THE Scripture, ſaith a Father, is like unto a large compleat City wherein are many ſtately houſes, and every houſe has it's ſeverall Door, and each Door it's proper Key, which alone can open it, and give the Commer a free, and fair Admiſsion.

But what if all theſe Keys be clapt together in one cluſter? then, out of the whole Bunch to ſingle, and find out Illam aptam, propriam, & congruam clavem, Hilar. Prolo • in Pſalm. explan. as the ſame Father hath it, to hit upon the right Key; Maxima ignaro affertur difficultas, it muſt needs be matter of very much puzzle and perplexity unto the Ignorant, and unskilfull Attempter.

Now, we all know this Book of Pſalms to be one of the Goodlieſt Buildings in all this great City of God; and our buſineſs at preſent lying in this firſt Pſalm, which is the Fore-gate, as it were, to the reſt of this Harmonious Range, amongſt thoſe many Bunches of Keyes, which are brought by ſeveral Interpreters, to unlock the door of this one Verſe, we that are yet ſadly ignorant, God knows, and too much unacquainted with his Myſteries, (alas!) how ſhall we be ever able to find out the Right Key, whereby we might un-erringly follow the Receſſes of God's Spirit in this Scripture, unleſs the Great Key-Keeper of Scripture, He that has the Key of David, be pleaſed to put David's own Key Rev. 3. 7. into our hands, and open unto us?

Therefore it is good for us to draw nigh unto God; yea, that's certain; but how ſhall we get neer him? why, the beſt way is to ſtand at the Door and knock: Though we have done it already, let us doe it again; and having no Key of our own, unleſs he pleaſe to lend us one, Let us earneſtly beſeech him, who is within to open, and take us in, who are without; and (as the Spouſe begs) to Tell us where he makes his reſt at Noon, i. e. whereabouts and in which ſence is his Can. 1. 7. brighteſt abode, and what may be the fulleſt and cleereſt importance of the words now read unto you▪ And he ſhall be like a tree, &c.

The whole Pſalm, as S. Hilary affirms, contains in it many Articles, and grand points, of the Chriſtian Faith; Sacramentum Dei corporati docet, &c. Hil. in prolog.

It acquaints us with the myſtery of Chriſt Incarnate, promiſes the •• mmunion of Saints in glory; affirms the Reſurrection both of the Righteous, and of the ungodly; and laſtly, it aſſures a Reward to the one, and denounceth an heavy Judgment upon the other: and all this on purpoſe to perſwade men to holineſs of life. Bleſſed is the man that hath not walked in the Counſel, &c. without which holineſs (as 'tis there deſcribed in the Verſe 1. two firſt Verſes) non ſhall ſee the Lord.

But we ſhall not need to fetch in any Forrein help from other parts of this Pſalme; the Text it ſelf, I ſuppoſe, affording matter enough for this your preſent task, and mine.

The Prophet ſang unto his beloved a Song of his Iſa. 5. 1. Vineyard; we, changing the note a little, muſt now deliver you a diſcourſe of his Nurſery, and Orchard; and why may not the Root and the Trunk, the ſap and the leaf, the Bark and the Branch, be as ſerviceable in the Chriſtian Church, as Ramm-skins, Badger-skins, Exod. 35. 6. and Goat's Hayr, in the Jewiſh Tabernacle?

Thus the Lamps of the Temple were fed by that • ec. 4. 12. oyle which iſſued from the Olive-trees, and emptied it ſelf through Golden Pipes for that purpoſe.

And had we but thoſe Golden Pipes, and conveyances, no doubt, the Tree here in the Text would afford Spiritual Juyce in abundance, that might help to Maintain, and keep alive, the Lamps of God's Sanctuary, ſo as their ſhinings might ſerve in ſome meaſure to Lighten themſelves and others.

For, as David profeſſeth of himſelf, I am like a Pſal. 52. 8. Green-Olive tree in the houſe of God; the ſame we may ſay of the Pſalms of David, They are like unto Green-Olive trees in Gods houſe, and have Heavenly Oyle enough in them, for Light, Comfort, and Nouriſhment, to the Humble, Conſtant, and growing Soul; provided, as it comes within, ſo it Keepes within that Houſe of God, where this Green Olive grows, and does not wickedly depart from it.

And ſhould we give further ſufferance for this diſcourſe, freely to run after the reſemblance here before us, and purſuing the ſeverall properties of trees, ſhew their ſerviceableneſs, and correſpondency to Chriſtians, in the Application; I doe not doubt, but this Tree of ours, like that which Nebuchadnezzar dream'd of, would yield very much Fruit, and in it might be Meat for all, Dan. 4. 12.

But our buſineſs is not the Planting of Groves, or • an. 4. 12. Setting of Orchards; but the Confirming of Chriſtians. And indeed (as ſome obſerve) a Grove, or the like, ſhould not be planted too neer a Temple, for fear of too much Umbrage, and Darkiſhneſs: and ſhould we • ir Fr. B. reſolve ſtill to follow, and make after this Metaphor, the diſcourſe, I am afraid, would be too chill and ſhadowy.

Our employment here at this time is a Preaching, not a Planting Employment, unleſs ſo as S. Paul planted, and ſo as Apollos watered; and albeit our Saviour Cor. 3. 6. Chriſt was once content to be Miſtaken for a Gardiner, [ſhe ſuppoſing him to be the Gardiner;] John 20. 15. Yet who had not rather be counted an Indifferent Divine, than a very good Engraffer? • oh. 20. 15.

Therefore by a too minute purſuance of every particular in this ſacred ſimilitude betwixt this Tree and Davids Bleſſed man, that Divine Plant-animal, leſt our diſcourſe of this Tree ſhould bloſſom it ſelf to death, or run out too much into Leaves, and ſo quite forſake the Text, which tells us, that the Tree muſt not only bring forth leaves, but Fruit in his Seaſon; therefore I ſay, leſt it ſhould be ſo, we'l give over talking of Trees, and betake our ſelves to diſcourſe of men, ſo leading you forth from a ſilent Grove, into a Vocall Foreſt; and that with ſome particular regard to the ſacred buſineſs of this dayes Solemnity; and only as we goe, give obſervance to the ſimile, ſo far as may be applicable thereunto.

And how far that is, will ſoon appear in theſe following Propoſitions, which doe naturally grow here upon David's Plantation: In ſpeaking whereof, we'l omit the Bark and Bulk of the Letter, and move after the Sap and Juyce of the Spirit, according as we ſhall hear (as David did) any ſound of Gods going in the Tops of the Trees. 2 Sam. 5. 24. 2 Sam. 5. • 4.

Firſt, the Propoſition is, That a Right Plantation is a Prop. 1. good Preparative for a fixt and ſtedfaſt Confirmation, in Spirituall matters. As here this Tree of ours was not at firſt planted a Tree; but a young ſlip, or a little Graff: yet if a Graff be well ſet, by Rivers of Waters, it may in time grow up to be a Tree, arrive to a well-rooted and Confirm'd ſteadineſs in God's Paradiſe; therefore, if we obſerve, it is not, He is like a tree; but, being once well planted, He ſhall be like a tree, &c. that's the firſt.

