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
William Perkins 1558–1602London: printed by Richard Field for Cuthbert Burbie, 1604
[22], 373, [1] p. · 157k words · STC 19731 · ESTC S114472
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.
All things in the world do take their time, the bird to build her nest, the husbandman to sow his seed, the mariner to go to sea, the gardener to set his trees, the sick patient to take physic, the cook to season meats, and the dresser of the vineyard to gather his fruit. It will be too late to build in Summer, to sow in harvest, to go to sea when the ship is launched, to transplant trees when they are old, to take physic when we are dying, to season meats when they are unsavoury, & when winter is come to gather fruit. Thek five foolish virgins came too late, Dives lin hell repenteth too late, the time present is only ours. Is the fig-tree fruitless? it shall hear that sentence, mNever fruit grow on thee any more. nGet thee then ⟨image 5⟩righteousness before thou come to judgement: use Physic before thou be sick, and whilst thou mayest yet sin, show thy conversion, as the wise man exhorteth every man. But alas, whereunto shall I liken this generation? we are like the Ephesians, we havea lost our first love; or the Laodiceans, we areb neither hot nor cold: or the twilight, neither day nor night: or the Autumn, neither fair nor foul: or one sick of an ague, one day well another ill: or a man in a Lethargy, neither alive nor dead: or Hermaphroditus, neither male nor female: or to those creatures called [Greek or Hebrew], which live in water or on land: or the Lioness, which the oftener she breedeth; the fewer cubs she beareth: or the Mariner, who is only good in a storm: or the Marigold, that shutteth and openeth with the Sun: or the Mermaids, which are half flesh half fish. I would to God we were either hot or cold: that as the hottest regions bring forth sweetest spices, so most zealous people might be most fruitful in good works: that as the Sun in the heaven is swiftest at her setting, so the sons of God might be best at their ending. But is it so? no: the more we are taught, the more ignorant are many; and the older we are, the colder in religion. We have indeed many of us, as it was said of Aristogîton, Marte, or rather religionem in lingua, religion in tong: but when trial is made of us, every
Archilochus we think it better clypeum abjicere quàm interire, even to cast off all religion, then to undergo the least disgrace for religion.
All things in the world do take their time, the bird to build her nest, the husbandman to sow his seed, the mariner to go to sea, the gardener to set his trees, the sicke patient to take physicke, the cooke to season meates, and the dresser of the vineyard to gather his fruite. It will be too late to build in Sommer, to sow in haruest, to go to sea when the ship is lanched, to transplant trees when they are old, to take phisicke when we are dying, to season meates when they are vnsauorie, & when winter is come to gather fruite. Thek fiue foolish virgins came too late, Diues lin hell repenteth too late, the time present is only ours. Is the fig-tree fruitlesse? it shall heare that sentence, mNeuer fruite grow on thee any more. nGet thee then ⟨image 5⟩righteousnesse before thou come to iudgement: vse Physicke before thou be sicke, and whilst thou maist yet sinne, shew thy conuersion, as the wise man exhorteth euery man. But alas, whereunto shall I liken this generation? we are like the Ephesians, we hauea lost our first loue; or the Laodiceans, we areb neither hote nor cold: or the twilight, neither day nor night: or the Autumne, neither faire nor fowle: or one sicke of an ague, one day well another ill: or a man in a Lethargie, neither aliue nor dead: or Hermaphroditus, neither male nor female: or to those creatures called 〈non-Latin alphabet〉, which liue in water or on land: or the Lionesse, which the oftener she breedeth; the fewer cubs she beareth: or the Mariner, who is onely good in a storme: or the Marigold, that shutteth and openeth with the Sunne: or the Mermaides, which are halfe flesh half fish. I would to God we were either hote or cold: that as the hotest regions bring foorth sweetest spices, so most zealous people might be most fruitfull in good workes: that as the Sunne in the heauen is swiftest at her setting, so the sonnes of God might be best at their ending. But is it so? no: the more we are taught, the more ignorant are many; and the older we are, the colder in religion. We haue indeed many of vs, as it was said of Aristogîton, Marte•, or rather religionem in lingua, religion in tong: but when trial is made of vs, eueryc Phocion can espie our halting: and then withd Archilochus we thinke it better clypeum abjicere quàm interire, euen to cast off all religion, then to vndergo the least disgrace for religion.
