Dedication: TO THE RIGHT WORSHIPfull Sir Edward Montagu, Sir Walter Montagu, Sir Henry Montagu, and…, A godly and learned exposition or commentary upon the three first chapters of the… (William Perkins, 1606) | AskReformation
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A godly and learned exposition or commentary upon the three first chapters of the…A godly and learned exposition or commentarie vpon the three first chapters of the…
A godly and learned exposition or commentary upon the three first chapters of the Revelation. Preached in Cambridge by that reverend and judicious divine, master William Perkins, Ann. Dom. 1595. First published for the benefit of Gods Church, by Robert Hill, Bachelor of DivinityA godly and learned exposition or commentarie vpon the three first chapters of the Reuelation. Preached in Cambridge by that reuerend and judicious diuine, maister William Perkins, Ann. Dom. 1595. First published for the benefit of Gods Church, by Robert Hill, Bachelor of Diuinitie
William Perkins 1558–1602London: printed by Adam Islip for Cuthbert Burbie, 1606
[14], 218 [i.e. 212], [8] p. · 182k words · STC 19732 · ESTC S114701
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.
These Churches were then like iDavids Worthies, excellent above all the Churches of the world: but because they lost their first klove, lwere not faithful to the death, mmaintained the doctrine of Balaam, nsuffered women to teach, obare a name only to live, phad but a little strength, qwere neither hot nor cold, and rrepented not as they should have done, of all their sins, they are reprehended by John, threatened by Christ, and the Candlestick of the Gospel is now taken away from them. Jam seges est ubi Troia fuit: Now Mahomet rageth, where Messiah did reign. Are they reprehended? let us hearken: are they threatened? let us fear: are they fallen? let us labour to continue. From Johns reprehension we see, that (as one said) hereof our Elders have complained, hereof do we complain, 10and hereof they which live after us will complain, that men wax worse, and live not according to the doctrine of Gods word. From Christs threatening we see, that God is merciful, swho first offereth peace before he fight against us, that we being forewarned, might be forearmed. And by the woeful downfall of these seven Churches, let tus that stand take heed that we fall not: for if God spared not the
Colossae, Hierapolis, and Laodicea, who rejected Paul, and these Asian Churches who did not grow in righteousness as they did in riches, how shall we escape
not harden our hearts, but regard the time of our present visitation. As the day openeth and shutteth with the Sun, so salvation openeth and shutteth with the Gospel.
He that laboureth in Summer is the son of wisdom, but he that sleepeth in harvest is the son of confusion.
These Churches were then like iDauids Worthies, excellent aboue all the Churches of the world: but because they lost their first kloue, lwere not faithfull to the death, mmaintained the doctrine of Balaam, nsuffered women to teach, obare a name onely to liue, phad but a little strength, qwere neither hote nor cold, and rrepented not as they should haue done, of all their sinnes, they are reprehended by Iohn, threatened by Christ, and the Candlesticke of the Gospell is now taken away from them. Iam seges est vbi Troia fuit: Now Mahomet rageth, where Messiah did raigne. Are they reprehended? let vs hearken: are they threatened? let vs feare: are they fallen? let vs labour to continue. From Iohns reprehension we see, that (as one said) hereof our Elders haue complained, hereof doe we complaine, 10and hereof they which liue after vs will complaine, that men waxe worse, and liue not according to the doctrine of Gods word. From Christs threatning we see, that God is mercifull, swho first offereth peace before he fight against vs, that we being forewarned, might be forearmed. And by the wofull downefall of these seuen Churches, let tvs that stand take heed that we fall not: for if God spared not the uold world who despised Noah, the Sodomites who vexed Lot, wIerusalem which abused the Prophets, xColossa, Hierapolis, and Laodicea, who reiected Paule, and these Asian Churches who did not grow in righteousnesse as they did in riches, how shall wee escape yif we neglect so great saluation? and for this cause these Sermons are most worthie to be considered of in this present age. O then let vs now zconsider this season: aredeeme the oportunitie, bnot harden our hearts, but regard the time of our present visitation. As the day openeth and shutteth with the Sunne, so saluation openeth and shutteth with the Gospell. cWhilest it is called to day let vs heare his voice: dHe that laboureth in Summer is the sonne of wisedome, but he that sleepeth in haruest is the sonne of confusion.