Secondly, As a right Planting is a good Preparative Prop. 2. to a Confirm'd Standing; ſo this Confirmed ſtanding is pre-requir'd unto, and muſt needs be attended with a Spiritual Fruit-bearing. A good Graff is like to make a good Tree, and a good Tree muſt bring forth good Fruit: If a Tree be planted by Rivers of Waters, 'tis not enough, that the Root ſtill lyes ſucking and Bibbing below, while the Lazy Bulk ſtands Idle above, and yields nothing, but becomes a meer Burthen to the Earth that bears it. No; a Tree ſet to ſuch advantage, planted by the Rivers, 'tis expected it ſhould be a Fruit-bearing tree. He ſhall be like a tree that brings forth his fruit. That's the ſecond.

Thirdly, Chriſtian Fruitfulneſs ſhould alwaies be Prop. 3. duely manifeſted in it's proper Seaſonableneſs. Every tree, for the putting forth the fruit thereof, has it's peculiar Seaſon. The Graff indeed muſt grow, but 'tis the Tree that muſt yield fruit; and that, not before, but In it's own Seaſon. He ſhall be like a tree that brings forth his fruit in his Seaſon. That's the third.

Fourthly, Spiritual Firmneſs, Fruitfulneſs, Seaſonableneſs, Prop. 4. all ſhould be attended with an Undecaying Comelineſs. This Tree ſhould as well be beautifi'd with Leaves, as Burthened with fruit; as it is his own Fruit, ſo alſo is it, His own Leaf, and that a never-withering one. His leaf alſo ſhall not Wither. That's the fourth.

Or elſe thus; we may take the words as they lye before us in the Text; where Firſt, we have a Right Implanting; and, ſure, moſt of us have had That. He ſhall be planted, &c. Secondly, A well eſtabliſh'd Confirming; and many, I ſuppoſe, come now to receive that, He ſhall be like a tree planted. Thirdly, A ſeaſonable Fructifying; and of ſome it's high time now we ſhould Expect it, That brings forth his fruit in his Seaſon. Laſtly, here are the Perſevering Beauties, and ornaments of Holy living, ſhaded over with the leaves of this Tree. For as all things muſt be Fruitful; ſo every thing is, or ſhould be, Beautifull in Eccl. 3. 11. it's Seaſon. Inward holineſs muſt be attended with outward Comelineſs: His leaf alſo ſhall not wither.

From the firſt General, our Implanting, we ſhall conſider: Firſt, the Supernaturalneſs of the thing. Secondly, the Earlineſs of the time. Thirdly, the Advantage of the place; Planted by Rivers of Waters.

From the ſecond General, our Confirming, we ſhall reflect upon, firſt, the Antiquity; ſecondly, the Solemnity; thirdly, the great uſefulneſs, and expediency thereof; Bowing the Tree, here, ſtill to the buſineſs in hand, and that, I hope, without much violence; He ſhall be like a tree planted, &c.

From the third General, our Spiritual Fructifying, we ſhall take notice, firſt, of the Proportion; ſecondly, of the Propriety; thirdly, of the Tempeſtivity thereof. After all theſe plantings, and waterings, ſomewhat it muſt yield, worthy the name of Fruit, and this his own fruit, and that in his own Seaſon.

Laſtly, we ſhould exhort all to thoſe never-withering ornaments, and unfading Flouriſhings, of a holy Chriſtian Converſation, and ſo conclude.

We begin with the Firſt, our Implanting; and there firſt, conſider the Supernaturalneſs of the thing.

'Twas the practice of Rufus, an old Philoſopher, alwaies Arrian. Epict. to begin with ſome Apotrepticall diſcourſes to his Scholars, ſtill diſſwading them from Philoſophy, uſing that as a 〈 in non-Latin alphabet 〉 of the 〈 in non-Latin alphabet 〉 and the 〈 in non-Latin alphabet 〉 , the Ingenuous, and diſ-ingenious, amongſt them: The ſame method muſt we uſe, even with our beſt-natur'd Diſciples, though we need not much Dehort them from Philoſophy; yet from vanity, and folly, anger and pride, &c. from all thoſe ſins, which have gotten the early poſſeſsion of their Souls, we muſt dehort them. For, as it was with Chriſt, at his coming in the Fleſh; The Inne was full of other Company: ſo is it ſtill with his coming in the Spirit; he finds the Soul full of Ignorance, full of averſeneſs and perverſneſs; yea ſo full of all manner of wickedneſs, that untill he makes it himſelf, There is no Room for him in the Inne. Luc 2. 7.

And this has ſo univerſall a vote in Antiquity, that concerning the Preparatives for the firſt Reception of grace, Aquinas himſelf reſolves it; Nemo poteſt per Aquin. 1a. 2ae Iu. 109. a. 6. Seipſum praeparari, &c. No one, without the help of grace, can of himſelf prepare himſelf to receive grace.

Grace is a plant, that grows not on every ground; and where it does grow, it grows not of it ſelf; but muſt be Engraffed, and that by the Hand, the Right Hand, of God Almighty. The Vineyard, which thy own Right hand hath planted, Pſal. 80. 15. So that, planted Pſal. 80. 15. it muſt be; and this alſo, by the High hand of Heaven; elſe the Richeſt Soyl in nature will never yield it. Nature is productive of the man; but ſomewhat elſe above nature muſt give the Fiat to the Chriſtian. Therefore, in the office of Baptiſm, our Church exhorts us to pray, that God would grant to theſe Children that thing which by nature they cannot have. For, after nature's planting, we muſt be transplanted into ſome Freſh Mould of Grace; elſe we can never proſper to any perfection.

And ſo we have it, in Iſa. 5. 1, 2. Though it be a choice vine, and a choice plot of ground, A vineyard in a Iſa. 5. 1. very fruitfull hill; yet the vine grows not of it ſelf upon it. No, but firſt God muſt Fence it, and pick it, and plant it too; then (and not till then) he expects to receive ſome good Grapes from it, Verſe 2.

Grace, indeed, may be engraffed upon the ſtock of Parentage, Advanc'd by Education, and good examples; but it grows not naturally upon any the Beſt ſtumps in nature.

For the Kernel of the beſt fruit, if from a Crab-ſtock, ſome ſay, brings forth nothing but a Crab-tree, becauſe the beſt ſtocks have ſtill ſomewhat of a Natural Crabbiſhneſs within them; and ſo it is with the beſt of men. 'Tis true, we read (in the worlds beginning) of the Earth bringing forth Trees, and Trees bringing forth fruit after their kind, before the Sun and Moon were in Being, and ſo, without the Ayd of any of thoſe Prolifick Influences of Heaven: But yet, we find an Almighty Dixit went before that fructifying, even that Word of God, which was far more warming, and more working, than ten thouſand Suns, or Moons. And God ſaid, Let the earth bring forth Graſs, and fruit Trees, &c. Gen. 1. 1 • .