eThe Moon desiring to be apparelled as the rest of the Planets, answer was made her, that her diverse changes could admit no kind of habit. And we desiring to be attired with the robes of Christians, it is to be feared, that ⟨image 6⟩since we tread anot the Moon under our feet, we shall never be clothed as the Church was, with theb Sun. Who is wise, cand he shall understand these things; and prudent, & he shall know them. Let us therefore labour tod grow in grace, to abound in knowledge, to be full of good works, and to overcome all the underminers of our future salvation. Then shall wee eat of the tree of life, not be hurt of the second death, taste of the hidden Manna, have power over nations, be clothed in white, made pillars in Gods temple, and sit with Christ Jesus in the throne of his Father. And though thef son of Ishai cannot make us Captains of thousands, yet that Son of David willg make us the sons of God. That we may do so, we must believe the Gospel, put on Christ Jesus, and be renewed by repentance. The first is necessary, the second comely, the third profitable. To come to the first: it is necessary we should believe: for he that hbelieveth not, is condemned already, he is condemned in the counsel of God, in the ministry of the word, and in his own conscience, and he shall be condemned in the day of judgement; fori the wrath of God abideth upon him. The more I consider the fruits of faith, the more I see the necessity of faith.k Through it we are saved: lby it we are justified: min it we live. We are saved from Satan, justified before God, and live in the Church. In the Church? nay, by it we live in heaven: forn he that believeth in the Son of God, hath everlasting life. Faith is that whicho purifieth the heart, maketh the whole man top run the ways of Gods commandments, qgiveth entrance to grace, raccess to God in prayer, smade the Elders well reported of, and each Christian tot stand to the profession of Christ. It is thatu hand by which we must apprehend Christ: thatw shield by which we resist all the ⟨image 6⟩fiery darts of the devil: and thata means by which we do good to others.b By faith we receive the spirit: care members of Christ: dwe are risen with him: ehe dwelleth in our hearts: fwe feed on him continually: gresist Satan: hare the children of God: iand the word which we hear becometh profitable. And what shall I say?
eThe Moone desiring to be apparelled as the rest of the Planets, answer was made her, that her diuerse chaunges could admit no kind of habite. And we desiring to be attired with the robes of Christians, it is to be feared, that ⟨image 6⟩since we tread anot the Moone vnder our feet, we shall neuer be clothed as the Church was, with theb Sunne. Who is wise, cand he shall vnderstand these things; and prudent, & he shall know them. Let vs therefore labour tod grow in grace, to abound in knowledge, to be full of good works, and to ouercome all the vnderminers of our future saluation. Then shall wee eate of the tree of life, not be hurt of the second death, tast of the hidden Manna, haue power ouer nations, be clothed in white, made pillars in Gods temple, and sit with Christ Iesus in the throne of his Father. And though thef sonne of Ishai cannot make vs Captains of thousands, yet that Sonne of Dauid willg make vs the sonnes of God. That we may do so, we must beleeue the Gospell, put on Christ Iesus, and be renewed by repentance. The first is necessarie, the second comely, the third profitable. To come to the first: it is necessarie we should beleeue: for he that hbeleeueth not, is condemned alreadie, he is condemned in the counsell of God, in the ministerie of the word, and in his owne conscience, and he shall be condemned in the day of iudgement; fori the wrath of God abideth vpon him. The more I consider the fruites of faith, the more I see the necessitie of faith.k Through it we are saued: l
eTreatise of Apostasy. c. 2.Treatise of Apostacie. c. 2.
faith is of such a quality, that itk uniteth us to Christ,l maketh us certain of our salvation,m bold in our profession, ministerethn true joy, ogiveth temporal blessings, psanctifieth our gifts, and maketh us refuse theq pleasures of this present world. In a word, no sin can condemn him who hath this true faith, and no virtue can save him who wanteth it.
faith is of such a qualitie, that itk vniteth vs to Christ,l maketh vs certaine of our saluation,m bold in our profession, ministrethn true ioy, ogiueth temporall blessings, psanctifieth our gifts, and maketh vs refuse theq pleasures of this present world. In a word, no sinne can condemne him who hath this true faith, and no vertue can saue him who wanteth it.
