THREE EXCELLENT POINTS OF CHRISTIAN DOCTRINE:  

I. The Nativity of our Lord JESUS CHRIST.  
II. His bitter sufferings for the sins of his people.  
III. The fruits flowing therefrom, to those that by Faith apprehend him.   
ALL PROPHESIED BY ZACHARIAH in the 8. 9 and 10. Verses of the third Chapter of his Prophecy, and explained in three Sermons, preached at Edinburgh by Master PETER HEWAT being Minister there.  JOHN 5. 29. Search the Scriptures, for they testify of me. 1 PET. 1. 10. 11. 10 Of which salvation the Prophets have inquired and searched diligently, who prophesied of the grace that should come unto you. 11 Searching what or what manner of time the Spirit of Christ which was to come did signify. When it testified before hand the suffering of Christ, and the glory that should follow. 
EDINBURGH, Printed by ANDRO heart. Anno 1621.   

TO THE RIGHT HONOURABLE DAVID AIKINHEID LORD Provest: And to the right Worshipful Robert Dowgall, john Maknaght, William Dick, and Henry Morison Bailies: john Byres Deane of Gilled, Peter Somervell Thesaurer, and to the remnant of the Council, representing the body of the good Town of EDINBURGH.  
COmfortable and powerful is that confirmation to our faith in the Messias, which is drawn from ancient Scripture, when we see that all which was fore▪ shadowed in the Law, and fore-spoken by the Prophets, hath the due and full accomplishment in our Lord jesus Christ. Who being God manifested 
1 Tim. 3. 16  in the flesh, was in the fullness of time for the sins of his people crucified at jerusalem. And thereafter declared 
Rom. 1. 4  to be the Son of God, with power, according to the Spirit of holiness by the resurrection from the dead. To this end it is, that the Lord jesus himself biddeth us search the Scriptures, for they testify of him. He meaneth there 
john 5. 29  of ancient Scripture, whereof there is no part which beareth not clear and evident testimony of him. To Adam he 
Gen. 3. 15  was promised. Noah made petition for his son japhet, that he might be persuaded to come to the tents of Sem: 
Gen. 9 27  that is, to the Church and family of the Messias. Abraham 
john 8. 56  saw his day, and rejoiced in it. Isaac was a special type of him, who as he was the son of laughter and gladness: 
Gen. 22. 6 john 19 17  so jesus Christ was the joy of the sons of men. And as he bore on his shoulders the timber wherewith he should have been burnt in a sacrifice: So jesus Christ bore on his back the Cross whereupon he was crucified. jacob spoke 
Gen. 49▪  notably of him, and from his seed the Sceptre did not depart till he came in the flesh. Moses prayed to send him who 
Exod. 4. 13  was to be sent. jehoshua hath but the name of a Saviour in type, who fight the Lords battles, and leading the people through jordan to the promised Land, resembleth our strong and mighty Chiftan, that Lion of the tribe of juda, who subdueth his enemies, leadeth captivity captive, and carrieth his people through the raging and swelling jordan of the troubles of this life to that promised rest. All the refreshment which the people had under judges, fight for them, and rescuing them from their oppressors, was but a shadow and a glass to look unto that rest which is to be found under the Messias, who putteth his people in such safety, that the red Dragon with his power cannot come 
Apoc. 12. 9  near to pursue. The holy line is kept, and closeth the book 
Ruth 4. 18  of Ruth with David the son of jesse for no other purpose but to point at the Messias the Son of David according to the flesh. Samuel by the direction of God, anointed 
1 Sam. 16. 13  David to be King, who was the type of jesus Christ in his actions and sufferingt. But the servant of jesus Christ as he is the Messias. And therefore he acknowledgeth him to be 
Psa. 110. 1 2 Sam, 23, 1  his Lord. He is called the sweet singer of Israel. And they who will look earnestly to his Psalms, shall find how secretly he tuneth his harp, and how heavenly and melodious his song is, when he singeth of the Messias to come, his kingdom, his subiests, and the great benefit which his people enjoy under him. The Queen of Seba came to visit Solomon 
Math. 12. 4●…  the son of David, to see the ardour of his house, and found her sight above the report. But behold jesus Christ greater than Solomon. Ezra writing the history of seven of Daniel his weeks, which make forty nine years, is 
Dan. 9 25  leading the people to look to the end when shall come the holy One, who shall make an end of sin, and finish transgression, to make reconciliation for iniquity, and to bring an everlasting righteousness. Nehemiah goeth on in the same course, writing the history of seventy years. In the eighteen years' history of Esther, is it not remarkable to this pùrpose, that while as the sword was above the heads of the people of God, ready drawn as it were, to cut off their memory, 
Esther 7  Esther is raised up as a comfortable instrument of their delivery. So when the sword of God's vengeance was drawn, to cut off the whole race of Adam with an everlasting destruction, in cometh jesus Christ not looked for of▪ Angels, nor expected of man, who setteth his people at freedom, and delivereth them who were subject to that 
Luc. 1. 74.  fear. job was afflicted many ways in his goods, in his children, in his wife, in his body, in his conscience, yet is his head holden up, and he kept from despair by the faith which he hath in the Messias, still hoping with the eyes of his 
job 19, 25. 26. 27  soul & body both, to see his Redeemer. When the Prophets come in, is not this the sum of all their Prophecy. He that readeth Esay, may read in him all the points of the Evangell of jesus Christ. Every one of the succeeding Prophets. holding fast the same point. And the nearer they draw to the time of the rising of that bright Star, the more clearly 
Malach. 4. 5  they spoke of him. So that the last of the Prophets being Malachi, his last breath is of john the Baptist, the forerunner of jesus Christ. And so Christ himself telleth you that all the Prophets and the Law prophesied unto john, 
Math. 11. 13  and that by Elias, of whom Malachi spoke, is understood john. When the Lord jesus came himself, all his actions, and especially his sufferings, were the accomplishment of 
Math. 17. 1  Scripture, which was written of old. Upon the mountain of his transfiguration there is seen talking with him Moses and Elias, to testify the sweet consent and harmony betwixt him, the Law and the Prophets. And the subject of 
Luc. 9 31  their conference saith Luke, was of his death which he should accomplish at jerusalem. After his resurrection in that powerful Sermon of his, which made the hearts of the hearers to burn within them. Did he not begin at Moses 
Luc. 24. 27  and the Prophets, and expound unto them in all the Scriptures these things that were written concerning him, it would take a long time, and fill many pages to go through all. These few words to them that are wise in the knowledge of God, may be sufficient. Amongst the rest of the Prophets, our Prophet Zachary (being the last except one before 
Zach. 3  the coming of Christ) he doth most clearly point him forth. He is in this Prophecy that great Angel who taketh the filthy garments from jehoshua. It is he only who taketh from us the filthy garment of our sin, and clotheth us with the white garment of his righteousness. It is he who putteth wickedness in an Epha, and hath cast a weight of 
Zach. 5. 8  Lead upon the mouth of it. For let us bury our sins where we will, they will rise again, except they be buried in the burial of jesus Christ, from whence they shall never rise to our confusion here, nor condemnation after this. He is 
Zach. 6. 12  that Branch who buildeth the spiritual Temple of GOD. Yea our Prophet is so special in his Prophecy of the Messias, that he will tell you of his coming in to jerusalem riding on an Ass. He will tell you of the very price for which 
Zach. 9 9  he was sold and betrayed, even thirty pieces of silver. And 
Zach. 11. 13  in end he will conclude his Prophecy with making mention of that glorious coming to judgement.  
These three Sermons following, are upon the last three verses of the third Chap. of this Prophet Zachary, where. in you shall find excellent Prophetical speech of the Messias. Here have you his Nativity, being that Branch of the root of jesse. 2. His suffering, being that Stone which the Lord of Hosts himself did engrave. 3. The fruits flowing there from, which are, the removing of sin, peace of conscience, and the enjoying of all sort of good.  
I was not of purpose that these Sermons should have seen the light, being conscious of my own insufficiency, neither presuming upon anything that can flow from me. But being overcome by the importunity of a kind and loving friend, who by accident saw my papers, to whom I could resuse nothing that was lawful and possible for me, I was content to be requested, yea in a manner commanded. And seeing they must come forth, to whom can they more properly belong then to your L. and town of Edinburgh, they being my first fruits of this sort. I had with you my birth, I was educat in your schools of learning, I served (although unworthy) twenty years in your public Ministry, From which now being removed, since I can do you no good by public preaching, I shallbe glad if by writing, or any other means which lieth in me, I may prove in any sort stedable. Of these Sermons you were also auditors, they being amongst the last which I preached there. And so may be best judged of by you, if they be not the same which were delivered.  
It may please your L. Bailies and Council in name of the good Town, to accept this small propine from one of your own, with the like heart and love wherewith it is offered. Whereby if I shall but rub off me the note of ingratitude, & that your L. doth in any sort like of these travels, I have gained what I would, and will be hereby encouraged to use my pen oftener, that if any good by me can redound unto others, the praise thereof under God may be yours, with whom I was bred and brought up. Thus praying God▪ to bless your travels, and make your government prosperous by the propagation of the Gospel among you, and procuring the good of your town and Commonwealth, I rest  
Yours as it becometh of bounden duty Mr PETER HEWAT.   

To the Reader.  
Loving and Christian Reader, I know that the great light and knowledge of this age hath bred itching ears, so that he who will give forth any thing in public, must expect of his travels more carping and censuring, than profiting. The food which in the self is wholesome for the soul, being drawn from the pure Word of GOD, is not savoury meat to every man's taste. They must have strange sauces to waken their appetite and desire of reading. But let men wander in their conceits, as they please, this remaineth sure, that they who lay not the foundation of Faith in divinity upon the Scripture, build not upon the Rock. They who presume to understand above that which is written, remember not the Apostles precept, Rom. 12. 13. And they who think the Scriptures too shallow to wade in, as not affording sufficient matter for their wits to work upon, sink in a sea of absurdities and errors. You shall not expect in these Sermons following the large handling of these great common places of divinity, mentioned in the Title, for that you know, would require a large volume. But a plain opening of the text adhering thereunto without digression. Wherein I will desire you not so much to regard my rude and simple doing, as my affection being willing to cast in my mite in the Church Treasure, the conscience of my doing, being to me a sufficient guard against all calumnies. Thus far only I am bold to say, that if you will take pains to read, you shall find all that is set down here, able to abide the touchstone of holy Scripture. And if in any thing I have erred and gone astray (as who can plead perfection) than I say with holy David Psal. 141. 5. Let the righteous smite me, and it shallbe a kindness. Let him reprove me, and it shallbe an excellentoyle, which shall not break my head. The Spirit of GOD lead you in all truth. Farewell.   

LECTORI & AUTHORI.  

DVlce novum veteri tibi si componere foedus,  
Cernere & eventis sit rata dicta suis;  
Mesiae ortum, obitum, fructum tibi & inde fluentem  
Hîc lege: sunt tria te judice, digna legi.  
Lectaque digna feres: mea ni sententia fallat,  
Lecta feres fidei non malèfida tuae.  
Perge, HEWETE, Sacri sic mystica pandere Verbi;  
Linguaque si sileat, sic tua penna sonet.   
PATRICIUS SANDAEUS.   

Ad D. PETRUM HVATTUM Sermones editurum.  

QVod diae assiduis sacris operere Sionis,  
Laudibus adijciet posthuma fama tuis.  
Scriptaque quod mandes nervosa nepotibus, aetas  
Nescia noctis atrae te repetita canet.  
Durabunt dum Luna micat tua dogmata, numen  
Indidit eloquiis pondus HVATTE tuis.  
Faenerat exigui corpus dona ampla, libelli  
In parvo magnum munere munus inest.   
Io. HALLUS F.   


VErbis Suada tuis, sensu Hermes ludit HVATTE,  
Sicque tuum plenum est numine opus duplici.  
Dulce sonant, dulce & sapiunt haec scripta, nec ulli  
Non sapient si non invido & insipido.   
GULIELMUS HALLUS.   


THE FIRST SERMON.  ZECHARIAH, 3. Chap. 8. 9 and 10. verses. 8 Hear now O jehoshua the high Priest, thou and thy fellows that sit before thee. For they are men wondered at. For behold I will bring forth my servant the BRANCH. 9 For behold, the stone that I have laid before jehoshua: upon one stone shallbe seven eyes; behold I will engrave the graving thereof, saith the Lord of Hosts, and will remove the iniquity of that land in one day. 10 In that day saith the Lord of Hosts, shall ye call every man his neighbour under the vine, and under 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 work of their begun delivery from the captivity of Babylon, encouraging them to go forward in the building of the house of God not looking to, nor regarding the outward face and appearance of things, how unlikely soever, but lifting their eyes to the consideration of h●… infinite wisdom, power and love, who 
Rom. 11. 3●…. 〈◊〉 10. 17. Psal. 103. 11.  hath promised unto them this pledge of his favour, that his Temple shall be again set up in the mids of them, and they shall enjoy these same outward ensigns of his blessed presence. All which for their sins in their banishment and captivity, were 
Psal. 94.  utterly put down and defaced.  
Among the rest of these things which were in the people's eyes, and occurred to their consideration to discourage them, this was not one of the least: the 
Psal. 94 91.  present estate & condition of the Priesthood, which had lost all the former glory and dignity, & to them it appeared a thing altogether impossible, that ever their Priest and Priesthood should recover the wont beauty. To meet with them in their doubtful cogitation, and to raise their hearts with comfort in this same particular: There is in the beginning of this chapter, a vision concerning jehoshua their high Priest who although he be (as in the vision he is represented) vile and contemptible, partly in regard of the malice 
Apoc. 12. 10.  of Satan that pursueth him, partly in regard of his own pollution and sins, which are the matter of Satan's assaults and accusations. Yet is the Lord him 
●… joh, 2. 1.  self, even the Messias, the great Mediator and Advocate of his Church brought in pleading for him. And in this pleading so prevailing, that Satan gets the foil, and is rebuked. jehoshua is made free and absolved. His filthy garments are taken from him, a crown for his head, and the ornaments besitting the Priesthood are rendered to him.  
In the Chapter containing this heavenly & comfortable vision, there are two chief and principal points. The one is the speech of God in the mouth of his Prophet anent jehoshua the high Priest▪ And the second is the translation of his speech from jehoshua the Type to the great high Priest of the House of God, JESUS CHRIST. Wherein is set down the happy estate and condition of his Church and people under him. But leaving the first part of the Chapter, let us deal with the last three Verses, wherein that which hath been formerly spoken of the levitical Priesthood, to be restored in the person of jehoshua, is now declared to have the accomplishment in the person of jesus Christ then to come and now exhibit, of whom jehoshua was the type: for the Lord our God would not have his people abide or rest in the external shadow of that ministry, but that in it they should consider what was figured, and look to JESUS CHRIST who was to come. And herein may be considered. 1. That the Majesty and dignity of 
1  that Priesthood before the captivity was very great. 2. In the time of the captivity, the honour of that 
2  Priesthood was laid as it were in the dust, and casten to the ground. The visioun representing that time brings in jehoshua, clad in filthy garments, in a base & vile estate. 3. After the captivity, the Lord as a sign 
3  of his merciful return to his people, he restoreth the Priesthood again. And yet neither the glory of Priest nor Temple was thought answerable to that which was of before.  
here therefore comes in the people's consolation to look in through all these Types, to the glory and dignity of the Priesthood of JESUS CHRIST to come, with which in dignity and majesty cannot enter in comparison, the levitical Priesthood then standing, & now abolished. 1. The Priest and Priesthood than 
1  was glorious in their own form of glory and splendour: 
Heb. 7.  But all the glory which they had, was but a shadow. And the end of it was to point at the glorious Priesthood of JESUS CHRIST. 2. That Priesthood 
2  with the glory of it, was subject to alterations and decays: But the Priesthood of JESUS CHRIST remains unchangeable, and is everlasting. 3. That the 
3  people should not rest upon these shadows, and to comfort them against all mutations whatsoever. There is no solid nor steadfast way but one, look to JESUS CHRIST. In him, as the Father hath declared, himself 
Math. 3. 17. Math. 17. 5.  well pleased. So in him only doth the soul of the believer find sound peace and contentment.  
