In the first place it follows to speak of the duties of the husband and the wife whereby both matrimony itself is kept whole and undefiled and the married parties live together in felicity and happiness

1. We said that some of these duties were common to both parties, some were proper to each particularly.
2. The common duties were mutual faith and mutual love.
3. The proper duties of the husband were drawn to this head: that he as the head should wisely govern, justly rule and guide his wife, should cherish, nourish, defend and keep her as his own flesh, and should remit and forgive many things to her, as to the weaker vessel.
4. And the proper duties of the wife were to fear , to reverence and to obey her husband as her head, her lord or master, and maintainer, to be in subjection unto him, to depend on him, to suffer herself to be ruled, not to answer him again, but simply to obey him in the Lord, to be modest, gentle and quiet; for so the Apostle teaches both in Ephesians 5 and in 1 Timothy 2 and Peter also in his first epistle chapter 3.
5. Touching Christ, what duty can we desire in him which he has not performed and is always ready to perform? "He has loved," says the Apostle, "his Church and has given himself for her to sanctify her and has cleansed her by the washing of water in the word to make her glorious unto himself not having spot or wrinkle nor any such thing, but that she should be holy and without blame." Again, "He it is that gives health to the body." Also, "He nourishes and cherishes her as his own flesh." He keeps truly his promise to the whole church and to every true member thereof although he does not preserve and keep all that are therein. "Shall their unbelief make the promise of God of non effect?" Again, "If we be unfaithful, yet he abides faithful; he cannot deny himself." Who does not daily see and feel how many and how great things he remits and forgives to us as the weaker vessels? Christ therefore always performs the duties of a good and loving husband.
6. But let us consider the duties of the church, what they are and whether she performs them. That we may understand this aright: first we must distinguish the church, which is the spouse of Christ, from the false and counterfeit Church, for the Apostle speaks of the former only and not of the other for the says that she is subject to Christ.
7. We exclude therefore from the name of the Church all the reprobate and hypocrites which are indeed in the Church but are not of the Church as there are excrements in a man’s body but they are not of the body.
8. The true Church therefore, that is, the spouse of Christ, is the company of the elect only wherein yet there are many hypocrites also found.
9. Secondly, this company is to be distinguished into those who are in heaven and those who are on earth Of whom they are usually called respectively the Church triumphant and the Church militant. And the former are the pure wheat purged from all chaff while the latter are wheat but mixed with much chaff.
10. By the name of chaff I understand not only hypocrites who are mixed among the elect, but the relics also of sin from which no man living in this flesh is altogether freed and purged.
11. Therefore in the third place, the Church of the elect living on earth must be distinguished into the flesh and in to the spirit for every faithful man consists of flesh and Spirit.

This is the distinction of the spouse into her parts: she is indeed only one and one body, but she consists of diverse parts and members.

12. That part therefore which is in heaven performs all duties which can and ought to be done there. For it is truly and perfectly subject to Christ the head and husband and therefore they are there truly and perfectly two in one flesh living in assured peace and in most perfect love. O happy marriage!
13. And I beseech you here also to mark what doctrine that is which affirms that the flesh of Christ is invisible and everywhere present. The church and spouse of Christ (which in truth is only one) as it is on earth is subject to the same husband, even Christ, and to the same body of the husband and has the fruition of the same body, whereto it is also subject as it is in heaven and which it also enjoys in heaven. For there is only one husband and his flesh is one as also the Church is one. But the Church, as it is in heaven, has Christ as touching his flesh and body, finite, visible, circumscribed, or limited and is subject to such a Christ and to such a body of Christ and therefore has also the fruition of such a body and no other; that which the adversaries also grant who say that the body of Christ is in heaven circumscriptively or that Christ is in heaven in a visible body and circumscribed of the same proportion as our own.

Add further that whereas there are innumerable spirits and souls of the blessed, yet they have the fruition of only one and the same body of Christ and indeed every one particularly enjoys the whole. Therefore the same Church, as it is on earth, is subject to the same visible and circumscribed body of Christ and has the fruition of the same and of no other.

