THE
FIRST
SERMON
.
ZECHARIAH
,
3.
Chap.
8.
9.
and
10.
verses
.
8
Heare
now
O
Iehoshua
the
high
Priest
,
thou
and
thy
fellowes
that
sit
before
thee
.
For
they
are
men
wondred
at
.
For
behold
I
will
bring
forth
my
seruant
the
BRANCH
.
9
For
behold
,
the
stone
that
I
haue
laid
before
Iehoshua
:
vpon
one
stone
shal
be
seuen
eyes
;
behold
I
will
engraue
the
grauing
thereof
,
saith
the
Lord
of
Hostes
,
and
will
remoue
the
iniquity
of
that
land
in
one
day
.
10
In
that
day
saith
the
Lord
of
Hostes
,
shall
ye
call
every
man
his
neighbour
vnder
the
vine
,
and
vnder
the
sigge
tree
.
THe
Prophet
in
this
Chapter
goeth
on
in
comforting
the
people
of
God
with
the
assured
hope
and
expectation
of
the
accomplishment
of
that
worke
of
their
begun
deliuerie
from
the
captivity
of
Babylon
,
incouraging
them
to
goe
forward
in
the
building
of
the
house
of
God
not
looking
to
,
nor
regarding
the
outward
face
and
appearance
of
things
,
how
vnlikely
soeuer
,
but
lifting
their
eyes
to
the
consideration
of
h●…
infinite
wisedome
,
power
and
loue
,
who
Among
the
rest
of
these
things
which
were
in
the
peoples
eyes
,
and
occurred
to
their
consideration
to
discourage
them
,
this
was
not
one
of
the
least
:
the
In
the
Chapter
conteining
this
heauenly
&
comfortable
vision
,
there
are
two
chiefe
and
principall
points
.
The
one
is
the
speech
of
God
in
the
mouth
of
his
Prophet
anent
Iehoshua
the
high
Priest
▪
And
the
second
is
the
translation
of
his
speech
from
Iehoshua
the
Type
to
the
great
high
Priest
of
the
House
of
God
,
IESVS
CHRIST
.
Wherein
is
set
down
the
happy
estate
and
condition
of
his
Church
and
people
vnder
him
.
But
leauing
the
first
part
of
the
Chapter
,
let
vs
deale
with
the
last
three
Verses
,
wherein
that
which
hath
beene
formerly
spoken
of
the
Leviticall
Priesthood
,
to
be
restored
in
the
person
of
Iehoshua
,
is
now
declared
to
haue
the
accomplishment
in
the
person
of
Iesvs
Christ
then
to
come
and
now
exhibite
,
of
whom
Iehoshua
was
the
type
:
for
the
Lord
our
God
would
not
haue
his
people
abide
or
rest
in
the
externall
shadow
of
that
ministery
,
but
that
in
it
they
should
consider
what
was
figured
,
and
looke
to
IESVS
CHRIST
who
was
to
come
.
And
heerein
may
be
considered
.
1.
That
the
Maiesty
and
dignity
of
Heere
therefore
comes
in
the
peoples
consolation
to
looke
in
through
all
these
Types
,
to
the
glory
and
dignity
of
the
Priesthood
of
IESVS
CHRIST
to
come
,
with
which
in
dignity
and
maiesty
cannot
enter
in
comparison
,
the
Leviticall
Priesthood
then
standing
,
&
now
abolished
.
1.
The
Priest
and
Priesthood
then
The
Lord
our
God
who
typed
IESVS
CHRIST
in
the
Law
,
and
deliuered
him
in
figures
to
the
people
in
that
Leviticall
seruice
,
althogh
he
hath
remoued
the
types
.
And
we
haue
IESVS
plainly
and
simply
deliuered
to
vs
in
the
Word
and
Sacraments
:
Yet
remaines
there
in
his
Church
some
teaching
of
this
kinde
and
nature
,
wherein
by
outward
,
we
are
led
vnto
inward
,
and
by
earthly
,
wee
are
carryed
vnto
spirituall
things
.
And
in
things
concerning
this
life
,
is
shadowed
vnto
vs
things
eternall
,
and
which
concerneth
the
life
that
is
to
come
.
