A09442:87
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.
Secondly, here followeth the right manner and way of hearing and reading the Scriptures, which stands in two things. First, we must set down a certain end why we read the Scriptures, which is, that we may attain to happiness, fellowship with God, and life everlasting. And when this takes place: that we set down this end, that we read and hear them with care and conscience to practise them. Secondly, we must keep them, remember the things we read or hear. And this second point is principal, to hear and to read so, as we keep those things we hear or read: and so as we make observation of that we ⟨p. 17⟩hear; so the words import. Here we see the cause, why we hear and read the word daily, yet no profit comes thereby: the cause is, because we be only hearers, we keep it not to make use of it in our lives.
Secondly, here followeth the right manner and way of hearing and reading the Scriptures, which stands in two things. First, we must set downe a certaine end why we reade the Scriptures, which is, that we may attaine to happinesse, fellowship with God, and life euerlasting. And when this takes place: that we set downe this end, that we reade and heare them with care and conscience to practise them. Secondly, we must keepe thē, remember the things we reade or heare. And this second point is principall, to heare and to reade so, as we keepe those things we heare or reade: and so as we make obseruation of that we ⟨p. 17⟩heare; so the words import. Here we see the cause, why we heare and reade the word dayly, yet no profite comes thereby: the cause is, because we be onely hearers, we keepe it not to make vse of it in our liues.
That we may keep the word which we hear or read, it is so commended to us in many places. Luke 2. 19. Mary is said to keep and to ponder all these things in her heart.