preached unto them And as I shall not assert this Exposition so I dare not positively reject it as not seeing any reason cogent to that purpose But another sense is more probable Take the words in conjunction so as that one of them should depend on and be regulated by the other and then 1 we may consider them in their order as they lye in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supposing the first to be regulated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and both the latter by it The Baptisms of Doctrine and imposition of hands There were two things peculiar to the Gospel the Doctrine of it and the extraordinary Gifts of the Holy Ghost Doctrine is compared to and called Baptism Deut. 32. 2. Hence the People were said to be Baptized unto Moses when they were initiated into his Doctrines 1 Cor. 10. 1 2. The Baptism of John was his Doctrine Acts 19. 3. And the Baptism of Christ was the Doctrine of Christ wherewith he was to sprinkle many Nations Isa. 52. 15. This is the first Baptism of the Gospel even its Doctrine The other was the Communication of the Gifts of the Holy Ghost Acts 1. 5. That this and this alone is intended by the laying on of hands I shall prove fully afterwards And then the sense would be the foundation of Gospel Baptisms namely Preaching and the Gifts of the Holy Ghost And I know but one Argument against this sense namely that it is new and singular To avoid this Secondly The order of-the words must be inverted in their Exposition Not the Baptisms of Doctrine but the Doctrine of Baptisms must be intended But then two things must be observed 1 That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptisms is not immediately regulated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foundation and so Baptisms are not asserted absolutely to be a Foundation as is Repentance from dead works but only the Doctrine about it is so 2 It cannot be readily conceived why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrine should be prefixed unto Baptisms alone and not to Repentance and Faith the Doctrines whereof also are intended For it is not the Grace of Repentance and Faith but the Doctrine concerning them which the Apostle hath respect unto There is therefore some peculiar reason why Doctrine should be thus peculiarly prefixed unto Baptisms and the laying on of hands and not to the other things mentioned For that Imposition of hands is placed in the same order with Baptisms the conjunctive Particle doth manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The following Instances are plain only some would reduce them unto one Principle namely the Resurrection of All unto Judgement There is therefore in these words nothing peculiar nor difficult but only whatconcerns Baptisms and the Imposition of hands the Doctrine whereof is specified Now I cannot discover any just reason hereof unless it be that by Baptisms and the Imposition of hands the Apostle intendeth none of those Rudiments of Christian Religion wherein men were to be first instructed but those Rites whereof they were made Partakers who were so instructed As if the Apostle had said These Principles of the Doctrine of Christ namely Repentance Faith the Resurrection and Judgement are those Doctrines wherein they are to be instructed who are to be Baptized and to have hands laid on them According to this sense the words are to be read as in a Parenthesis Not laying again the Foundation of Repentance from dead works and of Faith towards God namely the Doctrine of Baptismes and of the Imposition of hands of the Resurrection from the Dead and Eternal Judgement When men began to attend unto the Gospel and thereon to give up their Names to the Church there were certain Doctrines that they were throughly to be instructed in before they were admitted unto Baptism see Gal. 6. 6. These being the Catechetical Rudiments of Christian Religion are called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Doctrines that were to be taught in order unto the Administration of those Rites Taking this for the design of the Apostle in the words as is most probable there are four Instances given of those principal Rudiments of Christian Religion wherein all men were to be instructed before they were admitted unto Baptism who came thereunto in their own personal Right having not been made Partakers thereof by their Covenant Right through the Profession of their Parents in their Infancy These were persons to be fully instructed in before their solemn Initiation the Doctrine concerning them being thence called the Doctrine of Baptisms and of the Imposition of hands because previously necessary unto the Administration of these Rites There is a difficulty I confess that this Exposition is pressed with from the use of the word in the Plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Baptisms but this equally concerns all other Expositions and shall be spoken unto in its proper place And this I take to be the sense of the words which the design of the place and manner of expression lead us unto But yet because sundry Learned Men are otherwise minded I shall so explain the words as that their meaning may be apprehended supposing distinct heads of Doctrine to be contained in them Our next work is to consider the particular Instances in their order And the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repentance from dead works This was taught in the first place unto all those who would give up themselves to the Discipline of Christ and the Gospel And in the Teaching hereof both the Nature and Necessity of the Duty were regarded And in the Nature of it two things were declared and are to be considered 1 What were dead works and 2 what is Repentance from them This expression of dead works is peculiar unto our Apostle and unto this Epistle It is no where used but in this place and Chap. 9. 14. And he useth it in Answer unto what he elsewhere declares concerning mens being dead in Sin by Nature Ephes. 