A THEOLOGICAL DISCOURSE OF THE gracious and blessed Conjunction of Christ and a sincere Christian.  
By THO: TOOK Preacher of God's word.  1. COR. 6. 
He that is joined unto Christ, is one spirit.  
The blessed Virgin Mary brought forth Christ, the Catholic Church brings forth all true Christians.  
LONDON Printed by Edw: Griffin dwelling in the little Old-baily near the sign of the King's head, 1617.   

TO THE RIGHT HONOURABLE SIR FRANCIS BACON Knight, Lord Keeper of the great Seal of England.  
Right Honourable,  
THere is no sound reason, why any man should glory in himself being Alone, and I think, no man, that is compos animi, doth desire it, seeing no man can be complete and happy, no not in this world, without a Fellow. It is no man's unity in himself, but his Union and Communion witb others, that makes him blessed. Woe therefore unto him, that is alone.  
But amongst all our Unions one with another there is none to be compared with our Conjunction with our blessed Lord and Saviour, jesus Christ. For Princes, Parents, patrons, Husbands, Wives, Children, Kinsfolks, Friends, Neighbours, and all others also, with whom we are conjoined, are but the spoil of Time, and a prey for Death. Adam and all his Children are but Eatrh. Some of them indeed stand above their Brethren like Mountains: yet these Mountains (as well as Molehills) are but earth: and earth will to earth, though all the world say nay. But our Lord jesus Christ hath mastered the grave in the grave, and overcome death in death: he is alive and lives for ever. And whereas no other Union, no not all the Unions in the world together, can assure the soul of God's fatherly grace, and give it a true Title to everlasting life; this can, and doth, in so much that he, which is joined to Christ, may say, and say truly with Saint PAUL, I am dead to the Law, 
Gal. 2. 19  I am crucified with Christ: but I live: yet not I any more, but Christ liveth in me. And in that I now live in the flesh, I live by the faith of the Son of God, who hath loved me, and given himself for me. A happy man indeed; clothed with Christ, partaker of his merits, endued with his Spirit, and transformed into him by his grace. This man cannot perish out of doubt, but Christ, who died for him, and liveth in him, must also perish with him. which cannot be. There is good reason therefore to judge an unfeigned Christian the Only blessed man indeed, and to make more account of this Conjunction then of all earthly things, how glorious, how great, or how good soever.  
A Discourse hereof I do here offer unto your Honourable Lordship: and it comes cheerfully to you, as being bold upon your generous spirit and love to learning; though in itself it be unworthy of so learned and judicious a Person, and comes, it may be, also out of season; your Lordship being full of great and weighty businesses. But yet I beseech you grace it with your kind acceptance, and vouchsafe to pardon my boldness with your Lordship. Go on, right noble Lord, go on. As you do enjoy your Father's Honours, so continue, as you have begun, to express his noble Virtues, that while you live, not only your own Friends and Followers, but that many a poor Priest, that hath waited long at Altar, and done faithful service in the Church, a prenticeship, or perhaps two or three, and could never come by Benefice, either for want of friends, or through the cruel and cursed corruption of sacrilegious patrons: and not such only, but that all, which love learning, godliness, truth and equity, may love you, and honour you, and bless God for you: and that when you shall depart from hence, you may enjoy his Happiness in heaven, and leave as honourable a Name behind you here on earth.  
The great God of Heaven and Earth double his graces in you, and grant you health and long life for the good of this Church and State, and the comfort of all those, that love your Person, and honour your Virtues.  
May 24, 1617. Your Lordships ever humbly THO: TUKE.   

Of the Conjunction of CHRIST and a Christian.  
Our Lord jesus Christ is 
a Rom. 9 5.  God, and 
b 2 Tim. 2. 5.  Man, 
c Symbol. Nicen. & Athan.  God of God, light of light, very God of very God, Man of the 
d Math. 21. 9 & 22. 42. Luke 3. 23. 31.  seed of David, borne of a woman 
e Gal. 4. 4.  at the fullness of time, a virgin-man of a 
f Math. 1. 25.  virgin-mother, the 
g Math. 1. 21.  great Saviour of the world, the 
h Is. 9 6  King, 
i Heb. 4: 14.  Priest, and 
k Math. 23. 8. 10.  Doctor of the Church, which is his 
l Eph. 1. 23.  mystical body, and dearest 
m Cant. 4. 9  Spouse.  
A true Christian is he, that believes truly in Christ, and expresseth his confidence in him by constant obedience to his law, which is his light, and by sincere love unto him; and unto his members.  
He is unworthy the name of a Christian, that is not endued with the faith of a Christian.  
He doth really deny Christ and his Lordship, 
Luke 19 27.  that will not that Christ reign over him. He doth deny him, that denies to serve him. And he doth not love him, that doth not love his servants. He is indeed a Christian (faith Saint Augustine) who showeth mercy unto all, who feels another man's sorrow, as his own, who denies no poor man his meat, who is contented to be inglorious before men, that he may glory before God and his Angels, who despiseth earthly things, that he may have heavenly, who succours the miserable, and is moved to weep by the tears of others.  
A true Christian is the true sheep of Christ: now the Shepherd best knows his own sheep, and is best able to describe them, and show with what marks they are branded, and are to be discerned.  
Ye believe not (saith Christ) for ye are not of my sheep. 
John 10. 24. 26. 27.  My sheep hear my voice, and I know them, and am known of mine, and they follow me.  
A true Christian is Christ's true Disciple; one, that hears his word gladly, and conforms himself unto it carefully, delighting to hear the things that are worthy to be done, and to do the things, that are worthy to be heard, accounting it to learn well to live well, and to know well to believe well. Now true Christian charity discovers the true disciple of Christ. By this (saith Christ) shall all men know that ye are my Disciples, 
John 13. 35.  if ye have love one to another. For sure he loves not the Master, that hates the Scholar: neither deserves he the name of a scholar in the school of Christ, that loves not the learning of Christ, wherewith all his scholars are both known, and graced; and this is Charity, the poor man's riches, the rich man's honour, and the great man's crown, without which rich men are worse than beggars, learned men viler than idiots, and they, that think themselves highest, are lower than the lowest, even nothing, just nothing, 
1 Cor. 13. 2.  worse than nothing, for nothing can neither do hurt, nor take hurt.  
So then, true Faith in Christ, true knowledge and acknowledgement of Christ, true and right hearing and discerning of the voice of Christ, which is his word, and true following of him, which consists in obedience, subjection and conformity to him, and finally true Christian charity, are true marks and characters, and infallible arguments, by which a man endued with them may demonstrate & prove himself to be a sincere Christian, or true disciple and sheep of Christ lesus, who is that good 
m joh. 10. 11.  Shepherd, even the 
n 1 Pet. 2. 25.  Shepherd and Bishop of our souls, the 
o Heb. 13. 20.  great and 
P 1 Pet. 5. 4.  chief Shepherd, who gave 
q joh. 10. 11.  his life for his sheep, that they might not die, but have everlasting life throughhim.  
This true Christian, and Christ jesus, God and Man, are united, and coupled together by God so, as that they are now no more two, but one: yet not one flesh, 
1 Cor. 6. 17.  but one Spirit, or spiritual body.  
Before a man be joined to Christ, that is, before a man's effectual vocation, a man and Christ are at odds, are two, are divided, are enemies. Te were at that time, saith Saint Paul, 
Eph. 2. 12.  that is, in your days of ignorance and paganism, without Christ, and were aliens from the Commonwealth of Israel, and were strangers from the covenants of promise, and had no hope, and were without God in the world.  
But after they be conjoined and knit together, after they have given themselves each to other, and have taken and entertained each other, they are now like man and wife no more to be reputed two, but one.  
Neither is a man to think that he is a true Christian, and adorned with true Christian faith and charity before he be united unto Christ. But then, when he is first truly coupled unto Christ, even then, and not before, he is endued with those Christian virtues, and is become indeed a Christian. For there must be an union with Christ, before there be communion, or fellowship. We are knit to Christ, before we draw any virtue from him. Before I say, not in time, but in nature. So that faith, hope, charity, obedience, are not virtues had before this union is made, but then, when it is made, and after wards. They go not before the union, but they are given at the making of the union, and show him, that is united. Then, when Christ is pleased to come unto a man, and to unite himself actually to him, even then, and not before, he breathes into him the breath of life, to wit, his holy Spirit, who creates in him faith and love, and moves him to give himself unto Christ, and works in him a certain spiritual hunger and thirst after him, and learns him to feed upon him, as a child on's Nurse, or as a hungry man on the meat, that's set before him. But more of this hereafter.  
This Conjunction is not imaginary, 
joh. 17. 22. 23. 26.  and deceitful, but real, and true. The glory, which thou gavest me, saith Christ, I have given them, that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one. And I have declared unto them thy name, and will declare it, that the love, wherewith thou hast loved me, may be in them, 
joh. 14. 20.  and I in them. And again, At that day shall ye know, that I am in my Father, and you in me, 
Vers. 23.  and I in you. And yet more, If any man love me, my Father will love him, and we will come unto him, and will dwell with him.  
There are some, that dream they eat and drink, yet indeed they neither eat nor drink: but awaking they rise up hungry, and a thirst. Some have imagined in their dreams, they have been married, and yet in truth, were not. These marriages are but dreams and fancies: but the union of Christ and his members is true, certain, and demonstrable. Indeed as some phrantique men have thought many things theirs, which were not: so Hypocrites who are like the flower Granadelle, which is very fair to the eye, but hath no smell (as joseph Acosta writeth) and other wicked and false hearted Christians (who are like the wild tunals in the western Indies, 
Ios. Accost. hist. Ind. lib. 4. c. 23.  the which do carry no fruit, or else that, which is very pricking and unprofitable) may through a certain frenzy of spirit imagine and persuade themselves, that they are true Christians, wedded and united unto Christ, and possessed of his grace, being in truth clean void of Christ, and wedded to their own Idols, which they dote on, and embrace for Christ, as Ixion did the cloud for juno.  
There is a true Union, or Conjunction of love, among true friends, as between David, and jonathan. For (Amicus est alter ego) a man and his friend are both as one; either one, or none. If divided, than no friends. But this is the union of amity, the conjunction of consent. Such a like conjunction is understood, where it is said, the multitude of them, that believed, 
Act. 4. 32.  were of one heart, and of one soul. And behold the communion issuing of this union, behold the goodly fruit of this their godly conjunction by their Christian charity, an effect indeed of their union with Christ himself; Neither said any of them, that aught of the things, which he possessed, was his own: but they had all things common.  
For true love ravishes the lover, and transports him out of himself into his love, and makes him to communicate and distribute himself and his unto his beloved for his good: whence it is truly said, that among true friends and lovers all things are in common.  
Now sure it is that there is a league of love and friendship between Christ and all true Christian people. 
joh. 15. 14. 15.  I have called you friends, saith Christ, and ye are my friends, if ye do whatsoever I command you. And by reason of Christ's love to them, and of their love to Christ (springing from him, as water from a fountain) Christ and they are united and joined together in one, like loving friends, one of them enamoured with the other, he delighting in them, and they in him, he seeking their glory, and they his. For as hatred parts those, that are united, so true love unites them, that were divided, it conjoineth souls, and causeth true contentment and delight among those, 
1 Cor. 13. 5.  that it hath united, and makes them to seek one another, and not themselves, or their own things only.  
But yet this is not all the Conjunction, that is betwixt Christ and his Church, and the true members of it. A friend cannot do that for his friend, that Christ doth for us, who gives us his very Spirit, 
joh. 14. 17.  the Spirit of truth, who dwelleth with us, and abideth in us: who himself also is in us, as an helper and upholder: and from whose aid and presence no distance of place, or fury of the enemy can disjoin us: and from whose very sacred body also we suck that nurture, which doth not only refresh and comfort us (as meat doth a man's body) but as a true celestial and lise-giving cordial repairs and preserves the supernatural sap of the soul, the radical humour of grace infused into our hearts in our conversion, that though there may be a separation made of soul and body, yet there shall be no total separation of the soul from God.  
Friends may die, must die. They are but men, and men must die. Dust we are, and to dust we must return. We and our friendships too must perish. We are seen a while, and after a while we are seen no more, but fall like drops of rain into the sea, and are known no more. And oftentimes friends fall flat out, and end their friendships before they end themselves. But Christ and his faithful friends do never part, the grave cannot part them, neither can any such unkindness happen between them, but that they may and shall be reconciled.  
And whereas many men will shake of their friends and acquaintance, if they grow poor and needy, the Lord jesus, though now at the right hand of the Father, far above all Powers and Majesties, doth take great delight in all those, whom he hath united to him, how poor or mean soever, and is a Cherisher of them in all their wants, yes is troubled with them in all their troubles, afflicted in all their afflictions, and accounts himself the receiver, when any of his poor friends are relieved, entertained, honoured. But I pass on further.  
The Soul and body of a man are joined together to make a true and perfect man. For neither the soul alone, nor the body alone, but the soul and body together do make a perfect man: as neither the King alone by himself, nor the people alone by themselves, do make the Kingdom, but the King and the people jointly together. But the conjunction of Christ and of Christians is not of the same kind.  
For the union of soul and body is natural: but our union with Christ is supernatural.  
The soul is not given a man in the very act or instant of generation: but afterwards, when there is some organ or organs fitted for it: but Christ is given a man in the very act and article of regeneration.  
The soul is created by God in the body, and to every particular body there is a particular soul. For though all men's souls are one in kind, yet they are not one in number, but have their numerical and particular differences. But there are not so many Christ's, as men. There is but one Christ in all believers. And although Christ may truly in the Apostles sense be said to be form in us, 
Gal. 4. 19  which is when we are reform, and made conformable to him, yet we must beware we do not think him to be form in us as the soul is, which is form wholly at once, and not by degrees, and is so form in us, as that it is not out of us, nor in any other body, and did not subsist out of us before it was created in us.  
The soul now framed, and being by nature immortal is united to a frail and corruptible body, and enters upon it with condition to depart again and leave it, when God shall please: but Christ comes not into us upon the same terms, but tarries with us, and abides in us for ever. He takes the soul into an heavenly mansion, where it forsakes her earthly Tabernacle, and forgets not our dust, our less than dust, which we leave behind us, but sees it always, is mindful of it, and can distinguish it from the dust of beasts, of Reprobates, and will again one day blow upon it, and make it live again.  
And whereas the soul and body being knit together make one and the self same person, so that the soul is not one person, and the body another person. For in a man there is (aliud & aliud, but not alius & alius) diversity of natures, but no distinction or division of person. Our Lord Christ jesus is a distinct, complete, and absolute person, subsisting by himself: and there are as many distinct and particular persons of Christians, as there are Christians, every man being a distinct and perfect person by himself, as Christ is by himself. Indeed he and they altogether make but one entire mystical body, and whereas every man sustains himself, I confess that Christ doth upbeare us all with his grace & power, as a goodly Oak or Cedar doth her branches, or as a foundation and pillars do the building of stones, & timber, and other materials, that are laid upon them.  
Christ (as the Apostles, 
Rom. 9 5. 1 john 5. 20.  S. Paul, and S. john do teach us) is very God, God over all, blessed for ever. Now to Christ, as God, the great Creator and Upholder of all things, 
Joh. 1. 3. Heb. 1. 3.  by whom all things were made, who upholdeth all things with the word of his power, All things created are united (unione dependantia) with the union of dependence, without the which nothing that is created, can last a moment. But as the light depends upon the Sun, and is after a sort joined to it, so that if any thing should come between the light and the Sun, which is the fountain of light, the light would instantly vanish, and there would be nothing but very darkness: and as in this Microcosm of man the liver is the source of blood, and the spring, by which it is disfused by veins throughout the body: and the heart is the fountain of the vital spirits, which are thence by arteries carried into the body, as need requireth: or as the head is the original of the nerves or sinews, by the which motion is caused, so that if any thing should come between the liver and the veins, the heart and the arteries, the head and the sinews, that they should be parted, of necessity blood, spirits, motion, and life itself must presently decay and fail: even so all creatures in the world depend on Christ, as God, and are so united to him, that they cannot be without him: so that if any thing could come betwixt him and them, which might hinder their dependence on him, and coherence with him, they could not but vanish as light, and be brought to nothing. The very dust of dead men would not be dust, but would presently perish, were it not upheld by the power of his word. But the godly are united to Christ more blessedly then thus only. For even beasts, yea and the Devils themselves, and all damned souls are thus coupled with him and depend upon him. Without this kind of union they were not able to subsist the twinkling of an eye, but must needs perish, vanish, and come to nothing.  
This therefore is not the union we treat of, which makes a man, that is, to be well: it presupposes being, but causes blessedness: it finds nature, but gives grace: it meets with a man, but it makes a Saint: it finds him on earth, but brings him to heaven: it finds him poor, naked, wounded, sick and succourless, but it gives him riches, garments, soundness, health and comfort, which shall not be taken away from him, whether he will, or no, as his body, goods, good name, life, liberty and such transitory and glassy things, over which fire, water, earth, air, beasts, men, and Devils have a tyrannising power, when God permits.  
But besides this union of universal Dependence there is also another kind of Conjunction, whereby not only all Christians, but all other men also, yea and all the creatures in the world are united or joined unto Christ, as God.  
For the Deity by reason of the immensity and subtlety thereof is most fully, and most inwardly, totally present in, and to, and throughout all creatures corporal and spiritual, comprehending all things, but comprehended of nothing, piercing all things, but pierced of nothing; and is far more thoroughly present, and more fully, than either light, or heat, is in the air, or then the soul is in the body. So that if that should be, which yet cannot be, that is to say, if the creature did not depend on Christ, yet by reason of the all-piercing subtleness, and unmeasureablenesse of his Godhead, he should penetrate and fill all things (it self being filled of nothing) and be most inwardly and thoroughly present unto them, and so be in some sort conjoined with them. But this Conjunction is common: that of true dealing Christians and Christ jesus is special, and proper to them.  
