A09434:602
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.
For the clearer beholding of this corruption of mans nature, mark that there be two degrees of it: the former whereof is a want of that goodness and righteousness which at first was, and now ought to be found in our nature. The latter is a proneness and disposition unto all evil, which carrieth the heart on every occasion thereunto: this corruption must be conceived as an ocean sea, sending out into every channel and vein of the soul, and whole man, streams and floods of wickedness: for look into the principal powers of the soul, ye shall need to go no further for the finding of this truth. For first, in the mind is such an impotency, as whereby it is unable to think or approve of any thing that is truly good 2. Corin. 3.5. We are not sufficient of our selves to think of any good, but all our sufficiency is of God. 1. Cor. 2.15. The natural man perceiveth not the things of God; which is most manifest thus: first, he knoweth not God himself aright; for although he may know God as an infinite and eternal being, or in some other attribute, yet he cannot know him as a father to himself. Secondly, he knoweth not, neither conceiveth the corruption of his own nature, nor his sins original and actual in the stain and danger of them. Thirdly, he conceiveth not of the remedy of sin, the death of Christ: but accounteth it foolishness that life should be brought out of death. Secondly, as his mind is blind, so a natural mans will is rebellious, and is not subject unto the will of God, neither indeed can be. Joh. 6.44. No man can come to Christ, unless the Father draw him: insinuating our withdrawing of our selves, and resistance of his call, until he turn us & make our wills, of unwilling, willing wills to will that which is truly good: whence the Apostle saith, that to will, namely that which is truly good, is not of our selves, it is the gift of God. Now hence we may resolve that question: why it is a sin to be a natural man? not because a man hath nature in him: but because his whole nature is tainted with original sin.
For the cleerer beholding of this corruption of mans nature, marke that there bee two degrees of it: the former whereof is a want of that goodnes and righteousnes which at first was, and now ought to be found in our nature. The latter is a pronenesse and disposition vnto all euill, which carrieth the heart on euery occasion thereunto: this corruption must bee conceiued as an ocean sea, sending out into euery channell and veine of the soule, and whole man, streames and floods of wickednes: for looke into the principall powers of the soule, ye shall neede to goe no further for the finding of this truth. For first, in the minde is such an impotencie, as whereby it is vnable to thinke or approoue of any thing that is truly good