All things in the world do take their time, the bird to build her nest, the husbandman to sow his seed, the mariner to go to sea, the gardener to set his trees, the sick patient to take physic, the cook to season meats, and the dresser of the vineyard to gather his fruit. It will be too late to build in Summer, to ⟨image 5⟩sow in harvest, to go to sea when the ship is launched, to transplant trees when they are old, to take physic when we are dying, to season meats when they are unsavoury, and when winter is come to gather fruit. The afive foolish virgins came too late, Dives bin hell repenteth too late, the time present is only ours.3 Is the fig-tree fruitless? it shall hear that sentence, cNever fruit grow on thee any more. dGet thee then righteousness before thou come to judgement: use Physic before thou be sick, and whilst thou mayest yet sin, show thy conversion, as the wise man exhorteth every man. But alas, whereunto shall I liken this generation? We are like the Ephesians, we have elost our first love; or the Laodiceans, we are fneither hot nor cold: or the twilight, neither day nor night: or the Autumn, neither fair nor foul: or one sick of an ague, one day well, another ill: or a man in a Lethargy, neither alive nor dead: or Hermaphroditus, neither male nor female: or to those creatures called [Greek or Hebrew], which live in water or on land: or the Lioness, which the oftener she breedeth, the fewer cubs she beareth: or the Mariner, who is only good in a storm: or the Marigold, that shutteth and openeth with the Sun: or the Mermaids, which are half flesh, half fish. I would to God we were either hot or cold: that as the hottest regions bring forth sweetest spices, so most zealous people might be most fruitful in good works: that as the Sun in the heaven is swiftest at her setting, so the sons of God might be best at their ending. But is it so? no: the more we are taught, the more ignorant are many; and the older we are, the colder in religion. We have indeed many of us, as it was said of Aristogiton, Martem, or rather religionem in lingua, religion in tongue: but when trial is made of us, every gPhoc•on can espy our halting: and then with hArchilochus we think it better clypeum abiicere quàm interire, even to cast off all religion, than to undergo the least disgrace for religion.
All things in the world doe take their time, the bird to build her neast, the husbandman to sow his seed, the mariner to goe to sea, the gardener to set his trees, the sicke patient to take physicke, the cooke to season meats, and the dresser of the vineyard to gather his fruit. It will bee too late to build in Summer, to ⟨image 5⟩sow in haruest, to go to sea when the ship is launched, to transplant trees when they are old, to take physicke when we are dying, to season meates when they are vnsauorie, and when winter is come to gather fruit. The afiue foolish virgines came too late, Diues bin hell repenteth too late, the time present is onely ours.3 Is the figge-tree fruitlesse? it shall heare that sentence, cNeuer fruit grow on thee any more. dGet thee then righteousnesse before thou come to iudgement: vse Physicke before thou be sicke, and whilest thou maiest yet sinne, shew thy conuersion, as the wise man exhorteth euery man. But alas, whereunto shall I liken this generation? We are like the Ephesians, wee haue elost our first loue; or the Laodiceans, we are fneither hote nor cold: or the twilight, neither day nor night: or the Autumne, neither faire nor foule: or one sicke of an ague, one day well, another ill: or a man in a Lethargie, neither aliue nor dead: or Hermaphroditus, neither male nor female: or to those creatures called 〈non-Latin alphabet〉, which liue in water or on land: or the Lionesse, which the oftener shee breedeth, the fewer cubs she beareth: or the Mariner, who is onely good in a storme: or the Marigold, that shutteth and openeth with the Sunne: or the Mermaids, which are halfe flesh, halfe fish. I would to God wee were either hote or cold: that as the hotest regions bring foorth sweetest spices, so most zealous people might be most fruitfull in good workes: that as the Sunne in the heauen is swiftest at her setting, so the sonnes of God might bee best at their ending. But is it so? no: the more wee are taught, the more ignorant are many; and the older we are, the colder in religion. We haue indeed many of vs, as it was said of Aristogiton, Martem, or rather religionem in lingua, religion in tongue: but when triall is made of vs, euery
iThe Moon desiring to be apparelled as the rest of the Planets, answer was made her, That her diverse changes could admit no kind of habit: and we desiring to be attired with the robes of Christians, it is to be feared, that since we tread knot the Moon under our feet, we shall never be clothed as the Church was, with the lSun. mWho is wise, and he shall understand these things; and prudent, and he shall know them. Let us therefore labour to ngrow in grace, to abound in knowledge, to be full of good works, and to overcome all the underminers of our future salvation. Then shall we oeat of the tree of life, not be hurt of the second death, taste of the hidden Manna, have power over nations, be clothed in white, made pillars in Gods temple, and sit with Christ Jesus in the throne of his father. And though the pson of Ishai cannot make us Captains of thousands, yet that Son of David will qmake us the sons of God. That we may do so, we must believe the Gospel, put on Christ Jesus, and be renewed by repentance; The first is necessary, the second comely, the third profitable. To come to the first; it is necessary we should believe: for he that rbelieveth not, is condemned already, he is condemned in the counsel of God, in the ministry of the word, and in his own conscience, & he shall be condemned in the day of judgement; for sthe wrath of God abideth upon him. The more I consider the fruits of faith, the more I see the necessity of faith. tThrough it we are saved: uby it we are justified: win it we live. We are saved from Satan, justified before God, & live in the Church. In the Church? nay, by it we live in heaven: for xhe that believeth in the Son of God, hath everlasting life. Faith is that which ypurifieth the heart, maketh the whole man to zrun the ways of Gods commandments, ⟨image 5⟩agiveth entrance to grace, baccess to God in prayer, cmade the Elders well reported of, and each Christian to dstand to the profession of Christ. It is that ehand by which we must apprehend Christ: that fshield by which we resist all the fiery darts of the devil: and that gmeans by which we do good to others. hBy faith we receive the spirit: iare members of Christ: kwe are risen with him: lhe dwelleth in our hearts: mwe feed on him continually: nresist Satan: oare the children of God: pand the word which we hear becometh profitable. And what shall I say?