This Conjunction is of the Creature to Christ, as God: but the other is of man to Christ, God-Man, or Man-God, & Mediator betwixt God & man.  
Here Christ is present by a most inward, and through penetration, his very Deity enclosing, touching and piercing all things. But there he is present by the presence of supernatural grace, yea and his very flesh is not away, or wanting, but present, as I will declare hereafter.  
The Conjunction, which is by penetration and omnipresence, makes no man happy, as the other doth: with the which whosoever is united unto Christ, he is certainly in the state of grace, and lives in sure hope of the state of glory.  
And whereas the union of Christ and a Christian is indeed a true and certain union, and may properly be so called; this Conjunction by penetration and presence doth not properly contain any union, but only ubiquity, indistancy, and an insensible, but through, repletion of all things.  
There are not two Christ's, but one: and this one Christ hath two distinct natures in him; one Divine, the other human: and both these names are united together in one and the same person by a personal union.  
But we are not so united to Christ, as our nature is to the nature of God in Christ. (I call Christ's human nature ours, because it is indeed ours, not in number the same with any man's, but in kind the same with all men's, endued with a true human soul and body, not being created a new of nothing, 
Gal. 4. Heb. 2. 16. Luke 3.  or from another piece of clay, but made of a woman, who came from the loins of Adam.)  
For by the virtue of this union, which is Hypostatical, God is man, & man is God. But if Christians were united personally to Christ, than the very name of Christ and God should be given to them, which were absurd to think. And which were very gross and horrible, then also God might be as truly and as orthodoxally said to sin, when a Christian man sinned, as it is said that God died, was crucified, and rose again, because the man, who is true God, in one person, our Lord jesus Christ was crucified, died, rose again.  
Though it be true that jesus, the Son of the blessed Virgin Mary, be the true and eternal Son of the eternal and true God, yet it were false and impious to say that the Church is the eternal and true natural Daughter of God, or that every true believer were God's natural Son, or God, which yet were so, if we were personally united to the Godhead.  
There are many Maries mothers: but only the Virgin Mary was the mother of God. I doubt not but that Christ is form, and is in forming in many a Lady's heart: but yet he was only form in that Lady's womb, as a child. Her child only is the natural Son of God, he only is the Word, the substantial, the consubstantial and coeternal Word. But if we were personally united to the Word, or to the God head, or to both Godhead & manhood in the Word, then might we be called the Word of God, and God, yea and the Virgin Mary might be said to be our mother as well, as the mother of God, yes and we could not but be full of merits, power, and virtue, even as Christ. But what pious ear can endure to hear such blasphemies? Moreover, though it be most true, 
john 14. 20.  which our Saviour saith, I am in my Father, and you in me, and I in you: yet we must not think that we are hypostatically united unto Christ, nor that we are so in Christ, as Christ is in his Father. This speech therefore of Christ must be taken with a grain of falt. For Christ is in his father, as being of one and the self-same substance and nature with his Father, 
Heb. 1. 3.  being indeed the brightness of his glory, and the very character of his Person, and his true natural Son and substantial image: but he is in us, as an helper, aider, and susteiner, by whom we have our spiritual being, life, breath, sense, and motion, and who bears us up and feeds us, as the root doth the body and branches of a tree.  
Furthermore, there is a certain union of the workman and his tool, of the hand and the instrument in it. And thus by way of similitude Christ and all faithful Christians, who are instruments of his praises, and whom he holdeth in the right hand of his power and protection, bearing them as an Eagle doth her young ones, may be said to be conjoined. And as in an instrument of music though one wind give a general sound, yet by the diversity and disequality of the pipes and organs, all which the wind filleth, the tones are varied: so though one Christ be in all true Christians, & one spirit be inspired as a celestial and living wind into them all, yet they differ in their tunes, actions, motions, and iubilations, according to their own personal and particular capacities, and as the Spirit, who works, not as a natural, but as a voluntary agent▪ doth impart and diffuse his grace.  
But whereas a sword, lute, trumpet, and other instruments of Art, are void of life, Christians are living and breathing Organs, intellectual, spiritual and voluntary instruments for Christ to work with, and are liker a man's hand, or other live-member of his body, than a sword of steel, or other senseless and dead instrument, void of reason, sense, life and will, able to do no more, than it is made to do by plain force.  
And whereas the workman doth not, nor cannot always make or mend his tool, Christ doth always both make and mend his tools. For we are his workmanship, He hath made us, and not we ourselves. He that makes himself, is always marred in the making. And he, that teaches himself, hath a fool for his master.  
And whereas a workman and his tools may part: how good or dear so ever unto him, he may yet be deprived of them, and separated from them flat and full against his will, or may lose some one of them, or spoil it through negligence or forgetfulness, or may throw them by, as being wearied with the use or bearing of them; no such mischance and accident can come to Christ against his will: he cannot lose us against his will, neither is he weary of us, or careless of our good. Those, which are his, he loves, cherishes, delights in, preserves, and keeps fast and safe for ever. But this is not all.  
There is also a certain Conjunction between brothers and sisters, and such, as are coheirs, or Partners in some office: but this is either natural, or else legal, and political or civil. But our Conjunction with Christ is not natural or civil, nor of human institution, but ghostly, heavenly, invisible, and above nature, either as it was created, or as it is corrupted. And  
Though we be the Heirs of God, 
Gal. 4. 7.  and heirs annexed with Christ, 
Rom. 8. 17.  and be called his Brethren, and therefore must needs be coupled together, 
Heb. 2. 11. 12.  and have fellowship with him, yet we must not imagine our union or communion to be the same, that natural brothers in blood have, or which are partners of the same office, 
Gal. 4. 7.  or inheritance. For he is a natural Heir, we are adopted by grace. Indeed as he is man, he is heir by the grace of hypostatical union. And that we are heirs we are beholding unto him. For we are Heirs in him, and by him, and not without him, nor by our own personal merits.  
Yea whatsoever we either are, or have, which is spiritual, celestial, supernatural, and Christian, or hereafter shall have, we are, and have it all, and wholly, by jesus Christ our Lord.  

a Ephes. 1. 5.  Adoption, 
b 1 Pet. 1. 10.  vocation, 
c Rom. 4. 26.  justification, 
d Ephes. 2. 10.  sanctification, 
e Rom. 5. 1.  peace, 
f 1 Pet. 1. 13.  hope, 
g 1 Cor. 15. 87.  victory over death, and the purchase 
h Rom. 6. 23. & 1 Thess. 5. 9  of eternal life, are all of them by the merits and grace of Christ, as the holy Scriptures show us.  
And albeit we have an office and high calling (for Christ hath made us Kings and Priests unto God his Father) yet are we no such Kings and Priests, as he is: but as we have received our honour from him, so we should return it to him, and glorify him with it, and not be like those captious spirits, who, because they hear they be Kings and Priests, heirs of GOD, and heirs annexed with Christ, their Brother, think it a disparagement forsooth of their honour (as some of them scribble, and other of them babble) and weakening in show of their fellowship with him, if they shall receive the blessed Sacrament upon their knees bended to him; either (as it seems) forgetting, or not knowing that they are the Heirs of God through Christ, 
Gal: 4: 7.  by whose only merits they do receive all their honours and happiness, their life and lustre, their grace and goodness.  
Brothers and sisters may die, shall die: heirs may fall out and undo one another, or others may spoil their inheritance: and where many are heirs, their portions are the less: some of them may lack and complain of need. But Christ and his brethren, cannot be parted, their portions cannot be destroyed, nor taken from them their inheritance cannot fail, nor discontent them: but every one of them shall have enough, and shall enjoy it for ever.  
But there is yet a nearer conjunction, than this of Brothers or Partners, which is the holy, honourable, and inviolable conjunction of man and wife.  
By this matrimonial conjunction, they that were two before, are now become One. 
Matth: 19: 6.  They are no longer twain, but one flesh, saith our Master:  
And they are truly one, and not two, because GOD the Author of man and marriage hath said it.  
For this cause shall a man leave his father and his mother, 
Genes: 2: 24. Matth: 19: 5.  and shall cleave unto his wife: and they two shall be one flesh. So that though all men should say that they are not one, but two, yea though they themselves should say so too, yet they are not therefore two, because man says so: but one, because God hath said it.  
For, Non nostrum dicere dat veritatem rebus, sed conforinit as eius cum mente divinâ, things are not so and so, because men say they are so: but because they are so with God, in God's ordinance and appointment.  
Though all men should say gold were not gold, yet it is gold. And though all the Goldsmiths in the world should say copper is gold, yet it is not gold for all their saying, but copper still, because it agrees not with the divine mind, God hath not said it is gold, it is not gold in his decree and judgement, and therefore it is not gold.  
Well then, man and wife are but one, and not two. Yes, they are two distinct persons, and not one. They have two souls, and not one: two bodies, and not one: two distinct wills and not only one. They are of two different sexes, and have their own personal virtues and infirmities, He his, and She hers.  
Yet nevertheless these two are made one matrimonial creature, the man being as head, and the woman as the body; or if you will, he being as the Soul, 
1 Cor: 11: 3.  and she the Body. For as Christ is the head of the man, so man is the head of the woman. And this is in respect of authority and dominion, in which regard Christ is not the wives head, but the husbands, neither is she the image of Christ, but he only.  
As Christ is the head of the Church, 
Eph: 5: 23.  so the husband is the head of his wife.  
And as the soul and body, though things greatly differing in themselves, are yet coupled together by God, and do live and work together: and as two distinct 
* No similitude runs on all four.  rivers meeting together, do now mingle and blend themselves, and become as one common water or river: so man and wife are (indeed not confounded, but) united together, live together under one roof, draw together in one yoke, take care mutually of one another, and become by God's ordinance one foundation and fountain of generation.  
So that here is more than a conjunction of affections, as uses to be among friends, as was betwixt Damon and Pythias: there is also a conjunction of bodies, for the propagation and perpetuation of mankind, and that there might also be a way made for the fulfilling of the number of Christ's mystical members, Gods adopted sons and daughters.  
For generation must go before regeneration, and nature before grace. Yes sanctification must follow sin. For Christ came not to call the righteous, but sinners to repentance: neither did he die for the just, but for the unjust. There must first be a man, and then a Christian: first a sinner, and then a Saint: filius soli, before there be filius poli: one of Adam's planting, before there be one of Christ's transplanting: one of eves breeding, before there be one of the Churches bearing.  
Now without doubt our Lord God and Saviour, the Lord jesus Christ, hath contracted and united himself unto his people, 
Eos: 2: 19: 20.  and is their head and loving husband. And therefore the Apostle tells the Corinth's that he prepared them for one husband, 
2 Cor: 11: 2.  to present them as a pure virgin unto Christ. Wherefore also Saint Austen is bold to say that (Omnis anima aut Christs sponsa, aut diaboli adultera est, Every soul of man is either the spouse of Christ, or devils adulteress.  
And as in simple contract or marriage, there is a mutual & reciprocal giving & taking made between man & wife of each other: so in this holy, happy, and spiritual contract and conjunction betwixt Christ and all true believers, there is a mutual giving and taking of each other.  
God gives his son to us, the son also gives himself freely to us: and God gives us also unto his son, as he did Eve to Adam, and we also by his grace preventing, assisting and coworking with us, do give ourselves willingly unto his son; 
Phil: 2: 13. Ioh: 3: 16.  Willingly (I say) God having given us the will, who willingly, and of his own accord sent us his Son.  
And if the promise made by a woman to her husband in the day of her Marriage or Espousals be worthily called, The Covenant of her God, 
Prou: 2: 17.  as it is indeed so called by the Holy Ghost, well then and worthily may our vow and promise made unto Christ in our Baptism, by which we are engrafted into him and coupled with him, be called the Covenant of our God, being made not only according to God's appointment, and in his name and presence, but unto him also, who himself is God, even our God, who hath upon his thigh and upon his garment a name written, 
Reu: 19: 16.  The King of Kings, and Lord of Lords.  
And therefore also as the wife is called by the name of her husband, and no longer of her father: for to this new estate belongs a new name: so when a man hath separated his soul from the world, and hath put himself into the power of Christ, and hath joined himself unto him, as a woman unto her husband, a new title belongs unto him, the name of Christ is now called upon him, and he is now no more to follow the world, nor the carnal affections and commands of old Adam: but as a wife must forsake father and mother, and all, and cleave unto her husband (For thy desire (saith God) shall be subject to thy husband, 
Psal: 45: 10. Gen: 3: 16.  and he shall rule over thee) so a man, that is wedded and united unto Christ, must deny himself, his own reason, 
Psal: 45: 10: 11 Matth: 16: 24.  and will, and worth, and forsake the world, even whatsoever is opposite to the will of Christ. He should fashion himself unto his pleasure, and cleave unto him, continuing constant, as Penelope, and should so chastely bear himself, & so discreetly, that no other name might be justly cast upon him, but that he might be called only by the name of Christ, whose he is, and to whom alone he espoused himself.  
For no greater shame can befall a wife, then to be called in contempt and disgrace by another man's name, and not her husbands, which comes to pass, when she forsaketh the Guide of her youth, and forgetteth and violateth the covenant of her God.  
Such goodly housewives were Messelina, the wife of Emperor Claudius, and Marie of Arragon, wife to Otho the third: but we need not go so far to seek such weeds; they thrive too well in every Climate. But let us return.  
Albeit a woman be allowed to change her father's name, when she is married, and to cleave unto her husbands, yet she may in no case change her Christian name: that she must hold fast unto death. Neither indeed see we any woman change or forsake her name in Baptism (unless such, as turn Turks and Apostates) thereby being instructed to be faithful unto Christ her heavenly husband, and to wear his name as a garland of honour unto death. For she is not married unto Christ, as she is to her Christian Husband, till death her do part. For death hath no power over Christ our Lord, as it hath over us his servants, who are but bubbles and breaths of air.  
And therefore though he should change as many husbands, as She 
* This woman lived at Rome in the time of Damasus and jerom, and was at last married to a man, that had had twenty wives before: and living to bury her, the people honoured him with a crown of Laurel.  did, who had (as Saint Hierome writeth) three and twenty, and so likewise be called by as many names, yet she must ever remember to keep fast the Name and Faith of Christ, and beware she make no change of him for Idols, like Glaucus, that changed golden armour with Diomedes for brazen, that so Christ may delight in her, and in her virtue, which (as Saint Chrysostome faith) is the true beauty of the Soul. For he is her Lord God, and most loving husband, in opposition to whom she must call no man husband, nor acknowledge any man, nor any thing else in the whole world.  
By reason of this sweet contract and union of Christ and his Church, there pass from them many loving kindnesses and embraces, expressed by either to other really, as is evident by those pathetical passages of love, that are set down in the Book of the Canticles (the Church's Love song) wherein their love to each other is most lively described.  
But yet the Conjunction of man and wife in holy matrimony, comes far short of the conjunction of Christ and his Church, and doth not sufficiently express & unfold it to us. For by wedlock the man & his wife are made one flesh: two (faith the Scripture) shall be one flesh. 
Matth. 19 5.  But he that is joined to the Lord, 
1 Cor. 6. 17.  is one spirit, as the Apostle teacheth. Now all flesh is grass (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and all the glory of man and woman, 
1 Pet. 1. 24  as flesh and blood, is as the flower of the grass, which fades and falls away, before the grass itself doth die. The strongest men are but sturdy grass, the goodliest women are but goodly grass, dust and ashes, worms and worms meat.  
Death separateth the most loving and faithful couples, that either are, or ever were united and wed together, as Abraham and Sarah, jacob and Racheb, Ulysses and Penelope, Seneca and Paulina, Mausolus and Artimisia, Pompey and lulia. But death cannot separate Christ jesus and his Church. 
Rom. 8. 35. 39  Who shall sever us from the love of Christ? shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? As it is written, for thy sake are we killed all day long. We are counted as sheep for the slaughter. Nevertheless in all these things we are more than Conquerors through him, that loved us. For I am persuaded, that neither death, nor life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to sever us from the love of God, which is in Christ jesus our Lord.  
We say of many men, that they marry they executors: but so do not Christ who hath vanquished death in his own den, and lives for ever.  
Yes, many men have married their own Executioners, as did Domitian the Emperor, Albonius King of Lombardy, Sergus a King of Scotland, Arden of Feversham, and many others. But the Church of Christ, and Christ her head, are free from either doing or suffering such barbarous cruelty betwixt themselves.  
The Devil and the World may prevail against some married couples, and sometimes do, to the destruction of their souls no doubt: 
Matth. 16. 18.  but hell-gates shall not overcome the Church: 
1 joh. 5. 4. & Joh. 16. 33.  the World cannot prevail against faithful Christians. My sheep, hear my voice (saith Christ) and I know them, 
joh. 10. 27. 28.  and I give unto them everlasting life: and they shall never perish, neither shall any pluck them out of my hands. If Christ himself cannot be damned, 
Rom. 4. 2 5.  than not they, that are joined to him, who died for them, and rose again for their justification. And therefore we may boldly say, There is no condemnation to them, that are in Christ jesus, 
Rom. 8. 1.  who walk not according to the flesh, but according to the Spirit.  
Every godly Christian is endued, is invested, is clad with Christ, and wears him as a wedding garment. 
