lessened in its authority,
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,
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 God's called Hellinism, or Polytheism had their Rise,
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and Original of some broken Traditions conveyed from the Patriarchs to the Gentiles. And as for the Doctrines destructive to Christianity in Particular:
and Original of Some broken Traditions conveyed from the Patriarchs to the Gentiles. And as for the Doctrines destructive to Christianity in Particular:
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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 Having but one Mediator, and Intercessor (as Saint Paul declares) betwixt God and Man; 1 Tim. 2.5. which is multiplied into Thousands by Praying to Saints and Angels.
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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,
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 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,
and stiffly 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,
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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,
for as wholesome Food taken into a Foul Stomach, corrupts there, & so becomes Destructive to what otherwise it would have been Preservative of (the Health of the Body) Or,
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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;
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;
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:
So the main Tendency of the Doctrines Delivered in the Scriptures, is to built us up in a most Holy Faith; which the wresting of them does 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;
whereas many Doctrines (such as Are above nam) 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;
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,
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; alleging its authority above theirs,
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,
also is that of Saint Cyril of Alexandria, in his Apolegetic to Theodosius the Emperor, Viz. Speaking of the Council At Ephesus in this manner, The Holy Synod does constitute christ the Assessor and Head, and place the Venerable bible on a sacred Throne, crying out,
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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 may correct the Insolent Arrogance of the Pope of Room, who assumes to himself the proud Title of being, not only, the Ʋniversal, but Infallible Head of the Church;
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 NONLATINALPHABET i. e.
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 Critic [ See Heins Exercise sacrus. p. 147. ] interprets that of Saint Luke c. 7. v. 1. Now when he had ended all his Sayings. Quasi i. e.
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:
2dly. Which more particularly did concern these Laodiceans, Viz. To perpetuate to Posterity God's and Christ's Detestation of Hypocrisy: a since 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:
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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.
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 rejoiced 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 grossly abuseth and contemneth God's Omnisciency, Psalm 10.13.
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.
which (as the Psalmist declares, Psalm 73.11.) How does God know? And with a Tush (Psalm 94.7.) God does not see; neither does the God of Jacob regard (what he cannot behold without Abhorrency) its hidden and secret Iniquity.
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;
it had rendered 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 declared, his loathing and abhorring of them;
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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,
both which it should cover, exposeth both to the Inspection of the All-seeing Eye: and that its Remains will prove as deadly as Poison; for the Artificial Colours of Hypocrisy, Are like the Paintings of Jezebel, but specious Indications of a Whorish Heart, gadding After strange God's; or, what is not God. And Therefore, that its end,
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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,
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,
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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.
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, John 14.2.
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;
lest 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, John 14.18.) or kindle her Jealousy, that he was forgetful of her;
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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,
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,
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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,
Fourth and Last Thing to be insisted on, and Reason why christ the Amen commanded Saint 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,
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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.
as he is a Spirit; and to that of the Amen, as he is Truth it self: and to what he hath enjoined, John 4.24. Viz. They that Worship God, must worship him in Spirit and in Truth.
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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;
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;
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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,
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) wished, they had been either Cold, or Hight, v. 15. And Therefore, by Way of Corollary, I shall conclude with the Amen's Exhortation, v. 19. which I hope the Consideration of, you my Readers, having read the Truth declared,
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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.
as well as there were in the Church of Laodicea, who Are neither Cold nor Hight; nay, who Are Cold as well as Lukewarm. Let us Therefore follow Christ's Exhortation, v. 19. Be truly Zealous, and repent.
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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.
repent of our Coldness and Lukewarmness, of our open Prophanen•ss and Formal Hypocrisy, of our sporting with since, and of our abusing of Religion and Piety, if we would prevent our being plunged into Eternal Misery.
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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 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,
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 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,
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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 Apostolicalness of her Government by Bishops (who in this and the foregoing Chapter, Are honoured with the Titles of Angels) nor our frequenting her Churches,
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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,
and formal joining 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 Ruin,
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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,
unless we speedily Repent us of our Hypocrisy; make Application to christ the Amen for Eyesalve, to clear the Sights of our Ʋnderstandings: so that we may not only see the Necessity,
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.
and indeed the holy Ardour of the Religious, breathing themselves out in Zeal, is highly commended by Saint Paul. Gal. 4.18. It is good to be Zealously affected to every good Work.
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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,
For it wipes off (from a People) that Reproach of Coldness, and Lukewarmness which the Amen reflects and Cast on these Laodiceans. But then our Zeal must not be like that of Jehu is, which had more of Light to amaze the Understanding,
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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;
whilst 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;
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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,
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 outvie its Paint and Varnish, Formality and Hypocrisy drawn to the Life,
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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,
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 Sovereign, the Defender of it, Blessings Temporal and Spiritual, and so secure a lasting Establishment of the Mode of our Worship to us,
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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;
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,
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,
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.
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.
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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.
Postquam semel Rome constitutum est, very, rectique Normaem in Causam Religion esse, non verbum Dei, non antiquitatis consensum, sed Ecclesiae, i. e. unius Pope infallibilitatem. Is Casaubon Exercise. 16. page. 443. l. 31, 32.
Who 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.
Who incline to that Opinion of Hebrew Points, being in use in our Saviors Days, I am sure it points out the Infallible authority of the Scriptures, as Scriptae.
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.
Casaubon Exercise 16. p. 672. col. 2. Saint Aug. de Civit lib. 10. cap. 16. ubi expressis verbis ostendit vir sanctissimus, docenti e Scriptures, nec Miracles facienti, potius credendum esse; quam Miracles facienti, & contra Scripturam loquenti nihil enim Believe Deus voluit, Adversus Scripturarum Auctoritatem.
Passim haec verba reperiuntur, Viz. NONLATINALPHABET. Interposita in medio Sacro-sancta & venerablia Evangelia. Item, H NONLATINALPHABET. 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.
Passim haec verba reperiuntur, Viz.. Interposita in medio Sacrosanctam & venerablia Evangelia. Item, H. i. e. Sanctus Synod Christ Constituted consessorem, ac velut Caput: Deinde Evangelium in Throno Sacred collocatum Sacer dotibus insonans, Justum Judicium Judicate. Just. in Can. Page 15.