The
glory
of
the
Temple
of
old
was
great
But
what
was
it
in
comparison
of
the
glory
&
There
is
another
word
also
to
bee
marked
heere
,
There
fell
out
many
changes
which
were
grievous
to
this
people
,
their
owne
sins
bred
them
great
disquiet
.
As
change
in
their
policie
,
desolation
in
their
cities
,
&
great
change
in
the
face
of
their
Church
,
&
vpon
their
Priesthood
.
And
when
their
Temple
and
Priesthood
was
restored
againe
,
it
was
a
griefe
to
such
as
remembred
the
dayes
of
old
,
to
see
the
last
no
wayes
answerable
to
the
glory
&
beauty
of
the
first
.
This
doctrine
therfore
proponed
by
the
Prophet
,
is
to
comfort
them
against
all
such
griefs
,
&
to
settle
&
establish
their
hearts
against
all
changes
whatsoeuer
,
and
it
is
this
,
cast
the
eyes
of
your
faith
toward
IESVS
CHRIST
the
great
High
Priest
to
come
,
and
there
your
soules
shall
finde
rest
;
IESVS
CHRIST
who
was
represented
in
the
figure
of
the
Law
,
&
is
exhibit
in
the
fulnes
of
In
these
three
Verses
commeth
to
be
considered
first
the
preface
that
is
vsed
,
next
the
speech
which
is
deliuered
,
containing
so
many
excellent
points
,
concerning
the
Messias
,
both
in
his
person
and
office
.
In
the
Preface
Iehoshua
and
his
fellowes
,
they
are
bidden
hearken
and
advert
vnto
that
which
is
to
bee
spoken
.
Iehoshua
was
immediatly
of
before
wakened
to
attention
,
when
the
Lord
hauing
absolued
him
,
giues
his
direction
to
him
,
speaking
vnto
him
with
vehement
and
earnest
protestation
.
Now
hee
is
wakened
to
attention
This
word
of
the
Preface
wakening
Iehoshua
to
attention
it
would
be
marked
;
first
for
descriuing
of
a
great
and
common
sinne
,
so
common
,
that
who
can
Another
vse
would
be
made
of
this
discourse
concerning
the
hearing
of
the
Lords
voice
,
that
seeing
trouble
and
affliction
is
one
of
the
Lords
meanes
,
by
which
he
openeth
the
eare
:
Then
should
it
draw
euery
man
and
woman
to
a
careful
examination
of
them selues
,
how
they
haue
profited
in
the
schoole
of
affliction
,
and
profited
in
this
lesson
of
better
and
more
carefull
hearing
of
the
Word
of
God
.
None
want
their
owne
visitations
and
afflictions
.
And
althogh
Gods
end
in
inflicting
be
,
as
hath
bene
said
,
to
open
the
eare
to
heare
better
,
yet
it
may
be
said
of
vs
all
,
we
haue
come
out
of
this
fornace
als
deafe
and
dull
in
hearing
as
euer
we
were
of
before
.
Pharaoh
made
many
There
is
a
sort
of
hearers
,
who
in
their
hearing
are
so
dainty
,
whose
eares
are
so
itching
,
and
are
so
continually
attending
novelty
,
that
if
they
heare
not
each
day
a
new
tune
,
a
new
forme
,
some
new
and
vncouth
point
of
Doctrine
,
at
least
deliuered
in
an
new
and
vncouth
forme
:
They
weary
of
hearing
,
and
haue
no
pleasure
in
it
,
to
whom
let
this
serue
for
answere
.
There
are
in
the
Word
many
repetitions
of
one
and
the
selfe-same
thing
,
and
they
are
not
idle
,
nor
in
vaine
▪
For
1.
the
repetitions
of
the
To
this
attention
and
hearing
are
called
not
only
Iehoshua
himselfe
,
but
the
text
sayeth
,
his
fellowes
that
sate
before
him
,
for
they
are
men
wondred
at
.
By
the
fellowes
of
Iehoshua
may
be
vnderstood
the
whole
Church
and
people
of
God
,
for
all
,
both
Priest
and
people
are
called
to
be
auditors
of
the
voice
of
God
,
and
of
this
Sermon
,
the
subiect
wherof
is
the
Messias
,
in
him
yee
know
there
is
no
exception
of
persons
.
