A09442:314
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.
The cause why men are cast into trances in receiving any visions, is, that (as S. John here) they might know, that the things delivered were not invented of themselves, but given of God. For in John, his body and all his senses were benumbed; he neither heard, saw, nor felt, but they were asleep, and therefore the vision must needs be from God.
The cause why men are cast into trances in receiuing any visions, is, that (as S. Iohn here) they might know, that the things deliuered were not inuented of themselues, but giuen of God. For in Iohn, his bodie and all his senses were benummed; he neither heard, saw, nor felt, but they were asleepe, and therefore the vision must needes be from God.
Secondly, that they might take the deeper impression in his and their mind: for when the mind is freed from fellowship with the body, not hindered by any fantasies of the senses, they being all asleep and quiet, then the mind hath best opportunity to attend and mark, to know and understand, and also to imprint deeper in memory things revealed.
Secondly, that they might take the deeper impression in his and their mind: for when the mind is freed from fellowship with the bodie, not hindered by any fantasies of the senses, they being all asleepe and quiet, then the mind hath best oportunitie to attend and marke, to know and vnderstand, and also to imprint deeper in memorie things reuealed.
Here we see the great care of God,1 who would not have his children to receive these visions by senses imperfectly: but that they might throughly understand, know, believe, and carry them away in faithful memory, he delivered them in ecstasies and trances, the mind then being no whit hindered with fellowship of the body, but freed from the same. The like care had he of his Prophets: that they might certainly know, constantly believe, and faithfully remember those visions, he would not have their minds troubled with the fellowship of the body, or of the senses inward or outward.