Gal. 4. 271  For so many of you (saith St. Paul) as are baptised into Christ (that is, as are regenerated and borne a new of water and the Holy Ghost, by whom we are * 
1 Cor. 12. 13.  baptised and incorporated into the body of Christ) have put on Christ, as a rich, precious and glorious garment, whereby their naked filthiness, and filthy nakedness is covered, and are themselves accepted of God as beautiful and gracious, in the beauty and grace of jesus Christ, in which they stand and appear most sweet and amiable. Now if such a man can be damned, being lapped and wrapped up in Christ, who covers him from top to toe, them must Christ needs be damned with him (which cannot be) as a man that is flung in the fire with his clothes on, is burnt together with them.  
Many men in marrying make very dangerous adventures. They venture their name, their peace, their goods, their soundness, yea and sometimes their souls too; for which respect God forbade his people to marry with the Heathen, for fear they should turn them from God to Idols. And this is the case of many women also, who by their marriages do buy themselves repentance and sorrow, that whereas it is said of jeptha's daughter, 
judg. 11. 38.  that she went out to bewail the days of her virginity, they may go out and bewail the days of their marriage, and that not for two months only, but perchance as long as they live. It is good for them therefore to look before they leap, and to sound before they sail. But men by joining themselves to Christ venture nothing, lose nothing: or if they do lose, they gain by their losses, and are enriched by their calamity. 
Matth. 19 29.  Whosoever shall forsake houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name sake (saith Christ) he shall receive an hundred fold more, and shall inherit everlasting life.  
Many sore unkindnesses, heart-burnings and quarrels do now and then fall out betwixt many men and their wives, that sometimes they even loath one another, and forsake one another. But Christ never forsakes his Spouse, nor she him. 
Heb. 13. 6.  He is with her, to save, protect, 
Matth. 28. 20.  assist and guide her to day, and for ever. He loveth all those which are his, 
joh. 13. 1.  unto the end he loveth them. His covenant with them is everlasting. 
jer. 32 39 41.  He will never turn away from them to do them good: but he will delight in them to do them good, and will put his fear into their hearts, that they shall not depart from him. He will give them one heart and one way, that they may fear him for ever. And if at any time they shall fall, he will lift them up again, as he did David and Peter: and though he do sometimes chastise them, yet he will not remove his loving kindness from them.  
Men and their wives are sometimes cloven-hearted hypocrites unto God, and hollowhearted one towards another, inconstant, uneven, and like the beast called Onocentaurus, whose upper part resembleth a man, and the neither an ass. 
1 Pet. 2. 22. Cant. 6. 8. 9 & 7. 10.  But Christ and his Spouse are truehearted, and holy. All the essential and true members of the true Church, 
Ephes 5. 26. 27. 1 Cor. 6. 11. Revel. 1. 5.  are true Saints, justified and sanctified.  
Every person married is not a member of the Church, hath not the Church for a mother: but every one, whether wedded or single, that is truly joined unto Christ, may justly call the true Church, Mother, and the true God, Father.  
Every man and his wife are indeed partakers of the nature of man: but every true Christian, who is borne of God, and is the Son of God, and is espoused and united unto Christ, is partaker of the Divine nature, 
2 Pet. 1. 4.  which many a man, and his wife too, are void of, being not the children of God, but the sons of Belial: not the members of Christ, but the very limbs of the Devil.  
But yet the Churches true children, true Christian believers, are not so, in that manner and measure, partakers of the divine nature with Christ, as women are partakers of the human nature with men, as I have sufficiently before declared. And beside, the differences of a man and a woman (if we regard nature) are not specifical, and substantial, but numerical and accidental. Homo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Man, is a name as common to women, as to men; But Deus, God, is a name proper to Christ, who is essentially God, and in whom the Divinity dwelleth personally; and doth not commonly belong to all Christians, who are partakers of the divine nature, as concerning consolation, assistance, and holy, happy, and saving operations: and are indeed endued with a new nature, which may be called divine, because it is from God's special grace, and is for his honour and glory, is according to his will, and is opposite to that vicious and sinful work of the Devil, which hath corrupted the nature of man, deforming the image of God, according to which he was created. For sure it is, if any man be in Christ, he is a new creature, a divine creature, the work of Heaven. The devil (who reigns in more, then in unmarried people) is expulsed out of him, the spirit of God is inspired into him, and a new spirit, another heart, a better heart is given him: which spirit a woman hath not, because this or that man hath married her, but because she is joined unto Christ, who hath given himself unto her.  
There are some men, that never truly loved their wives, but their wives wealth, not Them, but Theirs. For their riches they took them, and when once they became Masters of them, they cared no longer for them. And such usually prove those young sprigs, that are grafted into old stocks. Unhappy women, who love, but are not loved again! But they more unhappy, who in their elder days, when their wombs are dead do give the reins to lust, dreaming and doting after youths, when they should rather be preparing and trimming themselves for Christ, their thoughts being ascended higher than the Temples of Venus, Flora, Cupid, mounting up into the highest heavens, where are perfect pleasures, pure delights, immortal joys, and everlasting contentment. But Christ loveth his Church truly, expressing his love to her, 
Ephes. 5. 25.  by laying down his life for her. He was so desirous to cleanse her, that he spared not his own blood, his best blood, 
Revel. 1. 5.  his heart blood, but washed her in it. Here was love indeed. He did not love her, because she was fair, or rich: for she was of herself (till he came & prevented her with his grace, and made love to her) poor, naked, polluted, 
Izek. 16.  wretched, and inglorious: but by his love he hath made her lovely and loving: by his ornaments he hath made her shining: by his purity he hath made her clean: by his beauty he hath made her gracious: and with his blessedness she is made an happy woman.  
She was once as black as pitch: but she is now as white as the driven snow. 
Psal. 45. 13.  The King's daughter is all glorious within: her clothing is of broidered gold. She is so fair and lovely in his eye, as that his love will suffer him to spy no blemish in her, 
Numb. 23. 21.  as it is written, He seeth no iniquity in jacob, nor transgression in Israel. For indeed he hath covered all her sins, and washed her from all her foulness, 
Ephes. 5. 27.  ridding her of all her wrinkles, freckles and deformities, by the merit and virtue of his own blood. Behold his own speeches of her praises, which he speaks unto her, and mocks her not. 
Cant. 4. 6.  Thou art all fair my Love, and there is no spot in thee. 
Cant. 6. 9  Who is she, that looketh forth in the morning, fair as the Moon, 
Cant. 7. 1. 6.  and pure as the Sun? How beautiful are thy goings with shoes thou Prince's daughter! How fair are thou, and how pleasant art thou, O my love, in pleasures!  
Yea to express his full contentment in her, he speaks somewhere to her, like a man rapt out of himself, and overcome of love. My Sister, my Spouse, 
Cant. 4. 9  thou hast wounded mine heart: thou hast wounded mine heart with one of thine eyes, and with a chain of thy neck. My Sister, my Spouse, how fair is thy love! How much better is thy love, than wine, and the savour of thine ointments, than all spices? Thy lips, my Spouse, drop as honeycombs: honey and milk are under thy tongue, and the savour of thy garments is as the savour of Lebanon.  
It is certain that the power of ruling appertains unto the Husband: but yet sometimes he wants wit to rule himself: and some wives are now and then sick of the unruly evil, being very thwart, and foolish.  
But Christ being the Wisdom of God, and the very fountain of goodness and commiserations, performs the office of a wise and tenderhearted Husband always to his Church, his Spouse, which is not morose, scornful and unruly, but humble, gentle, and obedient. And therefore the Apostle exhorting women to be submissive to their Husbands, propoundes unto them the example of the Spouse of Christ. 
Ephes. 5. 24.  Therefore (saith he) as the Church is subject unto Christ, so let the wives be to their own husbands every thing. And when he would persuade the men to love their wives, 
Eph. 5. 25. 29.  and to use them tenderly, he provokes them to it by the practice of Christ, who loves the Church, and nourishes and cherishes it, as a man his own flesh.  
It is allowed to one man to have one wife at once, and no more than one. For God gave Adam but one. Though he had abundance of spirit, 
Mal. 2. 15.  yet he made but one, but one woman of one rib, for the help, comfort, and contentment of one man. Therefore he saith by his Prophet, keep yourselves in your spirit, 
Mal. 2. 15.  that is, bridle your affections, and keep yourselves within your compass, and let none trespass against the wife of his youth. Our Lord likewise hath but one wife or Spouse, our Head hath but one Body. For though every godly man be united unto Christ, and be a member of his body, yet all the godly in the world, that either have been, are, or shallbe, being all jointly considered together, do make that one and only Spouse or wife of Christ, who shall reign at his right hand with him in all honour and glory for ever and ever. This is she, that is his, and his only, and no others with him. This is his Dove, his Love, his loving Hind, and pleasant Roe. Her eyes do hold him, her breasts do satisfy him, her love contents him, in her, and in her love he delights continually.  
Yet truly may every true Believer say, Christ is my Head, Christ is my Husband: for he is united to him. But yet is Christ husband and head to one so, as he is Head and Husband to the rest: as jacob was a father equally to all his sons: as a man's head is the head of all his members, the feet as well, as the hands: or as a King is head and husband civil unto all his Subjects indifferently, without respect of persons.  
But Christ doth much more to the Church, than the Husband can unto his Wife. A man may, as our service-book speaks, worship his wife with his body, that is, he may honour her with his body, which he doth in that he doth appropriate it to her, making her the Mistress of it: for as the Apostle showeth, 
1 Cor. 7. 4.  the Husband hath not the power of his own body, but the wife. But no man is able to give his wife his spirit or soul. Though a man and his wife may live so lovingly and peaceably together, specially a time, as that a body would almost think and say there were but one soul in both their bodies: yet in truth each of them have their own private spirits; the man's soul is not in the woman, nor the woman's in the man. His animates and possesses him, and hers animates and possesses her, one of them truly differing from the other, not in kind, but in number, not in substance, but in accidents.  
But our Lord jesus Christ hath bestowed his Spirit on his Church. She lives not by her own life, but by his life. She is not ruled by her own spirit, but by his Spirit. Yes, every man united to Christ hath the Spirit of Christ. The very soul of man is not more common to all his members, than the holy Ghost is to all the godly.  
And whereas some men's wives have been (and I would none were now) possessed with an evil Spirit, being very torments and trouble houses: the Spouse of Christ is possessed with the good Spirit of God, 
1 Cor. 6.  which is the Spirit of peace, gentleness and love, who sustains, comforts, instructs, 
Gal. 5. 1  & leads her, and dwelleth with all those, 
joh. 2. 27.  that can truly call her Mother. 
Joh. 14. 23.   
There is a certain transcendent and strong coherence betwixt Christ and his Church. He cleaveth to her, as an husband to his wife; and she to him, as a wife to her husband: but yet so, as that one of them cannot be broken from the other, one of them cannot be absent from the other, no distance of place, nor crossness of wind and weather, nor any perturbations of mind, being able to divide or devil them, as they may do a man and his wife.  
An husband may be in Italy, and his wife in England: and when he is there, he is not with her here. And while she is here, she is not with him there: but one of them (both being definite and circumscriptible) is absent from the other. But (Christus est totus in toto corpore Ecclesiae, & totus in qualibet eius part) Christ is whole with the whole Church, and whole with every part of the Church, as touching his person, which can no way divide itself, or be possessed by degrees or portions.  
Christ is nowhere, never, absent from any godly Christian: but is present with him in all places, with his light he sees, with his grace he is adorned, with his Spirit he is revived and comforted, which Spirit resideth in him always, and worketh in him really, though not always sensibly. He worketh in him, I say, yet not as an instrument, but as an artisan: not as a servant, but as a master: nor as the Sun or Moon, which are natural Agents, but as a voluntary Motor or workman, according to his will, in which he is one with Christ, who sends him.  
There is many a true soul, which puts her trust in her husband, and relies upon his honesty and faith, but being absent from him is deceived, injured, misused, by reason of his unfaithful and insatiate spirit, and sometimes is left in scorn, and turned of at six and sevens. But Christ is fast and faithful, constant and true, plays not fast and loose, as incontinent and goatish Carnalists: and being still present with his Church is a wall of fire round about her, a shadow against the heat, a fountain against her thirst, an antidote against poison, friend in trouble, a treasure of all good things against want, an impenetrable Buckler to all those, that put their confidence in him. He, 
1 Pet. 2. 6.  that believeth in him, shall not be ashamed. Whereas many a poor woman is ashamed of her husband, and confounded in herself, being even at her wit's end, not knowing which way to turn herself.  
We have a Byword, Out of sight and out of mind. And indeed it falls out often twixt man and wife, that absence and distance make them forget each other, or not so mindful, as they should be. But the Church is never out of Christ's sight, never out of his hand, never out of his heart. Can a woman (trow ye) forget her child? can she forget or not have compassion on the son of her womb? but say she should, 
Is. 49. 15. 16.  yet will not Christ for get his Church. Why? she is set as a seal on his heart, as a signet upon his arm. Behold, saith he, I have greaven thee upon the palm of mine hands: thy walls are ever in my sight.  
Men must needs rest themselves and sleep (Quod caret alternâ requie, durabile non est) and so shut their wives out of their eyes, though not out of their breasts: and in sleep much cruelty (as Stories declare) have been showed sometimes against both them & their wives. But the Lord jesus Christ, the great Keeper of Israel, and husband of his people needs no such refreshment. He that keepeth thee, 
Psal. 121. 3.  that is, the Church, will not slumber. Behold, he, that keepeth Israel, shall neither slumber, nor sleep.  
Yea such is his power and providence over her, that he will preserve her night and day continually from all evil, and so order all things, that nothing shall hurt her, but work-together for her good, 
Rom. 8. 28.  and the good of all her children, which she bears him.  
But this is quite out of man's power. He is unable to turn all things to his wives good, or to the good of his children by her.  
He can say unto her, with all my worldly goods I thee endow. Though they be his only in discretion to dispose, yet they are all hers in participation to use: all which sometimes are so few, as that they are scarce able to discharge the Church's rites, and buy a wedding Dinner, and a bed to lie in. But how many soever, 
2 Tim: 6. 17.  and how glorious, yet are they very uncertain, and love to change their Masters often: yes and she too, (unhappy man) doth sometimes prove as uncertain herself, as any thing he hath, showing herself a movable, ever a gadding, even the same that Solomon speaks of, 
Prou: 7. 11. 12.  whose feet cannot abide in her house: but now she is without, now in the street, and lies in wait at every corner.  
But be his goods what they may be, and be his Wife another Sara, Rabel, Anna, Penelope, or Lucretia, yet he is not able to say to her, because she is his Wife, that therefore all things in the world are hers. The greatest Prince on earth cannot say so, and speak the truth, unto his Wife. But the spouse of Christ is 
* I desire this may not be strained, but interpreted by Rome 8. 28. 32. & 1. Cor: 3. 22. & 2. Cor. 6. 10.  Lady of the whole world: Christ hath given her of his own riches, his own ornaments and honour, and bought her such a Crown, such a massy Crown, set with such rich Pearls and jewels, as doth as far surpass the Crowns, all the Crowns of all the Kings and Emperors in the World, as Heaven doth Earth, as the fairest Diamond doth the poorest stone.  
One looking on a Crown when it was offered him, 
Valeria: Mau.  said unto it, before he would accept and take it, Oh Oh if men knew the misery that comes with thee, there is no man would stoop to the ground to take thee up: For as Seneca well said, 
Senec. ad Polyb. consol: cap. 6.  Great service follows upon a great estate. The waking of the Prince defendeth the sleeps of all men, his labour maintains their leisure, his industry their delights, his occupation their vocation. Crowns are full of care and fear: and be they what they may be, they are subject to alteration and destruction: But the Church's Crown is incorruptible, & eternal, never to be won from her by deceits, nor taken away from her by force and fury. And when once she is actually invested with it, she shall enjoy it always without fear or doubt.  
Yea even in this life we have such riches as the world cannot afford unto her followers. For we have the grace of God, pardon of our sins, the freedom and peace of a good conscience, hope, and comfort. Yea, the kingdom of God is in us, all things are clean unto us, 
Tit: 1. 15.  all things in the world are ours, if we be Christ's, if Christ be in us, and we united to him.  
All things are yours (saith the Holy Ghost) Whether Paul, 
1 Cor. 3. 22.  or Apollo's, or Cephas, or the world, or life, or death, or things present, or things to come, All are yours. And if all things be ours, than nothing shall hurt us, but all things shall further us. For seeing all things are ours, it is meet that all things should cooperate for our good. Yea the Devils themselves are ours, if we be not theirs, but Christ's. Christ will so order the matter that they shall but wreathe garlands of immortality for us (though sore against their wills) and increase our glory.  
And whereas many men forget the honour of their wives, and are regardless of their decency, 
Lanquet. Chron  as Sergus that Scottish King, who so basely neglected his Wife, and held her so penurious, that she was driven to serve other Noble women for her living; Christ jesus is so careful over his Spouse, who stands at his right hand in gold of Ophir, 
Psal: 45. 9  that rather than she shall want attendance and honour, he will move even Kings to be her nourishers, & Queens her nurses, 
Is. 49. 23.  who shall bow down unto her with their faces towards the earth, and lick up the dust of her feet.  
The conjunction of Man and Wife doth not necessarily cause either, or both of them to be piously disposed: For, as he that toucheth pitch is usually defiled with it, and as sweet rivers running through fennish grounds are thereby corrupted, so the company of a wicked man doth oftentimes corrupt the manners of a good natured woman. And although a man may take a woman to his wife, yet it is not in his hands to make her either a good Woman, or a good Wife, if he find her nought. But our conjunction with Christ doth change us all over, and turns us upside down: he contaminates and infects no man, he cannot but he purifies and makes good all that come unto him, and bestow themselves upon him.  
