A09442:269
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.
Which is, 1was, and is to come. These words were expounded in the fourth verse, where the very same are affirmed of the Father. The sense is, that Christ is a substance and essence, or being, subsisting in, by, and from himself, and such a substance shall be for ever.
Which is, 1was, and is to come. These words were expounded in the fourth verse, where the very same are affirmed of the Father. The sense is, that Christ is a substance and essence, or being, subsisting in, by, and from himselfe, and such a substance shall be for euer.
- 12. Point.
Hence we learn two things:1 first, that the second person in the Trinity is consubstantial with the Father, of one and the same substance and nature with him. And the reason is, because there can be but one only substance, essence, and being, which can be in and by it self, and from it self alone: there cannot be two or moe, but only one. As there cannot be two eternals, or two infinites, two omnipotents and absolute Lords which have nothing one of another. Now in the fourth verse it is said of the Father, that he is a substance of, in, by, and from himself alone: and here of the Son is rehearsed the same. Then they, seeing ⟨p. 62⟩there can be but one such essence, must needs be all one: and the Son must needs be the same substance, nature, and essence with the Father: not like him, or diverse from him, but the self same in substance and nature: that is, their Godhead is consubstantial, &c. They be indeed two distinct persons, yet but one substance and divine essence in the Godhead, which S. John intimates, affirming the same words of both.