Twenty-Seven Lectures Upon Hebrews, Lectures · Lecture 8
The eighth Lecture, vponupon the 5. 6. 7. 8. verses, vntounto: But we yet see, &c.
5 For he hath not put in subiection vntounto the Angels the world to come, whereof we speake.
6 But one in a certeine place witnessed, saying: what is man that thou shuldest be mindful of him? or the sonne▪ of man, that thou wouldest consider him?
7 Thou madest him a litle inferiour to the Angels: thou▪ crownedst him with glorie and honour, & hast set him▪ aboue the workes of thy handes.
8 Thou hast put all things in subiection vnderunder his feete. And in that he hath put all things in subiection vnderunder▪ him, he left nothing that should not be, &c.
IN the last verse before, the Apostle had saide, that God gaue witnesse to the Gospel of his sonne, with signes & wonders, & diuerse, miracles & gifts of the holie Ghost, according▪ to his owne will.
The words now that followe depend vponupon these, as I iudge in this sense: According (I say) to his owne will, for God hath not put in y• hands, no not of his Angels, to dispense the riches of his new testament, to whom they will: but this is the glorie of his sonne, according to the prophesies gon before of him: and therefore let vsus carefully hearken vntounto his word: So this is an other reason added vntounto his exhortation. Now let vsus examine his words, to se how this sense is gathered of them. He beginneth: For God hath not submitted to Angels, &c. This word (for) rendreth euer a cause of the speache before: so that here we must needes so referre it: his last woordes were, According to his owne will: and why he saide so, he sheweth: because God hathe not giuen it, no not to Angels, that at their will these graces should be dispensed, but onlie by the will of Christe. It followeth, The world to come, of which we speake, whereof the Apostle hath spoken no man can doubt. All his speach hath bene to bring vsus vnderunder the rule & gouernement of Christ: then it is Christs kingdome which heere he calleth The world to come: which is through the power of the spirite to renewe the worlde, to kill in vsus the olde man with all his concupiscence, to quicken our soule and bodie into all righteousnesse, to vanquishe sinne, death, hell, and to establishe vsus in hope of perpetuall inheritance of the glorie of God. This did our Sauiour Christ perfectly and fully accomplish in his owne person: and we by the same spirit, euerie one according to the measure which he hath receiued, so he doth shew forth this victorie. Thus the Apostle, when he had mentioned the giftes of Gods spirite, commeth into the speach of the kingdome of Christ, which by the gifts of that spirite is set vp in vsus, not according to the will of mā, nor according to the will of Angels, but as it hath pleased God: & we if we wilbe partakers in it, let vsus confesse and serue the Lord Iesu, for he giueth this blessinge to whom he will.
It foloweth: But one testifieth in a certeine place: &c. that honour of renuing of the world, which the Apostle before had denied to angels, now by plaine testimonie of the prophete, he proueth it to beelong vntounto Christ: and where he beginneth thus: But one witnesseth in a certein place, rather then naming the prophet: bothe the vnwoonted speache better expresseth the affection of his minde, inflamed with the louelove of that whereof he spake: and it is more answerable with the words of the prophet, who not with vsual speach, but with a souden exclamation saith: What is man that thou art mindeful of him? now touching this saying of Dauid, it is no doubte, but he spake it in extolling the goodnesse of God to all Mankinde: both the wordes of the Psalme are plaine, in reckoninge vp the benefites which apperteine to all men: and here the Apostle expresly so vnderstandeth it, in the eight verse, where he saith: But yet we see not all thinges subiect vntounto him. How then is it applied vntounto Christ rightly, truly, and according to the prophets meaning? for one thing let vsus learne (which I hauehave tolde you often) bothe of the prophets and of their prophesies, they had a continuall desire to