fruitful 2. By this Spirit it s said here he preacht not only did he so in the Days of his abode on Earth but in all times both before and after never left his Church altogether destitute of saving light which he dispenced himself and conveyed by the hands of his Servants therefore it s said he preacht that this be no excuse for times after he is ascended into Heaven no nor for times before he descended to the Earth in humane flesh though he preached not then nor does now in his flesh yet by his Spirit he then preacht and still doth so according to what was chief in him he was still present with his Church and preaching in it and is so to the end of the World This his infinite Spirit being every where yet 't is said here by it he went and preached signifying the remarkable clearness of his Administration that way as when he appears eminently in any work of his own or taking notice of our works God is said to come down so to those Cities Gen. 11. Let us go down So Exod. 3. 8. Thus here so clearly did he admonish them by Noah coming as it were himself on purpose to declare his Mind to them And this word I conceive is the rather used to shew what equality there is in this He came indeed visibly and dwelt amongst Men when he became flesh yet before that he visited by his Spirit he went by that and preached And so in after times himself being ascended and not having come visibly in his flesh to all but to the Jews only yet in the preaching of the Apostles to the Gentiles as the great Apostle says of him in this expression Eph. 2. 17. He came and preached to you which were asar off and this he continues to do in the ministry of his word and therefore says he he that despiseth you despiseth me c. Were this considered it could not but procure far more respect to the word and more acceptance of it Would you think that in his word Christ speaks by his eternal Spirit yea he comes and preaches addresses himself particularly to you in it could you slight him thus and turn him off with daily refusals or delays at least Think it is too long you have so unworthily used so great a Lord that brings unto you so great Salvation that came once in so wonderful a way to work that Salvation for us in his flesh and is still coming to offer it unto us by his Spirit does himself preach to us tells us what he undertook on our behalf and how he hath performed all and now nothing rests but that we receive him and believe on him and all is ours But alas from the most the return is that we have here disobedience Sometimes disobedient Two things in the hearers by which they are charactared their present condition in the time the Apostle was speaking of them and this by-past disposition when the Spirit of Christ was preaching to them this latter went first in time and was the cause of the other Therefore of it first If you look to their visible subordinate Preacher a holy Man and an able and diligent Preacher of righteousness both in his Doctrine and in the tract of his life which is the powerfullest preaching it seems strange that he prevailed so little But much more if we look higher this hight as the Apostle points to us to look to that Almighty Spirit of Christ that preacht to them and yet they were disobedient The word is they were not perswaded and it signifies both unbelief and disobedience and that very fitly unbelief being in it self the grand disobedience the mind not yielding to Divine Truth and so the spring of all disobedience in affection and action And this root of bitterness this unbelief is deep â—aâ—â—ened in our natural hearts and without a change in them a taking them to pieces they cannot be good it is as a Tree firm rooted cannot be pluckt up without loosening the ground round about it and this accursed root brings forth fruit unto death because the Word is not believed the threats of the Law and promises of the Gospel therefore Men cleave unto their sins and speak peace unto themselves while they are under the Curse It may seâ—m very strange that the Gospel is so fruitless amongst us yea that neither word nor rod both preaching aloud to us the Doctrine of Humiliation and Repentance yet perswades any Man to return or so much to turn inward and question himself to say what have I done But thus it will be till the Spirit be poured from on high to open and soften hearts It is to be desired as much wanting in the Ministery of the Word but were it there that would not serve unless it were by a concurrent work within the Heart meeting the Word and making the impressions of it there for here we find the Spirit went and preacht and yet the Spirits of the Hearers still unbelieving and disobedient it s a combined work of this Spirit in the Preacher and Hearers that makes it successful otherwise it is but shouting in a dead man's ear there must be something within as one said in a like case To the Spirits in Prison That 's now their Posture and because he speaks of them as in that Posture he calls them Spirits for it s their Spirits that are in that Prison As likewise calls them Spirits that the Spirit of Christ preacht to because it is indeed that that the preaching of the Word aims at it hath to do with the Spirits of Men is not content to be at their ear with a sound but works on their Minds and Spirits some way either to believe and receive or to be hardened and sealed up to Judgement by it which is for Rebels If disobedience