To this purpoſe it is, that the Church (i. e. every Gracious Soul) is reſembled to an Orchard, a Garden, an encloſed Garden: 'tis not the Lord's waſt-ground, Can. 4. 12, 13. or a large Common, where Nature wildly ſprouts up at her own pleaſure. No; though the Graſs, Herbs and Trees of themſelves grow out of the ground; yet when Moſes ſpeaks of Paradiſe, a Type of the Church, he comes with another diſtinct expreſſion, and ſayes, The Lord God Planted a Garden Eaſtward, Gen. 2. 8. &c. which Garden, as beforeſaid, was a peculiar Figure of the Church of Chriſt.

And as it is with the fruits of the Earth, ſome ſhe Nurſes her ſelf at home, as thoſe which come of Kernells, and ſuch are good for nothing but ſtocks: and ſtocks, if not Engraffed, are fit for little elſe, but the Flames. Others again ſhe Nurſes not her ſelf Immediately, but puts them forth to Nurſe, as Graffs, and the like; and yet the fruit, that comes of a Graff, is far more pleaſant than that which comes of a Kernel, Sir Fr. Bacon's Nat. Hiſt. for all natures care in Nurſing it her ſelf; becauſe, as that Learned man obſerves, the nouriſhment, which feeds the Graff, receives ſome little chewing, and preparing from the ſtock; whereas the other comes altogether Crudely from the cold Earth, and ſo muſt needs render the fruit more Raw, harſh, and unkind, than the former.

So is it with all mankind, thoſe 〈 in non-Latin alphabet 〉 ſome Nature undertakes to Nurſe her ſelf, as Heathens, &c. who know no other nouriſhment, but what flowes immediately from thoſe Fontinels of Nature: Others again are ſet forth and ſent abroad to Nurſe; ſuch as are Engraffed into other ſtocks, and live at ſome diſtance from the Boſom of their own Mother.

Such are all true Chriſtians, whoſe Souls are as weaned Children, whoſe nouriſhment comes not from Raw Earth, but from the Stock of the Croſs, from Scriptures, Sacraments, Faith in Chriſts blood, and ſuch other heavenly conveyances, which God has appointed to purify, and prepare our feeding for us.

And therefore, whereas the Former are like the Prophets Naughty figs, ſo bad, they cannot be Eaten: Jer. 24 2. theſe Later are like the fruit of the Vine, which Glads the heart of God and man, and has this one diſtinct property, the Earlier it is taken, the more Taſtfull, and Pleaſant it is. Which brings us to the ſecond thing propoſed (i. e.) the earlineſs of the Time, which now comes to be ſpoken of.

Secondly; He ſhall be planted (i. e.) tender and young, before it be too deeply Rooted in that other Soile, wherein it grows by nature. For Chriſtianity is not a mere Implanting; but a kind of Tranſplanting, whereby the Soul is taken out of Natures Nurſery, and Removed into the Orchard, and Paradiſe of Grace. Now we know 〈 in non-Latin alphabet 〉 , is paſt into a Proverb for its perilouſneſs. There's no ſtirring of an Old Tree, if you do (as you ſhall have much adoe) after all, the ſtubborn ſullen old Trunk dyes in the removal. Iſa. 60. 21.

Thus we find the Church is ſtyled of God, not the full grown Tree, but the Branch of my Planting; and to let us know, what kind of Branch it is, and how it comes to Thrive ſo well, there he tells us in the 22 v. A little one ſhall become a thouſand, and a ſmall one a ſtrong nation, &c.

Theſe thouſands, and Ten thouſands, this ſtrong and mighty Nation of Chriſtians, all (ſure we are moſt of all) aroſe from theſe ſmall ones, theſe little ones, theſe little little ones, or the leaſt of ſmall ones, as the doubling of the words may, & their force in Hebr. do's imply.

Theſe are they, who in great multitudes, Follow the Rev. 14. 4. Lamb, wherever he goes. Theſe have Fill'd up the Companies of Saints; Theſe have Recruited, and Compleated the Armies of Martyrs; ever ſince the firſt footing of Chriſtianity, moſt of the Churches Additions have been made up of Theſe Little ones, whereas your Great ones, thoſe that chooſe the time of full-grown Chriſtians for their implanting have never ſince the time aforeſaid, come in any ſuch conſiderable numbers: nor are they ever likely to doe ſo.

For, if we look upon the preſent Face of that way, (though, 'tis confeſs'd, much waſh'd of late, ſmooth'd over, and made Fineiſh, in compariſon of thoſe ugly Outlandiſh looks, which at firſt it began withall:) however they may ſeem to have got the ſtart of others, in ſome flaſhes of Zeal and Knowledge, with ſome little ſhewes of Outward Holineſs; yet it may be feared, that Ambition and Self-Love, Perverſneſs and Diſobedience, Fierceneſs and Scornfulneſs, Implacableneſs and Unpeaceableneſs, yea Robbing and Murdering of men, (rather than fail) to make Sacrifice and Burnt-Offerings for God. I ſay all theſe, and more ſuch as theſe, if lay'd in the other Ballance, I doubt, will weigh down all thoſe Light flaſhes and Inſubſtantial ſhewes of a welperſonated Piety, which ſeem to Stuffe and Fill up the other Scale. But, if any ſtill be otherwiſe minded, God, I hope, will in his time, reveal this unto them.

To our buſineſs, a buſineſs of Religion, though ſometimes neceſſarily folded up in theſe Garden-figures, wherein whatever Improprieties have been, or may be met withall, I beg your pardon, as being a profeſs'd ſtranger to thoſe kind of ſtudies.

For the Earlineſs of our Admiſsion, (the ſubject now in hand) let us conſider, our being Chriſtians, is not only a Planting or Transplanting, both which beſpeak the young, and yielding Tenderneſs of the thing ſo planted, or tranſplanted; but it alſo ſuppoſes a ſacred kind of Engraffing: as our Church teaches us to ſay of Baptized Children, They are Graffed into the body of Chriſt's Congregation. Which Engraffing may be ſignified by the Hebr. 〈 in non-Latin alphabet 〉 here in the Text, as well as Implanting: yea, if that Rule be true, that your choiceſt Fruit-trees are ſtill Engraffed, the Pſalmiſt here ſpeaking of a Fruit-bearing tree, and that of the beſt ſort, it muſt needs preſuppoſe this Engraffing, and be thus reſolved, viz. That this bleſſed big-grown Tree, in the Text here before us, was at firſt but a little tender Twig, graffed into ſuch a Stock as was Planted by the Rivers of Waters, &c. And if ſo, then it muſt be a little one indeed; for, I think, men don't uſually Engraffe▪ your Thick truncheon-Trees, or your Tall full-grown Branches, but your leſſer younger Springs of a ſpan-long; according to that other Rule, which I am told of, that the leaſt Twig that grow's on the Trees top, and looks Eaſterly, and firſt ſees the Morning-Sun; ſuch a one, qualified with all theſe combinations of Early circumſtances, is abſolutely the beſt for that purpoſe: all which does ſecretly inſinuate the Earlineſs of our Spiritual Engraffing.