iThe Moone desiring to be apparelled as the rest of the Planets, answer was made her, That her diuerse chaunges could admit no kind of habite: and we desiring to be attired with the robes of Christians, it is to bee feared, that since we tread knot the Moon vnder our feet, we shal neuer be clothed as the Church was, with the lSunne. mWho is wise, and he shall vnderstand these things; and prudent, and he shall know them. Let vs therefore labor to ngrow in grace, to abound in knowledge, to be full of good works, and to ouercome all the vnderminers of our future saluation. Then shall we oeat of the tree of life, not be hurt of the second death, tast of the hidden Manna, haue power ouer nations, bee clothed in white, made pillars in Gods temple, and sit with Christ Iesus in the throne of his father. And though the psonne of Ishai cannot make vs Captaines of thousands, yet that Sonne of Dauid will qmake vs the sonnes of God. That we may doe so, we must beleeue the Gospell, put on Christ Iesus, and bee renewed by repentance; The first is necessarie, the second comely, the third profitable. To come to the first; it is necessarie we should beleeue: for hee that rbeleeueth not, is condemned alreadie, he is condemned in the counsell of God, in the ministery of the word, and in his owne conscience, & he shall be condemned in the day of iudgement; for sthe wrath of God abideth vpon him. The more I consider the fruits of faith, the more I see the necessitie of faith. tThrough it we are saued: uby it we are iustified: w
iTreatise of Apostasy, cap. 2.Treatise of Apostacie, cap. 2.
faith is of such a quality, that it quniteth us to Christ, rmaketh us certain of our salvation, sbold in our profession, ministereth ttrue joy, ugiveth temporal blessings, wsanctifieth our gifts, and maketh us refuse the xpleasures of this present world. In a word, no sin can condemn him who hath this true faith, and no virtue can save him who wanteth it.
faith is of such a qualitie, that it qvniteth vs to Christ, rmaketh vs certaine of our saluation, sbold in our profession, ministreth ttrue ioy, ugiueth temporall blessings, wsanctifieth our gifts, and maketh vs refuse the xpleasures of this present world. In a word, no sinne can condemne him who hath this true faith, and no vertue can saue him who wanteth it.
To come to the second, which is Christ, the object of faith. The most comely garment that ever we can wear, it is to be covered with the yrobes of Christs righteousness. zJacob was blessed by Esau's garments; and we are blessed by Christs garments. What we see through a green glass, seemeth all to be green: and what God seeth through Christ it is all amiable. We must put on this apparel, not as the Church in the Canticles: aI have put off my clothes, how shall I put them on again? or as a gown, that we cast off when we come to our home: but we must so put him on, that we never put him off again. We must put him on by imputation, imitation, infusion, and profession: by imputation of his righteousness, imitation of his virtues, infusion of his spirit, and profession of his name. Thus we must labour to get Christ: for what though a man could command the earth with Alexander, the bsea with Moses, the cfire with Elijah, and the dSun with Joshua? What though he were as rich as eSolomon, as wise as fAhithophel, as strong as gSampson, as swift as hAhimaaz, as beautiful as iAbsalom, as fortunate as kMetellus, and descended as lPaul was of the blood royal of Princes, yet having not Christ he hath nothing. Yea say a man had the abstinence of Aristides, the innocency of Phocion, the holiness of Socrates, the alms deeds of Cimon, the moderation of Camillus, the honesty, justice, and faithfulness of both Catos, all these out of Christ, were but msplendida peccata, and to be esteemed as ndung, in regard of Christ. For have him and have all things, want him and want all things: he is in, at, and after death advantage. I come to the last, it is profitable to repent: for if we oturn to the Lord, he will turn to us: and that we may turn, consider his pmercies in forgiving, his qbenefits in giving, his rpatience in forbearing, and his sjudgements in punishing. tThe word preached, usins committed, and that wfew shall be saved: xthe shortness of life, ythe uncertainty of life, zand the certainty of death: athe joys of heaven, bthe torments of hell, the ccomfort of the elect, and that else we can have no dcomfort in death: epray we cannot unless we repent, and fperish we shall unless we repent: but blessed shall we be if we do repent. But manum de tabula Magister addest: this discourse following will teach us these things: and it am I bold to present to your worships.
