had so said And so d Hieron Ep. ad Marcellam adversus Montanum S. Hierome surely no flatterer of that Order in his Epistle ad Marcellam adversus Montanum sayes apud nos Apostolorum locum Episcopi tenent with us the Bishops hold the place of Apostles And e Hieronym in Psal ubi not numeramus 45 again upon Mal. 45. as we number it vers 16. where we read in stead of thy Fathers shall be thy children S. Hierome paraphraseth it pro patribus Apostolis filii Episcopi ut Episcopi Apostolis tanquam filii Patribus succedant instead of Apostles as Fathers thou shalt have Bishops as sons who may succeed the Apostles as sons do their Fathers I might adde the praegnant testimony of f Clarus à Mascula dixit Manifesta est sententia Domini nostri Iesu Christi Apostolos mittentis ipsis solis potestatem à patre sibi datā permittentis quibus nos successimus eâdem potestate Ecclesiam Domini gubernantes Aug. lib. 7. de Baptism contra Donatistas c. 43. Clarus à Mascula recited by S. Augustine lib. Sept. de Baptismo contra Donatistas and tell you farther how Basil the Great calls Episcopacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the praefecture or praecedency which the Apostles had from God and these are fair witnesses in whose judgement you see there are Apostles still and who they are which by the Verdict of the Church may claime that title and so Calving num Episcopi sunt omnino Apostoli is answered But he hath another g Calvin Instit lib. 4. c. 19. Sect. 10. An soli sint Apostoli if they be such are they the onely such may these and these onely lay on hands that will not go down neither To this I answer first in General that as to a full Apostolick power in the sense before mentioned and the primary derivation of it they and they onely are such 2ly as to this ordinance in particular as we find no other Stewards of it in Scripture besides the Apostles as we have shewed so if we look upon the after practices of the Church h Cyprian Ep. ad jubaianum S. Cyprian relating to the passage in the Text tells us quod nunc quoque apud nos geritur we have the same custome ut qui in Ecclesia Baptizantur Praepositis Ecclesiae offerantur that those which are Baptized be presented to the Bishops of the Church that by our prayer and the laying on of hands they may obtain the holy Ghost as he goes on in his Epistle ad Jubajanum forementioned and so i Augustin de Trin. lib. 15. c. 26. S. Augustine lib. 15. de Trinitate Quem morem in suis praepositis etiam nunc servat Ecclesia which custome the Church observes by her Bishops at this time And from hence doth k Chrys in loc S. Chrysostome draw the same practice in his Comment on the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence we see the principall and chief of the Church and no other performing this work I shall close up this with that saying of l Hieronymus contra Luciferianos S. Hierome quod si hoc loco quaeris quare in Ecclesia baptizatus nisi per manus Episcopi non accipiat spiritum Sanctum quem nos asserimus in vero Baptismate tribui If thou shalt aske why in the Church the Baptized receiveth not the holy Ghost but by the hands of the Bishop though we averre the same spirit is received in Baptisme rightly administred to this he answers Disce hanc observationem ex eâ Authoritate descendere quod post ascensum Domini Spiritus Sanctus ad Apostolos descendit Know saith he that this practice takes its rise from that Authority where it is said that after the Ascension of our Lord the holy Spirit descended upon the Apostles implying the Bishops to be their Successours and that to them and not others it belongs to derive this gift in confirmation and in this channel both Fathers and Councels generally run no laying on of the hands of the Presbytery in this businesse at least not in any proper right of their own As for those 2. instances commonly brought to the contrary first of the Presbyters in Egypt which Hilarius Sardus relates for he is the Authour and not S. Ambrose and that of no great credit neither if S. Hierome may be believed secondly of those Priests in Sardinia in Gregory the great 's time which Calvin also presseth for brevity's sake I shall not acquaint you with my own conceptions but refer you rather to what hath been lately spoken by that Blessed man m Dr. Hammond 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in opere posthumo de Confirmatione Dr. Hammond in his Posthumous piece upon confirmation as also by that very learned Prelate whose name in this place for modesty I spare in his Elegant and Accurate Epistle n Epistola preliminari ad lectorem before the said work from whom you may receive abundant satisfaction and what would the Vintage of Abiezer be unto the Gleanings of Ephraim By what hath been spoken you see the judgement of the Church in this Question