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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	believe_v	send_v	unrighteousness_n	1,800	5	11.2922	5	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

it otherwise it will not be sure and stedfast It is a sheild but God must frame it and strengthen it So that the slaunder of the Papists redoundeth to God not to us But I may say to Act. 13. 48. Hebr. 6. 19. Ephes 6. 17. 2 Thess 2. 11 12. you as Paul said to the Thessalonians God shall send them strong delusion that they should beleeve lyes that all they might be damned which beleeved not the truth but had pleasure in unrighteousnesse God hath fed them with lyes because they received not the truth they beleeve not But to leave this and to returne againe to these Israelites These Israelites wanted faith and so all the parts of a Christian as the root giveth sappe to all the branches the Sunne light to all the Planets the earth nourishment to all plants the water life to all fishes So faith giveth life and allowance to all our actions For without it splendida opera sunt splendida peccata our glistering works are but glistering sinnes therefore is it said that by faith Abel offered unto God a greater sacrifice than Caine c. by faith Hebr. 11. 4 5. 7 8. Enoch was taken away that he should not see death By faith Noah being warned of God and moved with reverence prepared the Arke By faith Abraham when he was called obeyed God c. Faith is the eye wherewith we see God it is the mouth wherby we speake to God the hand whereby wee touch him the foote whereby wee goe unto him saith Ambrose Thus Stephen the ring leader of Martyrs saw Ambros Act. 6. Luk. 18. Luk 2. Iohn 1. him with the eyes of faith The Publicane spake to him with the mouth of faith Simeon embraced him with the armes of faith Thus Andrew walked to Christ with the foote of a lively faith Thus all must come to Christ not with the legges of their body but of faith We must draw neere with a true heart in assurance of faith Hebr. 10. 22. being sprinkled in our hearts from an evill conscience and washed in our bodies with pure water But the Infidells like Polypheme the Giant want eyes like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the river Ganges they want mouthes like the Cripple in the third of the Acts they want legges For by faith Christ dwelleth in us by faith we eate him by faith we put him on by Ephes 3. Iohn 6. Gal. 3. Gal. 2. 20. faith we live in him therefore wanting faith we want all Many therefore want all the parts of Christianity for few beleeve but are Cyphers in the Church of God and shall be Cyphers in the Kingdome of God But to cut up the veines and arteries of this vice and make an Anatomie of it we can all say I beleeve in God the Father the Sonne and the holy Ghost yet few beleeve and are perswaded of the love and power of God but rest in the creature not in the Creator if they see not meanes If God give us friends wee make Idols of them and trust in them as the Iewes did in Esay 31. Psal 52. 7. Ier. 5. 2 Chro. 16. the Aegyptians if money we thinke never to want as it is said of Doeg hee trusted in the multitude of his riches and strengthened himselfe in his malice if armour we trust in them as the Iewes did if Physitians wee trust in them as Asa did if wisdome wee thinke to smooth all causes and to wade thorough all bad matters Want of faith the cause of al sinne and misery as the false Prophets These are our treasures and our hearts are upon them as Mat. 6. We make flesh our arme Thus what for friends money munition physicke cunning God is not regarded the helpelesse trust in friends the poore in money the souldier Ier. 18. Jer. 17. in armour the sicke in Physitians the cunning in their wisdome like Achitophel But of all others our infidelity appeareth in our running to witches wherein I say with Elisha Is it not because there is no King in England as 2 Reg. 1. Here I could wish my voice as a trumpet or as the voice of Stentor who had the voice of fifty men Satan is a deceiver and shall we trust in him A lyer and shall we beleeve him an enemy and shall wee crave ayde of him Absit God forbid Most men beleeve not For our faith hath a triple foundation First that Christ is true God and therefore can help 1 Tim. 2. Secondly true Man and therefore will helpe Hebr. 4. Thirdly that he is one Person not by confusion of substance but by the union of natures for God and man make but one Christ and Mat. 11. 