follow on the preaching of that word the prison follows on that disobedâ—ence and that Word which they would not be bound by to obedience binds them over to that Prison whence they shall never escape nor be released for ever Take notice of it and know that you are warned you will not receive Salvation offering pressing it self upon you You are every day in that way of disobedience hastening to this perpetual Imprisonment Consider you now sit and hear this Word so did these that are here spoken of they had their time on Earth and much patience used towards them and though not to be swept away by a flood of Waters yet daily carried on by the flood of â—imes 90 Psal. and mortality And how soon you shall be on the other side set into Eternity you know not I beseech you be yet wise hearken to the offers yet made you for in his name I yet once again make a tender of Jesus Christ and Salvation in him to all that will let go their sins to lay hold on him Oh! do not destroy your selves you are in Prison he proclaims you Liberty Christ is still following
IMPRIMATUR Novemb. 25. 1693. Guil. Lancaster R. P. D. Henrico Epis. Lond. Ã Sacris Domesticis A Practical COMMENTARY UPON THE First Epistle General of St. Peter VOL. II. Containing the Third Fourth and Fifth CHAPTERS By the Most Reverend ROBERT LEIGHTON D. D. Some-time Archbishop of Glasgow Published after his death at the request of his Friends LONDON Printed by B. G. for Sam. Keble at the Great Turks-head in Fleet-street over-against Felter-lane MDCXCIV TO THE Christian Reader THE following Discourses of our most Reverend Author contain his judicious and pious Thoughts upon the Third Chapter to the end of the First Epistle of St. Peter which together with the Commentary on the First and Second Chapters published the last year make a compleat and useful Explication of that whole Epistle They might have been all of one Impression and so have come into thy hands at the same time and in one Volume had not some prudent considerations oblig'd us to change the Printer However we have taken care so to print this Second Part that it may conveniently be bound up with the first and there is little loss by the delay but that of time which perhaps is not so much neither but that it may with more profit to thee be happily redeemed I know that some do not relish the phrase and contexture of such Discourses but I am on the other hand assured by others very able and competent judges of such performances that they are highly valuable in their whole scope and tendency for they think that they not only contain the purity of Doctrine according to Scripture but also the life and spirit of Christian Morals and that they happily cement together and bear in upon the heart right notions of God and Religion with solid Piety In a word that as they are written by a Primitive Spirit and in a plain Stile so they may through Gods grace sow the Seeds of Primitive Devotion which is too much worn out in this Age the seat whereof is more in the Heart than in the Head If they serve in any measure those great ends our labour is highly rewarded Let such then as shall reap this benefit by these well designed Papers be pleased to know that it is not so much to me as to the Pious Zeal and Care of our Great and now Blessed Authors surviving Relations that they owe this Happy Enjoyment whose Virtue and Piety afford matter enough for a large Preface if their Modesty did not so awfully restrain my too forward inclinations that I must content my self to say that they now live like him whom they tenderly loved whilst he was amongst them and that as he did so they make it their business to do good without letting the World know of it It has been at their charge and pressing desire that all those papers that are already printed have been copied out prepared for the press and published They neither proposed to themselves nor expect any other advantage but thy Edification and therein the glory of God rich returns indeed and which nothing can rob them of but meerly thy inproficiency and if that happen which God forbid the loss shall be more thine than theirs I was not willing that such good ends should be obstructed by my declining any part of the trouble that fell to my share on the contrary I considered it a Duty I owed first to God and then to the memory of the excellent Author whose divine converse and wonderful example gave me early and powerful Resolutions to dedicate my self to God and the Service of his Church In my performance I have done my best tho short of what I wished to serve thee there remains in our Hands some brief but lively Discourses upon the Epistle to the Ephesians upon the Decalogue the Creed and the Lord's Prayer which possibly may be made publick in a convenient time When this is done I think we have ended all we intend to publish at present Let us therefore set about the reformation of our Lives in the use of these means depending upon God for the success and that he by his free Grace and good Spirit may enable thee and me by this and all other helps which this Age affords to make greater and greater Advances towards Heaven and so to finish our Course with Ioy is and shall be the hearty Prayer of Thy Servant in the Lord I. FALL York March 13 th 1694. Books written by the most Reverend Father in God Robert Leighton D. D. sometimes Archbishop of Glasgow Printed for and are to be Sold by Sam. Keble at the Great Turk's-Head in Fleet-street EIghteen Sermons Printed in 1691 8 o. A Practical Commentary upon the First and Second Chapters of St. Peter by the most Reverend Robert Leighton D. D. sometime Archbishop of Glasgow 1693. 