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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

will not be moved with it O Iesu take away these stony hearts and give us fleshly hearts O duri indurati obdurati filii Adae O durate indurate and obdurate sonnes of Adam quos non movet tanta benignitas whom such great gentlenesse and courtesie cannot move Let us sorrow with Corinth wash Christs feet with Mary let us weepe bitterly 2 Cor. 7. with Peter that wee serve God no better The Sunne knew Christ and therefore against kind was eclipsed the wind knew Luke 7. Mar. 15. Mar. 2. Mat. 14. Mat. 28. Iohn 1. 10. him and therefore left blustring at his word the Sea knew him and therefore bare him up that hee walked drie foote upon the waters the Earth knew him and therefore opened when hee rose the Divels knew him onely vile man knoweth him not Hee came among his owne and his owne received him not but let us receive him and serve him in holinesse and righteousnesse let us obey his commandements feare his judgements and submit our selves 1 Sam. 3. 18. to his blessed will and pleasure saying with Eli It is the Lord let him doe what seemeth him good THE TENTH SERMON VERS IV. Which were of old before ordained to this condemnation c. Destruction the end of the the ungodly HAving thus described the wicked Which were before of old ordained to condemnation by their life hee commeth now to describe them by their end and here hee preventeth an objection by a figure called Praeoccupatio lest they should take offence and say why doth God suffer these wicked men Hypocrites Atheists Wantons Libertines Blasphemers why doe they prosper why is pride unto them as a chaine why doe the wicked live Psal 73. 6. Iob 21. 7 8. 9 10 11 12 13. and waxe old and grow in wealth their seede is established in their sight with them and their generation before their eyes their houses are peaceable and without feare and the rod of God is not upon them their Bullocke gendreth and faileth not their Cow calveth and casteth not her calfe they send forth their Children like Sheepe and their sonnes dance they take the Tabret and Harpe and reioyce in the sound of the Organs they spend their dayes in wealth and suddenly they goe downe to the grave Iude answereth them That God hath ordained them to Iudgement Fret not thy selfe therefore because of the ungodly neither Psal 37. 1. bee envious for evill doers For they shall soone be cut downe as the grasse and withered like the greene hearbe Here they fare well here they have cappe and knee and all the honour that may bee but Respice finem they walke upon ice in the end they fall For evill doers shall bee cut off yea the armes of the wicked shall be broken the Psal 37. 9 10. 20. wicked shall perish and the enemies of the Lord shall bee consumed as the fat of Lambs even with the smoke shall they consume away Looke not therefore to their lives but to their end their end is damnation The enemies of Gods Church and Children shall not long flourish For tribulation and anguish shall be upon every soule that doth evill In the end God will raine upon them fire brimstone storme and tempest this shall be their portion to drinke Wheat and Chaffe goe together till they come to the flaile but then the wheat is reserved and the chaffe burned Sheepe and Goats goe together Rom. 2. 9. Psal 11. 6 7. Mat. 3. 12. Mal. 3. 17. 1 Pet. 1. Deut. 32. 19. till they come to the fold but then they are separated Gold and Drosse goe together till they come to the Fornace but then the Gold is the purer and the Drosse is moulten Respice ergo finem looke not unto their lives but unto their end O that they were wise then they would understand this they would consider their latter end For surely the prosperity of the wicked shall not continue it shall have an end and their hope shall be cut off God Prov. 24. 19. hath appointed them to Iudgement they shall have no inheritance in the Kingdome of God Thou seest Pharaoh in his Chariot Exod. 14. pursuing Israel but looke againe and thou shalt see him in the Sea feeding Haddockes Thou seest Nebuchadnezzar in his Palace of Babel vaunting and bragging Is not this great Babel that I have built for the use of my Kingdome by the might of Dan. 4. 27. my power and for the honour of my Majestie but looke againe and thou shalt see him in the wildernesse amongst brute beasts Thou seest Herod in his Throne honoured as an Angell but looke againe and thou shalt see him on the ground amongst Act. 12. wormes Thou seest Dionysius in his Chaire of Gold in Siracusa but looke againe and thou shalt see him in Corinth teaching Boyes tossing a Scepter inferulam A Christian must not bee like Polipheme the one-eyed Giant If with one eye wee see Damocles in a bed of Gold with the other eye wee shall see a Sword hang over him in a haire to dash that pleasure If thou lookest on the prosperity of the wicked looke on his end also which is Damnation Antiochus shall not ever make havoke of the Church the rich man shall not ever ruffle in Silke and purple Senacherib 2 Mach. 9. Luke 16. shall not ever raile on the daughter Sion Sapor of Persia shall not ever bee drawne in a Chariot by foure Kings there will be an Prov. 23. 