A09442:301
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.
When we are oppressed and persecuted by tyrants for Christs sake,1 we must make no resistance, offer no violence, but suffer all things without resisting, for the Christians weapons are only prayers and tears:2 and S. John often in this book addeth after the foretelling of persecution, Here is the patience of Saints, showing that must be the complete armour against all out enemies.
When we are oppressed and persecuted by tyrants for Christs sake,1 we must make no resistance, offer no violence, but suffer all things without resisting, for the Christians weapons are onely prayers and teares:2 and S. Iohn often in this booke addeth after the foretelling of persecution, Here is the patience of Saints, shewing that must be the complet armour against all out enemies.
- 1Doctr. 2.
- 2Arma Christianorum, preces & lachrimae.
Seeing he came into this Island not of his own accord,1 but by violence and constraint, he thought it not a good and happy kind of life. For if he had come into this place, being little or not inhabited, he could not do this duty of his Apostleship: he could not have founded the Church. This then confuteth the Monkish life, which is no life of holy perfection, (as they call it) but of great superstition. S. John would not have left all company of men, but that he was compelled to leave them: then the life of those which voluntarily leave all company of men, living in cloisters and secret places, cannot be a life of perfection, but of all imperfection: man is borne to do good to others.