and so an answer to Calvin's other An soli Episcopi sunt Apostoli And indeed great reason there was for this reserve to this Function First For the honour of Episcopacy and thereby the Unity of the Church ad honorem Sacerdotii that's S. Hierome's reason contra Luciferianos for the honour of this sacred Function Why of what import is that Let him tell you as mean as some think of it Ecclesiae salus saith he in summi sacerdotis dignitate pendet The safety of the Church dependeth upon the dignity of her chief superiours to whom as he addeth o Hierom contra Luciferian cui si non exors quaedam ab omnibus Eminens detur potestas tot in Ecclesiis efficientur Schismata quot Sacerdotes if some eminent offices of power above others were not given there would be in the Church as many Schismes as Priests I wish our late times had not made too sufficient a comment on those last words and of this by the way it is that Venerable p Vid eruditissimum Hammondum de Confirmatione p. 53. Bede speaks when he tells us that this was not granted to every Priest propter arrogantiam not out of the pride of Bishops as some falsly glosse him but to prevent the Ambition of Priests who would be apt to grow insolent if they had all offices in common with their superiours Second reason was from their relation to the Church as they were the Primary if not onely proper Pastours of those Churches unto which they related as we find them every where stiled with a kind of appropriation among the Ancients and it is observed that simply Pastores or Pastores Ecclesiae none are called besides them selves for the first six
the gift is lost and so the Ceremony may be well left too to this purpose Mr. o Calvin Instit l. 4. c. 19. Sect. 6 7. Calvin Institut lib. 4. cap. 19. Sect. 6. in which Section and that which follows he inveighs against the Ceremony and the Administratours of it to say no worse with more intemperance then became the wisedome of so Learned a person in so grave a matter For answer whereunto we grant that it is true that in those times miraculous gifts did commonly follow the laying on of the Apostles hands but that was not all that was thereby designed nor all that was meant by the Holy Ghost nor perhaps was common to all that are said to receive him and in those that were partakers of them those gifts were commonly but the splendor and efflorescencies or as Letters testimoniall of better to be sure of greater value and benefit to the Receiver though they carried lesse pomp and shew in the worlds eye There were more purposes of the effusion of the Spirit then one and he that receives him to any of those purposes especially the chief though not in some Accidental transitory particular may be as truly said to receive him as another which hath that also Indeed as St. p Augustin Tract 6. in Epistol Iohan. Augustine speaks those were signa tempori opportuna signes very usefull for those times q August lib. 3. de baptismo contra Donatistas c. 16. neque temporalibus sensibilibus miraculis attestantibus per manus impositionem modo datur Spiritus Sanctus sicut antea dabatur ad commendationem rudis fidei Ecclesiae primordia dilatanda the Holy Spirit now given by imposition of hands is not accompanied with temporall and sensible miracles as then he was for the first establishing of the Faith and the enlargement of the Church at its beginning sed invisibiliter latenter intelligitur but yet secretly and invisibly Charity through the bond of peace as he speaks is still inspired into mens hearts so as they may say that the love of God is spread abroad in our hearts by the Holy Spirit which is given us thus that holy Father Indeed as the Apostle speaks There are diversity of gifts gratiae gratis datae gifts for edification and gratiae gratum facientes graces for sanctification but the same Spirit that worketh both 1 Corin. 12.11 And these last were mainly had respect to in this donation as will appear if we consider first the promise of Christ concerning the gift it self secondly the Characters of the Receivers of it 1. John 7.38 39. The promise of Christ you have it John 7. where in the 38 verse he speaks of some eminent but inward gracious effects to be wrought upon and in the hearts of Believers for that is meant by these words Out of his belly shall flow rivers of living waters i. e. He shall have such an abundance of grace that it shall break forth into all manner of Christian actions and then ver 39. the Evangelist tells us that This he spake of the Spirit which they that believe in him should receive for as yet the Holy Ghost was not i. e. among them or in them in so powerfull a manner because Jesus was not yet glorified Where you see that inward grace was the main of Christs promise and that also to be fulfilled upon the descent of the Spirit