11. Psal 30. will help us for if a Father will helpe his Sonne in his wants how much more will hee helpe us Let us therefore put off our sackecloath and girde us with gladnesse let us rejoice for ever For now is salvation in Heaven and strength and the Kingdome of our Apoc. 12. 10. God and the power of his Christ for the accuser of our brethren is throwne downe c. Hence commeth all mischiefe that wee beleeve not God which appeareth in our life If a sicke man should have two Physitians the one prescribing a present remedy the other a present poison if he should follow the latter would wee not conclude that either he would not be healed or else that hee beleeved not the other so standeth the case betwixt God and us either wee would not bee saved or else wee doe not beleeve God This is manifest in two men Adam and Abraham the one the father of all men the other of the faithfull Now Adam eate of Gen. 3. the tree which God forbad and why because he beleeved not Act. 7. God but Satan and so doe most men But Abraham when God commanded him to leave his Countrey and kindred he did so Gen. 22. when God commanded him to offer his Sonne he did it For he Esa 1. beleeved God and so doe few men But let us not listen to Satan and our owne flesh but to God promising happinesse if we obey him Thou hast here two counsellors the flesh and the spirit The flesh bids thee follow thy lustes but the spirit saith if thou doest so thou shalt perish For he that soweth in the flesh shall of the flesh reape corruption but hee that soweth in the spirit shall of the spirit Gal. 6. 8. reape life everlasting now whether of these wilt thou beleeve Yet in all this I doe not speake of the justifying faith but that the wicked have not no not so much as the Historicall faith to beleeve the Scriptures Nam Faith a chiefe instrumentall cause of salvation Fidestriplex Iustificans Miraculosa Historica For faith is threefold There is a lively justifying Faith a miraculous and an historicall faith but the former is most rare like a blacke swanne or Phoenix in Arabia In all

of their cruell affections are called by the name of beasts but Christ by his Spirit shal so reforme them and work in them such mutuall peace and unity that they shall bee as Lambes favouring and loving one another and cast away all their cruell affections And againe the Prophet speaking of the Kingdome of Christ saith They shall breake their swords into mattocks and their speares into sithes Nation shall not lift up a sword against Nation neither Mich. 4. 3 4. shall they learne to fight any more but they shall sit every man under his Peace both good and pleasant Vine and under his Fig-tree and none shall make them afraid meaning that peace and unity shall flourish among them and division and dissention shall be utterly banished Our God is the God of peace the Divell on the contrary is Heb. 13. 20. the Author of all dissention it was he that caused division between Abimelech and the men of Sichem Hee was a murtherer Ind. 9. 23. from the beginning But God is the Author of peace Litigiosi Iohn 6. 44. ergo non sunt ex Deo Contentious persons therefore are not of God For God is not the author of confusion but of peace Peace is one fruit of the Spirit so saith the Apostle The fruits of the Spirit 1 Cor. 14. 33. are love joy peace c. but no peace no Spirit of God Paul is not earnester in any thing than in moving men to imbrace peace Writing to the Philippians he saith thus If there be any Phil. 2. 1 2. consolation in Christ if any comfort of Love if any fellowship of the Spirit if any compassion and mercy fulfill my joy that ye be like minded having the same love being of one accord and of one judgement that nothing bee done through contention or vaine-glory c. And againe I pray Phil. 4. 2. Evodias and beseech Syntiches that they bee of one accord in the Lord. This was Christs Ave and Vale ever Peace I leave with you my peace I give unto you Dulce nomen pacis res ipsa tum jucunda tum salutaris the very name of peace is sweet and comfortable the fruit and effect thereof pleasant and profitable Innumeris potior triumphis more to bee desired than innumerable Triumphes This blessed peace is the language of heaven the Angels brought it from heaven Glory in the highest heavens to God in earth peace towards Luke 2. men good will This is the Legacy which Christ bequeathed to his Disciples Pacem meam do vobis My peace I give unto Iohn 20. 19. you this was the usuall salutation of the Iewes Shenim Vbenim peace be unto you this is one of those speciall blessings which all the Apostles in all their salutations pray for Grace bee with you and peace this David commendeth O quàm bonum quàm Gal. 1. 9. jucundum O how good and pleasant a thing it is for Brethren to dwell together in unity it is not bonum non jucundum good Psal 133. 1. and not pleasant or jucundum non bonum pleasant and not good but bonum jucundum good and pleasant There bee some things that be bona sed non jucunda good and not pleasant as patience and discipline some things be jucunda sed non bona pleasant but not good as voluptuousnesse carnall pleasure some things are nec bona nec jucunda neither good nor pleasant as envie worldly sorrow c. and there be some things bona iucunda which are both good and pleasant as peace honesty charity This peace Christ commendeth to his Disciples Have salt in your selves and have peace one with another this was a Mar. 13. peece of the blessing which God taught the high Priest that God would grant them his peace When GOD would have a Numb 6. 6. Temple builded for his worship he would not have it in Davids 2 Sam. 7. 5. time because it was troublesome and full of Warre but in the Contention cause of Destruction dayes of Salomon who is interpreted Rex pacis the King of Peace When Christ came into the World it was in the dayes of Augustus when the whole World was at Peace and Christ is the corner Luke 2. stone making peace among men Tale bonum est bonum pacis Aug. ut in rebus creatis nihil gratiosius soleat audiri nihil delectabilius concupisci nihil utilius possideri such and so great a good is the good of Peace that among al the things created nothing is heard of more acceptable nothing desired which is more delectable nothing possessed more profitable Peace is the sweetest harmony that ever sounded the strongest bond that ever united politicall bodies together the chiefest prop pillar preservative of common wealths Cum alii sunt pacem recipientes alii retinentes alii facientes when some embrace Peace others retaine it others make it Let us therefore Brethren Bee diligent to keepe the unity of the Ephes 4. 3 4 5. spirit in the bond of peace being one body and one spirit even as wee are called into one hope of our calling For there is but one Faith one Baptisme one God and Father over all which is above all through all and in us all For contention breedeth division and division is the mother of destruction here and ever hereafter here it impoverisheth us so saith the Apostle If yee barke one at another and bite one another yee shall at last bee devoured one of another the end of Gal. 5. 15. barking is biting the end of contention is consumption the end of dissention destruction This Christ layeth out by two similitudes saying Every Kingdome divided against it selfe shall be Mat. 12. 25. brought to nought and every Citie or House divided against it selfe cannot stand hereafter it damneth us For unto them that are contentious and disobey the truth and obey unrighteousnesse shall bee Indignation and Wrath Tribulation and Anguish c. Herein the Divels are wiser than Men Est Daemonum legio concors there is an agreement among Aug. the Divels In Mary Magdalen of seven in another of a whole leagion and Christ saith That if Sathan cast out Sathan hee is divided against himselfe and how shall his Kingdome indure The Divels Mat. 12. 26. Luke 11. 15. agree in mischiefe and they all obey one head to do a mischiefe Conyes are but small things yet joyning together they overthrow the Isles of Anaph Maiorica and Minorica The Cranes are not great but being conjoyned they beate the Pigmae Herrings are but little yet their forces being put together overturne a great ship Gnats are but small creatures yet many being united together drave backe Iulian the Apostata Rats are not great yet many of them together devoured Hatto of Moguncia Hist. tripart Our bodies stand of foure contrary Elements Fire Water Ayre Earth but because they are

are contentious and disobey the truth and obey unrighteousnesse shall be indignation and wrath tribulation and anguish shal be upon the soule of every man that doth evill Looke not to the beginning of sinne but the end of it the roote of it is a carelesse hard heart and therefore we are commanded to exhort one another daily while it is called Hebr. 3. 13. to day lest we be hardened with the deceitfulnesse of sinne the flower of it is sweet for a time and therefore called by the Author of the Epistle to the Hebrewes The pleasures of sinne the sight of it is like Heva her apple which was faire and pleasant to the eye the taste of Hebr. 11. 25. Gen. 3. 6. 1 Sam. 14. 17. Luk. 3. 7. it is like Ionathans hony combe which cleered his eyes which before were dimme for wearinesse and hunger the committing of it is like the birth of a viper which eateth out the belly of her damme the sting of it as the sting of an Aspe pleasant at the Rom. 3. Cap. 6. 21. 23. first and brings a man asleepe but the fruit of it is shame in this life And therefore saith the Apostle what fruit had yee of those things whereof yee are now ashamed meaning their sinnes and the end of it in the life to come is hell fire For the wages of sinne is death For sinne is as a Tyrant which raigneth by force and at last rewardeth his servants with death and damnation Thus the root the flower the sight the tast the sting the fruit the end of sinne all is damnable Behold this monster this Aesops snake the uglinesse of sinne in Nabuchadenezzar transformed from a man to a beast The terror Dan. 4. 1 Sam. 15. of it in Agag the Amalekite The folly of it in Salomons young man whom Salomon derideth notably saying Rejoyce thou yong man in thy youth and walke in the wayes of thine heart and in the sight of thine Eccles 11. 9. eyes but know that for all these things God will will bring thee to iudgement The bitternesse of it in the rich men named by Iames Goe to yee rich men weepe and howle for your miseries that shall come upon Iam. 5. 1 2 3. you your riches are corrupt your garments moat-heaten your gold and silver is canckred and the rust of it shal be a witnesse against you and it shall eate your flesh as it were fire The unstablenesse of it in the Amalekites now dauncing now dead The reward of it in the fooles named God punisheth not the reprobate till sinne be at the fall by Salomon The end of it in the rich glutton who for his sinne lieth frying in hell in torments The life of the godly is as a Comedie dolefull at the first but joyfull at the last So saith David They that sow in teares shall reape in ioy they went weeping and carried precious seed but they shall returne with 1 Sam. 30. VVisd 5. Luk. 16. Psal 126. 5. 6. ioy and bring their sheaves But the life of the wicked is cleane contrary that is as a Tragedie dolefull at the last so saith our Saviour Woe be to you that laugh for yee shall wayle and weepe and Luk. 6. 25. Pro. 22. 8. Salomon affirmeth That hee that soweth iniquity shall reape affliction and the rod of his anger shall faile that is his authority whereby hee did oppresse others shall bee taken from him and Paul saith That they which sow in the flesh shall of the flesh reape corruption afterwards this afterwards marres all after all pleasure commeth paine and destruction So said Abraham to Dives Sonne remember Luk. 16. 25. that thou in thy life time receivedst thy pleasure contrarily Lazarus paine now is he comforted and thou art punished The pride of Adam was turned into labour and sorrow The stoutnesse of Nimrod into confusion The beauty of Absalom into hanging The strength of Goliah into shame The envie of Caine into desolatition Gen. 3. Cap. 10. 2 Sam. 16. 1 Sam. 17. hee wandred like a Rogue Nec in caeteris est contrarium videre and we may behold the same in the rest when they have added drunkennesse to thirst afterwards commeth God and destroyeth them he wayteth for the ripenesse of our sinnes before he plucke us off the tree or cut us off the earth he tarieth till we be dry before hee burneth us till wee be fat before hee slay us till wee bee withered before hee hew us downe Therefore is it said that the earth was full of cruelty that the sinne of Sodome was Gen. 6. Gen. 18. Amos 8. great that the sinnes of Israel were as ripe apples and when our sinnes be once ripe God will cut us downe with the scithe of his wrath and hacke us downe with the axe of his vengeance And yet we see God to punish some speedily to crop them in their beginning True sometime God killeth the Cockatrice in the egge before it bee a serpent sometime hee plucketh the fruit from the tree before it bee ripe hee rooteth out the pricke before it be a thorne what then differt tamen non aufert God doth deferre but yet hee doth not auferre the punishment of the wicked like Polypheme that would eate Vlysses last but yet eate him though it were long Vt creditor qui debitum ab uno statim exigit alium in diem reponit sed cum foenore solvendum As a Creditor that requireth his debt of one man presently to another hee giveth day and respite yet to be paid with usury God tooke away Caligula in the beginning of his tyrannie but hee suffered Nero to tyrannize longer but Tiberius raged and made havocke of the Church longer than they yet in the end God met with him and freed the earth of so vile a burden God killed Omri in two yeares he suffred Manasses to wallow in blood fifty yeares Tempora mutantur 1 Reg. 16. 2 Reg. 21. nos mutamur in illis the times are changed and we are Infidelity the cause of Israels destruction changed in them Dionysius having a prosperous wind said that God favoured Pirats The Athenians said that Harpalus gave a lively testimony against the Gods for that hee escaped so long unpunished But so long goeth the pot to the water that at last it cometh broken home God met with these two afterwards Looke not on men as they are here in this world here they prosper and flourish like a greene Bay-tree but looke to their end then they wither like trees that cast their leaves in winter then they wish they had never beene borne what good hath our pride done us what profit hath the pompe of riches brought us Thou seest Dionysius spoiling Syracusa many yeares looke againe Wisd 5. 8. and thou shalt see him a poore Schoolemaster in Corinth Asceptro adferulam devolutum devolved fallen from the scepter to the ferula Thou seest Caesar

At the first he came as a Lambe now shall he come as a Lion Venit tunc salvare nunc iudicare he came then to save us now he shall come to judge us And yet to speake fully his first comming was not without glory two contraries were conjoyned Summa humilitas summa sublimitas the deepest humility and the highest sublimity Aug. he lay among the beasts yet praised of Angels which sung Gloria in excelsis Glory bee to God on high What is hee Luk 2. that is so base and so glorious so little and so great so poore and so rich poore in the flesh poore in the manger poore in the stable but great and rich and glorious in heaven whom the starres obey great and glorious in the aire Mat. 2. where the Angels sing great and glorious in earth for Herod and all Ierusalem were moved at the tidings of him It is the greatest basenesse Luk 2. for God to bee conceived and the greatest glory to bee conceived by the Holy Ghost the greatest basenesse to be borne Esay 7. of a Woman and the greatest glory to be borne of a Virgin the greatest basenesse to be borne in a stable and the greatest glory to shine in the Heavens the greatest basenesse to deplore among beasts and the greatest glory to be sung of Angels the greatest basenesse to be baptized among sinners and the greatest glory to have the heavens open the spirit to descend and to heare the Father of heaven speaking from heaven This is my beloved Sonne Mat. 3. 16. in whom I am well pleased It is the greatest basenesse to suffer death upon the Crosse and the greatest glory to rise againe from the dead formosus erat in Coelis formosus erat in terra he was faire and beautifull in heaven faire and beautifull in earth faire and beautifull in his throne of glory faire and beautifull in the manger faire and beautifull among the Angels faire and beautifull among the beasts Quid facitis ô Magi puerum ne adoratis What doe yee ô yee Wise-men doe yee worship the child Is he not therefore a King I but where is the Kings Court Where is his Throne Where the continuall resort and haunt of this Court Is not his Court the stable his Throne the Manger They that resort and haunt this Court the Oxe and the Asse Yet vndique formosus est on every side he was faire and glorious The Lords two Courts one of Mercy the other of Iustice For when he spake the sea was calme when he commanded the windes were whist when he called the dead did rise and when he died the Sunne was eclipsed when he rose the earth trembled when he ascended the heavens opened so farre Augustine Thus his first comming was not without glory but his second shall be glorious indeed He shall come in the glory of his Father with Mat. 24. all the holy Angels One speaking of this comming of Christ to iudgement saith Posterior Christi adventus non erit mitis sed terribilis Christs latter comming shall not bee gentle but terrible and fearefull For measure me the greatnesse of one arme by the quantity of another the Iustice of God by the mercy of God If he was so mercifull in his first comming as to take our flesh and to suffer death upon the Crosse for us and how iust how severe will hee bee in his second comming to all those that have either contemned or abused his mercy Quam facilis fuit in primo adventu Looke how facile gentle and propice he was in his first comming tam difficilis erit in secundo adventu so hard so uneasy to bee intreated will he be in his second comming infinit in mercy infinit in Iustice ready to pardon and ready to punish God shall arise and his enemies shall be scattered they also that hate him shall fly before him As Psal 88. 1 2. the smoke vanisheth so shalt thou drive them away and as Wax melteth before the fire so shall the wicked perish at the presence of God And as the Prophet saith God is jealous and the Lord revengeth even the Lord of anger the Lord will take vengeance on his adversaries and he reserveth Nahum 1. 1 2. wrath for his enemies the Lord is slow to anger but great in power and will not surely cleere the wicked As we treasure up our sinnes so hee treasureth up his wrath Indies crescunt peccata indies crescit ira our sinnes increase daily and his wrath daily Bernard saith that the Lord hath two Courts the one of mercy the other of iustice the one in this life the other in the life to come when he shall come with thousands of his Saints to judgement Here is forum miscricordiae the Court of mercy there shall be forum Iustitiae the Court of Iustice for there he will reward every man according to his Works Augustine bringeth in Christ thus Rom. 2. 6. speaking at the last day Ecce fabri Filium quem irrisistis Behold the Carpenters Sonne whom yee have derided Ecce eum in quem non credidistis Behold him in whom yee have not beleeved behold the wounds which yee have made in my hands and feet behold the side which yee have pierced behold the face which you have beraide with your spittle Behold the glory that shall presse and overwhelme you and the Majesty that shall breake and bruise you For our Iudge will iudge righteously and iustly Hee will reward every man according to his worke that is to them which by continuance Rom. 2. 6 7. in well doing seeke glory and honour and immortality eternall life but unto them that are contentious and disobey the truth and obey Wee must meditate as well on the Iustice of God as on his mercy unrighteousnesse shall be indignation and wrath tribulation and anguish shall be upon the soule of every man that doth evill And here note the blindnesse of the World All men prate of mercy but few talke of Iustice like the Benjamites we cast stones with one hand like Iudg. 19. Mat. 26. Polipheme we see but with one eye with Malchus wee heare but with one eare like the Vnicorne we defend our selves with one horne from God like the Amazones many brethren give sucke to the Church with one pap delivering but one doctrine namely that of mercy But let me speake familiarly If a fellon will not trust only on the mercy of the Iudge at the Assise Let us not deceive our selves against that great Assise day Whatsoever Gal. 6 7 8. a man soweth that shall he reape for he that soweth to the flesh shall of the flesh reape corruption but he that soweth to the spirit shall of the spirit reape life everlasting In quo statu novissimus vitae dies relinquet in eo resurrectionis primus dies inveniet qualis in isto die quisque moritur talis in die illo iudicabitur In

to content their owne sinnefull humour But so to reprehend is no way lawfull wee must deale with sinners as Samuel did with Saul chide them for their sinne yet pray for their soule as Moses did with the Israelites who corrected their iniquities yet would be blotted out of Gods Booke for their safeties as David did with Absalom who detested his fault and yet would have died for his sake then shall wee shew our selves true physicians that seare the sore to preserve the person and hate the sinne to preserve the soule THE NINE AND TVVENTIETH SERMON VERS XVIII How that they told you that there shall bee mockers in the last time c. Scorning and mocking the highest degree of sin NOw he commeth to the words that he will have them to remember they be these That there shall come in the last dayes mockers hee calleth the wicked mockers for in mustering up their sinnes hee beginneth with their flouting as an arch sinne a capitall sinne hee placeth it in the forefront as Ioab did Vrias it is a Metropolitan sinne as Salomons harlot 1 Reg. 3. was among women the worst of all as the beast in the Apocalyps Apoc. 13. which inspired the other with blasphemy like Antiochus who did more hurt then all the Tyrants before him Of these mockers speaketh Peter as though he had followed Iude verbatim word for word but he hath answered them so fully that we need not go any further for their confutation There shall saith he come in the last dayes mockers which will walke after their lusts and say Where 1 Pet. 3 3 4 5 6 7. 8 9. is the promise of his comming for since the Fathers died all things continue alike from the beginning of the creation For this they willingly know not that the Heavens were of old and the earth that was of the water and by the water by the Word of God wherefore the world that then was perished overflowed with the water but the Heavens and earth which There have beene scorners in all ages are now are kept by the same Word in store and reserved unto fire against the day of Iudgement and of the destruction of ungodly men Dearely beloved be not ignorant of this one thing that one day with the Lord is as a thousand yeeres and a thousand yeeres as one day The Lord is not slacke concerning his promise as some men count slacknesse but is patient toward us c. Salomon had to doe with such All things come alike to all Eccles 9. 2. and the same condition is to the just and to the wicked to the good and to the pure and to the polluted and to him that sacrificeth and him that sacrificeth not as is the good so is the sinner he that sweareth and he that feareth an oath so they said in Chrysostomes time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give me something here let hereafter go to others Mat. 22. such were in Christs dayes the Sadduces they denied the Resurrection Paul had to doe with these beasts which said Let us eate and drinke for to morrow we shall dye But if Peter reasoned well 1 Cor. 15. 32. 1 Pet. 47. saying Now is the end of all things at hand be yee therefore sober and watching in prayer The Epicures in Pauls time reasoned vilely and beastly nam contrariorum contraria est ratio for of contraries there is a contrary reason Such skummes have beene in all ages when Esay spake of sackloth they spake of slaying of oxen and Esa 22. drinking wine when the Apostles spake with new tongues they spake with their old tongues and said that they were drunken with new wine when Paul spake of the true God the Athenians Act. 2. 13. called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a babbler a rascall a trifler when Christ wrought miracles they said that he did them by the Divell and Mat. 12. now that we speake of God and the Kingdome of God they say that we are idle and must say something and that our doctrine is good for those that have little to doe they deride us as simple men that know nothing with the Corinthians they call our preaching foolishnes with the Aegyptians they call our resort unto the Church idlenesse with the Captaines they call our Exod. 8. 2 Reg. 9. Act. 26. 1 Cor. 1. 21. Act. 26. 25. preachers madde men with Festus they call our zeale plaine dotage and madnesse and with Pliny they call our meetings conventicles but wee will answere them as Paul did the Corinths It pleaseth God through the foolishnes of preaching to save them that beleeve As the Apostle did Festus Wee are not mad but wee speake the Words of truth and sobernes As the Christians did Plinie Trajane and others for their night meetings our witnesse is above our praise is not with men but with God The Latines for mocking use a triple Synonyme Irrisio subsannatio Rom. 2. illusio àrisu ●●gatu ludo a laughing to skorne a mocking by snuffing up the nose and a scorning by way of jesting the first two are open the third more secret when we breake a jest upon our neighbour that tends to his disgrace Of these mockers there be sundry kindes Some that mocke God Some that mocke Gods man They that mocke God are of two sorts the open that deny Divers sorts of mockers both of God and men God in word and in deed as Pharaoh And the secret that professe in shew but deny in truth like the Sonne in the Gospell who in word said I go father but in truth went not at all Multi adorantes Crucem exteriùs Crucem spiritualem per contemptum conculcant Many will beare the Crosse in their bosomes that never imprint it in their hearts and many fall before it in their closet that never follow it in their lives Irrisor non poenitens qui adhuc agit quod penitet He is a 〈◊〉 Iside no repenter whose works are not answerable to their words These mocke-Gods shall one day feele the hand of God Glaucus that scoffed at Venus was torne in pieces with his mares Lycurgus despising Bacchus chopt his owne legs asunder as hee lopt his vines Holofernes acknowledging no God but Nabuchodonozer Iudith 13. was murthered by a woman the people that will sacrifice to the Queene of heaven were consumed with the sword of famine Nicanor that derided the Lord of the Sabbath lost his head hand shoulder Phericides in derision of the God-head bragged Ier. 44. 17. abroad that himselfe had as much prosperity that never did sacrifice as they that offred an hundred Hecatombs to the gods but was as Herod cōsumed with lice Daphida a scoffer in derision Act. 12. 23. of Apollos Oracle at Delphos enquired of it whether he should find his horse that he lost when indeed hee had none the Oracle made this answere Inventurum quidem sed ut co turbatus periret that