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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

worse by bad company such as are continually in the Sunne must needes be Sunne-burnt such as walke in the myst must needs bee berayed such as touch pitch cannot bee but defiled so such as abide in bad company cannot bee but spotted Ioseph living in the Court of Pharaoh had quickly learned to sweare by the life of Pharaoh and Peter being among lyers and swearers had quickly learned to lye and sweare Therefore saith Ierome It is no wisedome to sleepe neere a Serpent it may bee it will sting thee it may be it will not so it may be that thou conversing with a wicked man maiest convert him but it may be he will pervert spot and defile thee David durst not meddle with these spots and spotted companions I have not haunted with vaine persons neither kept company with Psal 26. 4 5. the dissemblers I have hated the assembly of the evill and have not companied with the wicked and surely hee that loveth the Lord hee will love those that love him and hate those that hate him not his person but his manners Pacem cum hominibus bellum cum Aug. vitiis we must have peace with men but war with their vices But let men bee as blinde in minde as Bartimaeus who followed Mat. 20. Christ by the noyse let them bee as deafe as the Adder as filthy in soule as Lazarus in body as blacke as the blacke horse Psal 58. Apoc. 6. in the Apoc. yet if wee gaine by him if hee be for our honour or profit or pleasure wee countenance him he is an honest man a good fellow But hee that iustifieth the wicked is as hee that condemneth the just both are abomination to the Lord. Hee that saith Prov. 17. 25. Cap. 24. 24. to the wicked Thou art righteous him shall the people curse and the multitude abhorre Let us not then give any countenance to the wicked but bee at defiance with them as was David when hee cryed Away from mee yee wicked I will keepe the commandements Love-feasts abused were after abolished of God But some will say Is it a sinne simply to eate with the wicked No there bee cases of necessity and cases voluntary wherein it is no sinne to eate with them David partaked with the Philistines Psal 119. 2 Sam. 23. in the water of Bethlem The Apostles ate meate in Athens consecrated to Minerva Act. 17. cap. 17. with the Idolaters Paul went in a ship dedicated to Castor and Pollux and wee now may eate meat in a common Inne with bad men Againe in cases voluntary it is not ever a sin to eate with the wicked so that wee doe it to exhort them to reprove them and gaine them to God Note the Antithesis the caution the Apostle useth Have no fellowship with the unfruitfull workes of Ephes 5. 11. darkenesse but even reprove them rather So to reprove them is not to have fellowship with them These are Spots in your feasts These feasts were love-feasts and these love-feasts were used before the communion as appeareth 1 Cor. 11. 20 21 c. by the words of the Apostle and in Tertullians Apologeticon to note this as many members make but one body many strings make but one sound many graines but one loafe many grapes but one cup of wine So many Christians make but one Church So saith the Apostle Now yee are the bodie of Christ and members for your part for all Churches dispersed thorow the World 1 Cor. 12. 27. are members of one body of one Church for albeit in the evill state there be differences of callings yet in the spirituall there is Neither Iew nor Grecian there is neither bond nor free there is neither male nor female yee are all one in Christ Iesus all as Gal. 3. 28. one man But these love-feasts being well begun were afterwards corrupted for from feasts of charitie they were turned into feasts of 1 Cor. 11. drunkennesse for men would be drunken and so became spots and staines to these feasts and therefore were these feasts after abolished as all ceremonies ought to bee if they edifie not Ezeehias brake the brazen Serpent a figure of Christ and called 2 Reg. 18. it Nehushtan Nectarius a learned and a godly Bishop of Constantinople abrogated auricular confession when it was used to hypocrisie So that Pedum lotio washing of feet fetched Iohn 13. from Christs example when it was made a part of baptisme was abolished by Augustine The judiciall observation of Easter raising contention betweene the Latine and the Greeke Church was by Irenaeus and other Fathers removed Paul circumcised Timothy not Titus Legales Ceremoniae ante Christum erant pars cultus Christi the legall ceremonies before Christ were a part of Christs worship Post Christi adventum res erant adiaphorae after his comming they were things indifferent Post templum eversum quum corrumpebantur erant sublatae ut res impiae after the destruction of the Temple they were abolished as Ceremonies abused are to be abolished things impious But to leave this If any man will aske mee when and by whom these love-feasts were taken away I answer by the Antisiodorensian Councell then were they abolished In these feasts at the first was great sobriety as Tertullian affirmeth but after many used riot and excesse In Apologetico 39. they that should have beene ornaments were spots and staines they that should have beene Lights were scandals to these feasts and therefore were they abolished THE THREE AND TVVENTIETH SERMON VERS XII Clouds they are without water c. Pride occasioned many wayes ever odious to God THis was the second sin of this people viz. Pride they swelled like waves of the sea and lifted up them selves against God and good men Of such swelling proud men spake Peter calling them presumptuous and saith That they stand in their own 2 Pet. 2. 