And albeit the Wife doth in some sort depend upon her Husband, seeing she is united to him, and is his: yet if that knot were dissolved, either by just divorce, or death, it might fall out that she might live still as well, and be as godly as she was before. For neither her Virtues, nor her life, depends on him, nor upon his life, neither yet her happiness always, nor her good success it'h world. She may find better friends than her Husband was: or she may be married to a second Husband, in whom she may be happier by far, then in her first. But the Church and all her children do so depend on Christ, that without him they cannot continue a moment: for by him we live, & move, and have our being, and all our well-being, both as we be men, and as we are Christian men. 
1 Cor. 1. 30.  From him we have ourselves, our justice, holiness, and all our happiness. In him we are 
a Ephes: 1. 4.  elected, in him 
b Ephes: 2. 10.  created, by him 
c Col. 1. 14.  redeemed and 
d Jude 1. john 15. 12.  preserved. Without me (saith Christ) ye can do nothing; and so also without Christ we can be nothing. If something, yet that something, that's worse than nothing; for nothing cannot sin, and nothing cannot suffer for sin. Nothing can do no wrong, and nothing can feel no pain. It were more profitable for a man not to be, then to be a man out of Christ. Though he were married to the best woman in the world, though he were coupled with the best friends i'th' world, though he were joined in blood or alliance to the chiefest Monarches in the world, though he were possessed with the greatest and richest kinngdomes of the world, yet if he were not united to Christ jesus, if he were not possessed of him, he were nothing, he had nothing, he were more miserable than the dust he treads on For Christ is all things, he that hath Christ, lacks nothing: he that wants Christ, hath nothing. A man were better be nothing, than something having nothing. Who is able to express the worthiness of Christ jesus? He is our life and our light, our comfort and our crown, our grace & our glory, 
Col. 3. 11.  he is our all things: he that hath him, 
1 john 5. 12.  hath life (says Saint john) but he that hath not him, hath not life. But had I the tongues of Men and Angels, I could not declare the praises due to Christ jesus my Lord and Saviour. If all the water in the Main were ink, yet all that ink were not enough to write down his worthy praises.  
Common experience teacheth that women feed their children, yea out of their own bodies, 
Gen: 21. 7.  as Sarah did Isaak with her own milk. And I have read of a woman, who gave her own mother suck of her own body, when she being in prison was kept from meat: and after such a sort a woman may preserve the life of her husband, a while at least: but did I never either see, hear, or read of a man that fed and nourished his wife of himself. He may bring her meat, but he is no meat, he makes not himself a dish to feed on: he gives his wife his heart but not as Hawks-meat to pray on, not roasted to live on. But Christ jesus the Husband of the Church, is also the very food of our souls. 
john 6. 48.  I am that bread of life, 
john 6. 50. 51. 56.  (saith Christ) I am the living bread. The bread which I will give, is my flesh. He which eateth my flesh, and drinketh my blood, abideth in me, and I in him. Here is a lover indeed; the globe we tread on, bears not a husband half so kind, nor all the Markets in the world can afford such meat, as here. If there were but a Baker, which could make such bread for the body, to keep it from death, men would to him, if he were in the farthest angle of the earth, Countries would go together by the ears to get and enjoy him. I suppose that if he had his choice, he would rather choose to die, then to live. For sure, men would wear his flesh to the bones with labour, and would scarce suffer him either to eat or sleep. But what gains a man by long life without this Bread of Life, Christ jesus? The judgement will come at length, and shall not be put off: and the longer a sinner hath lived, the more sins he hath committed, the greater accounts he must make, & the greater torments he must endure. And what pleasure; think we, will the soul then take to be kept in the body (like a Prisoner in a strong Goal, under much pain, want, and sorrow) against her will, and not to be able to get out, through she would beg it with floods of tears continually streaming from the eyes, and would give even all the world, if she had it, if she could but die, and come to nothing?  
Our Lord, our Husband is better bread than so. He is the bread of eternal life to all that are united to him, and which feed upon him. They, whom he feeds upon himself, are safe from starving, sure enough from destruction. And. whereas other Bread is turned and concocted in us, the truth is, This bread of life is not turned in us, not turned into the substance of our soul or body: but it turns and transforms us rather into it. For Christ doth so metamorphize and alter a man, whom he couples to himself, that he doth put a new life into him, he gives him another kind of spirit, and doth so furnish him with his own things, that it may be truly said, He is a man translated and transformed into Christ: he is not in the flesh, but in the spirit: not Satan, but Christ jesus doth dwell and reign within him. O happy men, that are in Christ jesus, that have Christ jesus for their Husband, who is the staff of their lives, the breath of their nostrils, and their Hope! Many a man is saved, and his wife damned. Two shall be in a bed, one of them shall be taken, the other forsaken. But whoseever shall be found coupled to Christ shall be saved. For he is the bread of life, and life eternal to all, that have and hold him.  
There are some men (or I wot not well what in the shapes of men) that wax weary of their wives with a little acquaintance, contemn them in their decaying days, and whether young or old, will not be pleased in them without a deal of artificial bravery, and borrowed favour.  
But the Lord jesus esteems the heart of a man, and not his Art: he delights in substance, not in naked shows: counterfeit virtue, which is true hypocrisy, is accounted with him for double iniquity. It is not outward beauty that he stands upon, but inward Virtue, inward Truth, and not outward trappings. Painting of the face with him is as the guilding of a nutmeg, or the colouring of a statue, and as pleasing to wise men when they spy it, as a painted Sepulchre when they smell it, or as counterfeit coin, when they discern it. But grace, true grace, which is accidental to a man or woman, is essential to a true Christian.  
This is that which pleaseth Christ, which he with his own finger hath painted and engraven in the soul.  
This, this is the tincture, and the lustre, that he delights in. And as for old age, he will cast no man off for that: but the longer he hath been acquainted with any, the longer any man hath lived in his service: the longer that any have been coupled with him, the more account he uses to make of them. Old friends, old servants, old followers, old consorts, if sincere and trusty, are of all others most gracious, and shall have their rewards with the chiefest.  
I said before that the Husband and his Wife are appointed by God to be one common fountain and foundation or Original of Posterity by generation of children.  
For neither is the Man without the Woman and efficient, nor the Woman without the man.. And neither Man nor Woman without the benignity of the Sun. For it is true that (Sol & homo generant hominem) the Sun and Man beget a man..  
Our Lord, the Lord jesus Christ, hath children, and no children, but those, which he gets himself. But the Sun, which is a natural agent, hath no hand, helpeth nothing in Regeneration, which is supernatural; as it doth to Generation, which is natural.  
And though a Man cannot beget without a Woman, yet is Christ, God and Man, able to regenerate a Man without the cooperation of any Creature by himself alone. But yet ordinarily, if not ever, he doth beget men to himself by the Church. For my part, I am persuaded that he that cannot call her Mother, hath no right to call him Father. For jerusalem, the City of God, whose Original is from Heaven above, and not from the earth below, 
Gal. 4. 26.  is the Mother of us all.  
But whereas the Mother nourishes her child with food from her own body, the Church feeds her children with the milk and meat of God's word. For the two Testaments are the Churches two Breasts.  
And as Parents beget children according to their own image, that is, men, and sinful, and do sometimes also lend them their own diseases, as Leprosy, Palsy, Gout: so the Lord jesus begets his children according to his image (substantial I mean not, but accidental) consisting in light, justice, holiness, and true Christian Virtues. Indeed our Parents beget us, when before we werenot: but Christ begets us, being men before, though in truth but dead men, dead in sins and trespasses, and the children of wrath. 
Ephes. 2. 1. 3.  And as they give us their sin, which hath been derived to them from Adam, so Christ gives us his justice and Merits to cover our sins, as I shall afterwards show more fully.  
A Woman may be a Wife, and yet no Mother: and some are Mothers and yet no Wives. Or she may be a Mother, and yet an adulteress. But this is a man's affliction, when either his wife is barren or unchaste. And it is a woman's shame, when either she is a mother before she be a wife, or is unfaithful when she is a wife. But the Church can have no children but by Christ her husband, without whose gracious influence and intention, no man can make a Christian. The Catholic Church (as Fulgentius well observeth) is a Spouse, 
Fulg. ad Probam. do virgin. ep. 3.  because she is united, and adhereth unto Christ: a mother, because she is made fruitful by Christ: and a virgin, because she doth purely persevere in Christ.  
She is indeed a singular wife, of rare endowments, 
Psal 45.  and full of honour. 
Cant. 7. 1.  For she is the great king's Daughter, 
Ephes. 5.  and coupled with him, that is God and man..  
She is not subject to violence, as the daughters and wives of men are, as Lucretia the wife of Collatinus; Dinah the daughteer of jacob; and they that were ravished by Brias, Rodericus, Novellus Cararius, Osbright, and such like monsters in the shapes of men. Neither brings she any children to God by any adulterous mixture (as some wanton wives) but only by the grace of her husband jesus Christ. As for Heretics and Infidels, they be not the fruits of her womb, but Bastards of the Devils getting, and the world's conceiving and bringing forth.  
She is an high and honourable mother. For she is Mother and Nurse (no cruel stepmother) but a loving mother and tenderhearted nurse to all God's adopted children. They that have not her for mother, have not him for Father. She is mother to all the true members of Christ, to all his brethren. They that have not her for mother, have not him for their head and elder brother.  
She is our spiritual mother Eve, the mother of all the living, 
Gal. 4. 26.  that either live a spirituiall life in this world, or shall live a celestall life in the world to come.  
She is the mother to all true Israelites according to the faith, as Sarah was to all Israelites according to the flesh. And as God made Sarah a mother, and gave her a son out of his own good will: so God makes his Church a mother, and gives her children as he pleaseth.  
I read of a certain Roman Lady, by name Paulina, a very chaste and honest matron, who by no means would yield to the Just of Mundus a Gentleman of Rome, who attempted to have corrupt her, who yet being cozened by certain Priests lay with him (like a superstitious fool) in the Temple of Isis, under the name of Anubis the God of Egypt, who desired her company, as those varlets told her. And in those heathenish days it was accounted a great favour to have to do with a God.  
But God's Church is no Paulina, yields not to Mundus, the World, but is able to distinguish betwixt God and the world, under what habit or colour soever the world appeareth. She is neither so dim-sighted, nor so superstitious and foolish, as to mistake or leave her husband, or to give herself to the Just of any, out of the love either of their favour or dalliance with them. She loves to bear, but yet only by her own husband. Him she knows well, his voice she hears, him she follows. But the voice of strangers she knows not, 
joh. 10.  them she follows not, but flieth from them.  
A man may take a wife, but he cannot always make her a mother. God maketh the barren woman to be a joyful mother of children. 
Gon. 30. 1. 2.  A man is not able to remove sterility, 
Psal. 113. 9  nor (though his wife were fruitful) to beget a child when he will himself. Lo, children are an heritage of the Lord, 
Psal. 127. 3.  and the fruit of the womb, is his reward. But Christ jesus the Church's husband, a man indeed, but more than a man, even God eternal, is able to make his Spcuse fruitful, and to give her children, when he will, and children of a better condition and complexion, than husbands give their wives, 
job 25. 4.  which are worms, and worse too, unclean and wretched, subject to the wrath of God, and under death.  
For all the children of the Church, which she beareth unto Christ, are clean and happy, fair and lovely, endued with the holy Ghost, and clad with Christ himself, who is their father, and enrobed with his justice, as with a garment rich enough to redeem the world, 
Gal. 3. 27.  in which appearing before the great and righteous God, the judge of all the world, they rejoice his heart, and obtain his blessing, as jacob obtained his father Isaaches, 
Gen. 27. 15.  coming to him with his brother's fair apparel on him, which his mother had with her in her house. Of such blessed Parents how can there be but blessed children? O blessed, thrice blessed are all the children of the Church: The children of the greatest Kings and Queens in the world are not to be compared to them; They are not worthy to be named together in one day. The truth is they are but very wretches (how glorious soever they be in the world) till they come and call her mother, and become obedient to her.  
But be it that a woman be a wife unto her husband, and a mother too; yet she is not both housewife and house too. Men dwell with their wives, but not in their wives, except by love. But the Catholic Church is Christ's housewife and his house too, his Spouse and his Temple also. 
2 Cor: 6: 16.  Ye are the Temple of the lining God, saith Saint Paul. 
Revel: 2: 15  In this temple Christ is always present, always resident, 
Cant: 8: 13.  always precedent. To him this Temple is erected, by him it is set up and kept (sartumtectum) safe & sound. This he fills, in it he walks and rules, and takes great delight. 
Psal: 149: 4.  The Lord hath chosen her for his own habitation, and loveth to dwell in her, 
Ps: 132: 13: 14.  saying; This is my rest for ever: here will I dwell: for I have a delight therein. 
Coloss: 3: 4.  She is a living Temple, and Christ is the life thereof. She is a light house (but no light housewife) and Christ is the Light thereof. 
Ioh: 12: & 1 Cor: 1: 30. 1 Pet: 2: 5.  A part of which princely Palace is every godly Christian, who as a living stone is hewn out of that rock of life, Christ jesus, and by him made up, and put into that goodly building.  
So then, whereas many a poor child which hath both father and mother, is yet destitute oftentimes of a house to put his head in, and is compelled to lie under hedges and walls, or in the open fields; there is not a true child of God, there is not a man alive, if he be (filius Ecclesiae) the son of the Church, but he hath an house to rest his soul in; and so long as he is under the roof he is safe from evil, being under the Lord's protection, 
Psal: 18: 30. Prou: 2. 7.  who is a sure shield and castle of defence, invincible, unbatterable, unto all, that put their trust in him, and walk uprightly with him in his house.  
But I will haste a little faster on. No man makes his own wife. For she is first, without him, a woman, before he take her to be with him, as his wife. It is too much for a man to make a woman (for some find it too much to mend a woman) so that he must let that alone for ever, as a work peculiar unto God. And though it be an easy matter for a man to get himself a wife, such as she is: yet a good wife, a virtuous wife, a prudent wife, 
Prou: 31: 12.  one, 
Prou: 18: 22.  that will do her husband good and not evil, all the days of her life, 
Prou: 19: 14.  is a blessing, that comes from God. Parents can give nature, but God gives grace. They can give flesh and blood, but virtue and well doing are the gifts of God, 
Iam: 1: 17.  who is the fountain and father of lights. And it falls out sometimes by the iniquity of rigid and covetous parents, that a man hath a wife thrust upon him, being constrained to take her for avoiding greater dangers and more grievous evils. And when they have them, they love them as men do strait shoes, and clothes they care not for.  
But the Lord lesus hath no wife obtruded on him against his will: neither can any with subtle sleights steal into him, and go beyond him, as some women use to win their husbands. But he takes, whom he takes, willingly, and makes the first motion of love always himself: neither doth he cozen or beguile any, but leads them on with truths and solid demonstrations, and promises no more than he can and will perform. Yea, he takes but what he made before. For all creatures have passed through his hands, he had the forming of them all. And whom he makes his wife, he does not mar in the making (as sometimes men do) but reforms and beautifies them: whereas men sometimes take upon them (moved by worldly respects) to marry some perverse, wicked, or superstitious women, hoping, and now and then bragging they will reform them, whereas commonly they buy repentance too late, and in stead of mending them are sometimes marred themselves, infected with their vices, as wine or water with musty vessels.  
And whereas men do not beget their wives, they mean to marry. For men marry not with their daughters. And sure if Lot and Cyanippus had not both been drunk, 
Plutarch.  their daughters had not been vitiated by them. Neither had Valeria Thusculana got the incestuous company of her father, but under the colour of another woman. Which so soon, as he did perceive, he killed himself in detestation of the fact.  
Every Christian soul (est filia & sponsa Christi) is both the daughter & the Spouse of Christ jesus, descended from him, and united to him. He weddeth none, but his own, whom he doth himself beget by the power of his Spirit. There is none joined to God, but he, that is borne of God. The Spirit, which regenerates us, and gives us a new life, is the same, by which we are coupled unto Christ, and by whose holy inspirations faith and love are created in us, whereby we believe in Christ, embrace him, and are transformed into him. The soul is the life of the body, and Christ is the true life of the soul, even the soul's Soul: take away the soul from the body, and the body dies, even so take away the soul from Christ, or Christ from the soul, and the soul will die. In this case the body is but a living and breathing Sepulchre of a dead soul, a breathless soul, the breath whereof is the very breath of Christ.  
Eve may be some light herein unto us. For Eve was made of Adam, who seeing her said, 
Gen 2. 22. 23.  This is now bone of my bone, and flesh of my flesh: and so also we are of Christ, 
Eph. 5. 30  of his flesh, and of his bones, as the Apostle speaketh. God hath framed his Church out of the very flesh, the very wounded and bleeding side of the son of man. To all things living Christ is life, and to men light, as he is the son of God: to the Church both light and life eternal, by being made the son of man for us, & by being our Surety and Saviour, whether we respect him as God, or as man..  
His body crucified, and his bloodshed for the life of the world are the true elements of our Christian and heavenly being, which maketh us truly alive and holy, as he is, of whom we come.  
And as by nature we are in our first parents, Adam and Eve: so by grace we are every one of us, that are truly spiritual, in Christ and in his Church.  
As men, we are all originally in Adam: as Christians, or new men, we are all originally in Christ.  
As men, we have the nature and blood of Eve: as new men, or Saints, we are partakers of the Spirit of the Church in her ministry by the gift of Christ.  