To come to the second, which is Christ, the obiect of faith. The most comely garment that euer we can weare, it is to be couered with the yrobes of Christs righteousnesse. zIacob was blessed by Esaus garments; and we are blessed by Christs garments. What wee see through a greene glasse, seemeth all to be greene: and what God seeth through Christ it is all amiable. We must put on this apparell, not as the Church in the Canticles: aI haue put off my clothes, how shall I put them on againe? or as a gowne, that wee cast off when we come to our home: but we must so put him on, that we neuer put him off againe. Wee must put him on by imputation, imitation, infusion, and profession: by imputation of his righteousnesse, imitation of his vertues, infusion of his spirit, and profession of his name. Thus we must labour to get Christ: for what though a man could command the earth with Alexander, the bsea with Moses, the cfire with Eliah, and the dSunne with Iosuah? What though he were as rich as eSalomon, as wise as fAchitophel, as strong as gSampson, as swift as hAhimaaz, as beautifull as iAbsolon, as fortunate as kMetellus, and descended as lPaul was of the bloud royall of Princes, yet hauing not Christ hee hath nothing. Yea say a man had the abstinence of Aristydes, the innocencie of Phocion, the holinesse of Socrates, the almes deedes of Cimon, the moderation of Camillus, the honestie, iustice, and faithfulnesse of both Catoes, all these out of Christ, were but
John sent his Revelation to many Churches; and I present his Epistles to many worthy personages: and to whom may I better present them then to you. John was a Disciple full of love, and you are brethren full of love. The Preacher of these Lectures was well known to many, but to none better than to many of you, especially to those who were in my time worthy members of that most worthy gCollege with him. And the rather I do it, that times to come may rejoice in the ⟨image 6⟩Lord, that from one honourable root have issued so many profitable branches to the Church. You are six brethren as pillars of your house, there were three sisters as fruitful vines of the same: one is not, but is with the Lord, and her I knew a Lady of admirable virtues:2 the other two are, and long may they be so. You are all brethren by nature of one venture, nation of one country, grace of one spirit, affection of one heart, fortune in great favour, and of one hope by your holy behaviour. And aconcerning brotherly love, I need not to write unto you: for you are taught of God to love one another. Your bScilurus at his death need not to teach you concord, by giving to each of you a sheaf of arrows, which cannot well be broken whilst they are conjoined: for you by your amity make your selves invincible. Ifc Chilo the Lacedaemonian died for joy to see one son crowned at Olympus, and dDiagoras Rhodius did the like, when his three children got the garland at a wrestling: and eJacob so rejoiced to hear of his son Joseph, to be advanced greatly in the kingdom of Egypt: how might that happy father of yours rejoice, to see at one time, one son sitting as high Sheriff of the shire, another preaching before the Judges of Assize, and the third pleading as Councillor at the bar, and all the rest of great expectation in the kingdom? Thus fwise sons are a joy to their parents, and all may gbehold how good and comely a thing it is for brethren to dwell together in unity. Aristotle could say, that parents were not blessed, unless they were after their death blessed in their children.10 And surely it is no small part of a fathers blessedness, to see his children like to flourish when he is gone. Nay of all monuments that parents can leave behind them, there is none (as one saith) like to a virtuous son. But all parents are not to be blessed.h
Iohn sent his Reuelation to manie Churches; and I present his Epistles to manie worthie personages: and to whom may I better present them then to you. Iohn was a Disciple full of loue, and you are brethren full of loue. The Preacher of these Lectures was well knowne to manie, but to none better than to many of you, especially to those who were in my time worthie members of that most worthie gColledge with him. And the rather I do it, that times to come may reioyce in the ⟨image 6⟩Lord, that from one honourable roote haue issued so manie profitable branches to the Church. You are six brethren as pillars of your house, there were three sisters as fruitfull vines of the same: one is not, but is with the Lord, and her I knew a Ladie of admirable vertues:2 the other two are, and long may they be so. You are all brethren by nature of one venter, nation of one country, grace of one spirit, affection of one heart, fortune in great fauor, and of one hope by your holy behauiour. And aconcerning brotherly loue, I need not to write vnto you: for you are taught of God to loue one another. Your bScilurus at his death need not to teach you concord, by giuing to each of you a sheafe of arrowes, which cannot well bee broken whilst they are conioyned: for you by your amitie make your selues inuincible. Ifc Chilo the Lacedemonian died for ioy to see one sonne crowned at Olympus, and dDiagoras Rhodius did the like, when his three children got the garland at a wrestling: and eIacob so reioyced to heare of his sonne Ioseph, to bee aduanced greatly in the kingdome of Aegypt: how might that happie father of yours reioyce, to see at one time, one son sitting as high Sheriffe of the shire, another preaching before the Iudges of Assize, and the third pleading as Councellor at the barre, and all the rest of great expectation in the kingdome? Thus fwise sons are a ioy to their parents, and all may g
gChrists college.Christs colledge.
2[Greek or Hebrew] Alexander. The Lady Wray.〈non-Latin alphabet〉 Ale•a•der. The Lady Wray.