10 18. conceit speaking swelling words of vanity for it seemeth that Peter tooke these words from Iude or Iude from Peter rather they spake swelling words words of a foot and a halfe long glorious words like Thraso in the Comedy Such were the Quintinists and Libertines in Germany who boasted of a celestiall perfection such were one Henry Nicolitanes who spake in the clouds highly mystically that we are co-deified with God and God co-homonified with us such are our Papists whose doctrine savours nothing but of pride as their doctrine of free will justification by workes workes of supererogation which they call the treasure of the Church works of preparation c. thus they speake words of the wind and fill their belly with the East wind For what is pride but wind A wind to fill and a wind to torment Men may be spiritually swelled both in life and opinion there is a swelling for abundance of riches there is a swelling behaviour in mens courses there is a swelling in sinne a swelling in opinion Oh

read the ancient Fathers to prove and trie every thing and Sectaries seek novelties and admire them to hold that which is good and not to depart from the faith of the Catholicke Church For there is but one dove one spouse one body of Christ Of this sinne the Apostle giveth the Church warning saying Let us consider one another and provoke unto love Hebr. 10. 24 25. and unto good Workes not forsaking the fellowship that we have among our selves as is the manner of some It is the manner of some to turne with the spiders breath the sweet iuyce of flowers into poison to seeke knots in bulrushes to stumble at every straw that stoppeth the course of their eager spirit to breake the bonds of peace to forsake this fellowship that wee should have among ourselves and to single and sever themselves by themselves they busie their braines about Pythagoras numbers Plato's Idea and Aristotles commonwealth they see not at Damascus a strange 2 Reg. 16. 10 11 Altar with Ahaz but they strait-way get the patterne and Vrias the Priest must make them the like at home But what saith Paul concerning these Sectaries I beseech you brethren saith he marke them diligently which cause division and offences contrary to the Rom. 16 17 18. doctrine which yee have learned and avoid them for they that are such serve not the Lord Iesus Christ but their owne bellies and with faire speeches and flattering deceive the heart of the simple The Prophet David saith Ierusalem a figure of the Church is built as a City that is at unity in it selfe and when the Holy Ghost Psal 122. 3. Act. 2. 1. Act. 4. 32. Iudg. 20. 1. came downe in visible signes upon the Apōstles They were all with one accord in one place and it is said that the whole multitude of them that beleeved in the first times had but one heart and one Soule It is said of Israel that they came together as it had beene one man with the same mind and intent not with as many opinions as persons The Iewes had but one kind of worship prescribed and 2 Chro. 30. 12. that in one only Temple And it is said of Iuda that the hand of the Lord was in Iuda so that he gave them one heart to do the commandement of the King and of the rulers according to the Word of the Lord So if we will become a spirituall building unto God if wee will receive the promise of the Holy Ghost if we will worship God in Spirit and truth if we will have the hand of the Lord upon us we must be at unity and concord with our selves we must abide with one accord and one mind in an house wee must have one heart to doe the commandement of the King and of the rulers we must not leave the Temple to follow every opinion but we must be no makers of Sects but must keep the unity of the Spirit in the bond of peace S. Peter prophesied and foretold of these Sectaries Ephes 4. 3. which privily should bring in damnable heresies even denying the 2 Pet. 2. 