And as this Early-Engraffing was here thus prefigur'd by our Prophet: ſo was it uninterruptedly practiſed down along all the Primitive times. For this, even that of Tertullian, Quid feſtinat innocens aetas, &c. His nice queſtioning, why it ſhould be ſo, contains a ſolid Proof, that indeed it was ſo.

I will ſay no more of the Earlineſs of the time: but, whereas the Lord hath ſpoken by the mouth of his ſervant David,—Thoſe that be planted in the houſe of Pſal. 92. 13. the Lord ſhall flouriſh in &c. Let us only turn that Promiſe into a Prayer, and beg of God that thoſe who have been thus planted in Gods Houſe, may not hereafter unroot, and dance after the Pipe of any Orpheus whatever, but ſtill flouriſh in the Courts of that ſame Houſe where at firſt they were planted: Which brings me to the third thing propoſed, The Advantage of the place, in theſe words,—By the Rivers of Waters,—He ſhall be like a Tree &c.

3. As for the Hebrew here 〈 in non-Latin alphabet 〉 whether it be beſt rendred by Diviſiones, as ſome: Decurſus, as others: or Rivos Aquarum, Rivers of Waters, as ours tranſlate it, we ſhall not Dive too Daringly, nor be Curious in the Enquiry, but content our ſelves to be like the Tree we ſpeak of, Secus non Intus, ſtand by the Banks, not Plunge into the Bottome of theſe Waters. If Scriptures and Sacraments, with the unwearied workings and ſtrivings of Gods bleſſed Spirit, if the former and later Rain of his preventing and aſsiſting Graces, together with the continual droppings of all his Ordinances: I ſay, if all theſe may paſs for Rivers of Waters, (as the Word of God does frequently ſo call them) ſurely then our ſtanding is ſo advantageous, and comfortable, that bleſſed be God, we have not wanted any of thoſe Waters. However we have been to God, he has not been a Wilderneſs to us, Rivers of ſuch waters Running through every ſtreet.

Theophraſtus cites it for an old ſaying, 〈 in non-Latin alphabet 〉 , • ib. 8. de Plant. 'tis the Seaſon, not the Soyle; the Heavens, not the Earth that produces plenty, and abundance: as it is in the 65 Pſal. v. 9, 10. Thou enricheſt the earth, Thou provideſt for it, Thou watereſt the Rigdes, Thou ſofteneſt and ſettleſt the Furrows; yet for all that, if the heavens Plow and do all for us, 'tis not without the Earth's Heifer; uſing, and bleſsing the means; and a great matter it is, when that Heifer is Tractable, and Towardly; I mean, when the Earth is kind, and good-natured.

I will hear the Heaven, the Heaven ſhall hear the Earth, • oſ. 2. 21. &c. but then as the Heavens have an Eare to hear, ſo the Earth muſt have a Tongue to ſpeak; which if like Davids, It cleaves to the Roof of the mouth and be Parch'd and Dry'd up for want of Moiſture, ſo that the Lord doe's not Water it from his Chambers above, nor yet from his Cellars below; ſure the Mower will nere fill his hand with That Harveſt, nor he that bindes up the ſheaves his boſome.

To prevent which droughts and Barrenneſſes in ſpiritual concerns, the God of heaven is never wanting, the Bottles of Heaven are never Empty, Scriptures and Prayers, Sermons and Sacraments, an holy Diſcipline and decent Ceremonies, Every lock of Chriſt is full of Can. 5. 1. dew-drops, had we but the Hand of Faith, and due devotion, to Squeez and wring them.

When Solomon had made him Gardens and Orchards, Eccleſ. 2. 5. at the very next Verſe, ſaith he, I made me Pools of Water, &c. In like manner our Saviour Chriſt, in the 5th of Canticles, when he had ſtyl'd the Church, An incloſed Garden; and an Orchard of Pomegranats, at the 12 and 13 Verſes: preſently at the 15 Verſe, He calls himſelf, A Fountain of Gardens, A well of Living Waters; to intimate unto us, how that the One cannot be without the Other; and that his 〈 in non-Latin alphabet 〉 .—Pindar. the Excellency and abſolute neceſsity of VVater holds good, not only in Earthly but Heavenly plantations.

But ſome kind of Biting there is by a Mad beaſt, 〈 in non-Latin alphabet 〉 . that preſently cauſes the Bitten party to be a 〈 in non-Latin alphabet 〉 , he dares not come nigh any water: And if any amongſt us are yet affraid to come near the Publick Ordinances, our Sermons and Prayers, thoſe wholſome ſtre • ms of Gods Church—Alas poor ſouls! they have been Bitten and Breathed upon (it's doubt) by ſome Venom-mouth'd creature, or other: hence it is, they are affraid where no fear is, but where the only fear is, there alone they are confident.

What ſaith the Prophet?—Ho, every one that Iſa. 55. 1. thirſts, Come ye to the waters—Bleſſed be God, that we may come, and having hitherto Eſcaped thoſe Bitings,—Bleſſed be God, that we dare come. What with a wholſom Catechiſm, to Water the Roots beneath, (and cheriſh the Foundations) what with whole ſhowres of Sermons, ſtill dropping upon the Branches above, we have had our ſhare in theſe waters, and been like that Vineyard, of which God ſayes, I will water it • a. 27. 3. every moment. For, in the 68 Pſal. v. 9. what is there ſpoken of the Lords own Inheritance, may be ſaid of us,—Thou, O God, didſt ſend a plentifull Rain—Thou didſt confirm thine Inheritance when it was weary: ſo that beſides this Plentiful Rain, there muſt follow a Confirming, which brings us to the ſecond General,—He ſhall be like a tree.

'Tis ſaid of that half-light, and half-dark man in the Goſpel, that in the firſt Peep-a-day, and dawning of his Eye-ſight, he lookt up, and beheld men as Trees. • ar. 8. 23. And bleſſed were the Eyes of a Blindiſh generation, whoſe eyes are yet but half-ſhut, and half-way open, if our beginnings to ſee might be hanſel'd with ſuch ſteady Objects, that with him we could behold men as Trees (not for their Stiffeneſs and unyeilding ſturdineſs (too much of that, but) perfectly Fixed as to the Concerns of Publique peace, firmly ſettled in the ſenſe of duty, and obedience to Superiours, Rooted, and Grounded in all charity, and love unfeigned, one towards another. This were a Good Tree indeed; but though every Reverſt tree is like a man; yet every Perverſe man is not like this Tree; for (the more's the pity) ſuch Trees as this have not of late grown ſo kindly upon our Engliſh ground, in which whole Foreſts of Natives, have only had this ſad reſemblance of a Tree, that the Heels and Arms have Triumph'd above, while the poor Head lay grovelling below.