2. 1 5. Col. 2. 13. That which he there ascribes unto their persons here he attributeth unto their works These Peter calls mens old Sins namely which they lived in before their Conversion 2 Pet. 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forgetting that he was purged from his old sins He hath respect unto what is here intended They were before their Initiation instructed in the Necessity of forsaking the sins wherein they lived before their Conversion which he calls their old or former Sins which he hath also respect unto 1 Epist. Chap. 4. 3. For the Time past of our lives may suffice us to have wrought the will of the Gentiles when we walked in Lasciviousness Lusts Excess of Wine Revellings Banquettings and abominable Idolatries The necessity of Repentance from these and the like sins was taught them and which they made Profession of before they were admitted unto Baptism wherein they received a Token of their being purged from them And a relapse into these sins which men had
upon the preaching of the Gospel any were converted unto Christ and upon their profession of Faith and Repentance were baptized the Apostles present or if near unto them they came on that purpose laid their hands on them whereon they received the Holy Ghost in a supernatural Communication of Evangelical Gifts And this next to the preaching of the word was the great means which the Lord Christ made use of in the propagation of the Gospel By the Word he wrought internally on the Minds and Consciences of men and by these miraculous gifts he turned the thoughts of men to the consideration of what was preached by what in an extraordinary manner was objected to their external senses And this was not confined unto a few Ministers of the word and the like but as it appears from sundry places of Scripture was common almost unto all Believers that were baptized Gal. 3. 2. 1 Cor. 14. 3 In the Verse following mention is made of those who were made partakers of the Holy Ghost that is of his miraculous gifts and operations which were communicated by this Imposition of hands which therefore refers unto the same After these times this Rite was made use of in other occasions of the Church in imitation no doubt of this extraordinary action of the Apostles but there is no mention of it in the Scripture nor was in use in those days and therefore cannot be here intended And this is the most genuine interpretation of this place These mentioned were the principles of the Doctrine of Christ wherein among others of the same importance they were to be well instructed who were to be baptized and thereon to have hands laid on them whereby the extraordinary Gifts of the Holy Ghost were communicated unto them But we shall allow a room also for that other Exposition of the words which is more generally received and in the exclusion whereof because it complies with the Analogie of Faith I dare not be peremptory And this is that the Doctrine of laying on of hands maketh one distinct principle of Christianity by its self But then the thing signified is principally intended namely the Communication of the Holy Ghost unto Believers in his Gifts and Graces ordinary and extraordinary whereof this Rite was the external Sign And as this was peculiar to the Gospel so it contained the principal verification of it And this it did sundry ways 1 Because the Promises of the Lord Christ for the sending of him were eminently and visibly accomplished It is known that when he was leaving the world he filled his Disciples with an expectation of his sending the Holy Ghost unto them And he did not only propose this Promise as their great supportment during his absence but also suspended on its accomplishment all the Duty which he required from them in the Office he had called them unto Therefore he commanded them to abide quietly at Hierusalem without any publick engagement into their work until they had received the Promise of the Spirit Acts 1. 4 8. And when this was done it gave a full and glorious testimony not only unto his truth in what he had told them in this world but also unto his present exaltation and acceptation with God as Peter declares Acts 2. 33. 2 His Gifts themselves were such many of them as consisted in miraculous operations whereby God himself gave immediate testimony to the truth of the Gospel Heb. 2. 3 4. God himself bearing witness to the preachers of it with signs and wonders and with miracles and gifts of the Holy Ghost This made the Doctrine concerning them of unconceivable importance unto Believers of those days as that whereby their Faith and Profession was eminently justified in the face of the world 3 This Dispensation of the Holy Ghost was peculiar to the times of the Gospel and was in its self a sufficient proof of the cessation of all Legal Ordinances For it was the principal Prophecy and Promise under the Old Testament that in the days of the Messiah the Holy Ghost should be so poured out as I have at large elsewhere declared And it was to be a consequent of his Glorification Job 7. 38 39. Hence by the argument of their receiving the Spirit our Apostle proves to the Galatians their freedom from the Law Gal. 3. 2. Wherefore 4 The Doctrine concerning this Dispensation of the Spirit was peculiar to the Gospel and so might be esteemed an especial principle of its Doctrine For although the Church of the Jews believed the Holy Ghost as one Person in the Trinity after their obscure manner of apprehension yet they were Strangers unto this Dispensation of him in his Gifts though promised under the Old Testament because not to be accomplished but under the New Yea John the Baptist who in light into the Mystery of the Gospel outwent all the Prophets that were before him yet had not the Knowledge hereof communicated unto him For those who were only baptized with his Baptism and initiated thereby into the Doctrine of Repentance for the forgiveness of Sins had not so much as heard whether there were an Holy Ghost that is as unto this dispensation of him Acts 19. 