Verse 1, 2

In the remainder of the first verse and the next that follows, the Apostle declares in particular instances, what were the things and doctrines, which he called in general before the beginning of the doctrine of Christ, whose farther handling he thought meet at present to omit.

The Syriack Translation proposeth these words in the way of an interrogation, Will you again lay another Foundation? And the Aethiopick, omitting the first clause; in the way of a precept; Attend therefore again to the Foundation that you dispute not concerning Repentance from dead works, in the Faith of God. But neither the text nor scope of the Apostle will bear either of these interpretations.

[〈 in non-Latin alphabet 〉], Syr.[〈 in non-Latin alphabet 〉]an numquid rursum; or whether again; All others; non rursum, non iterum; Arab: nec amplius, not again; not any more. [〈 in non-Latin alphabet 〉], Syr.[〈 in non-Latin alphabet 〉]will you lay another Foundation; that term of Another, is both needless because of Again that went before, and corrupts the sense, as though a Foundation different from what was formerly laid, were intended. Besides that is made an Expostulation with the Hebrews, which is indeed expressive of the Apostles Intention, fundamentum jacientes; laying the Foundation. [〈 in non-Latin alphabet 〉], Syr: to 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 does, and placeth Doctrine distinctly by way of Apposition. Baptism, Doctrine, and the Imposition of hands. [〈 in non-Latin alphabet 〉] the Syriack renders by an Hebraisme [〈 in non-Latin alphabet 〉] the Resurrection that is from the House of the dead; that is the Grave, the common dwelling place of the dead; as also [〈 in non-Latin alphabet 〉] by [〈 in non-Latin alphabet 〉] 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 to it, not laying it again.

[〈 in non-Latin alphabet 〉] is as was said in this matter metaphorical; including an allusion to an Architect, and his Building. First he lays the Foundation; and he is a most foolish Builder who either does 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 has not an Edifice erected on it, is no Foundation; for that which is materially so, becomes so formally only with respect to 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 to 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 to it. With respect to 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 (Isaiah 28:16; Matthew 16:18; 1 Corinthians 3:10, 11; Ephesians 1:20, 21, 22; 1 Peter 2:4, 5). He is so Personally; the life and being of the Church consisting in its spiritual union to his person (1 Corinthians 12:12); and Doctrinally, in that all truth is resolved into what is taught concerning him (1 Corinthians 3:10, 11, 12, 13). Therefore it is in allusion to a Foundation with respect to 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 [〈 in non-Latin alphabet 〉] 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) [〈 in non-Latin alphabet 〉], Chap. 5. 12. The first principles of the Oracles of God; (2) [〈 in non-Latin alphabet 〉], Chap. 6. 1; and (3) [〈 in non-Latin alphabet 〉] the beginning of the doctrine of Christ, and the Foundation.

Concerning these things he says, [〈 in non-Latin alphabet 〉], not laying it again. His saying that he would not lay it again, does not infer that he himself had laid it before among 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 does he mention any such thing in the whole Epistle. Whereas he frequently pleads it to those Churches which were planted by himself (1 Corinthians 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, says he, you have already been instructed in by others, and therefore I will not, (as also on other considerations) go over them again. Therefore, 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 to 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 to 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) [in non-Latin alphabet], some read these words with a note of distinction between them, [in non-Latin alphabet], both the Genitive Cases being regulated by [in non-Latin alphabet]; the foundation of Baptisms, and of Doctrine, which are put together by Apposition, not depending one upon another. [in non-Latin alphabet] 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 [in non-Latin alphabet] (Acts 2:42), in a constant attendance to the doctrine of the Gospel, when preached to 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. [in non-Latin alphabet], supposing the first to be regulated by [in non-Latin alphabet], 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 (Deuteronomy 32:2). Hence the people were said to be Baptized to Moses, when they were initiated into his doctrines (1 Corinthians 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 (Isaiah 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 [in non-Latin alphabet], Baptisms, is not immediately regulated by [in non-Latin alphabet] 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 [in non-Latin alphabet] Doctrine, should be prefixed to 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 has respect to. There is therefore some peculiar reason why doctrine should be thus peculiarly prefixed to 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 does manifest [in non-Latin alphabet]. The following instances are plain, only some would reduce them to one principle; namely, the resurrection of all to judgement.