The buſineſs whereupon we now are is, that after all theſe Movings, and Removings, we may at laſt become well-grounded, and Confirmed Chriſtians. For our furtherance wherein, that the Good Lord might not be wanting by any means to Perfect that which concerns us, and our Salvation, and as (we hope) he has begun a good work in us, ſo to Eſtabliſh the ſame unto the Comming of the Lord Jeſus. Behold here this holy Apoſtolical Rite of Confirmation, (after a long and ſad Interruption (moſt juſtly due to our ſins) now at laſt Reſtor'd into its Ancient Channel, through which it had run down from the firſt and beſt times (till of late) by an unbroken ſucceſsion for many generations. For as Aquinas ſayes, Epiſtola quae a Notario ſcribitur, a Domino Signatur. A Clerk may Write; but the Maſter himſelf muſt Seal the Letter. VVe are the Lord's Epiſtle, however at firſt Written by the office of Presbytery; yet 'tis the Biſhops own hand, that renders us Complete and Authentick Chriſtians, which is no otherwiſe then what S. Cyprian long before had ſaid, ſpeaking of being confirmed—A praepoſitis, Eccleſiae S. Cyprian Ep. 73. Dom. ſignacula conſummantur.

It is one of the admired Excellencies of Chriſts Government, that—Thoſe that dwell in the Wilderneſs Pſal. 7 • . 9. ſhall bow before him. Though the Wilderneſs to ſome may ſeem a Paradiſe; yet the moſt, I ſuppoſe, will ſay, that for this 20 Years long we have dwelt in a Wilderneſs, where we have not lived as Men, by, but as Wild-beaſts upon one another. For ſuch to come and bow before him, and be obedient to that Government, he has ſet over us,—This would be the Lords doing, and Marvailous in our Eyes.

And however, when Gods Eye is good, the Eyes of ſome will be Evill: Yet I tell you of a truth, Many good Souls (and O that my Soul were where they are!) many good Souls, I ſay, have deſired to ſee one of theſe daies, and have not ſeen them; which I ſpeak the rather, that none ſhould deſpiſe the day of ſmall things.

For the Solemnity whereof, (though I have not met with any, that write exactly of it) yet you may take a gueſs of it, by this deſcription, viz. That it is an Ancient rite of the Church, whereby Baptized Perſons of good Life, ſound Faith, and competent Knowledge, when come to Years of diſcretion, are brought unto the Biſhop, before whom or others▪ deputed by him, after ſome ſatisfactory Diſcoveries of their knowledge, life, and belief, they make a Solemn and credible profeſsion of their Faith; acknowledge, and renew their Baptiſmal Vow; take upon themſelves (through Gods help) the performance of the ſame; and ſo, by prayer and Impoſition of hands, Spiritual ſtrength is implored, and the ſaid perſons ſo admitted unto a Fuller Capacity of the Lords Supper, and whatever priviledges belong to full-grown Chriſtians: For as * that Learned man affirms—Sub his tantum auſpiciis, ad menſam Domini Dr. Hammond aſpiramus—This alone gives us a right Conduct, and the moſt ſafe admiſsion, to the Lord's Table.

In ſpeaking whereof, I promiſed to ſay ſomewhat of theſe three things: its Antiquity, its Sacred Solemnity, and its great Uſefulneſs and Expediency: which muſt be done very briefly.

Firſt its Antiquity; for that, we may ſay of it, as Saint Paul of Timothy,—Let none deſpiſe thy youth—we meet with it often in the Acts of the Apoſtles,—Confirming the Souls of the Diſciples, &c. Philip • ct. 14. 22. &c▪ • ct. 8. 15, 17. Baptizes, and the Apoſtles came after and Confirm'd. And in that 6th Chap. to the Hebr. ver. 1, 2. there treating of the principles of Chriſt's doctrine, amongſt the reſt, preſently after Baptiſm, we find mention of the laying on of hands: whereby it is not to be doubted but this Solemnity was ſignified; as Anſelme upon this place—Laying on of hands, that is, ſaith he—Epiſcoporum in Confirmatione Neophytorum. Anſel. in Ep. • Hebr.

S. Cyprian his teſtimony you have heard already; hear him alſo who was before him, and whom he calls his Maſter, Tertullian, as he is worthily ſtyl'd—That great Depoſitary of Church-Antiquities. Caro manus Tertullian. Lib. de Reſur. impoſitione adumbratur, ut anima Spiritu Illuminetur: Impoſition of hands, ſaith he, ſhades the Body, that the Deſcent of the Spirit may Enlighten the Soul.

Which Solemnity (as is judged) was alſo received by our Saviour himſelf; the Divine feet of the holy Dove deſcending, and ſtanding on his head, being in Lieu of the Laying▪ on of John Baptiſts hands, or what other Creature he might have advanc'd to that honour.

Secondly, It's Sacredneſs, and Solemnity. Confirmation, in the Primitive ſtyle is known by the name of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the complete Conſummation of a Chriſtian. Indeed for the eſſe of a Chriſtian (as Schoolmen ſpeak) we were Compleat by Baptiſm; but for the Bene eſſe, the Bettering of that being, it was ever thought that Confirmation was very requiſite. In reference whereunto it had the name of 〈 in non-Latin alphabet 〉 , that which made, and Perfected other Chriſtian myſteries.

In ſhort, ſo Sacred, and Solemn a Rite, this was ever held, that, ſo far as I can find, the Chriſtian was not accounted perfectly Conſummated without it, if he might have it—But moſt deſperate was the condition of all deſpiſers.

Thirdly, for the great Expediency hereof, Firſt if any Chriſtian ſhould have received a vain, or improper name, at the Font, I think the Biſhop has power to take Cognizance thereof, and, as he ſees good to change it into one that is fitter, and of a more Chriſtian ſignificancy.

Beſides this, hereby triall is made, how Children, and the younger ſort, have improv'd their time, and what progreſs they have made in knowledge and practiſe of that doctrine, which is according to godlineſs. And therein alſo we take a view of the Care of the Natural, and the Conſcience of the Spiritual Parents, in the diſcharge of their duties: And in many other reſpects, (if duly perform'd and receiv'd) it cannot ſuddainly be ſaid, of what advantage it would be to the truth and power of Religion.

In particular, how would it ſtop the mouths of Anabaptiſts, that fatal affliction of theſe Weſtern Churches? Inſomuch as that Great Ornament of the Engliſh Church affirms,—Ad perenne Chriſti obſequium, • r. Hammond. &c. Nothing in the world, if well perform'd, does more ſtrictly, and ſtrongly Oblige a Soul to the perpetual Service of Chriſt Jeſus; but if miſerably neglected, or ſlightingly receiv'd,—Hinc magna, & pernitioſa pietatis diſpendia, &c. Hence, ſaith He, ariſe thoſe great, and undoing Decayes in Chriſtian Religion; which have ſo far provoked Gods judgments upon us, that no wonder it is to have ſuch turnings, and Over-turnings, amongſt us, when Confirmation it ſelf could not ſtand.

I ſhould now in method proceed to the third generall Branch of this Tree, i. e. the Fruitfulneſs thereof, and therein conſider it's Proportion, Propriety, and Tempeſtivity.