14. Truly they cannot deny but that the Church on earth has by faith the fruition of the circumscribed and limited body of Christ. And there is none that knows not that this is sufficient for us in this world to salvation.
15. We have showed that the Church as it is in heaven most perfectly there performs all duties which can be done. But how does it behave itself as it is on earth?
16. The Apostle hereof also says that she is subject to Christ (to be understood as regarding the spirit) but as regarding the flesh, she often swerves from her subjection and obedience. "In my mind I serve the law of God," says the Apostle, "but in my flesh I serve the law of sin."
17. But because she abides subject in her chief part, even though she rebels according to the flesh, yet because the husband pardons and forgives that to the wife as to the weaker vessel (as Peter speaks of every good husband toward his wife) therefore she is now truly said to be wholly subject, although imperfectly, who shall be in subjection hereafter most perfectly in heaven.
18. And therefore we conclude that this marriage whereof the Apostle speaks is perpetual, never to be dissolved.
19. For matrimony cannot be dissolved except it be for fornication or for adultery. But this Church does not commit fornication in the spirit and it endeavors and strives not to commit the same in the flesh. For it says with the Apostles, "To whom shall we go? You have the words of eternal life, O Lord Jesus."
20. Yet in the flesh it does often fall, as did Peter when he denied Christ; but because faith decayed not in his heart, therefore, being penitent he obtained pardon of Christ his husband whose duty it is to love his wife and to sanctify her in cleansing her from all spot of sin.
21. But that we, who are yet conversant in the flesh, may better understand what is our duty toward our husband and may study to perform the same, we must note that by the name of subjection these chief duties are meant.
22. If it is the duty of the wife to regard that she is subject to her husband as the body is to the head, then first we owe faith to our husband verily to believe that Christ is our husband and that we are loved of him and that he will assuredly perform whatsoever he has promised, for no man willingly abides in subjection to him whom he distrusts and of whom he thinks that he is not loved.
23. Secondly, we owe love joined with all reverence, for he cannot abide to be in subjection that loves not. But he that loves, thinks not much to be in subjection to him whom he loves and reverences.
24. Thirdly, we owe the fidelity and faith of wedlock whereby the wife has bound herself to her own husband alone. For this is especially meant by the name of subjection, for she subjects herself to none but to her own husband.
25. This duty proceeds out of the first and second duties. For a woman which both is persuaded that she is loved of her husband and also does herself likewise love and reverence her husband, she will easily keep her faith and fidelity plighted unto him and will be in subjection to him.
26. Fourthly, we owe obedience in all things which the husband shall command. We must hear his voice and obey it, for true subjection requires this also.
27. This Peter shows, 1 Peter 3, where first he says, "Let women be subject to their husbands…." And a little after he shows by the example of Sarah, wherein this subjection especially consists, to wit, in obedience and reverence towards her husband, saying, "As Sarah obeyed Abraham calling him Lord…."
28. Hereupon follows humility of mind which makes a good wife not to gainsay her husband, nor desire to bear rule over him as lord and master or to command him but rather to suffer herself to be ruled of him and to be commanded and willingly to do his commandments.
29. This also true subjection includes in itself. Therefore, the Apostle expounding this in 1 Timothy 2 says, "Let the woman learn with silence in all subjection, for I suffer not a woman to teach neither to usurp authority over her husband., but to be in silence."
30. Hence arises the sixth duty, to wit, continual repentance. That if through infirmity or of ignorance we do anything amiss, by and by in great humility and submission we run to our husband and crave pardon for our fault, for true subjection requires this and it comes from true faith and love and from a humble mind and spirit.
31. If we shall diligently labor and study to perform these duties we shall on our part also make this holy wedlock honorable, and to continue forever and we shall have experience indeed how sweet it is to be with Christ.
32. And this also in the last place: that it is our duty not to suffer the seed of the word of God and the gifts of the holy Ghost to be idle in us, but we must have care, every one so much as in him lies, to beget daily new sons unto Christ by the word and by the Spirit.