Adams two sons could not agree in one field, iAbraham's in one house, kIsaaks in one womb,l Davids in one palace, nor mtwo brethren in the division of an inheritance. And though concord amongst brethren (especially such as divide the inheritance) be very rare, yet do you, even in this, most comfortably agree. You are not as Simeon & Levi, Romulus and Remus, Eteocles and Polynices, Atreus & Thyestes, Aeta and Perseus: but as Castor and Pollux, David and Jonathan, Joseph and Benjamin; and (as a true friend is described to be)n one soul in two bodies: It seemeth that as Agrippa the brother of Augustus was beholding to Sallust for that one sentence, Small things increase by concord, but perish through discord: so you have all learned the same lesson, as being persuaded, that as the members of a body being once dismembered, they cannot possibly be joined again: so if natural brethren be once unnaturally disjoined, no glue will conjoin them fast again. It were infinite to show examples of brotherly love and hatred,o and others have eased me of this pains. Now that good God, who hath brought you from one root, placed you in one country, advanced you to like credit, and given you one heart, give you also one inheritance in the kingdom of heaven. Thus right worshipful, I am bold to speak unto you, and the world knoweth I speak the truth, and the Lord knoweth I desire not to flatter. Go on therefore I beseech you, continue in love, be settled in the truth, and labour to honour him who thus honoureth you. Be not carried away with the pshow of this world, but think religion the best nobility, and that as qPrudentius sayd:
Generosa Christi secta nobilitat viros,
Cui quisquis seruit, ille verè est nobilis.
He noble is that comes of Christ his race:
Who serves this Lord, he surely is not base.
⟨image 6⟩And this made Theodosius more to thank God,9 that he was a Christian than a king; considering that he must lose the one, he could not lose the other. Now as to one of you I am bounden in particular, and by him, being a Minister, the despised ministry is not a little graced: •o for him I pray,10 that he may be an aAbraham to our Abimelech, a bNathan to our David, a cJehoida to our Joash, dan Ebedmelech to Jeremiah, an eElisha to the widow of this Prophet deceased, a light in the Court, a trumpet in the Church, and that fAhashuerosh may long hold out his golden Sceptre unto him:
Adams two sonnes could not agree in one field, iAbrahams in one house, kIsaaks in one wombe,l Dauids in one pallace, nor mtwo brethren in the diuision of an inheritance. And though concord amongst brethren (especially such as deuide the inheritance) be very rare, yet do you, euen in this, most comfortably agree. You are not as Simeon & Leui, Romulus and Remus, Eteocles and Polynices, Atreus & Thyestes, Aeta and Perseus: but as Castor and Pollux, Dauid and Ionathan, Ioseph and Beniamin; and (as a true friend is described to be)n one soule in two bodies: It seemeth that as Agrippa the brother of Augustus was beholding to Salust for that one sentence, Small things increase by concord, but perish through discord: so you haue all learned the same lesson, as being persuaded, that as the members of a body being once dismembred, they cannot possibly be ioyned againe: so if naturall brethren be once vnnaturally disioyned, no glue will conioyne them fast againe. It were infinit to shew examples of brotherly loue and hatred,o and othe•s haue eased me of this paines. Now that good God, who hath brought you from one roote, placed you in one countrey, aduanced you to like credit, and giuen you one heart, giue you also one inheritance in the kingdome of heauen. Thus right worshipfull, I am bold to speake vnto you, and the world knoweth I speake the truth, and the Lord knoweth I desire not to flatter. Go on therefore I beseech you, continue in loue, bee setled in the truth, and labour to honour him who thus honoreth you. Be not caried away with the pshew of this world, but thinke religion the best nobilitie, and that as qPrudentius sayd:
Generosa Christi secta nobilitat viros,
Cui quisquis seruit, ille verè est nobilis.
He noble is that comes of Christ his race:
Who serues this Lord, he surely is not base.