But what might grow upon this Branch, the ſmall allowance of time remaining, has made it a kind of a Forbidden Fruit; yet ſo, that whereas Adam and Eve Taſted, and the Eyes of them both were opened, Gen. 3. 7. If you that have Freely Eaten of the Former, ſhould but Taſt what grow's upon this Branch, your Eyes might be ſhut and your Eares cloſed. For as through an unavoidable longſomneſs (in reference to my ſelf)—The Daughters of muſique would be brought low, ſo I doubt, Thoſe that look out at your windows would be darkned, and the Doors ſhut in the ſtreets.

Therefore our Subject being a Fruit-bearing Tree, leſt the Immoderate Droppings thereof (by a too tedious diſcourſe) ſhould of Fruitfulneſs cauſe Barrenneſs (as they ſay it will) I ſhall here take leave of my former Road, and make a ſhort Turn toward you in a few words of Application; wherein, amongſt other things, I may ſpeak ſomewhat of Fruitfulneſs in generall, and ſo conclude.

Some we read have been perſwaded to become Beaſts: that's nothing; any Circean Senſuality can do that; yea many Souls can with too much eaſineſs, perſwade themſelves into ſuch a Brutiſh Transformation. God forbid, I ſhould attempt any ſuch Metamorphoſis, as to Sollicite men to turn Bruits; yet pray pardon me, if I perſwade men to turn Trees, ſuch Bleſſed ones, as this Text yeilds, Trees of Gods own planting.

In particular, I beſeech you all, emulate Trees in theſe four properties—their Straightneſs, Firmneſs, Unitedneſs, and Fruitfulneſs.

Firſt Straightneſs, God never Plants but he Guards and Fences his young Plant from forein violence. For that, we may obſerve here our Tree is planted by the Water-ſide; not by the way-ſide; for then it would be apt to be wrencht and writhed by every Paſſenger; And ſuch is the Condition of our ordinary Hedge, and High-way Chriſtians, that cannot endure any Retirement to the Rivers, to—Sit down and weep there (as they did) but preſently caſt themſelves into any Company, • ſal 137. mixt with any multitude, and ſo careleſly expoſe themſelves to the violent wreſtings, and diſtortings of every temptation; whereby they loſe their ſtraightneſs, and come for ever to be Crooked Souls.

The which quality, as it has a natural, but much more a Spiritual deformity: ſo on the contrary, the Straightneſs we now ſpeak of, is ſo Graceful and Becoming to a Chriſtian, that Chriſt himſelf is willing to be compared to an Arrow—He hath made me a poliſhed ſhaft—A ſhaft, for his Smoothneſs, as well as Swiftneſs, • ſa. 49. 2. and (as there it is) for his Politeneſs, no leſs than his Piercingneſs; Not only as ſwift, but as ſtraight as an Arrow.

And as was the ſecond, ſo was alſo the firſt Adam, at his firſt making. Though the Rows of Eden, ſtood all upright, and even, Not one Bow-backt plant in all Gods Orchard: yet at firſt, Adam himſelf was the Straighteſt Tree in all Paradiſe, His Soul, and body both pointed directly toward heaven, according to that of Solomon,—God made man upright, but they have Eceleſ. 7. • 9. ſought out many Inventions.

Him that Overcomes, will I make a Pillar in the Rev. 3. 12. Temple of my God. We know Pillars are upright and proper for Houſes, as there the Temple is God▪s houſe; though any Bowed, or Crooked Timber may happily ſerve in a Ship or Sea-veſſel, which will not ſerve at all in the Supporting of a houſe; and thoſe Rumpled pieces, which will not be uſefull for Pillars (for thoſe muſt be ſtraight) may yet be put into Plow-timber, and ſuch low kind of Implements: In like manner, we doubt not, but God knows how to make uſe of the Warping Infirmities of his Saints, and the Down-right Deformities of Sinners; Thoſe Crooked pieces may ſerve in an Arch, or Vault, which will not doe well in an Upright building; yea the moſt Crooked Logs that are, will be uſeful to Burn, and bad Timber (they ſay) may yet make good Fewell.

Though ſome have wiſh'd to be no higher than Door-keepers, and well if ſome others were ſo high as Door-ſills, in God's Houſe: yet for all that, every Chriſtian ſhould Reach at Chriſt's promiſe, and ſtrive to be a Pillar in the Houſe of God; whoſe ſtraight Top, as it Exactly Poynts upward from Earth to Heaven, ſo ſhould our Eyes and Hearts be ever toward the Lord, from whom cometh our Salvation.

'Tis obſerv'd by the Philoſopher-de animalibus, that whereas all Beaſts in the cloſing of their eyes begin with the letting down of the upper eye-lid, and ſo firſt loſe the ſight of heaven, and all objects above; But on the contrary, Birds begin firſt to draw up the lower-lid; and ſo by degrees grow dark to the Earth, while the Upper part of the Eye has ſtill ſome little Glimpſes of Heaven.

For our parts, let us be rather like the Birds of Heaven, than the Beaſts of Earth, thoſe beaſts that periſh. Let us begin to Draw up the nether-lid, provided the upper part of the Souls Eye be ſtill uncover'd, and Fixt above; no matter though we grow dimme, and darke unto all theſe dirty concernments here below.

Straight is the gate, (ſaith Chriſt) and narrow is the way, that leadeth unto life: You may walk at large in Iat. 7. 13. a Wide way, and a broad Gate will admit▪ of broad ſhoulders. But we muſt ſtrive to enter in at the ſtrait Gate, where none can enter but ſtraight Souls, nor they neither without ſtriving.

The Hill of God is an High hill.—No Coming thither without Climing, only here is the difference, Men too oft make uſe of Crooked wayes, and winding Circles, as to Climb Hills, ſo by degrees to Clamber up to Riches and Honours, thoſe Mountains of this world, whereas none but the upright Walker comes, none but the ſtraight Walk brings directly, to Gods Holy Mountain. Let's all Labour to be Straight and Upright Chriſtians; that's the Firſt.

2. For the Second. Having diſpatch'd the Straightneſs, I have therein Impli'd alſo the Strongneſs of this Tree, which was the ſecond Commendable property propoſed unto you. For as it is in nature, the upright poſture is the ſtrongeſt poſture: And ſo in Art, which imitates nature, your ſtraighteſt Tower ſtands the ſureſt; whereas on the other ſide—Bowing and Tottering go both together, Pſal. 62. 3. God has joynd them, who can ſever them? And this we often ſee in your leaning buildings; their own weight Confederates with the wind to their Down-fall.

The ſame rule alſo, viz. that the uprighteſt is the ſureſt poſture, holds good in Divinity.

He that walketh uprightly, walketh ſurely: and ſo in Philoſophy—Linea Recta eſt Firmiſſima; your Prov. 10 9. Firmeſt bodies are made up of Direct lines: inſomuch that you would wonder what a load (they ſay) will lye upon a ſtraight Needle: whereas the leaſt warping, or bending, preſently betrays it to the mercy of its burthen.