4 o. R mi. D. D. Roberti Leightoni Praelectiones Theologicae in Auditorio publico Academiae Edinburgenae dum Professoris primarii munere ibi fungeretur habitae Vna cum Paraenesibus in Comitiis Academicis ad gradus Magistralis in artibus Candidatos Quibus adjiciuntur Meditationes Ethico Criticae in Psalmos IV. XXXII CXXX 1693. 4 o. A Practical Commentary upon the First Epistle General of St. Peter Vol. II. containing the Third Fourth and Fifth Chapters by the most Reverend Robert Leighton D D. sometime Archbishop of Glasgow 1694. 4 o. ERRATA PAg 16. on the margin for nulla read multa p. 22. l. 22. far very read very far p. 51. l 5. mind read mud p. 61. l. 10. be read the. p. 81. l. 2. re read respect p. 211. l. 1. not be read not to be p. 219. l. 25. caties read Calamities p. 243. l. 16. point it thus we were all sealed to God in Baptism p. 245. l. 1. yea read ye p. 254. l. 20. dele where he reigns p. 261. l. 31. bear read bore p. 277. l. 10. he read the ib. penult it hatest read hatest it p. 281. l. 29. point it thus not to equal that which it were so reasonable c. p. 262 l. 32. their read the. p. 357. l. 21. before you read before you p. 416. l. 14. of the way teaching read the way of teaching p. 441. l. 30 some read foam p. 448. l. 15. turn read turned 1 Ep. St. Peter Chap. III. Ver. 1. Likewise ye Wives be in subjection to your own Husbands that if any one obey not the word they also without the word may be won by the Conversation of the Wives THE Tabernacle of the Sun Psal. 19 is set high in the Heavens but 't is that it may have influence below upon the Earth And the Word of God that is spoke of there immediately after as being many wayes like it holds resemblance in this particular 't is a sublime heavenly Light and yet descends in its use to the Lives of Men in the variety of their Stations to warm and to enlighten to regulate their affections and actions in whatsoever course of
that there is a 〈◊〉 need of this honouring that consists in not dâ—spiâ—â—g and in covering of â—railties as is even imply'd in this that the Woman is not called simply weak but the weaker and the Husband that is generally by Natures advantage or should be the stronger yet is weak too for both are Vessels of Earth and therefore frail both polluted with sin and therefore subject to a multitude of sinful sollies and frailties but as that particular frailty of nature pleads for Women that honour so the other reason added is not from particular disadvantage but from their common priviledge and advantage of grace as Christian that the Christian Husband and Wife are equally Co-heirs of the same grace of life As being Heirs together of the grace of life This is that which most strongly binds on all these duties on the hearts of Husbands and Wives And most strongly indeed binds their hearts together and makes them one 〈◊〉 each be reconciled unto God in Christ and so heirs of life and one with God then are they truly one in God each with other and that 's the surest and sweetest union that can be Natural love hath risen very high in some Husbands and Wives but the highest of it fallâ— far very short of that which holds in God hearts concentring in him are most and excellently one that love which is cemented by youth and beauty when these moulder and decay as soon they do it â—ades too that is somewhat purer and so more lasting 〈◊〉 holds in a natural or moral harmony of Minds yet these likewise may alter and change by some great accident but the most refin'd and spiritual and most â—â—disâ—olubleâ— is that which is knit with the highest and 〈◊〉 Spirit And the ignorance or disregard of this 〈◊〉 great cause of so much bitterness or so little true 〈◊〉 in the life of most married Persons because 〈…〉 meet not as one in him Heirs together Loath will they be to despise one another that are both bought with the precious blood of one Redeemer and loath to grieve one another being in him brought into peace with God they will entertain true peace betwixt themselves and not suffer any thing to disturb it They have hopes to meet one day where is nothing but perfect Concord and Peace they will live as heirs of that life here and make their present estate as like to Heaven as they can and so a pledge and evidence of their title to that Inheritance of peace that is there laid up for them and they will not fail to put one another often in Mind of thâ—se hopes and that Inheritance and to advance and further both each other towards it where this is not 't is to little purpose to speak of other rules where neither party aspires to this heiâ—ship live otherways as they will there is one common Inheritance abiding them one Inheritance of everlasting flames and as they do increase the sin and guiltiness of one another by their irreligâ—ous Conversation so that which some of them do wickedly here upon no great cause they shall have full cause there to curse the time of their coming together and that shall be a peice of their exercise for ever but happy those persons in any Society of Marriage or Friendship that converse so together as those that shall live eternally together in glory This indeed is the Sum of all