A09443:230
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.
The second thing here said of Christ is this, Which is, was, and is to come. These words were expounded in the fourth verse, where the very same are affirmed of the father. The meaning is, that Christ is in presence a perfect substance, and essence or being; subsisting in, by, and from himself, and such a substance he was in time past, from all eternity: and such as shall continue in time to come for evermore.
The second thing here said of Christ is this, Which is, was, and is to come. These words were expounded in the fourth verse, where the very same are affirmed of the father. The meaning is, that Christ is in presence a perfect substance, and essence or being; subsisting in, by, and from himselfe, and such a substance hee was in time past, from all eternitie: and such as shall continue in time to come for euermore.
Hence we learn three things. First, That the second person in the Trinity is consubstantial with the father, that is, of one and the same substance and nature with him. The reason is, because there can be but one only substance or essence, which hath being in and by it self, and from it self alone: neither can we conceive how there should be two, or more, but only one; as there cannot be two eternals, or two infinites, two omnipotents and absolute lords, which have nothing one of another. Now in the fourth verse it is said of the father, That he is a substance of himself, in himself, and from himself alone. And here the selfsame thing is said of the second person, the Son. And, therefore he is of the very same substance with the father: for though they be distinct persons in the godhead, yet they have but one and the same substance, one and the same divine nature, and Godhead.
Hence we learne three things. First, That the second person in the Trinitie is consubstantiall with the father, that is, of one and the same substance and nature with him. The reason is, because there can be but one only substance or essence, which hath being in and by it selfe, and from it selfe alone: neither can we conceiue how there should be two, or more, but onely one; as there cannot bee two eternals, or two infinits, two omnipotents and absolute lords, which haue nothing one of another. Now in the fourth verse it is said of the father, That he is a substance of himselfe, in himselfe, and from himselfe alone. And here the selfesame thing is said of the second person, the sonne. And, therefore hee is of the very same substance with the father: for though they bee distinct persons in the godhead, yet they haue but one and the same substance, one and the same diuine nature, and Godhead.