1 2 3. Lord that hath bought them and bring upon thmselves swift damnation and that many should follow their damnable wayes by whom the way of truth saith he shall be evill spoken of and through covetousnesse shall they with fained words make marchandize of you c. There is in a naturall body a quicking soule a radicall humour and a naturall heate and there is in the spirituall body Division sometime more dangerous than Idolatry of the Church the Holy Ghost to give life to it Faith is the radicall humour to continue it and charity as the naturall heate or vitall Spirit carried throughout the Arteries or parts of the Church For All things must be done in love Division and discord 1 Cor. 10. 14. Sects and Schismes are the cause of all evill of all mischiefe this is that Pandoras boxe that Trojane horse from whom all evill and mischiefe doe proceed Example among many other may be the Church of Corinth who beginning about matters of ceremonies and policie proceeded first to division and separation some holding of Paul some of Apollo some of Cephas and some of Christ and so to false doctrine denying the Resurrection 1 Cor. 1. 12. and therefore by the Canon of the Apostle to be avoided and Dionysius Bishop of Alexandria told Novatus that it was Euseb de vit Const 2. more grievous to breake the unity of the Church then to commit Idolatry For this saith hee was punished but with the sword but the other with the opening gulfe of the earth swallowing up the Authors and confederates thereof Et non dubitabitur sceleratius esse commissum quod gravius erat vindicatum And there is no doubt but that was more haynously committed which was more sharply and severely punished If yee have bitter Iam. 3. 14 16. envying and strife in your hearts saith the Holy Ghost reioyce not for where envying and strife is there is sedition and all manner of evill wayes There be three Furies in Hell Heresy Schisme Apostacy Saith a learned man Haeresis errorem fundamentalem in side tuetur Heresy defendeth some fundamentall error in the faith Schisma unitatem Ecclesiae ob minuta discindit Schisme cutteth in sunder the unity of the Church for small and trifling things Apostasia rectam fidem religionem penitùs abdicat Apostasie utterly rejecteth and forsaketh the right Faith Religion of God and turneth from the holy Commandements given of God For heresy is occupied about dogmaticall conclusions concerning Faith and beliefe Schisme about rites and ceremonies and other things of no moment For whosoever shall obstinately defend any perverse corrupt opinion is an Hereticke whosoever shall divide himselfe from the Church for manners and rites is a Schismaticke Againe one and the selfe-same errour in divers men hath divers names For a false opinion of God is in a Iew Infidelity in an Ethnike Paganisme in a Christian heresy in a Turke Ignorancy Heresy is only in such as are baptized even as Schisme is Finely said Bibliander that one sinne according to divers effects hath divers names For to doe any thing against the Scriptures saith hee it is sinne or rebellion rather to thinke any thing contrary to the Scriptures it is foolishnesse to contradict them is error to forsake them Apostacy Pride the cause of heresy schisme All these are pardonable if they be not wilfull we must therefore be very watchfull that Satan possesseth not our mind heart or life our mind with perverse doctrine our heart with wicked affections our life with evill manners Study therefore day and night to keep the mind in purity and in the knowledge Hemming of the trueth the heart with pious and holy cogitations and thy life with chast manners and good examples Cyprian saith Vnum tentat diabolus tentat ut

Ioram fell to idolatry Hilary did beleeve the Church rather hidde for hee could not see it flourishing and he said that the mountaines the woods the prisons and the whirlepooles were safer than the temples for these are his owne words Montes lucus carceres voragines sunt tutiores quàm templa Arrianisme so prevailed at that time Hierome said Ingemuit totus mundus Arrianum se esse miratus est That 〈◊〉 the whole world wept and wondred that it was become an Arrian Peters little ship was now indangered the windes tost her the waves beat her on the sides little hope but was at the point of sinking but at the last the Lord did arise commanded the winds and the tempest ceased and a calme succeeded and all the Bishops which were exiled were called home againe then Aegypt received his Athanasius triumphing then France embraced Hilary returning from warre then was Antioch gladde at the returne of Chrysostome and Italy threw off her mourning garments at the returne of Eusebius I know that Canus calleth these speeches hyperbolicall of Hilary and Hierome but that is but his hyperbolicall lye This is the common Inne wherein the Papists lodge most of our objections but I reason thus Eadem est ratio totius quae est singulornus membrorum At singula membra possunt cadere Ergo totum corpus The same reason is of the whole which is of every particular member But every particular member may fall The Pope may erre Therefore the whole body The epistles of the Bishops were corrected by Councels provinciall and the Provinciall Councels by the generall and the former generall Councels