A09434:603
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.
Ob. The natural man may plead that he cannot help it; he was borne sinful: why then should he be blamed? Ans. Rom. 5.12. In Adam we all sinned; for when he eat the forbidden fruit, we even eat it in him, & are no less blameworthy than he was. Ob. But it will be said; it is no reason that we should be said to sin in him, seeing then we were not? Ans. Adam was a public person representing all mankind, and every particular person descending from him; and therefore what he did, all and every man did in him: Even as a Burgess in the Parliament giving his voice and assent, all the country or shire is said to give their voices, though they be absent, and not present otherwise than in his person. God then giving a prohibition unto Adam, he gave it unto all us in him; and threatening him he threatened us and all mankind: this only is the difference that he being the root or flock, and we the branches arising from him, he sinned actually, and we by relation and imputation. If then the natural man still plead he was no cause but was borne so, ⟨p. 128⟩the answer is clear,1 that himself is a cause, although not in himself, yet in Adam before he was borne he procured that he should be borne a natural man.
Ob. The naturall man may pleade that he cannot helpe it; hee was borne sinfull: why then should he be blamed? Ans. Rom. 5.12. In Adam we all sinned; for when he eat the forbidden fruit, we euen eat it in him, & are no lesse blameworthie than he was. Ob. But it will be said; it is no reason that we should bee said to sin in him, seeing then we were not? Ans. Adam was a publike person representing all mankinde, and euery particular person descēding from him; and therefore what he did, all and euery man did in him: Euen as a Burgesse in the Parliament giuing his voyce and assent, all the countrie or shire is said to giue their voices, though they be absent, and not present otherwise than in his person. God then giuing a prohibition vnto Adam, hee gaue it vnto all vs in him; and threatning him he threatned vs and all mankinde: this onely is the difference that hee being the roote or flocke, and wee the branches arising from him, hee sinned actually, and we by relation and imputation. If then the naturall man still pleade hee was no cause but was borne so,