duties Life A sweet word but sweetest of all in this sense that Life above indeed only worthy the name and this we have here in comparison let it not be called life but continual dying an incessant journey towards the Grave if you reckon years but a short moment to him that attains the fullest old age but reckon miserieâ— and sorrows 't is long to him that dyes young Oh! that that only blessed liâ—e were more known and then it would be more desir'd Grace This the tenor of this Heirship Free Grace this Life a free Gift Rom. 6. ult No life so spotless either in marriage or virginity as to lay claim to this life upon other terms if we consider but a little what it is and what we are this will be quickly out of question with us and we will be most gladly content to hold it thus by deed or gift and admire and extol that Grace that bestows it That your Prayers be not hindred He supposes in Christians the necessary and frequent use of this takes it for granted that the Heir of Life cannot live without prayer this is the proper breathing and language of these Heirs none of them dumb they can all speak these Heirs if they be alone they pray alone if Heirs together and living together they pray together Can the Husband and Wife have that love and wisdom and meekness that may make their life happy and that blessing that may make their Affairs successful while they neglect God the only giver of these and all good things You think these needless motives but you cannot think how it would sweeten your Converse if it were used 'T is prayer that sanctifies and seasons and blesses all and not enough that they pray when with the Family but even Husband and Wife together by themselves and with their Children that they especially the Mother as being most with them in their Child-hood when they begin to be capable may draw them apart and offer them to God often praying with them and instructing them in their youth for they are pliable while young as glass when hot but after sooner break than bend But above all Prayer is necessary as they are Heirs of Heaven often sending up their desires thither You that are not much in prayer look as if you look'd for no more than what you have here if you had an Inheritance and Treasure above would not your heart delight to be there Thus the Heart of a Christian is in the constant frame of it but after a special manner Prayer raises the Soul above the World and sets it in Heaven 't is its near access unto God and dealing with him especially about those Affairs that concern that Inheritance Now in this lies a great part of the comfort a Christian can have here and the Apostle knew this that he would gain any thing at their hands that he press'd by this Argument that otherwise they would be hinder'd in their prayers He knew that they who are acquainted with prayer find such unspeakable sweetness in it that they will rather do any thing than be prejudic'd in that Now the breach of conjugal Love the jarrs and contentions of Husband and Wife do out of doubt so leaven and imbitter their Spirits that they are exceeding unfit for Prayer which is the sweet Harmony of the Soul in God's ears and when the Soul is so far out of tune as those distempers make it he cannot but perceive it whose ear is the most exact of all for he made and tun'd the Ear and is the
before thee as a Saviour to believe on that so he may be thy Saviour why wilt thou not come unto him why resuseth thou to believe art thou a sinner art thou unjust then he is fit for thy case he suffered for Sins the Iust for the Vnjust Oh but so many and so great sins yea is that it it is true indeed and good reason thou think so But 1. Consider if they be excepted in the Proclamation of Christ the Pardon that comes in his Name if not if he make no exception why wilt thou 2. Consider if thou wilt call them greater than this Sacrifice he suffered Take due notice of the greatness and worth 1. Of his Person and thence of his Sufferings and thou wilt not dare to say thy sin goes above the value of his suffering or that thou art too unjust for him to justifie thee be as unrighteous as thou canst be art thou convinced of it then know that Jesus the Just is more Righteous than thy unrighteousness And after all is said that any sinner hath to say they are yet without exception blessed that trust in him That he might bring us to God It is a chief Point of Wisdom to proportion means to their end therefore the all-wise God in putting his only Son to so hard a task had a high end in this and this was it That he might bring us unto God In this three things 1. The Nature of this good nearness unto God 2. Our deprivement of it by our own sin 3. Our restorement to it by Christs sufferings 1. God hath suited every Creature he hath made with a convenient good to which it tends and in the obtainment of which it rests and is satisfied Natural bodies have each their own natural place whether if not hindred they move uncessantly till they be in it and there declare by resting there that they are as I may say where they would be Sensitive Creatures are carried to seek a sensitive good as agreeable to their rank and being and attaining that aim no further Now in this is the Excellency of Man he is made capable of a Communion with his Maker and because capable of it is unsatisfied without it The Soul a Being cut out so to speak to that largeness cannot be fill'd with