The Lord our God who typed JESUS CHRIST in the Law, and delivered him in figures to the people in that levitical service, although he hath removed the types. And we have JESUS plainly and simply delivered to us in the Word and Sacraments: Yet remains there in his Church some teaching of this kind and nature, wherein by outward, we are led unto inward, and by earthly, we are carried unto spiritual things. And in things concerning this life, is shadowed unto us things eternal, 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 & 
Psal. 45▪ 2.  beauty of the spiritual House of JESUS CHRIST, who is fairer than the children of men. The glory and Majesty of the high Priest of old was great: but what was it compared with the glory and Majesty of our high Priest. But these types are away. What remains yet, and shall remain in the Church to the end of the 
Psal. 19  World, of that kind of doctrine. Even thus much. Hast thou any delight or pleasure in the beautiful shape or frame of this World, or any of the Creatures that are therein. Should thou rest there? No: 
1 Cor. 7. 31. ●… joh. 2. 17 2 Cor. 4. 18.  This World and the shape and fashion of it will go away. But think that all these things being but shadows, they cannot by many degrees come to the resemblance of that delight, & these everlasting pleasures in the life to come: for the which as thy soul should earnestly seek, so except thou get assurance to be partaker of them, it had been better for thee never to have been borne. The glory and Majesty of earthly 
Psal. 49. 1●… Apoc. 3. 5. Apoc. 7. 9  Kings is great, yet all their glory follows them but to their grave. But O, how great is that glory, to be crowned in Heaven, to be clothed with fine white robes, having palms in their hands in sign of victory. And all this glorious estate is promised to the 
Luc. 12, 32.  meanest subject of the Kingdom of JESUS CHRIST. Bread is comfortable to an hungry body, but as the hunger of the body may make thee say to him: Lord, give us this day our daily bread: So knowing the 
Math. 6. 11 john 6. 32. Apoc. 2. 17.  want of thy soul, should thou not run with a petition for it to him, who hath said, I have hid Manna to give you. And of whose House it may be well said, There is in it bread enough, large mercies and comforts to 
Lue. 15. 17  the hungry and wearied soul that comes to seek them. Drink is good for a thirsty body, but wilt thou not remember of thy soul, and hear him who hath said, I have drink to give, whereof whosoever 
joan. 4. 14  drinketh, shall never thirst again. If we have no appetite but natural, of things concerning the body, what difference betwixt us and the beast? But a spiritual and renewed man, is he not known in his spiritual appetite and desires, such as was that man according to Gods own Heart, expressing his spiritual 
Psal. 42. 1  appetite this way: As the heart brayeth for the rivers of waters, so panteth my soul for thee O God. Garments are steedable to the naked; But remembering thy soul, hear him who calleth you to come and buy of him garments, to cover your filthy nakedness, 
Apoc 3. 18  that ye be not a spectacle of shame in the sight of God, Man and Angel. With which garments whosoever shall not be found clad in that Day, shall cry (but 
Apoc. 6. 16  in vain) to hills and mountains to fall upon them, & cover them from the face of the Lamb. Gold is profitable, having for this life the own necessary uses; But 
Apoc. 6. 18  hearken to him who hath to give thee fine gold tried by the fire, even that better and enduring substance, 
Luc. 10. 22  which cannot be taken from thee again. So as the Lord led his people of old from things temporal, to things spiritual. and from types to truth: so let him take us by the hand, & by him let us be led from these earthly things, to spiritual things. And from the things of this life, to the consideration & earnest desire of the better things of that life to come.  
There is another word also to be marked here, There fell out many changes which were grievous to this people, their own sins bred them great disquiet. As change in their policy, desolation in their cities, & great change in the face of their Church, & upon their Priesthood. And when their Temple and Priesthood was restored again, it was a grief to such as remembered the days of old, to see the last no ways answerable to the glory & beauty of the first. This doctrine therefore proponed by the Prophet, is to comfort them against all such griefs, & to settle & establish their hearts against all changes whatsoever, and it is this, cast the eyes of your faith toward JESUS CHRIST the great High Priest to come, and there your souls shall find rest; JESUS CHRIST who was represented in the figure of the Law, & is exhibit in the fullness of 
1 Tim▪ ●…. 15  time. As he came in the world for this end, to save sin▪ ners, so is he the only stay of the Hearts of sinners, and in him is perfect remedy against all those griefs and tentations that rise here in this world, by reason of sin to oppress the hearts of sinners. here all things are subject to change and alteration, he that is knit to him, stays upon a rock, with a defiance of all these worldly changes, although the world should be turned upside down, & the mountains rolled in the mids of the 
Psal. 125▪ 1▪  great deep, yet can he not be moved. In no thing that is here can there be found contentment, in him the soul hath full delight. And when a man is as it were chased & hunted with griefs on all hands, with his many sins, with the devils tentations, sometimes with the ingratitude & malicious doing of men. It is even upon such a wearied and distressed body that Christ calleth, saying, Come to me, and I will ease you and refresh 
Math. 11. 28  you: we would therefore hearken to the sweet call of JESUS CHRIST, and labour to follow the Saints and servants of God, seeking only and finding this way contentment to our souls. here God by his Prophet willeth his people to look over all that black cloud of ceremonies, to JESUS CHRIST. I desire, saith Paul, to know nothing but JESUS CHRIST and him 
Phil. 1. 25  crucified, he is to me both in life and death an advantage. Whom have I, saith David, in Heaven but thee, 
Psal. 73. 26.  and there is none upon earth that I desire besides thee. My flesh & my heart faileth, but God is the strength of my heart and portion for ever. Where shall we go to? saith Peter, hast not thou the words of eternal 
john 6. 68 Luc. 2. 29.  life? What further can I wish, saith old Simeon, having gotten Christ in the arms of my body and soul both, and s●…ene my salvation in him. Now let thy servant go in peace. Therefore as this is noted to be the great solicitude and care of the Church to inquire for him. Tell me, O thou whom my soul loveth 
Gant. 1. 7.  where thou feedest. So if thou will prove thyself a true member of this Church, and be partaker of this only consolation, inquire for him, seek him out while he may be found, be homely with him, seek 
Esay 55. 6.  to be daily farther conjoined with him, in him shall ye find perfect ease and contentment.  
In these three Verses cometh to be considered first the preface that is used, next the speech which is delivered, containing so many excellent points, concerning the Messias, both in his person and office. In the Preface jehoshua and his fellows, they are bidden hearken and advert unto that which is to be spoken. jehoshua was immediately of before wakened to attention, when the Lord having absolved him, gives his direction to him, speaking unto him with vehement and earnest protestation. Now he is wakened to attention 
Verse 6  again, and bidden give ear to the grave speech following, concerning the Messias. Although this with the former be but one continued Sermon, he that heard of before, hath need to hear still, he that was wakened of before, hath need to be wakened again. And these grave and great mysteries uttered by the mouth of God himself, they crave upon our part great attention. When God speaks, our ears should 
psal. 40. ●…  be ready to hear. In the volume of thy Book, saith David, it is written of me. This volume of the Book of God, is the Law of God: The first words whereof 
Deut▪ 5. 1 apoc▪ 2. 3  is, Harken Israel. The seal of all the letters written to the seven Churches is, Let him that hath an ear hear what the spirit saith to the Churches. No man hath his care so ready to hearken, but he hath need continually to be put upon, to waken him unto attention. And the means of this doing are many upon the Lord's part, his word a principal, his word sometimes 
Psal. 8. 2  in the mouths of old men, sometimes in the mouths of young men to waken thy hearing. Sometimes it comes with a mourning sound, sometimes with a joyful sound to waken thy hearing. Sometimes 
Mat. 11. 7  it comes in a mystery, as a sealed letter, and sometimes the mystery is revealed, and the book opened to waken thy hearing. Sometimes he that cries in thy ear, takes a rod in his hand of some inward or outward affliction, wherewith he chops upon thee, to waken thy hearing, and sometimes there may arise●… (for the sins of people) the strange noise, and horrible sound of the Antichristian Locusts, to waken men's hearing, to bring them to remorse of their former careless 
Apoc. 9▪ 3  hearing, and make them think and say; O how vile and blasphemous things are we compelled with our cares to hear? who would not hearken to the voice of our God in his pure and holy Word. The 
Psal. 137. 3  people were thus way handled at the rivers of Babel, being forced to hear the despiteful words of their enemies, reproaching their service of GOD, and that because they did not hearken to the voice of their GOD, being at home in their own Land. Thus it is manifest, that no man hath his care so ready and bend, but he hath need still to be wakened and stirred up to hear what GOD sayeth to him. Moreover there is no man so perfect a Scholar in the School of CHRIST, but hath need daily to hear, and in hearing to learn als long as he liveth. And should not (as it is in this Text) the gravity of the matter, and the great and weighty mysteries, coming from God to us, in the mouths of his servants, provoke us diligently and attentively to hear? My heart, sayeth David, is inditing a good 
Psal▪ 45. ●…  matter, I speak of the things which I have made touching the King, harken sayeth he, for my mouth will utter wisdom, and statutes divine. Harken 
Psal. 49. 1▪ 2. 3  sayeth the Lord here to jehoshua. And the argument is in the matter, proponed in the words following, being a speech of the Messias, of his person, his office, his sacrifice, and the good that shall come thereby to his people.  
This word of the Preface wakening jehoshua to attention it would be marked; first for descriving of a great and common sin, so common, that who can 
Heb▪ ●…. ●…  say he is free of it. GOD hath spoken, and his Son JESUS CHRIST by whom he hath spoken in these last times. hath cried aloud unto us, but we have not heard him. This is the depraved condition of the ear of all the sons of Adam; The smallest whisperings 
Gen. 〈◊〉  of the Devil that old serpent, are good language to us, to which we hearken readily. But the loud cry and callings of our God, are passed with a deaf care. And that to God we have not harkened, is it not evident in this? no man hath turned out of his way. It may be well said, that it willbe the superscription of our plague and judgement when ever it shall come, because we would not hear the Lord speaking to us. A sin which not only brings on plague and judgement, but a thing worse nor the plague, even the stopping of the Lords ear, that he will not hear thee calling to him in the Day of thy judgement. For albeit a man be plunged in a great deep, yet so long as he may have commoning with God, and interchange speech with him, his estate can not be counted hard. jonas lying in the deep of the Sea, enclosed in the belly of the whale, yet herein was his comfort, My voice came to God, and he heard me. But they that wilfully close 
jonas 2  their ear, and will not hear GOD when he speaks, they close upon themselves the door of comfort, God hath promised a meeting this way, They shall cry to me even in the day of their trouble, 
Prov. 1. 28. Zach. 7. 13  but I will not hear them. Let us seek from him the touching and opening of our ear, which hath been so long closed. Ler us seek the reformation of our ear, that we who have been swift to hear the Devil speaking to our great hurt in soul and body, may once resolve to hear our God speaking to our well. If thou be one of the Israel of God, remember it 
Deut. 5. 1  is written of thee in the first words of the book of God. Harken Israel: Sacrifice and burnt offering he 
psal. 40. 6  craves not of thee. Happy is he that may come in and say▪ a bored and prepared ear thou hast given me to hear thy Law. It was a sign of a perpetual servitude 
Exod. 21. 6  of old, the boring of the ear. So it is a sign of that service wherein is true freedom and liberty, a ready and open ear to hear, and in hearing, to follow the counsels and directions of God. And we that have so long sleeped, and either mistaken or misregarded the voice of our God: Would God we once learned the lessoun that old Eli gave to Samuel, that we might 
●… Sam. 3. 9  come before him with this disposition, and say. Speak Lord, for we thy servants are ready to hear.  
Another use would be made of this discourse concerning the hearing of the Lords voice, that seeing trouble and affliction is one of the Lords means, by which he openeth the ear: Then should it draw every man and woman to a careful examination of themselves, how they have profited in the school of affliction, and profited in this lesson of better and more careful hearing of the Word of God. None want their own visitations and afflictions. And although God's end in inflicting be, as hath been said, to open the ear to hear better, yet it may be said of us all, we have come out of this furnace als deaf and dull in hearing as ever we were of before. Pharaoh made many 
Exod. 8. 8 v. ●…5. 27. cap. 10. v. 16. 17 cap. 12. 30, 31  fair promises in the days of his calamity, that if the judgement were removed, he would hear better, and hearken to the voice of God in Moses, bidding him let the people go. Yet the judgement being removed, he returned to his own fashion, and counts as little of God's Word, as he did before his trouble▪ When troubles particular hath not mended our hearing, it argueth our disease to be great, when the presages of such change and alteration, as may be the removing of our candlestick, being before our eyes, yet mendeth not our hearing, an argument of a farther confirmed disease. Shall none of these move us? The 
psal. 76. ●… 1 Sam. 2▪ 23 1 Sam. 3. ●… 1  Lord he can speak louder yet, and hath a voice to put forth, that can make the earth and the inhabitants thereof to tremble. The voice of Eli to his sons was but soft, but God told him he had a voice to put forth, the sound whereof would make all their ears to tingle. And as the Disciples, who in their drowsiness, would not be wakened with their master's voice, were wakened with the staffs and swords of their enemies: 
Math. 26. 27  So where the sound of the word hath past▪ as a base thing, and when all Gods doing hath not mended men's hearing, what wonder although the time come, when he that spoke as a Lamb, shall roar as a Lyon. And when the Lion roars, the beasts of the 
Amos 3. 8  forest tremble. And that the Lord so put forth his voice in his judgement, as no flesh shallbe able to repel the sound of it. Who can expect otherwise?  
There is a sort of hearers, who in their hearing are so dainty, whose ears are so itching, and are so continually attending novelty, that if they hear not each day a new tune, a new form, some new and uncouth point of Doctrine, at least delivered in an new and uncouth form: They weary of hearing, and have no pleasure in it, to whom let this serve for answer. There are in the Word many repetitions of one and the selfsame thing, and they are not idle, nor in vain▪ For 1. the repetitions of the 
1  Word serve to help thy understanding, and confirm thy knowledge. 2. Although thy knowledge 
2  and understanding were good, yet is not thy memory weak and ill, able enough to retain ill, but to let good things slip through. The repetition therefore of the Word serveth to help thy memory, and strengthen the same. 3. Albeit thou would say, I 
3  understand well enough, and my memory is good enough, yet who is able to say, my affection is good enough, and the obedience of my will is good enough. And als long as they are not conform, repetition of the same points of the Word is needful, and thy affections hath need daily to be beaten by the same hammer of the Word, till they be brought under obedience. But for these who weary in hearing because of repetition, and would each day hear some new thing, Let this be an answer. Albeit thou hear every day that same thing, and this day that same thing which thou heard the last day, yet thou hearest every day a new thing, insomuch as at every hearing thou gettest sometimes a new exhortation to an old virtue, sometimes a new threatening for an old sin, a new advertisement to learn the old lessoun of repentance. All which shall so be put in the accounts of God against thee as new, that if thou shall 
Heb. 6. 7. 8  remain the old man, every hearing bringing on a new hardness, shall induce a new conviction, and procure at God's hands, an new and further judgement.  
To this attention and hearing are called not only jehoshua himself, but the text sayeth, his fellows that sat before him, for they are men wondered at. By the fellows of jehoshua may be understood 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 subject whereof is the Messias, in him ye 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 salvation 
Deut. 10. 17 Act. 10. 3. 4 Rom. ●…. 11 1 pet. 1. 17 jude 3  to all, and that is in the same Messias. The Priest is said to hear two ways. First, hear the word from GOD, as that word by which he 
1.  looketh to be safe himself. Secondly, so hear 
2.  from GOD, as he who must be God's mouth again to the people, to deliver to them evidently and faithfully his Oracles. The people are so to hear and embrace, as there is no way of safety to soul and body, but this which is proponed from the Mouth of God. Let not therefore the Priests say, It is enough for us if we instruct the people, and tell them what they should do; no, thou must sit down and learn, and hear thyself, if thou thyself would be saved. Neither let the people say, Let the Priests or the Preachers who have their maintenance thereby, seek the knowledge of these mysteries. If thou be seeking eternal life, to thee it is spoken. Search the Scriptures, it is they that bear testimony of JESUS 
john 3. 39 acts 17. 11  CHRIST, and in him only is life to be sought and found.  
By the fellows of jehoshua may be understood the rest of the Priests that were fellowlabourers with him; And as they come in called to hearing under this style and title of jehoshua his fellows, it is to tell us, that albeit jehoshua was high Priest, and in that place a Type of JESUS CHRIST to come, yet he was not set there, that in pride he should lift up himself above his brethren: but remember they were fellows in that same work of God with him. The Popish pride is Devilish, his usurped singularity he hath not of Peter, whose successor he will needs be, he calleth himself 
1 peter 5. 1  a fellow elder with the rest. And the Pope will be a god on earth, to give Law to all the rest. Albeit it may be thought meet for order's cause that some preside in the reformed Church of God, yet they would remember, Presbyters are to them as the rest of the Priests were to jehoshua, of whom it is said, thou & thy fellows. And three things in this kind of superiority 
1  would ever be eschewed. 1. Pride, for God setteth 
1 Tim▪ 3. 5  up no man, that he should swell in conceit, that is the 
2  brood of the Devil. 2. Tyranny or dominion over 
1 pet. 5▪ 3  their brenhrens and the Lords inheritance. Thirdly, 
3.  idleness, for they are not set there to look to themselves, and the enlarging of their own estate, but to look to the flock and people, which JESUS CHRIST 
Acts 20▪ 28  hath redeemed by his Blood. That from the Preface we may come to the words themselves, mark the last words, wherein these fellows of jehoshua are called men of wonder, or men wondered at. If ye retain the first interpretation, understanding by the fellows of jehoshua, all the faithful people of God, then is there here a certain description of the Church and people of God, used also in other places of Scripture. Esay hath it in his eight Chapter, 18 verse. Behold, I 
Esay 8. 18  and the children which the Lord hath given me, are as signs and wonders in Israel. And the people and children of God are called men of wonder, or wondered at, that is, men contemned and despised of the World; yea they are wondered at in their conversation 
1 Cor. 1. 28  & doing, as mad men that should follow a course by the rest of the World, and not to go on with 
1 Pet. 4. 4  them, drinking in all sort of sin with greediness. 
Heb. ●…1. 24. 25. 26  Moses' in leaving the honours and pleasures of the Court of Pharaoh, and choosing rather to be afflicted with the people of God, was he not herein a man greatly wondered at? For men to account all folly in respect of JESUS CHRIST, is not this to the worldly-wise 
Phil. 3. 8  a matter of wonder? The mortification of the flesh, The contrition and dolour of the heart for sin, 
Rom. 6. 13 psal. 51. 17 psal▪ 6. 6  The tears of repentance, are they not to the profane of the World matters of wonder? It is indeed in itself a matter wonderful, coming from the rich mercy 
Rom. 11▪ 33  and bounty of God, which indeed of us is to be admired that any should be taken out of the rotten race of Adam, and entered in this way that leads to the Kingdom of Heaven. It is unto the profane of the World a matter of wonder to behold this separation; not that herein they observe God's goodness. but that all things seem strange to them which savour not of the flesh and of this present World. But let each one here, as it were, stand wondering at others. The natural and fleshly man wondering at the doings of the Children of God. The renewed man that hath received illumination from above, wondering to see men with such pleasure and delight, run upon their own everlasting destruction. The day of decision is coming, when these who were here in the eyes of the World, men wondered at, and of contempt shallbe made in the eyes of these same men, men wondered at for the greatness of that glory which they shall enjoy. And the comparing of these two together shallbe one of the stripes of the wicked, and a degree of their torment. Are not these the men whom we so despised, and in contempt wondered at? and now how wonderful is the glory and blessed estate which they are brought unto? The Priests and they that serve at the 
●… Cor. 4. 13  Altar of God, may be here also in a special manner called men wondered at. For if contempt follow the general calling of Christianity, surely in the highest degree it followeth that special calling. And if ye regard the subject of their ministry: It is the matter of wonder to man and Angel. The substance of all, both in old and new testament, being these same points of the mystery of godliness, which Paul reckons forth in the first of Timothy. Of the which subject, because 
2 Tim▪ 3. 16  the verses following speak clearly and comfortably, Let us having now but shortly passed over this Preface, come to speak of them.  
