Diuells haue a tyrannizing power when God permits But besides this vnion of vniuersall Dependance there is also another kind of Coniunction whereby not onely all Christians but all other men also yea and all the creatures in the world are vnited or ioyned vnto Christ as God For the Deity by reason of the immensitie and subtilty thereof is most fully and most inwardly totally present in and to and throughout all creatures corporall and spirituall comprehending all things but comprehended of nothing piercing all things but pierced of nothing and is farre more thoroughly present and more fully then either light or heate is in the aire or then the soule is in the body So that if that should bee which yet cannot be that is to say if the creature did not depend on Christ yet by reason of the all-piercing subtilnesse and vnmeasureablenesse of his Godhead he should penetrate and fill all things it selfe being fill'd of nothing and be most inwardly and thoroughly present vnto them and so be in some sort conioyned with them But this Coniunction is common that of true dealing Christians and Christ Iesus is speciall and proper to them This Coniunction 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 thorough penetration his very Deity inclosing touching and piercing all things But there hee is present by the presence of supernaturall grace yea and his very flesh is not away or wanting but present as I will declare hereafter The Coniunction which is by penetration and omni-presence makes no man happy as the other doth with the which whosoeuer is vnited vnto Christ he is certainely in the state of grace and liues in sure hope of the state of glory And whereas the vnion of Christ and a Christian is indeed a true and certaine vnion and may properly bee so called this Coniunction by penetration and presence doth not properly conteine any vnion but onely vbiquity indistancy and an insensible but thorough repletion of all things There are not two Christs but one and this one Christ hath two distinct natures in him one Diuine the other Humane and both these names are vnited together in one and the same person by a personall vnion But we are not so vnited to Christ as our nature is to the nature of God in Christ I call Christs humane nature ours because it is indeed ours not in number the same with any mans but in kinde the same with all mens indued with a true humane soule and body not being created a new of nothing or from another peece of clay but made of a woman who came from the loynes of Adam For by the vertue of this vnion which is Hypostaticall God is man man is God But if Christians were vnited personally to Christ then the very name of Christ and God should be giuen to them which were absurd to think And which were very grosse and horrible then also God might bee as truely and as orthodoxally said to sinne when a Christian man sinned as it is said that God died was crucified and rose againe because the man who is true God in one person our Lord Iesus Christ was crucified died rose againe Though it be true that Iesus the Sonne of the blessed Virgin Mary be the true and eternall Son of the eternall and true God yet it were false and impious to say that the Church is the eternall and true naturall Daughter of God or that euery true belieuer were Gods naturall Son or God which yet were so if wee were personally vnited 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 formed and is in forming in many a Ladies heart but yet hee was onely formed in that Ladies wombe as a childe Her childe onely is the naturall Sonne of God he onely is the Word the substantiall the consubstantiall and coeternall Word But if we were personally vnited to the Word or to the God head or to both Godhead Manhead in the Word then might we be called the Word of God and God yea and the Virgin Mary might bee said to be our mother as well as the mother of God yes and wee could not but be full of merits power and vertue euen as Christ But what pious eare can indure to heare such blasphemies Moreouer though it be most true which our Sauiour saith I am in my Father and you in mee and I in you yet wee must not thinke that wee are hypostatically vnited vnto Christ nor that we are so in Christ as Christ is in his Father This speech therefore of Christ must bee taken with a graine of falt For Christ is in his father as being of one and the selfe-same substance and nature with his Father being indeede the brightnesse of his glory and the very character of his Person and his true naturall Sonne and substantiall image but he is in vs as an helper ayder and susteiner by whom we haue our spirituall being life breath sense and motion and who beares vs vp and feeds vs as the roote doth the body and branches of a tree Furthermore there is a certaine vnion of the workeman and his toole of the hand and the instrument in it And thus by way of similitude Christ and all faithfull 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 yong ones may be said to be conioyned And as in an instrument of musique tho one winde giue a generall sound yet by the diuersity and disequality of the pipes and organes all which the wind filleth the tones are varied so though one Christ be in all true Christians one spirit be inspired as a celestiall and liuing winde into them all yet they differ in their tunes actions motions and iubilations according to their owne personall and particular capacities and as the Spirit who workes not as a naturall but as a voluntary agent doth impart and diffuse his grace But whereas a sword lute trumpet and other instruments of Art are voide of life Christians are liuing and breathing Organs intellectuall spirituall and voluntary instruments for Christ to worke with and are liker a mans hand or other liue-member of his body then a sword of steele or other senselesse and dead instrument voide of reason sense life and will able to do no more then it is made to do by plaine force And whereas the workeman doth not nor cannot alwaies make or mend his toole Christ doth alwaies both make and mend his tooles For wee are his workemanship Hee hath made vs and not we our selues He that makes himselfe is alwaies marr'd in the making And he that teaches himselfe hath a foole for his master And whereas a workeman and his tooles
faile him Nature springs from Adam as Gods liuing instrument And sin also comes from Adam and from sinne death Euen so also grace is from Christ iustice and holinesse imputatiue and inhesiue true life and liberty victory ouer death at last victory ouer the world in this life and all future felicity proceede from Christ as from their Authour or Spring-head from whence they flow There is much liberty in the world there is a peace of worldlings many honours and outward fauours giuen them by GOD but not through Christ Many men haue had victories from God as Nebuchadnezzar Caesar Pompey Tamerlane the great Turkes and many moe vnbeleeuers but not through Iesus Christ But spirituall peace liberty life health ioy victory and saluation no man hath but by Iesus Christ or Lord. So then if we were not of Adam and had not Adams nature in vs and sinne which doth defile it we should neither be men nor sinnefull men and so not men subiect vnto death Euen so if we were not members of Christ sprung from him as our head and had him not in vs and with vs we could not bee Christian men we could not bee spirituall and holy we could not bee vnder grace but vnder the Law we could not bee free but bond-men wee could not be iustified we could not be saued A man therefore that would haue life light grace and glory and so become a true blessed man must needes haue Christ his head hee must needes be his member he must needs be coupled with him and issue from him as well as sinners to make them men and sinners haue their father Adams nature in them and that which doth infect and poyson it Now Christ is the head of the Church as hee is both God and Man Euen so wee who are his members are vnited to him as hee is both God and Man Christ God and Man dwelleth in vs and we dwell in Christ who is God and man We are partakers of both his natures diuine and humane Christ is in vs as touching both and wee are in him as touching both hee in vs and wee in him and both fast knit together But this must be wisely vnderstood and for the cleering heereof I will speake a little yet more fully and punctually by the helpe of Christ who is abundantly able beyond all to vnfolde and define what this vnion is and to answer all the questions that may bee put about it First it is readily granted that the diuine nature of Christ filleth heauen earth and is essentially all the world ouer present whole in all places and at all times Secondly that very Man Iesus Christ the Virgins Sonne hath the diuine nature by hypostaticall vnion so that in the person of the eternall Sonne of God which is not double but single the two natures diuine and humane are vnited fast together and for euer the humane beeing receiued into God hauing neuer had any personall subsistence out of the person of the Sonne of God A certaine similitude thereof is in the Misselto which as Pliny writeth growes not but in a Plant of another kinde Indeed wheras the Misselto may be pluckt by force or stubbed vp out of the plant it grows in the humane nature of Christ cannot be seuered from the Word Thirdly the Coniunction of the flesh with the Deity is extended as far as the Deity it selfe For the Deity is no where seuered from the Man-head but yet the actuall Position of the flesh is restrained and tied to a certaine place Doubt not sith Saint Austin but that the man Christ Iesus is now in that very place from whence hee shall come in the same for me and substance of flesh which he carried thither and from which he hath not taken nature but giuen thereunto immortality According to this forme hee spreddeth not out himselfe into all places For it behooueth vs to take great heede lest while wee goe about to maintaine the glorious Deity of him which is man wee leaue not the true bodily substance of man So then tho the flesh bee actually seated there or there not euery where yet it is euery where ioyned to the Godhead which filleth the whole world and no place no not hell it selfe doth hinder that Coniunction But though wee cannot say that the Man-head of Christ is euery where present yet we may truely say that the man Christ is euery where present because that person is euery where present from whose God-head the Man-head is no where separated or because this man is very God and so by his Deity he is omni-present tho in his humanity hee bee but in one particular space or place at once So by reason of the hypostaticall vnion wee may say the man Iesus is eternall is omnipotent is God is Mediatour betweene God and Man But wee cannot so speake of his mans nature Fourthly the flesh or humane nature of Christ or Christ as he is a true man consisting of soule and body now knit together may bee rightly sayd to hee euery where present as touching co-operation with the God-head and that in all things For the diuine nature of Christ which before his incarnation wrought all things without the man-head doth now worke nothing wherein the man-head which he hath assumed is either absent from it or idle He which came downe from heauen and descended into hell is ascended into heauen that sitting at the right hand of God inuested with all maiesty might power honour and glory hee might from thence gouerne and dispose all things and fill his Church with the gracious and blessed fruites of his sauing presence His humane nature before his glorious Ascension and Session was not without the possession of this power but the full vse and exercise thereof was suspended till his humiliation which had before vailed Maiesty was ended and laide aside For the Session at the right hand of his Father is the actuall exercise of that power and regency wherein his Man-head was ioyned and matched with his Godhead This regencie and dominion hee now exerciseth both as God and man as God by essentiall presence with all things as Man by cooperation with his Godhead which is essentially all the world ouer I say then that the Manhead of Christ cooperates with his Godhead to which it is personally ioyned For the humane will of Christ assenteth to althings which his diuine will affecteth and willeth what the diuine dislikes And from his humane vnderstanding nothing which his Deity worketh is concealed so that by knowledge and assent the soule of Christ is present with all things which his Deiry worketh And as concerning his very bodie of flesh seeing it is the Body of God and personally vnited to the Godhead of the Sonne of God by whom it was also made a propitiatorie Sacrifice for the sinnes of the whole world it therefore receiueth a Presence of force and efficacie by reason of the said
Christ which is his word and true following of him which consists in obedience subiection and conformity to him and finally true Christian charitie are true markes and characters and infallible arguments by which a man indued with them may demonstrate proue himselfe to be a sincere Christian or true disciple and sheepe of Christ lesus who is that good Shepheard euen the Shepheard and Byshop of our souls the great and chiefe Shepheard who gaue his life for his sheepe that they might not die but haue euerlasting life throughhim This true Christian and Christ Iesus God and Man are vnited and coupled together by God so as that they are now no more two but one yet not one flesh but one Spirit or spirituall bodie Before a man bee ioyned to Christ that is before a mans effectuall vocation a man and Christ are at oddes are two are diuided are enemies Te were at that time saith Saint Paul that is in your daies of ignorance and paganisme without Christ and were aliens from the Common-wealth of Israel and were strangers from the couenants of promise and had no hope and were without God in the world But after they bee conioyned and knit together after they haue giuen themselues each to other and haue 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 thinke that he is a true Christian and adorned with true Christian faith and charity before hee be vnited vnto Christ But then when he is first truely coupled vnto Christ euen then and not before he is indued with those Christian vertues and is become indeede a Christian For there must be an vnion with Christ before there bee communion or fellowship Wee are knit to Christ before wee draw any vertue from him Before I say not in time but in nature So that faith hope charitie obedience are not vertues had before this vnion is made but then when it is made and after wards They go not before the vnion but they are giuen at the making of the vnion and shew him that is vnited Then when Christ is pleased to come vnto a man and to vnite himselfe actually to him euen then and not before hee breathes into him the breath of life to wit his holy Spirit who creates in him faith and loue and moues him to giue himselfe vnto Christ and workes in him a certaine spirituall hunger and thirst after him and learnes him to feede vpon him as a childe on 's Nurse or as a hungrie man on the meat that 's set before him But more of this hereafter This Coniunction is not imaginary and deceitfull but reall and true The glory which thou gauest me saith Christ I haue giuen them that they may be one euen as we are one I in them and thou in mee that they may be made perfect in one And I haue declared vnto them thy name and will declare it that the loue wherewith thou hast loued mee may be in them and I in them And againe At that day shall ye know that I am in my Father and you in me and I in you And yet more If any man loue me my Father will loue him and we will come vnto him and will dwell with him There are some that dreame they eat and drinke yet indeede they neither eate nor drinke but awaking they rise vp hungrie and a thirst Some haue imagined in their dreames they haue beene married and yet in truth were not These marriages are but dreames and phansies but the vnion of Christ and his members is true certaine and demonstrable Indeede as some phrantique men haue thought many things theirs which were not so Hypocrites who are like the flower Granadelle which is very faire to the eye but hath no smell as Ioseph Acosta writeth and other wicked and false hearted Christians who are like the wilde Tunalls in the westerne Indies the which doe cary no fruite or else that which is very pricking and vnprofitable may through a certaine phrensie of spirit imagine and perswade themselues that they are true Christians wedded and vnited vnto Christ and possessed of his grace being in trueth cleane voide of Christ and wedded to their owne Idolls which they dote on and embrace for Christ as Ixion did the cloud for Iuno There is a true Vnion or Coniunction of loue among true friends as betweene Dauid and Ionathan For Amicus est alter ego a man and his friend are both as one either one or none If diuided then no friends But this is the vnion of amity the coniunction of consent Such a like coniunction is vnderstood where it is said the multitude of them that belieued were of one heart and of one soule And behold the communion issuing of this vnion behold the goodly fruit of this their godly coniunction by their Christian charitie an effect indeed of their vnion with Christ himselfe Neither said any of them that ought of the things which he possessed was his owne but they had all things common For true loue rauishes the louer and transports him out of himselfe into his loue and makes him to communicate and distribute himselfe and his vnto his beloued for his good whence it is truely said that among true friends and louers all things are in common Now sure it is that there is a league of loue and friendship between Christ and all true Christian people I haue called you friends saith Christ and ye are my friends if yee doe whatsoeuer I commaund you And by reason of Christs loue to them and of their loue to Christ springing from him as water from a fountaine Christ and they are vnited and ioyned together in one like louing friends one of them inamored with the other he delighting in them and they in him he seeking their glorie and they his For as hatred parts those that are vnited so true loue vnites them that were diuided it conioyneth soules and causeth true contentment and delight among those that it hath vnited and makes them to seeke one another and not themselues or their owne thinges onely But yet this is not all the Coniunction 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 vs who giues vs his very Spirit the Spirit of truth who dwelleth with vs and abideth in vs who himselfe also is in vs as an helper and vpholder and from whose aide and presence no distance of place or fury of the enemie can disioyne vs and from whose very sacred body also we sucke that nurriture which doth not onely refresh and comfort vs as meat doth a mans body but as a true caelestiall and lise-giuing cordiall repaires and preserues the supernaturall sappe of the soule the radicall humour of grace infused into our hearts in our conuersion that tho there
may bee a separation made of soule and body yet there shall bee no totall separation of the soule from God Friends may dye must die They are but men and men must die Dust we are and to dust we must returne Wee and our friendships too must perish We are seene a while and after a while wee are seene no more but fall like drops of raine into the sea and are knowne no more And oftentimes friends fall flat out and end their friendshippes before they end themselues But Christ and his faithfull friends doe neuer part the graue cannot part them neither can any such vnkindnesse happen betweene them but that they may and shall bee reconciled And whereas many men will shake of their friends and acquaintance if they grow poore and needy the Lord Iesus tho now at the right hand of the Father farre aboue all Powers and Maiesties doth take great delight in all those whom he hath vnited to him how poore or meane soeuer 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 himselfe the receiuer when any of his poore friends are relieued entertained honored But I passe on further The Soule and body of a man are ioyned together to make a true and perfit man For neither the soule alone nor the body alone but the soule and body together doe make a perfit man as neither the King alone by himselfe nor the people alone by themselues doe make the Kingdome but the King and the people ioyntly together But the coniunction of Christ and of Christians is not of the same kinde For the vnion of soule and body is naturall but our vnion with Christ is supernaturall The soule is not giuen 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 giuen a man in the very act and article of regeneration The soule is created by God in the body and to euery particular body there is a particular soule For though all mens soules are one in kinde yet they are not one in number but haue their numericall and particular differences But there are not so many Christs as men There is but one Christ in all belieuers And although Christ may truely in the Apostles sense be said to be formed in vs which is when we are reformed and made conformable to him yet we must beware we do not thinke him to be formed in vs as the soule is which is formed wholy at once and not by degrees and is so formed in vs as that it is not out of vs nor in any other body and did not subsist out of vs before it was created in vs. The soule now framed and being by nature immortal is vnited to a fraile and corruptible body and enters vppon it with condition to depart againe and leaue it when God shall please but Christ comes not into vs vpon the same tearmes but taries with vs and abides in vs for euer Hee takes the soule into an heauenly mansion where it forsakes her earthly Tabernacle and forgets not our dust our lesse then dust which we leaue behinde vs but sees it alwaies is mindfull of it and can distinguish it from the dust of beasts of Reprobates and will againe one day blow vpon it and make it liue againe And whereas the soule and body being knit together make one and the selfe same person so that the soule is not one person and the body another person For in a man there is aliud aliud but not alius alius diuersitie of natures but no distinction or diuision of person Our Lord Christ Iesus is a distinct compleat and absolute person subsisting by himselfe and there are as many distinct and particular persons of Christians as there are Christians euery man being a distinct and perfit person by himselfe as Christ is by himselfe Indeed he and they altogether make but one entire mysticall bodie and wheras euery man susteines himselfe I confesse that Christ doth vp-beare vs all with his grace power as a goodly Oake or Cedar doth her branches or as a foundation and pillars do the building of stones timber and other materialls that are laide vpon them Christ as the Apostles S. Paul and S. Iohn doe teach vs is very God God ouer all blessed for ever Now to Christ as God the great Creator and Vpholder of all things by whom all things were made who vpholdeth all things with the word of his power All things created are vnited vnione depēdantia with the vnion of dependance without the which nothing that is created can last a moment But as the light depends vpon the Sunne and is after a sort ioyned to it so that if any thing should come betweene the light and the Sunne which is the fountaine of light the light would instantly vanish and there would bee nothing but very darkenesse and as in this Microcosme of man the liuer is the source of bloud and the spring by which it is disfused by veines throughout the body and the heart is the fountaine of the vitall spirits which are thence by arteries carried into the body as neede requireth or as the head is the originall of the nerues or sinewes by the which motion is caused so that if any thing should come betweene the liuer and the veines the heart and the arteries the head and the sinewes that they should bee parted of necessitie bloud spirits motion and life it selfe must presently decay and faile euen so all creatures in the world depend on Christ as God and are so vnited to him that they cannot be without him so that if any thing could come betwixt him and them which might hinder their dependance on him and coherence with him they could not but vanish as light and bee brought to nothing The very dust of dead men would not be dust but would presently perish were it not vpheld by the power of his word But the godly are vnited to Christ more blessedly then thus only For euen beasts yea and the Diuels themselues and all damned soules are thus coupled with him and depend vpon him Without this kinde of vnion they were not able to subsist the twinckling of an eye but must needes perish vanish and come to nothing This therefore is not the vnion wee treat of which makes a man that is to be well it presupposes being but causes blessednesse it findes nature but giues grace it meets with a man but it makes a Saint it finds him on earth but brings him to heauen it findes him poore naked wounded sicke and succourlesse but it giues him riches garments soundnesse health and comfort which shall not bee taken away from him whether hee will or no as his body goods good name life liberty and such transitory and glassie things ouer which fire water earth ayre beasts men and
Emperour Albonius King of Lumbardie Sergus a King of Scotland Arden of Feuersham and many others But the Church of Christ and Christ her head are free from either doing or suffering such barbarous cruelty betwixt themselues The Diuell and the World may preuaile against some married couples and sometimes doe to the destruction of their soules no doubt but hell-gates shall not ouercome the Church the World cannot preuaile against faithfull Christians My sheepe heare my voyce saith Christ and I know them and I giue vnto them euerlasting life and they shall neuer perish neither shall any plucke them out of my hands If Christ himselfe cannot be damned then not they that are ioyned to him who died for them and rose againe for their iustification And therefore wee may boldly say There is no condemnation to them that are in Christ Iesus who walke not according to the flesh but according to the Spirit Euery godly Christian is endued is inuested is clad with Christ and weares him as a wedding garment For so many of you saith