18. end there will bee an end and their hope shall bee cut off They here used more the Greeke word signifieth noted or written in a booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a phrase often used The Prophet Mal. 3. 16. Malachi useth it saying Then spake they that feared God and the Lord harkened and heard it and a booke of remembrance was written before him for them that feared God and thought upon his name And Christ our Savior useth the very phrase saying Rejoyce not that the Luke 10. 20. spirits are subdued unto you but rather rejoyce because your names are written in Heaven And Saint Iohn useth also the same phrase I saw the dead both small and great stand before the throne and the bookes Apoc. 20. 12. were opened and another booke was opened which is the booke of Life And againe the same phrase is used in the description of the heavenly Ierusalem And there shall enter into it no uncleane thing neither whatsoever worketh abomination or Iyes but they which are Gods decree hath two parts Election Reprobation not to be enquired into written in the Lambes booke of Life Not that God needeth any Booke for this is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for our capacitie For hee is God onely wise in him are hid all the treasures of Wisedome Knowledge and Vnderstanding hee knoweth all from everlasting and is the cause of all the Knowledge that is in all both

without measure torment without ease Where the worme dieth not and the fire is never quenched Where the wrath of God shall seaze upon body and soule as the flame of fire doth on pitch and brimstone Oh who can expresse the paines of fire and brimstone stinch and darknesse Without hope of release and comfort Men and Angels cannot doe it if that they should summon a Parliament together for the same end and purpose For as S. Iohn said of the 1 Iohn 3. 2. elect It doth not appeare what we shal be so say I of these evill Angels and of all the rable of the reprobats it doth not appeare what they shal be Iudas Herod Pilate have been many hundred yeares in fire already but yet the greatest is to come Then shall thy lascivious eyes be afflicted with the sight of ghastly spirits thy curious eares affrighted with the hideous howling of damned Divels and reprobates thy dainty nose shal be cloyed with noysome stinch of Sulphur thy delicate tast pained with intollerable hunger thy drunken throate shal be parched with intollerable thirst thy mind tormented to thinke how foolish thou wert for earthly pleasures to lose heavens joyes and incurre hellish paynes thy conscience shall ever sting thee like an Adder and thou shalt weepe more teares than there is water in the Sea For the water of the sea is finite but the weeping of a reprobate shall be infinite If any man will aske how it can stand with Gods justice to punish a finite sinne with an infinite punishment S. Gregorie Greg lib 4. Moral cap 12. answereth two manner of wayes First he saith Corda non facta pensat deus God pondereth our hearts not our deeds peccant cum fine qui vivunt cum fine their sinne hath an end because their life hath an end but if they could have lived without end they would have sinned without end Aequum ergo est ut nunquam careat supplicio qui nunquam voluit carere peccato ut nullus daretur illi terminus ultioni qui noluit ponere terminum crimini It is right and just that he should never want punishment which never would want sinne that no end should be given to him of revenge which would make no end of sinning Secondly he answereth thus Quantò major est persona eò major est injuria in illum commissa The greater the person is so much the greater is the trespasse and injurie done unto him An injurie a trespasse done to a meane man a common person that person can bring but his action upon the case against him but a trespas done against a noble man is scandalum magnatum against thy prince and Sovereigne it is death for it is Crimen lesae Majestatis Seing then God is infinite the punishment of the trespasse done against him must be infinite also An other objection is made quomodo paenae inferni perpetuae esse possunt how the paines of hell can be everlasting and how bodies How the pains of hell are eternall can live in those everlasting fires Augustine answereth that the Salamander liveth in the fire and is not consumed in the fire and we have certaine creatures called Crickets that live in hot Aug. de Civitat Dei lib. 21. cap. 2. 