See S. Peter to the same purpose Acts 2.38 Act. 2.38 where he wisheth his Hearers to repent and believe telling them they should receive the Holy Ghost he gives the reason in the next verse for saith he the promese is to you and your children and to all that are afar off even as many as the Lord your God shall call which words imply that the gift was to be permanent in the Church the promise being that the Holy Ghost should be given to all which at any time should be converted this could not possibly be true if meant onely of miraculous gifts which it 's plain soon after ceased 2. The Characters of those which received the Holy Ghost seeme to speak no lesse so Acts 4.31 Act. 4.31 The Character of those that were filled with the Holy Ghost is that they speak the word with boldnesse that is courage and Christian resolution i and so Acts 6.3 Wisedome Act. 6.3 5. and v. 5. Faith is made the Character of such a one as had received the Holy Ghost and so Acts 11.24 Act. 11.24 it is said of Barnabas that he was a good man and full of the Holy Ghost and Faith and then Christian courage Wisedome Faith and the like abide still I hope and if the Spirit be given in these the main gift is not yet ceased Hence S. t Augustin Tract 6. in Epistol Ioh. Augustine very smartly asks the question ita perverso corde aliquis vestrum Is any of you of so perverse an heart as to deny that these speaking of some on whom he had newly laid hands have received the Holy Ghost because they have not the gift of speaking with Tongues and afterwards he addes Si vis nosse quia accepisti Spiritum sanctum If thou wilt certainly know whether thou hast received the Holy Ghost Interroga cor tuum ask thy heart that will tell thee unlesse perhaps thou hast received Confirmation and not the virtue of it if thou find the love of the Brethren there thou mayest be sure thou hast received the Holy Ghost thus S. Augustine So that by the Holy Ghost not onely the gift of miracles but the internall graces of the Spirit are to be understood which being really the greater and chiefly intended in the gift of the Holy Ghost if these still continue in the Church so may the means of their conveyance too though miracles be ceased We know that Preaching at the first was attended with miraculous events and so was Excommunication which had not onely influence upon the soul or the Church-state of a man but an habeas corpus for the body too and so Faith was the great engine to work miracles in those times and we think these ought not to have vanished out of the Church with the miracles which sometimes accompanied them Yea but may some further say with him in Å¿ Euseb Emissenus Homil. in Pentecost Eusebâ—us Emissenus If this be so that Baptized persons have yet need that the Spirit be given to them quantum video non totum de fonte suscepimus si post fontem adjectione novi generis indigemus it seems we have not received all we ought at the Font if afterwards wee need a supply of another kind will not this derogate from the honour and perfection of Baptism is not the Holy Ghost then received shall wee empty the Font to fill the hands of the Bishop I answer no we doe not Baptisme we allow as perfect in its kind and as to the present condition of the Receiver and
if he die presently regeneratio per se salvat the Sacrament of regeneration is sufficient and death is a kind of Confirmation to him who from thence forth sin no more We grant likewise that the Holy Ghost accompanies it as S. t Hieronym contra Luciferianos Hierome shewes contra Luciferianos and the Fathers which are most for Confirmation still allow it and our Church tells us that Children being Baptized have all things necessary for their salvation Neither make we Confirmation of such necessity as if a man might not obtain the Spirit and be saved without it where it cannot conveniently be had which is all that S. u Hieronym ibid. Ad honorem potius Sacerdotii quam ad legis necessitatem Alioqui si ad Episcopi tantum imprecationem Spiritus Sanctus defluit lugendi sunt qui in Viculis aut in Castellis aut in remotioribus locis per Presbyteros Diaconos baptizati ante dormierunt quam ab Episcopis inviserentur Hierome means by his quam ad legis necessitatem not so much for any necessity of Law as appears by his following words though some draw strange inferences from it And yet for all this there is room for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them which are reserved for age and further conflicts for a collation of further grace by Confirmation and yet it is the same Spirit in both but with divers effects as Eusebius Emissenus speaks the Holy Ghost which descends with saving influence upon the waters of Baptisme gives fulnesse of innocence at the Font but in Confirmation he gives strength and encrease of Grace