1. Who can conceive in mind much less can utter in words the wonderful good things, the true pleasures and heavenly joys and happiness which do accompany and follow this spiritual marriage?
2. For they are very many, yes almost infinite and they are indeed exceeding great and ample.
3. For Christ our husband is the author and Lord of all tings that are in heaven and earth.
4. And whatsoever the husband has all that by the right of wedlock is made common to the wife and especially the house with all the household stuff and service, the table and the bed, for they must dwell together and live together and take their rest and sleep together and these things are so necessary that without them there can be no perfect wedlock.
5. For if, as the proverb says, "All things are common among friends," (in use only, every man’s propriety nevertheless reserved) how much more shall all things be common between the parties married together, seeing their bodies also are so common, that they are no longer two but one body and one flesh and may truly be said so to be?
6. But all the goods of our husband are of two sorts, some belonging to the life in the world to come, others to this present life in this world.
7. Again, those that are belonging to the life in this present world, some concern the spiritual life, some the bodily or human life.
8. Those that concern the bodily life are the heavens, the elements, all things compounded of the elements and whatsoever can be gathered of them.
9. But to speak first of this latter sort of good tings they are all ours many ways and they are truly said to be ours.
10. First, because that right and dominion which was given to Adam over the rest of the creatures before his fall is in Christ our husband and head restored to us who are made one flesh with him. "All power," says he, "is given me in heaven and on earth."
11. Secondly, because in the same Christ we have not only a right over all these things but we have also a perfect and full possession of all things.
12. For Christ sits at the right hand of the Father and has made us (says the Apostle) to sit together with him in heavenly places. Therefore, if the husband be Lord of this inferior world, the wife must needs also be lady and mistress of the same.
13. Thirdly, because as concerning our own particular persons, though we do not always actually and indeed possess all these good things together, yet we have right to possess them when need is, so that whatsoever things we use and enjoy we may use and enjoy them always with a good conscience as indeed using and enjoying our own, which cannot be truly said of the wicked though they be never so rich; yes, though they be most great and mighty Princes. And hereto belongs that which the Apostle says, "unto the clean all things are clean, but to the unbelieving nothing is clean, but even their very minds and consciences are defiled.
14. For that we do not always actually and indeed enjoy them all at once, it is therefore because the Lord Jesus our most wise husband, who neither hates his own flesh nor neglects it, but nourishes and cherishes the same, best knows that it is neither needful nor expedient for us.
15. Add further, because we have not only right to possess these good things in this world, but also because we do indeed possess them when we will. But if we are the true spouse of Christ, we ill possess whatsoever our most loving husband will and nothing else.
16. And we know that our husband will have us to possess only those things which he gives us to possess, and he is known to give those things which come unto us without fraud and deceit and without evil means and wicked arts.
17. And who can be more truly said to be rich, to be mighty and happy than he that can do what he will and has what he will and is content with his lot and portion? Hereto we may apply that which the Apostle says, "Godliness is great riches, if a man be content with that which he has."
18. Lastly, because howsoever we do not possess the things of this world immediately in ourselves, yet we possess them in another, in that all things, by the commandment of our husband, serve us for the benefit of our life and health.
19. Whereto that saying of the Apostle may well be referred, "All things are yours and you are Christ’s and Christ is God." For all things are ordained and appointed for our life and health, not only that spiritual and eternal life, but also this present life in this world (as every one has his appointed time to live). And may we not behold all these things in carnal marriage, especially where the wife is humble and very dutiful unto her husband that is some great might man? And let this suffice to be spoken of these benefits.

Now, touching those benefits which concern the spiritual life, the communicating of them is thus:

1. God has set and established all good things in Christ, alone the Mediator, so that unless they be communicated and come from Christ as from the fountain none can be made partaker of them.

2. To this have almost all the Scriptures relation which teach that salvation is to be sought in Christ alone, 1 John 5, "God has given us life and this life is in his Son." And under the name of life he comprehends our whole salvation, Colossians 1, "In him [that is, in Christ Jesus] it pleased God that all the fullness should dwell." Again, John 1, "Behold the Lamb of God which takes away the sins of the world," and infinite other places. By which is sufficiently proved that in the Son of God alone, made man, are all the treasures of heavenly and divine good things, as the Apostle in plain words testifies, Colossians 2.3.
3. These treasures are truly communicated to them alone who are so united to Christ that they are made one body and one flesh with him.
4. For the Apostle says that Christ is the Savior of this body, that is, of the Church, which is his body and flesh and of all the faithful who are one flesh with Christ and bones of his bones.
5. But this union and incorporation cannot be made but by his Spirit and by our faith as the Scriptures every where teach.
6. Therefore, this communication of the treasures of Christ truly belongs and appertains to the whole Church, the true and only spouse of Christ and to every faithful man therein which has the Spirit of Christ.