2 3. Hereupon our Apostle instructing them in the Doctrine of the Gospel he made use of this Rite of the Imposition of hands whereon the Holy Ghost came on them and they spake with Tongues and prophesied ver 6. This therefore being so great and important a concern of the Gospel and this being the Rite appointed to represent it by the Doctrine concerning it namely the Promise of Christ to send the Holy Ghost with the nature use and end of the Gifts which he wrought in Believers is expressed and reckoned among the first principles of Christian Religion But the Reader is at liberty to follow whether of these interpretations he pleaseth And from the whole of what hath been discoursed we may take the ensuing observations 1. Persons to be admitted into the Church and unto a participation of all the holy Ordinances thereof had need be well instructed in the important Principles of the Gospel We have here the Rule of the Apostle and Example of the Primitive Churches for the ground of this Doctrine And it is necessary that such persons should be so instructed on their own part as also on the part of the Church it self On their own part because without it the Ordinances themselves will be of little use unto them For what benefit can any receive from that whose nature and properties he is unacquainted withall And neither the nature nor use of the Ordinances of the Church can be understood without a previous comprehension of the fundamental principles of the Gospel as might be easily demonstrated And it is so on the part of the Church For the neglect hereof was the chiefest occasion of the degeneracy of most Churches in the world By this means were the Societies of them filled with ignorant and consequently profane persons
the Sanctuary and behold the hidden Glories of the House of God Elsewhere he complains of them who are always Learning that is in the way of it under the means of it but yet by reason of their negligence and carelesness in the Application of their minds unto them do never come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 4. to a clear Knowledge and acknowledgment of the Truth And in the same Spirit he complains of his Corinthians for their want of Proficiency in spiritual things so that he was forced in his dealing with them to dwell still on the Rudiments of Religion 1 Cor. 3. 1 2. In all his Epistles he is continually as it were pressing this on the Churches that they should labour to grow in Grace and in the Knowledge of our Lord and Saviour Jesus Christ and that they might do so was the principal matter of his Prayers for them Ephes. 3. 14 15 16 17 18 19. Chap. 1. 16 17 18 19. Col. 2. 1 2. And they are utter Strangers to his Spirit and Example who are careless in this matter especially such as perswade and even compel others so to be Wherefore this Duty is necessary unto Dispensers of the Gospel on sundry Accounts 1. Because their Hearers do greatly need the Exercise of it They are apt to be slothful and weary many begin to run well but are quickly ready to faint There is no reckoning up the occasions hereof they are so many and various Weariness of the Flesh self-conceit of having attained what is sufficient perhaps more than others curiosity and itching ears in attending unto Novelties dislike of that Holiness and Fruitfulness of Life with which an increase of Knowledge openly tends unto mispending on the one hand or Covetousness of time for the Occasions of Life on the other any prevailing Corruption of Mind or Affections the Difficulty that is in coming to the Knowledge of the Truth in a due manner making the Sluggard cry there is a Lion in the Streets with other things innumerable are ready and able to retard hinder and discourage men in their progress And if there be none to excite warn and admonish them to discover the variety of the Pretences whereby men in this matter deceive themselves to lay open the Snares and Dangers which hereby they cast themselves into to mind them of the Excellency of the things of the Gospel and the Knowledge of them which are proposed before them it cannot be but that by these means their spiritual Condition will be prejudiced if not their Souls ruined Yea sometimes men are so captivated under the power of these Temptations and Seductions and are furnished with such Pleas in the Defence of their own Sloth and Negligence as that they must be dealt wisely and gently withal in Admonitions concerning them lest they be provoked or discouraged Hence our Apostle having dealt Effectually with these Hebrews about these things shuts up his Discourse with that blessed Expression of Love and Condescension towards them Chap. 13. 22. I beseech you Brethren suffer the word of Exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So bear with it as that which however it may be contrary to your present Inclinations yet proceeds out of tender Love to your Souls and hath no other End but your spiritual Advantage Neither ought this to abate herein the Endeavours of Faithful Ministers but only give them farther occasion to stir up and exercise their Prudence and Diligence 2. The Advantages which Professors have by a Progress in the Knowledge of spiritual things makes it a necessary Duty to stir them up and lead them on therein unto them who are obliged in all things to watch for the good of their Souls And these Advantages also present themselves in so much variety that they cannot be here recounted Mention may be made of some few in a way of Instance As 1 Hereon in a way of an Effectual means depends the security of men from seduction into Heresies noisome and noxious Errors Of what sort are they whom we see seduced every day Are they not persons who either are bruitishly ignorant of the very Nature of Christian Religion and the first Principles of it with which sort the Papists fill the Rolls