There
is
not
one
way
for
the
Priest
,
and
another
way
for
the
people
:
But
one
common
way
of
saluation
By
the
fellowes
of
Iehoshua
may
be
vnderstood
the
rest
of
the
Priests
that
were
fellow-labourers
with
him
;
And
as
they
come
in
called
to
hearing
vnder
this
stile
and
title
of
Iehoshua
his
fellowes
,
it
is
to
tell
vs
,
that
albeit
Iehoshua
was
high
Priest
,
and
in
that
place
a
Type
of
IESVS
CHRIST
to
come
,
yet
hee
was
not
set
there
,
that
in
pride
he
should
lift
vp
himselfe
aboue
his
brethren
:
but
remember
they
were
fellowes
in
that
same
worke
of
God
with
him
.
The
Popish
pride
is
Deuilish
,
his
vsurped
singularity
he
hath
not
of
Peter
,
whose
successor
he
will
needes
be
,
he
calleth
himselfe
This
speach
concerning
Messias
his
comming
and
suffering
,
and
the
fruits
of
it
:
He
beginneth
with
a
Behold
:
Behold
,
I
will
bring
forth
my
Seruant
the
Branch
.
Esay
speaking
of
his
Conception
and
Birth
,
Messias
.
Esay
eleuenth
Chapter
,
42.
ver.
51.
Of
which
Name
giuen
to
him
,
there
is
sundry
reasons
:
First
he
is
so
called
for
his
obedience
,
done
The
second
name
or
title
giuen
to
the
Messias
,
he
is
called
the
Branch
.
He
is
so
called
▪
hauing
respect
to
the
former
Prophecies
and
promises
that
were
made
of
him
,
that
it
may
be
knowne
he
is
no
other
but
the
same
that
was
fore-prophecied
and
promised
of
before
,
who
was
to
spring
and
come
of
Dauid
.
Ieremy
23
Thus
is
it
said
of
him
:
Behold
the
dayes
come
,
saith
But
to
consider
a
little
of
this
word
the
Branch
,
he
is
so
called
for
these
reasons
.
First
,
as
a
Branch
is
but
In
this
stile
giuen
to
him
,
and
that
the
Lord
bringeth
him
out
as
a
Branch
,
yee
may
learne
,
that
if
yee
looke
to
the
manner
of
his
springing
,
if
ye
looke
to
his
outward
forme
,
if
ye
consider
the
growth
and
incresse
that
he
tooke
,
if
ye
consider
what
he
calleth
vs
Vses
to
be
made
heereof
are
these
.
1.
a
foolish
and
Secondly
,
this
point
would
yet
be
further
considered
CHRIST
the
Branch
,
for
as
heerein
is
set
out
the
manner
of
his
comming
forth
,
growth
,
incresse
and
perfection
:
So
hath
this
beene
also
the
manner
of
the
beginning
,
spreading
and
growing
of
his
Kingdome
vpon
the
face
of
the
earth
,
yea
,
and
in
the
hearts
and
soules
of
his
own
.
Hath
he
not
out
of
a
dry
stock
,
and
of
no
appearances
,
raised
instruments
,
that
of
smal
beginnings
haue
brought
his
kingdome
to
a
mighty
growth
?
And
how
from
small
beginnings
,
the
Evangell
,
which
may
be
called
the
Chariot
of
this
King
,
carying
him
to
Nations
and
Countries
,
hath
gone
thorow
,
is
more
then
evident
.
And
in
the
hearts
of
1
Pet.
5.
8
Heb.
10.
36
bringing
forth
temperance
,
and
in
adversity
bringing
forth
patience
.
If
he
regard
his
neighbours
,
they
are
either
such
as
are
more
neerely
conjoyned
to
him
,
being
of
the
same
family
of
faith
,
and
heere
his
faith
flourisheth
,
and
bringeth
forth
brotherly
kindnes
,
or
THE
SECOND
SERMON
.
ZECHARIAH
,
3.
Chap.
9.
and
10.
verses
.
