A09442:265
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.
Seeing Christ gives a being to all things,1 then we when we are to begin any business in word or deed, we must begin it with invocation on the name of Christ: for Christ he gives the beginning and proceeding to all things. Then we which have our beginnings of him, must not dare to begin anything without invocation on his name.
Seeing Christ giues a being to all things,1 then we when we are to beginne any businesse in word or deed, we must begin it with inuocation on the name of Christ: for Christ he giues the beginning and proceeding to all things. Then we which haue our beginnings of him, must not dare to begin anything without inuocation on his name.
- 1Use 1.Vse 1.
Secondly, the same Christ he is the end of all things for two causes: first, because he is the last of all things, and after him is nothing in subsisting and being: nay if all creatures were left to themselves, they would all come to nothing: and yet though all should come to nothing, Christ would remain the same he was for ever: namely, the eternal Son and word of the Father. In that some creatures are become eternal, this is not of themselves, but by Christ, he gives them eternal being and durance, and if they were left to themselves, they would come to nothing as well as others.
Secondly, the same Christ he is the end of all things for two causes: first, because he is the last of all things, and after him is nothing in subsisting and being: nay if all creatures were left to themselues, they would all come to nothing: and yet though all should come to nothing, Christ would remaine the same he was for euer: namely, the eternall Sonne and word of the Father. In that some creatures are become eternall, this is not of themselues, but by Christ, he giues them eternall being and durance, and if they were left to themselues, they would come to nothing as well as others.