see the dayes of Christ, and longed after the time of his appearance, more then the chased Hart doth long for water brookes, or the fainte and thirstie soule longeth for meate and drinke, and therefore had a delight euen to speake of his comminge, which they do often and with glorious words, touching their prophesies: because they knew y• all benefites which God gaue vntounto man, he gaue them for Christs sake who was onelyonly beloued: therfore bothe in setting out benefites receiued, and foretelling the blessings which God would surely bring vponupon them, in their woords they had respect to him, in whom all Gods promises were accomplished, and many times vttered such speches, as could properly agree to no other but Christ alone, to whome alone was giuen, and by whome we were partakers of it: so that, thoughe most of their prophesies had a trueth of the present time, and incident vntounto themselues: yet they are also truely and according to the prophetes sense applied vntounto Christ, by whome all goodnesse came vponupon them and vsus. So it is here in this prophesie of Dauid: the words then are true, and spoken of the state of man as it was, but yet also are referred to Christ, because he is authour of it, and the only man to whom God gaue this excellent glorie, whiche we also hauehave, but through him: and that we may knowe thus the Prophet meant in deede, hee added these words: thou hast made him a litle while inferiour to Angels, thou hast crowned him with honour & glorie &c: which fully & wholy agree to none but Christ. But of all this we shal hauehave occasion to speake more after. Thus we se how this prophesie is applied, out of which the Apostles second argument of his exhortation is this. In the preaching of the worde of Christ, God hath giuen vsus his kingdome, and eternall life, a glorie which no Angel could bring vntounto vsus: how then shall we not moste iustly be condemned, if we contemne such a heauenlie blessing? God hath not made subiect to angels the world to come: the world present and the worlde to come.we do here consider as it were two worlds, the one past & made by Adam, which was sul of hatred, enuie, rebellion, sorrow, shame, sinne, death, & the bondage of the diuel: the other now restored by Christ, ful of louelove, blessings, obedience, honour, righteousnesse, life, & the fauour of God: not distinguishing these worlds by times, the one first, y• other after: or making any change of heauē, earth, or any creature, for they stand both together in the light of the same sunne & moone: but as in man are two estates y• one of Adam & natural, which is in death and condemnation: the other of Christe and by grace, which is in life & saluation: so they are called the olde world and the new, which phrase is vsuall in the scripture: often when God speaketh of sending his sonne, hee sayth thus: Lo I wil create a new heauen, and a new earth. Esa. 65. 17. &. 66. Esa. 9. 6.And the 70. interpreters whom here the apostle followeth, they call our Sauiour Christ y• Father of the world to come, because I say of this restitutiō which he maketh in the world. And though the name properlie be giuen to these dayes in which the gospel is preached: yet the fruite & benefite was also before: neither were Abraham, Isaak, and Iacob, nor the other Patriarches and Prophets of the olde worlde: but they also sawe in spirit the day of Christe, and were then of his kingdome, onelyonly the name is reserued to vsus, because that blessing is now clearely reuealed in perfect beautie, and Christ the author of it hath appeared as one of vsus, and dwelt among vsus in our owne nature. This world God hath not put in subiection to Angels, that is, God hath not made his Angels neither purchasers, nor dispensers of this heauenlie treasure. It was neuer in their power to hauehave done this thinge. In vaine wee should looke for such blessing at their hands. If they should enter into this worke they would fall downe vnderunder it, for it is not an Angel, but it is the Sonne of God that shall chaunge the worlde, whiche was in sinne and shame, to fashion it a new, into righteousnesse and glorie.