9
For
behold
the
Stone
that
I
haue
laid
before
Ioshua
:
vpon
one
stone
shall
be
seuen
eyes
:
behold
I
will
engraue
the
grauing
thereof
,
sayeth
the
Lord
of
hostes
,
and
I
will
remooue
the
iniquity
of
that
land
in
one
day
.
10
In
that
day
,
saith
the
Lord
of
hostes
,
shall
yee
call
euery
man
his
neighbour
vnder
the
Vine
,
and
vnder
the
fig-tree
.
IN
these
last
two
Verses
are
set
downe
fiue
excellent
points
concerning
the
We
must
heere
a
little
examine
the
reasons
of
this
Name
giuen
to
the
Messias
both
in
the
Old
and
New
Testament
,
which
may
be
taken
vp
this
way
▪
First
,
he
is
called
a
Stone
,
because
hee
is
the
maine
scope
of
all
Scripture
:
whatsoeuer
was
formerly
prefigured
to
the
Patriarches
by
stones
or
a
stone
,
is
in
him
truely
fulfilled
and
accomplished
.
We
read
in
the
28
Chapter
A
second
Stone
we
reade
of
in
Exod.
17
Chapter
,
A
third
stone
or
rock
we
read
of
,
Num.
20.
chap.
In
the
day
when
the
people
wanted
waters
,
&
were
ready
Fourthly
,
we
reade
in
the
4
Chapter
of
Iehoshua
,
of
Fiftly
,
we
reade
in
the
first
booke
of
Samuel
and
17
Sixtly
,
in
the
second
Chapter
of
Daniel
we
reade
It
is
not
my
purpose
to
digresse
.
Let
it
therefore
be
sufficient
that
all
these
places
haue
beene
mentioned
to
make
out
this
first
reason
,
wherefore
IESVS
CHRIST
is
called
a
Stone
:
Euen
,
because
in
him
is
truely
fulfilled
all
which
by
a
stone
or
stones
in
the
old
Testament
was
prefigured
.
The
second
reason
why
IESVS
CHRIST
is
called
a
Stone
,
is
,
Because
he
is
that
Rocke
vpon
which
his
Church
is
founded
and
builded
.
This
the
Apostle
telleth
vs
in
the
first
to
the
Corinthians
and
3
Chapter
:
Another
foundation
can
no
man
lay
,
then
that
This
reason
would
be
well
considered
,
whereby
1.
Secondly
,
as
the
Church
in
generall
is
a
building
It
would
be
also
heere
remembred
,
that
the
Lord
IESVS
who
is
the
foundation
of
this
building
in
the
6.
The
third
reason
.
CHRIST
is
called
a
stone
,
because
he
is
our
onely
refuge
,
our
onely
comfort
and
stay
in
the
day
of
whatsoeuer
trouble
or
tentation
.
There
is
Last
heere
CHRIST
in
comparing
himselfe
to
a
Stone
,
would
recommend
to
vs
three
things
in
imitation
of
him
.
1.
humility
,
a
Stone
is
but
an
humble
and
base
thing
.
2.
firmenesse
and
stability
,
Be
ye
so
humble
,
that
ye
be
also
strong
in
the
faith
.
3.
Patience
,
a
And
forasmuch
as
all
are
stones
either
vndressed
or
vnhewen
,
as
we
came
out
of
Adams
quarry
,
or
then
dressed
,
prepared
,
and
made
liuely
stones
of
the
building
The
second
point
is
a
new
kind
of
picture
or
figuring
of
this
Stone
.
And
it
is
this
,
vpon
this
one
stone
shal
be
seuen
eyes
.
In
the
Scriptures
of
God
,
eyes
doe
commonly
signifie
knowledge
,
wisdome
and
vnderstanding
.
Where
wisdome
and
knowledge
is
,
the
eyes
of
the
minde
are
said
to
bee
illuminate
.
And
where
wisdome
and
vnderstanding
is
not
,
they
are
darkned
and
put
out
.
It
goes
in
the
Scripture
for
the
description
of
a
wise
man
,
his
eyes
are
in
his
head
.
As
the
eye
Then
this
word
,
vpon
a
Stone
shal
be
seuen
eyes
,
would
be
marked
,
telling
vs
first
,
That
the
Father
sending
CHRIST
to
so
good
a
turne
,
to
be
as
he
was
called
of
before
,
his
Servant
in
such
a
weighty
busines
,
as
2.