⟨image 6⟩And this made Theodosius more to thanke God,
that by his means ggreat men may not want such as will tell them the truth: no hearthly Alexander accounted a son of Jupiter, and that no man may be more respected than a good iPastor: and that he may ever remember that saying of wise Solomon: kHe that loveth pureness of heart, for the grace of his lips the King shall be his friend. His Cyrus will not be spoken to verbis bissinis in silken words, to his Alexander he needeth not speak [Greek or Hebrew], either sweet words or no words. For if one Antiochus might be surnamed holy, and another good Prince called the Good King: much more may he, whose religious knowledge surpasseth all the Princes that have been of this nation: and whose humility is such, that he will have his son to remember, lthat he differeth not in stuff, but in use from the rest of his people, and that by Gods ordinance. I am the bolder for that one to make choice of all in the dedication of this book: no man knew, loved, conversed with, and respected this Author more than he. He resorted to him in his health, visited him in sickness, and preached a learned Sermon for him at his death. Concerning this author, as he said of Carthage, I had rather be silent then say little, and his worthy labours do speak enough for him, by name that his mPosthume, dedicated to his excellent Majesty, by nan excellent Divine. In a word therefore, whatsoever this man did, he desired to profit others by it: he thought (as it is written oof Bernard in his life) that he was not his own man, but deputed to the service of others. He was never idle, but as pHierome reporteth of Ambrose, and Bernard of himself, he did either read, or meditate, or pray, or confer, or counsel, or comfort, or write, or preach. And thus (as the qEmblem is of a faithful Teacher) he, like a wax candle, in giving light to others, in a short time extinguished himself. Yet in this short time of his, what art was he not master of? what virtue was he not endued with? He was a complete Divine, and hath his blessings in the Church, that no mans writings are read of all sorts, and in all countries with greater grace and profit than his. He was peaceable in the Church, patient of wrongs, and free from ambition. For as Jerome said of Nepotian, Aurum calcans, schedules consectabatur:
that by his meanes ggreat men may not want such as will tell them the truth: no hearthly Alexander accounted a sonne of Iupiter, and that no man may be more respected than a good iPastor: and that he may euer remember that saying of wise Salomon: kHe that loueth purenesse of heart, for the grace of his lips the King shall be his friend. His Cyrus will not be spoken to verbis bissinis in silken words, to his Alexander he needeth not speake 〈non-Latin alphabet〉, either sweet words or no words. For if one Antiochus might bee surnamed holy, and another good Prince called the Good King: much more may he, whose religious knowledge surpasseth all the Princes that haue beene of this nation: and whose humilitie is such, that hee will haue his sonne to remember, lthat hee differeth not in stuffe, but in vse from the rest of his people, and that by Gods ordinance. I am the bolder for that one to make choyce of all in the dedication of this booke: no man knew, loued, conuersed with, and respected this Author more than he. He resorted to him in his health, visited him in sicknesse, and preached a learned Sermon for him at his death. Concerning this author, as he sayd of Carthage, I had rather bee silent then say little, and his worthie labours doe speake enough for him, by name that his mPosthume, dedicated to his excellent Maiestie, by nan excellent Diuine. In a word therefore, whatsoeuer this man did, he desired to profit others by it: he thought (as it is written oof Bernard in his life) that hee was not his owne man, but deputed to the seruice of others. He was neuer idle, but as pHierome reporteth of Ambrose, and Bernard of himselfe, he did either reade, or meditate, or pray, or conferre, or counsel, or comfort, or write, or preach. And thus (as the q
g[…] regis, deest regibus qu• verum dicat.〈…〉 regis, deest regibus qu• verum dicat.
hPlu. in vit• Alex. reports, that Jupiters Priests called Alexander by the name of Jupiters sonne.Plu. in vit• Alex. reports, that Iupiters Priests called Alexander by the name of Iupiters sonne.
i[Greek or Hebrew]. pag. 42.〈non-Latin alphabet〉. pag. 42.
he regarded not his purse, but followed his book, and as Bernard said, he lived in terra auri sine auro, in a kingdom of gold without gold. An excellent gift he had to define properly, divide exactly, dispute subtly, answer directly, speak pithily, and write judicially: and how he preached, if these Sermons do give a testimony, what witness had they who often heard him themselves? I have published of his now two Discourses, and I only did it, that these his labours might not perish: I have no benefit by them, but exceeding great pains. And since I understand that his other labours are in the hands of his friends, to make benefit for his children, I will ease my self of the like labour, and be a means that they may have the benefit of the future impressions of this book: the which, how faithfully I have published, I appeal to the godly and indifferent Reader, and I hope no honest minded ⟨image 7⟩man will be hired to calumniate it. Thus as one desirous to be serviceable in my calling, profitable to the Church, not forgetful of my friend, and to testify the happiness of your house, which was in your fathers time, and is now (as it is said of Aurelian the Emperors,) Refertapi•s & Ecclesia Dei, replenished with the godly, and a Church of God, and withal to leave a monument of my duty to you all, I have as you see, published this exposition of seven Epistles under your eight names, nothing doubting but it will be as welcome to you, as by your countenance it may be profitable to the Church. The God of heaven give you all that blessing of blessings,1 which (if Jerome say true) few men have, that you may transire à deliciis ad dilicias, go on from grace to grace, and be a long time happy in this life, and ever for happy in the life to come. London: Saint Martins in the fields, from my worshipful friend Master Oldisworth's house,2 by which family (as Paul was by the house of Onesiphorus) in the time of this late (and I wish I may say) the last visitation, I have received no small refreshing.