The manner of communicating is double

7. But this communication is of two sorts: either by imputation or by real communicating.
8. For seeing Christ the bridegroom, by reason of this marriage, is with all his treasures wholly ours and the treasures themselves (seeing they are infinite and most ample and cannot be contained in us) they must needs be communicated unto us and made ours by imputation.
9. Moreover, these two means of communicating other good things and especially the justice and righteousness of Christ are so joined and linked together in themselves as it were the cause and the effect that they are not severed asunder nor ought to be severed by us no more than the sun beam can be severed from the sun or the sun from the beam.
10. For to whomsoever the perfect righteousness of Christ is imputed, the holy Scriptures teach that he has also that righteousness indeed which they call inherent.
11. Whereto belongs that saying of David, "Blessed are they whose iniquities are forgiven and whose sins are covered. Blessed is the man to whom the Lord imputes no sin and in whose spirit there is no guile."
12. For the latter part notes inherent righteousness, the former notes imputative righteousness and has joined both together that we may not think that the one may be severed from the other.
13. For it falls out so also oftentimes in marriage matters. To whomsoever it shall happen to be made the spouse and wife of some King, to her are usually given espousals, rich gifts and princely ornaments to wear, whereby she may be discerned from other women and may also be known apparently to be the wife of such a King.
14. For, not because she is arrayed in princely robes and adorned with precious stones therefore is she the King’s wife, but because she is the King’s wife, therefore is she adorned and decked with princely robes whereby she may be known of all whose wife she is.
15. Whereupon it follows that we cannot truly judge and certainly pronounce who is truly reputed just before God or who is not but by inherent righteousness and the true fruits thereof.
16. For imputation there is a very notable place, Romans 5, "As the obedience of one man [imputed to all who are naturally born of Adam] many are made sinners, so by the obedience of one [to wit, the man Christ, being imputed to all who are regenerate and born again of the Spirit of Christ from above] many shall be made righteous," that is to say, all the elect.
17. By "the obedience of on," says the Apostle, understand his whole obedience, for there are two parts of the perfect obedience of Christ: one whereby he was obedient in keeping most perfectly that whole law, not so much for himself particularly as for us all generally which had eternal life promised to the keeping of it. The other whereby he was likewise obedient in suffering death for the satisfaction of our sins, to which eternal death was due. For the Apostle means that by both parts of this obedience we are justified before God and saved eternally.
18. The remission and forgiveness of sins and by consequence perfect deliverance from eternal death followed his obedience in death, and likewise full and perfect possession of eternal life flowed his obedience in fulfilling the Law. For both parts of that obedience which was really performed of Christ is communicated to us by imputation and is truly made ours by the right of wedlock , seeing the whole Christ, however great he be, is made one flesh with us, and we likewise with him.
19. In respect of the same imputation the writings of the Apostles everywhere teach that we (as the members) together with Christ (as with the head) are now crucified, are dead, are buried, are raised from death, have ascended into heaven, do sit with him in the highest heaven and in a word are blessed in the same Christ with all spiritual blessings as the Apostle speaks in Ephesians 1.3. And that not only in hope, but also because we are already (in Christ our head) reputed for such in heaven with God the father.
20. Thereto belongs that saying of the Apostle that "Christ is made unto us wisdom, righteousness, sanctification and redemption," and that agreeably with the saying of Jeremiah that "Jehovah [meaning Christ] is our righteousness."
21. Lastly, the scriptures most plainly and manifestly teach that by faith in Christ we obtain besides many other benefits, two especially: One, that our sins and all our unrighteousness are not imputed unto us and that thereby we are freed from the guiltiness of eternal death; the other, that on the other hand the righteousness of Christ is imputed to us, that is, that for the righteousness of Christ apprehended by faith and made ours by imputation, we are reputed just and righteous before God and so are thought worth of eternal life.
22. The word "imputing" has relation hereto which Paul often uses when he speaks of justification, saying that their sins are not imputed to them which believe in Christ but rather their faith is imputed to righteousness.
23. But what does the Apostle mean by the word "faith"? Surely he means not the very action of our faith of itself, for even that also is our work. And he denies that we are justified by our works, but the Apostle understands that very thing which faith apprehends, that is to say the righteousness itself of Christ, or Christ himself, who is our righteousness as Jeremiah also had taught before, "Jehovah our righteousness."
24. Therefore, there concurs two things necessarily to the justification of our life, that is to say the forgiving of our unrighteousness or the remission of our sins and the imputation of another’s righteousness, that is Christ’s, laid hold on by faith. The remission of our sins, that we be not found guilty of eternal death; the imputation of the righteousness of Christ, that we may be thought worthy of eternal life.
25. For in these, to wit, in remission of sins, and so in freedom from eternal death and in the free imputation of most perfect righteousness which is Christ’s alone and s in the sentence to eternal life given on our side consists true and Christian justification which of the Apostle is called the justification of life. Note the word "life", because we are not only freed from death, but are justified also to life.
26. Hereby it appears that by the word "imputing" I the holy scriptures is meant synecdocheally both parts of perfect justification, because one cannot be without the other as neither can the remission of our sins be without the imputation of Christ’s righteousness without the free forgiveness of our sins so that we may have together both absolution from the guiltiness of eternal death and an entry also into the inheritance of eternal life.