As we are men, Adam and Eve were our Parents: but as we are regenerate, so Christ is our father, and the Church which sprang out of his holy side opened upon the cross, is our holy and honourable mother.  
And as Eve made not herself, neither was made or begotten by a man, but by the hand of God, even by the hand of Christ, 
john 1.  by whom all things were created: so the Church is not the workmanship of any creature, nor of her own making and moulding, but is made and fashioned by God, whose workmanship we are created in Christ jesus unto good works, 
Eph. 2. 10.  which God hath before ordained, that we should walk in them.  
Indeed Adam had no stroke in eves making: she was made out of him, but yet without his help; of him, not by him; of his rib, not by his hand. But Christ hath a great stroke in the framing of the Church. She is both taken out of him, and made up by him: and without him she could not be form.  
For by his will she is, by his holy breath she's quickened, his finger framed her, and his merits are her making. Nay, not herself alone, but all she hath, that is good, she hath received from him, of his fullness. There is not an ornament about her, but is a favour, she hath had of him. There is not a pin of her sleeve, but he hath given it her.  
And though God made Eve neither witting, nor willing, yet he quickens us, restores and reforms us, both witting and willing. He made us without us, but he doth not sanctify and save us without us.  
But it is he, that makes us willing and obedient, 
Phil. 2. 13.  being without his grace unwilling enough of ourselves, dead in our sins and trespasses, void of a true spiritual life and being. He both gives us feet and makes us run. He gives us hearing ears, and seeing eyes, and makes us hear and see. He opens our mouths, and makes us speak. He unties our bands, and makes us move. We work and work willingly: but he gives us hands to work and makes us work. He works all our works for us. He gives us both the will and the work, and that of his own good will, without our deserts.  
But whereas not the soul of Adam, but her own did quicken, sustain and govern Eve: and whereas neither of their souls in number do inhabit or animate any of their children: but that very personal soul, that every one of them hath received of God, who is the Father of spirits, 
Heb. 12. 9 Eceles. 12. 7.  and who gives unto every man his own proper spirit; the truth is, that Christ bestows his Spirit upon his Church, which holy Spirit is derived from Christ into every true Christian man and woman, who are his seed and children, the issues of his joins. Who are not borne, 
Is. 53. 10. Heb. 2. 13.  as mere natural and sinful men, of blood, nor of the will of the flesh, nor of the will of man, 
joh. 1. 12.  but of God, who of his own will begets them, 
Jam. 1. 18. 1 Pet. 1. 23.  not of corruptible seed, but of incorruptible, with the word of truth, as the holy Scriptures show us. And therefore also the holy Apostle saith expressly, that, 
Rom. 8. 9  if any man have not the spirit of Christ, the same is none of his. And again, because ye are sons, 
Gal. 4. 6.  God sent forth the Spirit of his Son into your hearts. Which Spirit no sooner comes into the heart and inhabits it, but he giveth life spiritual, even as the soul no sooner is in the body, and is united to it, and dwelleth in it, but it affordeth the life, that is natural or corporal. And as the soul worketh in the body, and maintains the natural life thereof, and makes a man show himself to be a man, and indeed to be a man, and not a beast, or some senseless or lifeless lump of flesh: so the spirit of Christ worketh in the soul of a Christian, and preserves the spiritual life thereof, and makes him to be, and to show himself to be a Christian, and not a mere carnal or natural man, and child of the Devil.  
And whereas many Parents are grieved to see their children increase so thick upon them, and some more unnatural through diffidence in the providence of God, are even glad, when they are rid of them by death, or almost any way else; the Lord jesus Christ and the Catholic Church, his Spouse, our Mother, take great delight and pleasure in their children, are never grieved for the numbers of them, or troubled with their fellowship: But she rather takes it kindly, and with all thankfulness of heart, when her Lord doth visit her and give her children, both sons and daughters of all sorts and nations, and is very careful in their breeding, when she hath them, that they may be fit Instruments of his glory, & may doeseruice to his name in all ages and places of the world, wherein and whilst they live.  
But that we may yet further our knowledge of the Conjunction, that is betwixt Christ and us, it will not be amiss to consider of three other similitudes used in the holy Scriptures to set it forth unto us. The first is of a Vine, the second of a Body, the third of a Building. And this I will do with the help of Christ.  
I am (faith Christ) the Vine, 
joh. 15. 5.  ye are the Branches. Now we know that the Vine and her Branches are joined fast together by nature: and not as boards are in a ship with pings and nails by Art, but a great deal closer.  
For the branches shoot forth of the Vine, are animated with the spirit of the vine, live the life of the vine, are fed, nourished, and sustained of the vine, and abiding in the vine bring forth fruits according to the nature of the vine, out of which they grow and in which they live. Even so are we coupled and joined unto Christ, and so fast, that we cannot be rend or broken in pieces from him by violence, as branches may be from a vine.  
We grow out of Christ, as an heavenly root, from whom by the favour of God and influence of his grace, we do all as new creatures or heavenly branches arise and spring forth.  
Adam is the root of all men, as men: and when God created Adam, he created us. And as many, as are sprung from Adam, have in themselves the root, out of which they spring. Even so the children of God have Christ, as a second Adam from heaven for a certain celestial and blessed root, whose progeny and branches they are by regeneration, or heavenly birth.  
And the good Spirit of Christ is from Christ derived to them all, 
Rom. 8. 9 10.  who doth animate, consolate, and sustain them. And from Christ they receive food and nourishment, by the which they are refreshed and cheered, and preserved from death, by the work of the Spirit.  
True it is that life and all good gifts and graces are from the father, 
jam. 1. 17.  as from the original or beginning of them all: but they come not to us but by the Son, 
1 joh. 5. 11.  in whom, 
Col. 2. 3.  Life is, and, in whom are hid all the treasures of wisdom and knowledge, 
Mal. 4. 2.  who is the Sun of righteousness with healing in his wings, 
Reu. 3. 18.  and hath gold, raiment and eyesalve, and all other medicines to enrich us, clothe us, and cure us of all our soule-diseases. But yet none of all these things come unto any of us in particular, but by the holy Ghost: and therefore the Apostle saith, 
2 Cor. 13. 14.  The grace of our Lord jesus Christ, and the love of God, and the fellowship of the holy Ghost.  
And being now endued with the holy Spirit of Christ, 
Gal. 2. 20.  they live a spiritual and Christian life. They live indeed, 
2 Cor. 3. 17.  and yet not they, but Christ and his Spirit live within them. Christ is in his Spirit, and his Spirit is in him. And where the Spirit of Christ is, there is liberty. They live then, and live free, delivered, and out of fear.  
And for because Christ is in them, and they in him, and for that the spirit of Christ is not idle in them (even as the soul is not idle in the body, or as a vigilant Prince is not idle in his kingdom) but is busy, as a Bee, working, like a careful and prudent husbandman, his holy works within them, therefore also they are not barren, and take up room in vain, but bear, and bring forth fruit, as God by the influence of his grace doth give increase. For neither is he, that planteth, 
1 Cor. 3. 7.  any thing: neither, that watereth: but God, that giveth the increase.  
Whence it is that our Saviour spaith, Abide in me, and I in you. 
joh. 15. 4. 5.  As the branch cannot bear fruit of itself, except it abide in the vine: no more can ye, except ye abide in me. He, that abideth in me, and I in him, the same bringeth forth much fruit.  
And the fruits, they yield, are such, as become the vine Christ jesus, whose branches they are, and whose spirit makes them bear. For vine-branches bring forth vine-fruites, 
Math. 7. 18.  vine-berries, 
Luk. 6. 44.  grapes, 
jam. 3. 12.  and not sour sloes, crabs, or haws. Every tree brings forth fruit according to his own kind, even as every man, beast, bird, and fish, begetteth and produceth according to his own species, kind, and image.  
But although the faithful be in Christ, and Christ in them, yet they do not all equally draw virtue from Christ: but as one branch receiveth more from the vine, than another, and as some are stronger, fairer, and fuller of fruits, than some others are: even so one Believer receives more grace and virtue from Christ, than another: and as Christ doth more or less impart himself unto us, so we suck more or less virtue from him, and so also are more or less fruitful in good works.  
Sure it is that God doth give all his children his spirit, 
Gal. 4. 6.  and that this spirit resideth in them: 
1 Cor. 6. 19  but this spirit worketh not equally in them all, nor alike at all seasons: but in some more, and in some less: and at one time more sensibly, then at an other, as the Sun doth in the heavens, or a workman in his shop.  
God dwelleth in all his children, & they in him: and they are all truly, 
1 joh. 3. 24. & 4. 15.  one as well as another, 
2 Pet. 1. 4.  partakers of the divine nature: but yet God doth not manifest and express himself in the same degree unto all (as neither Parents to their children) not that he could not, but because he will not for causes just, but best known unto himself: and hereupon it comes to pass that one is more virtuous, and better than another, fuller of good works, and more like unto himself, as that child is unto his father, into whom his father hath more fully and more happily powered forth of himself into him in generation, tending him like wife afterwards with a more careful & ingenuous education. 
Aug. Epist. 57  Whence is it (saith S. Austin) that some be holier, than others are: but because that God doth dwell in some more plenteously, then in others?  
Christ is the Sun, the light, 
Mal. 4. 2.  that giveth light of nature, 
joh. 8. 12.  grace 
joh. 1. 4. 9 , and glory unto the world. Every Christian man is a star receiving light from Christ, who shineth into his soul: now as one star is brighter, than another, according as it receiveth more light from the Sun, than another: even so one Christian excels another in the light of grace and good works, according as he receives more plentifully from Christ, and is more nearly joined with him, and partaker of his light, and spirit. And thus of the first similitude. I come to the second.  
Christ and the Catholic Church are a certain Mystical, 
1 Cor. 12. 27.  or spiritual body. 
Eph. 1. 22. & 5. 30 32.  Christ himself is the Head of that body. And every true Believer is a member of it. We are members of his body, of his flesh, and of his bones, saith S. Paul. And this is a great mystery.  
The Head is not a perfect body of itself alone. For no man's body is all head.  
Neither is the Body a complete body without the head. But being both united, and no part wanting, they become one entire and perfect body.  
Even so Christ, and his Church instructed with all her true parts and members, make together one complete body, or (as it were) one perfect spiritual man.  
It pleaseth him in his mercy to count himself incomplete, and maimed, without his Church, which is his Body, 
Eph: 1. 23.  the Fullness of him, that filleth all in all.  
And we, for our parts, are most certain, that without him we are just nothing, but that we all receive of his fullness, because he is justification to us, and is also in us, as a most free moving, and working cause, whence many blessed effects do come, all of them tending to eternal life and glory, as all waters unto the Main.  
I say Christ is the head, the sole head of the catholic church, which is his only body. For the Father hath put all things under his feet, and hath given him to be the Head over all things to the Church. 
Eph: 1. 22.  So by way of supereminency and praedominancie, he is our Head alone.  
There is no other man but this man, Christ jesus, who is head and Husband to the Church, which is his, 
2. Cor: 11. 2.  and his alone.  
Truly (saith Saint Gregory) Peter 
Greg: Mag: lib: 4. Epist: 38.  the Apostle is the chiefest member of the the Holy Catholic Church, Paul, Andrew and john, what are they else but heads of several or particular people. But yet they are all members of the Church under one Head.  
He (saith S. Ambrose) is the Bridegroom, that hath the Bride: 
Ambr: lib: de benedict: Patriarch: c. 4.  that is, He alone is the Church's Husband.  
The Apostles, and other Pastors of the Church, Bishops and Presbyters, are the servants or friends of the Bridegroom: but none of them have her for their Spouse, none of them is her Husband. Saint Bernard thus speaks to Pope Eugenius, 
Bern: ep. 237.  If thou be'st (saith he) the friend of the Bridegroom, do not call his Beloved, thy Princess, but Princess, challenging nothing for thine in her, save only that thou oughtest to give thy life for her, if it were behoveful.  
We do therefore all of us say with Saint Paul, We preach not ourselves, 
2 Cor: 4. 5.  but Christ jesus the Lord, and ourselves your servants for jesus sake. Weacknowledge Christ for our Lord, and ourselves his servants, called and sent by him to wait upon his Church and children, 
2 Cor: 11. 2.  to prepare them for Christ, as a Virgin for her Husband, to give them all their portion of meat in due season, and to present every man in Christ jesus. 
Col: 1. 28. 29.  This is our proper office, this is our strife and study, and this is the voice of us all, all, all.  
I say further, 
Greg: ubi supra:  that the Catholic Church alone is the mystical Body of Christ. The Saints before the Law (saith Saint Gregory) the Saints under the Law, and the Saints under Grace, All these perfecting the Lords Body are members of the Church. Not some of the members, but all, that are constituent and essential.  
venerable Beda speaks the like, 
Bed. Hist: Eccles Lib: 5: cap: 22.  when he saith, All Churches throughout the world make one Catholic.  
This Catholic and mystical Body of Christ, consists of true believers, and such, as are truly sanctified. For the Church of Christ and all her proper members, are made clean and holy, not having spot, or wrinkle. 
Eph: 5: 26. 27.  The Church of Christ is Christ's Dove and Fair one: 
Cant: 2: 13: 14.  but Doves are not Kites, Crows, Vultures, Snakes, Adders, Dragons, Lions, Bears, & Leopards. 
Cant: 4. 1.  His Church is fair and beautiful, washed with Water, and anointed with Oil, and is very beautiful and perfect through the beauty which God hath put upon her. 
Ezek: 16. 9: 13. 14.  Yes, She is the fairest among Women. And therefore neither she, 
Psalm:: 45. 7.  nor any of her natural and loving children ought to be reputed foul, 
Cant: 5. 19 17.  vile, and ugly.  
The members of the Church are Christ's sheep, 
john 10.  and he is their careful and good Shepherd, who maketh them to rest in green Pastures, 
Psalm 23. 2.  and leadeth them by the still Waters. But Sheep are not Wolves, and Foxes, Goats and Tigers, Dogs, Swine, nor fat Bulls of Basan. To make any such to be members of the Catholic Church were to make Christ a Neateheard, which were a transcendent indignity: but let us hear the Fathers and Doctors of the Church, which shined like Lamps in the house of God in ages long ago. They (saith Saint Origen) which have not spot or wrinkle, 
Orig: in Genes: Homil: 1.  or any such thing about them, are the true Church. 
In Luc: Hom: 2.  And in another place he shows the reason why the Church is said to be holy, & without spot, namely because she is reputed pure and sincere.  
In the Church (saith S. Chrysostome) there is no earthen or wooden vessel: 
Chrys: in 2. Tim. Homil: 5.  but all are of silver and gold. For there is the body of Christ, a chaste Virgin, not having spot or wrinkle.  
When we say the Church (faith S. Cyrill of Alexandria) we mean the most holy multitude of the godly. 
Cyril. Alexan. in Is: lib: 4. Or at: 4.   
The Church (saith Saint Ambrose) is the mother of those that are alive. 
Ambr: in Luc: lib: 2. cap. 3.  Surely the good Father never thought then that men dead in sins, and inwardly vicious and irreformed, though they should make a fair outward profession, were to be reputed true members of the Catholic Church.  
The Church of Christ (saith S. Hierome) is glorious, 
Hier: in Ephe 5.  not having spot, or wrinkle, nor any such, therefore he which is a sinner, or defiled with any filthiness, cannot be said to be of the Church of Christ, nor subject unto Christ.  
Prosper accordingly saith, 
Prosp: in Psal: 106.  that the Catholic Church consists in the Elect foreknown of God, the children of the promise, the members of Christ's body.  
Rupertus in like manner affirmeth 
Rup: 1. Pet. c. 2.  that the universal Church is cleansed in the blood of Christ from all fault.  
And Bernard, 
Bern in Cant: Ser: 68  What is the Spouse? but the congregation of just ones. And what is this congregation, but the generation of them, that seek the Lord, of them that seek the face of the bridegroom.  
As for heretics, hypocrites, and other wicked and ungodly men, they pertain not to the holy Church of God, 
Aug: de Bapt: Contr: Donat.  as Saint Augustine speaketh, 
L. 1. c. 10. &. l. 4. c. 3. & 1. 6. c. 3.  although they may seem to be within it.  
But as Christ is the Head of the Church, which is his Body, and shall reign with him in everlasting glory: even so the Devil is the Head (and Herdsman) of the wicked, 
Aug. de Doctr.  who are after a sort his Body (as the said holy Father showeth) who shall be punished with him in aternall fire. 
Chr: lib. 3. c: 37.   
As concerning these three points of Popery, to wit, That the Bishop of Rome is the Head of the Universal Church on earth, to whom every soul of man must be subject, or else he cannot but be damned.  
Secondiy, that the Church of Rome is the universal Church of Christ, the only Catholic Church of Christ.  
Thirdly, 
Bellar: de Eccles.  that no inward virtue is required to make a part of the Catholic Church, 
Lib: 3. cap: 2.  but only an exterior profession of the faith, and fellowship in Sacraments.  
These three points of Doctrine have in these latter times crept out of the Alps, like Miso, or Rats. Rome hath set her mark upon them, and allowed them: but the Catholic Church of Christ neither did, nor doth, nor will ever own them for her own, being indeed mere Counterfeits, and Bastard Plants. And so I leave them to them that coined them, and so proceed.  
This Body, this Catholic congregation of Saints, and all the true, natural, and essential parts and members thereof, 
1 Cor: 12. 12.  are all of them united and coupled to their Head, 
Eph: 4. 15.  and one unto another: 
Col: 2. 7: 19  even as we see a natural body, and all the parts thereof, to be joined and knit unto their natural head.  
