Otes:

But to leave this, note that Christ here is called our Lord; which he is two ways:

Iure creationis.
Iure redemptionis.

First, By right of creation [Heb. 1:2.]: for by him God made the world, that he gave his only begotten Son to save the world [John 3:16.]: Hereupon says Fail, “Ye are bought with a price.” Now redeeming is either by price and paying, or by power and force. Christ has done both; he gave a price to God, “And gave himself a ransom for all men,” [Titus 2:6.] “He came by water and blood,” [ 1 John 5.] not by water only, but by water and blood. In water, is signified washing; by blood, redemption.

Secondly, by his Power he redeems, and has taken us from the Devil. So faith the Author to the Hebrews, “He has delivered us from death, and him that has the Lordship of death,” [Heb. 2.] And says John says, that “he saw a great battle in Heaven, Michael and his Angels fought against the Dragon, and the Dragon fought and his Angels, but prevailed not, neither was their place any more found in Heaven,” [Apoc. 12:7.]. It was a greater matter to Christ to redeem the World, than to make the World. He made it in six days, but he was thirty and three years in redeeming it; he made all with a word, and the host of them by the breath of his mouth. “By the word of the Lord were the Heavens made, and the host of them by the breath of his mouth,” [Psal. 33:6.]. For the letter (He) in Hebrew is but a breath: But he redeemed it with a great price, not with silver and gold, but with blood, not with blood of Bulls and Goates, but with his own precious Blood [1 Pet. 1:18.]: Gold and silver are but red earth, and white earth, which the error of man has made to be esteemed; but the blood of Christ was so precious, that as a Father, Tanti quid vales? what is of equal value price with it? The least drop of Christ’s blood was of such value, in regards of the person, that it was able to redeem ten thousand world; but less than Christ’s blood could not redeem one Soul.

And there were divers and sundry effusions of his blood. The first blood he shed was at his Circumcision, when he was but eight days old; which S. Bernard calls Maturum martyium, a timely martyrdom [De passione Dom. cap. 36.]: to which he further adds, Vix natus est Coeli glorlia, Coeli divitae, deliciae dulcis Jesus, & ecce recenti ortui crucis dolor copulatur; Scarce was sweet Jesus come into the world; who was the Glory, the Riches, the Delight of Heaven, but he underwent the painfulness of the Cross.

The second effusion of blood was in his Agony, whereof Saint Bernard speaks thus, Ecce quam rubicundus, & quam totus rubicundus, Behold, how red, and how wholly red he is? For Saint Luke affirms, that his sweat was like “Drops of blood” trickling down to the ground.

The third effusion, was at his his whipping; O cum quanta quantitate putas illum sanctissimum sanguinem, e’ conscisso corpore & flagellato distillassein terram? Oh in what abundance think ye, did the most sacred blood of his, pour down from his turn and scourged body, even to the ground?

The fourth effusion of blood was when the crown of thorns was despitefully clapt upon his head, Nec hic puto defuisse rivos sanguinis, says Bernard, nor can I think, that at this time there wanted rivers of blood.