4 5. Ovens and Chimnies take them out of those hot places and they dye And further he saith that the ashes of Iuniper being raked up in the coles of Iuniper keepe fire all the yeere an end And againe saith he Take me a Peacocke and dresse it and it will not putrifie but abide sweet all the yeere an end Take me snow and wrap it up in chaffe and it preserves it but take fruit and lay them in chaffe it melloweth and rotteth them Take unslaked lyme and bring it into the Sunne it is cold and throw it into the water and it burneth The adamant is not broken but with the blood of a goat and who can give a reason of this Apud Garamantas there is a fountain so cold in the day that a man cannot drink of the water thereof and so hot in the night that a man cannot touch it for scalding There is a fountaine in Epirus if ye bring torches that burne unto it it puts them out but if ye bring torches that be out it kindleth them There is a stone in Arcadia called Asbestos which being once kindled can never be quenched And there is a stone in Thracia that burneth in the water but put out with oyle The horses of Cappadocia conceive with the wind Thus God dealeth strangely with his creatures why not with the fire of hell these evill Angels and all the damned besides Semper comburentur nunquam consumentur they shall alwayes be burning but never consumed Thirdly it is demanded how the evill Angels and mens bodies Aug. de Civit. Dei lib. 21. cap. 10. can be tormented in the same fire Augustine answereth as the soule of the Epulo was tormented in this fire when his body was in hell Lastly note that the day wherein the Angels shall be judged is called a great day He hath reserved in everlasting chaines under darkenesse unto the iudgement of the great day It is called a great day and it is so called in three respects Great in respect of the Iudge who is thus described by Daniel I beheld till the thrones were Dan. 7. 9 10. set up and the ancient of dayes did sit Whose garments was white as snow and the hayre of his head like the pure wooll his throne was like the fiery flame and his wheeles as burning fire A firy streame issued and came forth from before him c. And he is described by Saint Iohn thus Apoc. 20. 11 12. And I saw a great white throne and one sitting thereupon from whose face fled heaven and earth and I saw the dead both small and great stand before the throne and the bookes were opened and there was another book opened which was the booke of life and the dead were judged after those things which were written in those bookes And againe the same beloved Disciple describeth him thus I saw heaven open and behold a Apoc. 19. 11 12 16. white horse and he that sate upon him was called faithfull and true and he judgeth and fighteth righteously and his eyes were as a flame of fire and on his head were many crownes and he had a name written which no man The day of the last judgemenr why called the great day knew but himselfe and hee hath upon his garment and upon his thigh a name written The King of Kings and Lord of Lords Thus yee see the greatnesse of the Iudge and in respect of him this day is called a great day Secondly it is called great in respect of the Assistants the Angels Dan. 7. 10. For Thousand thousands shall minister unto him and tenne thousand thousands shall stand before him And hee shall come to judgement Mat.

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

noble Courtier and had a courtly stile Ministers may use all helpes of humane learning but Amos had but an homely stile for he was but an heard-man Paul used a plaine kinde of teaching and as he himselfe confessed he was Rude in speaking Apollos was eloquent Qui dedit Petrum piscatorem dedit Cyprianum Rhetorem he that made Peter a Fisher-man made Cyprian a Rhetorician yet plaine teaching if it edifie is not to be rejected Quid prodest clavis aurea si non aperiat ostium quid obest ferrea si modo aperiat What good doth a golden key if it open not the doore and what hurt doth a key of iron if it open the same and so Quid prodest eloquentia non aedificans what doth eloquence profit if it edifie not and what doth simple and plaine teaching hinder if it edifie Let all things saith the Apostle be done to edifying 1 Cor. 14. 26. Againe in that Iude here teacheth us by spots clouds trees c. we have to observe the liberty of the Ministers of the Gospell not onely nakedly to deliver unto the people the whole Councell of God but also to use helpes of wit invention and art as similitudes allusions applications comparisons proverbs and parables to illustrate the Doctrine delivered Thus did Christ even by similitudes drawne from this and that thing instruct the people So hee taught the Astronomers of the East by a starre and Fishermen by a draught of fish The Woman of Samaria Mat. 2. 10. Luke 5. 6. Iohn 4. 