This speech concerning Messias his coming and suffering, and the fruits of it: He beginneth with a Behold: Behold, I will bring forth my Servant the Branch. Esay speaking of his Conception and Birth, 
Esay 7. 14  beginneth his speech also with a Behold: Behold a Virgin shall conceive and bear a Son. The Angel of 
Luc. 2. 9 10  the Lord sent to the shepherds to declare his Birth, mentioneth the same with a Behold. Behold I bring unto you tidings of great joy, which shallbe to all people: for unto you is borne this day in the City of David, a Saviour which is CHRIST the Lord. When old Simeon, who waited for the Consolation of Israel, got CHRIST in his arms, he spoke of him to his Parents 
Luc. 2. 34.  joseph and Mary thus: Behold this Babe is appointed for the falling and rising of many in Israel. When john the Baptist his forerunner seeth him approach unto him, he wakens the hearts of all that were there to an earnest consideration of his Person and office with a Behold. Behold the Lamb of God which taketh away the sins of the World. All this 
john 1. 29  is to signify as concerning the Messias these things. First, that his sending in the World, his Incarnation 
1  and the manner of it, his execution of his Priestly office, being both the Priest, and the sacrificed Lamb: for the Father saith to him, Thou art to me a Priest for ever, after the order of Melchisedec. And ye have 
Psal. 1 10. 4  heard john say of him, that he is the Lamb that taketh away the sins of the World. All these were a disclosing and revelation to the World of the greatest mystery that ever was. And therefore the Spirit by his Prophets and servants cryeth so oft. Behold it, look to it, and consider of it. This mystery although it began to be revealed to Adam in that first promise of the seed of the Woman to tread down the 
Gen. 3. 15  head of the serpent: Yet in regard of the fuller manifestation, it remained then but a secret. This mystery all the time of the Legal service, and obscure ceremonies 
Apoc 5. 4  thereof it was but as a sealed book. And as john sayeth, when he saw there was none to open the sealed book, he weeped, till the Lamb came. So all mankind might have weeped for ever, if the Lamb had not come in the fullness of time and opened this Book, & revealed this mystery. That now that same may be the song of the Church and people of GOD which ye have in the Apocalypse 5, Chapter. 13. vers. 
poc. 5. 13  Blessing, and glory, and honour, and power be unto him that sitteth upon the Throne, and to the Lamb for ever and ever. Secondly in this Book, behold 
2  we are sent to look to the degrees of the revelation of this mystery, his Conception marvelous, his Nativity although in a base place, yet glorious: The Angels of Heaven singing about the same, his office, my 
Math. 2. 1 Luc. 2. 13, 14  Servant, saith God; The Servant of the Father in a special kind of Service. his suffering, he was that engraven Stone: The fruit of his suffering, I will take away the iniquity of my people in one day. Thirdly 
3  by this behold, we are led in all this Mystery as in a clear mirror to look and consider 1. the deepness 
1.  of the Wisdom of God, in finding out such a way of man's safety, which was the wonder of Man and Angel. 2. The deepness of the love of God to man, 
2.  whereof there could be no such demonstration as 
jud. 3▪ 16  this: To give his only begotten Son to be his ransom. 3. The deepness of the Fountain of the refreshing 
3.  
Zach. 13. 1  mercies of God, opened in the House of David for uncleanness. Here is first matter of reproof 
1.  to us all, that we being called to behold this great Mystery, kept close in former time, we care no more for it, nor account no more of it, then if it were a common 
2.  and base matter. 2. As GOD hath proceeded and gone on in the degrees of this revelation, so the World hath gone on in the degrees of ignorance and contempt: And so old Simeon his prophecy will prove true, This Babe is appointed for wrack and falling of 
Luc. ●…. 〈◊〉  many, and that upon their own default. Thirdly, we 
3▪  being so oft called upon by the Spirit, to behold this great Mystery; And in this Mystery revealed so many great things, ye must not think that we are called to an idle contemplation and beholding: But we must so behold him, and look to him, as we may be blessed in our sight. He is in his Temple, stand not amazed to 
Luc. 2. 29  behold him afar off. But if thy soul with Simeon wait for the consolation of God, come near, take him in thy arms, embrace him by faith, so shall thy soul go in peace when God calls for it, thou shall be blessed in thy life, blessed in thy death, and blessed for ever after this. For they that once truly apprehend him, he will never part with them till he bring them to that same place whereof he spoke to the thief that hang on his right hand, even the Paradise 
Luc. 23. 43 ●… Cor. 1. 23 john 0. 27  of God. He is in the preaching of the Word, as it were, lifted on his Crosse. Behold him not afar off, but come near hand, put thy finger in the hole of his side, in the print of the nail: that is, let thy soul by Faith so rest upon his mercies and passion, that thou 
john 20. 28  may say, My Lord, my God, my Saviour. He is among you, not that ye should be alienated from him, standing 
john 3. 23  afar off as idle gasess, but come near hand, and lay thy head in his bosom, I mean not bodily, 
1  but spiritually this way. First let thy faith rest upon 
2  him as the perfect sacrifice for thy sins. Secondly, let thy Will, Reason, judgement and all, be subject to 
3  him. Bring all captive under his obedience. Thirdly, in the day of whatsoever grief, lay thy head in his bosom, that is, rest upon him. Is thy waters like the waters of Mara, bitter, here a tree, his cross, behold 
Exod. 15. 25  it not afar off, but take it, and use it. Cast it in with thy trouble, season it with the meditation of his suffering, and thy waters shall become sweet unto thee. In speaking now of the Messias, the Lord giveth unto him two Names; first he calleth him his Servant. Secondly 
1  he calleth him the Branch. The first Name, 
2  the Name of a Servant, is in diverse places of Scripture 
Esay 11. 42  given to the Messias. Esay eleventh Chapter, 42. ver. 51. Of which Name given to him, there is sundry reasons: First he is so called for his obedience, done 
1  and performed to his Father. In servant's obedience and sidelity is required, The eyes of the servants, 
Psal. 123▪ 2  (sayeth David) are toward their Masters, to wait upon their will, and perform their Commandments. No servant was ever found so faithful and 
Heb. 3. 2  obedient to his Master, As JESUS CHRIST this great Servant in the House of GOD was to his Father obedient, he was even unto the death of the 
Gen. 22. 9  Crosse. The obedience of Isaac is commended, that suffered himself without resistance to be bound of his Father. But to JESUS CHRIST, of whom Isaac was the Type, there needs no bonds. His Father's will and pleasure was his meat and drink, he knowing that it was his Father's will that he should die for the sins of his people, most willingly he went to 
john 4. 34  the Cross, and protested of his willingness, saying, No man taketh my life from me, but I lay it down 
john 10. 18  
2  willingly. Secondly, he is called the Servant of God, in regard of the assumption of the humane Nature in time, albeit the Son of GOD from all eternity, yet made the Servant of GOD in time, because he 
Gal. 4. 4  was made man, made of a woman, and made under the Law. Thirdly, the Servant of GOD, even for the 
3  form and shape of a Servant, which he carried in the time of his exinanition and lurking of his Divinity, of which Paul speaketh clearly in the second to the Philippians and 7. verse. And himself sayeth, Matthew 
Phil. 2. 7 Math. 20. 28  20▪ Chapter, that he came not to be served, but to serve. This style given to JESUS CHRIST would be considered of; first for our consolation, that we may safely & with confidence commit ourselves 
1  unto him, who for our cause hath undertaken such service, that although he be now glorious in the Heavens, yet is not this a kind of Service for us, That he interceedes for us, to whom we may boldly approach, having no need of the service and intercession 
2  of Saints. Secondly it serves for example to us, that we should learn of Christ to serve, to be faithful, to be obedient, to submit our will to the Will of God, to make his Word, and not our affections, the rule of our service. And it is well said we are servants. 
1  1. By the right of creation are we not servants to him, 
acts 17▪ 28▪  of whom we have life and all things necessary. Secondly 
2  we are servants by right of redemption, for we 
1 pet▪ 1▪ 18. 19  being captive, the Son of God hath redeemed us, not with the ransom of gold, silver, or corruptible things, but with his own precious Blood. Thirdly, 
3  we are servants by right of poverty. Nothing brought 
job 1. 21 1 Tim. 6. 7 gen. 18. 20▪ 21  we with us in this World, all that we have is Gods. jacob vowed service to God, if so be he would give 
4  him food and raiment. fourthly we are servants by right of infirmity, we were not able to help ourselves. CHRIST is become our Counsellor, he hath learned us what to do, he hath instructed us in that 
apo●…. 3. 18  which is meet for soul and body. Let us seek to serve and obey him.  
The second name or title given to the Messias, he is called the Branch. He is so called▪ having respect to the former Prophecies and promises that were made of him, that it may be known he is no other but the same that was y and promised of before, who was to spring and come of David. jeremy 23 Thus is it said of him: Behold the days come, saith 
I●…em. 23. ●…  the Lord, that I will raise unto David a zealous Branch, a King that shall reign and prosper, and shall execute justice and judgement upon earth, he shall save Israel, and shallbe called the Lord our righteousness. The 
Esay 53. 2  Prophet Esay in his 53 Chapter, hath these words of him: He shall grow up as a tender plant, and as a root out of a dry ground. The meaning is, When the family and House of David is become so weak, 
Esay 11. 1  that it is as a dry stock, when all appearance of springing or succession that way is gone, than the Lord mindful of his promise, and able to perform that which he hath said, makes of the same dry stock this Branch to spring, and makes him as concerning the flesh coming of the Royal race, the most comfortable King that ever the World saw.  
But to consider a little of this word the Branch, he is so called for these reasons. First, as a Branch is but 
1.  a tender and fragile thing, so was he borne in infirmity, under great peril. There was no place to lay him 
Luc. 2 7 Math▪ 2. 3  in but the Crib, and there is he not free of danger, but his life incontinent sought. Secondly, as sometime 
2.  contrary our expectation, of a dry stock or root a branch will bud out, that will flourish and be green: so did he contrary the expectation of man, bud out of that dried stock of the house of David, a green and a 
3.  flourishing Branch. Thirdly, because in him, as in a green & flourishing branch, there doth flourish and spring the flowers & the fruits of all excellent virtues. And this the Prophet Esay told of him in his eleventh 
Esay 11▪ 2  Chapter; The Spirit of the Lord shall rest on him. and it shall flourish this way: The Spirit of wisdom, the Spirit of understanding, the Spirit of counsel, the Spirit of truth, the Spirit of peace, and all such excellent virtues. Fourthly, because as a branch 
4  that hath life in it, groweth and taketh increase from day to day. So this Branch coming forth in the World, Luke saith of him, As he grew in stature, so he grew in wisdom, and knowledge, in grace with God 
Luc 2. 40  
1  and man. Fiftly, although he came out as a small Branch, and was in the eyes of men, of no reputation, yet of a Branch is he become a great tree; and we as dry and withered branches, are to be transplanted out of the old stock, and by faith be engraft in him, from whom we draw spiritual life and nourishment. So saith he himself john 15. I am the Vine, and ye are 
john 15. 56  the branches, he that abides in me, and I in him, the same bringeth forth fruit.  
In this style given to him, and that the Lord bringeth him out as a Branch, ye may learn, that if ye look to the manner of his springing, if ye look to his outward form, if ye consider the growth and increase that he took, if ye consider what he calleth us 
john 18. 36  to, to be engraft in him, that we may be fruitful in our soul; then shall ye easily sea that his kingdom is not 
Heb. 1, 2 Psal. 3. 8  of this World. Although he be the Heir of all, and his Father hath said to him, Ask of me, and I will give thee the ends and coasts of the earth for thine in heritance, yea there is no creature can exeme itself from his subjection. Yet the kingdom that he came to administer here, is not earthly, but spiritual, the manner of administration is not earthly, but spiritual, the desires that he would waken in his own, is 
Col. 3. 1  not of earthly, but of spiritual things. The reward that he bringeth with him to his own is not earthly, nor of corrupted things, but an incorruptible Crown 
Apoc. 2. 8. 〈◊〉 17. 26. 27 Apoc. 3. 5. 12 21  of everlasting glory, which shall never fade away.  
Uses to be made hereof are these. 1. a foolish and 
1  fleshly conceit of the restitution of their earthly kingdoms, 
Acts 1. 16 Luc. 24. 11  blinded the eyes of the jews, and made them mistake the Messias: But now the mystery of the kingdom, being so clearly revealed, our blindness must be far beyond theirs, if we should think that Christ's coming is to establish an earthly or worldly Monarchy, or to give his servants over Kings earthly and temporal jurisdiction. Secondly, although CHRIST 
2  ought to be followed and waited upon for bodily provision (for the eyes of all things look to him, and 
Psal▪ 145. 15  it is he who satisfieth them.) yet that is not the chief thing which is to be sought in him. It is true that CHRIST alured many to follow after him by these temporal gifts, some he fed, and some he healed. But the end was, that from the earthly, they should be led to the heavenly, and be moved to seek of him a better thing. In the order of the petitions of that perfect 
Math. 8. 9 Luc. 11. 2  form of Prayer which he hath given us. He knowing that we are earthly, yieldeth as it were this far unto us, that the first petition for ourselves is for our daily bread, but will not have us therewith to be content: But remembering he is a spiritual King, seek the blessing of the Kingdom, seek spiritual grace to thy soul. And so he hath learned thee in the next place to say, Lord forgive me my sins. Thirdly, he 
3  being a spiritual King, dispensing grace spiritual to his subjects: Then comparison being made, there is no choice, but he is more worthy to be followed then any whatsoever. Moses' was a Prince, mighty in deed and in word▪ worthy to be followed, for in the 
Acts 7▪ 22  following him, the people were easily fed, they neither tilled, nor laboured, but were fed with Manna: but what was that? Our Master CHRIST in his own words will tell you, your fathers did eat Manna, and they died: But he gives unto us himself, the Bread 
john 6. 49 john 6. 35  of Life, of which who so eateth, shall live for ever. jacob, the father of the patriarchs, a great Prince; So that the woman of Samaria speaking to JESUS CHRIST, asketh the question, Art thou greater than jacob? what did he? he gave us this Well, yes, he 
john 4. 12 john 4. 14  is greater: for I have, saith he, water to give: of which who so drinketh, shall not thirst again.  
Secondly, this point would yet be further considered CHRIST the Branch, for as herein is set out the manner of his coming forth, growth, increase and perfection: So hath this been also the manner of the beginning, spreading and growing of his Kingdom upon the face of the earth, yea, and in the hearts and souls of his own. Hath he not out of a dry stock, and of no appearances, raised instruments, that of small beginnings have brought his kingdom to a mighty growth? And how from small beginnings, the Evangell, which may be called the Chariot of this King, carrying him to Nations and Countries, hath gone thorough, is more than evident. And in the hearts of 
Math. 13. 31 Marc. 4. 30 Luc. 13. 19  his people is not the first beginning of the kingdom of Heaven, comparable to one grain of mustard seed? but afterward groweth as it were, to a great tree so fast rooted, that the hand of the Devil cannot pull it forth again. This is a point serving to these uses. First, think not that it is a kingdom that can be overturned 
1  or overthrown. No, although it were brought in appearance to a very stock, yet a branch shall ay bud forth and flourish, even as of old he made the blood of the Martyrs, the seed of the Church. Secondly, 
2  nourish in thy heart the small seeds of grace, and they were als small as the smallest grain of faith, of love, water thy heart now and then with the tears of repentance, seek from God the dew of Heaven, the former and the latter rain, and thou shalt find thy small beginnings shall come to a good perfection. Thirdly, 
3.  seeing this King is so marvelous a worker, that out of a dry stock he can make a flourishing branch to spring▪ Let no greatness of trouble, or tentation, make thee ever to despair of him, although thy eye can not perceive by what means thy deliverance should come: 
jonas 1. 17.  He can make a Whale wait upon jonas. He can make a bush catch a Ram by the horns in the day of Abraham's 
Gen. 22. 13  great perplexity. He can open Hagars' eyes in the wilderness to see a fountain of water, when she had 
Gen. 21. 19  thrown away the child▪ despairing of his life; he that made his Son spring of a dry stock▪ can make that same rock yield waters of consolation for thee. His power is infinite, he is able, his wisdom is infinite, he can find out means enough, his love is infinite, whereby he is exceeding willing to help all that seek unto him. Als long as these pillars stand (and they stand unchangeable) Let us never give over, nor despair, but let us uphold and underprop our faith in holy patience, to await the time of God's comfort and deliverance. 