hee regarded not his purse, but followed his booke, and as Bernard sayd, he liued in terra auri sine auro, in a kingdome of gold without gold. An excellent gift he had to define properly, diuide exactly, dispute subtilly, answere directly, speake pithily, and write iudicially: and how hee preached, if these Sermons doe giue a testimonie, what witnesse had they who often heard him themselues? I haue published of his now two Discourses, and I onely did it, that these his labours might not perish: I haue no benefit by them, but exceeding great paines. And since I vnderstand that his other labours are in the hands of his friends, to make benefit for his children, I will ease my selfe of the like labour, and be a meanes that they may haue the benefit of the future impressions of this booke: the which, how faithfully I haue published, I appeale to the godly and indifferent Reader, and I hope no honest minded ⟨image 7⟩man will be hired to calumniate it. Thus as one desirous to be seruiceable in my calling, profitable to the Church, not forgetfull of my friend, and to testifie the happinesse of your house, which was in your fathers time, and is now (as it is sayd of Aurelian the Emperours,) Refertapi•s & Ecclesia Dei, replenished with the godly, and a Church of God, and withall to leaue a monument of my duty to you all, I haue as you see, published this exposition of seuen Epistles vnder your eight names, nothing doubting but it will bee as welcome to you, as by your countenance it may bee profitable to the Church. The God of heauen giue you all that blessing of blessings,1 which (if Ierome say true) few men haue, that you may transire à deliciis ad dilicias, go on from grace to grace, and be a long time happie in this life, and euer for happie in the life to come. London: Saint Martins in the fields, from my worshipfull friend Maister Oldisworths house,2 by which familie (as Paul was by the house of Onesiphorus) in the time of this late (and I wish I may say) the last visitation, I haue receiued no small refreshing.
I Am not ignorant (good Reader) how ungrateful a thing it is, to deal by way of Censure or reformation, in those things wherein others have gone before; and many times for the smart that followeth, do men beshrew their own fingers. Yet the warrant of a good calling will breed peace in his conscience, that herein shall endeavour the observance of these rules of Love, to wit, aJudge the best of that which is done ▪ and brefer his own pains to the glory of God in the good of others: Hereto I aim in this second edition of this book. For my calling to this work, when mine accusers stand forth, the executors of the dead shall answer for my discharge. And for mine endeavour to do good; the small gain of this revised work, was truly returned to the right owners thereof: If thou therefore return glory to God, for good received to thy soul, in this behalf I have my desire. Here only rests the doubt, how this second edition should not be prejudicial to his good estimation that published the former: I answer, well enough: For I hope he intended cthe glory of God in the good of his Church, and the credit of the reverend Author of this work: Now if any addition be brought hereunto, his intent is furthered, and wherein then can he be grieved? If one man should help poor Orphans to some lands or living, he would not think himself wronged by another, that should enlarge their just claims, or settle their possession in a better tenure: so I trust it fareth in this work; where thou shalt find upon thy diligent view, in some doubtfuld things the Authors meaning truly cleared, his method rectified, many repetitions omitted, and the matter (specially towards the latter end) somewhat enlarged. If any thing be dissonant to the Authors judgement in his live-works (which I hope thou shalt not perceive) rather charge the fault on me through ignorance, or misunderstanding, than entertain in thy heart the least conceit of wavering levity in so godly, learned, and judicious a Divine, who hath so well deserved of thy love, if thou love the truth. Thus craving thy favourable acceptance of my helping hand, to do thee good, I end with him, That is the beginning, and the end: Let him that hath an ear hear what the spirit saith unto the Churches.
I Am not ignorant (good Reader) how vngratefull a thing it is, to deale by way of Censure or reformation, in those things wherin others haue gone before; and many times for the smart that followeth, do men beshrow their owne fingers. Yet the warrant of a good calling will breed peace in his conscience, that herein shall endeuour the obseruance of these rules of Loue, to wit, aIudge the best of that which is done ▪ and breferre his owne paines to the glorie of God in the good of others: Hereto I aime in this second edition of this booke. For my calling to this worke, when mine accusers stand forth, the executors of the dead shall answer for my discharge. And for mine indeuour to doe good; the small gaine of this reuised worke, was truly returned to the right owners thereof: If thou therefore returne glorie to God, for good receiued to thy soule, in this behalfe I haue my desire. Here onely rests the doubt, how this second edition should not be preiudiciall to his good estimation that published the former: I answer, well inough: For I hope he intended cthe glorie of God in the good of his Church, and the credit of the reuerend Author of this worke: Now if any addition be brought hereunto, his intent is furthered, and wherein then can he be greeued? If one man should helpe poore Orphanes to some lands or liuing, he would not thinke himselfe wronged by another, that should enlarge their iust claimes, or settle their possession in a better tenure: so I trust it fareth in this worke; where thou shalt find vppon thy diligent view, in some doubtfulld things the Authors meaning truly cleared, his method rectified, many repetitions omitted, and the matter (specially towards the latter end) somewhat enlarged. If any thing be dissonant to the Authors iudgement in his liue-works (which I hope thou shalt not perceiue) rather charge the fault on me through ignorance, or misunderstanding, than entertaine in thy heart the least conceit of wauering leuitie in so godly, learned, and iudicious a Diuine, who hath so well deserued of thy loue, if thou loue the truth. Thus crauing thy fauourable acceptance of my helping hand, to do thee good, I end with him, That is the beginning, and the end: Let him that hath an eare heare what the spirit saith vnto the Churches.
The three first Chapters consist of a
Preface, containing the
Title of the book, viz. Apocalypse, or Revelation, described by seven Arguments, vers. 1, 2, 3.
Inscription of the vision, wherein is Johns
Dedication, To the seven Churches. Vers 4.
Salutation, including the
Blessings wished for
Grace. Vers 4.