This is a verie good place out of which we may learne how to knowe our selues, and all other creatures, & how to giuegive vntounto Christ his own honour: for seeing the world to come noteth all the restitution which is by Christ, the full chaunge of all that euer was by sinne, and therfore named World, because wee should assuredly knowe there is nothing excepted: if then no parte of this worlde bee subiect to any creature, and if it be Gods eternall counsell that it should neuer be submitted to any, no not to Angels: in whome else can wee trust, or in what other thing can wee put confidence, to hauehave any parte of this wrought for vsus? We are all as our fathers were, men by nature of the olde world, our bodies and mindes full of sinne, holden vnderunder the condemnation of the diuell, all creatures against vsus, and God him selfe hateing vsus, no way to renewe our age, no man to chaunge our state, no Angel but God hath giuen it to Christ alone. Wil I say, that I can alter mine owne wil, to make it couet goodnes? Or put power into the members of my bodie to serue righteousnesse? Or doe the things in which is any merite to eternal life? Or purchase againe Gods fauour which was remoued from me? If I wil boast of any of these, I speake too proud words for either man or Angel, and say that this seconde worlde is made subiect vntounto me: all good will, all righteousnesse, al merite, al pleasure in heauenly things, al reconciliation, all victorie ouer death, all louelove of God, all hope, to be short, all that is good, and all ioy of spirite is of this new world whereof Christ is king. And whosoeuer shall thinke, that any power of these things is in himselfe, he is puffed vp into pride of heart, suche as an Angel of Heauen should not beare vnpunished: for not vntounto Angels, but vntounto Christ these things are giuen. What can we nowe thinke of these men, that tell vsus, the sacraments giuegive vsus grace: the masse is propitiatorie for our sinnes: our submitting our selues to the Churche of Rome shall saue vsus: the Pope, if we follow him, he can not erre: Crosses, Bells, Candels, Holie water, Vestments, Pilgrimage, Pardons, Reliques, euerie one hath his vertue: the number of prayers hathe his measure of reward: flesh or fishe it hath his holines according to his time. These men, and all the louers of their Gospell, which take away from Christ the only rule of the world wherof we speake, and put it in subiection to fleshe and bloud, and the elementes of the world: what shall we say of them? Shall we beleeue them? Or shal they prospet? Nay, they hauehave plowed wickednesse, and they shall reape iniquitie: they hauehave wandered in errour, and they shal eate the fruite of lyes.
Now, if this be so, that all flesh hathe no goodnesse in it: that all his wisedome and trauell can renue no whit of the lost worlde, or bring any light into horror and darknesse, but all is of Christ: what shall we yet do with wordes of louder blasphemie, which they call workes of supererogation? What shall we doe with the Pope himselfe, who by generall voyce of all his Church, is saide that he can dispense the abundance of merites whiche were in the virgin Marie and in all Saints, by his bulls, to applie them Confessis & contritis, that they shal hauehave days of pardon as manie as he will number? Are they ashamed of these thinges? Nay, they are not ashamed: but euen now they lende vsus ouer whole volumes to shewe the fruite of pardons how good they are, and of late hauehave sent vsus a bull, that we should hauehave experience howe they holde this doctrine.
And what shall we say of suche a one? Surely (dearely beloued) euen as the Prophet sayth of the people of Israel: His formeations are in his sight, and his adulteries are betweene his breastes: So his vncleanesse is manifest to all the worlde, and his marke is in his forehead, that hee might bee knowen to bee Antichriste.
And you (dearely beloued) when you talke with your friends, who are not yet persuaded in the religion of Christ, when they thinke that wee hauehave free wil, or we may deserue by our works, or Lent and fasting dayes are holie, or flesh or fish doe please God, or the signe of the crosse is good, or censing and Musicke stirre vpp deuotion: or any suche thing.
