A09443:227
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
London: printed by Adam Islip for Cuthbert Burbie, 1606
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, he is called the beginning; because he giveth a beginning to all creatures: For all things which were created and had a being, were created by him, and had their being from him. So saith the Apostle, All things are from him, and for him, Colos. 1.16. And hence we learn, that when we go about any business in word or deed, we must begin it with invocation on the name of Christ: for Christ he gives the beginning, and proceeding to all things. And without his help we cannot have in any thing good success.
Secondly, he is called the beginning; because he giueth a beginning to al creatures: For all things which were created and had a being, were created by him, and had their being from him. So saith the Apostle, All things are from him, and for him, Colos. 1.16. And hence we learne, that when we go about any businesse in word or deed, we must begin it with inuocation on the name of Christ: for Christ he giues the beginning, and proceeding to all things. And without his helpe we cannot haue in any thing good successe.
Secondly, the same Christ is the end of all things, and that for two causes: First, because he is the last of all things, and after him is nothing in subsisting, and being: ⟨p. 35⟩for all creatures if they were left to themselves would come to nothing. And whereas some creatures be eternal, it is not of themselves, but by him, and from him which is the end. But though they all should come to nothing, yet Christ would remain the same he was for ever, namely, the eternal Son, and word of the father. This then should make us with full purpose of heart to cleave unto Christ in all things, if we would enjoy eternal happiness: for without him is nothing but changing; and unless we have our stableness from him, we cannot but come to an end.
Secondly, the same Christ is the end of all things, and that for two causes: First, because he is the last of all things, and after him is nothing in subsisting, and being: