A godly & fruitful exposition upon all the First epistle of Peter by that pious and eminent preacher of the word of God, John Rogers.

Verse 18.

Forasmuch as ye know that ye were not redeemed with corrupti∣ble things, as silver and gold, from your vain conversation received by tradition from your Fathers;

Verse 19.

But with the precious blood of Christ, as of a Lamb without blemish, and without spot.

HEre's another main Reason of the foregoing Exhortation,* 1.1 drawn from a wonderful benefit bestowed upon us, namely, Redempti∣on, procured by no less price then the precious blood of Christ; Were we redeemed at such a rate, and by such a great and unspeakable price? Then we must pass the time of our sojourning here in fear.

Here consider,* 1.2 1. The benefit, Redemption. 2. From what, Their vain conversation; which is set out by the Original of it, The tradition of their fathers. 3. The price whereby purchased: which is set down, first Negatively; where's shewed, what it is not, no worldly thing, such as silver and gold, described by the nature and quality, Corruptible things; then Affirmatively, where's shewed, what it is, namely, Blood, precious blood, The precious blood of Christ, as of a Lamb without ble∣mish, and without spot.

Forasmuch as ye know,] Here note,* 1.3 That

A man may know himself to be a redeemed one,* 1.4 he may know that there's no condemnation to him, and that he is translated from Death to Life;* 1.5 He may know, that he serves not sin as he was wont, but his heart is to serve the Lord, and that he walk not after the Flesh, but after the Spirit.

And doth a man know himself redeemed,* 1.6 he must pass his time in the fear of God, and therefore in vain do such boast that they are redeemed, that live yet in their sins.

That ye were redeemed] Here note,

1. That as Mercy presupposeth Misery,* 1.7 so Redemption Bondage and Slavery;* 1.8 neither is the bondage wherein we stand, such as of Pharaoh, or the Turks, but Ten thousand times worse, even of Sin, and of the Devil; God indeed made us free in Adam, Sin nor Satan had nothing to do with us, but we all sinning in Adam, became sub∣ject not onely to the Wrath and Curse of God, the first and second death, and the forerunners of both, but to sin also, and so by na∣ture we can do nothing but sin, we drink sin, as a thirsty man doth water; Its as natural to us, as for the fire to burn: So fast is our will bound to the will of the Devil, that for our lives we cannot think a good thought. Now as all bondage is abhort'd of the nature of man, so the baser person one is in bondage too, the more odious it is to them that see it, and the more tedious to themselves that bear it: Now none so base in the world, as sin and the Devil, the woful enemies of God and our souls.

This should humble us all,* 1.9 being in this woful case, and so would it do if we could be brought to believe it:* 1.10 But (as the Jews) we think we were never in bondage to any, and finding our bodies at liberty, conceive so of our souls, whereas both be in a spiritual bondage unto evil: Nay, such is our woful bondage, as we cannot believe we are in it, nor can desire to come out of it, but naturally we love and desire it, & thereupon are enemies to the means of our freedom: most think that if they may have their lusts satisfied and fetch their flings in all maner of evil, some of pleasure, some of their unconscionable dealing, &c. O its a little Heaven! O such Towns and Houses where they may thus have their wills, are the onely places! but for the Towns and Services where they may not thus lash out, but are restrained, and must be brought to the Word, Prayer, Reading, Repetition, Catechi∣zing, and the like, O fie upon it, say they, Here's a Bondage, a Slavery, who would be tyed thus? If my year be our once, Ile lay a stone there, &c. This is a hard saying, who can bear it? Let us break their bands, and cast their coards from us: If this Preaching be suffered, we shall do nothing shortly, we shall not be merry, we shall have our hands bound behinde us: Thus counting Gods service, which is perfect Freedom, to be Bondage, they hold their woful Sla∣very to be the onely Liberty, and therefore are not onely willing so to continue, but are against the means of their Delivery, which is a great depth of bondage: for let one be a slave to the Turks never so

though his body be bound, yet his minde is free, he retains an earnest desire to be set at liberty: well, men must see it, and feel it, else they shall never be delivered, and if they dye in this case, they must have their wages according to the work.

2. That there is a way out of this bondage,* 1.11 for our parts we could finde none,* 1.12 we could desire none; nay, God of his infinite mercy having found it out, and prepared it, we have no desire of it: This indeed is a great and wonderful mercy; He might have been glorified in our confusion, and hath provided no remedy for the evil Angels, as he hath for us. It followeth hereupon,

1. Seeing there is away of Redemption,* 1.13 that all that know not themselves delivered, must give all diligence, that they may have their part in it: Believe Gods Word that thou art now in Bondage, but abide not in it, seeing there's a way-out: will any of the Turks Slaves stay in Prison, if the door be set open, and liberty offered and proclaimed?* 1.14 Christ was sent to proclaim liberty to Captives, and so doth: Do this the rather, for the redeemeth not all, most shall bear their own burthen: He prayed not for the world; All mine are thine,* 1.15 saith he to his Father, thine by Election, mine by Re∣demption.

But is not he the propitiation for the sins of the whole world?* 1.16

This is to be understood of all Believers,* 1.17 of all Nations through the world,* 1.18 in this last age since Christ.

2. That they which know themselves delivered from so great Thraldom,* 1.19 both of Death and Damnation, and of Sin also, must now serve God, and that under the hope of eternal Life: They must study how to shew their thankfulness in all dutiful obedience all the days of their life; If any were ransom'd from the Turk, doth he not count himself his that hath ransom'd him? so should we: As we have yielded our members as instruments of unrighteousness unto sin,* 1.20 so must we now yield them as instruments of righteousness unto God: We have taken great pains for the world and vanity, forgot our meat and sleep, thought the time short, feared ever we should come too late, have pleaded for Baal: O lets now do so for goodness, we have spent our substance on lewd persons, & to follow our lusts, now let us spend it in the service of God, and on Gods Children! O lets not serve the Devil and sin in any point more forwardly then God! we must glo∣rifie God in Body and Spirit;* 1.21 we must have neither Heart, Tongue, Wit, Will, Eye, Ear, but for the Lord, and all to be at his com∣mand: O that we would often think of our Redemption, both from whence and to what! This would make us gather up our feet in our Masters service more roundly, and call home our ranging Wits, Wills, and parts from following our Lusts, to yield better obedience to God.

From your vain conversation,] Here whence, and from what they were delivered vain,* 1.22 that is, empty, fruitless, unprofitable, as, But wilt thou know,* 1.23 O vain man (O thou empty Cask) that Faith without Works is dead? And an Horse is a vain help: Such was the conversation

of the Jews, both their worshipping of God, and the rest of their lives; It was empty, and therein was no substance, as a blown blad∣der, that made a great show, but had no substance therein, which was also unprofitable unto them, even their conversation, I say, was vain, who were the people of God by name, and his Law, Word, and Worship amongst them. Whence note, that

Till a man be converted to God,* 1.24 and the work of Regenera∣tion wrought in him,* 1.25 his whole life is vain: None of his actions either please God, or profit himself; for till a mans person please God, his works cannot.

Be a man an Hundred years old, and not born again, the time is yet to come that ever he thought, spake, or did that which pleased God, or shall do himself any pleasure.

Therefore it concerns every man to try in what state he stands,* 1.26 and to labor to prove himself a person reconciled to God, and con∣verted.

Received by Tradition from your Fathers.* 1.27] He turns not off the fault wholly from the Children to the Parents,* 1.28 but shews that their Pa∣rents giving a bad example, they by their sinful nature were as ready to follow it; to follow their Parents, I say, which were corrupt both in their Lives, and the worship of God: Concerning the corruption of their Fathers, its to be understood, not of all, for God had his among them: Abraham was a true worshipper of God, and a sincere man in his conversation,* 1.29 and so taught he his Family, and lost not his labor: So Isaac, Jacob, Moses, Joshua, and the Prophets; In this respect the Apostle said,* 1.30 I worship the God of my Fathers.

But more generally of the whole body of the Jews,* 1.31 which was shamefully corrupted in all things: Hereupon what a stir had the Pro∣phets continually with them for their idolatry, & corrupting of Gods worship in the first Table, and their unrighteousness towards men against the second:* 1.32 Afterwards it was worse with them, They cor∣rupted the true and sound interpretation of the Law; They were full of Hypocrisie and Ostentation, and would set up their own Traditions, and make them equal with the Word of God;* 1.33 They taught for Doctrine (even things necessary to Salvation, and parts of Gods worship) the commandments of men: Therefore they did often quarrel with our Sa∣viors Disciples, sometimes for eating with unwashen hands, as at other times, for not fasting, for plucking of ears of Corn on the Sab∣bath-day, &c. Yea, they were so wicked, as they would set up their own Traditions, to the casting down of Gods Commandments, and so set themselves above God:* 1.34 the former was fearful, but this hor∣ribly blasphemous, as by their Corban they set a Son free from any duty to his Parents: Shall not God be master of his own Worship? hath he not left his Word for a light and a rule,* 1.35 and that most suffici∣ent? must there be any thing added hereunto?

If any say,* 1.36 they did these things of a good minde, let him know, that to obey is better then sacrifice, and to hearken, then the fat of Rams; let such call to minde Gods justice against Nadab and Abihu:* 1.37 There

were the same Incense, the same Censers that should be offered in the same place by the right persons, onely they took strange fire, which yet could burn well: shall man make himself wiser then his maker?

This condemneth the Papists,* 1.38 for they are nothing but inventions; almost their whole Religion stands in patches: How have they de∣filed Gods Ordinances with their wicked inventions? Baptism with Salt, Cream, Spittle, Oyl, Crossing, &c? How the Supper of the Lord, by taking away the breaking of the Bread, using gay whole round Cakes, the Priests forsooth for holiness, putting the same in the peoples mouthes? (with their polluted hands they must not touch it) as if their mouthes being clean, their hands could be unclean? How by keeping away the Cup altogether? how by taking away that plain apparel which Christ and his Disciples used, and bringing in costly apparel, like that of Aaron, fitter for an Emperor? Not to speak of their Altars, Musick, Elevation, Censing, Reser∣vation, Fastings, Vows, Pilgrimages, set numbers and stints of Prayers, and that upon Beads, their Penances, Indulgences, &c. one devised one thing, another another thing, those that came after not being willing to be behinde herein them that went before: Thus ceased they not, till they had filled all with trash; and then lest they should be loathed and laught at, they began to urge them more stifly, and enjoyn them under pain of great sin to be obeyed.

They also prefer their own Traditions before Gods Command∣ments: Usually they count it more hainous to work on an Holy-day, or Saints-day of their own devising, then on the Lords-day: So to eat a bit of flesh on Friday, then to commit whoredom all the days of the Week: So to speak against any of their toys, when to swear or take Gods Name in vain; The one is punisht more severely, the o∣ther not regarded.

Here may be also noted, That

Parents had need give their Children good example,* 1.39 and take heed of the contrary,* 1.40 which they will readily enough follow: The Pa∣rents actions be Copies for their Children, their examples Precepts, their Precepts Oracles, to evil especially, whither their nature is prone:* 1.41 David would wal'k wisely, in a perfect way, in the midst of his house;* 1.42 so must Parents, for in vain do they counsel their Children, if their own example be not answerable.* 1.43

1. This condemns them that are most cruel examples to their Children,* 1.44 of Swearing, Lying, Stealing, and all Wickedness, and Cursed speaking, so of prophaning the Lords-day, railing on Gods Servants, raging in their Houses, &c. They chalk them the way to destruction, and therefore will be guilty of it.

2. Parents must be careful,* 1.45 not onely not to be examples of evil unto their Families, but examples of much good; that so their Children may imitate their reverence of Gods Majesty, and his worship, their attendance on the Word upon all occasions, their con∣scionable care of the Sabbath, with their daily use and exercise of Re∣ligious duties.

Further, in that they be rebuked for thus learning of their Fathers, learn, that

Its no good rule for us to follow the examples of our Ancestors:* 1.46 The Word of God is the rule,* 1.47 whereby we must live; the other be∣ing indeed a Leaden rule: So far are we to follow them, as they fol∣low Christ: Yet are not we to reject a thing simply, because it was done thus long ago, or done by the Fathers in the old time, but ra∣ther being good and warrantable we are to follow it, because Anti∣quity hath reverence joyned with truth; yet we must not follow a thing simply, because ancient; evil is almost as ancient in the world, as good, better a new truth (that is, truth newly revealed) then an old error.

This condemns the Papists,* 1.48 most of them have no other reason for their Religion, but, Thus did our Forefathers; So long, and so long it hath been, and shall we be wiser then they; My Father, and my Grand∣father (God rest their souls) they did thus, &c. a poor blinde rule: They walked in darkness, and so went out of the way, will you do so that have the light? Its no more a rule for Doctrine or Maners to say, Thus did our Forefathers, they were of this minde, and why am not I so to be? then if any should Swear, Rail, Lye, Curse, and say, I do but as I heard and saw my Father do; will this go for pay∣ment, trow ye?

Not with corruptible things, as silver and gold,] The things whereby we are not Redeemed, are silver and gold; These he names in stead of all other worldly things,* 1.49 as which answer all, and by them Houses, Lands, yea, the most costly things, and most precious Pearls are bought.

By these men may be ransomed and redeemed out of bodily Thral∣dom,* 1.50 but all the silver and gold in the world is insufficient to redeem even one man out of his Spiritual bondage:* 1.51 See Mat. 16. 26.

The Reasons hereof may be these,

1. God hath no need of any of these things, and they are his al∣ready:* 1.52 The earth is the Lords, and the fulness thereof; The gold of Ophir and Havilah,* 1.53 as are the beasts on a thousand mountains.* 1.54

2. Our soul is an immortal and incorruptible being,* 1.55 a Creature that had a beginning, but never shall have end: Now gold and silver are things corruptible and vanishing, therefore are not of worth or value to redeem or countervail the soul; for there must be some pro∣portion between the thing bought and the price given, so is there not between the world, and the soul of a man; one soul is more ex∣cellent then the whole world.

3. Sin is a transgression against an Infinite God,* 1.56 and so deserveth an infinite punishment, a death, and that eternal and infinite: now a death must be paid, Gods justice hath set it down, no such price therefore will be taken, neither are these things infinite, all the world is not.

4. Many times even for a Trespass committed against men,* 1.57 these things will not be taken for a recompence.* 1.58

5. These often,* 1.59 when God sends some bodily judgement, are un∣able to do men any pleasure,* 1.60 nor can at all pacifie God.* 1.61

6. These cannot redeem a mans bodily life,* 1.62 and save it from death (for many would give much to procure that) nor can they prolong a mans (ones own brothers) life an hour beyond his appointed time,* 1.63 much less can they redeem his soul.* 1.64

7. These cannot purchase Wit,* 1.65 Learning, Eloquence for those that want them, much less Sanctification and Grace; as also if a man were born Blinde, Lame, Deformed, they cannot purchase Sight, Strength or Beauty.

1. This condemns those gross Absurdities,* 1.66 nay, Blasphemies of the Church of Rome, they by Pardons and Indulgences, sold for Mo∣ney, take upon them to forgive sins; yea, they give those to houses of Gentlemen, for many years to come, perswading also, that by their Masses (which they must purchase with their Money) they shall be freed from Purgatory, and sent to Heaven: Among them, belike the rich are in a good case, they may sin freely, but the poor are in an hard taking: O cursed Blasphemy! None can forgive sins but God onely; yea, whereas all the Silver and Gold of the world can∣not satisfie for one sin, yet will they set it at such and such a rate of Money: It may be said to them, as Peter said to Simon Magus, Your Money perish with you,* 1.67 because you think that the gift of God (such a special gift as is the Remission of sins) may be bought with Money.

2. We must learn by any means not to hazard or sell our souls for Silver or Gold,* 1.68 not for the whole world: If a man should sell his soul for the whole world, would the same price redeem it a∣gain? no, not if there were ten thousand worlds: Then is it a very hard bargain to sel any commodity at such a rate, as a man would give a thousand times as much for it again, and yet must go without it; what shall I say of the common sort, which so basely esteem of their souls, that they sell them away to destruction for toys of this world: How many sell themselves to hell, some by Robbery, Bribery, Op∣pression, Simony, Sacriledge, Cousenage, Lying, Swearing, &c. others for a bare living and maintenance? O poor woful Creatures! They know not what they do: They are like yong Heirs, that know not the worth of their Inheritance, and so part with all to some couzening companion for a Horse, Dog, or Hawk, nothing to the true worth of it, and then fret to think that they had such a living whereby they might have lived in good fashion all their life, and now its gone, and they have nothing, but like prophane Esau's have lost their birth-right: O if men knew the worth of their souls, they would then despise the whole world if it were offered for them,* 1.69 but an Omnia Dabo pulls most of the world upon their knees to worship the Devil: Many Shop∣keepers say, they would not give their lying for Forty pounds a year; but poor blinde Creatures, yong Heirs, if they gate Forty thousand pounds a year, they were great losers, for if they would give it, and as much more to it, it would not recover their souls again from Damnation thereby deserved; Oh, the soul lives for

ever, and sin casts it into everlasting Wo and Torment: And for en∣joying a few short pleasures of sin,* 1.70 shall we throw our selves into everlasting torment? Moses would not thus do, but left Pharoahs court and the delights thereof, which he could not hold without sin: O lets be wise at last, and royally set such a price on our souls, as if the Devil would say as he did to Christ, All this will I give thee, we may tell him he bids like an higler, and if he would give us seven worlds,* 1.71 we would not part with our Souls.

3. We wust be more afraid of sin, then of any thing else, seeing the price is so great that must satisfie for it, even more then the loss of all that we have: If we should commit sin to save all we have, we lose; But how little account do men make of sin, whereas nothing but Christs blood can satisfie for it? If we were set to pay Twenty shil∣lings for every sin we commit, how shie would we be? but consider∣ing that the very greatest sum can neither take it away, nor pay for it, we ought to be the more careful; but, O Lord, men commit sin as if an half peny would satisfie for it, nay, a straw under their feet: Thus do many rap out oathes, others talk ribaldry, others lye, others rail, curse, backbite, &c. The devil thinks, nay he knows he doth us a greater spight to make us sin,* 1.72 then to pluck away all that we have; see this in his dealing with Job, he desired to spoil him of his goods, Why? because he hoped thereby to bring him to blaspheme God; and its true, he doth us more mischief by bringing us to commit one sin, then by stripping us of all the estate we have: O do not that, which when done,* 1.73 all the world cannot make amends for.

But what are these things?* 1.74 what's their nature and quality? they are corruptible things, vain, uncertain, of no continuance; fire consumeth houses, water wares, death cattel, land is subject to barrenness, to bad titles, wranglings, enemies, all these outward things, sick of a consum∣ption: They may hold out for a time, but at length perish; nay, our selves and our own lives as frail as any thing,* 1.75 a bubble, a shadow, a vapor (as we heard larely) yea,* 1.76 the very heavens shall pass away.

1. Therefore be not proud of these things, alas, they be gifts of Gods left hand,* 1.77 common to the bad and good, also they have eagles wings,* 1.78 and are uncertain: And yet how do these things lift up mens mindes, and make them contemn their brethren? and so lordly, that they are not fit to be spoke too, froward, contentious, &c. there's lit∣tle cause they should so do, but rather make them the more humble, for the more a man hath, the greater account he is to make: If of any thing, be proud of grace (yet not of that) and disdain not a poor Christian;* 1.79 for though he have no wealth, yet if he have more grace then thou hast, he is the better man, I mean in the sight of God, who therefore is not to be contemned for his poverty.

2. Trust not in them,* 1.80 let them not be thy strong city; hereof Job particularly acquits himself,* 1.81 and so should we.* 1.82

3. Esteem of riches accordingly,* 1.83 and seek them in their place: To this purpose peruse Matth. 6. 19, 20, 33.* 1.84 John 2. 15, 16, 17, & 6. 27.

4. This condemns the common sort,* 1.85 that seek after nothing else, as if there were no other heaven, nor other end of mans being here: Multitudes seek after them by right and wrong, yea, the most unlawful and vile courses: Others not so openly evil, yet so seek these things, as regarding them more then that one thing that is needful, being so addicted hereto, that in the whole day they cannot spare one quarter of an hour for prayer in their family; so in the whole week no leisure to break off and hear a Sermon, nay, Sabbath and all, onely coming to Church (and some scarcely that) but will lose as little time as they can, for they will talk of the world till they come to the Church door, and in many places in the very Church, and as soon as they are out again, to it again: With them every little time for God and the Soul is too much, no time for the world enough; every small measure of knowledge, a shadow of any thing in that kinde is much, but much of the world seems yet small: Mammon is much beholding to them, God and their Soul but a little; therein they are wise, and have tongue enough in such things, none at all in heavenly matters, and so they bring up their children, and so match them: Thus they set the cart before the horse, and speed in their souls accordingly; yet is one dram of Faith Repentance, Knowledge, worth all the silver and gold in the world. Yea, its not onely the fault of the common sort, that they see no better things, but even of Gods children, that have the substance, and yet will be catching at the shadow; so did not Abraham, Isaac and Jacob, they dwelt in Tents, and counted them∣selves Pilgrims, neither regarded Moses the pleasures of Egypt.

But with the precious blood of Christ] Here's the true price of our Redemption:* 1.86 Its true,* 1.87 we are redeemed by the whole course of Christs obedience, which he performed from his birth to his death; but its ascribed here particularly to his death and suffering, being the princi∣pal part of his obedience,* 1.88 whereby he satisfied Gods justice for our sins (by his blood,* 1.89 is here meant, all his sufferings from his beginning, and that not onely visible from men in his body, but the inward ter∣rors of God upon his Soul, yea and death it self) and no less pay∣ment would serve the turn for us, for by our sin we had deserved death of body and Soul, the first and second: Therefore blood must be shed, death must be paid, else Gods justice cannot be satisfied; well, be it so, Would not then the death of some Saints have done the turn? All men are inwrapped in one and the same Condemnation, unable to help themselves, much less others: Neither could the very Angels help us, for having sinned against an infinite God, we deserved an infinite punishment, which being finite, we could never overcome; therefore it must be blood of Jesus Christ, his that was both man, that he might suffer, and as mans nature had offended, therein give satisfaction; and God, that he might make his sufferings of infinite worth and value, and that he might overcome the same; therefore it is called Precious, by reason of the hypostatical union of the Divine Nature therewith, and so was the blood of that man that was God, and so after a sort, the blood of God: Hence he is cal∣led

The Lord of life and glory,* 1.90 and said to have purchased the Church with his blood. No less would have served the turn, so precious is the work of our Redemption, and our estate before so miserably woful:* 1.91 This was plainly prophesied,* 1.92 Other way of Redemption there was none in the world,* 1.93 neither is there Salvation in any other: He is the Lamb of God slain from the foundation of the world;* 1.94 He is the same yesterday and to day,* 1.95 and for ever: This was signified by the Sacrifices of the old Law,* 1.96 which were types hereof; and this indeed is an All-sufficient way:* 1.97 He is the surety that hath paid our debt, satisfied the creditor, and freed us,* 1.98 by whom we are discharged from all the wrath of God that we had deserved.* 1.99

But how could he in so short a time dispatch that which was infinite,* 1.100 and we should have lien under for ever?

Because he was God.* 1.101 It was more that he should suffer for a mo∣ment, then all men and Angels for ever: As a rich man is able to pay that debt in an instant, that a poor man can never be able to winde out of; so did he that quickly, which we could never have done: There∣fore let every man trust to this; if this be not a sufficient way, thou mayest say, I am content to perish; thou mayest well enough, and I with thee for company.

1. This confoundeth all other false and devised satisfactions by any other,* 1.102 and sheweth the most fearful state of all that know not nor embrace Christ; as 1. The Jews that look for another Christ: 2. The Turks that trust in Mahomet, and do not acknowledge Christ; so the Pagans that are utterly ignorant of him: The Papists also that make him but half a Saviour, and adde a number of other Merits and Satis∣factions, with their blasphemous Idol of the Mass, their Pilgrimages, Penances, &c. yea, not onely say they are the sufferings of the Saints, meritorious for themselves, but even to put something into the com∣mon treasury to help others: These also among our selves that hope to be saved by their good meaning, good prayers, and civil life, and ei∣ther do not at all look to Christ, or but to halves, being as good as not at all; So those that make God an Idol, all of mercy, and no justice, when as they are both essentially in him, and he could not be God without both, and the one is infinite in him as the other; yet by crying God mercy, they think to escape, never considering how his justice should be answered; but he should not be just, nor God, if he should let thy sins go unpunished.

2. This sheweth the fearfulness of sin,* 1.103 such was our case that (as if one had committed a fault, and there were no way to scape, unless he could obtain the Kings son to dye for him) we could not but perish, unless the Son of God had dyed for us.

3. This should much grieve and humble us,* 1.104 to think what our sins have done, even that they occasioned all the torment our Savior was put to: It was not Judas nor the Jews, Pilate nor the Soldiers that crucified Christ, but our sins, they being but our servants and executi∣oners; How should this go to our hearts, that our lying, swearing, whoredom, pride, profaneness, &c. was the cause that put our Savior to

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all those indignities: Shall he be pierced, yea to the very heart, for our sins, and shall not we be pierced with grief for our own sins? Shall he shed Tears of Blood, and shall we have dry eyes? Shall he say, his soul is heavy to the death, and shall not our hearts be heavy? could we having a friend that loved us so dearly as he would take our room, to endure much for us; could we I say, stand by, and see him tortured for our cause, and look on it with dry eyes?

4. This should make us take heed of sin for the time to come,* 1.105 and avoid it above all things in the world, look upon every sin in blood; no sin but hath a bloody face, when we have committed it, all the world cannot satisfie for it, it must be blood, the blood of the Son of God; one drop of which was of more worth then Ten thou∣sand worlds: if it were but the blood of a man must be shed for every sin were't not fearful? but its Christ Blood, therefore how care∣ful should we be? But, O Lord, How small account is made of sin! How doth the world make a May-game thereof? How do men think they can appease Gods Wrath with a broken sigh, or a Lord have mercy upon us, for we are all Sinners, or by making some counter∣feit shew in their sickness, or on their death-bed? And do not the Pa∣pists think that it may be done away by auricular Confession, Pe∣nance, Pilgrimages, Holy-water, Popes Pardons, the saying over of so many Ave-maries, Paternosters, &c. But those that set so light by sin, are such as never knew the weight of it, nor have part in the remedy; and therefore in vain do such say, they hope to be saved by Jesus Christ, and he dyed, and shed his Blood for their sins, and yet they still live in sin: What is this but to make a light account of Christs blood?* 1.106 a treading of it under foot? an accounting of it an unholy thing? a despiting of the Spirit of grace? Yea, if even Gods Children did so weigh this unspeakable price as they should, they would be more afraid to offend then they are: This also should awaken those that know no part in their Redemption, that they have the greatest matter in the world to seek; Such should never be quiet, till they finde themselves discharged, for without this, there's no∣thing but eternal destruction, they shall bear their own burthen.

5. This setteth out the unspeakable love of God and Jesus Christ,* 1.107 that when we had plunged our selves into this miserable estate, and could not onely not help our selves out, but not so much as devise a way out, that he did both finde out the way, and was content to bestow his Son on us, to suffer the curse and death that we had de∣served,* 1.108 that so we might be freed: What man would beat his Son, to spare his Servant? What man would kill his Son, to save his Enemy? What Prince would give his onely Son and Heir for a base Subject, nay, to redeem a Traytor? and that not to bondage, but to death?* 1.109 yet all this hath the Lord done; God so loved the world: O wonder∣ful, that the Father did not rather suffer all the world to perish, then that his most blessed Son should suffer the least of those indignities that he indured! And was not the love of Christ infinite, that for us gave himself, and did willingly lay down his life for us, which could

do nothing to deserve or requite it, nay, which were his very enemies? so to endure such base and cruel dealing from men, who himself was Lord of the world, and could have commanded the earth to swallow them, so to be spitted on, mocked, scourged, nailed to the cross, &c. but above all, that he would undergo his Fathers displeasures for us Rake-hells that had so provoked him.

6. And what doth this call for at our hands again,* 1.110 but admiring at the infiniteness of the price, we study all our life how to walk thankfully before him, giving our Bodies, Souls, Lives and Labors to him again most zealously, faithfully serving him in all obedience, yea if he should call us to lay down our lives for his Names sake, to do it chearfully, as he did for us: we are not our own, but the Lords who hath bought us, and paid dearly for us, and so must have neither Wit nor Will,* 1.111 Body nor Soul, Hand nor Foot, but for him, and which we are to employ in his service. If one should redeem us with a great sum of Money,* 1.112 we would ever be thankful, and count our selves his; if one should give all his Substance, more; if one should give himself to serve and be bond for us, yet more; but to lay down his life for us, a Superior for inferiors, yea for enemies most of all; so far and all this hath Christ done for us, How then should this dis∣solve and break our hearts to love, and cause us out of love to serve him? O woful dulness in us and unthankfulness, that can say, We have part in such a Redemption, from such a misery to such a glory, and by such a price, and yet can be ready to think every thing too much for him! How dull are we, and slow to do his service, in hear∣ing the Word, Prayer, and other duties? How quickly are we weary of well doing? How think we every little time too much for him, that thought not his pains, his abasement, nay his life and heart-blood too much for us? When we have him asking us in his poor members some small refreshing, how hardly and sparingly (if at all) doth it come from us? nay, we will not part with our lusts and sinful affe∣ctions at his request: Will we give our lives for him, and not our lusts? how shall we ever martyr our bodies for him, that will not martyr our affections of Pride, Envy, Covetousness, unlawful plea∣sure in gaming, &c. O shall we grieve him that hath done so won∣derful things for us? It was grief enough to him that he suffered al∣ready, though we grieve him not again by our unthankfulness: O that we would labor to gratifie him by all means possible: To this end do we often meditate of this price, come we oft to the Sacrament, there may we see it, there eat and drink it worthily, there sprinkle it up∣on our Souls, and apply it to our selves, that so an edge may be set upon our care and zeal.

7. In vain do they lay claim to the blood of Christ,* 1.113 that yet live in their lust; O impudent faces and lyars that they are!

As of a Lamb without blemish and without spot.]* 1.114 Here Christ is fur∣ther described by his innocency and purity, compared therefore to a Lamb; Where allusion is made to the Lamb in the Old Testament, used in the Sacrifices, and the Paschal Lamb, which as it signified

their own guiltiness and danger; so yet that there was help (not by their blood, but) by the Sacrifice and satisfaction of another that was signified hereby,* 1.115 namely, Christ, who is termed, The Lamb of God that taketh away the sin of the world: The Paschal Lamb was to be a Male without blemish, of a year old, a pure and perfect one, signify∣ing the Purity, Perfection and Innocency of Christ Jesus; so he is called a Lamb,* 1.116 to shew his willingness and patience in suffering both from God and men.

Our Savior Christ was innocent indeed,* 1.117 no guile found in his mouth; he was most pure and perfect in his birth, for he was conceived by the Holy Ghost, and so freed from the least touch and contagion of Original sin, which was in the Virgin his Mother; as also that mat∣ter of his body was filled with all holiness that it was capable of, and likewise immediately from the first moment of the conception, united unto one person with the Godhead, the second person in Trinity: He was so in his life,* 1.118 Who could accuse him of sin?* 1.119 so also in his death, for he that betrayed confessed the same, and his Judge two or three times so pronounced him;* 1.120 one of the thieves also that were condemned with him, gave the like testimony of him: and it was necessary he should be innocent,* 1.121 else he could be no Mediator for us, he himself had needed a Savior.

But how could it stand with Gods Justice to punish an innocent?* 1.122

He being sufficient to pay our Debt,* 1.123 offered himself our Surety to his Father,* 1.124 who therefore could not refuse him, but imputing to him our sins,* 1.125 laid the punishment thereby deserved on him.

1. This sets out his love so much the more,* 1.126 that being innocent, would suffer for us wicked wretches.

2. This teacheth us to imitate him,* 1.127 and in all things to be inno∣cent as he was (for this cause are we thrice termed Sheep and Lambs in our Saviors charge to Peter) we must walk holy in the duties of the first Table towards God,* 1.128 and righteously in the duties of the second towards our brethren;* 1.129 we must walk so exactly, that we may not just∣ly be blamed:* 1.130 Be we as Job, as Zachary and Elizabeth, and as Daniel, whose enemies could finde no fault in him in respect of his outward conversation,* 1.131 and therefore were fain to take another course to entrap him:* 1.132 Samuel could say,* 1.133 Whose Ox have I taken, &c. and though we cannot say with our Savior Christ, Who can accuse me of sin? being privy to our selves of so many corruptions and infirmities as the best of us are; yet that we may truly say, Who can accuse me of this or that gross sin? or of any infirmity that I know by my self, and both mourn not for and strive against? O its a shame that Christians should hurt others in their goods, in their names, that they should revile, cen∣sure, backbite, &c. consider that there are many eyes upon us, Gods, his Angels, the Devils, both good and bad mens.

3. In that Christ being so innocent,* 1.134 was yet willing to suffer and offer his blood, let us imitate him in this also; let us be patient in bear∣ing troubles and persecution; we must suffer for his sake (though causlesly) chearfully and willingly, being called hereto; for its our

honor, and we must reign with him. To suffer with Christ hath these things in it,* 1.135 To suffer as a Member of him; To suffer for his cause, and to suffer willingly as he did; we must also suffer patiently such afflictions as are of Gods immediate sending, as in like maner injuries and wrongs from men, against frowardness, hastiness, and revenge: Use we meekness and patience,* 1.136 these we must follow.

If Christ were thus innocent,* 1.137 how comes it to pass that he was called a Samaritan, a friend of Publicans and Sinners, a glutton, a wine-bibber, an enemy to Cesar, and Barabbas preferred before him?

He might be,* 1.138 and was innocent for all this: The holy Ghost saith not, he was never ill spoken of, for the Devil and his instru∣ments will speak ill of the best persons and things, yea, of goodness it self.

Learn we then not to listen to nor believe all we hear;* 1.139 even Elijah will be accused for a troubler of Israel,* 1.140 and the yong Prophet cal∣led a mad fellow, and that Micaiah never prophesied good, and that Jeremiah raves, and its not meet that he should live, Paul a pestilent fellow,* 1.141 and a mover of sedition, and now adays, the true servants of God, good Christians,* 1.142 called of some Hereticks, of others Puritans, Fa∣ctious, Proud, Singular, Shismaticks, worse then Papists, &c. And may they not be the good servants of God for all this? You shall have Elimas's ready to buz in yong Gentlemens and ignorant persons ears, that begin to set on to Religion, O these Puritans are the vilest per∣sons in the world, even as the name of Hugenot in France was enough to help one to his death! But let such take heed, believe not all, its malice speaks: So take heed we believe not all we hear of particular Ministers, and Christians, some slandred one way, some another: Is this a new trick, or rather is it not the old course of Satan to raise up such things to hinder men, if he could, from profiting by their Mi∣nisters, or set men off from the profession of Religion? Its more to be wondred that he raiseth not up ten to one; therefore never con∣demn them in your hearts, till you have tryed them: Do them that equity, ere you believe it, ere you report it, ask and expect, if they have so carried themselves as they have deserved to be wel thought of before: Is it not therefore a grievous thing, that even such as profess the same truth, and that have also good things in them, hearing an ill report of their Neighbor Christian, shall be too ready to believe it, and report it to others; but I hope, saith he, it is not true, and so he tells it to another, and so it encreaseth like a Snow-ball, who should rather have stopt it, when he heard it first, and have used means to have come to the truth.

Notes

• * 1.1

  The third Rea∣son of the fore∣going Exhor∣tation.
• * 1.2

  The parts of this verse.
• * 1.3

  Doct.
• * 1.4

  A man may know himself redeemed.
• * 1.5

  1 Iohn 3. 14.
• * 1.6

  Use.
• * 1.7

  Doctr.
• * 1.8

  Redemption presupposeth Bondage and Slavery.
• * 1.9

  Use.
• * 1.10

  Iohn 8. 33.
• * 1.11

  Doct.
• * 1.12

  There's a way whereby to come out of our bondage.
• * 1.13

  Use 1.
• * 1.14

  Luke 4. 18.
• * 1.15

  Iohn 17. 10.
• * 1.16

  Object.
• * 1.17

  1 Iohn 2. 2.
• * 1.18

  Sol.
• * 1.19

  Use 2.
• * 1.20

  Rom. 6. 13.
• * 1.21

  1 Cor. 6. 20.
• * 1.22

  Iam. 2. 20.
• * 1.23

  Psal. 33. 17.
• * 1.24

  Doctr.
• * 1.25

  The whole life of an unrege∣nerate person is vain.
• * 1.26

  Use.
• * 1.27

  Obs.
• * 1.28

  Children rea∣dily follow the evil example of their Pa∣rents.
• * 1.29

  Gen. 18. 18.
• * 1.30

  Acts 24. 14.
• * 1.31

  Whom we are here to under∣stand by Fa∣thers.
• * 1.32

  Mat. 15. 4, 5, 6, &c. and 23. 23.
• * 1.33

  Mat. 15. 9.
• * 1.34

  Mat. 15. 4, 5, 6.
• * 1.35

  2 Tim. 3. 16, 17.
• * 1.36

  1 Sam. 15. 22.
• * 1.37

  Lev. 10. 1, 2.
• * 1.38

  Popish Reli∣gion stands in patches.
• * 1.39

  Doct.
• * 1.40

  Parents must give their chil∣dren good ex∣ample.
• * 1.41

  See 2 Kings 17. 41.
• * 1.42

  2 Chro. 22. 3.
• * 1.43

  Psal. 101. 2.
• * 1.44

  Use. 1.
• * 1.45

  Use 2.
• * 1.46

  Doctr.
• * 1.47

  To follow the examples of our Ancestors is no sure rule.
• * 1.48

  Use.
• * 1.49

  Pro. 10. 19.
• * 1.50

  Doct.
• * 1.51

  The things of this world are insufficient to redeem any out of his spi∣ritual bondage.
• * 1.52

  Reas. 1.
• * 1.53

  Psal. 24. 1.
• * 1.54

  Psal. 50. 10.
• * 1.55

  Reas. 2.
• * 1.56

  Reas. 3.
• * 1.57

  Reas. 4.
• * 1.58

  Prov. 6. 35.
• * 1.59

  Reas. 5.
• * 1.60

  Pro. 11. 4.
• * 1.61

  Ezek. 7. 19.
• * 1.62

  Zeph. 1. 18.
• * 1.63

  Reas. 6.
• * 1.64

  Psal. 49. 7.
• * 1.65

  Reas. 7.
• * 1.66

  Use 1.
• * 1.67

  Acts 8. 20.
• * 1.68

  Use 2.
• * 1.69

  Mat. 4. 9, 10.
• * 1.70

  Heb. 11. 25.
• * 1.71

  Use 3.
• * 1.72

  Iob 1. 11.
• * 1.73

  Doctr.
• * 1.74

  The things of this world are corruptible, vain and un∣certain.
• * 1.75

  2 Pet. 3. 10.
• * 1.76

  Use 1.
• * 1.77

  Pro. 23. 5.
• * 1.78

  1 Tim. 6. 17.
• * 1.79

  Iames 2. 5.
• * 1.80

  Use 2.
• * 1.81

  1 Tim. 6. 17.
• * 1.82

  Prov. 10. 15.
• * 1.83

  Iob 31. 24.
• * 1.84

  Use 3.
• * 1.85

  Use 4.
• * 1.86

  Doctr.
• * 1.87

  Christs blood the true price of mans Re∣demption.
• * 1.88

  Rom. 5. 19.
• * 1.89

  Phil. 2. 8.
• * 1.90

  Acts 3. 15. & 20. 28.
• * 1.91

  Isa. 53. 5.
• * 1.92

  Acts 4. 12.
• * 1.93

  Rev. 13. 8.
• * 1.94

  Heb. 13. 8. & 10. 14.
• * 1.95

  See Rom. 3. 25.
• * 1.96

  Eph. 1. 7.
• * 1.97

  1 Pet. 2. 24.
• * 1.98

  1 Iohn 1. 7.
• * 1.99

  Rev. 1. 5.
• * 1.100

  Object.
• * 1.101

  Sol.
• * 1.102

  Use 1.
• * 1.103

  Use 2.
• * 1.104

  Use 3.
• * 1.105

  Use 4.
• * 1.106

  Heb. 10. 29.
• * 1.107

  Use 5.
• * 1.108

  Simile.
• * 1.109

  Iohn 3. 16.
• * 1.110

  Use 6.
• * 1.111

  1 Cor. 6. 2••.
• * 1.112

  Simile.
• * 1.113

  Use 7.
• * 1.114

  In what re∣spects Christ is compared to a Lamb.
• * 1.115

  Iohn 1. 29.
• * 1.116

  Isa. 53 7.
• * 1.117

  Isa. 53. 9.
• * 1.118

  Iohn 8. 46.
• * 1.119

  Mat. 27. 4, 24.
• * 1.120

  Luke 23. 41.
• * 1.121

  See Heb. 7. 26, 27.
• * 1.122

  Object.
• * 1.123

  Sol.
• * 1.124

  Isa. 53. 6.
• * 1.125

  2 Cor. 5. 21.
• * 1.126

  Use 1.
• * 1.127

  Use 2.
• * 1.128

  Iohn 21. 15, 16, 17.
• * 1.129

  Eph. 5. 15.
• * 1.130

  Iob 31. 35, 36.
• * 1.131

  Luke 1. 6.
• * 1.132

  Dan. 6. 5.
• * 1.133

  1 Sam. 12. 3.
• * 1.134

  Use 3.
• * 1.135

  Rom. 8. 17.
• * 1.136

  Mat. 18. 15, 21.
• * 1.137

  Object.
• * 1.138

  Sol.
• * 1.139

  Obser.
• * 1.140

  We are not to listen to, either believe all we hear.
• * 1.141

  Ier. 26. 20.
• * 1.142

  Acts 24. 5.