less though he is fallen from his right to that good and from all right desire of it yet not from a capacity of it no nor from a necessity of it for the answering and filling of his capacity Though the Heart once gone from God turns continually further away from him and moves not towards him till it be renewed yet ever in that wandering it retains that natural relation to God as its Center that it hath no true rest elsewhere nor cannot by any means find it It is made for him and is thereâ—ore still restless till it meet with him It is true the Natural Man takes much pains to quiet his Heart by other things and digests many vexations with hopes of contentment in the end and accomplishment of some design he hath but still they misgive Many times he attains not the thing he seeks but if he do yet never attains the satisfaction he seeks and expects in it only learns from that to desire something farther and still hunts on after a fancy drives his own shadow before him and never overtakes it and if he did yet it s but a shadow and so in running from God besides the sad end he carries an interwoven punishment with his sin the natural disquiet and vexation of his Spirit fluttering too and fro no rest for the sole of his foot The matters of unconstancy and vanity covering the whole Face of the Earth We study to abase our souls and to make them content with less than they are made for yea we strive to make them carnal that they may be pleased with sensible things and in this men attain a brutish content for a time forgetting their higher good but certainly we cannot think it sufficient and that no more were to be desired beyond Ease and Plenty and Pleasures of Sense for then a Beast in good Case and a good Pasture might contest with us in point of Happiness and carry it away for that sensitive good he enjoys without sin and without the vexation that is mixt with us all These things are too gross and heavy The Soul the immortal Soul descended from Heaven must either be more happy or remain miserable The highest increated Spirit is the proper Good the Father of Spirits that pure and full good raises the Soul above it self whereas all other things draw it down below it self So then its never well with the Soul but when it is near unto God yea in its union with him married to him and mismatching it self elsewhere it hath never any thing but shame and sorrow All that forsake thee shall be ashamed Jer. 17. says the Prophet and the Psalmist Psal. 73. They that are far off from thee shall perish And this is indeed our natural miserable condition and is often exprest this way or estrangedness and distance from God Eph. 2. Gentiles far off by their profession and Nation but both Jews and Gentiles far off by their natural Foundation and both brought near by the blood of the new Covenant and that is the other thing here implied that we are far off by reason of sin otherways there were no need of Christ especially in this way of suffering for sin to bring us unto God The first because of Gods command sin broke off Man and separated him from God and ever since the Soul remains naturally remote from God 1. Under a sentence of Exile pronounced by the Justice of God condemned to banishment from God who is the life and light of the Soul as it is of the Body 2. It 's under a flat impossibility of returning by it self And that in two respects 1. Because of the guiltiness of sin standing betwixt as an unpassable Mountain or Wall of separation 2. Because of the Dominion of sin keeping the Soul captive still drawing it further off from God increasing the distance and the enmity every day Nor in Heaven nor under Heaven no way to remove this enmity and make up this distance and return Man to the Possession of God but this one by Christ and him suffering for sins He endured the Sentence pronounced against man yea even in this particular Notion of it one main ingredient in his suffering was a forsaking to sense that he cried out of And by suffering the Sentence pronounc'd he took away the guiltiness of sin he himself being spotless and undefiled for such an High Priest became us the more defiled we were the more need of an undefiled Priest and Sacrifice and he was both Therefore the Apostle here very fitly mentions this qualification of our Saviour as necessary for reducing us unto God the Iust for the Vnjust so taking on him and taking away the
who are spotless sinless Spirits but their flesh in their Redeemer dignified with a Glory so far beyond them This is that Mystery they are intent in looking and prying into and cannot nor never shall see the bottom of it for it hath none 2. Jesus Christ is not only exalted above the Angels in absolute Dignity but in relative Authority over them he is made Captain over those Heavenly Bands they are all under his Command for all Services wherein it pleases him to employ them and the great Employment he hath is the attending on his Church and particular Elect Ones are they not all ministring Spirits sent forth c. They are the Servants of Christ and in him and at his appointment the Servants of every Believer and are many ways serviceable and useful for their good which truely we do not duly consider There is no danger of overvaluing them and inclining to Worship them upon this Consideration yea if we take it right it will rather take off from that The Angel judg'd his Argument strong enough to St. Iohn