Doe but aske of them whether they thinke obedience, louelove, deuotion, forgiuenesse of sinnes, puritie, life, grace, and such other fruites of Gods spirite and his merciemercy: aske (I say) whether they thinke them workes of the olde worlde corrupt by Adam, or of the new restored by Christe? If they be of the new, God hath not giuen them, neither to our prayers, nor fasting, not working, nor day, nor time, nor meat; nor crosse, nor musick, nor belles: to be short, no not to Angels, but to Christ alone, to be dispensed according to his will If thou were as good as an Angel, or thy meate as good as Manna that fell from Heauen, or …hy garments as precious as Aarons Ephod, or thy censinges as sweete as the perfume of all the Tabernacle, or the dayes that thou keptst were as honourable as the day in whiche Christ arose againe from the dead: yet neither thou nor thy garmentes, nor thy meate, nor thy dayes, can set one of thy feete in this world we speake of: it is the kingdome of Christe, and be hath done it alone, according heere as this prophesie is plaine and manifest. … Now followeth this prophesie, what it man that thou art mindful of him &c. by these words the apostle pro ueth this kingdome of Christ both properly and of right to be his, and also by faith through Gods spirite giuen vntounto vsus in our Sauiour Christ: they hauehave this sense: Was not thy glorie great inough (O Lord) in the worke of thy hands, but y• thou shouldest giuegive thy sonne to be made man, in whom our nature should be so exalted, that al power should be giuen to him in Heauen and in earth, who by his death should abolish all enimitie against man, that he might be crowned with glorie and maiestie, and hauehave eternall life in his owne hand? And all this according to the verie sense of the prophet, and therfore here alledged, as in deed it was, to be a prophesie of our sauiour Christ. Of vsus also it is ment thus. The prophet considering both the great maiestie of God appearing in his works, and the base and lowe estate of a frail man, that such a God of so great maiestie, should hauehave any respect of a fraile and wretched man, he could not but thus humble him selfe: What is man (O Lord) that thou shouldest regarde him? Such thoughts (dearely beloued) let vsus hauehave, and with such secret counsels let vsus nourish our fayth. This is the meditation to which we are called in all the workes of God, and for this cause God hath Meditation in the works of God.giuen vntounto vsus hearts of men, full of reason & iudgment, that we should rightly consider of all his creatures. When we see the heauens, we cannot chose but confesse before them, it was not the hande of man that set them vpp so high. We knowe the shining light of the sunne, it is not giuen vntounto it from earth or earthly thing, we are sure y• earth is found: our owne trauel hath found it so, & our eyes do see the sunne doth cōpasse it about: then what strength of the world can make it stand in this wide emptie space compassed with the firmament? The sea that is so great & violent, who can stop the proud waues of it, or make it kepe his course to rise or fall? The diuel may for a while dul our harts that we may be made like the horse & mule in whome is no vnderstanding, and think of chaunce and fortune, and we can not tell what, so that for all these workes we be neuer the better: but if the power of the diuell be broken, and we be carried out of the darknes that he hath scattered before vsus, our hearts shall see & feele it, and our tongs wil confesse: The heauens declare the Psal. 18. 1.glorie of God, & the firmament sheweth his handie worke: And not only in these things which before the simplest eyes are greate and merueilous, but in eueryevery thing we shall learne wisdome. When we see the constancie that God keepeth with the day & night, which hauehave their course for euer, we will see much more y• certeintie of his counsel, & the assured couenant that he hath made with his childrē. When we see how he cloatheth the flowers of the fieldes, and feedeth the young byrds that call vponupon him: much more we wil knowe that he will not leaue his elect in their infirmities, but will cloathe their nakednesse, and minister food vntounto them.
And to be short, in all things we shall behold the goodnesse of God: and as the Prophet Dauid heere doth, aboue all workes, we shall acknowledge his goodnesse toward man, whom alone he careth for aboue all other: and whome alone he hath made ruler ouer all his creatures: with which thoughtes wisely conceiued, it is vnpossible but wee should be stirred vp with thankfulnesse, and with all our power shewe forth his praise, who hath had so greate merciemercy vponupon vsus.