4●…  Fourthly, this Branch is become a tree, and in this tree we must be engraft, that is, by faith we must be imped in him, from whom drawing life, it is known this way, by our flourishing in all sort of Christian 
●… Pet. 1. 5  virtue. Of this flourishing the Apostle Peter maketh mention in his first Epistle, 1, chapter. 5, verse. Whereof it is evident, that a Christian (respecting all persons and in all estates) be in what condition he will, his faith ever flourisheth, and bringeth forth some fruit. if he look to God, his faith flourisheth, and bringeth 
'tis 2. 12  forth godliness, if he look to himself either in prosperity or adversity his faith flourisheth in prosperity 
1 Thes. 5. 8 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 nearly conjoined to him, being of the same family of faith, and here his faith flourisheth, and bringeth forth brotherly kindness, or 
john 13. 34 john 15▪ 17 1 john 4. ●…1  then they are more estranged from him, being not of that society: & yet here his faith flourisheth, bringing forth even toward them Charity. He that this way 
Math. 5. 44 Luc. 6. 27  flourisheth, he is imped in the Stock JESUS CHRIST: he that flourisheth not, he is (saith the Apostle) blind 
2 Pet. 1. 9  and cannot see far off. He hath forgotten that he was purged from his old sins.   

THE SECOND SERMON.  ZECHARIAH, 3. Chap. 9 and 10. verses. 9 For behold the Stone that I have laid before joshua: upon one stone shall be seven eyes: behold I will engrave the graving thereof, sayeth the Lord of hosts, and I will remove the iniquity of that land in one day. 10 In that day, saith the Lord of hosts, shall ye call every man his neighbour under the Vine, and under the figtree. 
IN these last two Verses are set down five excellent points concerning the 
1  Messias. First a new Name given unto him, and it is a name of strength and firmness, whereas the former two appeared names of weakness, a Branch, and a Servant. This is a name of strength and solidity, he is a Stone, and a Stone 
2  laid down by the hand of GOD himself. Secondly a new picture & prefiguring of this Stone: upon this Stone shallbe 7 eyes. 3. A proper word of the sufferings 
3  of JESUS CHRIST, whereas his father is brought in saying, And I will engrave the graving thereof, saith the Lord of hosts. 4, The comfortable fruit and 
4.  effect of his passion, in the remission of sins. I will saith the Lord, remove the iniquity of the Land in one day. 5. The great tranquillity and peaceable estate 
5.  that the subjects of this Kingdom shall enjoy under this gracious King, set down in a borrowed speech: In that day shall every man call his neighbour under the Vine, and under the figtree. The first point is of this new Name given to the Messias; he is now called a Stone, and a Stone laid by Gods own hand. A Stone upon which whosoever is not solidely builded, he shall break the neck of his soul, and perish eternally. This name was given to him of before by 
Esay 28. 16  Esay in his 28 Chapter, Behold, saith the Lord, I lay in Zion, a Stone a tried Stone, a sure foundation, he that believeth shall not make haste. And the Apostle Peter in his first Epistle and second Chapter, brings 
1 pet. 2. 6 Math. 21. 41 Acts 4. 11  in the Lord speaking of him Behold in the same manner, Behold I lay in Zion a chief corner Stone, elect and precious, he that believeth in him, shall not be confounded. This Stone God's hands laid before jehoshua, to signify that the ground and foundation of the 
1 Cor. 3. 11  heavenly jerusalem, is JESUS CHRIST? 2. He laid him before jehoshua the high Priest, who served in the levitical sacrifice. First to signify, that the eye of 
Heb. 11▪ 3▪ 9  their faith should be perpetually toward him. 2. That all that service and daily shedding of blood should so respect him, that unless it be builded on this ground the Messias the Lamb to be slain, his Blood that is only able to pacify the wrath of God, if all be not laid upon this Altar, and upon this stone which God himself hath laid down, it is all but foolish and in vain.  
We must here a little examine the reasons of this Name given to the Messias both in the Old and New Testament, which may be taken up this way▪ First, he is called a Stone, because he is the main scope of all Scripture: whatsoever was formerly prefigured to the patriarchs by stones or a stone, is in him truly fulfilled and accomplished. We read in the 28 Chapter 
Gen. 28. 11  of Genesis, of a stone that the Patriarch jacob, being weary in his journey, laid his head upon, and sleeping there, he saw that heavenly vision of the Ladder, the one end whereof touching the ground, the ●…oppe of it reached to the Heaven, whereupon he saw ascending and descending the Angels of God. This Stone is CHRIST, unto whom we are sent in all our weariness 
Psal. 37. 5 prov. 16. 3 Math. 16. 25  to lay our head upon him, and there to rest. Cast thy care upon God, and he shall provide for thee, commit thy way to him. Although this Stone unto the World appear to be but a hard resting place, yet there is soft resting upon it. He that casteth his care upon him, and reposeth upon this Stone, he shall find him first a ready 
1.  access to heaven, a Ladder whose top reacheth to 
Heb. 10. ●…▪  Heaven, CHRIST himself is that Ladder. Secondly, 
2.  he that casteth his care upon him, and reposeth upon 
Heb. 1. 14.  him, shall find the Angels ready to minister unto him. Thirdly, he that resteth this way, and casteth his care upon him, shall find by him strength to prevail against 
3.  all the mutations and tedious things of the world. It is a word serving 1. to slay in us faithless care. 2. to direct 
●…en. 〈◊〉. 2●… Math. 6. 25●… Math. 11. 〈◊〉  us the right way to seek rest and ease to our souls against both tormenting cares, and cruciating fears. And 3▪ here is our great comfort, that the writing on this Stone, are even these same words of God, spoken to jacob in his wearisome journey: for he that layeth his head this way, and committeth himself to God through JESUS CHRIST, he shall even read upon this Stone these comfortable words: I am with 
Gen. 2●…. 1●…▪  thee, I will keep thee, I will not leave thee, until I have done that which I have spoken unto thee▪  
A second Stone we read of in Exod. 17 Chapter, 
〈◊〉. 17. 〈◊〉  when Moses praying for Israel, that they might prevail against Amalek, he being wearied, & his hands waxing heavy, they took a Stone, and put it under him, and he sat thereon: And Aaron and Hur supporting his hands, his hands were steadfast until the going down of the Sun. This Stone hath also a representation of JESUS CHRIST, who is called here, The Stone that the Lord hath laid. Our prayers must be upon this Stone, founded upon this ground, upon jesus Christ his Commandment, his merit, or else 
〈◊〉 14. 〈◊〉▪  they are but weak and feeble, and can do no good. If our faith take fast hold on him, and our hearts be lifted toward him, then do we prevail against Amalek, the devil, the world, and the flesh. But when our faith waxeth feeble, and our heart falleth downward, then do they prevail against us. And of the example of Moses we are to make these uses. First, to consider that by reason of the great burden of flesh and corruption which we carry, we are subject to great weariness in the best and most spiritual exercises. 
Heb. 1●…. 〈◊〉  Secondly, means of wakening and stirring up would 
2  be used. Aaron at the one hand, and Hur at the other: a Sermon this day, another the next day: the Word at the one hand, the Sacramentat the other: hearing sometime, conference at another. And all such means would be used to hold up the heart that grows faint 
Heb. 10. 24  and feeble in spiritual exercises. Thirdly, although 
3  there be much weariness, many imperfections, great infirmity, yet here is the supply of all: Art thou set upon the right Stone, upon jesus Christ? he shall make thee overcome: it may be with fight & combat, even to the going down of the Sun, to the end of thy life, yet in the end thou shalt prevail. And as the going down of the Sun is joyful to the man that hath been wearied in the fields with labour all day long, for than he goeth to his rest: So shall the 
Io●…●…. 7●…  Lord make the latter end of his own joyful, after their wearisome combat in this life, they shall then 
Apoc. 14. 〈◊〉  rest from their labours, and be in glory for ever.  
A third stone or rock we read of, Num. 20. chap. In the day when the people wanted waters, & were ready 
Num. 20▪ ●…  to perish for thirst, Moses striking that rock with his rod, forthwith there came abundance of water, whereof the people drank, and were satisfied. we cannot err in the signification of this stone: for the Apostle Paul in 1 Cor. 10 cha. gives us the same in express words, affirming 
1 Cor. 1●…. ●…  that this stone or rock is jesus Christ. And hereby 
1.  are we informed of these things, 1. that all mankind should have perished for ever: And for them not a drop of refreshment could have been found, if the Lord himself had not demonstrate and pointed out 
2.  this Rock, even JESUS CHRIST his Son. Secondly, 
john 7. 38  from him flows rivers of spiritual waters, even abundance of consolations, to refresh the weary heart. Thirdly, as Moses got no water from the Rock, till he 
3  touched it with his Rod: So must thou stretch out the Rod of thy Faith, and therewith touch CHRIST, or else thou canst draw no virtue from him: although 
Luc. 8. 46▪  he be a Rock for abundance of spiritual waters in him, yet he is not so called, as though he were hard & intractable, and that it were hard to get any good from him. No, he is meek and gentle, easy to be entreated. Though he be a Rock, yet the smallest touch of Faith will draw healing virtue from him. Although 
Luc. 8. ●…4 Math. 12. 20 Esay 42. 1  the Rod of thy Faith be weak and small like a bruised reed, yet he will not break the bruised reed, nor extinguish the smoking flax. Stretch out thy withered 
Math. 12. 13  hand, and touch him with thy weak faith, thou shalt draw waters of refreshment and comfort from him.  
Fourthly, we read in the 4 Chapter of jehoshua, of 
〈◊〉 4. 5  a heap of stones which joshua set up in a testimony that Israel had passed with dry foot thorough jordane. These stones are also a representation of JESUS CHRIST tous, who is set up as a great sign of God to us, by whom we have passage to eternal life, by him we shall escape all dangers, by him shall we go with dry foot, without fear, through the valley of 
Psal. 23. 4  death, and shallbe brought to that Land of rest, even that promised Land. Fear not (saith he) little flock. It is my Father's will to give you the Kingdom. 
Luc. 12. 31   
Fiftly, we read in the first book of Samuel and 17 
Sam. 27. 49  Chapter, of a stone wherewith David killed Goliath. This stone also hath a representation of JESUS CHRIST 
psal 68 18 Eph. 4. 8  who hath overthrown the Devil, led captivity captive, bound that strong one: And it is he in whose strength we are able to prevail.  
Sixtly, in the second Chapter of Daniel we read 
Dan. 2. 45.  of a stone was hewed out of the mountain without hands, wherein there is proper resemblance of his nativity and manner of bringing forth in the World, 
H●…b. 7. ●… Math. 1. 2●….  being brought from the Womb of the Virgin, without the company of man, by the work of the Holy Ghost.  
It is not my purpose to digress. Let it therefore be sufficient that all these places have been mentioned to make out this first reason, wherefore JESUS CHRIST is called a Stone: Even, because in him is truly fulfilled all which by a stone or stones in the old Testament was prefigured.  
The second reason why JESUS CHRIST is called a Stone, is, Because he is that Rock upon which his Church is founded and builded. This the Apostle telleth us in the first to the Corinthians and 3 Chapter: Another foundation can no man lay, then that 
1 Cor. ●…. 1●…  which is already laid, that is, JESUS CHRIST. Let the Papists abuse as they please, it is of himself he means when speaking to Peter, he saith, Thou art Peter, and 
Math. 16. 1●…  upon this Rock, that is, upon me that am the Rock, will I build my Church, upon which she being builded, the gates of Hell shall not prevail against her. The words of the confession of Peter refers us to CHRIST himself, Thou art saith he, the Son of the living God. 
Math. ●…6. 16  Upon him the Son of the living God, who is God, made man in time, is founded and builded the 
●… Tim. 3. 16  Church. It is of him that these words of David are to 
Psal. 11●…. 22  be understood in the 118 Psal. The stone which the builders refused, is made the head of the corner. He is 
D●…n. 2. 45  in his birth Daniel his Stone, hewn out of the mountain without hands. In his passion he is this graven Stone of Zacharie, & all full of eyes. In his résurrection he is Esay his Stone, a Stone laid in Zion, that whosoever 
●…say 2●…. 16  believes in him shall not be confounded. He is to us the rock of our faith & that fundament whereupon the true Church, and every member thereof is built.  
This reason would be well considered, whereby 1. 
●….  ye may perceive that this hath been of before, the craft and malice of the Devil, to make them who by profession were the builders of the House of GOD, misknow the foundation, and neglect the principal Stone of the building. Was not Caiphas and his Priests, the professed builders for the time, and what did they? they rejected with despite, and cast away 
Math. 27. 16  jesus Christ, so that Barrabbas was of more account 
Rom. 1. 4  in their eyes then he. But in his resurrection he was lifted up and declared to be the chief Stone of the building. This same craft and malice of the devil doth still rage in the world. Is it not to be seen in the Antichristian Church, making them to reject and cast aside the chief Stone & foundation of the building, even jesus, and to build upon the foolish inventions and traditions of men, a building although it appear to rise high, yet shall it be Babel, it shall come to confusion. Let it be far from us to think that flesh and blood can be sufficient for the Church to build upon. There is no foundation but this pointed by the Finger of God, Behold the Stone that I have laid, the same is jesus Christ the Lord.  
Secondly, as the Church in general is a building 
2  set upon this Stone & foundation, so every member of the Church is a builder. And he would take heed how he buildeth. The instrument of thy building is Faith, he cannot build that wanteth Faith, having Faith, build upon the right ground▪ let thy Faith take hold of jesus Christ. The more thou growest in Faith, the faster thou art built upon this foundation. And therefore jude saith, Edify yourselves in your most holy 
jude v. 20 2 pet. ●…. 5  faith. We are therefore to study to the daily increase of faith, & adorn our faith with Christian virtues, & so are we well built ourselves, & by our example we also edify others. Thirdly, this point would also be considered, 
3  telling us how sure the foundation is, and how strongly he buildeth, who buildeth upon it. Our Master expresseth the sureness of this foundation, & of a man's estate built this way, when he saith, that the gates of hell shall not prevail against him. And 1. sin 
●…  that draweth to hell, shall not prevail to thy condemnation, 
Math. 16, 〈◊〉  for there is no sin that can divide thee from the foundation, jesus Christ. 2. the devil, the master torturer 
2  of hell, he shall not prevail against thee, for he 
Rom. 8. 35▪  is stronger who holdeth thee, and upon whom thou 
Math▪ 1●…. 〈◊〉▪  art built, than the Devil is, who would pull thee out of his hands. 3. Hell itself although it enlarge the 
3  mouth, and it be open wide, yet that is no thing 
●…say 〈◊〉▪  against thee, for this building is a building of honour▪ and not of confusion.  
It would be also here remembered, that the Lord JESUS who is the foundation of this building in the 6. 
Luc. 6. 〈◊〉. 49  Chapter of Luke, he saith, that in hearing ye are building. And as there are two sort of hearers, so is there two sort of builders. And as they differ in the foundation, so the day shall try every man's building, and every man's hearing. If ye be idle hearers, ye are foolish builders. Ye must therefore labour to hear so, that in hearing you may be building upon the Rock; The day of trial will come, the showers of trouble and tentation, and at last death itself, that will try every man's hearing, and every man's building; firm and sure will the estate of that man prove to be: who is founded upon the Rock, & by faith cleaveth to JESUS CHRIST. The fall of hypocrisy, in the end will be such as there shallbe no more recovery. Let us build upon this Rock if we build by faith on him here, he hath a fair building for us in the Heaven. Albeit the outward building 
1 Cor. 5. 1  of the body be daily falling down and decaying, yet we being builded in the inward Man upon JESUS CHRIST, we have assurance of a fair building and house prepared for us in the Heavens.  
The third reason. CHRIST is called a stone, because he is our only refuge, our only comfort and stay in the day of whatsoever trouble or tentation. There is 
1 Sam. 2, 1  no Rock like our God. The Name of the Lord is a strong tower, and the Righteous run to it, and are 
prov. 11. 11  safe. This Stone which the Lord hath laid down, is firm and sure, you may trust to him▪ you may boldly build on him, he will not fail, what ye lay on him is sure, lay the whole repose of your soul upon him. here David may have sure footing, Thou hast set 
psal▪ 40. 2 Exod. 17. 12 Gen. 28. 11 psa. 121. ●…  my feet upon a rock. here Moses hath uphold for his hands. here jacob hath rest for his head. By him shall thy feet be preserved from sliding, Thy head from dangerous and sorrowful conceptions, and thy hands shallbe strengthened to good, and lifted up in prayer to God.  
Last here CHRIST in comparing himself to a Stone, would recommend to us three things in imitation of him. 1. humility, a Stone is but an humble and base thing. 2. firmness and stability, Be ye so humble, that ye be also strong in the faith. 3. Patience, a 
Math, 11. 29 1 pet. 5. 9 Coloss. 2. 5 Esay 53. 7 jam. 5. 7. ●… psa. 39 9  Stone will endure much▪ and who ever endured so much as he? And was still as a Stone not moved, to learn us patience under the Hand of our God, and in the day of whatsoever cross or trouble, to be silent, and still from murmuring, because he hath done it. There is a special point here, wherein you must remember that the comparison holdeth not, and in which we must be most unlike to stones. For although we should be as a Stone in humility, solidity, and patience, yet must we not be as Stones in senselessness & stupidity, for all the stones of this building they are 
1 pet. 2▪ 5  lively and sensible of the lively grace and operation of God. Men senseless not understanding nor, believing, are comparable to stocks and stones. And they who are senseless of God's grace, in this day of the dispensation of God's grace, when it cometh to the day of trouble, or ill tidings, they are as Stones, they are stupid and confounded, they are void of resolution. Their heart within them is as a stone cold and comfortless. Ye read of Nabal in the first of Samuel 25 Chap. In the morning when the wine was out of his head, remembering his former folly, he became as a 
1 Sam. 2●…. 37  stone, that is, he was a senseless beast, he knew not whereupon to resolve, nor where to turn him: his heart was cold as a stone, and void of comfort. We must be as lively stones, founded upon the Rock. And let the showers come, and storms blow, we shall stand 
Luc. 6. 48  fast, and not be moved.  