The fifth and last effusion of blood was upon the Cross, where his Hands and Feet, and Side were pierced. Qnis uqua tam gravia tam pudenda passus fuit? who was ever thus cruelly, and shamefully handled? Contendunt passio & charitas, illa ut plus ardeat; ista ut plus rubeat, his passion and love did strive together that, that it may be hotter; this, that it may be the redder: O suavissme universerum Domine, &c. O blessed Jesus, the most gracious Lord and Savior of all thy chosen, how can I render thee sufficient thanks? For thy garment is dipped in blood, and the chastisement of my peace has been upon thee, from the beginning of thy days unto thy death; yea, and after thy death. Thus Christ’s blood was often shed to redeem us: here this, you that make so small account of your souls, and learn to esteem them at a greater price: Here this, you that are so careless of your sins, and learn to shun them as Hell; hear we this all of us, and learn to be more thankful to Christ for his benefits. Persius wept when he saw a Toad; Christ’s face was buffeted, his eyes were blinded, his hands nailed, his feet pierced, his side launched, that we may give our eyes, hands, feet, heart to Christ in his service, that “as we have given our members weapons of unrighteousness into sin, so we should give ourselves unto God, as they that are alive from the death, and give our members as weapons of righteousness unto God,” [ Rom. 6:13.].  Finely says one; O stulti! cur Satanae in membris vestris servitus? O ye fools! Who serve Satan in your members? Ill non creavit, non redemit, non sanctificat nos, non pascit nos, he has not created us, not redeemed, not sanctified us, nor feeds us: Qua hae insania Christum relinguere, a quo omnia bona, Diablolo servire, qui est homicida? what madness is this, to leave Christ from whom we recieve all good, and serve the Devil, who is a murderer? [John 8:44.]. Stultem est servire Diabolo, qui nullo placatur obsequio; is it a foolish thing to serve the Devil, whom no obedience, no service will content. But the wicked shall one day curse these members, that have served the Devil, Vae vobis (inquient) pedes maledicti, quo per gressus & saltus illicitos me ad infernum traxistis; woe to you (shall they say) cursed feet, which is unlawful leaping and dancing have drawn me to Hell: Vae vobis manus rapaces, woe to you ravenous hands: Vae tibi cor malediction, woe to thee cursed heart, which seldom or never thought of God. O cursed tongue eye, which never shed tear for thy sin, and therefore many thousand years shall thou weep, and no man shall pitty thee [Matt. 22:13.]. God challenges both heart and body; “My son give me thy heart,” [Pro. 23.]. Whereupon one decants very finely; fili mi per creationem, fili mi per redemption, da mihi cor tuum per dilectionem & devotionem [Holcot.], My Son by Creation, my Son by Redemption, give me thy heart by love and devotion. And the same Author compares Christ to a Falcon, and he says thus Falconi volanticor datur pro mercede; to her flying Falcon, the heart of the Fowl she takes is given her for her reward; this Falcon is Christ, Ipse volavit de coele in uterum, he flew from Heaven into the Womb of the Virgin; out of the Womb into the Manger, out of the Manger into the World, from the World unto the Cross, from the Cross to the Grave, from the Grave to Heaven again, ergo cer vendicat pro praeda, therefore he challenges thy heart for his prey.Doctor, brings in Christ the speaking, ergo propter vos factus sum homo, propter vos ligatus, proptor vos in patibulo mortus; ecce precium sanguinis, guod pro vobis dedi, ubi est servitus vestra pro tanto pretio? [Chrysost.], for your sakes I became man, for your sakes I was bound, for your sakes died I upon the Cross; Behold, the price of Blood that I payed for you, where is therefore your service and duty, for such a price? your service to him that gave himself for you, that he might redeem you. Vide quid pro te patior, vide dolorem, cum Angelus venit de coelis ad consolandum, vide clavos, quiibus consodior, ad te clamo qui pro te morior; See what I suffer for thy sake, see my sorrow, which was so great, that an Angel from heaven was made to come to comfort me. See the nails wherewith I was pierced and thrust through: I cry to thee, which died for thee, &c. A most elegant prosopopeia: What heart of flint will not be moved with it? O Jesus! take away these stony hearts, and give us fleshly hearts. O duri & indurati & obdurati filii Adae! O durate, indurate and obdurate sons of Adam! quos non movet tanta benignitas, whom such great gentleness and courtesy cannot move. Let us sorrow with Corinth [ 2 Cor. 7.], wash Christ’s feet with Mary, let us weep bitterly with Peter, that we serve God no better. The Sun knew Christ, and therefore against kind was eclipsed, the wind knew him, and therefore left blustering at his word, the Sea knew him and therefore bare him up that he walked dry foot upon the waters, the Earth knew him and therefore opened when he rose, the Devils knew him, only vile man knows him not [Luke 7; Mar. 15; Mar 2; Mat. 14; Mat. 28.] “He came among his own, and his own received him not,” [John 1:10.] but let us receive him, and serve him in holiness and righteousness, let us obey his commandments, fear his judgments, and submit ourselves to his blessed will and pleasure: saying with Eli, “It is the Lord, let him do what seems him good.”  Samuel Otes,  An Explanation of the General Epistle of Saint Iude, (London: Printed by Elizabeth Purstow for Nicholas Bourne, an are to be sold at his Shop, at the South Entrance of the Royall Exchange, 1633), 108-111.  [Some spelling modernized; some reformatting; marginal citations cited inline; marginal side-headers not included; italics original; and underlining mine.]

[Note:  OTES (SAMUEL, the elder). Explanation of Jude in forty-one Sermons. Folio. Lond., 1633.  Of the conforming Puritan style, full of quaintnesses and singularities of learning. A book by no means to be despised. Spurgeon, Commenting and Commentaries. ]