in Baptisme he regenerates us to life after Baptisme he confirms us for the battell ad militiam fidei for the warfare of Faith as the Bohemians speak in their Confession though some boggle so much at it which the same Father explains very appositely As a Commander saith he when he takes one into the number of his Soldiers doth not onely set his mark or badge upon him but also furnisheth him with Arms for the Fight so to him that is Baptized the benediction of Confirmation is a kind of Ammunition or Defence We are Listed in Baptisme but in Confirmation our old Arms are scoured up and new are bestowed upon us and yet by the same Spirit still Which as he is given in diversity of gifts so sometimes in different degrees of the same gift the Apostles received him thrice saith Nazianz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the measure of their present capacity and that at three severall times before Christs Passion after his Resurrection and again after his Ascent into Heaven at the first time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more obscurely at the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. in Sanct. Pentecost more lively and expressely at the third time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more perfectly then at the former so Nazianzene Orat. in Sanct. Pentecost and we find their inward grace still encreasing so that those which shrunk from Christ at his Passion Matth. 25.56 head the scattered members of his Church after his Resurrection but then when Pentecost was come they Preach the word boldly and undauntedly for then as y Leo Sermon 2. in Pentecost dicit Apostolos accepisse Constantiam illius spiritus quae omnem formidinem foras mitteret furorem persequentium non timeret Quia Spiritus Sancti novâ abundantiâ repleti ardentius velle efficacius posse caeperunt pro. ficientes a praeceptorum scientia ad tolerantiam passionum ut sub nulla jam tempestate trepidantes fluctus seculi Elationes mundi fide supergrediente calcarent morte contempta omnibus Gentibus Evangelium inferrent Leo the Great in his second Homily on that Festivall speaks They received that stability of spirit which shut out all carnall fear making them not to dread the fury of their Persecutours being filled saith he with a new abundance of the Holy Spirit they began to will more ardently and were enabled to perform more powerfully their knowledge was now improved into a patient suffering of afflictions so that not being shaken with any tempests by a surpassing Faith they trampled under foot the waves and risings of the world and contemning death it self brought in the Gospel of truth unto the Gentiles thus Leo of them And indeed if we carefully look upon the Scripture we shall find an eminent gift of the Holy Ghost to be expected after our first Believing even such as ceased not with miracles so Gal. 4.6 Because ye are Sons God hath sent forth the spirit of his Son into your hearts first Sons and then is the Spirit sent which yet in some kind they must have before or else could not have been Sons and so Ephes 1.13 In whom after ye believed mark that you were sealed with the Holy Spirit of promise and of this the same Apostle 2 Cor. 1.21 22. Now he that establisheth us with you in Christ and hath annointed us is God who hath also sealed us and given the earnest of the Spirit in our hearts As there is preventing and converting so there is an establishing corroborating Grace which is conceived to be meant in those places fresh supplies new strength for advance and perseverance in holinesse such as make us not onely Plants but Pillars in the House of God fixt and immoveable such as will make a man stand steady upon a billow calme in a tempest not onely to bear up but to rejoyce in tribulations passing through not onely the baits and pleasures of the world with scorn and contempt but even distresse persecution famine nakednesse perill swords with the courage of More then a Conquerour Rom. 8.35 37. which is the grace intended and sought for in Confirmation and for which reason it is also so called The Fathers saith judicious z Hooker lib. 5. Sect. 66. Hooker every where impute unto Confirmation the gift of grace of the Holy Ghost not which maketh us Christian men but when we are made such assisteth us in all virtue armeth us against all temptations and sin and the same is the judgement of our Church which ordereth that Confirmation be administred unto them that be Baptized that by imposition of hands and prayer they may receive strength and defence against all temptations to sin and assaults of the World and the Devil And thus you see how Confirmation is no prejudice to Baptisme but may prove a great advantage to the Baptized Yea but will some further say those in the Text presently received the Holy Ghost but are we sure that this Ordinance shall prove effectually confirming unto us I answer you have a powerfull means to this purpose Saterdotal benediction as a Flacius Illyricus in Clave Script Flacius Illyricus in Clave Script speaks is not a bare good Prayer but as it were a Pledge and testimony of Gods love of special power and efficacy to open heaven unto those that are partakers of