And forasmuch as all are stones either undressed or unhewen, as we came out of Adam's quarry, or then dressed, prepared, and made lively stones of the building 
Math. 3. 9  of God. Of the one we are to say, God make of these stones children to Abraham: And of the other let him that is once built grow in faith, and be still more holy and righteous, and still grope faster jesus 
Apoc. 22. 11  Christ. And as he although once very low, yet was exalted 
psal. 118▪ 22  & made the head of the corner. So although thy estate be base, and thou subject to great trouble, yet shall this hand who hath placed thee in the building, one day lift thee high, and give thee a glorious place 
2 Cor. 5  in that building, whose craftsman and builder is not man, but the living God himself. Thus have ye seen the reasons of this Name given to the Messias, he is called a Stone.  
The second point is a new kind of picture or figuring of this Stone. And it is this, upon this one stone shallbe seven eyes. In the Scriptures of God, eyes do commonly signify knowledge, wisdom and understanding. Where wisdom and knowledge is, the eyes of the mind are said to be illuminate. And where wisdom and understanding is not, they are darkened and put out. It goes in the Scripture for the description of a wise man, his eyes are in his head. As the eye 
Eccles. 2. 14  signifieth knowledge and wisdom: So the number of seven importeth perfection: so the seven Candlesticks, and seven Spirits of God mentioned in the Revelation, 
Apoc. 1. 4. 12  they are the number of perfection. Then the sense goeth this way. Upon this one Stone the Messias shallbe seven eyes, that is, upon him shall rest, and he shallbe filled with the perfect measure of wisdom & knowledge, and with all the rest of the gifts & graces of the Spirit, for in him is hid and laid up the treasure of all heavenly knowledge and wisdom. The Prophet Esay speaketh this of him in the eleventh 
Esay 11. ●…  Chapter. The rod that shall come out of jesse, and the branch that shall spring from that root, there shall rest upon him the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord. And of this abundance that is in him, the Prophet speaketh in that excellent Song, Psal. 45. God hath anointed thee with 
psal. 45. 7, 8  the oil of gladness above thy fellows, All thy garments smell of myrrh, aloes and cassia: he coming forth of his ivory palace of Heaven, down to the earth to save man, there was nothing found in him but a sweet smell and savour of heavenly influence, and of the gifts and graces of the holy Ghost, which he received in such fullness. Look also about this matter to his own words Luc. 4. who being in the synagogue 
Luc. 4, 16  having in his hands the book of Esay his Prophecy, And reading that excellent place, The Spirit of the Lord God is upon me, because he hath anointed me to preach the Gospel to the poor, he hath sent me to heal the broken hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord. He having closed the book, and the eyes of all that were in the Synagogue being fastened upon him: he hath upon that text this Sermon; This day is this Scripture fulfilled in your ears: that is: I am he who am come with that fullness of graces of the Spirit, whereof Esay y.  
Then this word, upon a Stone shallbe seven eyes, would be marked, telling us first, That the Father sending CHRIST to so good a turn, to be as he was called of before, his Servant in such a weighty business, as 
Col. ●…. 19  was matter of wonder to Man and Angel, he sent him out well furnished in his humanity, so filled and replenished, as never man received the Spirit in that fullness that he did receive. And of this great furniture there are two great reasons. First he had the greatest 
1.  work in hand and turn to do that ever was or shallbe done in the world. 2. he had many to serve. This behoved 
2  to be an everlasting fountain, because the streams thereof were to run to the refreshment of all that should be saved. And of this fullness of his we all 
john 1. 16  do receive of. This fullness that was & is in CHRIST, learn you fully and perfectly to acquiesce in him, as 
Cant. 1. 3  he who hath fully and perfectly finished the work of our redemption. He hath drunk out this Cup, tread 
Math. 26. 9 Esay 63. ●…  forth that Winepress, he hath done it himself alone, and there was none to help him, being perfectly filled and replenished from Heaven to do the turn. Set not Moses nor Elias in a Tabernacle with him, Bring not in Mary, who herself hath need of a Saviour, 
Math 17. 4 Luc. 1. 47  nor the Saints to be partners with him in this work. His Father sent him so perfectly furnished, and he so perfectly hath done the turn, that as the Father hath said of him; He is my well-beloved Son in whom I am well pleased. So all that shallbe safe cannot but say, 
Math. 3. 17 Math. 17. 5  and in him only my soul hath perfect rest and contentment.  
2. In this we are also to learn, how the calling of God is never fruitless nor in vain, he that sending his Son in the flesh to this great turn, so replenished him with the graces of the Spirit, he sendeth no man to his turn, but he manifesteth his calling by spiritual unction, giving the man whom he sendeth, such measure agreeable, as he seeth meet. And for the greater work, the greater gifts. The calling by men, may be void and ineffectual, the calling of God is not so. Where the gifts are not, although men have called thee, God hath not called, where the spiritual unction 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 go 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 undergo straightness and difficulty without furniture. If God 
Exod. 24. 12  say to thee with Moses, Come up the mountain, thou mayst come up upon his warrant, and enjoy good things. If he bid thee go off the mountain 
Exod. 32. 7  where thou wilt behold things grievous to thy soul, and so change thy estate, thou must also obey, he will be with thee. He that cometh and goeth this way at the direction of God, resting upon the furniture of God, he shall one day call him to come up to that mountain of glory, from which he shall never descend, 
Math. 25. 34  to taste any more of sorrow or trouble.  
Fourthly, it would be remembered of us, that JESUS CHRIST was thus way replenished, that of his fullness we might all receive. And so they that would go to 
Heb. 7. 25  God. must go to him: And all that would be refreshed 
Zach. 13. 1  must go to him as the Fountain. He is that Fountain of the House of David: he was resembled by Aaron, whose ointments poured on his head, ran down to the border of his garments. He cometh in his Church 
psal. 133. 2 psal. 45. 8  with a fair Priestly garment, all his garments smell of myrrh, aloes and cassia: To him as to the Fountain 
Heb. 9 13. 14  we are to repair. By him as our great High Priest, we are to be sprinkled, the sweet savour of his garments 
Cant. 1. 3  shall allure us to follow after him, And herein also is a rule of examination for men to try and examine how the garments of Christ, I mean the Cross of Christ, his death and suffering, and the graces which he hath brought with him, do smell and savour to thee. He that wanteth the sense of bodily smelling, although there should be broken before him a box of the most precious ointment that can be componed, yet hath he no comfort of it. God hath sent forth in his Son to the world, a rich Box of spiritual ointment: And in his suffering this Box may be said to have been broken. And yet to the most part of the world wanting the sense to 
1 Cor. 1. 23  discern what is the cross of Christ, it is but an unsavoury thing. The trial of thy faith is the smell that thou hast of the ointments of jesus Christ. The Father hath filled him with the oil of spiritual grace. This Box is broken in the Church, to make it savoury to the sons of men. The preaching of the Evangell is the carrying throw of this box & perfume, that it may smell to men. And howsoever to the carnal & worldly minded it be an unsavoury thing, yet they that have faith, are able to 
Psal. 45. 8  say with David, that his garments smell of myrrh, aloes and cassia. Isaac smelled the savour of his 
Gen. 27▪ 27  son Jacob's garments, as the smell of a field which the Lord had blessed. Thus doth the garments of Christ sweetly smell to the faithful, who alured with this sweet savour draw near to him, are blessed of him, and their hearts are lifted up with the Song of blessing and thanksgiving to him again.  
By these seven eyes may also be here understood a number finite for infinite of Christian men and women, that with clear light and saving knowledge shall see, & by faith embrace & apprehend Christ the Messias & Saviour of the world, & in that knowledge of him they shallbe safe. My righteous Servant saith 
Esay 53. 11  Esay in his 53. Chapt. through the knowledge of him shall lustify many. This is life eternal to know God, 
john 17. 3  and whom he hath sent jesus Christ. And here let the number of seven, be still as the number of perfection. To signify unto us all that ever shallbe saved. They shallbe safe by no other way but this, by fixing the eyes of their souls upon this Stone that is here laid down, that is, by receiving and embracing by faith, JESUS CHRIST. And here it is properly said, their eyes shallbe upon him. It is not said, the eyes of 
Luc. 6. 49 jam. 1. 22 ●… Math. 7. 21  many, nor the mouths and tongues of many. Many are hearers, whose hearing will be unprofitable. And as for the mouths and tongues of men, not all that say Lord, Lord, shall enter in the Kingdom, but surely all that have their eyes upon him, the eyes of their mind and faith fast fixed this way, they shallbe safe. It is of this blessed and saving sight that Simeon speaketh in his song, Now let thy servant go in peace. because my eyes have seen my salvation. And then he 
Luc. 2▪ 29, 30 31, 32 john 8. 56 john 20, 29  saith of him: whom thou hast prepared a light to the Nations. With this kind of sight Abraham saw the day of his Saviour, and rejoiced in it. And blessed are they who believe and never saw, saith our Master to Thomas, that is, never saw him in his flesh with their bodily eyes: but the eyes of their soul are fixed upon him. Then upon this Stone shallbe seven eyes, The eyes of all that ever attained or shall attain to life and salvation. Adam was safe in this sight of him promised 
Gen▪ 3, 15 Rom. 4▪ 3 1 Cor▪ 10. 3. 4 1 pet▪ 1▪ 10, 11  to him. Abraham was safe by this sight. Of Israel Paul saith, they all did eat the same spiritual meat and drink that same spiritual drink. The Prophets they searched in to know of his afflictions, and the glory that should follow. The Apostles in all their doctrine will tell you, There is no name given us under heaven wherein to be saved, but the Name of JESUS. The Martyrs with this sight were content with their blood 
Acts 4▪ 12  to seal that truth which they professed. And so there is no way of salvation but this only, by fastening the eyes of thy faith upon this JESUS CHRIST. This was figured of old in the brazen Serpent, It was 
john 3▪ 14, 15  lifted up in the wilderness that the people might look to it, and by looking to it, and trusting to God's promise, they were cured; so by fastening the eyes of thy soul upon JESUS CHRIST the promised Redeemer, thou art spiritually made whole, and restored to life.  
This point would be marked, telling us 1 the great desire we should have to see him with this spiritual 
Cant▪ 2. 14  sight, which bringeth with it rest & contentment. Secondly, it is a sight not gotten without striving and overcoming of such impediments as shall hinder us 
Luc▪ 19 23  to come by it. Zacheus had a desire to see CHRIST, but there was two great impediments. The one without himself, the other in himself: without him the great press of the multitude: In himself, the lowness of his stature. He sets himself ye see in his great desire to see Christ, against these impediments. To eschew the multitude he runneth before, and because of his low stature, he taketh the help of a tree that grew by the way, and climmeth upon it, and that not only the eyes of Zacheus body, but of his soul was fixed upon JESUS CHRIST, appeareth that the Lord saith to him, This day salvation is come to thy house, thou art 
Luc▪ 19 ●…  made the child of Abraham, that is, thou hast seen me with that same sort of sight wherewith Abraham saw me, and my day, and rejoiced therein. Thus must thou strive with the impediments that would hinder 
john 8. ●…6  thee to come to the sight of JESUS. And they are many both within and without thee. The great helps given of God, whereby thou may overcome these impediments, are the word and Sacraments, hear diligently, receive reverently: And thus way shalt thou attain to that saving sight of him. Thirdly, thou 
3  that attainest to this saving sight of JESUS CHRIST. In him thou shalt see all these things. 1. perfect satisfaction 
1  for thy sins. 2. thy perfect reconciliation 
2  with God. 3. perfect delivery from hell, and the 
3  power of the devil. 4. Thou wilt see and feel in 
4  him perfect rest and ease to the conscience, and a ready 
Heb. 13 Heb. 7. 25 Luc. 1. 74 Rom. 5. 1 Heb. 4. 11  way and passage for thee to enter in the Kingdom of heaven.  
As we are to be careful to come by this sight, so must we be careful to grow in it: forasmuch as perfection is withheld from us in this life. The man whom CHRIST restored to his sight in the 8 chapt▪ of 
Marc. 8. 22  Mark. was restored by degrees. At his first touching he saw, but obscurely, men walking like trees: at his second touching he saw clearly: So shall this same JESUS CHRIST do with thee that waitest on him for the illumination of the eyes of thy mind. He shall cure thee by degrees, and at the end of thy life shall so 
Acts 7. 56  clear thy eyes that thou shalt see the heaven's ready open to receive thy soul. The word of God is the honey of God out of the rocks. And David calls it sweeter than the honey and the honey comb. Put forth thy 
Psal. 19 10  rod of faith, and taste of the sweetness of it. Let thy hearing be mixed with faith: And thou shalt find by the word and gracious promises thereof, thy sight 
Heb. 4. 2  cleared, so that after diligent hearing, thou shalt be able to say, Now I see better then of before, my own salvation, my life laid up in jesus Christ, and my happiness 
1 Sam▪ 14▪ 27  in him. jonathan being feeble & faint, put forth his rod, and tasted of the honey that dropped from the rocks, & his eyes that before were dim, waxed clear. Let faint & wearied hearted sinners taste of this sweet honey of the promises of God, it shall clear their sight and make them see better their salvation in JESUS CHRIST, then of before.  
The third general point set down in these words, is about the sufferings of JESUS CHRIST. The word expressing his suffering is this: Behold, I will engrave the graving thereof, saith the Lord of hosts: Which albeit they be taken by some men, to be spoken of the Nativity of CHRIST, God himself being the immediate framer and former of his Body, in the womb of 
Math. 1▪ 20  the Virgin, yet they do most properly concern his Passion, as appeareth of the words immediately following, subjoined unto his suffering. The proper effect thereof, which is, to transfer & take away the sins of the people. Of the sufferings of Christ there is here two words. 1. they were according to the determinat counsel and appointment of his Father: for speaking of them he saith, I grave the graving of this Stone. 2. his sufferings were weighty and grievous: if ye consider first the hand that laid them on, it was the Hand of God, angry for the sins of man. If ye consider next the manner and measure, there was no light nor superficial doing here, but it was a profound and deep sinking and engraving.  
As for the first word, albeit in the sufferings of Christ there were many agents and instruments, The Devil's 
john 13. 2 Math. 27. 25 Math. 2. 14 Marc. 14. 12 Luc. 22. 7 Math. 26▪ 26 Math, 26. 27  malice, the jews rage, judas treason, Pilate his feebleness in yielding to their unreasonable desire, the soldier's spite, of whom he suffered many things, yet this remaineth always firm and sure: Nothing befell unto him but according to the determinate counsel and decree of his Father. The Apostles although they were a long time very blind in the matter of his Kingdom, and understood not, that his way to triumph was by the Cross, yet after his ascension having received according to his promise the Holy Ghost, look to the testimony that they gave of his sufferings, in the 4 of the Acts, speaking to God in 
Acts 4. 27, 2●…  their prayer, they say, Against thy holy Child JESUS, whom thou hast anointed, both Herod and Pontius Pilate. with the Gentiles and people of Israel were gathered together, but what to do? to do whatsoever thy hand and thy counsel had determined before to be done. Then here is the Father, giving CHRIST to this suffering, and CHRIST giving himself, which would be well marked and considered of us, for otherwise we can have no solid comfort of his Crosse. The Father giving him, he whose providence stretcheth 
john ●…. 16 1 john 4. 9 Math, 10. 29  itself to the meanest things of the earth, without whose will, a sparrow (whereof two are sold for a farthing) falleth not to the ground. Think ye that without his special will and decree, one drop of that blood which was more precious than all the Creatures of the world could fall to the ground? CHRIST that saith truly of himself, The Father and I am 
john 10. 30  one: and, If I please, I may call for Legions of Angels 
Math. 26. 53  to defend me from the malice of men. Think ye that the power of the devil or man could have made him subject to such pain, if he had not willingly submitted himself to it? That ye may therefore have comfort in his suffering, hear him tell you, No man taketh my life from me, but I yield it heartily, and lay it down willingly for your sake. It is a great providence of God, that ruleth the work of his Son's suffering, according to his determinate Counsel, that hereby thou may learn to bow the knees of thy soul, and worship him: As GOD almighty, who having made man of nothing, was able, when he had lost himself, to find out the way of his safety. 2. As GOD infinitely 
Rom. 11. 33  wise, that found out a way how his justice might be satisfied, and man also saved, and so you may have recourse to him still, as that Fountain of all good, the streams of whose mercy are ever flowing, and can never be dried up: for here mayst thou reason with the Apostle. He that without thy knowledge and deserving, gave his own Son to endure such suffering for thee, if thou hast gotten his Son, and if thou be in him, what can he deny thee that thou shalt ask in 
Rome▪ 8. 34  his Name? But let us consider in this word (Behold I saith the Lord of hosts, do grave the graving of this Stone) The weight and gravity of the suffering of CHRIST. In this work of man's redemption there was no collusion betwixt the Father and the Son. But the Father laying him before him, as the object of his wrath, by reason of our sins, the burdens whereof 
Esay 53. 3 ●…  he took upon him, he spareth him not, he striketh at him, and woundeth him deep, and to the heart with the weapons of his wrath and judgement, and he leaveth him not until his justice be satisfied to the full, he forbeareth him not, nor suffereth him to get up his Head, till he hath paid the last farthing of the 
john 19 30  debt, and say upon the Cross, consummatum est. The pleasure that our first Parents took in sinning, he paid well for them by pains and suffering. For their wand'ring and lustful eyes, lusting after that forbidden 
Gen. 3 6 Heb. 5▪ 7 Gen▪ 3. 12 Math. 27, ●…9 Gen. 3. 6 psal▪ 69▪ ●…2 Math. 27, 48  fruit, his eyes shed many tears. Their heads were lifted up in pride against God, his Head was crowned with a crown of thorns, to the effusion of his Blood, for their delicacy in their taste, he got vinegar in his thirst to drink. But all this may be thought but external: for their drinking of the cup of sin, to the empoisoning of their soul; he had a cup set to his Head, of the hot wrath and anger of God, which made him cry 
Math, 26. 39  out, Father if it be thy will, let this cup depart from me.  