It followeth: Thou hast made him a little while inferiour to Angels. In these words y• prophet breaketh vp this praise of Christ, with an acknowledgement of his present state in earth, that if one should think: Where is all this glorie? Where is this honour he speaketh of? Was not his life in much affliction? Least any should be offended with this cogitation, hee preuenteth it thus, as if he had said: And thy sonne (ô Lord) whome thou hast exalted so highly, and giuen vsus this glorie through him, we confesse thou didest abase him, and madest him a while inferiour to thine Angels, and gauest him vp vntounto death for thy peoples sinnes: but thou diddest raise him againe, and gauest him honour and victorie ouer death and sinne. The prophet Esaie, in the like purpose doth notably set out this great humbling Esa. 53. 2.of our Sauiour Christe, not onelyonly beneath Angels, but beneath the lowest condition of all men: and after sheweth how God would raise him vp againe aboue all his enimies, that no man should be offēded at his crosse. And in this we learne, that in deede he had experience of euill, he was in deede abased, in deede bate our sinnes in his bodie, and was truely broken for our transgressions: that in the feeling of his sorrowe, we might the more sensiblie see what was all his louelove towardes vsus. And for as muche as the glorie here spoken of, is ours, as we be members of Iesu Christ, to whome it is giuen: we learne here so to loke for this glorie, cuē as our Sauiour Christ hath attained vntounto it before vsus. God humbled him vntounto a lowe degree, that he might exalt him, our life must be as his, we must suffer with him, that wee may come vntounto his glorie. Without him we are borne in anger, in him we be reconciled throughe many afflictions. He that liketh not thus to go vntounto glorie, he may lye downe againe in his shame, where Christ did finde him, and make the worlde witnesse of his vnspeakable follie. And he that will murmur against these afflictions in this way of life; whiche are no other then Christe him selfe did suffer, a thousand-folde more then he hath left them for vsus, let him leaue his redeemer, and dwell againe in the bondage of death, that the Angels may beate witnesse of an vnthankfull wretche.
But we (dearely beloued) as many as glorie in the crosse of Christ, we must reloyce in afflictions, and thinke the reproche of Christe more honourable then any ornaments of Golde and siluer. Let vsus comfort our selfe in this, that thought Christ were humbled, and our heartie desire is to beare the yoke with him: yet his oppressiours liue not euer. The seripture saith: it is but a verie litle while, that thus y• Afflictiōs are but awhile.hast made him lower then Angels? euen so are all our troubles, as a cloude that is blowen away, or as the dark night against the appearance of y• Sunne, a verie litle while and they are no more. We may call it as Paule did, The momentanie lightnesse of this affliction: or as Peter did, A litle while now we 1. Cor. 4. 17are made sorowfull: or as the Prophet Dauid did, 1. Pet. 1. 6.Heauines may endure for a night: euen so it is with vsus all, and what so euer our troubles be, many in number, great in weight, grieuous in circumstance, why shoulde we murmur? The Sunne that shineth, giueth a salue vntounto them: the day that vanisheth, drieth vp the wound: & in a verie litle while it is quite forgotten. A blessed medicine, that neyther al Apothecaries can make worse with drugges, nor all tyrants can keepe it away with prisons, nor all frowardnesse of the patient can make it of lesse vertue: but all afflictions, whatsoeuer they be, they are healed with this: if we be humbled with Christ a verie litle while, and all is cured. If this be not ynough to prepare our hearts to tribulation, that they are our leaders to a perpetuall ioy: nor this ynough, that Christ hath tasted of them all before vsus, and we shalbe like vntounto him: yet this is ynough, euen for a froward man, that though all troubles doe come vponupon vsus; yet a verie litle while, and they are all consumed,
This is the goodnesse of God toward his church, he would not lengthen the dayes of their life, into many hundred yeares, as he did at the firste, when his Churche had greater peace: For if nowe wee had suche liues, it is vnspeakeable, what shoulde bee the oppression of the godlie, what tyrannie, of the wicked. Howe would they swell in pride, and tread the godlie vnderunder foote, if they should liue many hundred yeres, that now doe hate vsus to death & beyond death, shewing crueltie to our bones and ashes, when their owne feete stand at y• graues mouth, and the earth is ready to swallowe them vp? Howe would the mightie men make vsus laboure out all the strength of our body? the couetous men make vsus pine with hunger? the ambitious men poure contempt and shame vponupon vsus? if now, since their minde is so fraught with malice, their bodies had also strength of a thousād yeres. But a short & fraile life is such a bridle in their iawes to pull them back, and death such a tyrant ouer thē to appall their courage, that they hauehave no heart to doe as they would: & yet if they do rage as mad men, not seeing their end, yet God hath had merciemercy vponupon vsus, turning their plague into our blessing, and hath giuen vsus but a shorte life, least we should mourne too long: so that whatsoeuer temptations we fall into, yet but a verie little while, & the Lord wil deliuer vsus from euill: and all our troubles hauehave but a small reckoning, to the hinderance of our glorie. For it is but a while here that God hath made vsus inferiour to Angels.