have most honour and efficacy in their proper order and the souls of men thrive best in their proper places and ranks Strong meat may be little better then poyson to him who is onely fit for milk The wombe is the place of the Embryo if you rip up that that the child may be sooner at the breast you give it air not to breath but die in And as there ought to be care taken for the administring of Gods Ordinances in their due rank and order so likewise that they be administred by that Rank and Order of men onely which are impowr'd thereunto There have been indeed pretenders which desire to have an hand in this businesse as still there will be in matters of Priviledge and Preheminency But the first practise will be ever the best rule the first Church the surest mistresse of the latter whose example ought to be our guidance as the b Harm Confess Prima Ecclesia posteriorū vera optima magistra praecundo ducit nos Bohemians say in their Confession Here then let 's to our pattern again and so for your direction take notice of the. 3. Particular observed in the words which intimates the Ministers of this Ordinance in the Pronoun They. Then laid They their hands And who these were the fourteenth verse will inform us even S. Peter and S. John two of the Apostles whom the Church sent down to Samaria to confirm those new converts But what needed that message may some say was not Philip there already who by the preaching of the world and working many signes and wonders had gained them to the Faith and also Baptized them and why might not he undertake this businesse also It is true he was a Deacon but not such as the later times have fancied the Steward onely of the Almes-box but one that de jure might both preach and Baptize Nay farther he was an Evangelist and that in some mens apprehension how groundlesse you may see by this instance might be enough to entitle him to all the powers of the Church You know how warmely though as vainly it is urged in the case of Timothy and Titus and yet Philip the Deacon Phillip the Preacher Phillip the Baptist Phillip the Evangelist might not and therefore would not attempt the work for all this Will you know the reason Chrysost in Loc. S. Chrysostome upon the place will tell you because he had neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither the gift nor Authority for it this being as he after speakes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a speciall prerogative of the Apostles and indeed we find it ever reserved to their hands in Scripture As for that onely instance given to the contrary of Ananias a Disciples laying on of hands on S. Paul and the promise that he should receive the Holy Ghost Act. 9.17 Calv. Institut lib. 4. cap. 19. Sect. 10. Tractat. devera Ecclesiae reformanda ratione cap. 12. Quem Ananiae Episcopatum dabunt ne alienum arripuisse manus videatur which is alledged by M. Calvin and his Followers I conceive it may be fairly answered 1. That Ananias his Laying on of hands was only in order to the cure of S. Pauls blindnesse as is intimated ver 12. 2. That the promise of the Holy Ghost referred to S. Pauls Baptisme which was to ensue wherein questionlesse the holy Spirit was conferred though in somewhat a different respect then he was in Confirmation 3. And which may suffice to choak this objection it is clear the imposition of hands there spoken of was not a part of Confirmation as appears by the story for it went before S. Pauls Baptisme so ver 18. whereas Confirmation in the Practise of the Church then as indeed in reason it ought still succeeded after Baptisme for ought we read it being also probable that S. Paul as well as the rest of the Apostles was Confirmed miraculously and immediately from heaven and then this instance will be no barre to what was formerly asserted Yea but will some say supposing it belonged onely to the Apostles then Their persons are gone and their office ceased and so ought this Rite too Calvin Instit l. 4. cap 19. Sect. 10. or must be administred by Officers of another Rank Num Episcopi omnino sunt Apostoli are Bishors indeed Apostles 〈◊〉 Calvins Question upon the Case Here then Let me tell them that the Office of Apostles is not ceased nor was so to do with their Persons as appears by Christs promise Mat. Matth. 