To come to the second, which is Christ, the object of faith. The most comely garment that ever we can wear, it is to be covered with ther robes of Christs righteousness. sJacob was blessed by Esau's garments; & we are blessed by Christs garments. What we see through a green glass, seemeth all to be green: and what God seeth thorough Christ it is all amiable. We must put on this apparel, not as the Church in the Canticles:t I have put off my clothes, how shall I put them on again? or as a gown, that we cast off when we come to our home: but we must so put him on, that we never put him off again. We must put him on by imputation, imitation, infusion, and profession: by imputation of his righteousness, imitation of his virtues, infusion of his Spirit, and profession of his name. Thus we must labour to get Christ: for what though a man could command the earth with Alexander, theu sea with Moses, thew fire with Elijah, and the xSun with Joshua? What though he were as rich asy Solomon, as wise asz Ahithophel, as strong asa Sampson, as swift asb Ahimaaz, as beautiful asc Absalom, as fortunate ⟨image 7⟩asa Metellus, & descended asb Paul was of the blood royal of Princes, yet having not Christ he hath nothing. Yea say a man had the abstinence of Aristides, the innocency of Phocion, the holiness of Socrates, the alms deeds of Cimon, the moderation of Camillus, the honesty, justice, and faithfulness of both Catos, all these out of Christ, were butc splendida peccata, and to be esteemed asd dung in regard of Christ. For have him and have all things, want him and want all things: he is in, at, and after death advantage. I come to the last, it is profitable to repent: for if wee turn to the Lord, he will turn to us: and that we may turn, consider hisf mercies in forgiving, hisg benefits in giving, hish patience in forbearing, and hisi judgments in punishing.k The word preached,l sins committed, and thatm few shall be saved:n the shortness of life, othe uncertainty of life,p and the certainty of death:q the joys of heaven,r the torments of hell, thes comfort of the elect, and that else we can have not comfort in death: upray we cannot unless we repent, andw perish we shall unless we repent: but blessed shall we be if we do repent. But manum de tabula Magister addest: this discourse following will teach us these things: and it am I bold to present to your Worships.
To come to the second, which is Christ, the obiect of faith. The most comely garment that euer we can weare, it is to be couered with ther robes of Christs righteousnesse. sIacob was blessed by Esaus garments; & we are blessed by Christs garments. What we see through a greene glasse, seemeth all to be greene: and what God seeth thorough Christ it is al amiable. We must put on this aparel, not as the Church in the Canticles:t I haue put off my clothes, how shall I put them on againe? or as a gowne, that we cast off when we come to our home: but we must so put him on, that we neuer put him off againe. We must put him on by imputation, imitation, infusion, and profession: by imputation of his righteousnesse, imitation of his vertues, infusion of his Spirit, and profession of his name. Thus we must labour to get Christ: for what though a man could commaund the earth with Alexander, theu sea with Moses, thew fire with Eliah, and the xSunne with Iosuah? What though he were as rich asy Salomon, as wise asz Achitophel, as strong asa Sampson, as swift asb Ahimaaz, as beautifull asc Absolon, as fortunate ⟨image 7⟩asa Metellus, & descended asb Paul was of the bloud royal of Princes, yet hauing not Christ he hath nothing. Yea say a man had the abstinence of Aristydes, the innocencie of Phocion, the holinesse of Socrates, the almes deedes of Cimon, the moderation of Camillus, the honestie, iustice, and faithfulnesse of both Catoes, all these out of Christ, were but
John sent his Revelation to many Churches, and I present his Epistles to many worthy personages:x and to whom may I better present them than to you. John was a disciple full of love, and you are brethren full of love. The Preacher of these Lectures was well known to many, but to none better then to many of you, especially to those who were in my time worthy members of that most worthyy College with him. And the rather I do it, that times to come may rejoice in the Lord, that from one honourable root have issued so many ⟨image 7⟩profitable branches to the Church.3 You are six brethren as pillars of your house, there were three sisters as fruitful vines of the same:4 one is not, but is with the Lord, and her I knew a Lady of admirable virtues: the other two are, and long may they be so. You are all brethren by nature of one venture, nation of one country, grace of one spirit, affection of one heart, fortune in great favour, and of one hope by your holy behaviour. Anda concerning brotherly love, I need not to