This is a doctrine would be marked of us, to tell us 
1  1. that man having sinned, there is no remeed but the justice of God must be satisfied to the full. Which satisfaction man not being able to make himself, God taketh it of his own Son. And therefore it is a comfortless doctrine, that would have thee turn thy eyes any other way, or would put in any thing betwixt the eye of thy soul, & that perfect satisfaction that he hath taken of his own Son for thee. Secondly, Christ's suffering 
2  to the full, the Hand of God lying upon him, and his wrath to the extremity, which made him a heavy soul, yet his Father's love was not separat from him, 
Math. 3. 27 Math. 17. 5  that oracle remained always true. He is my beloved Son, his soul was never far from God, but he is able 
Psal. 22. 1 Math. 27. 46  in his greatest agony to say, My God, my God. And the like of this shall never come to pass in any man, that shallbe sent to suffer for his own sins: for in God's breast there is no spark of love nor favour toward them, that is an absolute sentence which can admit no mitigation. 
Math▪ 〈◊〉. 4●…  Go ye to the devil & his angels: & in their breast there is no spark of trust to say, My God, but a perpetual desperation, & an eternal separation of the soul from God. And therefore if the rich glutton is brought 
Math▪ ●…6▪ ●…7  in, being in hell, pitying the souls of his brethren upon 
Math. 16 29  earth: Learn much more every one, while it is time to pity your own souls. Hear Moses and the Prophets, hear Christ himself, and while his Arms are stretched out, run unto him, that he may hide thee from the wrath of God, & save thee from that place of torment, where there is no comfort nor end of pain. thirdly, all these sufferings of Christ, although they are 
3  infinite in weight, yet are they finite in time, and therefore the love of his Father, and his hard handling could well subsist, because he was to get up his head, and to wrestle out from under all this pain and grief. And herein is offered to us a great word of comfort, 
Acts 2. 24  that seeing all the troubles that we sustain in this life, are finite, both in weight and time: For what is our life but a moment? And the Lord who afflicteth 
Psal▪ 103▪ 14  us, knoweth our mould and our shape, that we are but dust: Then although the Lord to thy sense, entreat thee hardly, yet he is still to thee a loving Father, in regard of that glorious end that he hath appointed for 
Rom. 8. 18  thee, whereunto momentanean troubles shall succeed an infinite weight of joy and glory.  
As the gravity of Christ his sufferings is pointed at in the inflictor, God himself, so also in the phrase of speaking, whereby his suffering is imported, it is not a light nor superficial going over, but a deep sinking and graving so deep, that of him are the words of jeremy to be understood, Consider ye that pass by if 
Lament. 2. 12  there be any dolour like unto my dolour. The words of David in the 129 Psal. The plowers have drawn 
Psal. 129. 3  deep furrows upon my back. And the words of Esay 
Esay 50. 6 Math. 26. 67▪  in his 50 Chapter, I give my back to the smiters, and my cheeks to them that plucked off the hair. The deep engraving of this Stone, look to it this way, The 
Math. 26. 29 Math. 26. 26 psal. 22▪ 16 john 19 33  thorns making impression in his Head, the scourges making deep furrows in his back, the nails piercing his hands and feet, the soldier's spear going through his side to his Heart, so that water and blood came forth. And yet a deeper engraving then all this, the plough of the wrath of God went deeply through 
Luc. 22. 44  his Soul, & made so deep a furrow, that he did sweat Blood for water.  
Now look to and consider the graven Stone, and therein see great matter of fear, there being here the most fearful declaration of God's w●…ath against sin, that ever was given great matter of love being herein. 
Math. 3▪ 16  The greatest declaration of love that could be offered 
2  to mankind. Secondly, he was so deeply graven, that although his pain and suffering be away and ended, yet the print of his suffering is not away, but remaineth fresh in the eyes of his Father as meritorious for 
Heb. 7. ●…7  all them that shallbe safe. Thirdly, he was so graven, 
3.  that he might take us, and grave us upon his breast, & upon the palms of his hands, never to be forgetful 
▪ Esay 44▪ 16  of us, but to present us blameless before his Father. Let the sufferings therefore, and Cross of JESUS Christ be drawn in our hearts, not lightly nor superficially, but deeply graven, that we may say with the 
1 Cor. 2. 2  Apostle, We desire to know nothing but jesus Christ and him crucified.  
The fourth thing mentioned in these verses, is the happy fruit and effect that followeth upon the suffering of JESUS CHRIST; it is expressed this way. I will (saith the Lord) remove the iniquity of the Land in one day. The graving of Christ although painful to him for a time, yet pleasant and comfortable to his Church for ever. For it is by reason of his sufferings that God his Father hath given this declaration, I will take away and put forth of my remembrance the iniquity and sins of all that repent & believe in him, his stripes were many, his graving deep, his sufferings infinite in weight, although not in time. Therefore 
Esay 1. 18 Rom. 8. ●…  though thy sins were never so many, and thy iniquities never so great, they are all well paid for. Thou being in him, needest not to fear death, hell, nor condemnation. In the words expressing this benefit of taking away the people's sins, two things are to be marked, The one is of the perfection of the work, All 
3  sin and iniquity shallbe taken away. And the other 
2.  is of the circumstance of time, in that day. As for the first there is promised here, the perfect taking away of sin and iniquity. And how doth this agree with the manifold complaints of the Saints in the Scripture, of the abiding of iniquity, and with the experience even of these who believed remission of sins, and taking away of iniquities in the Blood of jesus Christ. Do not the Saints in Scripture complain of sin, cry out under the burden of sin, craving daily the renovation and purgation of their heart. And who hath not reason with David to say, If I should 
Psal. 40. 12 Psal. 19 12  reckon my iniquities, they are more in number then the hairs of my head, And who knoweth the errors of his life. Hath there been, and is there manifold sins even in the best children of God? how doth God then perform this promise, saying, that the day of his Son's death shallbe a day wherein he will take away all the sin and iniquity of his people? for answer to this. When God is said in Scripture to take away the sin and iniquity of his people two things are imported. The one is, that which hath the proper respect of sin, which accuseth and condemneth us before God, the guiltiness of it, that is taken away. And so to take away sin, is to forgive sin, to cover sin, not to impute sin. In the mean time there remaineth in the corrupt nature of man; the matter of sin, the nourishments of sin, sinful concupiscences wherewith the Elect of God have a daily strife, not suffering this remnant sin to reign in their mortal bodies. Secondly by the words of this promise is imported, 
Rome▪ 6. 12  that the remission of thy sins, that great benefit acquired by the death of Christ, is full, absolute and perfect, although the renovation be not as yet perfect. His merit taketh away all the guiltiness of thy sin, so that thou art free of condemnation, although at the first all corruption be not mortified & slain into thee. So that both these are the speeches of a renewed man: the one of the assurance of faith, there is no 
Rome▪ 8. 1  condemnation to me: the other of the complaint of sin, the flesh lusteth against the spirit. and this holdeth 
Gal. 5. 17  them in a continual exercise, striving to a daily mortification, till in end sin, as it is perfectly forgiven, so it may be perfectly slain and abolished, and left as a carcase, without motion, life or senses.  
The other word here is of the circumstance of time, God saith, he will do this in one day: And the day meant of here, is the day of the slaughter and sacrificing of his Son. It may then be demanded, was there no remission of sins till the day of his 
Apoc. 13▪ 8  death? Is he not that that Lamb spoken of in the Apocalypse 13. that was slain from the beginning, was not the sins of faithful patriarchs, Prophets, and Servants of GOD taken away in the virtue of that same Blood, although the day of the actual shedding of it was not as yet come? For laying open this matter ye must consider about the suffering of jesus Christ, four things. 1. The ordaining of it by God the Father 
1  as the mean of man's redemption. 2. the typing & figuring 
2  of it, by the ceremonies of the Law, & levitical 
3  sacrifices. 3. The merit & efficacy of it. And last that 
4  very act itself, when his body was at Golgotha affixed to the Crosse. Now although this act of his suffering was in the last time, yet in the decree and ordinance of GOD, it was from the beginning. In the ceremonies of the Law, he was typically slain before their eyes & the merit and efficacy of his death extended the self to all that was safe from the beginning, and doth extend to all that shall be safe to the end of the world. These words of the promise of taking away sin and iniquity, being narrowly looked into, you will find they contain these necessary points that thou must know and believe in this comfortable Article of the remission of sins, as here you are led to consider. 1. the Author of the benefit, I will take them away 
1.  saith the Lord. Sin being the offence of God, none hath power to forgive or take away his offence but himself. And whereas God is the Author of this benefit, then hath it these properties. First it is sure. Secondly 
1  perfect. Thirdly it is unchangeable, and never 
2  cometh under revocation. Thy memory may forget 
3.  thy sins for a while, and cast them up again, thy conscience may lose feeling of them, and cast them up again. But if God take them away, they shall never meet thee, neither to thy shame here, nor condemnation after this, A necessary point of trial for men to examine what way they are made quite of their bypast sins: For although thou have drowned them in oblivion, and put them away in forgetfulness, yet are they not sound taken away, till GOD take them away, that thou be able to say, God for jesus Christ his sake hath forgiven me them. Secondly, in these words is pointed out unto us the means, by 
●…  which, remission of sins is obtained; and that is clear by joining these words with the former. He said before, I will grave the Stone, I will sink it deeply, I will lay great weight of suffering upon the back of my Son. What then shall follow upon it? this same gracious effect: I laid this great burden of pain upon him, that I may take off the great burdens of iniquity. The mean is then whereby remission of sins is purchased, his bloody Passion, the graving of the Stone, his painful sufferings. If you ask at john in his first Epistle, 
1 john 1. 7  and first Chapter, how men are freed of their sins, he will answer you, The Blood of jesus Christ cleanseth us from all our sins. If you ask at Peter in 
1 Pet. 1. 18, 19  his first Epistle, and first Chapter, how and by what means we are redeemed, he will tell you, not with gold nor silver▪ but with the precious Blood of the Son of God. And if there were no more but this, Sinners are sent to rest upon jesus Christ and his Blood, because it is the only mean of our relief, which GOD himself hath devised and found out. I will, saith he, grave the Stone, and by that means take away all thy iniquity. He that would present to God's eye, any other thing meritorious of the remission of his sins, but this graven Stone jesus Christ crucified, he must remain comfortleffe, if it were for no other way but this, he misknoweth that way of his peace, which GOD himself hath devised and appointed.  
Thirdly in these words of the promise we are to 
3  consider of the persons to whom belongeth this great benefit of taking away their iniquity. And it is here said, The iniquity of all the Land. A general to be restrained to the Church and people of God, the eyes of whose faith (as was said of before) shallbe fastened upon this Stone. Thus saith Esay in his 33 Chapter, The people that dwell therein (meaning of the 
Esay 33. 24  Church) shall have their sins forgiven. And in his 62 Chapter. They shallbe called an holy people, the redeemed 
Esay 62. ●…2  of the Lord, a city sought out, and not forsaken. By the Ark of Noah, which was a type of the 
Gen. 6▪ 14  Church. It was told us none would be safe, but they that are within the compass of the Church. And now the builder of the Church saw this, and 
Gen. 9 27  therefore made a good prayer for his son japhet: God persuade japhet to dwell in the Tents of Sem, that is, make him a member of the Church, to whom this promise is made, I will take away all thy iniquity. Fourthly, to make this comfort that is in the promise 
4  of remission of sins firm & sure, he doth not give to sin the common word of sin, but he giveth it a name more expressing the weight of it, and calleth it iniquity. Wherein he would allure us to apprehend the comfort of the promise this way. Let no man by reason of his sin & iniquity despair, when he considereth these two things. First, It is I saith the Lord of 
1  hosts, that am the doer, that taketh away iniquity, come and reason with me. Albeit thy sins be many and great, is it not easy to me to take them away. I that said to Light, and to all the rest of the Creatures, 
Esay 1▪ 18  let them be. I that can fold up the heavens as a garment, 
Gen. ●…. 3 Psal. 102▪ 26 Esay 6. 5  cannot I make thy iniquities pass away. Esay was lamenting his impurity, and crying, Woe is me. But how easy was it to the Lord to send him comfort, when an Angel with a slight came to him, with a coal taken from the Altar touching his lips, & telling 
Lu●… 22, 43  him that his sin was taken from him. The thief that did hang on the right side of Christ, had experience of this, who having uttered but a few words of remors for his sin, his iniquity was instantly taken away, his 
2  soul made ready for the Paradise of God. 2. As looking to God the Author of this work, men should not despair. So considering the medicine how precious it is, how can sinners distrust & go away comfortless? here is a stone deeply graven, much blood shed. And whereas one drop of that precious blood (being the Blood of GOD) might have been a ransom for all the world, behold streams of blood flowing from him, that thou may ever therein as it were bathe thy soul. And although thy sins were never so great, yet here is the medicine so large, it goeth beyond and above all. Last 
3  of all, you would mark here the phrase of speaking used here. I will saith the Lord, take away the iniquity of the Land. In the former Chapter speaking to jehoshua, he said to him, I have caused thy iniquity to pass from thee. God is said to take away our sins, when for the merit and suffering of his Son, he accounteth of them as if they had never been committed. And to engrave this consolation in the hearts of penitent and believing sinners, diverse phrases, and sundry forms of speeches are used by God in Scripture. David 
psal▪ 32, ●…  in his 32 Psal. saith not, Blessed is the man that is not a sinner, no man is blessed that way: but blessed is he whose sins are covered, to whom the Lord imputeth not his iniquity. I have put away thy transgressions like a cloud, and thy sins like a mist, Esay 44 
Esay 44. 22  Chapter. Clouds and mists which appear for a time, are by the brightness of the Sun utterly dispersed. When God looks upon thee, through the bright Son of Righteousness JESUS CHRIST, all thy sins like a mist and cloud goeth away. The King Ezechiah saith Esay in his 38 Chapt. That the Lord had casten 
Esay 38. 17  his sins behind his back. That thing a man will not remember nor regardeth not, he turneth away his face from. This is the gracious doing of our God with his people, his amiable face is toward their persons, his back is turned upon their sins. They shall never come in his eye, nor be remembered of him. The Prophet 
Micah 7. 19  Micah in his seventh Chapter saith. That the Lord casteth the sins of his own in the bottom of the Sea, alluding to Pharaoh & his chariots, whom he drowned in the red Sea, so that they were never seen again alive to trouble his people. So will the Lord drown in everlasting oblivion the sins of his own, that they shall never meet them to effray or disquiet them. here is then the comfortable fruit of the sufferings of Christ pointed out unto us. God himself the engraver of this Stone hath as it were with his own finger written upon his cross Remission of sins, and taking away the iniquity of all that believe in 
Gen. 3. 6  him. Adam and his wife put forth their hands, and took of the fruit of that forbidden tree, whereupon followed nakedness and shame. Stretch out thy hand, and take of the fruit of this tree, Remission of sins, which groweth upon the Cross of jesus Christ. Righteousness and life eternal shall follow Remission of sins, that great and main benefit earnestly to be sought for of us all. For since all are borne sinners, and live in sin, if a man obtain not remission of sins, it had been better▪ for him never to have been borne, or being borne, it had been better for him to have been a beast nor a man: for the death of the beast, is the end of all misery to it. But the death of a man dying in his sins, is the beginning of such misery and woe as shall never have an end. There is no burden nor weight comparable to the burden of sin that hangeth so fast on, and presseth down. The burden of sickness, of long and heavy sickness, 
Heb. 12. 1  is a heavy burden. The burden of shame and ignominy, a heavy burden, which maketh David so earnestly cry to God in his 119 Psalm, to deliver him 
Ps. 119. 12. 39  from that shame which he feared, and his sin had deserved. The burden of disdain and contempt, a heavy burden. We are counted, saith the Apostle, the off-scowrings of the World. The burden of poverty and 
1 Cor▪ 4. 13  want a heavy burden. And therefore jacob vowed that God should be his God, if he would give him food and raiment. And Agur the son of jakeh, desired the 
Prov. 30. 8, 9  Lord not to press him with the burden of poverty, lest he should blaspheme him. But of all these burdens none of them can compare with the burden of sin, lying upon a man's conscience unpardoned. And that made the Kingly Prophet, laying aside his royalty & earthly pleasures of his Kingdom, to cry out, Blessed is the man whose sins are forgiven. Seeing therefore 
psal. 3●…▪ 1  we have often at the desire and enticements of the devil eaten of the bitter fruits of sin, which although they look pleasant at the first, yet shall prove bitter as gall and wormwood. Let us resort to this tree, to JESUS CHRIST crucified, and eat of this fruit, and live, even remission of sins in his death. And that thou may know that thou hast true lie tasted of this fruit▪ and that it is no presumption, but the assurance of faith that draweth in this comfort to thy soul of the 
1  remission of sins. Consider first if thou can look to God the Author of it, who for Christ's sake hath taken 
2  away thy sins, and forgiven thy iniquity. Secondly by daily tears, humiliation, mourning and weeping for sin, labour to increase thine assurance. I water my bed with tears, saith David. Thirdly, let 
psa. 6▪ 6  every one that saith, he hath gotten from God remission 
3  of sins, of many sins, and great sins, change the tenor of his life, endeavour to walk more holy lie. And then although death when it cometh, strip thee 
Rom. ●…, 1  naked of all the pleasures that are here, yet thou being made naked and free of sin, thou shalt not be found in that great day, as the wicked are, but shallbe covered with the white raiment of the righteousness 
〈◊〉, 3, ●…8  of JESUS CHRIST.   