28.20 28.20 I am with you alway unto the end of the world Now this could not be meant of their Persons who in a few years were to leave the world it must needs therefore be understood of their Function which either must be succeeded to or else it was as temporary as their persons Indeed in the Apostles there was something extraordinary as immediate Mission unlimited Jurisdiction and miraculous Operations which were not necessary to be perpetuall Great helps 't is true for the first founding of the Church which being constituted and become able to subsist without them reasonable it was that they should cease as Manna did when Israel was come into the Land of Canaan But then the ordinary offices and powers of Apostles as Preaching Baptizing Confirming Consecrating Ordaining Governing which were necessary for the continuance of a Church at least the well being of it in these they ought to be and were succeeded or else there offices must faile or be executed by persons not impowred to them And then for Vnity's sake likewise fit it was that some rank of men should be the Common Receptacles of all these powers that so they might issue forth to others as far as the necessities of the Church should call for with more order and Peace and this sort of men were Bishops called at first Apostles as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret in Com. ad Ep. 1. ad Tim. Theodoret observes till afterwards in processe of time they left that name to the Prime Apostles and took that of Bishops as of a more humble import and which formerly had been common even unto Presbyters But then those now called Bishops were in the judgement of the Church the proper Successours of the Apostles so b Irenaeus advers Haeres lib. 3. c. 3. Irenaeus having told us before that Bishops were constituted by the Apostles in the Churches he add's after quos successores relinquebant suum ipsorum locum magisterii tradentes that they left them their successours delivering to them their own place of rule and guidance in the Church and so c Cyprian Ep. 69. ad Florentium Pupianū S. Cyprian ad Florentium Pupianum asserts that the Praepositi that is Bishops in his language Apostolis vicaria ordinatione succedunt they succeed the Apostles ordained as Vicars in there places upon which words Pamelius Notes that it was the third time he
the Churches Peace amongst us it is a way admirably fitted for it as promising an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reconciling Principle as may be For 1. It would help much to settle our Doctrines and so to remove or keep out those many Heresies and Schismes which have been the Make-bates of late years amongst us there would be more consent in the Faith men would not so easily be carried away with new-fangled opinions whil'st this method of Admission to the Communion would be a method of Christian Doctrine too as g Calvin Institut lib. 4. cap. 16. Sect. 13. Calvin speaks there would be a common Standard for all In particular it would stop the mouthes of Anabaptists which decry Infant Baptisme as that which lets in persons to the society of the Church and the further priviledges of it without any personall engagement unto Christ which engagement they would see as formally and solemnly entred into at Confirmation as they can pretend by any fancied methods of their own 2. It would help to Sodder our affections which have been of late years so disjoyned by the unhappy Controversies about Church-membership This Ordinance would comply with all Interests would satisfie the any-wayes rationall pretensions of all Parties and so an end would be set to that otherwise irreconcileable difference which hath so long distracted us and in which men have groped for peace at Noon-day the light of this Ordinance being sufficient to have directed them had they not turned their backs upon it There would be no more need of the Anabaptistick Club nor the Presbyterian Consistory nor the Independents Covenant nor the Erastians Council-house for the Stating Church-members whilest they should find their work done by better hands and those Commissionated thereunto by God and the Church 3. It would make much for the Order and Peace of our Communions Men would not repine at their Fellow Guests whilest they could not look on any of the Company but as persons engaged to the same Christ with themselves or if they forfeited their Standing might have them turn'd out of the Church by the power of the Keys in Excommunication And then 4. This Ordinance it is that must make a kindly way for that and it will doe it with much sweetnesse and full conviction when men shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned of their miscarriages by their own professions and engagements and therefore will have all the reason in the world to submit to the censures of the Church The exercise of which Discipline would be a great Fence to the Peace as well as the