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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	aaron_n	bear_v	moses_n	16	3	6.5820	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08578	An explanation of the generall Epistle of Saint Iude. Delivered in one and forty sermons, by that learned, reverend, and faithfull servant of Christ, Master Samuel Otes, parson of Sowthreps in Norfolke. Preached in the parish church of Northwalsham, in the same county, in a publike lecture. And now published for the benefit of Gods church, by Samuel Otes, his sonne, minister of the Word of God at Marsham	Otes, Samuel, 1578 or 9-1658.; Otes, Samuel, d. 1683.	1633 (1633)	STC 18896; ESTC S115186	606,924	589

danger except he take great heed But wherein is wealth so dangerous I answer that it is very troublesome to the outward man the rich mans plenty will not suffer him to sleepe his wealth is like a long garment too side that a man treads upon it often and catcheth a fall So wealth maketh him many times to fall into many maladies and makes him obnoxious to envy and so subject to malice that none are more But to the soule the desire of wealth is most pernicious For first it makes the soule vainely confident The rich mans riches is a strong tower in his imagination Hee thinkes himselfe by them walled Prov. 10. 5. and moated about though indeed hee is as open to danger as other men Hee thinkes himselfe safe if he have Balaams wages wealth and puts his trust in his uncertaine riches The Prophet sayes they Sacrifice to their Nets and burne Incense to their Yarne the meaning is that the same 1 Tim. 6. Abac. 1. 16. confidence which by Sacrifice and incense wee protest to God they put in their wealth And it is noted to bee a passion of the covetous to delight in wealth to flatter themselves in their abundance as if gold were their Sun by day and silver their Moone by night The wise man saith Gold and silver fasten the feet that is the covetous man Eccles 40. 25. he thinkes he stands firme on no ground but on that which is paved with gold But there is yet more evill in wealth it maketh men proud Charge rich men saith the Apostle that they bee 1 Tim. 6. 17. not high-minded and Bernard saith that pride is the rich mans Cousin It is the nature of wealth when it falleth into vile mens hands to blow up the heart as a bladder Pride blowes up the heart is blowne with a quill And therefore Paul saith The rich fall into lusts and temptations To conclude from wealth growes security as a dead sleepe from drunkennesse Let us then beware of this sinne that wee never bee carryed away with the deceit of Balaams wages that wee be not covetous as hee was THE TWO AND TVVENTIETH SERMON VERS XI And perish in the gaine-saying of Core After Mercy followes Iudgement I Am come to the third sin which is the Rebellion of Core whose story is recited by Moses in the Booke of Numbers where is registred and set downe unto us how they rebelled Numb 16. against Moses in the Common-wealth and Aaron in the Church and how the earth opened and swallowed them up for as it can hardly beare any sinnes so most hardly a Rebell the Sunne would give him no light the Ayre would give him no breath the fire no heat the water no cleansing the earth no place but that God for a time disposeth of these creatures to draw men to repentance So saith the Apostle The Lord is not slacke but is patient towards us and would have no man to perish but 2 Pet. 3. 9. would all men come to repentance The Idolaters were slaine with Exod. 32. the sword but the Rebels were swallowed up of the earth as was Iericho and Hierapolis in the primitive Church and twelve Numb 16. Cities of Campania in the dayes of Constantine and many Cities Ios 7. in Greece in the raigne of Tiberius The Minister in the 2 Thes 2. 8. Church is Gods mouth and the Magistrate in the Common-wealth is Gods hand If Aarons Vrim and Thummim would have served Moses Rod and his staffe should not have needed but when the tongue could not perswade the Rod and the Staffe Exod. 32. compelled After a shepheards whistle commeth a dogge after Doctrine God the Author of Government commeth justice GOD led his people like sheepe by the hands of Moses and Aaron the one is to governe the soules the other the bodies of men in good order The Magistrate must kill sin Psal 80. with the Sword the Minister must destroy it with the Word The Magistrate must carefully protect and defend the Sacraments of grace the Minister must faithfully dispence and deliver the Word of truth The Magistrate must behold the outward person the Minister must regard the inward