St. Paul as are baptized into Christ that is as are regenerated and borne a new of water and the Holy Ghost by whom wee are * baptized and incorporated into the body of Christ haue put on Christ as a rich precious and glorious garment whereby their naked filthinesse and filthy nakednesse is couered and are themselues accepted of God as beautifull and gracious in the beauty and grace of Iesus Christ in which they stand and appeare most sweet and amiable Now if such a man can bee damned being lapped and wrapped vp in Christ who couers him from top to toe them must Christ needes bee damned with him which cannot bee 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 aduentures They venture their name their peace their goods their soundnesse yea and sometimes their soules too for which respect God forbad his people to marry with the Heathen for feare they should turne them from God to Idols And this is the case of many women also who by their marriages doe buy themselues repentance and sorrow that whereas it is sayd of Iepthaes daughter that she went out to bewaile the daies of her virginity they may goe out and bewaile the daies of their mariage and that not for two moneths only but perchance as long as they liue It is good for them therfore to look before they leap and to sound before they saile But men by ioyning themselues to Christ venture nothing lose nothing or if they doe lose they gaine by their losses and are enriched by their calamity Whosoeuer shall forsake houses or brethren or sisters or father or mother or wife or children or lands for my name sake saith Christ hee shall receiue an hundred fold more and shall inherit euerlasting life Many sore vnkindnesses heart-burnings and quarrels doe now and then fall out betwixt many men and their wiues that sometimes they euen loth one another and forsake one another But Christ neuer forsakes his Spouse nor shee him Hee is with her to saue protect assist and guide her to day and for euer He loueth all those which are his vnto the end he loueth them His couenant with them is euerlasting He will neuer turne away from them to do them good but he will delight in them to do them good and will put his feare into their hearts that they shall not depart from him Hee will giue them one heart and one way that they may feare him for euer And if at any time they shall fall hee will lift them vp againe as he did Dauid and Peter and though hee doe sometimes chastize them yet hee will not remooue his louing kinduesse from them Men and their wiues are sometimes clouen-hearted hypocrites vnto God and hollow-hearted one towards another inconstant vneuen and like the beast called Onocentaurus whose vpper part resembleth a man and the nether an asse But Christ and his Spouse are true-hearted and holy All the essentiall and true members of the true Church are true Saints iustified and sanctified Euery person married is not a member of the Church hath not the Church for a mother but euery one whether wedded or single that is truely ioyned vnto Christ may iustly call the true Church Mother and the true God Father Euery man and his wife are indeed partakers of the nature of man but euery true Christian who is borne of God and is the Sonne of God and is espoused and vnited vnto Christ is partaker of the Diuine nature which many a man and his wife too are void of being not the children of God but the sonnes of Belial not the members of Christ but the very limmes of the Diuell But yet the Churches true children true Christian belieuers are not so in that manner and measure partakers of the diuine nature with Christ as women are partakers of the humane nature with men as I haue sufficiently before declared And besides the differences of a man and a woman if we regard nature are not specificall and substantiall but numericall and accidentall 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 Diuinitie dwelleth personally and doth not commonly belong to all Christians who are partakers of the diuine nature as concerning consolation assistance and holy happy and sauing operations and are indeed indued with a new nature which may be call'd diuine because it is from Gods speciall grace and is for his honour and glory is according to his will and is opposite to that vicious and sinfull worke of the Deuill 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 hee is a new creature a diuine creature the worke of Heauen The diuell who raignes in moe then in vnmarried people is expulsed out of him the spirit of God is inspired into him and a new spirit another heart a better heart is giuen him which spirit a woman hath not because this or that man hath married her but because shee is ioyned vnto Christ who hath giuen himselfe vnto her There are some men that neuer truely loued their wiues but their wiues wealth not Them but Theirs For their riches they tooke them and when once they became Masters of them they cared no longer for them And such vsually proue those young sprigges that are grafted into olde stockes Vnhappy women who loue but are not loued againe But they more vnhappy who in their elder daies when their wombes are dead doe giue the reines to lust dreaming and doting after youthes when they should rather bee preparing and trimming themselues for Christ their thoughts being ascended higher