Purity of it Brethren we may talk much of the Peace of the Church but if ever we mean to settle it it must be upon the Principles and according to the prudence of the Ancient Church of Christ Were Confirmation the ancient methods of Penitence Excommunication and Communicatory Letters to stop the shifting of Vagabond Christians from one Church to another brought in amongst us with due caution severity solemnity and accommodation to the difference of the times we might hope to see those happy dayes again which were once the glory of the former and are now the admiration scarce the belief of the present age And then as this would be a powerfull means to advance the Churches Piety and Peace So Thirdly It would be a great help unto it's Joy in all the Members of it 1. It might minister much matter of Joy to the Reverend Fathers of it whil'st they should see by the preparations for this business so great a part of their work discharged whil'st they should see the Lambs of the Flock brought in to them in the Armes of the Ministers and though themselves were ready to sink into the Grave they might behold a Seed springing up for Gods service and praise and the Church like to flourish 2. It might cheer the hearts of inferiour Ministers whil'st they saw the travell of their souls and might come before God and say Behold me and the children which thou hast given me it might give them great comfort and freedome of spirit in their Communions whil'st they should see the Table of the Lord Like an heap of Wheat set about with Lillies Cant. 7.2 3. To the confirmed persons it might minister great Joy in consideration of the happy estate whereinto they were entred h Tertull. de Baptisme cap. ult Tertullian makes it a question whether such persons might not fast as our Saviour did after the descent of the Holy Ghost upon him to which he answers Quis enim prohibet nisi necessitas gaudii gratulatio salutis they might were it not that a necessity of rejoycing lies upon them to welcome that Salvation which is now brought home to them 4. It might be a comfort to Parents to see the successe of their care and to the Witnesses to see themselves discharged of it 5. It would be matter of great Joy to all true Christians amongst us who cannot but glorifie God for the professed subjection of these Neophites 2 Cor. 9.13 When the Biccurim or First-fruits were carried up to be presented before the Lord in the place which he had chosen to put his Name there the people gathered together from severall places that they might not go alone a Pipe struck up 〈◊〉 them till they came near to Jerusalem and they went along their way singing verse 1. of the 122. Psalm when they came nigh to Jerusalem the Governours and Captains went out to meet them and being entred the Gates they sang the 2. ver of that Psalm the Artificers of Jerusalem saluted them they went through the City with a Pipe striking up before them till they came near to the mount of the House of the Lord when taking every man his Basket upon his shoulder they sang Psalm 150. and so continued singing till they came to the Court-yard where they were received by the Levites singing the 30. Psalm thus i Vide Ainsw in Deut. 26.2 Maimonides and the Babylonish Talmud in the title Biccurim It seems it was a time of exceeding great joy unto which therefore the Prophet Isaiah is conceived to allude cap. 30.29 Now if the bringing up of the First-fruits of their grounds were so joyfull a solemnity how much more should it be when the fruit of our Bodies the Firsts fruits of the Church are brought before the Lord one would think it should put the whole Countrey into a Procession with and holy Congratulation to them with praises unto God for them What a joy should it be to all that truly fear God to see that Gospel-Prophesie Isa Isa 44.3 4 5. 44.3 4 5. fulfilled before their eyes where it is said I will pour water upon him that is thirsty and floods upon the drie ground I will pour my spirit upon thy seed and my blessing upon thine off-spring And they shall spring up as among the grasse as willows by the water-courses One shall say I am the Lords and another shall call himself by the name of Jacob and another shall subscribe with his hand unto the Lord and sirname himself by the name of Israel Finally By this means God will be highly glorified and then he also will rejoyce in us and over us to doe us good if his Spirit be received amongst us and have a quiet dwelling with us wee need not fear a Deluge where the Spirit is Genes 6.3 there is liberty and safety and joy and peace which passeth all understanding which God of his infinite mercy grant unto us all for the merits of his dear Son To whom with the Father and the Holy Spirit be ascribed and rendred all Honour Praise and Glory for ever and ever Amen FINIS