There is therefore in these words, nothing peculiar, nor difficult, but only what concerns 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 Baptisms, and of the imposition of hands) of the resurrection from the dead, and eternal judgement. When men began to attend to 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 to Baptism; see (Galatians 6:6). These being the catechetical rudiments of Christian religion, are called here [in non-Latin alphabet], or the doctrines that were to be taught in order to 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 to 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 from there called the doctrine of Baptisms and of the imposition of hands, because previously necessary to 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, [in non-Latin alphabet] of Baptisms; but this equally concerns all other expositions, and shall be spoken to 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 to. 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 [〈 in non-Latin alphabet 〉]. Repentance from dead works. This was taught in the first place to 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 to our Apostle, and to this Epistle. It is no where used but in this place, and Chap. 9:14. And he uses it in answer to what he elsewhere declares, concerning men being dead in sin by nature (Ephesians 2:1, 5; Colossians 2:13). That which he there ascribes to their persons, here he attributes to their works. These Peter calls men's old sins; namely, which they lived in before their conversion (2 Peter 1:9): [〈 in non-Latin alphabet 〉], forgetting that he was purged from his old sins. He has respect to 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 has also respect to in 1 Epistle 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 to baptism; wherein they received a token of their being purged from them. And a relapse into these sins, which men had openly professed their repentance, and relinquishment of, was ever esteemed dangerous, and by some absolutely pernicious, whereon great contests in the Church did ensue. For the controversy was not whether men falling into any sin, yes any open or known sin after baptism, might repent, which none was ever so foolishly proud as to deny: but the question was about men's open falling again into those sins, suppose idolatry, which they had made a public profession of their repentance from, before their baptism. And it came at last to this; not whether such men might savingly repent, obtain pardon of their sins and be saved; but whether the Church had power to admit them a second time to a public profession of their repentance of these sins, and so take them again into full communion. For some pleaded, that the profession of repentance for these sins, and the renunciation of them, being indispensably necessary antecedently to baptism, in them that were adult; the obligation not to live in them at all being on them who were baptized in their infancy, baptism alone was the only pledge the Church could give of the remission of such sins; and therefore where men fell again into those sins, seeing baptism was not to be repeated, they were to be left to the mercy of God, the Church could receive them no more. But whereas the numbers were very great, of those who in time of persecution fell back into idolatry, who yet afterwards returned and professed their repentance, the major part, who always are for the many, agreed that they were to be received, and reflected with no small severity on those that were otherwise minded. But whereas both parties in this difference run into extremes, the event was pernicious on both sides, the one in the issue losing the truth and peace, the other the purity of the Church.

The sins of unregenerate persons whereof repentance was to be expressed before baptism, are called dead works, in respect of their nature and their end. For as to their nature they proceed from a principle under the power of spiritual death; they are the works of persons dead in trespasses and sins. All the moral actings of such persons with respect to a supernatural end are dead works, being not enlivened by a vital principle of spiritual life. And it is necessary that a person be spiritually living before his works will be so. Our walking in holy obedience is called the life of God (Ephesians 4:18). That is the life which God requires, which by his especial grace he works in us, whose acts have him for their object and their end. Where this life is not, persons are dead, and so are their works, even all that they do with respect to the living God. And they are called so, secondly, with respect to their end; they are mortua because mortifera; dead because deadly; they procure death and end in death. Sin when it is finished brings forth death (James 1:15). They proceed from death spiritual, and end in death eternal. On the same account are they called unfruitful works of darkness (Ephesians 5:11). They proceed from a principle of spiritual darkness, and end in darkness everlasting. We may therefore know what was taught them concerning these dead works; namely, their nature and their merit. And this includes the whole doctrine of the law, with conviction of sin thereby. They were taught that they were sinners by nature, dead in sins, and from there children of wrath (Ephesians 2:1, 2, 3). That in that estate the law of God condemned both them and their works, denouncing death and eternal destruction against them. And in this sense with respect to the law of God, these dead works do comprise their whole course in this world, as they did, their best as well as their worst. But yet there is no doubt an especial respect to those great outward enormities which they lived in during their Judaism, even after the manner of the Gentiles. For such the Apostle Peter writing to these Hebrews describes their conversation to have been (1 Peter 3:3), as we showed before. And from there he describes what a blessed deliverance they had by the Gospel (1 Peter 1:18, 20, 21). And when he declares the apostacy of some to their former courses, he shows it to be like the returning of a dog to his vomit, after they had escaped them that live in error, and the pollutions that are in the world through lust (2 Peter 2:18, 19, 20, 21, 22).