To this purpoſe it is, when the Prophet would ſet forth the Firm footing of God's ſervants, in this or in the other life: He thus expreſſeth it,—We are Riſen, Pſal. 20. 8. and ſtand upright—whereas the wicked, whoſe Souls grow Crooked by their Carnal purſuits and reliances, ſet forth in thoſe words—Some put their truſt in Chariots, Verſ. 7. &c. (ſuch truſts bring as it were the leaning and bowing of this Spiritual building) what follow's but this—There are they brought down and fallen. For further illuſtration of this, we need not ſtir beyond the Root of this Tree here before, us concerning which it is ſaid, that in a ſtrong Tree the Root muſt look directly downward: for if there be any Crooked up-turnings conſiderable, the Tree will prove weak and improſperous: The like we may ſay of many amongſt our ſelves, whereas we have (perhaps) a little loftily turned upward, in ſome new toyes and Notions, had we grown downward, directly downward, in all lowlineſs and humble mindedneſs, ſure we ſhould not have had ſo many ill-grounded and ſlight-Rooted Chriſtians, as it is at this day amongſt us.—Let's all labour to be Luke 13. 6. ſtrong Chriſtians; that's the ſecond.

Third Property is an united Compactedneſs. In a Vineyard where all ſhould be Vines, what makes the Fig-tree there?—No wonder 'tis a barren one: conſider, Luc. 13. 6. ſaith Chriſt, the Fowles of the Ayre—and the Lillies Mat. 6. 26, &c▪ of the Field, &c. As Chriſt ſend's us to Birds, and flowers, to learn an holy Careleſneſs: ſo he may ſend us to Stocks, and Trees, to take out a Leſſon of Union, and Compactedneſs.

As in the Tree, there's the ſame ground, the ſame root, the ſame ſtock, the ſame Sap, Body, Bark and all: ſo for us Chriſtians, do we not grow upon the ſame Ground of Faith? Are we not Rooted in the ſame Brotherly Love and Charity? Graffed into the ſame ſtock of Chriſtianity, nouriſht with the ſame Sap of Scriptures, and Sacraments? One body of wholſome Doctrines, that contains all the neceſſary juice of a Chriſtian Soul? One Bark of a Religious worſhip, and Service, through which the ſaid juice is conveid, to the ſupply and nouriſhment of every the meaneſt member?

For as it is ſaid in the Art of Engraffing, you muſt not Ruffle, nor raiſe the Bark, but the young Graff muſt be perfectly joined to the Old ſtock: So the prudence of our Superiors (in order to this perfect Juncture, and Cloſure with the Church,) hath thought fit, that even in theſe Externalls of Gods worſhip, there ſhould be an uniforme and compleat accordance amongſt us. For, if but the Bark be once Raiſed, the Tree will hardly ever Thrive and proſper. Therefore God grant we may all be United and Compacted Chriſtians. That's the third.

Fourth, Is Fruitfulneſs.—Who plant's Vineyard • Cor. 9. 7. and does not eat of the fruit thereof? The Church has been at ſo great pains in Planting, I have been at ſome ſmall pains in Watering, You I am ſure have been at much Patience in attending; Fit it is we ſhould now Taſt, what Fruit may grow, upon this our new plantation.—Come my Beloved—Lets get up Early to Can. 7. 11, 12. the Vineyards—See if the Vine flouriſh, &c.

Trees if they be not good for Fruit, they may be for Timber; if not for Timber, they may ſerve for ſhade, and ſome are good for nothing elſe but ſhade, and yet even thoſe (as I told you) may be as good as any for the Fire; ſo that the worſt, you ſee, are good for ſomething; though, better it were, that ſuch who are only good in that way, were nothing.

How many of us have been ſet it a Rich Soile, and yet have hitherto afforded little elſe but a Fruitleſs ſhade, and ſo only Cumbred the very ground that bears us?

What ſaies S. Bernard—Securis & ignis debetur, &c. S. Bernard. nothing but the Axe and the Fire is that ſad Debentur due to ſuch unfruitful Trees. In that parable God was coming and going Three yeares ſeeking Fruit of that Luke 13. 7. Fig-tree, and found none. He comes in our Child-hood, there's nothing but Folly: he comes in our youth, there's nothing but vanity: he comes in our man-hood (that's his—Tertio jam venit) and there's little elſe but Greg. in loc. Villany: what has he found by theſe three years coming, Hoſ. 6. 7. but that now at laſt, we can Tranſgreſs like Men?

Or however otherwiſe we Reckon thoſe three years, Certain it is that to ſome amongſt us, he has come year after year now for theſe many three years, and has not found ſo much as leaves upon us. Now ſince it cannot be ſaid for us, as it was ſaid for that Tree, The Mar. 11. 13. time of Figs was not yet, What can we expect but the doom of that unhappy Tree, that at Chriſts coming was Laden with nothing but Leaves—Let no fruit Mat. 21. 19. grow on thee henceforward for ever.

For as the Thirſt of a love-ſick Soul muſt be ſtayd with Full Flagons, not empty pots, ſo the hunger of a love-ſick Saviour muſt be Refreſht with Apples, not deluded with Leaves. Stay me with Flagons, comfort Can. 2. 5. me with Apples.

Beſides we obſerve, Chriſts travail had got him an early appetite,—He was hungry betimes in the Morning Mat. 21. 18. when he came for food to that Falſe, Deceitfull Tree: ſuppoſe we, he had come to many of us in the morning of our dayes; Alas! How ſorrily had we treated him? unleſs he could make a meal of a few Green leaves, our childhood and youth has nothing elſe to entertain him. If he pleaſe to come, and take a ſhort Supper with us, when we are old, and have little elſe to do, perhaps we may think of Receiving him, at leaſt ſo far as a Lord have mercy, or a few good words and 1 Sam. 2. 10. wiſhes will go, then if—Deus judicabit extrema terrae, Aug Civ. Dei, •• . 7. c. 4. be onely—Extrema hominis, (as St. Auguſtine would have it) we may do well: But to come and take us in the morning of our age, and think as it were to find a Breakfaſt, and ſatisfie thoſe his early hungerings upon us, alas! we ſhould utterly diſappoint him; unleſs, like Iohn Baptiſt, he can feed upon Locuſts, and that Wild honey, which onely grows upon thoſe our greener years.

Although we are not of their mind that ſay Confirmation neceſſarily carry's an Indeleble character along with it; yet ſure now it is high time by ſome mark or other to be known whoſe ſervants we are, and to whom we belong. If any Baal whatever be our God, then ſerve him, ſaith the Prophet; but if the Lord be our God, let him alone have our ſervice.

For as the Tree is known (not by its Leaves nor its Bloſſoms, but) by its Fruit, of what ſort ſoever it is: ſo the true Chriſtian is not diſcernible onely by pious profeſſions, fair ſhews, or the like, (theſe are mere leaves and bloſſoms) but by a life full of Obedience, Humility, Charity, and Purity, &c. Theſe are thoſe Diſtinguiſhing Fruits; not ſuch as onely drop from the lips, but grow upon the hands of a Chriſtian.

Therfore when I read of that Tree in Ludolphus, whoſe leaves reſembled a man's hand, it preſently minded me of a Chriſtian indeed, all whoſe words, promiſes and profeſsions (which are in themſelves but light and leafy-things) ſhould be conſtantly referr'd to holy practiſes.