It followeth: Thou hast crowned him with glory & honour, thou hast set him ouer the workes of thine hands, thou Al things in subiection vntounto man.hast put all things in subiection vnderunder his fete. In all these words we learne the exceeding honour vntounto which God hath raised his sonne Christe. To be crowned with glorie and honour, is to hauehave the excellencie of al dignitie giuē vntounto him, as the words folowing in the Apostle doe plainely expounde it, where he saith: In that he put all things in subiection vnderunder him, he left nothing not subiect vntounto him. And in this, according to the Prophet, we must see our owne dignitie also as wee are Christes: for this honour is not the naturall mans, as all the miseries of our life can testifie: but it is his that seeth him selfe to be Christs that can say as S. Paule saith, I liue not now, but Christe liueth in me: ouer such a one the prouidence of God watcheth, the Angels pitch their tents aboute him, and he seeth great securitie in al his wayes. Though the mounteines were moued, or the seas did make a noyse, yet the name of the Lord is his strong tower, and he shall not be moued: for GOD who hath made him Lord of all, maketh that all things worke to him for the best. If at any time hee seeme afflicted to the worlde, it is but as a shewe or visard that seemeth feareful, when the milde face of a man is vnderneath: so these are but appearaunces without of a litle mourning, when within is nothinge but a perpetuall ioy of the holie Ghoste. S. Paule against those that are too much troubled to beholde our sufferings, he sayth thus: (I graunt you) we are 2. Cor. 4. 8.wroung, but we are not crushed in peeces: wee are troubled, but not at our wits end: we are persecuted, but not forsaken: we are cast downe, but we are not killed: as if the Apostle should hauehave said vntounto them: ô, you think vsus in great bondage, but our freedome is more then you are ware of. And in an other place he notablie setteth out these afflictions of the godlie, which the worlde thinketh to be so great, that men shrinke backe, and dare not looke on them: I will tell you (sayth Saint Paule,) we are as contemned persons, but in deed honorable: as dying, but in 2. Co. 6. 9.deed aliue: as men chastised, but there is no death neere vsus: lamenting, but in deede perpetually reioycing: as poore men, but in deede we make many other rich: like men that had nothinge, but in deede all the word is ours. So we see howe this is true in vsus, euen now by faith, and after this in full perfourmance of our inheritance with Christ, in the resurrection of the iust: & thus, euen in outward thinges we are partakers of Christes kingdome, so that nothing can hurt vsus. Now touching y• inward things, y• is, a freedome of conscience aboue al things: this we know, if we be ingrassed into ye bodie of Christ, we be his, he liueth in vsus, his victorie ouer al is ours, we see it by faith, & all thing is in subiection vnderunder our feete. Paule, Apollo, Cephas, things present, things to come, life, death, the worlde it selfe, all is ours, the fayth of Christ exalteth vsus, & hath made vsus higher then the heauens. In heauen and earth we hauehave no Lord but the Lord Iesus, & all things are vnderunder his feete, our faith hath made vsus one with him, we are his, and all is ours: and no man can now beare rule ouer our faith, except he wil beare rule ouer Christ: by faith we are one with him, his power is ours, we reigne with him, we are risen with him, & ye world hath no more power ouer vsus. Wil one com to vsus, & forbid vsus flesh, forbid vsus whitmeat, cōmand vsus fish? Heare it not, it is the doctrine of diuels. I speak not now of ciuil choyce of meates, drinkes, apparell, &c. We be Christs, and all meats are ours. Wil he say, this garment is holie, this day is