of their Converts or such as having obtained a little superficiary Knowledge and Confidence therein without ever laying a firm foundation or carrying on an orderly superstruction thereon in Wisdom and Obedience which sort of men fill up the Assemblies of the Quakers The Foundation of God standeth sure at all times God knoweth who are his and he will so preserve his Elect as to render their total seduction impossible But in an ordinary way it will be very difficult in such a time as this wherein Seducers abound false Doctrines are divulged and speciously obtruded wherein there are so many Wolves abroad in Sheeps cloathing and so great an opposition is on all hands made to the Truth of the Gospel for any to hold out firm and unshaken unto the End if their minds be not inlaid and fortified with a sound well grounded Knowledge of the mysteries of the Gospel It is the Teaching of the Spirit the Unction of the Holy One whereby we know all necessary Truths that must preserve us in such a Season 1 Joh. 2. 27. 2 Proportionable unto our growth in Knowledge will be our encrease in Holiness and Obedience If this at any time fall out otherwise it is from the sins and wickedness of the persons in whom it is in the Nature of the things themselves they thus depend on one another See Ephes. 4. 21 22 23 24. Rom. 12. 2. That Ignorance is the Mother of Devotion is a Maxime that came from Hell to fetch the Souls of men and carried back multitudes with it where let it abide Now the reason why the Improvement of Knowledge doth tend unto the Improvement of Holiness and Obedience is because Faith acts its self on Christ only in and by the things which we know whereby spiritual strength is derived unto us and we are enabled unto them 3 Usefulness in the Church unto our Families and amongst all men depends hereon This needs no other Confirmation than what the Experience of every man will suggest unto him And if I should design to go over but the principal Advantages which we attain or may do so in the growth of spiritual Light and Knowledge there is not any thing wherein our Faith or Obedience is concerned nothing that belongs unto our Graces Duties or Communion with God in them or by them nothing wherein we are concerned in Temptations Afflictions or Consolation but might justly be called in to give Testimony thereunto If therefore the Ministers of the Gospel have any Care for or any Love unto the Souls of their Hearers if they understand any thing of the Nature of the Office and Work which they have taken on themselves or the Account they must one day give of the Discharge of it they cannot but
which is indeed expressive of the Apostles Intention fundamentum jacientes laying the Foundation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr unto Repentance from dead works and so in all the following Instances There is no difference among Translators about the rest of the words Only the Aethiopick reads Baptism in the singular number as the Syriack doth and placeth Doctrine distinctly by way of Apposition Baptism Doctrine and the Imposition of hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack renders by an Hebraisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Resurrection that is from the House of the dead that is the Grave the common dwelling place of the dead as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Judgement which is for ever the Sentence whereof is eternally irrevocable and whose Execution endures always Not laying again the foundation of Repentance from dead works and of Faith towards God of Baptisms Doctrine and the laying on of hands of the Resurrection of the Dead and Eternal Judgement There are two things in these words added concerning the Doctrine of the Principles of Christ or the first Doctrines of Christianity 1 Their general Nature with respect to the whole Truth of the Gospel metaphorically expressed They are the Foundation 2 Their Nature in particular is declared in sundry Instances not that all of them are mentioned but these Instances are chosen out to shew of what kind they were In the first two things are proposed 1 The expression of the thing it self intended which is the Foundation 2 The Apostles design with respect unto it not laying it again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as was said in this matter Metaphorical including an allusion unto an Architect and his Building First he lays the Foundation and he is a most foolish Builder who either doth not so or who rests therein or who is always setting it up and pulling it down without making a Progress Indeed that Foundation which is all the Building which hath not an Edifice erected on it is no Foundation for that which is materially so becomes so formally only with respect unto the Building upon it And those who receive the Doctrines of Christ here called the Foundation if they build not on them they will prove none unto them whatever they are in themselves There are two properties of a Foundation 1 That it is that which is first laid in every Building This the natural order of every Building requires 2 It is that which bears the whole weight of the superstructure the whole and all the parts of it being laid upon it and firmly united unto it With respect unto the one or other of these properties or both are the Doctrines intended called the Foundation But in the latter sense they cannot be so It is Christ himself and he only who is so the Foundation as to bear the weight and to support the whole Building of the Church of God Isa. 28. 16. Math. 16. 18. 1 Cor. 3. 10 11. Ephes. 1. 20 21 22. 1 Pet. 2. 4 5. He is so Personally the Life and Being of the Church consisting in its spiritual Union unto his person 1 Cor. 12. 12. and Doctrinally in that all Truth is resolved into what is taught concerning him 1 Cor. 3. 