In
this
we
are
also
to
learne
,
how
the
calling
of
God
is
neuer
fruitlesse
nor
in
vaine
,
he
that
sending
his
Sonne
in
the
flesh
to
this
great
turne
,
so
replenished
him
with
the
graces
of
the
Spirit
,
hee
sendeth
no
man
to
his
turne
,
but
hee
manifesteth
his
calling
by
spirituall
vnction
,
giuing
the
man
whom
he
sendeth
,
such
measure
agreeable
,
as
he
seeth
meete
.
And
for
the
greater
worke
,
the
greater
gifts
.
The
calling
by
men
,
may
be
voide
and
ineffectuall
,
the
calling
of
God
is
not
so
.
Where
the
gifts
are
not
,
although
men
haue
called
thee
,
God
hath
not
called
,
where
the
spirituall
vnction
and
gifts
are
,
there
is
the
declaration
of
the
calling
of
God
.
3.
There
is
a
lessoun
for
all
men
,
not
to
be
afraid
to
goe
where
God
biddeth
him
:
for
albeit
the
way
may
be
hard
,
&
he
send
thee
to
great
trouble
and
affliction
,
yet
will
he
send
no
man
to
vndergoe
straitnesse
and
difficultie
without
furniture
.
If
God
Fourthly
,
it
would
be
remembred
of
vs
,
that
IESVS
CHRIST
was
thus
way
replenished
,
that
of
his
fulnes
we
might
all
receiue
.
And
so
they
that
would
goe
to
By
these
seuen
eyes
may
also
be
heere
vnderstood
a
number
finite
for
infinite
of
Christian
men
and
women
,
that
with
cleare
light
and
sauing
knowledge
shall
see
,
&
by
faith
embrace
&
apprehend
Christ
the
Messias
&
Saviour
of
the
world
,
&
in
that
knowledge
of
him
they
shal
be
safe
.
My
righteous
Seruant
sayth
This
point
wold
be
marked
,
telling
vs
1
the
great
desire
wee
should
haue
to
see
him
with
this
spirituall
As
we
are
to
be
carefull
to
come
by
this
sight
,
so
must
we
be
carefull
to
grow
in
it
:
forasmuch
as
perfection
is
with-holden
from
vs
in
this
life
.
The
man
whom
CHRIST
restored
to
his
sight
in
the
8
chapt
▪
of
The
third
generall
point
set
down
in
these
words
,
is
about
the
suffrings
of
IESVS
CHRIST
.
The
word
expressing
his
suffring
is
this
:
Behold
,
I
will
ingraue
the
grauing
thereof
,
sayth
the
Lord
of
hostes
:
Which
albeit
they
be
taken
by
some
men
,
to
be
spoken
of
the
Nativity
of
CHRIST
,
God
himselfe
being
the
immediat
framer
and
former
of
his
Body
,
in
the
wombe
of
As
for
the
first
word
,
albeit
in
the
suffrings
of
Christ
there
were
many
agents
and
instruments
,
The
Deuils
Pontius
Pilate
.
with
the
Gentiles
and
people
of
Israel
were
gathered
together
,
but
what
to
doe
?
to
doe
whatsoeuer
thy
hand
and
thy
counsell
had
determined
before
to
be
done
.
Then
heere
is
the
Father
,
giuing
CHRIST
to
this
suffering
,
and
CHRIST
giuing
himselfe
,
which
would
be
well
marked
and
considered
of
vs
,
for
otherwise
wee
can
haue
no
solide
comfort
of
his
Crosse.
The
Father
giuing
him
,
he
whose
providence
stretcheth
This
is
a
doctrine
would
be
marked
of
vs
,
to
tell
vs
As
the
gravitie
of
Christ
his
sufferings
is
pointed
at
in
the
inflictor
,
God
himselfe
,
so
also
in
the
phrase
of
speaking
,
whereby
his
suffring
is
imported
,
it
is
not
a
light
nor
superficiall
going
over
,
but
a
deep
sinking
and
graving
so
deepe
,
that
of
him
are
the
wordes
of
Ieremy
to
be
vnderstood
,
Consider
yee
that
passe
by
if
Now
looke
to
and
consider
the
grauen
Stone
,
and
therein
see
great
matter
of
feare
,
there
being
heere
the
most
fearefull
declaration
of
Gods
w●…ath
against
sin
,
that
euer
was
giuen
great
mater
of
loue
being
herein
.
