William Perkins on Revelation 1:8

Verse 8. I am Alpha and Omega, the beginning and the end (sayth the Lord) which i[illegible: 1 letter] which was, and which is to come, euen the Almightie.

After Saint Iohn had described Christ at large in the former verses: he bringeth him in speaking of himselfe by a figure, as may appeare by this clause (saith the Lord.)

The end and scope of these words in this verse is to confirme that which was before spoken of Christ, being a proofe and reason thereof, after this manner to be conceiued. He which is the beginning and the end of all, &c. he is sufficient to be a king, priest, and prophet to the Church, and is both able and willing to bestow on them all blessings which serue for their good. The first part of this argument is omitted, the second part is contained in this eight verse: But I am the beginning, and the end; and therefore I am sufficient, &c.

In this eight verse are three points concerning Christ. First, he is the beginning and the end. Secondly, he is, was, and is to come. Thirdly, he is Almightie. For the first: that Christ is the beginning, and the end, Saint Iohn expresseth by a comparison taken from the Greeke alphabet: and it standeth thus. As in the A, B, C, of the Grecians, Alpha is the first letter, and therefore the beginning of all the letters; and Omega is the last, and therefore the end of all the letters. So (saith Christ) am I the beginning of all things that are; and the end of all things. The first part of this similitude is in these words, I am Alpha and Omega; that is, I am as Alpha and Omega. The second part in these words, The beginning and the end.

From this and such like manner of speaking, the Papists gather that it is lawfull to worshippe God in a strange language. And that the Scriptures are to be read and deliuered to the people in an vnknowne tongue. But their collection is friuolous: For though the vnlearned English man know not what Alpha and Omega is: yet the Churches to whome this booke was written, being Grecians knew generally what was meant hereby.

Againe, though the spirit of God vseth here and there a strange word or phrase; yet we may not follow that practise in the whole seruice and worship of God, whereby neither the word, nor prayer should be vnderstood of the people, as the Papists do.

I am the beginning, Christ is sayd to bee the beginning for two causes. First, because he was the verie first of all things: there was nothing before him; he had [illegible: 1 letter] being when all creatures were not; then was he the same that he is now: and for this saith Saint Iohn Chap. 1. vers. 1. In the beginning was the word, that is, the sonne of God, he had his beeing, and subsisting when all other creatures wanted it, and began to be.

This proueth the eternitie of Christ, because hee had his being before any creature; he was a substance and essence begotten of the father before all worlds, not created as other creatures are, or made of any other.

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: for all creatures if they were left to themselues would come to nothing. And whereas some creatures be eternall, it is not of themselues, but by him, and from him which is the end. But though they all should come to nothing, yet Christ would remaine the same he was for euer, namely, the eternall sonne, and word of the father. This then should make vs with full purpose of heart to cleaue vnto Christ in all things, if wee would enioy eternall happinesse: for without him is nothing but changing; and vnlesse wee haue our stablenesse from him, wee cannot but come to an end.

Secondly, hee is the end; because all things in heauen and earth were made to serue him: For him were all things created, Coloss. 1.16. that is, to serue for his glory and prayse.

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 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.

Secondly, hence we may gather. That Christ is God of himselfe ▪ because as the [illegible: 2 letters] ther is, [non-Latin text not transcribed]. was, and shall bee; so the sonne i[illegible: 1 letter], was, and shall be; and that in the same respects: So that as the father is God of himselfe, and from none other, so the son is God of himselfe, and from none other. Indeed as he is the sonne, the second person, so hee is of the father, and hath his being from him by eternall generation: but as hee is God, hee is consubstantiall with the father, and coequall with him, and hath his essence of, and in himselfe alone. And the same is to bee affirmed of the holy ghost; as he is the third person, he proceeds from the father and the son, but as hee is God, hee is of himselfe, and from none other.

Thirdly, hence we learn, That Christ is coeternall with the father, being euerlasting as the father is, and euery way coequall, hauing the same attributes of the godhead that the father hath.

The third point touching Christ is, That he is the Almightie. There is in God, and so in Christ, a double power: First, a Potentiall; secondly, an Actuall power. Potentiall is that, whereby hee can doe many things, moe than euer hee did, or will doe: as hee could raise children to Abraham of the stones, but he would not: hee could▪ haue deliuered Christ from death▪ but hee would not. Now Christs omnipotencie is not to be vnderstood of his potentiall power here principally, but rather of his actuall power, whereby he bringeth to passe without let and impediment whatsoeuer hee decreeth, willeth or promiseth.

From this omnipotencie of Christ ariseth a double comfort to his church: First, That whatsoeuer hee hath promised in his Gospell, is yea, and Amen: that is, shall bee brought to passe effectually without stop and let, as assuredly as hee promised it. Now Christ hath promised in the Gospell to all penitent sinners remission of sinnes, mortification, iustification, and life euerlasting; euery one whereof, shall in due time bee done to euery true beleeuer, which is a singular comfort to them; for all men and Angels cannot giue one of these to any one man: but Christ hee is omnipotent, and he both can and will effect them all to his elect.

The second comfort: that Christ both can and will giue his church sufficient securitie and protection through all the miseries of this life: hee can defend and guard her against all the furie and malice of Sathan, and all her enemies: hee is aboue them, and can bridle their might when and how he pleaseth.

Hence also, that Christ is Almightie, we are taught two duties. First, vnder the crosse, and in tribulation to humble our selues vnder his mightie hand▪ for it is he which correcteth vs, who is almighty, able to do what he list, and more than he will, resistance or repining will doe vs no good. Secondly, this should mooue vs to performe heartie obedience vnto Christ in all things, both in our generall and particular callings to walke vprightly before him: for he is Almightie, & seeth whether we walke sincerely before him, or not, if wee doe not, hee is able to punish vs. By this Argument God persuadeth Abraham to walke vprightly before him, because he is Almightie, able to correct and destroy those which refuse to obey him, Genes. 17.1.