A09434:654
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.
Secondly, errors in practise or action is any actual sin, or offence in word or deed; and men that offend in these are not all to be ranged in one rank, but to be distinguished. For of these, first some sin of ignorance, not knowing what they do; as Paul persecuted the Church of God ignorantly, & through a blind zeal. Now ignorance is two-fold: first, general ignorance, when the thing is utterly unknown: secondly special, when the equity of a particular fact or some special action is unknown; as oppression and usury in general are known to be evil; but many particular actions under this kind are unknown to many so to be: and sometime these two ignorances are joined both together, according unto which we may put difference between the faults and offences of men. Secondly, some sin of infirmity, who know what they do, but yet are overcarried by sudden and violent passions of anger, fear, sorrow, or such like unto evil. Thus Peter denied his Master upon sudden fear of danger. Thirdly, some sin of malice, being carried unto evil by the malice of their own will, not of ignorance, or passion as the former, of this the Apostle s•••keth, Heb. 10.26. If we sin willingly, ••ter we have received the knowledge of the truth, there remaineth no more sacrifice for sins. Now of this malice of the will there be two degrees: first particular, when a man wittingly and willingly sinneth against some particular Commandment; as Acts 7.51. The Jews were stiffenecked and always resisted the holy Ghost: that is, the ministry of the Prophets in some things, not in all. Secondly, general malice, when a man is carried wittingly and willingly to oppugn all the law of God, yea Christ himself, true religion, and salvation by Christ, and so reverseth all the Commandments. This is the sin against the holy Ghost, & of this degree the Apostle saith, there re••ineth no more sacrifice for sin: this being an universal and general apostasy. Now offenders according to these differences must be distinguished.
Secondly, errors in practise or action is any actuall sinne, or offence in word or deede; and men that offend in these are not all to bee ranged in one ranke, but to bee distinguished. For of these, first some sin of ignorance, not knowing what they doe; as Paul persecuted the Church of God ignorantly, & through a blinde zeale. Now ignorance is two-fold: first, generall ignorance, when the thing is vtterly vnknowne: secondly speciall, when the equitie of a particular fact or some speciall action is vnknowne; as oppression and vsurie in generall are knowne to bee euill; but many particular actions vnder this kinde are vnknowne to many so to be: and sometime these two ignorances are ioyned both together, according vnto which we may put difference betweene the faults and offences of men. Secondly, some sinne of infirmitie, who know what they doe, but yet are ouercarried by sudden and violent passions of anger, feare, sorrow, or such like vnto euill. Thus Peter denied his Master vpon sudden feare of danger. Thirdly, some sinne of malice, being carried vnto euill by the malice of their own will, not of ignorance, or passion as the former, of this the Apostle sketh,