by those that came afterward saith Augustine Ecclesiam Dei finaliter errare nego that the Church of Aug. lib. 2. de Baptism 1. Iohn 3. God can finally erre I deny for hee that is of God sinneth not and Christ telleth us that there shall arise false Christs and false prophets and shall shew great signes and wonders so that if it were possible they should deceive the very elect if it were possible but unpossible that they should finally be deceived Here the great question is decided Num Papa potest in fide deficere whether the Pope can faile in faith because hee is the whole Church Virtualiter To this wee object Pope Iohn the 22. That hee erred because hee affirmed and held that the soules of the righteous did not see God till the day of judgement which heresy of his was condemned at Paris with the blast of trumpers and we say that C●lestine erred when hee held that marriage was dissolved if either of them meaning the man or wife fell into heresy and Gregory when writing to Augustine of Canterbury he said that the husband might marry another wife Si mulier non possit debitum ma●i●o reddere Saint Ambrose in a certaine Sermon of his dicit Petrum fidem sum perdidisse saith Ambr. ser 47. that Saint Peter lost his faith If Peter failed certenly his successors may faile To these Canus answereth that Iohn the 22. and the rest erred personally not judicially to Ambrose his speech hee saith Fides capitur pro fidelitate that faith is there taken for fidelity illam ergo non fidem amisit it was that hee lost namely his fidelity not his faith and he further addeth Papam haeredem esse Petri privilegiorum non culparum that the Pope was the heire of Peters priviledges not of his offences To conclude with Canus all come to this point Bishops Fathers Councels The Popes Legates in Councels may erre for Christ prayed not for Peters Legates but for Peter himselfe quoth the Cardinall of Ture Immo Papam errare posse sed moribus yea the Pope may erre but yet in manners not in faith yea the Pope may erre in faith personaliter non judicialiter personally not judicially quoad factum non quoad fidem as touching facts not as touching faith as Sixtus 4. which taught Catherinam Senensem stigmata non habuisse where hee erred as touching the history not as touching faith and they all affirme that the Pope may erre in his gallery not in his Consistory which is a monstrous answere as though Christ had prayed for the place the walles not for the person as if faith were in the walles not in the heart But if the Pope dye in an heresy though never holden in his Consistory as Iohn the two and twentieth did let them tell mee in what state hee dieth Corde creditur ad justitiam With Rom. 10. the heart man beleeveth unto righteousnesse shall they give The Papists distinctions how the Pope may erre and not erre nice and frivolous us such drosse for gold such chaffe for corne suth lees for wine Shall they build such stubble upon the foundation Ignis probabit the fire shall trie it Let God and man judge of this answere 1 Cor. 3. THE NINE AND THIRTIETH SERMON VERS XXIIII And to present you faultlesse before the presence of his glory with ioy Wee must bee presented blamelesse before God THis is the second thing hee prayeth for as touching this life that God shall present them faultlesse Wee shall bee pure and perfect without fault without spot or wrinkle Nam nil Apot. 21. 27. immundum intrabit c. No uncleane thing shall passe thorow the gates of the new Ierusalem To this end God hath elected us before the foundation of the World That wee should bee holy Ephes 1. 4. and without blame before him in love Hitherto tendeth Pauls prayer Now the very God of Peace sanctifie you throughout and I pray God that your whole spirit soule and body 1 Thess 5. 23. may bee kept blamelesse untill the comming of our Lord Iesus Christ Wee are said to be faultlesse blamelesse and without spot not that wee are without sinne but because God imputes not our sinnes unto us So Saint Paul would have a Bishop sine crimine without fault non dicit sine peccate hee doth not say without sinne for no man is sine peccato without fault though many be sine crimine without offensive fault and yet sine peccate sumus wee are without sinne without fault quia non imputatur nothis because it is not imputed to us Whereupon David Blessed is Psal 32. 2. the man to whom the Lord imputeth not sinne If therefore the Papists should cry all the day long and all their life long Beatus qui Wee are righteous by imputation of Christs righteousnesse timet Deum Blessed is he that feareth God Beatus qui miseretur pauperibus Blessed is hee that considereth the poore and needie Beatus qui operatur justitiam Blessed is he that worketh righteousnesse Beatus qui loquitur verè Blessed is he that speaketh truly for Psal 112. 1. Psal 42. 1. Psal 119. Esa 33. 15. he shall dwell on high his defence shal be the munitions of the rockes bread shall bee given him