10 11 12 13. Wherefore it is in allusion unto a Foundation with respect unto its first Property namely that it is first laid in the Building that these Doctrines are called the Foundation So the Jews term the general principles of their Profession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Foundations of the Law or the principal Doctrines taught therein The first Doctrines which are necessary to be received and professed at mens first entrance into Christianity And the Apostle intends the same things by the threefold expression which he maketh use of 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 5. 12. The first Principles of the Oracles of God 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 6. 1. and 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Beginning of the Doctrine of Christ and the Foundation Concerning these things he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not laying it again His saying that he would not lay it again doth not infer that he himself had laid it before amongst them but only that it was so laid before by some or other For it was not by him that they received their first Instruction nor doth he mention any such thing in the whole Epistle Whereas he frequently pleads it unto those Churches which were planted by himself 1 Cor. 3. 5 6 10. Chap. 4. 15. And it is known from the Story that his Ministry was not used in their first Conversion But he knew that they had faithful Instructors who would not leave them unacquainted with these necessary things and that they would not have been initiated by Baptism nor admitted into the Church without a Profession of them Besides they were such as in general they owned in their former Church State He might therefore well say that he would not lay this Foundation again These things saith he you have already been instructed in by others and therefore I will not as also on other considerations go over them again Wherefore Let the Hearers of the Gospel carefully look to it that they learn those things whereof they have had sufficient Instruction for if any Evil ensue from their Ignorance of them they must themselves answer for it Such Ignorance is their sin as well as their disadvantage Preachers may take it for granted that what they have sedulously and sufficiently instructed their Hearers in they have also received and learned because it is through their sinful Negligence if they have not so done And they are not bound always to wait on some in their Negligences to the disadvantage of others Secondly The Apostle declares in particular what were those Doctrinal Principles which he had in general so described which were taught unto them who were first initiated into Christianity and which he will not now again insist upon Repentance from dead works c. We must first consider the Order of these words and then their sense or the things themselves intended Some here reckon up six Principles some make them seven some but four and by some they are reduced unto three The two first are plain and distinct Repentance from dead works and Faith towards God The next that follow are disputed as to their coherence and sense 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some read these words with a note of distinction between them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both the Genitive Cases being regulated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The foundation of Baptisms and of Doctrine which are put together by Apposition not depending one upon another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Preaching of the word And this was one of the first things wherein Believers were to be instructed namely that they were to abide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 2. 42. in a constant attendance unto the Doctrine of the Gospel when
it is represented in its terror and glory that they may be excited and stirred up to deal effectually with the Souls of men that they fall not under the Vengeance of that day So our Apostle affirms that it was with himself for having asserted the truth and certainty hereof in those words For we must all appear before the Judgement-seat of Christ that every one may receive the things done in his body according to that he hath done he adds thereunto Knowing therefore the terror of the Lord we perswade men 2 Cor. 5. 10 11. Duely considering what will be the state of things with all men in that day how dreadful the Lord Christ will be therein unto impenitent sinners and what a fearful thing it is to fall into the hands of the living God I use all diligence to prevail with men to get such an interest in the Peace and Reconciliation tendred in the Gospel that they may be accounted worthy to stand in that day See Col. 1. 28. And without a continual due apprehension hereof it cannot be but that men will grow cold and dead and formal in their Ministry If the Judgement-seat of Jesus Christ be not continually in our eye whatever other motives we may have unto diligence in our work we shall have little regard to the Souls of men whether they live or die in their Sins or no without which whatever we do is of no acceptance with God 2. The consideration of it is peculiarly applied by the Holy Ghost against security in worldly enjoyments and those Evils wherewith it is usually accompanied So it is made use of by our blessed Saviour Luke 21. 34 35 36. And so by our Apostle 1 Thes. 5. 5 6 7 8. And this also is expressed in the Type of it or the Flood in the days of Noah nothing in it was more terrible unto men than that they were surprised in the midst of their enjoyments and employments Matth. 24. 38 39. 3. It is in like manner frequently applied unto the consolation of Believers under the troubles difficulties and persecutions which in this life they undergo 2 Thes. 1. 6 7 8 9 10. even the terror and the glory of it with the Vengeance which shall be executed in it are proposed as the matter of highest consolation unto Believers as indeed they are on many accounts not here to be insisted on See Isa. 35. 3 4. Luke 21. 31. Rev. 19. 7. 