man the Magistrate must punish sinne the Minister reprove iniquity the Magistrate must respect the publicke peace of the Common-wealth the Minister the inward peace of the conscience the Magistrate must correct the body the Minister reforme the soule the Magistrate must prohibit outward wickednesse the Minister forbid the inward corruption of the heart the Magistrate must subdue with his hand the Minister reprove with his tongue the Magistrate must force with violence the Minister teach with patience and when Magistrate and Minister the Sword and the Word goe thus hand in hand together then Kingdomes prosper like the Apple Tree of Persia that beareth fruit monthly for then Are there thrones set for judgement even the Psal 122. 5. thrones of the house of David And therefore Ieremy lamented the overrhrow of the Kingdome and of the Priest as the decay of Ierusalem the Eclipse of all their light God governed his people Exod. 12. Acts 13. of Israel first with a Prophet then with Iudges foure hundred and thirty yeeres Thirdly with Kings as 1 Sam. 8. Fourthly with Dukes and Nobles after the captivity but what the superiour be Hag. 1. it skilleth not so there be a superiour Nam malum quidem est ubi nullus est principatus it is passing evill whereas there is no government For when as there was no King in Israel every man did that which seemed good in his owne eyes The learned make three kindes of Government and all to bee obeyed As first a Monarchie Secondly an Aristocracie Thirdly a Democratie To the which they oppose Tyrannidem Oligarchiam Anarchiam Our regiment is a Monarchy that of the Germanes and Switzers seemeth to be an Aristocracie that of the Low-countries a Democratie which of these three is the best is not agreed upon among the learned Some doe advance the government of many because many are not so soone corrupted as one may be even as a great quantity of water will not so soone putrifie as will a small portion But these must on the other side consider that it is a great deale more hard to find many good than one Reasons why Monarchy is the best forme of government and it is most likely that such an one will prove best whom the Nobility of Royall bloud and Princely examples of predecessors doe invite unto vertue Others doe advance the government of one because it is first most agreeable to nature as Ierome doth witnesse saying In apibus principes sunt grues unum sequuntur ordine literato Imperator unus Dux unus provinciae in navi unus gubernator in domo unus dominus c. Bees have their chiefe governour the Cranes doe follow one another in an exquisite order there is one

and with his foot pusht it off againe Hildebrand caused Henry the 4. to stand three dayes at his gates bare-footed and bare-legged before hee would open his gates unto him Thus have they tossed government up and downe and have put them out of their places Chrysostome and Tertullian call them the chiefe men of the earth and next to God and Saint Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most excellent Our latter Papists 1 Pet. 2. 13. call civill Magistrates carnall Lords humane creatures and is not this to take away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soveraigne and supreme authority from them that ought to have it which Iesus Christ denyed to his Ministers and servants saying The Kings of the Gentiles Luke 22. 25. beare rule over them and they that beare rule over them are called gratious Lords but you shall not so Let us therefore Brethren be subject to the higher power and never despise government Let us subject our selves to every ordinance of Ro● 13. 1. man for the Lords sake For by them we reape much good for governours are appointed of God For the punishment of evill doers but 1 Tim. 2. for the laud of them that doe well under them we lead a quiet and a godly life and where as there is no government there is no order and whereas there is no order Ibi ruinae ostium patet the doore is open to ruine and destruction Hereupon saith a Father Malum quidem est ubi est nullus principatus c. It is a passing evill whereas there is no government for take from the Quier the Chanter and the Song will neither be in good tune nor in good order take from the Souldiers the Captaine and the same cannot march on either in due number or decent manner take from the Ship the Pilote and it must needs miscarry take from the flocke the Shepheard and they must needs be scattered and so take from the people Governours and they must come to destruction ye see therefore the good of Government And to disobey oras Iude speaketh To despise Government it is dangerous Paul saith They that resist shall receive to themselves Rom. 13. damnation And he reckoneth up disobedient persons among those that shall not come into the Kingdome of God I will conclude Gal. 5. with the admonition of Salomon My sonne feare the Lord and the King and meddle not on any pretence with them that are seditious Prov. 24. 