against that that he was but his fellow Servant but this is more that they are Servants to us although not therefore inferiour it being a honorary service yet certainly inferiour to our Head and so to his mystical body taken in that Nation as a part of him Obs. 1. The hight of this our Saviour's Glory will appear the more if we reflect on the descent by which he ascended to it Oh! how low did we bring down so high a Majesty into the pit wherein we had fallen by climbing to be higher than he had set us it was high by reason we fell so low and yet he against whom it was committed came down to help us up again and to take hold of us took us on so the Word is Heb. 2. he took not hold of the Angels let them go hath left them to die for ever But he took hold of the Seed of Abraham and took on him indeed their flesh dwelling amongst us and in a mean part emptied himself and became of no repute and further after he descended into the Earth and into our flesh in it he became obedient to death upon the Cross and descended into the Grave And by these steps was walking towards that Glory wherein now he is Phil. 1. he abased himself wherefore says the Apostle God hath highly exalted him so he himself Luk. 24. Ought not Christ first to suffer these things and so enter into his Glory Now this indeed it is pertinent to consider and the Apostle is here upon point of suffering that 's his theam and therefore he is so particular in the ascending of Christ to his Glory who of those that would come thither will refuse to follow him in the way where he led 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leader of our Faith Heb. 12. and who of those that follow him will not love and delight to follow him through any way the lowest and darkest its excellent and safe and then it ends you see where 2. Think not strange of the Lord's method with his Church bringing her to so low and desperate a Posture many times can she be in a more seeming desperate condition than was her head not only in ignominous sufferings but dead and laid in the Grave and the Stone roll'd to it and sealed and made all sure and yet arose and ascended and now sits in Glory and shall sit till all his Enemies become his Footstool do not fear for him that they shall overtop yea or be able to reach him who is exalted higher than the Heavens be not affraid neither for his Church which is his Body and if his Head be safe and live cannot but partake of safety and life with him though she were to sight dead and laid in the Grave yet shall she rise thence and be more glorious than before and still the lower brought in distress shall rise the higher in the day of deliverance Thus in his dealing with a Soul observe the Lord's method think it not strange that he brings a Soul low very low which he means to comfort and exalt very high in Grace and Glory leads it by Hell-gates to Heaven that it be at that point my God my God why hast thou forsaken me was not the Head put to use that Word and so to speak it as the Head speaks for the Body seasoning it for his Members and sweetning that bitter cup by his own drinking of it Oh! what a hard condition may a soul be brought unto and put to think can he love me and intend mercy for me that leaves me to this And yet in all the Lord preparing it thus for comfort and blessedness 3. Turn your thoughts more frequently to this Excellent Subject the glorious high Estate of our great high Priest The Angels admire this Mystery and we flight it they rejoyce in it and we whom it certainly more nearly concerns are not moved with it do not draw that comfort and that instruction from it which it would plentifully afford if it were drawn It comforts us against all troubles and fears is he not on high who hath undertaken for us doth any thing befall us but it is past first in Heaven and shall any thing pass there to our prejudice or damage he â—its there and is upon the Counsel of all who hath loved us and given himself for us yea who as he descended thence for us did likewise ascend thither again for us hath made our Inheritance he purchas'd there sure to us taking Possession for us and in our name since he is there not only as the Son of God but as our Surety and as our Head and so the Believer may think himself even already possest of this Right in as much as his Christ is there The Saints are glorified already in their head where he reigns Where he reigns there I believe my self to reign says Aug. And consider in all thy straights and troubles outward and inward they are not hid from him he knows them and feels them a compassionate high Priest hath a gracious sense of thy frailties and griefs and fears and tentation and will not suffer thee to be surcharg'd is still presenting thy Estate to the Father and using that interest and power he hath in his affection for thy good And what wouldst thou more art thou one whose heart desires to rest upon him and cleave to him thou art knit so to him that his resurrection and glory secures thee thine his life and thine are not two but one life as that of the Head and Members and if he could not be overcome of death thou canst not neither Oh! that sweet word Because I live you shall live also Let thy thoughts and carriage be moulded in this contemplation rightly ever to look on thy exalted head consider his glory see not only thy Nature raised in him above the Angels but thy person interested by