2 Tim. 4. 8. Rev. 22. 17. And therefore are we required to look for long for and what lies in us hasten to this day of the Lord when on all accounts our Joy shall be full 4. It is in like manner every where applied to the terror of ungodly and impenitent sinners 1 Thes. 5. 2 3. 2 Thes. 1. 6 7 8. Jude 14 15. and in many other places not to be numbred And unto these ends in an especial manner is the consideration of it to be by us improved These therefore that we may return to the Text are those fundamental principles of Christian Religion which the Apostle calls the Doctrine of Baptismes and the laying on of hands This was a summary of that Doctrine wherein they were to be instructed who were to be baptized and to have Imposition of hands thereon But there occurs no small difficulty from the use of the word Baptismes in the plural number For it is not any where else in the Scripture so used when the Baptism of the Gospel is intended and the Jewish washings are often so expressed The Syriack Interpreter which is our most ancient translation renders it in the singular number Baptism But because there is a full agreement in all Original Copies and the ancient Expositions also concur therein none have yet adventured to leave the Original and follow that translation but all generally who have commented on the place have considered how the word may be understood and explained And herein they have fallen into such various conjectures as I shall not spend time in the consideration and refutation of but content my self with the naming of them that the Reader may use his own judgement about them Some therefore suppose that mention is made of Baptisms because of the Baptism of John and Christ which as they judge were not only distinct but different But the Jews were indifferently baptized by the one or the other and it was but one Ordinance unto them Some because of the many Baptisms or washings among the Jews into the room of all which the mystery of our Baptism doth succeed But this of all other conjectures is the least probable and if any respect could be had thereunto it would have been necessary to have mentioned Baptism in the singular number Some think respect is had unto the several sorts of Gospel Baptism which are usually referred unto three heads fluminis flaminis sanguinis of the Water by external washing of the Spirit by internal purifying of Afflictions unto blood by both And thus the Apostle should not only intend the Baptism of Water but also the whole spiritual cleansing of the Soul and Conscience which was required of men at their initiation into Christian Religion called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 3. 21. with a purpose to seal their Confession with their Blood if called thereunto and therein being baptized with the Baptism wherewith the Lord Christ in his suffering was baptized Matth. 20. 23. And this hath in it much of probability and which next unto what I have fixed on I should embrace Some suppose regard may be had unto the stated times of Baptism which were fixed and observed in the Primitive Church when they baptized persons publickly but twice or thrice in the year But it is certain that this custom was not then introduced Some be take themselves unto an Enalogie of number which indeed is not unusual but there is nothing here in the Tet to give countenance unto a supposition of it Wherefore the most general interpretation of the words and meaning of the Apostle is that although Baptism be but one and the same never to be repeated or reiterated on the same subject nor is there any other Baptism or Washing of the same kind yet because the Subjects of it or those who were baptized were many every one of them being made partakers of the same Baptism in special that of them all is called Baptisms or the Baptism of the many All persons who began to attend unto the Gospel were diligently instructed in the fore-mentioned principles with others of an alike nature for they are mentioned only as instances before they were admitted unto a participation of this Ordinance with imposition of hands that ensued thereon these therefore are called the Doctrine of Baptisms or the Catechetical fundamental truths wherein those to be baptized were instructed as being the things whereof they were to make a solemn profession But if we shall follow the other interpretation and suppose that this Doctrine of Baptisms
is an epression of a distinct principle by it self then cannot the word by any means be restrained unto the Baptism by Water only For although this be an important head of Christian Doctrine namely the declaration use and end of our Sacramental Initiation into Christ and the Profession of the Gospel yet no reason can be given why that should be called Baptisms seeing it hath respect only to the thing it self and not to the persons who are made partakers of it Admit therefore of this sense that it is the Doctrine concerning Baptisms which is intended and then the whole of what is taught or the substnace of it concerning the Sanctification and Purification of the Souls of men in their Insition into and Union with Christ outwardly epressed in the Sign of Baptism and wrought inwardly by the Spirit and Grace of God through the efficacy of the Doctrine of the Gospel in opposition to all the legal and carnal washings among the Jews is intended hereby So the Lord Christ loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the word Ephes. 5. 