A09434:465
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.
IN the former words of the verse, [W•e unto them] is laid down the conclusion of the principal argument of the Epistle, namely, that these seducers shall be destroyed: having taken unto themselves liberty of sinning; which he hath already proved by a particular enumeration of the sins, unto which they were addicted: and further amplifieth that second part of the reason, by the reckoning up of divers other sins, both in this verse, and in the rest unto the twentieth. First of the conclusion; W•e unto them.] Here first it may be demanded, why or how the Apostle dare pronounce such a peremptory sentence against them, and that of everlasting condemnation; seeing the Archangel durst not pass judgement, no not against the Devil himself? Ans. There be two grounds of this practise: first, God giveth to all Prophets, Apostles and Ministers the power of the keys; whereby they retain and bind up some mens sins to destruction, as also to remit and loose the sins of some others: in both which they pronounce judgement generally. Secondly, God gave yet a further power unto Prophets and Apostles (which is denied now to ordinary Ministers) whereby revealing unto them his special judgements against particular persons, he made them his instruments to pronounce these his judgements against men, even in particular. Thus David, Psal. 109. cursed particular persons. Paul curseth Alexander the Coppersmith, 2. Tim. 4. and Gal. 5.12. Would to God they were even cut off that trouble you: and by the same spirit of revelation the Apostle discerned this woe most certainly to befall these seducers. Use. Hence the Papists conclude, that Prophets, and Apostles, and consequently the Popes, may make laws to bind the conscience, because they have power over it; it being lawful for them to curse body and soul. Answ. A creature may be cursed two ways: first, by imposing a curse and inflicting it upon the body, soul, or conscience: this is the peculiar curse of God, resting in his power alone, and is not committed to Prophets, Apostles, or Ministers; for it argueth such a power over the soul as may save or destroy it. Secondly, by foretelling and pronouncing a curse to come, which God will inflict; and this is that which belongeth to Prophets, Apostles, and Ministers: but this argueth no power at all over the conscience.