And thus much of the former means whereby all the treasures of Christ and especially his righteousness is communicated to us, to wit, by imputation.

1. But of the latter means whereby the benefits of Christ are communicated unto us, that is, by real communication, there are almost infinite testimonies in the scriptures, so that it needs no long proof. As that John 3, "God gave him the spirit not by measure" and "Of this fullness we have all received." Again, "He that does righteousness is righteous." For John speaks of inherent righteousness. Whereto also belongs that, "He that is righteous, let him be righteous still," for this righteousness admits increase. Likewise, that to the Philippians, "This I pray that your love may yet abound more and that you go forward being filled with the fruits of righteousness."
2. For Christ our husband therefore communicates unto us this inherent righteousness, that it may continually bring forth righteous fruits both to ourselves and to our neighbors.
3. To these is added another inestimable girt. For the Lord Jesus of his grace and favor toward us makes that whatsoever things we do by this inherent righteousness, although they be most imperfect works and stained with the filth and corruption of the flesh, yet he (I say) makes them pleasing and acceptable to God, all our spots being covered with the cloak of Christ’s mercy and righteousness; according to that, "Blessed are they whose sins are covered." And, "There is no condemnation to them who are in Christ Jesus, who walk not after the flesh, but after the Spirit."
4. No, he vouchsafes to reward these imperfect works of his spouse with many and great rewards according to that of the Apostle, "Godliness has the promises of this present life and of the life to come."
5. But whereas the corruption of nature (even that original sin which dwells in us and which being bred in our flesh and springing from Adam) abides with us even to the end of our life and that by the singular providence of our husband, for our humiliation and for our continual fight and exercise of faith, he not only does not impute the same to our condemnation, but also by the power of his spirit communicated unto us daily by little and little diminishes, abates, weakens and takes away the same, until at length he utterly extinguishes it.
6. Hereto belongs that which the Apostle says, that "Christ cleanses and sanctifies his Church until at length he many present it glorious in the sigh to f God having ho spot or wrinkle."
7. Neither does Christ do this of his own free mercy, but he gives us also a holy and continual desire to effect and bring it to pass as soon as may be, that in the end, we may come to that happy state wherein we can no longer sin. And hereto belongs that of the Apostle: "Wretched man that I am, who shall deliver me from the body of this death?" And that to the Philippians, "I desire to be dissolved and to be with Christ." And that voice of the bride to her bridegroom, "Come, Lord Jesus, come." And to be short, that which we daily pray for in the Lord’s prayer, saying, "Let your kingdom come." Again, "Deliver us from evil."
8. What is the meaning hereof, but that Christ has given to the Church and to every faithful man the gift of perseverance to continue and persevere in faith and in the love of Christ? For which cause the apostle says, "Who shall separate me from the love of God, which is in Christ Jesus Our Lord?"

And let this suffice for those good things which are indeed communicated unto us out of the treasures of Christ to make us lead a spiritual and true happy life in this world, concerning which who is able to express how great, how many, and how precious they are?

1. There are also in the human nature of Christ very many other gifts of his holy spirit not given by measure which are not so necessary to the salvation of every faithful man as the gift of Prophecy, of tongues, of working miracles, of healing and such like, whereof you may read plentifully in the Scriptures.
2. And these also are not denied by Christ the bridegroom to the Church his bride, but they are therefore not communicated to all or to every faithful man, nor always, nor equally, but only to whom he will and in what measure he will because it is not otherwise expedient.

Of the diversity of gifts, the Apostle speaks, 1 Corinthians 12, "The declaration of the spirit is given to every man to profit withal…, distributing to every man severally, even as he will.