21. and despise not government If Governours be impious pray for their piety if tyrannous pray to God to inspire them with clemency Pray for Kings saith Paul yea though they were such as Gentiliter vixerunt lived Heathenishly saith Optatus Milenitanus THE EIGHTEENTH SERMON VERS IX Yet Michael the Archangel when hee strove against the Divell and disputed about the body of Moses durst not blame him with cursed speaking but said the Lord rebuke thee Raylers confuted by Michael the archangels example THese words containe the confutation of those heady and unruly spirits that despise government and hee confuteth them two waies first Michaell the Archangell would not raile in a dispute betweene him and Satan how dare then these pesants base and vile men take upon them to speake evill for there is no comparison betweene men and Angels for God hath made men lower than the Angels indeed in the last day our Psal 8. 5. Mat. 22. honour shall be like unto them but not till then Secondly Michael and the Angels durst not rayle on the Divell that cursed creature how dare then these chips and draine of the people and skum of the world raile on Rulers and dignities ordained of God Or the reason may thus be contracted An Archangell would not give judgement these men judge and censure all estates an Archangell dispute these condemne hearing no cause an Archangell durst not raile these dare speake all evill for Pride is a chaine unto them and cruelty covereth them as a garment They are Ps 73. 6. 8 9. licentious and speake wickedly they talke presumptuously They set No Scripture lost that is necessary for salvation their mouth against Heaven and their tongue walketh thorow the earth This History Totidem syllabis is not recorded in the Bible and yet we must not thinke that Iude fained it but rather that there is much Scripture lost which we have not seeing that Antiochus in the Law and Dioclesian in the Primitive Church burned the Scriptures and all Libraries we want the Booke of the battels of the Lord mentioned by Moses the Booke of the righteous Numb 21. 14. cited by Iosua and we want much of the Chronicles of Israel Ios 10. 13. 2 Reg. 16. and Iuda we have not the Bookes of Shemaiah the Prophet and Iddo the Seer the Booke of Nathan the Prophet and the Booke 2 Chron. 12. 15. of the Prophecie of Ahiah wee want many of Salomons Bookes who wrote of beasts stones herbes trees from the Cedar of Lebanon to the Hysope on the wall as you may read 1 Reg. 4. Origen 1 Reg. 4. Origine lib. ● de principiis saith that this Text was taken from a Booke called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ascention of Moses so say Clemens Alexandrinus Didimus and Athanasius For so say they Paul alledged Epimenides Aratus and Menander why might he not then quote this saying Others saw that it was delivered by tradition from hand to hand Tit. 1. 12. Act. 17. 29. 1 Cor. 15. 23. 2 Tim. 3. 8. So Iannes and Iambres are named and that speech uttered by the Apostle Remember the words of the Lord Iesus how that he said It is a blessed thing to give rather than to receive It is not orderly so written in any place of Scripture yet it is gathered by divers places Acts. 20. 35. in effect Papists here cry out that Iude alledged some prophane Author or some tradition ergo non solum haerendum est Scripturis therefore we must not onely cleave unto the Scriptures I confesse Paul cited some things from prophane Writers but it was not to confirme any dogmaticall conclusion concerning faith and beleefe for as touching these things they cited only the Scriptures but when they came to intreat of manners then they borrowed some things of the Ethnicke and Heathen and that to this end to shame Christians But Christ said Scriptum est it is written non traditum est not is it a tradition Thus Sadnele answered Turrianus and so I in this cause answer Stapleton Staphilus and the Iesuites Michael is here named who is also named by Daniel and by Dan. 12. 2. Apoc. 12. 7. Saint Iohn this Michael is here called an Archangell but I will first speake concisely of Angels then of Archangels In the Scripture five good Angels are onely named The first is Michael as here in this my Text and also by the Prophet Daniel the Dan. 10. 13. Dan. 8. 16. Luk. 1. Esdr