The
fourth
thing
mentioned
in
these
verses
,
is
the
happy
fruite
and
effect
that
followeth
vpon
the
suffering
of
IESVS
CHRIST
;
it
is
expressed
this
way
.
I
will
(
sayth
the
Lord
)
remoue
the
iniquity
of
the
Land
in
one
day
.
The
grauing
of
Christ
although
painfull
to
him
for
a
time
,
yet
pleasant
and
comfortable
to
his
Church
for
euer
.
For
it
is
by
reason
of
his
sufferings
that
God
his
Father
hath
giuen
this
declaration
,
I
wil
take
away
and
put
forth
of
my
remembrance
the
iniquity
and
sinnes
of
all
that
repent
&
beleeue
in
him
,
his
stripes
were
many
,
his
grauing
deep
,
his
sufferings
infinite
in
weight
,
although
not
in
time
.
Therefore
The
other
worde
heere
is
of
the
circumstance
of
time
,
God
saith
,
he
will
do
this
in
one
day
:
And
the
day
meant
of
heere
,
is
the
day
of
the
slaughter
and
sacrificing
of
his
Sonne
.
It
may
then
bee
demanded
,
was
there
no
remission
of
sinnes
till
the
day
of
his
Thirdly
in
these
wordes
of
the
promise
wee
are
to
THE
THIRD
SERMON
.
ZECHARIAH
,
3.
Chap.
and
10.
verse
.
10
In
that
day
,
saith
the
Lord
of
hostes
,
shall
ye
call
euery
man
his
neighbour
vnder
the
vine
,
and
vnder
the
figtree
.
THe
last
point
contained
in
these
words
is
in
the
last
verse
,
and
that
is
of
the
happie
estate
of
the
Church
and
Kingdome
of
Christ
vnder
him
so
gracious
and
comfortable
a
Head
.
As
remission
of
sins
,
and
taking
away
iniquitie
,
is
a
consequent
of
his
suffring
,
and
of
this
deep
engrauing
of
the
stone
:
so
this
peaceable
estate
is
a
necessary
consequent
of
remission
of
sinnes
:
for
all
that
haue
remission
of
sins
in
the
death
The
words
of
the
verse
,
if
they
shal
be
considered
with
some
respect
to
the
temporall
deliuerie
of
the
people
from
Babylon
,
and
their
full
restitution
from
the
captivity
,
as
was
both
prophecied
and
performed
,
then
they
offered
this
comfort
vnto
them
,
that
albeit
the
dayes
by
past
haue
beene
vnto
them
dayes
of
woe
In
the
signification
of
the
wordes
,
as
they
are
referred
to
the
glad
day
of
the
deliuerie
of
the
people
from
their
bodily
trouble
and
captivitie
,
these
things
wold
be
obserued
.
First
,
as
it
is
true
of
Christ
and
his
suffering
,
We
come
now
to
the
translation
of
this
speech
.
This
outward
and
peaceable
estate
of
the
subiects
of
a
peaceable
Kingdome
,
is
to
forgiue
and
shaddow
out
the
happie
estate
of
the
subiects
of
this
Kingdome
of
Christ
.
And
of
the
subiects
of
the
Kingdome
.
In
this
comparison
foure
things
are
pointed
out
vnto
vs
.
Now
for
as
much
as
all
men
are
such
louers
of
externall
peace
,
that
rather
or
men
dwell
vnder
a
King
,
and
in
a
Kingdome
where
there
is
daylie
found
bellicous
instruments
,
the
trumpet
and
the
drumme
,
the
thundering
of
the
canon
,
the
pitifull
cry
of
them
that
are
put
to
the
edge
of
the
sword
,
they
would
choose
rather
with
the
losse
of
their
commoditie
,
to
goe
and
dwell
where
they
may
haue
peace
.
And
many
vpon
this
same
respect
,
haue
changed
their
residence
.