14. that came to draw water at Iacobs Well hee taught her by that corruptible water the water of Life To Mary in the Garden he appeared as a Gardiner to his travelling Disciples he appeared as a traveller so also frequently in the Gospell he teacheth by many exemplary similitudes the rich man by the rich mans Luke 24. care and greedy gathering the Vine-dresser by the Vine-dressers digging and hedging and dressing the Labourer by the Labourers hire and working the Builder by the Builders laying a good foundation the Husband-man by the Husbandmans sowing the Fisher-man by the Fisher-mans casting nets and drawing as here Saint Iude by spots clouds trees waves starres c. And as Christ himselfe so all his Prophets and Apostles have used parables similitudes and other helpes whereby their Doctrine might have a deeper impression in the hearts of their hearers Thus did profound Austen in his questions learned Ierome in his expositions patheticall Chrysostome in his amplifications mellifluent Bernard in his meditations pithy Cyprian in his perswasions sweet Ambrose in his allusions eloquent Nazianzen in moving affections doe make great use of these similitudes and so may Ministers doe Lastly in that Iude teacheth us by spots clouds trees starres c. this teacheth us that of all the creatures of God there is a double use one naturall the other spirituall As a spot naturally defileth the garment of the body so besides this naturall signification it serves to put us in mind that sinne spiritually defileth the soule And as a tree in nature signifieth such plants Every creature afford some profitable meditation of the earth as bring forth fruit so besides this naturall signification it serves to put us in mind that wee ought to bee fruitfull Trees in the Lords Orchard lest that wee prove fuell for the fire for Every tree that bringeth not forth good fruit shall bee hewne Mat. 3. downe and cast into the fire and as cloudes naturally powre downe raine so spiritually it teacheth us to raine downe righteousnesse and to water and refresh the thirstie as the cloudes doe the earth and as starres naturally yeeld light so spiritually should wee Our light must so shine before men that others may see our good workes and glorifie our Father in Heaven So by sowing of corne into the ground to maintaine mans life our Saviour leads us to consider of another thing that as the Sower Mat. 15. casteth his seed abroad into sundry sorts of ground and they according to their nature bring forth fruit accordingly Even so the Minister of the Word scatters and sowes the Seed of Gods Word into the ground of mens hearts and as they bee prepared so they bring forth fruit So by a Weavers shuttle wee see the shortnesse of mans life gone in a moment Doest thou see how Iob 7. the Wind drives the chaffe and dust of the Earth about giving it no rest till it bee dispersed Oh consider how the curse of Psal 1. God shall dogge the wicked and never let their soules bee at rest till it consume them Doest thou lye downe in thy bed every night O remember that ere it be long thou must lye down in thy grave and bee covered in dust and therefore prepare to dye in the Lord. Doest thou see the beautifull grasse and herbes of the earth cut downe and wither away O remember that All Esa 40. flesh is grasse and that it must fade and perish Doest thou put on thy clothes to cover thy nakednesse Labour to put on the Lord Iesus and the robes of his righteousnesse that thy filthy nakednesse Rom. 13. Apoc. 3. 18. doe not appeare Doest thou take a Booke into thy hand and open it leafe by leafe O consider that the time will come when the bookes of thy Conscience shall bee opened wherein all thy sinnes are recorded and thou must receive according Apoc. 20. to thy workes And thus wee see of all the creatures of God there is a double use to bee made of them the one naturall the other spirituall So much for the manner Now for the matter Their first sinne is their Epicurisme in eating drinking c. That which Salomon saith of Princes may bee verified of all private men Woe to thee O thou Land when thy Eccles 10. 16. King is a child and thy Princes eate in the morning Blessed art thou O land when thy King is the sonne of Nobles and thy Princes eate in time for strength and not for drunkennesse So blessed is that place that towne where sober-men are as was Selge in Pisidia voyd of drunkennesse This sinne never goeth alone it hath many other sinnes to wait and attend upon it it is as the nave of the wheele which turning about all the spoakes turne with it there goe with it idlenesse fighting quarrelling whoring stealing it is Drunkards incorrigible gluttons insatiable the anvile whereupon the other sinnes are wrought Hereupon saith Salomon To whom is woe to whom is sorrow to whom is strife to whom is murmuring to whom are wounds without cause and to whom is the rednesse of the eyes Even to him that tarrieth long at the wine Pro. 23. 29 30 31 32 33. to them that goe and seeke mixt wine Looke not thou on the wine when it is red and when it sheweth his colour in the cup or goeth downe pleasantly in the end thereof it will bite