3. For in carnal marriage also neither is it expedient nor also proper that simply whatsoever the husband has hidden in his breast he should communicate it all really and at all times to his wife, but those things only which are necessary for her health, honor and comfort. And it must be enough for the spouse to know that all these things shall be communicated to her when it shall be needful. And this is all one as if she did still really possess them.
4. But what, I ask you, and how great is the treasure of those good things that belong to the life of this present world, not only the human life, but even the spiritual and Christian life also which are communicated from Christ, not by imputation alone, but by a real dispensation also? What, that he at length converts and turns all things to our greater good, yes, even those evils which happen unto us in this world, as the Apostle witnesses, saying, "To them that love God all things work together to the best."

To show this by example, let us (to pass over others in silence) set before us only Joseph and Christ. What, how many and how great injuries did he suffer both of his own brethren and of strangers also, and that for his piety and godliness and because he was singularly beloved of God? He was derided and mocked for his heavenly dreams, he was cast in a pit, sold to strangers, brought into Egypt, shut up into prison, but what in the end? All these things by the singular benefit of God turned to his exceeding great dignity and glory. And Christ says of himself, "It behooved him to suffer and to enter into his glory." And, as Paul writes, "he humbled himself and became obedient unto the death, even the death of the cross, wherefore God has exalted him above all names that at the name of Jesus every knee should bow…." To be short, as the whole church in the articles of our belief says, he suffered, was dead and buried, and rose again, ascended into heaven and sits at the right hand of the father, etc.

5. Yes, and further, even in the very suffering of calamities, persecutions, torments and death itself, he is always present with us by the efficacy and power of his Spirit and makes us strong and ministers unto us great and wonderful comforts and consolations so that he not only not suffers us to faint and fall down under the cross, but he makes us also in the end to carry away the victory being made conquerors in the battle.
6. Wherefore the Apostle says in 2 Corinthians 4: "In all tings we are oppressed, but we are not in distress; we are in poverty, but not overcome of poverty; we suffer persecution, but we are not therein forsaken; we are cast down, but we perish not." Again, 1 Corinthians 10, "God is faithful, he will not suffer you to be tempted above that which you are able to bear, but with the temptation will give the issue" even a happy end. Likewise, Roman 5, "And not only so, but we also rejoice in tribulations, knowing that tribulation breeds patience…." Again, Acts 5, "The Apostles departed from the counsel rejoicing that they were counted worthy to suffer rebuke for the Name of Jesus."
7. For by all those evils which are contrary to our flesh, as by very good purging medicines, he daily more and more mortifies and purges the relics of sin which remain in us, even to the end of the world.
8. Lastly, if any misery or calamity be inflicted upon us, it is for our correction, that we be not condemned with this word as the Apostle teaches t the Corinthians. And this is a singular benefit of our bridegroom toward us if for Christ and for our holy espousal with him, we are conformed to him and bear his badge. Now what wife does not willingly bear the badge of her husband that that is a prince or king, seeing this especially makes for her dignity and glory.

1. What shall I speak of the good things belonging to the eternal and blessed life of the world to come? Surely it cannot otherwise be but that the same princely palace of the bridegroom with all the household stuff, furniture, trimming and excellent beauty thereof and, in a word, with the whole court and train, must needs be common to the bride. For that this is the will of the bridegroom he himself has testified saying, "I will that where I am they also be," to wit, those faithful ones of whom the Church consists, which is the spouse of Christ. Also, "I will come again to you and I will take you unto me." Again, "I go to prepare you a place."
2. But what and how great good things are there prepared for us can by no means be expressed as the Apostle says, "Eye has not seen, nor ear has heard, neither can the heart of man conceive what things God has prepared for them that love him." And we know for a certainty that we who are made one flesh with Christ, shall see them and by the virtue of this holy wedlock shall possess them eternally according to that saying of Christ: "Come ye blessed of my father, possess the kingdom which is prepared for you from the beginning of the world."

Wherefore, let every one of us say in a true and lively faith with holy Job, "I know that my redeemer lives and that in the last day I shall rise again out of the dust and shall see God my Savior in my flesh whom I myself shall see and my eyes shall behold him and none other for me. This hope is laid up in my bosom." And with the whole Church, the spouse of Christ, let us cry to our husband, sighing and groaning in our hearts, "Come, Lord Jesus. Come." And for thy great love towards us take us into the heavenly mansion of thy Father. To whom be honor, praise and glory. Amen.

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