Leaves like the tongue of a Man, we ſee enough upon any tree: but every leaf of this tree muſt be like the hand of a Man, and not ſo only, but the Hand of a Chriſtian.

We have been all, I preſume, Baptiz'd into Chriſt, Concluſion and what he ſaid to Saint Peter about His waſhing,—What I doe, thou knoweſt not now, but ſhalt know hereafter: the ſame may be ſayd concerning Ours, though John 13. 7. we knew not then, what was done, yet now I hope we do know; and yet, as if that Baptiſmal vow had been only wrote upon the Baptiſmal water, too many make a ſad ſhift eaſily to forget themſelves, and their Saviour.

You have now been Chriſts Probationers a long time, and have had many years of tryall: If you cannot away with this, or have found out ſome better ſervice; ſay ſo, and be gone to it. If not, then let your Renouncement in Baptiſm be this day renewed, bid a conſiderate and freſh Defiance to the Devil, &c. and take upon you the yoke of Chriſt Jeſus.

When you were Infants, others took it for you: now you come to take it from off their Necks, and put it on your own, and to ſay to your God-fathers and God-mothers, as they did to the Woman of Samaria—Now we believe, not becauſe of thy ſaying, for we have John 4. 42. heard him our ſelves.

This day thou doeſt avouch the Lord to be thy God, Deut. 26. 17. &c. and to let the world know thou doeſt not repent of that Bleſſed bargain made for thee in thy minority: behold thou art here ready by Gods help to make good thoſe undertakements of others. As ſaid the blind mans parents, ſo ſay yours—He is of age, ask him, let him John 9. 21. now ſpeak for himſelf.

Only be well adviſed what you ſpeak, or have ſpoken: for as the Pſalmiſt ſaith of his Tongue—It is as the pen of a writer—ſo ſhould yours be—Nil agat incompoſitum, tanquam amus ſcritis, &c. ar. in loc. &c. Do nothing, ſpeak nothing but with great deliberation and compoſedneſs, as the ſame Father hath it. You are now upon building a Towre, whoſe Top will reach heaven: ſit down firſt, and conſider what it will •• ke 14. 28. coſt you to be a Chriſtian, and that you'l have by and by.

Thoſe that are to be numbred, muſt be from twenty years •• m. 1. 3. old and upward; provided, they are able to goe forth to war in Iſrael-whereupon Origen obſerves, All Women, Children, ſlaves, old Men; that is, all womaniſh, Childiſh, Slaviſh & decrepit Souls—ſuch as were below the heathen Agones, they are—Divinis Calculis prorſus indigni-unworthy •• e • . ſuper •• m. to be Reckon'd up by Gods Counters. So that ſuch as thoſe, like Gideon's Supernumeraries, may be ſpared, and ſent every man to his own place. • dg▪ 7. 7.

For our buſineſs here this day is about a Spiritual warfare, ſuch as are able for war in Iſrael; our Meeting a kind of Muſtering. Behold here (pardon the expreſsion) the Infantry of the Lord of Hoſts. For as the Kings S • m. 11. 1. • ebr. of the Earth—Goe forth to Battell in the Spring—So alſo doe thoſe Princes of Darkneſs: Not that they are Idle all the Autumne and Winter of our years, but now in the Spring, and Prime of our dayes; now is the chief time, wherein they chooſe to Lead forth their Armies againſt us.

The Unclean Spirit findes no reſt in Dry places— • at. 12. 43. ſuch was Chriſt: the Prince of this world comes, and has nothing in me: But when the Breaſts are full of • ohn 4 30. Milk and the Bones of Marrow, there he comes and finds forrage, ſits down, and layes ſiege to the Soul.

And now, what ſhall we doe? Per Baptiſmum regeneramur in vitam, poſt Bapt. Confirmamur in pugnam: now is the time, we are making ready to Battell. If others uſe Croſſes, Chriſmes, Balſams, and I know not what mixtures—Nobis ſufficit quod Spiritu inungimur; with us, the Spiritual Oyntment is Preparative enough for a Spiritual Combate.

And ſo, though we have no Anoynting with Oyle, yet if we have the Anoynting with the Spirit, 'tis enough.

Here is no Chriſm indeed, but yet a Ghoſtly Combate and a Good Chriſt to Conduct us through it.

No ſweet-breath'd Balſams, but Fragrant prayers, and Devotions. No other Indelible Character we own, but that of Love. No Oyly mark upon the Head, or Forehead; but yet a Deep impreſsion upon the Heart: a New life we hope, though not a New garment.

Let thoſe of Rome, like Martha, Cumber themſelves with thoſe many things, while we, with Mary, chooſe the Better part, and ſo ſit down at the Feet of JESUS.

It was an antient Canon—Ad Confirmationem non Cara • za de Concil. niſi Jejuni accederent—Faſting ſhould accompany Confirming: however we doe by the Literal, pray God we all come with a Spiritual faſt to this holy Ordinance—If haply you have taken food into your Stomachs; yet I hope no rancor, nor malice, into your minds, and then though you have not Faſting bodies, yet if truly Hungring ſouls, I doubt not but we ſhall Conform to the Intent of that Canon.

—Thou tookſt me out of my Mothers Bowels, ſaith the Pſal. 71. 6. Pſalmiſt. You that are yet Unconfirm'd Chriſtians, if you conſider the Churches care, and mercy, in providing for you ſufficient Sureties (when you could not provide for your ſelves:) where have you been all this while, but in the Bowels of a Tender Mother? But now God is taking you out of the Bowels, and allowing you to Hang upon the Breaſts of your Mother—Thoſe Breaſts of Conſolation, there fully and freely to Suck the Sweetneſs of the Word, and both her Sacraments.

In regard whereof, we ſhould all be Infants of Dayes, • ſa 65 2 • . even as New-born Babes all our Dayes, ſtill deſiring that ſincere Milk, ſtill drawing like a Childe, feeding like a Childe, and when we are Men, yet we ſhould never put away this Childiſh thing.

Many, like Nero, have ripp'd up their Mothers Bowels; yet with a purpoſe contrary to His, viz: Never more to ſee that place, where once they lay; but rather to Curſe the Womb that bare them, and the Paps that gave them ſuck.

Thus if the Great ones have gone aſtray, like loſt ſheep, it concerns the Churches care to gather the Lambs into her boſome. Indeed, what with thoſe nipping Northerly winds, many of our old Fruit-bearing Trees have been ſo blaſted, and Inrecoverably ſhattered, from that cold Corner, that now our greateſt hopes are in the Succesful Growings up of Gods Nurſery.

Ye are Gods Nurſery, and the Growing hopes of the Church, and however ſome of you may be but Children in underſtanding; yet I truſt you are not men in malice, men in miſcheife, nor I hope ever will be.

Ye have Born the yoke of Chriſt, in your youth; 'tis well; But yet, whereas David beſeeches God—O caſt me not off, when I am old—forſake me not, when I am Gray-headed; Let me beg of you,—O caſt not God • ſal▪ 71. 9. off in the time of your old age—and y • u that are Green proſelytes, beware you prove not Gray-headed Apoſtatates.