A09442:128
Lectures upon the three first chapters of the RevelationLectures vpon the three first chapters of the Reuelation
Lectures upon the three first chapters of the Revelation: preached in Cambridge anno Dom. 1595. by Master William Perkins, and now published for the benefit of this Church, by Robert Hill Bachelor in Divinity. To which is added an excellent sermon, penned at the request of that noble and wise councillor, Ambrose, Earle of Warwick: in which is proved that Rome is Babylon, and that Babylon is fallenLectures vpon the three first chapters of the Reuelation: preached in Cambridge anno Dom. 1595. by Master William Perkins, and now published for the benefite of this Church, by Robert Hill Bachelor in Diuinitie. To which is added an excellent sermon, penned at the request of that noble and wise councellor, Ambrose, Earle of Warwicke: in which is proued that Rome is Babylon, and that Babylon is fallen
London: printed by Richard Field for Cuthbert Burbie, 1604
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
These words commonly are expounded of the Angels of God, which stand and minister unto him: but it cannot be meant of them, for two causes. First, those which are here called seven spirits, from these grace and peace come, but it cannot come from the holy Angels, which attend to minister before the Lord. Secondly, in this verse, which is a benediction or a salutation of John to the Church, the seven spirits are set before Jesus Christ the second person of the Trinity, which cannot be true of the Angels, who in no respect can be placed before Christ: therefore it cannot be understood of the holy Angels. But for my part I understand it thus, And from the seven spirits, &c. that is, from the holy Ghost. This exposition is most agreeable to all the circumstances of the text, and the holy Ghost is called the seven spirits: first, because, though he be one in substance, yet he ⟨p. 28⟩is seven, that is, many in gifts and operations: and for this cause the spirit of God calls himself the seven spirits. Secondly, he calls him so, because he sets down the Father, Son, and holy Ghost, as he saw them in vision. Now S. John saw the holy Ghost in form of seven lights in a vision, Reu. 4. 5.
These words commonly are expounded of the Angels of God, which stand and minister vnto him: but it cannot be meant of them, for two causes. First, those which are here called seuen spirits, from these grace and peace come, but it cannot come from the holy Angels, which attend to minister before the Lord. Secondly, in this verse, which is a benediction or a salutation of Iohn to the Church, the seuen spirits are set before Iesus Christ the second person of the Trinitie, which cannot be true of the Angels, who in no respect can be placed before Christ: therfore it cannot be vnderstood of the holy Angels. But for my part I vnderstand it thus, And from the seuen spirits, &c. that is, from the holy Ghost. This exposition is most agreeable to all the circumstances of the text, and the holy Ghost is called the seuen spirits: first, because, though he be one in substance, yet he ⟨p. 28⟩is seuen, that is, many in gifts and operations: and for this cause the spirit of God cals himselfe the seuen spirits. Secondly, he cals him so, because he sets downe the Father, Sonne, and holy Ghost, as he saw them in vision. Now S. Iohn saw the holy Ghost in forme of seuen lights in a vision,