THE THIRD SERMON.  ZECHARIAH, 3. Chap. and 10. verse. 10 In that day, saith the Lord of hosts, shall ye call every man his neighbour under the vine, and under the figtree. 
THe last point contained in these words is in the last verse, and that is of the happy estate of the Church and Kingdom of Christ under him so gracious and comfortable a Head. As remission of sins, and taking away iniquity, is a consequent of his suffering, and of this deep engraving of the stone: so this peaceable estate is a necessary consequent of remission of sins: for all that have remission of sins in the death 
Rom. 5▪ ●…  and suffering of Christ, of necessity they must have peace with God, peace in their own heart and soul, 
Heb. 4, 3  which passeth understanding: tranquillity and rest, which is the beginning of heaven here, for we who believe, do enter presently in our rest.  
The words of the verse, if they shallbe considered with some respect to the temporal delivery of the people from Babylon, and their full restitution from the captivity, as was both prophesied and performed, than they offered this comfort unto them, that albeit the days by past have been unto them days of woe 
psal. 137  and misery, days of weeping and lamentation, wherein they have been brought in a strange country, at the rivers of Babel to shed tears, for hearing the enemies deride their Hebrew songs, and in the remembrance of Zion, that was of before so beautiful and glorious: yet when the Lord should return to show himself the captain & Defender of his Church, and should lose their yoke and bonds: that day and time of their liberty, is to bring with it a great & glorious change, being brought to their own home and country, where before they were in Babel. Lying under their own Vine and Figtree, where before they lay at the rivers of Babel, each neighbour speaking comfortably to an other, where of before they were forced to hear the railing and out-crying of the children of Babel. And all these in the appointed time of God, did so graciously come to pass, that albeit in the days of their captivity, their sorrow was exceeding great, yet the day of their delivery brought with it greater abundance of joy, and a gladness more exceeding. 
psal. 126. ●…  And thus they confess themselves in the 126 Psalm. When the Lord (say they) brought again our captivity, we were as men in a dream. It was a work so far beyond our expectation, that we doubted whether we were waking or sleeping. Our mouths were filled with laughter. our tongues and words did show us joyful men: yea the work was so great and marvelous, as at the sight thereof, the very Heathen was amazed, and moved to cry out and say. Surely the Lord hath done for this people marvelous and great things.  
In the signification of the words, as they are referred to the glad day of the delivery of the people from their bodily trouble and captivity, these things would be observed. First, as it is true of Christ and his suffering, 
1  so is it also of his members and people. The day of his engraving, a dark day. The day of his suffering upon the Cross, a black day, the Sun covered his 
Math. 27▪ 44  face, but the day of his resurrection a glorious day, & 
Rom. 1. 4  such a day, saith Paul, as in it he was manifestly declared to be the Son of God. It was so with this people here. They had a black day of captivity, but a glorious day of delivery. It is true of all his people, & these that are in covenant with him. Although they 
psal. 112. 4  have a dark day of trouble and affliction, yet there 
1 john 3. 2  succeeds unto it, a clear day of comfort. Albeit they lying in the grave of affliction, it appear not what they are, yet being raised by God's hand, it shallbe not only sensible to themselves, but manifest to others, that they are the children of God. Secondly, although all this life were an continued day of trouble, yet there is a day coming that shall recompense all, which is the day of the glorious liberty of the Sons of God. Let us therefore hold fast these comforts, 
Rom. 8▪ 2●…  which David out of his own sense, and inspired by the Spirit, hath laid in register to us. To the righteous (that is, to them that are made righteous in JESUS CHRIST) there shall arise joy in trouble, light in 
psa, 112. 4  darkness. God will not always frown upon his own: but though weeping be in the evening, joy 
Psal, 30. 5  shall come in the morning. Thus the people lived in an hard and miserable case being in Babel: yet in regard of the promises made to them, many of them lived in hope of the clear day of their delivery. And therefore they can say in their mournful song at the rivers of Babel, Let my hand forget to touch the harp, 
psal. 137. 5  and my tongue cleave to the roof of my mouth, if I joy before I see the deliverance of jerusalem past. But when the day came, according as it was promised, then are they not only joy full in their own delivery, but in that same 126 Psalm, they register out of their experience, a sentence to stand to the perpetual comfort of the Church, and all the members thereof, that shall go under whatsoever cross here. They that sow in tears, shall reap in joy.. Take it therefore 
psa. 126. 5  and use it as an undoubted consolation. The tears of the Saints shall have a succeeding joy, This is not so general as all tears shall have comfort, and all that weep shall have joy. Esau had tears, and judas had 
Heb. 12. 17  tears, and the hand of the Lord upon most wicked men will express tears. But mark the phrase of the Church here. It is not they that sow tears, but they that sow in tears, or with tears. They that in the day of God's visitation do sow with tears the confession of their sins, they that sow with tears a true acknowledgement of their own deserving. 
Heb. 5●…7  They that sow with tears their prayers and supplications to GOD, from whom cometh the 
Heb. 5. 7  relief of his own, They that sow with tears their holy promises and vows of amendment. Assuredly although the seedtime▪ be dolorous, the harvest shallbe fruitful & pleasant, they shall reap remission of sins, they shall find from GOD a joyful delivery. The LORD in the beginning after he had destroyed the World with water, being again pacified, he setteth down in the 8. Chapter of 
Gen, 8. 2●…  Genesis, a vicissitude of these things while the world lasteth. There shall be seedtime and harvest, cold and heat, summer and winter, day and night, als long as the earth remaineth. It is even so with the Church of GOD and members thereof. Als long as the earth remaineth, cold and heat, summer and winter, darkness of trouble, light of delivery, weeping and rejoicing, till in end they be brought to that perpetual day, and all tears 
Apoc. 7. 17 21. 4.  be wiped from their eyes. But leaving this of the temporal delivery, because the speech hath been hitherto of the Messias and his Kingdom. here mention is made of the secure and peaceable estate of the subjects thereof. And that this may be the more clear, comparison is borrowed from the peaceable and quiet estate of subjects dwelling in a temporal and earthly Kingdom, under a temporal and earthly King. The peaceable estate of subjects in a worldly Kingdom is set out this way. When a man may without harm or interruption, call his neighbour under his Vine, and under his Figtree. In the days of war or time of oppression of enemies, men draw apart to holes and holds, and have not these free meetings. In the days or time of pestilence, neighbour doth not call neighbour, but neighbour skarreth with neighbour, yea the friend with his friend, the father with the son, the man with his wife. In the days or time of famine, neighbour doth hardly call or invite neighbour, lest as the wise Virgins 
Math, 24▪ 9  said to the foolish, there be not sufficient for us and you both. But here is the peaceable and happy estate of a Kingdom, when openly without fear, when familiarly without danger, when under the vine and figtree, in plenty without scarcity having the Creatures of God, not only to necessity, but to delectation a neighbour may invite and call his neighbour, and peaceably enjoy the benefit of God. As this is in general, the description of the peaceable estate of the subjects dwelling in a Kingdom, and under a King, whom God doth bless with peace. So have you a notable example, agreeable to the same description in the Kingdom of Solomon. Of which it is said in the first Book of the Kings, and fourth Chapter, That all Israel from Dan to Beersheba, dwelled safely 
1 Kings 4. 18  under his vine, and under his figtree all the days of Solomon, Before we come to the translation of this speech, to the Kingdom of Christ, something would be spoken of the comparison, that forasmuch as the Spirit of God doth here borrow and take comparison from the peaceable estate of earthly Kingdoms, to shadow out the peaceable and prosperous estate of the spiritual Kingdom of the Messias, that therefore outward and worldly peace in a worldly and civil kingdom, is a good thing in itself, and a special blessing of GOD, he gave it Solomon as a special blessing, he hath bidden men seek peace, and inquire after it, he hath bidden so far as is possible, keep peace with all 
Rom. 12. 18 Heb. 12. 14  men. And it is even this outward peace which David prayeth for to jerusalem, for the Church's cause, Psal. 122. Peace be within thy walls, and prosperity within thy palaces. This peace, a benefit it is in itself, 
Psal. 122. 7  but unto men enjoying it, it is not always a benefit. 1. when men in their peace acknowledge GOD the 
1  Author of it. Secondly, when the time of peace is a 
2  time of the flourishing of Religion & virtue. Thirdly, 
3  when men's outward peace draweth not upon them such deadness and hardness of heart, that they neglect their inward and spiritual peace with GOD. Surely the peace outward as a good thing in itself, so good also to them that enjoy it: but because this same peace hath oftentimes drawn with it all these inconvenients, forgetfulness of God, decay of Religion, fatness of heart and stupidity: therefore this outward peace is such a benefit as the Lord hath not always seen meet for his Church. But where outward peace hath made her like standing water, putrify, he would rather break her peace, and cast her in affliction, then that her outward peace should make her lose her spiritual life. It is a word that would be 
1▪  marked and considered of us this way. First we all seek these outward things so far as our judgement or affection apprehendeth them to be good, without leaving to God how far they are expedient or inexpedient for us. Peace, prosperity, wealth and health we would have, & we say, O how good things are these? But none of these things (although good in themselves) are to be sought absolutely, but in so far, as he who knoweth what is meetest for us, seeth they may tend to our chief well and good. And therefore Agur he craveth a moderation of his estate, since in both the extremities, he knew there was danger to his soul, Lord I crave not outward prosperity and abundance, for I know the mischief of my nature, it may well make me to misknow thee, and I crave that 
Pro. 30▪ 8. 9  thou would not tempt me, neither with overgreat want, for there my corruption lieth also at the wait, I fear it make me blaspheme thee. here is therefore a good rule of Christian desires, to seek these things that are absolutely good, absolutely and earnestly, and of this nature is faith, love, repentance, and such gifts 
1 Cor. 22. 31  as concern the Kingdom of GOD. And in other things which are not absolutely good, to lay down thy desires at the feet of God, that of them his hand may dispense so far unto thee, as he thinketh meet forty well. Secondly, ye would consider here of his 
2  outward peace and rest, how dangerous it may prove to them that are not in peace with GOD. Men may have great outward peace, when in the mean time the very sword of God's wrath is hanging over their heads. In the 1. Chapter of this Prophecy, the Angels are directed to go through the earth, & to search and try what the inhabitants thereof are doing. They come 
Zach. 1. 11  back with their report and say, we have walked to and fro, & behold all the earth sitteth still, and is at rest, although they were guilty at that time of spilling much of the Saints blood, yet they thought no more of it, nor if such thing had never been done. But when they are now in ease, in what estate are they with God? Luc. 
Verse 15.  15 verse. I am sore displeased, saith the Lord, with the heathen that are at ease: while they are at ease, the wrath of God is above their heads, and therefore let no man in his rest and ease, be drawn from this trial & examination in what estate he standeth with God, whether under his favour or not, otherwise his ease & rest will prove a perilous thing to him. If jonas his gladness of heart (of whom it is said, he was exceeding glad) had been in his God, as it was in his gourd, exceeding faintness of heart, would not have overtaken 
jonas 4▪ 6. 7, 8  him for the withering of a gourd, the favour of God never fadeth nor falleth away. And if men would strengthen their hearts against the fear or sorrow that may come of the many changes that are in a man's life (for what is all but a gourd that groweth up in a night, and withereth in a night.) Let the joy and gladness of thy heart be in thy God, who although 
josh. 1▪ 5 Heb. 13. 5  thy gourd wither, yet he shall not leave thee, nor forsake thee. Where there is with outward peace, a growing Church, Religion flourishing, the enemies decaying and holden down, we may then look for, and expect the continuance of it. But where the contrary of these are, the Lord will rather lose our peace before he lose his honour, and will rather pour us, and turn us from vessel to vessel, then suffer us to sit still 
jerem. 46. 1●…  upon our dregs, till we lose all sense and taste of godliness.  
We come now to the translation of this speech. This outward and peaceable estate of the subjects of a peaceable Kingdom, is to forgive and shadow out the happy estate of the subjects of this Kingdom of Christ. And of the subjects of the Kingdom. In this comparison four things are pointed out unto us. 
1.  First their peace and tranquillity, none to molest them, as in a peaceable Kingdom there is none to hinder a man from lying under his own Vine and Figtree. Secondly, 
2▪  their safety and protection, they are under the shadow of JESUS CHRIST as under the Vine, and under the Figtree. Thirdly, their sweet repast and 
3  feeding figured by the Fig and Vine. And last their 
4  spiritual friendship and communion among themselves, figured in the invitation or calling each one of his neighbour under the Vine and Figtree. The first is then, to the subjects of this Kingdom of the Messias, is promised peace. It was said of before, that upon his graving, should follow the removing of sins, and taking away the iniquity of his people. Now upon the removing of sins, followeth peace and quietness. He whose sins are taken away, is justified, and being justified, we have peace with God, Rom. 5. The Angels at the birth of JESUS, they sunga song of peace. The people at his entry in jerusalem, 
Rome▪ 5. 1 Luc. 2. 14 Luc. 19▪ 38 john ●…4. 27  they sung a song of peace that cometh by him. The great Legacy that he hath left unto his Church and people is, My peace I leave unto you. And in a word he is the Author of this peace, he is the purchaser of this peace, and he is the effectual worker of this peace: for to the conscience of a distressed sinner, it is not the voice of the Law, it is not the voice of a man's merit, it is not the voice of an Angel, it is not the voice of the world, nor of any thing that is in the world, that will bring quietness. It is the voice of JESUS CHRIST come from Edom with 
Esay 6;  his red garments died in his Blood that quieteth the heart, saying, peace be unto thee. And no rest to a disquieted soul, till she come to take up this voice, and say: I know it is the voice of my beloved. The great 
Cant. 2. 8  end of Christ's coming in the world, was to deliver 
Luc. ●…. 74  men from fear, and put them to rest. Before this peace come to a man, where can he turn him, or what way can he look but he hath cause of great fear? If he look up, he hath cause of great fear, is not God his enemy? Is it not a fearful thing to fall 
Heb. 10▪ ●…1 Heb. 12. 29  in his hands who is a consuming fire? The man that is not in Christ, and partaker of this peace, how dare he look to God? If he look below, hath he not matter of fear? for hell enlargeth itself, and openeth the 
Esay 5. 14  mouth wide. If he look behind him, hath he not matter of fear? for than is the multitude of his bypast sins following him like an army. If he look before him, hath he not matter of fear? for O how fearful is death to a man that is not reconciled with God. If he look to the creatures either above or beneath, what hath he but matter of fear? for how can they be in friendship with him, who is not in friendship with their GOD and Creator. But a man coming to jesus Christ, and by a true faith engraft in him, as a branch in the stock. He hath peace within that passeth understanding. When he looketh to God in Christ, he is his Father, and so he is at peace with him, his Father to whom he may safely trust & commit 
Rom. 8 15  himself, to whom in his end, and at his death he may say, Father into thy hands I commit my spirit. 
Psa. 31. 5 Luc. 23. 46 Rom. 8. 1  When he looketh to hell, it troubleth not his peace, because there is registrat in his soul this sentence infallible, There is no condemnation to me that am in jesus Christ. When he looketh to his sins, they may appear as Pharaohs host to follow him, but they shall never overtake him. The Lord hath drowned them in the bottomless depth of his mercy. When he looketh 
Micah 7▪ 19  to death, death troubleth not his peace, death can no●…sting him, death can not take his peace from him. But by death shall he come to a more full possession 
1 Cor. 15. 55  of his peace, if he look to the Angels, they are his guard, if he look to the inferior creatures, they are his servants, and in league and covenant with him. And so as it is said here of the subjects of a peaceable 
Heb 1. 14  worldly Kingdom. Every man shall call his neighbour under his Vine, and under the Figtree, so that man that is a subject of the spiritual Kingdom of jesus Christ, he may say: I will lay me down quietly, 
Psa. 4. ●…  and rest in peace, for thou art my Lord and my God, thou hast reconciled me to thy Father. Since thou art with me, I fear not the world, the flesh, sin, nor the devil.  
Now for as much as all men are such lovers of external peace, that rather or men dwell under a King, and in a Kingdom where there is daily found bellicous instruments, the trumpet and the drum, the thundering of the canon, the pitiful cry of them that are put to the edge of the sword, they would choose rather with the loss of their commodity, to go and dwell where they may have peace. And many upon this same respect, have changed their residence. Let us learn this point of wisdom for our soul, that we may say rather than we live under the noise of the Law, and thunder of the threatenings of it, the noise of God's judgement, the fearful cry of our conscience, we will rather go and choose to dwell in this Kingdom, and be subjects of this King, where there is such peace and rest. Happy is he that is already a subject of this Kingdom: seek to draw to it, for there is no true rest, peace nor tranquillity but here.  