Peace. Vers 4.
Authors of them viz.
1. The Father. Vers 4.
2. The Holy ghost. Vers 4.
3. The Son ▪ who
Is described by
His offices.
Prophetical. Vers. 5.
Priestly. Vers. 5.
Kingly. Vers. 5.
The execution of his offices in four works.
1. Loving us. Vers. 5.
2. Washing away our sins. Vers. 5.
3. Making us kings & priests. Vers. 6.
4. coming to judgement▪ Vers. 7.
doth confirm the former description▪ Vers. 8.
A Vision, containing
Circumstances four.
Person to whom, John. Vers. 9.
Place where, Isle Pathm••. Vers. 9.
Manner how, In a Trance. Vers. 10.
Time when, On the Lords day. Vers. 10.
Parts
The entrance into it: containing
The means of Johns preparation, viz. a voice set out by
The place whence it came. Vers. 10.
The greatness of it. Vers. 10.
The matter of it. Vers. 11.
Parts of his preparation.
Hearing, noted in the means, Vers. 10.
Turning himself, Vers. 12.
Matter, viz. a representation of Christ in majesty▪ set out by
The place where John saw him, Vers. 13.
His form or figure, in
His attire, Vers. 13.
The parts of his body, Vers. 14.15.
The properties thereof, Vers. 16.
His actions.
1. A confirmation of John being sore afraid▪ Vers. 17, 18.
2. A commandment to write, Vers. 19.
3. The interpretation of the Vision, Vers. 20.
4. Seven several commandments, to write seven Epistles to the seven Churches. Chap. 2. & 3.
The three first Chapters consist of a
Preface, containing the
Title of the booke, viz. Apocalypse, or Reuelation, described by seuen Arguments, vers. 1, 2, 3.
Inscription of the vision, wherein is Iohns
Dedication, To the seuen Churches. Vers 4.
Salutation, including the
Blessings wished for
Grace. Vers 4.
Peace. Vers 4.
Authors of them viz.
1. The Father. Vers 4.
2. The Holy ghost. Vers 4.
3. The Son ▪ who
Is described by
His offices.
Propheticall. Vers. 5.
Priestly. Vers. 5.
Kingly. Vers. 5.
The execution of his offices in four works.
1. Louing vs. Vers. 5.
2. VVashing away our sinnes. Vers. 5.
3. Making vs kings & priests. Vers. 6.
4. comming to ••dgement▪ Vers. 7.
doth confirme the former description▪ Vers. 8.
A Vision, containing
Circumstances foure.
Person to whom, John. Vers. 9.
Place where, Isle Pathm••. Vers. 9.
Manner how, In a Traunce. Vers. 10.
Time when, On the Lords day. Vers. 10.
Parts
The entrance into it: containing
The means of Iohns preparation, viz. a voyce set out by
The place whence it came. Vers. 10.
The greatnesse of it. Vers. 10.
The matter of it. Vers. 11.
Parts of his preparation.
Hearing, noted in the meanes, Vers. 10.
Turning himselfe, Vers. 12.
Matter, viz. a representation of Christ in maiestie▪ set out by
The place where John saw him, Vers. 13.
His forme or figure, in
His attire, Vers. 13.
The parts of his bodie, Vers. 14.15.
The properties thereof, Vers. 16.
His actions.
1. A confirmation of John being sore afraid▪ Vers. 17, 18.
2. A commaundement to write, Vers. 19.
3. The interpretation of the Vision, Vers. 20.
4. Seuen seuerall commaundements, to write seuen Epistles to the seuen Churches. Chap. 2. & 3.
dung, in regard of Christ. For haue him and haue all things, want him and want all things: he is in, at, and after death aduantage. I come to the last, it is profitable to repent: for if we
perish wee shall vnlesse we repent: but blessed shall we be if we do repent. But manum de tabula Magister adest: this discourse following will teach vs these things: and it am I bold to present to your worships.
behold how good and comely a thing it is for brethren to dwel together in vnitie. Aristotle could say, that parents were not blessed, vnlesse they were after their death blessed in their children.
And surely it is no small part of a fathers blessednesse, to see his children like to flourish when he is gone. Nay of all monuments that parents can leaue behind them, there is none (as one saith) like to a vertuous son. But all parents are not to be blessed.
that he was a Christian than a king; considering that hee must lose the one, hee could not lose the other. Now as to one of you I am bounden in parcicular, and by him, being a Minister, the despised ministerie is not a little graced: •o for him I pray,
Embleme is of a faithfull Teacher) he, like a waxe candle, in giuing light to others, in a short time extinguished himselfe. Yet in this short time of his, what art was he not maister of? what vertue was hee not endued with? He was a complet Diuine, and hath his blessings in the Church, that no mans writings are read of all sorts, and in all countries with greater grace and profit than his. Hee was peaceable in the Church, patient of wrongs, and free from ambition. For as Ierome sayd of Nepotian, Aurum calcans, schedul•s consectabatur:
