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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

World for that is to become a vassall unto our servants it is an uncertaine service to serve the Flesh this master is so cholerick so weake so sickly that wee may looke every day to be turned out of doores and that which is worst of al he is least contented when he is most satisfied It is an unthrifty service to serve the Divell all his wayes are death the more service wee doe him the worse is our estate It is an irreligious service to serve Antichrist for such as have the marke of the Beast shall perish with the beast But he that serves God hath the greatest Lord who is most able and the best Lord who is most willing to preferre his followers and reward his servants Let us then serve him for we are his servants Iure creationis jure sustentationis jure redemptionis By right of creation sustentation redemption If every haire of our head were a life and every life as long as Methuselahs it were too little to serve God True it is that Cham was pronounced the first servant as I observed Gen 3. Gen. 8. before for man was made to rule and not to serve But as sinne brought in the first nakednesse and the first travell of women in paine and the first death and the first sorrow and the first flood so it brought in the first service Onely by Christ wee are Manumised Hominis dignitas in tribus splendet The dignity of Rom. 8. 15. man shineth forth in three things In imagine Dei in the image of God In ejus creationis ex nihilo in his creation of nothing In eius dominio super omnes creaturas in his dominion over all his creatures ut ergo tria haec per peccatum amisit sic per gratiam recuperavit as hee lost these three things by sinne so by grace hee hath recovered them dum Domino servit a quo defecit while hee serves God from whom hee fell Now therefore by grace wee are called servants and if that John 15. Iohn 3. Mar. 3. Gal. 3. be too little wee are called the Friends of God Friends of the bridegroome and if that be too little wee are called Brethren Sisters of Christ if that be too little wee are called The Sonnes of God if that be too little wee are called the Spouse of God the wife of the Apoc. 19. 7. Lambe And if all this bee too little wee are called the members of The Pope no Apostle of God yet cals himselfe servum servorum God and of Christ Iesus O the breadth and length and depth and heighth of the love of God towards us that we should be called not forreiners but servants not servants but friends not friends but brethren not brethren but sonnes not sonnes but wives not wives but members 1 Cor. 12. By the way observe here that the Pope not calling himselfe servum Dei the servant of God but servum servorum a servant of Gen. 9. servants calleth himselfe by a cursed title as Cham was and indeed he is a servant of servants that serveth not Christ But say some hee calleth himselfe a servant of servants to shew his humility Indeed hee is lowly in name as any Apostle but as proud in spirit as the Whore of Babylon that makes herselfe Lady over Kings and Emperours For did not Pope Zachary make Childerike the French King to trot by his bridle three miles together Did not Hildebrand cause Henry the fourth to stand three dayes at his gates with his wife and his child barefooted Did not Clement the fifth make Dandalus Duke of Venice to lye under his Table like a dogge to gather crummes Did not Alexander the third tread on the necke of that noble Fredericke in Venice Did not Innocent depose King Iohn of England Did not Clemens the seventh labour to depose Henry the eighth Did not Pius quintus send a Bull against our Queene Did not Clemens the eighth cause the French King to goe bare-footed to Saint Dennis as a Penitentiary The troubles of these five hundred yeeres past may bee ascribed to Popes all Grecia yet rueth it all Africa the mother of Martyrs feeleth it the German Emperours tossed like tennise balles may not forget it the Kings of France have felt it the States of Italy have beene shaken with it the Kings of England have beene deposed whipped murdered Let King Iohn speake Richard the second Henry the eighth and Queene Elizabeth Is this a servant of servants that will thus insult over Kings and Emperours Oh no no. But to leave him Are we with Iude the servants of Iesus Christ Then must we not onely apply our selves to serve him as I have already said but we must imitate the vertues of Iesus Christ and we must attend his pleasure But first wee must imitate his vertues In our Lord and Master Christ Iesus shined many excellent vertues Yea all vertues Love Patience Humility Meekenesse Mildenesse Mercie Puritie Pietie Constancie Obedience c. these must shine in us else falsely wee are called the servants of Christ Christiani nomen frustrà ille sortitur qui Christum minimè imitatur August de vita Christian● Quid tibi prodest vocari quod non es In vaine hath hee got the name of a Christian which doth not imitate Christ What doth it profit thee to bee called that which thou art not To bee called a Christian and not to bee indeed a Christian a Saint and not to bee Saint the servant of Iesus Christ and not to bee We must attend to Gods service We owe more to God than servants to their Masters the servant of Iesus Christ Qualis haberi velis talis sias If thou wilt be the servant of Iesus Christ thou must bee holy as hee is holy gracious as hee is gracious mercifull as hee is mercifull yea perfect as hee is perfect though not by adequation for that is beyond our power yet by imitation for that is all our duties Againe are wee Christs servants then must wee attend his Pleasure and depend upon his Will and performe all such holy offices as becommeth servants But as Peter Martyr saith wee In Rom. cap. 1. are contrary to servants we are rather Quarter-masters and checkemate with God for servants bestow all their time in their Masters businesse we no time or little time in Gods matters For our goodnesse is as the Morning cloud and as the Morning dew it Hos 6. 4. goeth away Servants beaten fall to prayers wee being chastised of God fall to murmuring and cursing like Iob that cursed the day of his birth Like Ieremy that cursed him that told his father of a man-child Servants are not familiar with their Masters Iob 3. Ier. 20. enemies wee countenance Gods enemies in all places Many Protestants are like Aesops Crow of divers feathers their Religions like Ioseph his party-coloured coat or like the rainebow of all colours we read how Iehoshaphat joyned with

opened her mouth to sing but she lost her meate by it Thus the flatterer aimeth at advantage at gaine at profit he maketh a shew he is thy friend and wisheth thee well but he is but a verball friend a friend from teeth outward a flattering friend a friend in shew but not in deed like Aristotles fallacions and falling starres which seeme to be and are not a friend only in name one that will give thee his hand but not the heart for he hath a tongue to commend thee but yet no longer then it is for his advantage like Hiena he hath a faire face but a false heart like Iael to Sisera We read in Theognis this saying Seeme with thy tongue to flatter all but in thy deeds love none at all O these flatterers they are lucritam cupidi so greedy of gaine that they have animam venalem a soule to sell for quid non mortalia pectora cogit auri sacra fames What doth not the cursed hunger of gold drive men to doe This sets them aworke to flatter lie sweare and forsweare and what not Salomon saith of the harlot that she will not leave a man worth a morsell of bread no more will these flatterers they will soake and sucke men as the Ivie doth the Oake and bring them at last into our Ladies bands and make them sing by beggery Chrysostome saith Sicut finis oratoris est dilectione persuasisse medici medicina curasse sic adulatoris est suavi loquio se ditasse As the end of an Oratour is to perswade in loue and the end of a Physician to cure by medicine so the end of the flatterer is with his sweethony-sugar-candy speeches to inrich himselfe and begger thee and the end of his clawing is gaine advantage I will conclude with the saying of Augustine Melius est a quolibet reprehendi quàm ab adulante laudari It is better to bee blamed of any then praised of a flatterer Augustine being asked What was the first second and third part of a good man of a Christian answered Humility so if I were asked What were the first second and third part of a vile man I will answere Pride and he hath pride whose mouth speaketh proud things And of all mouthes let the Popish mouthes goe in the quintessence of pride and bragging they speake of merits workes of Iustification and supererogation enough for themselves and their neighbours wherein they injure both the Iustice Mercy of God for his Iustice cannot be perfect if he take for satisfaction either all or part of that which proceedeth from a The Popes and their flatterers the proudest vaunters sinner they injure his mercies For it is not perfect absolute if he forgive not all the debt but receiveth part of us But his bloud clenseth us from all sinne originall and actuall sinnes secret and open sinnes sinnes of omission sinnes of commission his bloud clenseth all purgeth all doth away all But to proceed 1 Iohn 1. 7. the Canonists say that Papa potest dispensare contra jus divinum jus naturae contra Apostolos contra omnia praecepta Dei The Pope can dispense against the Law Divine the Law of Nature against the Apostles against all the Commandements of God Let God men and Angels judge what mouth now speaketh proudly The great Cham of Tartaria after he hath dined soundeth a trumpet and giveth leave to all Christian Princes to goe to dinner and by this prety conceit maketh himselfe head over Kings and Emperours because Peter said Ecce hîc sunt duo gladij Behold here are two swords Thus this Italian Priest is not ashamed to be called Dominus Deus noster Papa our Lord God the Pope to be kneeled unto with these words Agnus Dei qui tollis peccata mundi miserere nobis Lambe of God that takest away the sinnes of the world have mercy upon us As was Martin the fifth Harding calleth us Goliah and themselves litle David but forasmuch as they have neither Davids sling in their hands nor Davids stones in their scrip they must not looke that the wise Ladies of Israel will with their lutes and timbrels sing before them that David hath slaine his ten thousand but he is Goliah that 1 Sam. 18. crieth I cannot erre Habeo omnes leges in scrinio pectoris I have all lawes in the closet of my brest I am above Councels I judge all no man judgeth me Sum rex regum I am King of Kings I can doe whatsoever Christ could doe All power is given unto me But let us deale with the Papists as Agesilaus did with his enemies Mat. 28. hee pulled off their bombasted coats and shewed their apish wearish bodies to his souldiers saying Ecce ingentia corpora Ecce magna illorum ossa behold their mighty bodies behold their bigge bones The Pope calleth himselfe servum servorum the servant of servants but can hee that is carried on Noble mens shoulders that caused the French King to trotte by his bridle as Zacharie did Childericke the Emperour to hold his stirrop Noble men to kisse his feet bee servus servorum the servant of servants I need not name Hildebrands usage to Henry the fourth at Canusia nor that of Clemens the fifth to Francis Dandalus nor that of Alexander the third to Fredericke the Emperour nor that of Innocentius the third to King Iohn of England nor of Pius Quintus to the Queene But to leave the man of sinne himselfe and to come to the frogges that creep out of his mouth what a croking doe they make How doe their mouthes exceed in pride Staphilus calleth our people hogges dogges Harding calleth our Bishops and Ministers Cumane Asses Martin calleth them novos Oratores Popish Priests and Iesuites notorious railers new Orators Stultos adolescentes Foolish yong men non tam disertos in errore quàm desertos à veritate not so cunning in errour as ignorant of the truth Bellarmine calleth our writers Pecudes Gigantes Monstra Beasts Giants Monsters and saith that they give no honour to Christ nor Angels nor Saints Thus they disgrace us in words and their mouthes speake proud swelling things when they cannot confute us they raile on us and deale with us as Nero dealt with the Christians who hurled them to dogs to be devoured and when the mastives would not touch them he clad the Christians in Beares skinnes to kindle the fury of the dogs that they might take them to bee beasts and not men so they impute all lewdnesse to us to make men thinke that we are that which we are not they are like the beast Bonosus mentioned by Aristotle who having his hornes reflexed not being able to defend himselfe with them three or foure furlongs off poysoneth the dogges with his dung which is so hot as it burneth off all their haire So when they cannot hurt us with truth they defile us with the durt and dung of their calumnies this veine of railing

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 SAMVEL 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 SAMVEL OTES his sonne Minister of the Word of God at MARSHAM 2 PET. 1. 15. I will endevour alwayes that ye also may be able to have remembrance of these things after my departing PROV 13. 9. The light of righteousnesse shineth more and more but the candle of the wicked shall bee put out PROV 13. 13. He that despiseth the Word shall be destroyed but hee that feareth the commandement shall be rewarded LONDON Printed by Elizabeth Purslow for Nicholas Bourne and are to be sold at his Shop at the South Entrance of the ROYALL EXCHANGE 1633. TO THE RELIGIOVS AND RIGHT WORSHIPFVLL Knight and Baronet Sir IOHN HOBERT of Blickling Deputy Lieutenant and High Sheriffe of the Country of Norfolke SAMVEL OTES wisheth all felicity here and eternall salvation hereafter Right VVorshipfull THese Sermons of my Fathers upon Saint Iude Right worshipfull Sir after that once I was perswaded for Sions sake to have them printed I thought good to dedicate them to your worthy selfe as Saint Luke dedicated his Gospell to Theophilus so I to you another Theophilus a true lover of God and of his Word so right honestly affected to Doctrine and Religion that your Comportment in Gods Church and in all your courses and in all good causes perswades the Countrey your Pietie and Devotion to bee unfained The causes why I present them unto you are these First the true respect you merit from all them who professe Learning Secondly the many excellent gifts worthy of much commendations in your selfe Thirdly that my Father whom God hath taken to his Mercy was sometime Chaplaine to my late Honourable good Lord your Father who now resteth with God his body being layd up in peace and his memory with good men precious and one of the first Chaplaines that ever he entertained Lastly to testifie my owne engagement you being my worthy Patron humbly desiring that as you succeeded your Honourable Father in his Vertues so I may succeed my Father in your favours Touching these Sermons upon Iude the naturall sense thereof is so clearely opened and the Doctrines arising so powerfully applied and enforced and all manner of sinne so reproved that I doubt not but Gods Church and People shall hence reape much benefit which was the Authors onely intent in the exercise of his Ministery But it becommeth not mee to say much they are exposed to publique viewe and as mens eyes shall bee upon them so my prayer to God shall bee that their hearts may be informed and reformed by them For my part I intend especially though I bee of all men most unworthy to bee an instrument herein to further Christs Kingdom which if it may I have my desire howsoever I shall leave it to the blessing of God and your worthy Patronage Now the God of all consolation according to the riches of his Mercy blesse you with the Honorable good Lady your Wife your hopefull Children and whole Familie with all externall internall and eternall blessings of his Spirit that all your actions may bee prosperous your troubles few your comforts many your life long your death blessed your election sure and your salvation certaine Amen Your Worships in all Christian offices to command Samuel Otes Minister of the Word of God at Marsham in Norfolke TO THE GODLY AND Well-affected Reader whosoever COurteous Reader I am bold at the length to present to thy view these Sermons of my Fathers upon the Epistle of Saint Iude which though in this Learned age among so many excellent and accurate Sermons and Treatises it may seeme presumption to publish yet in this sinfull age I thought they might proove most usefull for the beating downe of sinne and convincing the consciences and converting the soules of sinners there being not many of this kinde for though knowledge abound and learning florish and most desire to have their understanding informed and affections pleased yet true godlines and righteousnes is dayly decaying and few desire to have their lives reformed though they have the forme of godlines yet they have denied the power thereof and though they professe they know God yet in their works they deny him Which this man of God considering did bend all his labour and learning to the beating downe of sinne and building up in vertue and saving knowledge wherein how powerfull and prevalent hee was thou mayst ghesse by these Sermons tanquam ex ungue leonem Concerning himselfe his learning life c. It is not meete I should say much seeing I may seeme to speake partially out of affection yet I hope I may without blame give testimony to that truth which all that knew him will acknowledge namely that hee was a faithfull labourer in the worke of the Lord a workeman that needed not to bee ashamed a burning and a shining light burning with zeale shining both by divine Doctrine and godly conversation Burning so as he consumed himselfe to give light to others and shining not onely before his Parochiall charge where hee lived and exercised his Ministery being as an Augustine Sowthreps in Norfolke to that Hyppo a Polycarpe to that Smyrna but the whole Country so as they all knew him a faithfull Samuel a learned laborious and godly Preacher who did empty himselfe to fill others and did waste and consume his strength to instruct the flocke committed to his charge Neither was the lustre of his light confined in that Parish or Country wherein hee lived but shined further into other parts of this Kingdome so as three very Godly and Eminent Persons in this State worthy instruments of Gods glory florishing in their time with many excellent graces and vertues on earth and now all shining glorious Saints in Heaven did take notice of him and did successively entertaine him Chaplaine namely Sir Francis Walshingham Secretary to the State Sir Iohn Popham Lord-Chiefe-Iustice of England and Sir Henry Hobart Knight and Baronet Lord Chiefe-Iustice of the Common Pleas all which notwithstanding hee continued so lowly in his owne eyes and so zealous in his Function as hee neither carelesly nor ambitiously left his Cure to seeke other preferment But having at any time performed his due observance to those Honorable Persons according as hee was engaged hee presently returned to his accustomed weekely and almost daily taske of preaching for his heart was so inflamed with the zeale of Gods glory and yet so ballanced with the feare of God and true humility that neither the learning nor graces that were in his owne heart nor the lustre and grace he had with other did puffe him up with price and this humility and lowlines in his owne eyes Magna

out and the young Eagles eateit what shall the tongue doe that mocketh God his heavenly Father the 2 Cor. 5. 20. Church his Mother the Saints his fellow brethren members of Christs Body the holy Ghost his Schoole-master the Preachers the messengers of God the Gospell the Word of life the two Sacraments the two dugges of life the Food of our soules Into their secrets let not my soule come saith old father Iacob Many Scoffers and railers smite with the tongue condemne us of singularity precisenesse puritanisme they would not have us so odde but to be good fellowes boone companions sport and play drinke and swill like other men and to Gen. 49. 6. walke as the world doth But let us answere these men as Alexander answered Parmenio counselling him to a thing undecent and unseemely Facerem si Parmenio essem at Alexandro neutiquam licet I would doe this if I were Parmenio but it is no way beseeming Alexander to doe it So will wee answere Atheists Papists Worldlings We would doe such and such things we would drinke with the drunkard sweare with the swaggerer and runne into all excesse of riot if wee were Atheists Papists prophane worldlings At Protestantibus Christianis non licet But it is not lawfull for Christians and Protestants so to doe God bee thanked wee are free now from open persecution the Moone is not turned into bloud the Dragon pursueth not the woman the daughters of Sion are not Apoc. 6. Cap. 12. Lament 2. 1. 2 Reg. 21. darkened the Church is not blacke as Cant. 1. our bloud is not powred out like water as in Ierusalem the Preachers are not scattred abroad as Moses in Madian Daniel in Chaldaea Hosea in Israel Ieremy in Iuda Iohn in Asia Peter in Samaria Philip in Alexandria Thomas in Aethiopia Bartholomew in India Andrew in Scythia Simō in Persia Iudas in Mesopotamia Marcus in Colonia Nathanael in France Ioseph of Aramathia in Scotland and Paul in England yet are we not free from all persecution for wee are persecuted with the toung the woolf cannot bite yet can he barke the wicked cannot smite with the fist yet can he smite with the toung these serpents cannot sting yet can they hisse as they said of Ieremy Come let Ier. 18. 18. us smite him with the tongue and let ●● not give heed to any of his Words so good men shall be sure to bee smitten with the tongue These voices are oftentimes heard Oh these holy men oh these Bible-men oh these precisians Puritans mortified men men of the spiritlare not others holy and honest and good as well as they Oh take heed Dathan Corah and Abiram went to hell for as li●lle as Numb 6. 16. that and thither shall these go if they repent not The first Christians wanted not these derisions mockings and scoffings Tertullian in Apologetico saith that they in the Primitive Church were called Asinarij Semissij homines Crucifixi discipuli Galilaei Nazareni heards of Asses vile Fellowes the disciples of a man crucified Galilaeans Nazarites eaters of mans flesh drinkers of mans bloud for that they received the Sacraments Libanus scholler to Iulian the Apostata scoffed at Christ asking what the Sonne of the Carpenter did then in heaven To whom the Schoole-master of Antioch answered Concinnat loculos Iuliano he was making coffins for Iulian. So he died within 3. daies saith the Tripartite History The same Tripartite History telleth of one Lucius Lib. 7. cap. 12. Samasatensis who mocking at Christianity said that he got nothing by it but the increase of his name in one syllable For The godly usually mocked for well doing before he was christened hee was called Lucius but after that he was called Lucianu● but he mocked and barked so long at Christ that in fine he was torne in pieces of dogs one dog are another A wicked witnesse mocketh Iudgement saith Salomon but judgements Prov. 19. 28 29. 2 Sam. 6. 21 21. are prepared for the scornefull that is mockers Finely did David answere Michol It was before the Lord which chose me rather then thy Fathers house c. And I will yet bee more vile then thus and will bee low in my owne sight c. So let us answere these huswifes dames scoffers mockers God hath not chosen them nor their Fathers house and we wil be yet more vile seeing it is before our God But yet howsoever Iulian flowt at Christ Diagoras jest at religion Dionysius scoffe at the last Iudgement Ismael the bastard 2 Reg. 2. 19. mocke Isaac Senacherib laugh at the virgin Sion and nod his head at Ierusalem yet how le they weep they and lament this sinne in hell Oh brethren hee that heard our men how in their secret meetings they deride the Preacher the Word the Auditors the Church the assemblies how they canvice every professour his life how they censure all men how they open their mouth against heaven and their tongues walke thorow the earth how they talke on their Ale-bench sparing neither Magistrate not Minister nor private man would wonder that such iniquitie should be in the world yet are they no sooner in danger but they tremble But the vilenesse of this sinne of mocking shall yet more plainely appeare if yee marke the cause of it it is ever lightly for doing well and refraining evill For this cavse Cain disdained and hated his brother Abell because his owne works were evil 1 Iohn 3. 12. his brothers good a vile spirit that cannot abide vertue but so greedily thirsteth after sinne which is of the Divell drinke not with the drunkard and they mocke thee sweare not with the swearers and they mocke thee be not vaine in words in apparell in behaviour and they mocke thee Heare the Word read of it talke of it and by and by a yong Saint and an old Divell you will to Heaven ere your bones bee cold with a number of such mockes and divellish taunts but Iudgements are prepared for these Prov. 19. 29. sinne seene and sorrowed for hath pardon promised but sinne jested at and played withall hath vengeacne threatened It is the 2 Sam. 24. voice of a Christian to say I have sinned but it is the voice of a reprobate to say Tush let them preach I will sinne still and Prov. 14. 9. so verifieth the saying of Salomon The foole maketh a mocke of sinne he doth not know the grievousnesse thereof nor Gods judgements against the same It is strange that one reporteth that in Collecke a towne in Germany Anno. 1505. certaine vaine persons hopping and dancing in the Church-yard being admonished by the minister to cease and contemning it ranne round about till at last they fell all downe dead And note that these vile men shall be in the It is damnable to scoffe at the Saints last times they have beene at all times For sinne is as ancient as Satan who was a murtherer from