The second thing pointed at here of the subjects of this Kingdom, is their safety and protection, and that is figured by lying under the shadow of a tree, a vine or a figtree. As the two former are conjoined. The Lord forgiveth sin, upon which followeth joy and peace of heart, so whom the Lord forgiveth, and to whom he giveth peace, them he taketh as his own in his protection, so that they rest safely under the shadow of his wings. These the Prophets conjoineth in his 84 Psalm. The Lord is a Sun and shield to his own: by the one signifying that he is comfort and 
Psal. 84. 11  joy to his own: and by the other signifying, that he is their safety & protection, all they upon whom hath shined the beams of the loving countenance of God, & to whom▪ God hath shown his pleasant face, they 
Psa. 4. 6  live under his tuition, in security against all dangers and assaults. The same two, as conjoined, are comfortably expressed in the words of the 27. Psal. The Lord is my light and my salvation, he hath shined upon me like a bright Sun: Then followeth 
Psal. 27. 1  his security by reason of this divine protection, Whom shall I fear? when the wicked, even my enemies come against me, they stumbled and fell, though an host should come against me, I will not fear, though war should be raised, yet in this will I trust. He that dwelleth in the secret of the most high, he shall rest 
Psal. 91▪ 1▪  under the shadow of the Almighty. And to tell how sure this protection is, he bringeth in example of one of the most fearful & dangerous evils that can come to man, that is, the pestilence. And to express the terror of it, he giveth it many names, it is called the fearful pestilence, it is called the snare of the Fowler, it is called the fear of the night, and the arrow that slieth by day, And yet there is promised to the man that trusteth in God, safety and protection in the midst of the rage of the plague. From this particular he would draw a general, he that resteth in the secret of the most high, he who is a member of this Kingdom of jesus Christ, he dwelleth in safety, he lieth under the shadow of his own tree, free from all sort of evil. But this appeareth to be against common sense and experience, for they who have inward peace, have not always outward quietness. And the dearest children of God have been, and are subject to great outward mutations and troubles. How standeth this doctrine of their protection and safety from outward evils with their day lie experience in the contrair, may 
〈◊〉▪  not a godly man die by the sword, by famine, by pestilence? Doth a man's Religion and the fear of God put a man in that assurance, that he may say, I can not fear the sword, famine, nor pestilence. For answer to this. The protection of the godly from these outward evils under the shadow of Christ, it standeth in three things. First, they shall fear none of them. Secondly, 
1  none of them shall come near them, as a 
2  plague. Thirdly, they shallbe assured of a joyful delivery 
3  from them: either they shall not touch thee, or if they touch thee, they shall not harm thee. They shall not harm nor hinder thy abiding here als long as God hath appointed. Although they take away thy natural life, they shall not harm thee, they but hasten thee to thy happiness, and make thee interchange this life with a better.  
Then, he who resteth under the shadow of the most high, dwelleth in safety and freedom from all these outward evils. First, because he is void of the 
1  fear of them: for this is a sure word, he that feareth God with a sonly fear, he needeth fear no other thing in the world with that beastly and slavish fear that tormenteth men's hearts. But he that feareth not 
Gen. 15▪ 1 Deut, 28, 67  God, every thing in the world, sometimes the shake 
2  of the leaf of a tree is fearful to him. Secondly, in all these outward evils, they are free of fear, because the great fear being taken away, the fear of hell, what needeth a man fear any other thing. Thirdly, a 
3  man fearing God, and being under this shadow, all these outward things he feareth them not, because he is assured none of them can come near him without the appointment of his heavenly Father. And he will find nothing by them but that which is for his well. For 
Math. 10▪ 29 30  doth not all things work to the best to them that love God. Secondly, a man dwelling and resting under this shadow, he hath safety and protection, for he is sure no plague can come near him▪ That is a sure word of the Psalm. If thou lie under the covert of 
Psal. 91. 10  God's wings, no plague shall come near thy Tabernacle. I call a plague, a punishment and vengeance of God for sin, begun here upon the wicked to be continued after this life, & for ever. In this sense no plague can come near him: Was not this Stone which God laid before jehoshua, deeply graven and sunken for thy sins, so that God in his justice can never punish thee for them▪ The pestilence may come near thee, but it is no plague to thee. The King Ezechias had a 
Esay 38▪ 11  pestilential boil, yet it was no plague to him, but a sweet messenger to make him turn him to the wall, weep unto his God, and shed tears for his sins. Fam in 
Verse 2 Gen. 42. 1.  may come near to thee, as it did to the house of jacob, it was no plague to him, it was a messenger to send him to Egypt, where he might learn and consider the marvelous works of God toward him. Sickness may come to thee, as to David. it was not to him a 
Psal. 41. 3. 4  plague, it was a mean to sharpen his prayer, & make him say to his God, Lord be merciful unto me, heal my soul, for I have sinned against thee. And in end death may come near thee, and a violent death, as unto Steven, but who can say it was a plague to him, when through that death he seeth the Heaven's ready 
Acts 7. 56  and open to receive his soul. Thirdly, a man resting under this shadow, he dwelleth in safety, and hath sure and good protection, because if any of these outward evils or calamities touch him, he is assured of one of these two deliveries. First if God have further to employ him here, he can and will give him temporal delivery. Is not he Master and Commander of all these evils that are evil to the sense of flesh and blood. Although the sword were as near thy 
Gen▪ 22▪ 10  throat, as the knife was to Isaac, when his father Abraham was ready to kill him, and offer him a sacrifice to GOD: yet if he have farther to do with thee, he can say, hold. Although the pestilence were not only in thy house, but upon thy body, as it was upon Ezechiah, he can say unto it, stay. Although 
Esay 38. 21  thou were brought down to the gates of death, and of the grave, he can (if he think meet) 
Psal. 30▪ 3  bring thee back again. Secondly, if he be not 
2  fred and delivered temporally here, he is sure of an eternal freedom and delivery, whereby being perfectly freed of all evil, and all tears wiped from his eyes, he shall enjoy the Face of GOD, in his 
Psal. 36. 9  light, see light with full comfort and contentment for ever. And thus by lying under the Vine and the Figtree is shadowed unto us, the safety and protection of the members of this Kingdom of JESUS CHRIST. It is a point would be marked for this cause. First, men seek many shifts, and use sundry 
1.  means that they may dwell in safety, and be free of fear and danger. But seek where they will, there is no true safety burr here: he that resteth in the secret of the most high, shallbe sure under the shadow of the 
Psal. 91. 1  Almighty. As for all other starting holes, if God be thy enemy, his hand can draw thee forth of them. But out of the cleft of this rock covered by the Hand of God himself, the hand of man, nor the power of flesh 
Exod. 33. 22  and blood cannot draw thee. Then happy is the man who cometh to the resolution of David, Who is 
Psal, ●…8. 31  God save the Lord? and who is a rock save our God? And can say with him in the 32 Psalm, Thou art my 
Psal. 32▪ 7  secret place, Thou preservest me from trouble, and compassest me about with joyful deliverance. Secondly, this same doctrine of God's protection would 
2  also be marked and considered of you, forasmuch as there is here some rule whereby to know if you have been made partaker of the former great benefit, the spiritual peace that floweth of the remission of sins, whereby you are delivered from the fear of hell, even if you fear none of these outward evils with a base and servile fear. Where a man's fear is excessive in outward troubles or calamities, our Master himself will thereby judge of the weakness of his faith. So that his Disciples being afraid upon the stormy Sea, 
Math. 8. 26. Luc. 8. 25  he saith to them, O ye of little faith. But you would discern here betwixt fleshly boldness and presumption, and godly security in regard of this divine protection. Some out of a fleshly humour and carnal presumption, will with great and lofty words, set at defiance all sort of trouble, they care not the sword, they fear not the pestilence, no man, say they, can die before his day. All this as it is but swelling vanity, so have they no true nor solid comfort in their soul, who are puffed up therewith. But remember that thy security in the midst of these evils must be grounded this way, and go on by these degrees. First no thing 
〈◊〉▪  can befall to me of accident, for God is the ruler of 
Psal. 24▪ 1  all, and als long as he hath the guiding (and that will be evermore) I that am his child, need not to fear. Secondly, nothing can come to me that is evil, because 
2.  I am Christ's, and he will suffer no evil, as evil, to come near thee. Thirdly, nothing coming to 
3  me, can separate me from the love of God in jesus 
Rom. 8▪ 38▪ 39  Christ. The third thing pointed at in these words of the comparison, is the sweet repast that the members of Christ find in him, and this is expressed by two trees, the Figtree and the Vine. The one is meat, and the other is drink, the meat is sweet, the drink is comfortable. So all the members of Christ have in him and by him sweet repast and feeding, not only for necessity, but also for delectation, not only meat for their hunger, but Physic and medicine for all their sicknesses and diseases. If any man (saith Christ to the 
Apoc. 3. 20.  Church of Laodicea) open unto me when I knock, I will come in unto him, and sup with him, and he with me: where by supping is signified two things: First, the great familiarity of the Christian soul with 
1  Christ. Secondly, the feeding and nourishment of the 
2  soul with Christ, and upon his Passion and merit. here by comparison from earthly things, our feeding 
1  upon him is resembled. He is to us both the Figtree and the Vine, meat and drink. He is complete and perfect nourishment to the soul. 2. he is to us the Figtree, 
2  no fruit so sweet to the bodily taste, As the apprehension of jesus Christ and his merits to the forgiveness of sin, is sweet to the soul: he is to us the Vine-tree. No such strength or refreshment can come of the Wine to a wearied and languishing body, as is the strength and comfort which cometh of the Blood of Christ to a wearied soul, loadened with the burden of sin. Thirdly, he is to us the Figtree and 
3  the Vine, both meat and medicine; meat to feed us, medicine to cure our disease. And therefore using this same comparison, the Church saith to him in the second Chapter of the Canticles, Stay me with thy flagons, and comfort me with thy apples, for I am sick of Love.. 
Cant. 2. 5   
The uses of this point of doctrine are first, Seek 
1  thy perfection in Christ only, and rest upon him as thy only and perfect Saviour, in whom is thy perfect nourishment, and all that thou standest in need of: that in so doing thou mayst be able to meet that heavenly Oracle of the Father, sounded from Heaven. As he hath said, he is my well-beloved Son in whom I 
Math. 17▪ 5  am well pleased: so thou mayst say, In him my soul hath perfect contentment and satisfaction. Secondly, 
2  seeing nothing here that▪ concerneth the body and nourishment thereof can sufficiently shadow out the sweetness that is in CHRIST, and of the food which the soul findeth in him. And seeing he offereth himself to you in his Word and Sacraments. Then learn to believe, not because we say out of his 
Psa. 34. 8 1 Kings 10▪ 7  Word, it is so: But because you yourselves have tasted and felt how sweet the Lord is. And as the Queen of Seba coming to see Solomon, found her sight to go beyond all the report that she had received: so if you yourselves taste, you shall find the sweetness that is in CHRIST, to be above all that is reported thereof. What sweetness is in the Cup? None: but they that drink truly of it can tell, when the soul drinketh by faith the Blood of JESUS CHRIST to the full remission of sins, and perfect reconciliation with God. Thirdly, the sicknesses and diseases of the soul 
3  are many, but here is medicine for all. Hardness of heart a great disease. There is nothing to soften it but this medicine, being bathed in the Blood of JESUS CHRIST that was shed for thy sins. Spiritual sopor and drowsiness is a great disease of the soul, nothing so powerful to waken it, as to drink of this wine, even the Blood of JESUS CHRIST. The too quick and sharp sense of sin, is a sickness in the soul that may make a man very sad and dolorous, there is nothing to restore him but these flagons, this medicine of the death and sufferings of JESUS CHRIST. Ardent thirst and desire to be rid of trouble, yea and sometimes to be dissolved is a pain in the soul. O but saith the Church, stay me with thy flagons. In the apprehension of Christ and his merits, we rest contented with the gracious dispensation of our God.  
Thus they that are members of the spiritual kingdom 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 days of the preaching of the Evangell, and ministering the Sacraments thereunto annexed, is verified in our sight that which the Church saith in the second Chapter of the Canticles. The figtree putteth forth her green figs, and the Vines with their tender grapes, give a good smell. Arise my love, my fair one, and come away. Let us not shift nor make excuses, but being so fairly invited, let us come to the Supper of the great King when all things are ready, all that we 
Luc, 14▪ 17  stand in need of, or may render us perfect delight. Let each one of us say with the Church there, and say with the earnestness of our soul. Lord let us hear thy 
Cant. 2▪ 14  voice, for it is sweet, let us see thy face, for it is comely. There is a word here yet that we would be remembered of, lest any man should think this a doctrine of too great liberty, as though we had no more ado, but come eat of Christ's fruit, and no fruit were ●…raued of us, no; As Christ is compared to these trees, so are we also in the Scripture compared to trees, and to the Vinetree, to the Figtree, upon which should grow 
Luc. 13. 6 john 15. 5▪  fruit to the glory of him who hath called us. These two cannot stand nor agree together, that thou shouldest eat of the sweet figs of Christ, and drink of his comfortable wine. And in his hunger offer him nothing 
Esay 5. 4 Psal. 69. 21  but sour grapes, in his thirst give him vinegar, and for food gall: that is, to meet all his desires of thy holy conversation with no other thing but with new sins and daily offences, by which he is continually grieved. Remember therefore the Lord seeketh good fruit of you, as trees planted in his own garden. If ye be like that figtree in the 13. Chapter of Luke, that notwithstanding all the pains that is taken upon it, 
Luc. 13▪ 6  still remaineth barren, and will yield no fruit: at last there will pass from him a commandment to cut thee down: and in what Airth the tree falleth, there 
〈◊〉. 11. ●…  it lieth. If it fall to the North, it lieth in the North: if to the South, it lieth in the South. Look in what estate death overtaketh thee, in that same estate shalt thou remain for ever. If thou fall in the cold North, void of that warming heat of the consolation of jesus Christ, in a cold and comfortless estate shalt thou remain for ever. If thou fall in the warm South, even in the arms of JESUS CHRIST, reconciled to God by him, in that happy estate shalt 
Math. 21. 19  thou remain for ever and ever. You read of that cursed figtree in the 21 Chapter of Matthew, which having a show of leaves, yet Christ in his hunger could not find one fig upon it. There is nothing more grievous and offensive to God, than the fair leaves of a profession, wanting all true fruit of godliness, and a curse more grievous is upon them, who have great show with no substance, than they who openly make known what they are. Let us labour to be that in deed, which we are by profession, that being trees in the garden of God, we may be fruitful. A good fig to a hungry man, is better than ten thousand leaves: So is a good fruit of our profession better and more acceptable to God, then great ostentation, multitude of words, men having the show of godliness, but denying 
2 Tim. 3. 5  the power of the same.  
The last point is, there is here also shadowed and resembled unto us the pleasant communion and fellowship that the members of Christ have amongst themselves, that as in the peaceable estate of a worldly kingdom, neighbour doth call and invite neighbour under the Vine, & under the Figtree: So in the kingdom of Christ there is harmony, there is agreement among the members, and there is sweet and heavenly communion: Communion of the Saints is an article of the Creed, and I refer it to that place. There is two parts of this Communion. Communion with the head, and communion among themselves. 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 living with the living: and the other is, of the living with the dead. It is of the first of these two that mention is made here. This communion of the living with the living, standeth in communion of affections, communion of spiritual gifts, and in some cases communion of temporal gifts. As for communion of affection, they are all of one heart to God, to Christ, and among themselves. Thus is it said in the 
Acts 4 31  fourth Chapter of the Acts, That the multitude of believers were all of one heart. And of this it cometh 
Gal. 6. 2  to pass, that they continually bear the burden one 
Rom. 12. 15  of another, they mourn with them that are grieved, and rejoice with them that rejoice. 2. When each man communicateth the grace that he hath gotten, 
1 Thess. 5▪ 11  to the well and profit of his neighbour. And this is done when one edifieth another by example, that they may say, I will do as yonder man doth, by admonition each one admonishing another, by exhortation each one provoking and stirring up one another unto good, by consolation. A word in season to a 
Prov. 25. 11 ●…am▪ 5▪ 16  man in distress, is like apples of gold and pictures of silver. By prayer when we pray one for another. And this communion is well resembled in this speech, when neighbour calleth neighbour under the Vine, and under the Figtree, that is, each member is a stirrer up of another to come to Christ, and taste of his sweetness. I rejoiced, saith David, when I heard neighbour call neighbour, each one saying to another, Let us go 
psa. 122. 1  up to the house of God. And you have this same man 
Psal▪ 34. 11  this way communicating his grace in the 34 Psalm. Come hither, & I shall tell you what God hath done for my poor soul, that is, I shall communicate my experience with you, that ye may taste of the like. There is again communion of temporal gifts, when according to thy power thou helpest the necessity of thy poor brethren. All this proceedeth from communion with God, & he that saith, he hath communion with 
1 john 4▪ 20  God & with Christ, & hath not this communion with his members, he is a liar. To testify therefore thy communion with him, keep this communion with the Saints, love all them that love the Lord jesus, be careful not 
Math. 18. 6  to give offence to any of these little ones that appertain to him. Let the word of exhortation to thy brother be in thy mouth seasoned, so that he may see thou lovest him. Let the word of comfort be in thy mouth to a wearied body. That is a singular comfort that a man hath who is of this communion, when he is so heavy and sick, that he can scarce pray himself, yet he may say, I have the prayers of all the members of this body, and the prayer of jesus Christ is effectual for us 
john 17  all. Let us walk in this communion of Saints, that may testify untous that we have such communion with CHRIST our Head in this life. As when this life is ended, we shallbe brought to reign in glory with him. To whom with the Father and the Holy Spirit be all honour, praise and glory for ever and ever. AMEN.   
FINIS.