write unto you: for you are taught of God to love one another. Yourb Scilurus at his death need not teach you concord, by giving to each of you a sheaf of arrows, which cannot well be broken whilst they are conjoined: for you by your amity make your selves invincible. Ifc Chilo the Lacedaemonian died for joy to see one son crowned at Olympus, andd Diagoras Rhodius did the like, when his three children got the garland at a wrestling: ande Jacob so rejoiced to hear of his one Joseph, to be advanced greatly in the kingdom of Egypt: how might that happy father of yours rejoice, to see at one time, one son sitting as high Sheriff of the shire, another preaching before the Judges of Assize, and the third pleading as Councillor at the bar, and all the rest of great expectation in the kingdom? Thusf wise sons are a joy to their parents, and all mayg behold how good and comely a thing it is for brethren to dwell together in unity. Aristotle could say,12 that parents were not blessed, unless they were after their death blessed in their children. And surely it is no small part of a fathers blessedness, to see his children like to flourish when he is gone. Nay of all monuments that parents can leave behind them, there is none (as one saith) like to a virtuous son. But all parents are not so blessed.h
Iohn sent his Reuelation to many Churches, and I present his Epistles to many worthie personages:x and to whom may I better present them thē to you. Iohn was a disciple full of loue, and you are breethrē full of loue. The Preacher of these Lectures was well knowne to many, but to none better then to many of you, especially to those who were in my time worthie members of that most worthiey Colledge with him. And the rather I do it, that times to come may reioyce in the Lord, that from one honorable root haue issued so many ⟨image 7⟩profitable branches to the Church.3 You are sixe brethren as pillars of your house, there were three sisters as fruitfull vines of the same:4 one is not, but is with the Lord, and her I knew a Ladie of admirable vertues: the other two are, and long may they be so. You are all brethren by nature of one venter, nation of one countrie, grace of one spirit, affection of one heart, fortune in great fauour, and of one hope by your holy behauiour. Anda concerning brotherly loue, I need not to write vnto you: for you are taught of God to loue one another. Yourb Scilurus at his death need not teach you concord, by giuing to each of you a sheafe of arrowes, which cannot well be broken whilst they are conioyned: for you by your amitie make your selues inuincible. Ifc Chilo the Lacedaemonian died for ioy to see one sonne crowned at Olympus, andd Diagoras Rhodius did the like, when his three children got the garland at a wrestling: ande Iacob so reioyced to heare of his one Ioseph, to be aduanced greatly in the kingdome of Egypt: how might that happie father of yours reioyce, to see at one time, one sonne sitting as high Sheriffe of the shire, another preaching before the Iudges of Assize, and the third pleading as Councellor at the barre, and all the rest of great expectation in the kingdome? Thus
Adams two sons could not ⟨image 8⟩agree in one field,a Abraham's in one house,b Isaaks in one womb,c Davids in one palace, nor thosed two brethren in the division of an inheritance. And though concord amongst brethren (especially such as must divide the inheritance) be very rare, yet do you, even in this, most comfortably agree. You are not as Simeon and Levi, Romulus and Remus, Eteocles and Polynices, Atreus and Thyestes, Aeta and Perseus: but as Castor and Pollux, David & Jonathan, Joseph and Benjamin; and (as a true friend is described to be)e one soul in two bodies. It seemeth that as Agrippa the brother of Augustus was beholding to Sallust for that one sentence: Small things increase by concord, but perish through discord, so you have all learned the same lesson: as being persuaded, that as the members of a body being once dismembered, they cannot possibly be joined again: so if natural brethren be once unnaturally disjoined, no glue will conjoin them fast again. It were infinite to show examples of brotherly love and hatred,f and others have eased me of this pains. Now that good God, who hath brought you from one root, placed you in one country, advanced you to like credit, and given you one heart, give you also one inheritance in the kingdom of heaven. Thus right worshipful I am bold to speak unto you, and the world knoweth I speak the truth, and the Lord knoweth I desire not to flatter. Go on therefore I beseech you, continue in love, be settled in the truth, and labour to honour him who thus honoureth you. Be not carried away with theg show of this world, but think religion the best nobility, and that as hPrudentius said:
Generosa Christi secta nobilitat viros,
Cui quisquis seruit, ille verè est nobilis.