26. And indeed the Doctrine hereof is among the Rudiments of Christian Religion But I yet adhere to the former Eposition and that also because unto Baptisms Imposition of hands whose nature we must netly enquire into is added Some suppose that by this Imposition of hands that Rite in the Church which was afterward called Confirmation is intended For whereas there were two sorts of persons that were baptized namely those that were adult at their first hearing of the Gospel and the infant Children of Believers who were admitted to be members of the Church the first sort were instructed in the principles mentioned before they were admitted unto Baptism by the profession whereof they laid the foundation of their own personal Right thereunto But the other being received as a part and branches of a Family whereupon the blessing of Abraham was come and to whom the Promise of the Covenant was extended being thereon baptized in their Infancy were to be instructed in them as they grew up unto years of understanding Afterwards when they were established in the knowledge of these necessary truths and had resolved on personal Obedience unto the Gospel they were offered unto the fellowship of the Faithful And hereon giving the same account of their Faith and Repentance which others had done before they were baptized they were admitted into the Communion of the Church the Elders thereof laying their hands on them in token of their Acceptation and praying for their Confirmation in the Faith Hence the same Doctrines became previously necessary unto both these Rites before Baptism to them that were adult and towards them who were baptized in Infancy before the Imposition of hands And I do acknowledge that this was the state of things in the Apostolical Churches and that it ought to be so in all others Persons baptized in their Infancy ought to be instructed in the fundamental principles of Religion and make profession of their own Faith and Repentance before they are admitted into the Society of the Church But that in those first days of the first Churches persons were ordinarily after Baptism admitted into their Societies by Imposition of hands is no where intimated in the Scripture And the whole business of Confirmation is of a much later date so that it cannot be here intended For it must have respect unto and express somewhat that was then in common use Now there is mention in the Scripture of a fourfold Imposition of hands used by the Lord Christ and his Apostles The first was peculiar unto his own person in the way of Authoritative Benediction Thus when he owned little Children to belong to his Covenant and Kingdom He laid his hands on them and blessed them Mark 10. 16. But this was peculiar to himself who had all blessings in his Power and hereof this is the only instance Secondly This Rite was used in the healing of Diseases They laid their hands on sick weak and impotent people healing them in a miraculous manner Luke 4. 40. Mark 16. 18. Acts 28. 8. This was the sign of the Communication of healing virtue from the Lord Christ by their Ministry Thirdly Imposition of hands was used in the setting apart of persons to the office and work of the Ministry 1 Tim. 4. 14. Chap. 5. 22. Acts 6. 6. the Rite herein was derived from the Old Testament Numb 8. 11. the whole Congregation laid hands on the Levites in their Consecration And it was of old of common use among the Jews in the dedication of their Rulers Rabbi's or Teachers being called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fourthly It was used by the Apostles in the collation of the supernatural spiritual Gifts of the Holy Ghost unto them who were baptized Acts. 8. 17. Acts 19. 6. In no other Duties of Religion was this Rite made use of as to any mention that is made thereof in the New Testament or Records concerning the practice of the Primitive Churches The first of these as we observed was only a personal action of our Lord Jesus Christ and that in one single instance so not here intended The second was extraordinary also and that wherein the generality of Christians was not concerned nor can any reason be given why the mention of a thing extraordinary occasional and temporary should be here inserted The third was a Rite of standing use in the Church and that wherein Church Order is much concerned But as to the use of it one sort of persons only was concerned therein And no just reason can be given why the Apostle from the Doctrine of the first intrants of Christian Religion should proceed to the Ordination of Ministers omitting all other Rites of the Church especially that of the Supper of the Lord wherein so great a part of the Worship of the Church consisted Besides there is no ground to give a probability that the Apostle should insert the observation of this Rite or the Doctrine concerning it in the same order and under the same necessity with those great fundamentals of Faith Repentance the Resurrection and Eternal Judgement Wherefore the Imposition of hands in the last sense mentioned is that which most probably is intended by our Apostle For 1 adhering to our first interpretation as the most solid and firm the Imposition of hands intended is a description of the persons that were to be instructed in the other fundamental principles but is no principle its self And this is not appliable unto any other of the uses of this Rite For 2 This laying on of hands did commonly if not constantly in those days accompany or immediately follow Baptism Acts 8. 14 15 16 17. Acts 19. 6. And a thing this was of singular present use wherein the Glory of the Gospel and its propagation were highly concerned This was the state of things in the world When