But whereas the head and body of a man may be pulled, torn, or cut asunder, as it fared with S. john Baptist, who was beheaded: the truth is, that Christ and his members cannot be parted or torneasunder. The Church, which is the body of our Lord, persevering firmly in the faith (Nulla res separare potest a Christo) Nothing is able to separate from Christ lesus, as Saint Cyprian speaketh truly. 
Cypr: Epist: 63.  For why? Christ shed his blood for the Church and all her children. Therefore sure, He will not that those should perish, for whom he paid so dearly, as Saint Austin somewhere speaketh. Charity faileth not from the Church (saith Saint Bernard.) The Church is founded upon a Rock: and the Rock is Christ. 
Bern: in Cant. Ser: 79.  And therefore we neither could, nor can at any time hereafter be sovered from the love of Christ, neither by the verbosity and babbling of Philosophers, nor by the cavils and Sophistry of Heretics, nor by the swords of Persecutors.  
For indeed, they that trust in the Lord shall be as mount Zion, 
Psal: 125.  which cannot be removed, but remaineth for ever.  
As the mountains are about jerusalem: so is the Lord about his people, 
Vers: 2.  from henceforth, and for ever.  
And that Anointing, 
1 Ioh 2. 27.  which the members of the true Church have received of Christ, dwelleth in them: and the seed of God remaineth in them, 
1 john 3. 9  whereby he hath begot them: & they shall remain in that anointing, that is, in the Holy Ghost.  
Seeing therefore the Lord is always about his people, 
1 Pet: 1. 5.  Guarding them by his power through faith unto salvation; seeing also the Spirit of Christ jesus dwelleth and remaineth in them, and they in him, it is impossible that they should be separated or cut off from Christ, or that they should drop off from him as drie and withered leaves, or rotten springs and branches from a tree, or fall like old rotten teeth out of a man's head.  
But when I say that all holy and righteous men, being the natural and only live-members of the Church, are united unto Christ, my meaning is not (as I have touched before) that they are holy, righteous, and spiritual before the union, but then, when they are united. They are not holy without the union, but by the union. The conjunction doth not find them just, but makes them just. They are not holy till they be conjoined. For all our holiness, justice, wisdom, and goodness is from the Lord jesus, partly by imputation, 
1 Cor: 1. 30.  and partly by inspiration: 
1 john 1. 7.  which we would not have, 
Ephes: 2. 5.  unless first we have Christ himself, 
Rome 8. 9 10. 12.  and be united to him: even as a man cannot have comfort from his clothes unless he put them on, and buckle them about him: or as the hungry, and sick, or wounded person cannot have the virtue of meats, and medicines & salves, unless he have the very things themselves first, and that they he applied to him. And therefore Saint john having said that Life is in the Son, 
1 john 5. 11.  inferreth thence that he that hath the Son, hath life, and he that hath not the Son, hath not life. Now who hath the Son, but he that is united to him? who hath the Husband's fellowship, but the Wife? Who enjoys the love of a friend and his love tokens, but his friend? What hath sense or motion from the head, but that which is united to the Head, as are the members of the body? Who hath the payment of a surety, even he, that hath the surety himself? And who hath the surety, but he, whose person the surety is pleased to undertake, and put on upon himself, and with and for whom he stands in bands or covenants to see the debt discharged? Now the Lord jesus Christ is our friend, our surety, our head and husband; when once we are united to him, (but not before, except in predestination) than we come to enjoy him, his benefits; and graces, which are more worth than the grace of all Princes, the gifts of all rich men, and the prizes of all things that can be prized in the world.  
They say of Venice, she must be seen before she can be prized. But though a man cannot tell what she is worth, yet he may tell what she is not worth. She is not worth all the Cities of Italy: She is not worth all the towns in Europe: She is not worth all the earth beside, is she?  
But the City of God, 
Gal. 4: 26.  the City of the great King, Jerusalem, which is above, the spiritual body of Christ, the Mother of us all, is worth all the Cities in the world, is worth all the world beside. Her foundations are in heaven, her walls are jasper, her building gold, pure gold, her street such also, her gates pearl, and her shining like abstone most precious. She is wonderfully rich & glorious. Christ is her King, and her Temple, and her Sun, she sees by. She may well say, Come see me, and then esteem me. But who can see her yet? who can prise her? I see her not, I cannot see her: but I do believe her being and her beauty, and I count it above all earthly happiness to be her son. If I forget thee; o jerusalem, let my right hand forget her dexterity. If I do not remember thee, let my tongue cleave to the roof of my mouth: if I prefer not Jerusalem to my chiefest joy. But I have been over carried.  
Adam is the Head of men, of all men, both good and evil, saints and sinners, so far as either nature or vice of nature reacheth: even as Gehezi was head of all his issue, as touching their human, their sinful and their leprous nature and disposition: but with some difference. For he was but a subordinate and secondary Head to them, as they were men and sinners, guilty of original corruption: for here Adam, hath the primacy. But he was indeed the first head and original of their leprosy. For he was by the singular and sudden judgement of God first himself a leper, & then they afterwards by him.  
So Christ jesus is the head of godly Christians, of all godly Christians, and of none but such: of all blessed men in the world, and but of such.  
Adam is to he found, yea and felt in every man: even so Christ is to be found in every Saint.  
There are prints of Adam's setting in every mortal man: and there are likewise certain marks of Christ's imptinting in the soul of every godly man, who is immortal in hope, which shall not fail him.  
Nature springs from Adam, as God's living instrument. And sin also comes from Adam, and from sin death. Even so also grace is from Christ: justice and holiness, imputative and inhesive; true life and liberty, victory over death at last, victory over the world in this life, and all future felicity proceed from Christ, as from their Author, or Spring-head, from whence they flow.  
There is much liberty in the world, there is a peace of worldlings, many honours and outward favours, given them by GOD, but not through Christ.  
Many men have had victories from God, as Nabuchadnezzar, Caesar, Pompey, Tamerlane, the great Turks, and many more unbelievers, 
Rome 5: 1.  but not through jesus Christ. 
1 Cor: 15: 57  But spiritual peace, 
Rome 6: 23.  liberty, life, health, joy, victory, and salvation, 
Ephes: 5: 1.  no man hath but by jesus Christ or Lord.  
So then, if we were not of Adam, and had not Adam's nature in us, and sin, which doth defile it, we should neither be men, nor sinful men, and so not men subject unto death. Even so, if we were not members of Christ, sprung from him as our head, and had him not in us and with us, we could not be Christian men, we could not be spiritual and holy, we could not be under grace, but under the Law, we could not be free, but bondmen, we could not be justified, we could not be saved.  
A man therefore that would have life, light, grace and glory, and so become a true blessed man, must needs have Christ his head, he must needs be his member, he must needs be coupled with him, and issue from him, as well as sinners (to make them men and sinners) have their father Adam's nature in them, and that, which doth infect and poison it.  
Now Christ is the head of the Church, as he is both God and man.. Even so we who are his members, are united to him, as he is both God and man..  
Christ, God and Man dwelleth in us, and we dwell in Christ, who is God and man. We are partakers of both his natures, divine and human: Christ is in us, as touching both, and we are in him, as touching both: he in us, and we in him: and both fast knit together.  
But this must be wisely understood; and for the cleared hereof, I will speak a little yet more fully and punctually, by the help of Christ, who is abundantly able beyond all to unfold and define what this union is, and to answer all the questions, that may be put about it.  
First it is readily granted, that the divine nature of Christ filleth heaven & earth, and is essentially all the world over present whole in all places, and at all times.  
Secondly, that very Man jesus Christ, the Virgin's Son, hath the divine nature by hypostatical union: so that in the person of the eternal Son of God, which is not double, but single, the two natures, divine and human, are united fast together, and for ever, the human being received into God, having never had any personal subsistence out of the person of the Son of God. A certain similitude thereof is in the mistletoe, which (as Pliny writeth) grows not but in a Plant of another kind. 
Plin. hist. nat. lib. 16. cap. 44.  Indeed whereas the mistletoe may be plucked by force or stubbed up out of the plant it grows in, the human nature of Christ cannot be severed from the Word.  
Thirdly, the Conjunction of the flesh with the Deity is extended as far, as the Deity itself. For the Deity is nowhere severed from the Man-head: but yet the actual Position of the flesh is restrained and tied to a certain place.  
Doubt not (sith Saint Austin) but that the man Christ jesus is now in that very place, 
Aug. ep. 57  from whence he shall come in the same for me and substance of flesh, which he carried thither, and from which he hath not taken nature, but given thereunto immortality. According to this form he spreadeth not out himself into all places. For it behoveth us to take great heed, lest while we go about to maintain the glorious Deity of him, which is man, we leave not the true bodily substance of man. So then, though the flesh be actually seated there, or there, & not every where: yet it is every where joined to the Godhead, which filleth the whole world: and no place, no not hell itself doth hinder that Conjunction.  
But though we cannot say that the Man-head of Christ is every where present, yet we may truly say that the man Christ is every where present: because that person is every where present, from whose Godhead the Man-head is nowhere separated: or, because this man is very God, and so by his Deity he is omni-present, though in his humanity he be but in one particular space or place at once. So by reason of the hypostatical union we may say the man jesus is eternal, is omnipotent, is God, is Mediator between God and man.. But we cannot so speak of his man's nature.  
Fourthly, the flesh or human nature of Christ, or Christ as he is a true man consisting of soul and body, now knit together, may be rightly said to he every where present, as touching cooperation with the Godhead, and that in all things.  
For the divine nature of Christ, which before his incarnation wrought all things without the man-head, doth now work nothing, wherein the man-head, which he hath assumed, is either absent from it, or idle.  
He which came down from heaven, and descended into hell, is ascended into heaven, that sitting at the right hand of God, invested with all majesty, might, power, honour and glory, he might from thence govern and dispose all things, and fill his Church with the gracious and blessed fruits of his saving presence.  
His human nature before his glorious Ascension, and Session, was not without the possession of this power: but the full use and exercise thereof was suspended, till his humiliation, which had before veiled Majesty, was ended, and laid aside.  
For the Session at the right hand of his Father is the actual exercise of that power and regency, wherein his Man-head was joined and matched with his Godhead.  
This regency and dominion he now exerciseth, both as God and man; as God, by essential presence with all things; as Man, by cooperation with his Godhead, which is essentially all the world over.  
I say then that the manhood of Christ cooperates with his Godhead, to which it is personally joined. For the human will of Christ assenteth to allthings, which his divine will affecteth, and willeth, what the divine dislikes. And from his human understanding nothing, which his Deity worketh, is concealed: so that by knowledge and assent the soul of Christ is present with all things, which his Deiry worketh.  
And as concerning his very body of flesh: seeing it is the Body of God, and personally united to the Godhead of the Son of God, by whom it was also made a propitiatory Sacrifice for the sins of the whole world, it therefore receiveth a Presence of force and efficacy, by reason of the said Conjunction, throughout all ages and generations of men. In so much that no stint, or limit, can be set to the value, virtue, and merit of his sacrificed body it knoweth no bounds of efficacy unto life: but is also itself infinitely able to purge and save all in any place, or age, on whom Christ is pleased to confer it.  
We are then united by the union of grace to our blessed Lord and Saviour jesus Christ, being locked and joined to him by the union of a singular and most blessed Dependence, as he is both God and man..  
For our very being, as we are Christians, & true members of the Church, his body, doth wholly depend upon him.  
Our new life and pardon, our justice and holiness, and all our spiritual and celestial gifts and comforts, flow from him, as water from a fountain, or as light from the Sun, and altogether depend upon him so, as that if any thing could come betwixt us and him, that could sever us from him, or from the gracious operations of his Godhead, or from the Cooperation and merits of his manhood, we could not, we should not continue new creatures, Saints, or living members of his mystical body, one moment of time: but must needs presently become nothing, dead, cursed, slaves, firebrands of hell, and perishable.  
I say again, the Godhead of Christ is in us, dwells in us, and we in it; not only because it fills us, as it fills all things else, and is present with us, as it is throughout all the world: but because cause it worketh mightily in us, and very graciously, pouring forth and giving us all our new being, life, joys and virtues, which we have: and for that it doth also sustain and keep us in this good estate, it sets us in. In which respect we may truly say that God is absent from the reprobate, and that they are separated from him. And therefore also Saint Gregory saith that All we, which believe in Christ, 
Greg. in job. l. 2. c. 16.  are out of doubt his body. And because he is become the head of his members by a marvelous dispensation of piety, therefore he is also only with us, the rout of Reprobates being repulsed.  
The Church of Christ is the chosen inheritance of Christ, 
Rab. in Eccles. l. 5. c. 13.  as Rabanus truly speaketh: and therefore the Godhead of Christ visits and tends her only with the visitation and presence of grace and mercy to salvation, passing over the vast and dry Deserts, and craggy rocks, and sterilous mountains of wicked Castaways, which are the heritage of Satan, and confusion.  
I say further, the very flesh of Christ is in us, and we in it. And that, not only Propter identitatem naturee, because he hath a true human soul and body, as we have, but without sin: like as the head and the body, 
2 Cor. 5. 21.  and the vine and her branches have one kind of substance or nature: 
Heb. 2. 16. 17. & 4. 15.  nor yet only Propter conformitatem affectuum, 
Cyril. in Job. l. 10. c. 13.  for conformity of affections, or similitude of virtues, or for because he is in our hearts by love, and we in his, which may be among faithful lovers, and loving couples: but also, because we are his work and creation, his fruit and edifice. His very flesh doth sanctify us, his blood doth cleanse us: by the means and virtue whereof, being the flesh and blood of God, our souls are quickened, 
Act. 20. 28.  our hearts are purified, our sins are washed away, and we nourished, refreshed, strengthened, and preserved to life and glory.  
From this sacred flesh of his our very bodies do receive that life, which shall make them glorious at the latter day, and for the which they are now reputed parcels of his blessed body.  
These corruptible bodies of ours could never live the life, they shall live, but that they are here joined with his body, which is incorruptible, and that his is in ours, as a cause of immortality; a cause by removing, through the invaluable death and merit of his own flesh, that, which hindered the life of ours.  
And if a man may say the fire is in a man, when the heat and virtue of the fire is in him, as when he is hot, burnt, scorched, or scalded, well then may a man truly say that Christ is in a man, who partakes of his merit, virtue, and operations, and who hath his very spirit dwelling and abiding in him, who moulds him, turns him, fashions him, mortifies him, quickens him, and repairs him, scorching, drying, consuming, and burning up the petulant and luxurious lusts and humours of sin within him.  
Christ then, both as God and Man, is in us, within us, and is our Head, 
Col. 2. 10.  in whom we are complete.  
And as from the head is conveyed sense and motion into all the parts of the body. And as the same soul, which is in the head, is in all the members of the body, quickening, moving and directing them. Even so the holy Spirit of Christ is from Christ derived into all the members of his spiritual body: and from him, as God and Man, we receive our godly life and being, and all those perfections, wherein our godliness and happiness standeth.  
The Godhead indeed is the fountain of all grace and comforts: but the manhood is the conduit-pipe, by which they are from that fountain, or springhead, conveyed and brought unto us, even as blood is diffused by veins throughout the body from the liver, or as the sinews do minister sense and motion from the brain.  
But whereas, sinews, veins, and pipes of wood, lead or other matter, lack reason, judgement and will, the flesh of Christ is furnished with them in all perfections: so that indeed neither the Deity without the Humanity, nor the Humanity without the Deity, but both do work together for our good, and worke-out our life and glory.  
So then, we participate whole Christ, and the whole of Christ. We participate Christ, God and Man, agent and patient, living and dying, descending & ascending, abased and exalted.  
He, that hath the tree, hath the fruits: he, that hath the field, hath the corn: he, to whom the sheep belongs, is owner also of the fleece and fruit.  
We participate Christ partly by imputation, his obedience, holiness, and sufferings, being imputed to us, and judged to be ours, For the Surety being ours, his money is also ours, to pay our debts, having freely undertaken upon him so to do. This money is the justice of Christ imputed to us, wherewith we buy out our justification and liberty, which we have in Christ jesus. This (as Solomon speaks of money) doth answer all things. 
Eccles. 10. 19  By it we obtain access to God, pardon of our sins, redemption from our enemies, and everlasting salvation.  
And partly also we participate him by habitual and real infusion, as when grace is really wrought within us, and inhereth inwardly in us, true holiness being engraven upon our hearts by the finger of God, whiles we live on earth, and hereafter more fully, when both our bodies, and our souls, shall be made like unto his in perfect glory.  
And because Christ worketh by his Spirit, therefore he bestows his Spirit, even the holy Ghost, who is breathed from him, upon his whole body, and every particular member thereof. This Spirit is that odoriferous north-wind, and southwind, which blows upon the Garden of Christ jesus, which is the Church, 
Cant. 4. 16.  that the spices thereof may flow out. These wholesome and sweet winds do nip, and kill the naughty swelling humours of our spirits, and do also mollify, supple, refresh and comfort us. So that if any man would have these winds to blow upon him, let him abide in this Garden. If any man would enjoy this Spirit, let him abide in Christ's body. For as Irenaeus says well, 
Iren. lib. 4. cap. 18.  Where the Church is, there is the Spirit: and where the Spirit of God is, there is the Church, and every grace. 
joh. 14. 17.  And the spirit is truth.  
So then, a godly Christian is more than a man, and far better than a sinner.  
He is become a new Creature, a new man, 
2 Cor: 5: 17.  a Saint on earth, 
Coloss: 3: 10.  a tree transplanted out of an ill ground, 
Rom. 1. 17.  out of the world, 
1 Cor: 1: 2.  the devils territory, 
Gal. 1. 4.  and translated into the kingdom of Christ, 
Col: 1. 14.  a brand taken out of the fire, a Lamb plucked out of the Lion's mouth, a man taken out of Adam, and incorporated into Christ, 
1 Cor: 12. 13.  a man baptised, that is, regenerated and engrafted into that One Body, whereof Christ is Head, even the head of the whole Church, Militant & Triumphant, throughout the World. From whom the whole Body fitly joined together, 
Ephes: 4. 16.  and compacted by that, 
Col. 2. 19  which every joint supplieth, according to the effectual working in the measure, of every part, maketh increase of the Body, unto the edifying of itself in love.  
Every true Christian therefore is a live-man, a living limb of Christ's body, a man revived, 
Ephes: 2: 5.  reform, 
Col: 2. 11. 13.  and as it were transformed into Christ, 
Ephes: 4. 15.  and may say with Saint Paul, I am crucified with Christ: Nevertheless I live, yet not I, 
Gal. 2. 20.  but Christ liveth in me: and the life which I now live in the flesh, I live by the Faith of the Son of God, who loved me, and gave himself for me.  
Who now would not be a member of this Body, who hath so glorious an head, and is endued with such an excellent Spirit?  
Behold all the heads of the world, natural heads, political heads, economical heads, Ecclesiastical heads; what are they all? even dust, earth, and ashes. A learned head, is but learned earth: a wise head is but wise earth: a great head is but a great clot of earth: a noble head is but noble earth. Emperors and Kings, the great commanders and swayers of the world, they are but earth, imperial earth, royal earth. Earth and ashes will one day lay them even with their Subjects. The finest heads it'h world, what are they else, but handfuls of dust: make the best of them, They are but fine dust and ashes. For all flesh is grass: all flesh is not one manner of flesh. But there is one manner of flesh of men, another of beasts, another of birds, another of fishes. But the flesh of all men, as well as of all beasts, birds, and fishes, is but grass, very grass, less than grass: Yet behold how we admire the persons of men, of great men, rich men, Princes, Heads, who are but clay, but dust, but dreams, alive in the morning and dead at night.  
But Christ, our head, our royal head, is alive and gives life, lives, and will live for ever: Dust, Death, Devils, Men and Angels, Earth and Heaven, and all things are at his beck. If he say to the dead, Live: they shall live. If he say to Death itself, die, be not: death must die, it cannot longer be. What he will have done, shall be done, there is no resistance.  
Vouchsafe O Lord, to look upon me, as thou usest to look on those that are enamoured with thee, and do desire thee. My soul thirsteth after thee: Come unto me, bring me to thee, and let me find thee, and enjoy thee Lord jesus come quickly, and let me feel thy grace, and the joys of thy Spirit in me.  
But the contemplation of our thrice excellent and most blessed head hath made me tarry a little longer than I thought.  
I am come at last, though long first, to the last similitude, which I propounded for the illustration of our Union with Christ, which is of an House of Temple, wherein I promise to be plain and brief.  
The Catholic Church is the Temple, 
1 Tim: 3. 15.  or House of the living God. 
1 Cor: 3. 11.  Christ is the Foundation thereof. 
Eph: 2: 20.  He is the Principal and energetical foundation, and chiefe-corner-stone thereof.  
The holy Prophets and Apostles are ministerial foundations and Pillars thereof. 
Revel. 21.  For by their ministry and doctrine this house is builded, 
Eph: 2. 20.  and confirmed.  
Christ also is the chiefest Architect of this building. The Apostles and other Pastors of the Church, are his Ministers, 
1 Cor. 3. 9  with and by whom he worketh, 
Math: 28. 20.  and with whom he is present to aid and prosper them to the end of the world.  
They are in this House as Servants, and under-officers, 
1 Cor: 4. 1.  and stewards: but he is in it, 
Heb: 3. 6.  and over it as a Master, being the only begotten Son of God, 
Hebr. 1. 2.  and Heir of all things. He also is the light and beauty of it. 
Reu: 21: 23.   
This house of Christ groweth out of Christ, 
john 8. 12.  and is ruled by the Faith of Christ. The rule of the Faith is the holy Scripture: The Church is the ground and Pillar of the Truth, 
1 Cor: 3. 15. Chrysost.  and the truth is the ground and Pillar of the Church: yea therefore she is the ground of the truth, because the truth is the ground of her, and for because the spirit of Truth inhabits and directs her: 
john 14. 17.  which spirit, because he spoke in the holy men of God, 
2 Pet. 1. 22.  is therefore best able to give the sense of the Scripture, & accordingly doth teach the Church all truths therein contained, needful to salvation.  
This house is a spiritual house, a living Temple, 
1 Pet: 2. 5.  and Christ is the Life thereof, 
1 Cor: 6.  and his Spirit possesses and keeps it.  
All the stones of this Temple are living stones, 
I Pet: 2. 5.  growing out of the living and life-giving Rock, on which the Temple standeth. They are all made alive, and kept alive by the Spirit of Christ, who is resident always, 
1 Cor. 6. 9  & precedent in them.  
There are in these diversities of gifts and operations, but the same Spirit which worketh all in all. 
1 Cor: 12. 4. 6.  Who is seven, 
Revel. 1. 4.  yea seventy times seven-fold, not in person (for so he is but one) but in variety of gifts and gracious operations. 
Eph: 4. 4.   
Now as the foundation bears up all the house that is laid upon it: so Christ holds up and confirms the Church, being rooted and built in him, 
Col. 2. 7.  and established in the Faith. And this he doth, partly by his providence and circumspection, and partly by his merits and efficacy, through his Spirit.  
And as all the parts of an house are compact together, and joined to the foundation: so are all true believers, all devout and sincere Christians knit together in one, 
Colos: 2. 2. 7.  & joined unto Christ by Faith and Charity (as it were by lime, pins, nails, and sawder) through the holy Ghost, who heweth, frameth, and setteth every stone in order in Christ, In whom all the Building fitly framed together, 
Eph: 2: 20.  groweth unto an holy Temple to the Lord.  
This is a rare and singular house: for they that are hereof, are Stones, and Kings, 
1 Pet: 1: 5. 9  and Priests. 
Revel: 1: 6.  So then the Church is a living Temple, a spiritual House, and a Royal Priesthood: a kingdom of Priests, and a Priestly kingdom.  
And no marvel it is if Christians be stones, seeing Christ jesus, out of whom they are cut, and grow, be a Rock: or though they have a certain Kingdom and Priesthood, seeing they be members of him who is a King and Priest. 
Psal: 45.  They are Christians: 
1 john: 2:  it is enough; they are annoiuted with the oil of gladness, that they may be able to overcome the Deviil, the World▪ and the Flesh, as Kings that reign by Christ; and may also have grace like Priests to offer up spiritual sacrifices acceptable to God by Christ, with whose holy oil they are anointed.  
For as the precious ointment, that was powered upon Aaron's head, 
Psal: 133: 2.  ran down upon his beard, and went down on the border of his garments: So the holy oil, the most sweet and saving oil, which was powered upon our head Christ jesus, hath run down over all his body into all his members, and bedeawes them all, as the dew of Hermon, which falleth upon the mountains of Zion. And (which is no small favour) this precious and holy ointment tarrieth on us, 
1 Ioh: 2: 27.  and dwelleth in us, as St. john doth assure us.  
In a word, this Temple, this House hath a privilege above all the temples and houses in the world.  
For no wind can drive it down, no water can wash it down, no fire can burn it down, no canon can beat it down, no weight can weigh it down, no might can cast it down, no witchcraft can work it down, no underminer can undermine it down, no thunder or lightning can tear or fire it down: neither men nor Devils have power over it. For Christ upholds it against all assaults of enemies whatsoever. It is built by Christ upon himself who hath also said that the gates of hell, 
Matth: 16: 18.  shall not overcome it. Christ hath spoken this concerning no house, that is material and earthly, but only of this his own spiritual Temple: and being Truth itself, 
Ioh: 14: 6.  we may well believe him. 
1 Ioh: 5: 19  Whose house we are, 
Heb: 3: 6.  if we hold fast the confidence, and rejoicing of hope to the end, as the Apostle speaks unto the Hebrews.  
Thus have we seen our Conjunction with Christ, 
Ioh: 14: 20.  who is in us, and we in him.  
He is in us, as a cause in the effect: we are in him, as the effect is in the cause.  
He is in us, as a workman is in his work: we are in him, as a work is in the workman.  
We are in him, as Eve was in Adam: he is in us as Adam's rib and nature was in Eue.  
He is in us, as the Sun is in the air or house, to illuminate and warm it: we are in him, as the air or an house is in the Sun, which is lightened and warmed of it.  
He is in us as a kernel or seed, and the earth it grows in is in the plant: 
Similitudo non c●rrit quat vor pedibus.  we are in him, as the plant is in the kernel or seed of which it comes, and in the ground, in which it is set, and by which it is fed.  
He is in us, and we in him, as Adam is in his children, and his children in him: or as the fountain is in the river, and the river in it: or as a root is in the boughs, and they in the root.  
But who is able sufficiently to express these things? who can declare how he is fashioned in his mother's womb? or tell how his soul and body are knit together: 
Ephes: 5: 32.  This is a great mystery, saith Saint Paul; but I speak concerning Christ and the Church.  
I doubt not but that many a poor soul is the Spouse of Christ, and one of his true members, though he be not able to say much about his union and incorporation, 
1 Cor: 12: 13.  which is by the Spirit of Christ.  
And though a man said never so much hereof, and could speak of heaven, as if he had been there, yet all were but dreams, unless he be joined to Christ, and have his spirit really to possess and lead him.  
That which quickeneth us, is the spirit of Christ: 
1 Cor: 15: 22: 45  and his flesh that wherewith he quickeneth us.  
That which sanctified our nature in Christ, that which made it a sacrifice of reconciliation, 
Heb: 9: 14.  is the same, which quickeneth it, raised it from the grave, and exalted it to glory.  
And therefore if a man have not the Spirit, or Godhead of Christ, and be partaker of his flesh, he is but a dead man, a miserable man, a man unmortified, unsanctified, and without hope of glory. I am the living bread (saith Christ) which came down from heaven. 
Ioh: 5: 21: 53.  If any man eat of this bread, he shall live for ever: and the bread, that I will give, is my flesh, which I will give, for the life of the world. Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.  
But how can a man eat bread, if he have it not? How can we eat his flesh and drink his blood, unless we have it? The truth is, he that gives us this meat to eat, must also give us hands to take it, and mouths to taste and eat it, and a stomach to crave and hold it. We must needs therefore be united to Christ, and be truly possessed of him and of his grace, or else we cannot live by him.  
And because no man eats him, but by grace, and for that no grace is but by the holy Ghost, who divideth to every man severally, 
1 Cor: 12: 11.  as he will, and seeing by this eating of Christ he is not turned into us as bodily food, but we receive nurture and confirmation from him, and are transmuted into him, and grow up in him, and he in us, which neither can be wrought, but by the Holy Ghost, it is of absolute necessity that we be partakers of the holy Ghost, and have him dwelling in us.  
So than whatsoever men talk of the Spirit, all is nothing, they do but beat the air, and make a din, they are most miserable wretches, viler than the dust on their shoe-soles, unless they be endued with him.  
He it is which anointed the blessed soul of our Saviour jesus Christ, and which doth fashion, unite, animate, and actuate all that spring from him, in all the ages and places of the world, as if both he and they together were so many members or parts compacted into one body, being all possessed and endued with one and the self samesoule.  
This Conjunction is most sweet and comfortable, and indeed that, wherein our blessedness consisteth, whiles we live on earth, and gives us right unto the perfect blessedness of the life to come.  
We count it a great courtesy to be taken into some Corporation or Society amongst men in some Town, City, or College; and esteem it a great advancement, when a poor Maiden is married to a Prince, or to some mighty rich man: what favour then hath God shown us, how highly hath he graced us, how great is our happiness, seeing he hath given us unto his one eternal and only Son, to whom we are fast united, with whom we are clothed, whose spirit, grace and merits we do participate, and from whom nothing shall be able to disjoin and part us, no not the gates of hell?  
What shall we render unto the Lord for his love unto us? what praises shall we sing unto him? O Lord, what is man, that thou shouldst so regard him, or the son of man, that thou shouldst so advance him? Man is a worm, & the son of man is a worm, dust and ashes, sin, shame, and confusion. What are we all, even the best of us all, but vapours, shadows, dreams, glasses, and very vanity? yet as base, as we be, the great God of heaven hath looked down upon us, and not scorned us. O Lord, how shall we praise thee? where shall we begin, or how shall we make an end?  
The Angels, which transgressed, thou hast passed by, and wouldst not give thy Son unto them. Thou dost punish their pride against thee, and their envy at our felicity. They fell without a Tempter, and they perish without a Saviour. But man, poor man, distressed wretch, who being fallen by Satan's subtlety, had no strength left him to rise again, and with himself overthrew all his issue, thou hast out of pure pity relieved and raised up again, and a many also of his children, even as many, as thy grace made choice of.  
On him thou didst bestow thy Son, thy dear and only child. Thou hast espoused and knit us to him. His we are (who once were Satan's) he is our life, 
Col. 3. 4. 11.  our crown, our hope, our happiness.  
In him we have all things, and he is all things in and to us.  
We poor wretches are sick and wounded: but he is our physic and Physician; in him we find perfect health and soundness.  
We are weak and feeble, but he is our fortitude and strength.  
We are naked, having nothing on us, but rotten rags, and stinking patches: but he is raiment for us, and doth array us, and preserve us from cold and nakedness.  
We are hungry and thirsty, empty and hollow, yea even famished for lack of meat: but he is meat and drink, Pabulum & Pastor, our food, and feeder, our nurture, and our nurse, 
1 Cor. 6.  Esca mentis, non ventris, meat indeed for the soul, not for the belly. Meats are for the belly, and the belly for meats, and God will destroy both it and them: but this food is for the soul, and the soul for it, and the soul shall be saued by it, if it do receive it, and shall not be destroyed. All refections are in him: if we have him, we can lack no meat to strengthen us, no drink to cool us, no wine to cheer us, no dainties to content us, no waters to revive and comfort us.  
All the aqua vitae, aqua caelestis, aurum potabile, all the waters, wines, & drinks in the world, cannot quicken a dead man, or preserve a living man, that he see not death; much less than are they able to revive a dead soul, and to save soul and body from hell fire, and raise a dead body from his dust.  
But our Lord jesus Christ, in whom we are, and he in us, 
Joh. 14. & 17.  whose flesh we eat, 
joh. 6. 50. 54.  whose blood we drink, he, he is able, fully able to do all this for us.  
He is the Fountain of the gardens, 
Cant. 4. 15.  the well of living waters, 
Eph. 4.  the Leader of captivity captive, 
1 Cor. 15.  the death of death, 
Col. 3.  the destruction of the grave, 
Eph. 5.  and the Author of life, grace and immortality to all his body.  
When we were cast forth in our nakedness and blood, 
Ezek 16.  and lay as forlorn and dead, he, I say, he came to us, took pity upon us, and clothed us, and said unto us live, 
Col. 2. 13.  and we are become alive.  
He hath crucified our sins, washed our souls, 
Reu: 1.  reconciled us to God, 
1 Cor: 5.  quieted our minds, 
Rom. 5.  saved us from hell, given us his Spirit, the Spirit of life and comfort, of grace and holiness: and when the fullness of time is come, 
joh. 5.  he will raise up our dead bodies, 
1 Cor. 15.  and make us triumph over death, and hell, and sin, and all our infernal enemies, in eternal and ever-blessed glory with him; his holy Name be praised for ever, and for ever, Amen.  
The Time, wherein we are first joined unto Christ actually, the time, I say, in which he is first actually in us so, as hath been said, and we actually in him, is at our effectual calling and turning unto God, then when we are first actually incorporated by the Spirit into his body.  
As concerning Gods eternal counsel, and foreknowledge, and purpose of adoption, and incorporation, we were in Christ, and Christ in us, before the foundations of the world were laid: but we are not actually knit unto him, he is not actually given to us, and we to him, until we be actually regenerated, or called: Even as Eve was not actually united to Adam, till God made her, and gave her to him, and he received her. And our being in Christ by eternal foreknowledge saves us not without our actual calling, and adoption, and our real incorporation in time into his body, which is perfect in him, the head, whence all the body by joints and bands having nourishment ministered, and knit together, 
Col. 2. 10. 19  increaseth with the increase of God. The time when our Union and Contract with Christ shall be solemnly celebrated, is at the latter day, then when our dead bodies are restored alive and glorious unto us, and when all our enemies shall be actually trodden under our feet, and for ever. Against which day he prepare and fit us for himself, who hath prepared it for himself, and us. Come o Lord, Lord jesus come quickly, & take us to thee.  
The man, that is united unto Christ and is partaker of him and of his benefits, that man (I say) may discern this his blessed union with Christ, and Christ's abode within him by these notes ensuing.  
Our blessed Lord and Saviour saith, if a man love me, 
joh. 14. 23.  he will keep my words, and my father will love him: and we will come unto him, and make our abode with him. He therefore, that loveth Christ, and keepeth his word, hath Christ in him, and is in Christ.  
Again, behold, I stand at the door, and knock: 
Reu: 3. 20.  if any man hear my voice and open the door, I will come into him, and sup with him, and he with me. He therefore that hears Christ speaking to him in the ministry of the word and good motions of the Spirit, and opens the door of his heart, 
Psal. 24.  that this glorious King may come into him (for he will not break in like a Thief or Murderer by violence, against a man's will) he hath Christ in him, and he is himself in Christ. For Christ is in no man, as a Saviour, but in him, who as a man saved is in Christ, And he is a Saviour to none, but such, as entertain him for their Lord, and will be ruled by him, as obedient and loving Subjects.  
Further, 
joh. 6. 47.  He, that believeth in me, hath everlasting life. Therefore by true faith in Christ a man believing may see his union and fellowship with Christ. For no man hath eternal life, but he, that is in Christ, and hath Christ. For Christ is the life, even eternal life: life, even everlasting is in him, and floweth from him. 
Rom. 8. 1.  Yea Christ expressly saith, He that eateth my flesh, 
1 joh. 5. 12.  and drinketh my blood, 
joh. 14. 6.  dwelleth in me and I in him. But, qui credit, 
1 joh. 5. 11. 20  edit, he eateth, that believeth. Why preparest thou thy teeth, 
joh. 6. 56.  and thy belly, saith Saint Austin, Believe, and thou hast eaten, Crede, & manducasti, He eateth him, which believeth in him. Noli parare fauces, sed cor: make not ready thy chaps for the matter, but thine heart.  
For a good soul is a good stomach: a good mind is mouth enough: it is no matter though the teeth be rotten, and the gums be nought, if the faith be sound: or though the mouth be shut, if the heart be open.  
Moreover, he that dwelleth in God, & God in him, dwelleth in Christ, and Christ in him. 
joh. 14. 10. 11.  For Christ is in God, and God in him. 
joh. 17. 23.  I in them, and thou in me, that they may be made perfect in one. Now we may know that God dwells in us, and we in God, by obedience to his precepts, by mutual love one towards another, and by his holy spirit.  
1 By obedience: For, who so keepeth his word, 
1 Ioh: 2. 5.  in him verily is the love of God perfected: hereby know we that we are in him. He that keepeth his commandments, 
1 joh. 3. 24.  dwelleth in him, and he in him.  
2 By mutual love: if we love one another, God dwelleth in us, and his love is perfect in us. God is love, and he, that dwelleth in love, dwelleth in God, and God in him.  
3 By his holy Spirit: Hereby we know that he abideth in us, 
1 Joh. 3. 24.  by the Spirit, which he hath given us. 
1 joh. 4. 13.  And again, Hereby know we that we dwell in him, and he in us, because he hath given us his spirit.  
True it is that there is no condemnation to them, that are in Christ jesus. But who are they? Even they, that walk not after the flesh, 
Rom. 8. 1.  but after the spirit.  
Certain it is, if any man have Christ, the same hath the spirit of Christ. For if any man have not the spirit of Christ, 
Rom. 8. 9  the same is none of his. And the spirit is known by his works, as a strong wind by his effects, as a tree by her fruits, or the soul by her actions in the body. 
Luke 6. 44.  But the fruit of the spirit is love, 
Gal 5. 22.  joy, peace, longanimity, gentleness, goodness, fidelity, meekness, temperance. And as the body is dead without the spirit, 
jam 1. 26.  so is the soul without the spirit of Christ, & a man's faith & godliness without good works, which doth manifest it, as the light doth the sun, or as the heat doth the truth of fire.  
Many men abuse themselves with their own fancies, thinking they have the spirit of Christ in them, whereas in truth they live in the flesh, follow the flesh, dance after the devils pipe, run when the world whoops, living in ignorance, and pride, in presumption & security of the flesh, delighting in one known evil or other, and will not be separated from it: but cleave unto it (let john Baptist say what he will) as Herod to Herodias his brother's wife. But the truth is, the spirit of God dwells in none, but those that are not in the flesh but in the Spirit: in none, 
Rom. 8. 9  but those that are led by the spirit, and not by the flesh. And they that are Christ's, have crucified the flesh with the lusts thereof. 
Gal: 5. 24.   
It is no such difficulty for a man to distinguish his friend from his foe, for a Woman to know her own husband from a stranger, or for a man to know his own head from another man's. Neither is it indeed so hard a matter for a true Christian to know Christ to be his and himself to be Christ's.  
Indeed Epicures, Atheists, Mammonists, malicious Idiots, Hypocrites, and Christians only in name, find it not only difficult, but impossible: or else, like melancholy fools and frantic men, they feed & fill themselves with foolish fantasies.  
For he that would know himself to be in Christ, must needs first be in Christ: as she that would know herself to be such a man's wife, must first be his wife: or as a man must have wealth or health before he know he hath it, and must be alive before he knows he is alive, and can tell another that he is alive.  
In vain do they say, that they are in Christ, which do not the works of Christ, and have not his holy Spirit, but a spirit of uncleanness in them. And in vain do they imagine or tell folks, that they have the spirit of Christ, when they adhere unto Antichrist, or while they follow and fulfil the lusts of the flesh, as adultery, fornication, uncleanness, lasciviousness, idolatry, 
Gal: 5. 19 21.  witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revel, and such like, which whosoever doth, 
1 Cor: 6. 10.  shall not inherit the kingdom of God, and therefore plainly declare that they are not in Christ, and Christ in them.  
The course that men should take to become partakers of Christ and his benefits, is this. First duly to consider, and bitterly to lament their wretchedness out of Christ, and to hunger and thirst eagerly after him.  
For unless we see and feel our miserable and fearful estate without him, we shall make no reckoning of him.  
Unless we know and acknowledge our indigence of him, and that he is abundantly able to supply our wants, we shall not esteem and desire him.  
What should he do with a friend or surety, that sees no need of him? Or what should she do with a husband, that knows not what a husband means? Or what should they do with money, that knows not what to do with it? or with clothes that know not how to put them on, or what they should do with them: like the wild Virginians that count them cumbersome unto them, choosing to go naked?  
A full stomach loathes an honnycombe, contemns all sorts of delicates: but true hunger makes a man desire and seek for meat. The sense of sickness and nakedness makes a man desire health and clothing. The feeling of poverty and lack, moves a man to seek riches and supply. The pinching of could weather makes a man run to the fire, and leave the open air. The smart of pains causeth a man to seek ease. The miseries of wars make men seek peace and pursue it.  
Oh that we could see our unrighteousness, that we might affect the righteousness of Christ. Oh that we could feel our heavy sins, our sins that oppress our souls, and have swallowed us up, that Christ might deliver us from them, and give us ease. Oh that we could fear, that we might come to hope, and sorrow, that we might rejoice in Christ. They that would have much joy, must first have much sorrow: there is no way to sound joys, but by bitter sorrow: and a little sorrow will sustain but a little joy: Of short sorrow arises but short joy: of counterfeit sorrows, but counterfeit joys.  
He that would hope, must fear: the true way to hope, is by true fear, and they that would hope much, must fear much: they that would build high, must dig low; the tallest trees have the deepest roots: a little fear will support but a little hope: a little distrust but a little confidence.  
Oh that we could, and at last would distrust ourselves, that we might repose all trust in Christ. 
1 Pet. 2.  He that believeth in him shall not be ashamed.  
Oh that we could sorrow, lament and howl for our vileness, and weep bitterly for our sins with Peter, and even wash our saviours feet with our tears, as that poor penitent woman did. Oh that the fountains of sorrow were broken up within us, that whole floods of tears might gush out from us: then all our sorrows should be turned into joys, our mourning into merriment, and our tears into songs.  
O that we could go down into the deeps, the deepest deeps, and cry out (as jonah did) out of the belly of hell. 
jonas 2. 2.  Then our fears would be changed inhope, and our sighs would end in solace. Oh that our souls did faint within us, and that we were even brought unto true despair of our own strength and valour, that we might only trust in Christ, and seek to him for succour. For all other helps are but as a sliding foot, a rotten tooth, and a silly reed. And they that wait upon lying vanities, forsake their own mercy.  
Behold we the spirit of S. Paul, 
Ion: 2: 8.  who was able to say for himself as much as another; yet seeing his own necessities and the perfections of Christ, he was content to cast off himself, to put on Christ: to cast down himself, to build up himself in Christ: to vilify himself to be made glorious in Christ: to become nothing in himself, to be something (even that whole thing which he is) in Christ: and even to lose himself in himself, that he might find himself safe in Christ.  
What things (saith he) were gain to me, 
Phil: 3: 7.  those I counted loss for Christ. Yea doubtless and I count all things but loss for the excellency of the knowledge of Christ my Lord. For whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness which is of the Law: but that, which is through the faith of Christ, the righteousness which is of God by faith: that I may know him, and the power of his Resurrection, and the fellowship of his sufferings, being made conformable unto his death: if by any means I might attain unto the resurrection of the dead.  
Secondly, to gain Christ jesus and his graces, and gracious blessings, we ought to apply ourselves to the Ministry of the Word and Sacraments. For these are the golden pipes, through which the oil of the spirit is conveyed and brought unto us, and by which we become enriched with the merits and virtues of our Saviour.  
For as concerning the Word: 
Iam: 1: 8.  it is the word of truth, by which we are begotten in Christ to God by the Spirit, who worketh by it. 
Heb: 6: 5.  It is the good word of God: a word, that converteth the soul and giveth wisdom to the simple. 
Psal: 19: 7.   
It is the word of grace, the word of life, 
Phil: 2: 15. 1 Tim: 4: 6. Tit: 2: 8. Ephes: 6: 15: & 1: 13. Iam: 1: 21:  the word of faith, an wholesome word, the word of peace, the word of salvation, able to save the soul, in which it is engrafted.  
It is a word that shows us our poorness, nakedness, blindness, and wretchedness, and is withal that happy organ of grace and glory, in the which God shows us his Son, in whom we may have remedy, and holds him out unto us, willing us to take him of him: and by receiving of which word we may come to enjoy that substantial and thrice-blessed Word, who is our life and glory.  
And as touching the Sacraments: they are not only memorial, signs and testimonies, but effectual means and instruments (not natural, but moral: not human, but divine) by the which God, when we take the Sacraments, delivereth unto us Christ jesus and his merits, and that grace that is needful to salvation.  
By these we are put into possession of Christ, of his spirit and grace, both imputative and inhesive.  
In these our Lord jesus Christ, God and Man, comes unto our souls, and applies himself unto us, and worketh in us, as he pleaseth.  
Yet to speak properly, by Baptism we receive but the beginning of those graces, the increase and confirmation whereof we receive afterwards by the often receiving of the Lords Supper.  
We receive Christ jesus in Baptism once, as the Author and first Beginner: in the Communion often, as being by continual degrees the Finisher and Perfecter of our life.  
When we receive this Sacrament, the spirit is sent a new into us: not as if he moved place (for he is every where whole all the world over) but because he is now to begin some new grace, or to confirm and augment some formerly begun, or to raise up some languishing, or to give some joy, some comfort, where either none was, or was scarcely felt, or is decayed.  
So then that healing and saving grace, which Christ originally is, or hath, as the fountain of life and grace, for the good of the whole Church, he doth severally by Sacraments divide and derive into every particular member thereof Neither doth he ordinarily bestow the grace of Sacraments on any, but by Sacraments.  
But yet this grace, which we receive by the Sacraments organically, we receive not from them energetically, but from him: as they that looked upon the brazen serpent, 
Wisd: 16: 7.  were not healed by that they saw, but by the Lord, their Saviour.  
But yet it is very just, and more than probable, that they which contemn or neglect the Sacraments, should be without the grace of the Sacraments.  
Christ is the kernel of the word and Sacraments: they, that would eat the kernel, must crack the shell. These are the vestments in which he comes unto us.  
They are worthy to go without him, that will not use the means to get and keep him.  
Without doubt it is either ignorance, or worldliness, or wantonness, and presumption, or something that is nought, that makes men contemn and pass by these holy ordinances of Christ.  
I assure myself their stomachs are full, their hearts a sleep, and their mouths out of taste (something doubtless is amiss) that they have so small desire to them, and feel so little sweetness in them.  
Something doth bewitch them, that they can neither see nor feel their own wants, nor that superabundance of supply, that is offered to them in Christ, who stretcheth forth himself, and exhibits his spirit, and all his merits in these holy mysteries.  
Questionless these men lack faith, in stead whereof their heads are filled full of fancies. For had they faith, they would fly to the Communion, and press on themselves, as she in the Gospel, 
Matth: 9  in her issue, whose faith made her come to Christ, and go behind him, though but to touch the outer garment of Christ. And what followed? virtue went forth of Christ, she was instantly cured. Christ jesus is offered unto us in the Sacrament. Now if we would come to it, as she did to his garment, we should find grace. But how came she? her body was consumed, her blood was spent, her purse was emptied: and all this she felt, and was well affected with. Further, she saw all her helps failed her. She doth despair of the skill of all Physicians. And for herself, she saw there was no hope of help in nature, which daily decayed in her: she saw she could not long hold out in this estate. What does she then? kill herself, or run out to wizards? Oh no: but she bethinks herself of Christ, whose miracles she either had seen or heard of. To him she trudges, and touched the hem of his garment. For she said in herself, If I may touch but his garment only, I shall be whole. And she was made whole at that same instant. 
Matth: 9: 22.  In like manner the Scripture reports of the men of Gennazaret, 
Mattth: 14: 35. 36.  that when once they knew Christ, they sent all the sick people about them to him, and besought him that they might touch the hem of his garment only. And as many as touched it, were made whole.  
See, these people knew by sense the misery of sickness and diseases, as we say the ox knows not the loss of his horn, till he hath lost it: they also knew Christ and believed his power, and they were well persuaded of his gentle nature: neither were they so simple as to think his garment able of itself to heal them: but they knew that the virtue came from him: but yet they desired only to touch his garment, because they knew it was a testimony or sign sufficient of their confidence in him.  
Questionless Christ is the only Physician of the soul, the only fountain of life and grace. And in the Sacrament he tenders himself unto us, as he is both God and man.. He is the same that ever he was, as potent, as gracious, as easy to be entreated. And we for our parts are full of defects. F●ther therefore that men neglect the Sacrament, or make light regard thereof, it it because they are ignorant of Christ, and believe not in him, but either deny his might or else his mercy, or both: or else it is because they are insensate and ignorant beasts, without knowledge and feeling of their own miserable wants and beggarly baseness: or they do not understand & believe what the Sacrament is, and what may be obtained by touching, tasting and receiving it, in a faithful, penitent, and humble manner.  
But if we came preparedly to the Sacrament, with good belief, and unfeigned desire of grace, touched with a thorough feeling of our wants, we should certainly obtain his Spirit, and receive grace by the taking and tasting of the Sacrament, which grace proceedeth originally from his Godhead, which dwelleth personally in his flesh, which is there with his whole person and all his merits exhibited to the faithful and humbled soul.  
Faith than we see is a gift of great importance: for by faith we come to Christ: 
john 1. 12.  by faith we love Christ: by faith we receive christ: by faith we rest in Christ: 
Rome 3.  by faith we are justified by the blood of Christ: 
Gal: 2.  by faith our hearts are purified: 
Gal: 3.  by faith we live: by faith we walk: 
Eph: 6.  by faith Christ dwelleth in our hearts: 
1 Pet: 5.  by faith we become the Sons of God: 
1 john 5.  by faith we resist the Devil: by faith we overcome the world: by faith we are saved. What shall I say more? 
Heb: 11.  Without faith it is impossible to please God: 
Heb: 4.  without faith the word will be unprofitable in us, & the Sacraments likewise: without faith a man cannot enjoy Christ: for none shall have him, but such as do receive him, and none receive him, but such as put their confidence in him, and rest contented in his love And in a word In Christ jesus neither circumcision availeth any thing, 
Galat. 5. 6.  nor uncircumcision: but faith, which worketh by love.  
A man lacks nothing, that hath himself: but he hath himself that hath Christ, and he hath Christ that believeth in Christ, in the power of Christ, in the grace of Christ, in the word of Christ, & rests himself in his doctrine, regency and salvation. He that hath faith hath all things; but he that is without faith, hath nothing, but in the midst of all things round about him, is nothing. All the riches, treasures, honours, and learning in the world come short of the work, the worth and efficacy of true Christian Faith.  
This is enough to make it esteemed, because by it he dwelleth in our hearts, who hath riches for us if we be poor; 
Eph: 3. 17.  sight for us, if we be blind; hearing for us, if we be deaf; apparel for us, if we be naked; bread for us; if we be hungry; drink for us, if we be thirsty; strength for us, if we be weak; health for us if we be sick; freedom for us, if we be in bonds; and sufficient means of satisfaction if we be in debt, and will come by faith, and seek unto him for his grace.  
O Lord increase in me faith, and help mine unbelief. O Lord open my blind eyes, that I may see my wretchedness, and behold thy glory. Touch me with a lively sense thereof, that I may fly to thee for succour.  
Come down to me, and make me to go up to thee.  
Seek me up, that I may seek thee, and seeking thee may find thee.  
Let me find no rest in myself, till I do find rest in thee.  
Unite me fast unto thee, that I may enjoy thee, and in enjoying thee, enjoy myself.  
Hold me, that nothing may withhold thee from me.  
Withhold me, that nothing may entice or draw me from thee.  
Give me thyself, O Lord, yea give me thyself, that I may give myself unto thee.  
Pardon my sins, O Lord, O Lord pardon all my sins, and purge me with thy holy spirit.  
Guide me, that I may follow thee, and follow me that I may not go away from thee.  
Thou art the way, give me grace to walk in thee.  
Thou art the Truth; learn me to know thee, and persuade me to love thee.  
Thou, thou art the Life, make me to come to thee, and to continue steadfast in thee.  
Thou art the only Saviour, save me, O Lord, I beseech thee for thy mercy sake, and vouchsafe to deliver me from the hands of all mine enemies: so shall I praise thy name, for ever and for ever, Amen.  
Trin-Vni Deo Gloria in secula seculorum, Amen, Amen, Amen.  
FINIS.