A09434:440
A godly and learned exposition upon the whole epistle of Jude, containing threescore and…A godlie and learned exposition upon the whole epistle of Iude, containing threescore and…
A godly and learned exposition upon the whole epistle of Jude, containing threescore and six sermons preached in Cambridge by that reverend and faithful man of God, Master William Perkins, and now at the request of his executors, published by Thomas Taylor, preacher of Gods word ; whereunto is prefixed a large analysis, containing the sum and order of the whole book, according to the authors own method, to which are further added, four brief tables to direct the reader ...A godlie and learned exposition upon the whole epistle of Iude, containing threescore and sixe sermons preached in Cambridge by that reverend and faithfull man of God, Master William Perkins, and now at the request of his executors, published by Thomas Taylor, preacher of Gods word ; whereunto is prefixed a large analysis, containing the summe and order of the whole booke, according to the authors owne method, to which are further added, foure briefe tables to direct the reader ...
London: printed by Felix Kyngston for Thomas Man, 1606
Title page typeset from the transcription.
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 third thing in the verse is the manner of his speech, in which observe three things: first, what speech the Archangel would not use: He would not speak evil. Secondly, what speech he used; The Lord rebuke th•• ▪ Thirdly, the reason or cause of both; because he durst not speak evil.
The third thing in the verse is the manner of his speech, in which obserue three things: first, what speech the Archangell would not vse: He would not speake euill. Secondly, what speech he vsed; The Lord rebuke th•• ▪ Thirdly, the reason or cause of both; because he durst not speake euill.
First of this cause, as being first in nature, which is s••d to be fear. Now to know what kind of fear it was, consider that the […] is a three-fold fear: first, from entire nature: secondly, from the corruption of nature: thirdly, from grace. The first is a natural property, whereby the creature seek• to preserve it self, and to shun danger: which fear is not […] in it self; for it was in Christ when he said his soul was heavy even unto the death: and, if […] possible let this cup pass from me: but this is not here meant. The second fear proceeding from corruption of nature in men and Angels, is that servile fear when the creature feareth nothing but due and deserved punishment, the conscience being guilty unto it self and accusing for sin, and the heart destitute of faith and love of God; which if it were present would cast out this slavish fear; which is no other than the fear even of the Devils themselves: who believe and tremble, Jam. 2.19. but neither was this the fear of the Angel. The third fear is from grace, and it is a gift of the spirit of God (who therefore is called the spirit of fear) working in men and Angels a care to please, and a fear of displeasing God in all things: this is the fear here meant which was in the Angel. In which consider three things further: first, the beginning of it, which is faith even in the Angels themselves; whereby they believe the power, justice, sovereignty, and Lordship of God over them; and that they must be subject and obedient thereunto: but in man it is a faith, apprehending the mercy and favour of God reconciled by Christ: this fear in Angels and men therefore is the fruit of their faith. Secondly, the property of […] is to make the subject of it to fear the offence of God […] evil of the world, to […] properly […] of all because by it God is displeased: and in the next […] of judgement consequently, but […] the first place.