A09442:54
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.
Men will object again, If things come to pass by necessity, then it is in vain to use any means, as to hear the word, receive the sacraments: for Gods will must come to pass, do we what we will do. Answer. These men must consider, that as God hath appointed what things must come to pass, so he hath appointed the means how they must come to pass. Then seeing the Lord hath appointed as well the means as the end, we should by this necessity rather be induced to use the means, then not to use them.
Men will obiect againe, If things come to passe by necessitie, then it is in vaine to vse anie meanes, as to heare the word, receiue the sacraments: for Gods will must come to passe, do we what we will do. Answer. These men must consider, that as God hath appointed what things must come to passe, so he hath appointed the meanes how they must come to passe. Then seeing the Lord hath appointed as well the meanes as the ende, we should by this necessitie rather be induced to vse the meanes, then not to vse them.
To make this more plain: we must know, there is a double necessity; one is absolute, another is but in part. I call that absolute necessity, which can not be otherwise possibly. As that God lives, it cannot be otherwise; he is omnipotent, he cannot but be so. There is a necessity which is not absolute but in part: as when any thing done is necessary, because it depends on necessary causes. As fire to burn, this is not absolutely necessary, but in part, because it depends on that order which God set in things in the creation. It is not absolute: for if God should change that order in the creation, then it may be fire should ⟨p. 10⟩cease to burn,1 as it did in the three children in the oven.
To make this more plaine: we must know, there is a double necessitie; one is absolute, another is but in part. I call that absolute necessitie, which can not be otherwise possibly. As that God liues, it cannot be otherwise; he is omnipotent, he cannot but be so. There is a necessitie which is not absolute but in part: as when anie thing done is necessarie, because it depends on necessarie causes. As fire to burne, this is not absolutely necessarie, but in part, because it depends on that order which God set in things in the creation. It is not absolute: for if God should change that order in the creation, then it may be fire should