Let
vs
learne
this
point
of
wisdome
for
our
soule
,
that
we
may
say
rather
then
we
liue
vnder
the
noise
of
the
Law
,
and
thunder
of
the
threatnings
of
it
,
the
noise
of
Gods
Iudgement
,
the
fearefull
cry
of
our
conscience
,
we
will
rather
goe
and
choose
to
dwell
in
this
Kingdome
,
and
bee
subiects
of
this
King
,
where
there
is
such
peace
and
rest
.
Happie
is
hee
that
is
alreadie
a
subiect
of
this
Kingdome
:
seek
to
draw
to
it
,
for
there
is
no
true
rest
,
peace
nor
tranquillity
but
heere
.
The
second
thing
pointed
at
heere
of
the
subiects
of
this
Kingdome
,
is
their
safetie
and
protection
,
and
that
is
figured
by
lying
vnder
the
shadow
of
a
tree
,
a
vine
or
a
fig-tree
.
As
the
two
former
are
conioyned
.
The
Lord
forgiueth
sinne
,
vpon
which
followeth
ioy
and
peace
of
heart
,
so
whom
the
Lord
forgiueth
,
and
to
whom
he
giueth
peace
,
them
he
taketh
as
his
owne
in
his
protection
,
so
that
they
rest
safely
vnder
the
shadow
of
his
wings
.
These
the
Prophets
conioyneth
in
his
84
Psalme
.
The
Lord
is
a
Sunne
and
shield
to
his
owne
:
by
the
one
signifying
that
he
is
comfort
and
Then
,
he
who
resteth
vnder
the
shadow
of
the
most
high
,
dwelleth
in
safety
and
freedome
from
all
these
outward
euils
.
First
,
because
he
is
voide
of
the
The
vses
of
this
point
of
doctrine
are
first
,
Seeke
Thus
they
that
are
members
of
the
spirituall
kingdome
of
Christ
,
they
find
into
him
sweet
&
comfortable
repast
and
feeding
.
And
Christ
is
to
them
the
Vine
and
the
Figtree
.
And
now
in
the
dayes
of
the
preaching
of
the
Evangell
,
and
ministring
the
Sacraments
thereunto
annexed
,
is
verified
in
our
sight
that
which
the
Church
sayth
in
the
second
Chapter
of
the
Canticles
.
The
figtree
putteth
forth
her
greene
figges
,
and
the
Vines
with
their
tender
grapes
,
giue
a
good
smell
.
Arise
my
loue
,
my
faire
one
,
and
come
away
.
Let
vs
not
shift
nor
make
excuses
,
but
being
so
fairely
invited
,
let
vs
come
to
the
Supper
of
the
great
King
when
all
things
are
ready
,
all
that
wee
The
last
point
is
,
there
is
here
also
shadowed
and
resembled
vnto
vs
the
pleasant
communion
and
fellowship
that
the
members
of
Christ
haue
amongst
themselues
,
that
as
in
the
peaceable
estate
of
a
worldly
kingdome
,
neighbour
doth
call
and
invite
neighbour
vnder
the
Vine
,
&
vnder
the
Figtree
:
So
in
the
kingdome
of
Christ
there
is
harmony
,
there
is
agreement
among
the
members
,
and
there
is
sweet
and
heauenly
communion
:
Communion
of
the
Saints
is
an
article
of
the
Creed
,
and
I
referre
it
to
that
place
.
There
is
two
parts
of
this
Communion
.
Communion
with
the
head
,
and
communion
among
themselues
.
These
words
of
the
text
are
of
the
last
.
Again
,
of
this
communion
among
the
Saints
there
is
also
two
parts
.
The
one
is
of
the
liuing
with
the
liuing
:
and
the
other
is
,
of
the
liuing
with
the
dead
.
It
is
of
the
first
of
these
two
that
mention
is
made
here
.
This
communion
of
the
liuing
with
the
liuing
,
standeth
in
communion
of
affections
,
communion
of
spirituall
gifts
,
and
in
some
cases
communion
of
temporall
gifts
.
As
for
communion
of
affection
,
they
are
all
of
one
heart
to
God
,
to
Christ
,
and
among
themselues
.
Thus
is
it
said
in
the
FINIS
.