Covenant with Abraham saying Unto thy Seed will I give this Land As unto the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies a Covenant improperly properly it is a testamentary disposition And this may be without any conditions on the part of them unto whom any thing is bequeathed 2. The whole of the Covenant intended is expressed in the ensuing description of it For if it were otherwise it could not be proved from thence that this Covenant was more excellent than the former especially as to security that the Covenant Relation between God and the People should not be broken or disannulled For this is the principal thing which the Apostle designs to prove in this place and the want of an observation thereof hath led many out of the way in their exposition of it If therefore this be not an entire description of the Covenant there might yet be something reserved essentially belonging thereunto which might frustrate this end For some such conditions might yet be required in it as we are not able to observe or could have no security that we should abide in the observation of them And thereon this Covenant might be frustrated of its end as well as the former which is directly contrary unto Gods declaration of his design in it 3. It is evident that there can be no condition previously required unto our entering into or participation of the benefits of this Covenant antecedent unto the making of it with us For none think there are any such with respect unto its original constitution nor can there be so in respect of its making with us or our entering into it For 1. This would render this Covenant inferior in a way of Grace unto that which God made with the people at Horeb. For he declares that there was not any thing in them that moved him either to make that Covenant or to take them into it with himself Everywhere he asserts this to be an Act of his meer Grace and Favor Yea he frequently declares That he took them into Covenant not only without respect unto any thing of good in them but although they were evil and stubborn See Deut. 7. 7 8. Chap. 9. 4 5. 2. It is contrary unto the Nature Ends and express Properties of this Covenant For there is nothing that can be thought or supposed to be such a condition but it is comprehended in the Promise of the Covenant itself For all that God requireth in us is proposed as that which himself will effect by vertue of this Covenant 4. It is certain That in the outward dispensation of the Covenant wherein the Grace Mercy and Terms of it are proposed unto us many things are required of us in order unto a participation of the benefits of it For God hath ordained that all the Mercy and Grace that is prepared in it shall be communicated unto us ordinarily in the use of outward means wherewith a compliance is required of us in a way of Duty To this end hath he appointed all the Ordinances of the Gospel the Word and Sacraments with all those Duties publick and private which are needful to render them effectual unto us For he will take us ordinarily into this Covenant in and by the rational faculties of our natures that he may be glorified in them and by them Wherefore these things are required of us in order unto the participation of the benefits of this Covenant And if therefore any one will call our attendance unto such Duties the condition of the Covenant it is not to be contended about though properly it is not so For 1 God doth work the Grace of the Covenant and communicate the Mercy of it antecedently unto all ability for the performance of any such duty as it is with elect Infants 2 Amongst those who are equally diligent in the performance of the duties intended he makes a discrimination preferring one before another Many are called but few are chosen and what hath any one that he hath not received 3 He actually takes some into the Grace of the Covenant whilest they are engaged in an opposition unto the outward dispensation of it An example of this Grace he gave in Paul 5. It is evident That the first grace of the Covenant or Gods putting his Law in our hearts can depend on no condition on our part For whatever is antecedent thereunto being only a work or act of corrupted nature can be no condition whereon the dispensation of spiritual Grace is superadded And this is the great ground of them who absolutely deny the Covenant of Grace to be conditional namely that the first grace is absolutely promised whereon and its exercise the whole of it doth depend 6. Unto a full and compleat interest in all the Promises of the Covenant Faith on our part from which Evangelical Repentance is inseparable is required But whereas these also are wrought in us by vertue of that Promise and Grace of the Covenant which are absolute it is a meer strife about words to contend whether they may be called conditions or no. Let it be granted on the one hand that we cannot have an actual participation of the relative grace of this Covenant in Adoration and Justification without Faith or Believing and on the other that this Faith is wrought in us given unto us bestowed upon us by that Grace of the Covenant which depends on no condition in us as unto its discriminating administration And I shall not concern my self what men will call it 7. Though there are no conditions properly so called of the whole grace of the Covenant yet there are conditions in the Covenant taking that term in a large sense for that which by the order of divine constitution precedeth some other things and hath an influence into its existence For God requireth many things of them whom he actually takes into Covenant and makes Partakers of the Promises and Benefits of it Of this nature is that whole Obedience which is prescribed unto us in the Gospel in our walking before God in uprightness and there being an order in the things that belong hereunto some acts duties and parts of our gracious Obedience being appointed to be means of the farther additional supplies of the grace and mercies of the Covenant they may be called conditions required of us in the Covenant as well as duties prescribed unto us 8. The Benefits of the Covenant are of two sorts 1 The Grace and Mercy which it doth collate 2 The future Reward of glory which it doth promise Those of the former sort are all of them means appointed of God which we are to use and improve unto the obtaining of the latter and so may be called conditions required on our part They are only collated on us but conditions as used and improved by us 9. Although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used may signifie and be rightly rendred a Covenant in the same manner as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth yet that