fasting, this relique is to be honoured, this order is religious, this crosse is defensiue against the diuell, this Cake is thy Sauiour, this masse is propitiatorie, this worke is meritorious, this pope is thy lawgiuer, this church of Rome is the warrant of thy faith: what shall wee say to such swine y• lye wallowing in myre, & seke for righteousnesse in dounge and clay, when Christ the sonne of God hath offered vsus his righteousnes? What shall we thinke of such seruile men, who wil leade vsus into bondage of euerie triflle, whom Christ hath made rulers ouer all the world? For what is it else to make me in bondage of things, then to bring me in this feare of them? I may not touche them, I may not eate them, I may not vse them: that will make me holie, this will defile me, and such like. Is this y• voice of Paul? To the cleane althings are cleane? Is it ye voice of Christ? That which entreth in at the mouth Tit. 1. 15.defileth not the man. Is this ye voice of ye Apostle in an Matth. 15. 11other place? You be bought with a price, be not the seruāts of men. No (dearely beloued) if we hauehave fayth, and 1. Cor. 6. 20.be of Christ, God our heauenly father hath giuen vsus his owne Sonne, sure with him he hath giuen vsus all things, we hauehave receiued the libertie of the children of God: and the conscience of a Christian man is no more in the power of all the world, but that is only sinne vntounto him which is the breach of the lawe of …. Iohn. 3. 4.God. Now, sith this is the state of a Christian man, and thus all things are in subiection vnderunder his feete, we see easily vponupon what ground our sauiour Christ said: that The kingdome of heauen is like vntounto a pretious stone, which if a man finde, he will sell all that he hathe to buy it: for all other riches, of all dominions, they hauehave their measure, onelyonly this treasure is infinite, & hath all thinges vnderunder it. Now let euerie man boast himselfe as he will, some of chariots, some of horsses, some of one thing, some of an other: but thou, if thou wilt hauehave perfect ioy, boast thy self of a Christian heart. Neither the gorgeous chambers of any princes palace, nor the riche iuell houses of the earth are comparable in glorie vntounto this: for what is it to be garnished with golde, and siluer, and vaine sightes The heart of man is the richest of al treasures.of a corruptible eye, which in time consume, and the rust and canker frett them away? But in thine heart which Christ hath sāctified, there is greater treasure then this. If thou loke vponupon the earth, thine eyes are cleare to see from East to West, and all is thine, the stones in the streete are at league with thee, and the beasts of the field are at peace with thee. Let all the tyrants in the earth lift vp their handes against thee, they shall not finde any thing vnderunder heauen to doe thee hurt: all creatures are sworne to thy safetie, & it is not possible for man to breake their faithfulnesse: they can do nothing vntounto thee but good. Loke also without the boundes and compasse of Heauen and Earth, and with pure eyes thou seest greater thinges then these: thou seest hell abolished, death troden vnderunder feete, the first sorrowe cast out into shame, Saints & Angels are in thy sight, immortalitie hath lengthened thy dayes, & the glorie of God is before thee in a glasse. He that can builde thee suche an other tabernacle, let him be thy God: and where else thou findest suche treasure, there settle thy heart: or if this only be the greatest, reioyce only in this: and pray for a sincere faith, that thou mayest in deed see it, and hauehave thy soule knit vnseparably vntounto it: that thou mayest greatly despise all other thinges, & say as the Prophet Dauid said: What is man, that thou art mindful of him? And thus farre at this time. Now let vsus pray, &c.