⟨image 8⟩He noble is that comes of Christ his race:
Who serves this Lord, he surely is not base.
And this made Theodosius more to thank God,9 that he was a Christian then a king; considering that he must lose the one, he could not lose the other. Now as to one of you I am bounden in particular,10 and by him, being a Minister, the despised Ministry is not a little graced:
Adams two sonnes could not ⟨image 8⟩agree in one field,a Abrahams in one house,b Isaaks in one wombe,c Dauids in one pallace, nor thosed two brethren in the diuision of an inheritance. And though concord amongst brethrē (especially such as must deuide the inheritance) be very rare, yet do you, euen in this, most comfortably agree. You are not as Simeon and Leui, Romulus and Remus, Eteocles and Polynices, Atreus and Thyestes, Aeta and Perseus: but as Castor and Pollux, Dauid & Ionathan, Ioseph and Beniamin; and (as a true friend is described to be)e one soule in two bodies. It seemeth that as Agrippa the brother of Augustus was beholding to Salust for that one sentence: Small things increase by concord, but perish through discord, so you haue all learned the same lesson: as being perswaded, that as the members of a bodie being once dismembred, they cannot possibly be ioyned againe: so if naturall brethren be once vnnaturally disioyned, no glue will conioyne them fast againe. It were infinite to shew examples of brotherly loue and hatred,f and others haue eased me of this paines. Now that good God, who hath brought you from one roote, placed you in one countrie, aduanced you to like credit, and giuen you one heart, giue you also one inheritance in the kingdome of heauen. Thus right worshipfull I am bold to speake vnto you, and the world knoweth I speake the truth, and the Lord knoweth I desire not to flatter. Go on therefore I beseech you, continue in loue, be setled in the truth, and labour to honor him who thus honoureth you. Be not caried away with theg shew of this world, but thinke religion the best nobilitie, and that as hPrudentius said:
Generosa Christi secta nobilitat viros,
Cui quisquis seruit, ille verè est nobilis.
⟨image 8⟩He noble is that comes of Christ his race:
Who serues this Lord, he surely is not base.
And this made Theodosius more to thanke God,
so for him I pray, that he may be ana Abraham to our Abimelech, ab Nathan to our David, ac Jehoida to our Joash, dan Ebedmelech to Jeremiah, ane Elisha to the widow of this Prophet deceased, a light in the Court, a trumpet in the Church, and thatf Ahashuerosh may long hold out his golden sceptre unto him: that by his meansg great men may not want such as will tell them the truth: noh earthly Alexander accounted a son of Jupiter, and that no man may be more respected then a goodi Pastor: and that he may ever remember that saying of wise Solomon: kHe that loveth pureness of heart, for the grace of his lips the King shall be his friend. His Cyrus will not be spoken to verbis bissinis in silken words, to his Alexander he needeth not speak [Greek or Hebrew], either sweet words or no words. For if one Antiochus might be surnamed holy, & another good Prince called the Good King: much more may he, whose religious knowledge surpasseth all the Princes that have been of this nation: and whose humility is such, that he will have his son to remember,l that he differeth not in stuff, but in use from the rest of his people, and that by Gods ordinance. I am the bolder for that one to make choice of you all in the dedication of this book: no man knew, loved, conversed with, and respected this Author more then he. He resorted to him in his health, visited him in sickness, and preached a learned Sermon for him ⟨image 9⟩at his death. Concerning this author, as he said of Carthage, I had rather be silent then say little, and his worthy labours do speak enough for him, by name that hisa Posthume, dedicated to his excellent Majesty, byb an excellent Divine. In a word therefore, whatsoever this man did, he desired to profit others by it: he thought (as it is writtenc of Bernard in his life) that he was not his own man, but deputed to the service of others. He was never idle, but asd Hierome reporteth of Ambrose, and Bernard of himself, he did either read, or meditate, or pray, or confer, or counsel, or comfort, or write, or preach. And thus (as thee Emblem is of a faithful Teacher) he, like a wax candle, in giving light to others, in a short time extinguished himself. Yet in this short time of his, what art was he not a master of? what virtue was he not endued with?
so for him I pray, that he may be ana Abraham to our Abimelech, ab Nathan to our Dauid, ac Iehoida to our Ioash, dan Ebedmelech to Ieremiah, ane Elisha to the widow of this Prophet deceased, a light in the Court, a trumpet in the Church, and thatf Ahashuerosh may long hold out his golden scepter vnto him: that by his meanesg great men may not want such as will tell them the truth: noh earthly Alexander accounted a sonne of Iupiter, and that no man may be more respected then a goodi Pastor: and that he may euer remember that saying of wise Salomon: kHe that loueth purenes of heart, for the grace of his lips the King shall be his friend. His Cyrus will not be spoken to verbis bissinis in silken words, to his Alexander he needeth not speake 〈non-Latin alphabet〉, either sweet words or no words. For if one Antiochus might be surnamed holy, & another good Prince called the Good King: much more may he, whose religious knowledge surpasseth all the Princes that haue bene of this nation: and whose humilitie is such, that he will haue his sonne to remember,l that he dissereth not in stuffe, but in vse from the rest of his people, and that by Gods ordinance. I am the bolder for that one to make choice of you all in the dedication of this booke: no man knew, loued, conuersed with, and respected this Author more then he. He resorted to him in his health, visited him in sicknesse, and preached a learned Sermon for him ⟨image 9⟩at his death. Concerning this author, as he said of Carthage, I had rather be silent then say litle, and his worthie labours do speake enough for him, by name that his
gDictum regis, deest regibus qui verum dicat.Dictū regis, deest regibus qui verum dicat.
hPlu. in vita Alex. reports, that Jupiters Priests called Alexander by the name of Jupiters son.Plu. in vita Alex. reports, that Iupiters Priests called Alexander by the name of Jupiters son.
i[Greek or Hebrew]. pag 42.〈non-Latin alphabet〉. pag 42.
He was a complete Divine, and hath this blessing in the Church, that no mans writings are read of all sorts, and in all countries with greater grace and profit then his. He was peaceable in the Church, patient of wrongs, and free from ambition. For as Jerome said of Nepotian, aurum calcans, schedulas consectabatur: he regarded not his purse, but followed his book, and as Bernard said, he lived in terra auri sine auro, in a kingdom of gold without gold. An excellent gift he had to define properly, divide exactly, dispute subtly, answer directly, speak pithily, and write judicially: and how he preached, if these Sermons do give a testimony, what witness had they who often heard him themselves? I have published of his now two Discourses, and I only did it, that these his labours might not perish: I have no benefit by them but exceeding great pains. And since I understand that his other labours are in the hands of his friends, to make benefit ⟨image 9⟩for his children, I will ease my self of the like labour, & be a means that they may have the benefit of the future impressions of this book: the which, how faithfully I have published, I appeal to the godly and indifferent Reader, and I hope no honest minded man will be hired to calumniate it. Thus as one desirous to be serviceable in my calling, profitable to the Church, not forgetful of my friend, and to testify the happiness of your house, which was in your fathers time, and is now (as it is said of Aurelian the Emperors,) Referta piis & Ecclesia Dei, replenished with the godly, and a Church of God, and withal to leave a monument of my duty to you all, I have as you see, published this exposition of seven Epistles under your eight names, nothing doubting but it will be as welcome to you, as by your countenance it may be profitable to the Church. The God of heaven give you all that blessing of blessings,1 which (if Jerome say true) few men have, that you may transire à deliciis ad delicias, go on from grace to grace, and be a long time happy in this life, and for ever happy in the life to come. London:
He was a complet Diuine, and hath this blessing in the Church, that no mans writings are read of all sorts, and in all countries with greater grace and profite then his. He was peaceable in the Church, patient of wrongs, and free from ambition. For as Ierome said of Nepotian, aurum calcans, schedulas consectabatur: he regarded not his purse, but followed his booke, and as Bernard said, he liued in terra auri sine auro, in a kingdome of gold without gold. An excellent gift he had to define properly, deuide exactly, dispute subtilly, answer directly, speake pithily, and write iudicially: and how he preached, if these Sermons do giue a testimonie, what witnesse had they who often heard him themselues? I haue published of his now two Discourses, and I onely did it, that these his labours might not perish: I haue no benefite by them but exceeding great paines. And since I vnderstand that his other labours are in the hands of his friends, to make benefite ⟨image 9⟩for his children, I will ease my selfe of the like labour, & be a means that they may haue the benefit of the future impressions of this booke: the which, how faithfully I haue published, I appeale to the godly and indifferent Reader, and I hope no honest minded man will be hired to calumniate it. Thus as one desirous to be seruiceable in my calling, profitable to the Church, not forgetfull of my friend, and to testifie the happinesse of your house, which was in your fathers time, and is now (as it is said of Aurelian the Emperors,) Referta piis & Ecclesia Dei, replenished with the godly, and a Church of God, and withall to leaue a monument of my dutie to you all, I haue as you see, published this exposition of seuen Epistles vnder your eight names, nothing doubting but it will be as welcome to you, as by your countenance it may be profitable to the Church. The God of heauen giue you all that blessing of blessings,1 which (if Ierome say true) few men haue, that you may transire à deliciis ad delicias, go on from grace to grace, and be a long time happie in this life, and for euer happie in the life to come. London:
Saint Martins in the fields, from my worshipful friend Master Oldisworth's house,1 by which family (as Paul was by the house of Onesiphorus) in the time of this late (and I wish I may say) the last visitation, I have received no small refreshing. March 12. 1604.
Saint Martins in the fields, from my worshipful friend Master Oldisworths house,1 by which familie (as Paul was by the house of Onesiphorus) in the time of this late (and I wish I may say) the last visitation, I haue receiued no small refreshing. March 12. 1604.
MY purpose in choosing this text, is to speak of the three first Chapters of this book: namely, the seven several Epistles written to the Churches in Asia, which contain sundry uses & instructions fit for our time and age.
MY purpose in choosing this text, is to speake of the three first Chapters of this booke: namely, the seuen seuerall Epistles written to the Churches in Asia, which containe sundrie vses & instructions fit for our time and age.
Before we come to the matter,1 we must consider of one question, which is, whether this present book of the Revelation be canonical or not: for some have heretofore, & some now do call the authority of it in question.2 But we hold, that it is canonical, of equal authority with other canonical Scriptures. Our arguments and reasons be these. The first is, because the doctrine contained in this book is Apostolical, as any which diligently reads the book may perceive. Secondly, because the style and manner of opening and expounding the prophecy contained in it, is Apostolical, that is, plain, simple and easy, if we consider that it is a prophecy. Thirdly, because this book hath been approved generally of all Churches, refused of no one Church in any age since John wrote it: & it was never called into question but of some particular man, never of any whole Church. Fourthly, the things foretold in this book, came to pass as they were foretold. As among the rest (in one for all) may appear, by that sign John saw in the thirteenth Chapter: two beasts came, one out of the sea, the second out of the earth; the ⟨p. 2⟩first signifying the Romaine Empire: the second the Romaine apostatical Church: which both are come to pass in this last age.
Before we come to the matter,1 we must consider of one question, which is, whether this present booke of the Reuelation be canonicall or not: for some haue heretofore, & some now do call the authoritie of it in question.2 But we hold, that it is canonicall, of equall authoritie with other canonicall Scriptures. Our arguments and reasons be these. The first is, because the doctrine contained in this booke is Apostolicall, as anie which diligently reades the booke may perceiue. Secondly, because the style and maner of opening and expounding the prophecie contained in it, is Apostolicall, that is, plaine, simple and easie, if we consider that it is a prophecie. Thirdly, because this booke hath bene approued generally of all Churches, refused of no one Church in any age since Iohn wrote it: & it was neuer called into questiō but of some particular man, neuer of any whole Church. Fourthly, the things foretold in this booke, came to passe as they were foretold. As among the rest (in one for all) may appeare, by that signe Iohn saw in the thirteenth Chapter: two beasts came, one out of the sea, the second out of the earth; the ⟨p. 2⟩first signifying the Romaine Empire: the second the Romaine apostaticall Church: which both are come to passe in this last age.
Now follow the reasons which some allege to prove it not canonical:1 but they be all of no force. First S. John he names him self in this book, where he never named himself once in all his Gospel, no not then when he had just occasion to name him self, but sought to avoid it: therefore they conclude, that it is not his book, but written by some other, and published in his name.
Now follow the reasons which some alleage to proue it not canonicall:1 but they be all of no force. First S. Iohn he names him selfe in this booke, where he neuer named himselfe once in all his Gospell, no not then when he had iust occasion to name him selfe, but sought to auoid it: therefore they conclude, that it is not his booke, but written by some other, and published in his name.
1Reasons why not Canonical answered. 1. Reason.Reasons why not Canonicall answered. 1. Reason.
The reason is not good.1 For there is great difference between an history and a prophecy. S. John in his history doth not name himself; for there is no necessary reason, why one in an history of another man should name himself. But in a prophecy, as this book is, it is more requisite he should mention his own name. And so did other Prophets, as Jeremiah mentioneth his name in his book at least an hundred times: so Isaiah and Daniel in every Chapter mention their names. Then seeing they do it so often, it is no marvel if S. John in his book repeat his name: yet he doth it but five times in the whole book.
The reason is not good.1 For there is great difference betweene an historie and a prophecie. S. Iohn in his historie doth not name himselfe; for there is no necessarie reason, why one in an historie of another man should name himself. But in a prophecie, as this booke is, it is more requisite he should mention his owne name. And so did other Prophets, as Ieremiah mentioneth his name in his booke at least an hundred times: so Esay and Daniel in euerie Chapter mention their names. Then seeing they do it so often, it is no maruell if S. Iohn in his booke repeate his name: yet he doth it but fiue times in the whole booke.
dung in regard of Christ. For haue him and haue all things, want him and want all things: he is in, at, and after death aduantage. I come to the last, it is profitable to repent: for if we
perish we shall vnlesse we repent: but blessed shall we be if we do repent. But manum de tabula Magister adest: this discourse following will teach vs these things: and it am I bold to present to your Worships.
that parents were not blessed, vnlesse they were after their death blessed in their children. And surely it is no small part of a fathers blessednesse, to see his children like to flourish when he is gone. Nay of all monuments that parents can leaue behind them, there is none (as one saith) like to a vertuous sonne. But all parents are not so blessed.
that he was a Christian then a king; considering that he must lose the one, he could not lose the other. Now as to one of you I am bounden in particular,
Hierome reporteth of Ambrose, and Bernard of himselfe, he did either reade, or meditate, or pray, or conferre, or counsell, or comfort, or write, or preach. And thus (as the
Embleme is of a faithfull Teacher) he, like a waxe candle, in giuing light to others, in a short time extinguished himselfe. Yet in this short time of his, what art was he not a maister of? what vertue was he not endued with?
cAuthor vitae Ber. lib. 2. cap. 4. & 7.Autor vitae Ber. lib. 2. cap. 4. & 7.