These were the works which converts were taught to abandon, and a profession of repentance for them was required of all before their initiation into Christian religion, or they were received into the Church. For it was not then as now, that any one might be admitted into the society of the faithful, and yet continue to live in open sins unrepented of.

Secondly, That which is required, and which they were taught with respect to these dead works, is [in non-Latin alphabet], Repentance. Repentance from dead works is the first thing required of them who take upon them the profession of the Gospel, and consequently the first principle of the doctrine of Christ as it is here placed by the Apostle. Without this whatever is attempted or attained therein, is only a dishonor to Christ, and a disappointment to men. This is the method of preaching, confirmed by the example and command of Christ himself. Repent and believe the Gospel (Matthew 4:17; Mark 1:15). And almost all the sermons that we find, not only of John the Baptist in a way of preparation for the declaration of the Gospel, as (Matthew 3:2), but of the Apostles also in pressing the actual reception of it on the Jews and Gentiles, laid this as their first principle, namely, the necessity of repentance (Acts 2:38; Acts 3:19; Acts 14:15). From there in the preaching of the Gospel it is said, that God commands all men to repent (Acts 17:30). And when the Gentiles had received the Gospel, the Church at Jerusalem glorified God saying, Then has God also to the Gentiles granted repentance to life (Acts 11:18). Again this is expressed as the first issue of grace and mercy from God towards men by Jesus Christ, which is therefore first to be proposed to them. God exalted him and made him a Prince and a Savior to give repentance to Israel (Acts 5:31). And because it is the first, it is put synecdochically, for the whole work of God's grace by Christ. God having raised up his Son Jesus has sent him to bless you, in turning every one of you from his iniquities (Acts 3:26). It is therefore evident that this was the first doctrinal principle as to their own duty which was pressed on, and fixed in the minds of men, on their first instruction in the Gospel.

And in the testimonies produced, both the causes of it, and its general nature are expressed. For (1) its supreme original cause is the good will, grace, and bounty of God. He grants, and gives it to whom he pleases of his own good pleasure (Acts 11:18). (2) It is immediately collated on the souls of men by Jesus Christ, as a fruit of his death, and an effect of that all power in heaven and earth which was bestowed on him by the Father. He gives repentance to Israel (Acts 3:31). The sovereign disposal of it is from the will of the Father, and the actual collation of it, is an effect of the grace of the Son. And (3) the nature of it is expressed in the conversion of the Gentiles. It is to life (Acts 11:18). The repentance required of men in the first preaching of the Gospel, and the necessity whereof was pressed on them, was to life; that is such as had saving conversion to God accompanying of it. This kind of repentance is required to our initiation in the Gospel state. Not an empty profession of any kind of repentance, but real conversion to God, is required of such persons.

But moreover we must consider this [in non-Latin alphabet], or Repentance, in its own nature, at least in general, that we may the better understand this first principle of catechetical doctrine. In this sense it respects; (1) the mind and judgement; (2) the will and affections, and (3) the life or conversation of men.

1. It respects the mind and judgement, according to the notation of the word, which signifies a change of mind, or an after consideration and judgement. Men while they live in dead works, under the power of sin, do never make a right judgement, concerning either their nature, their guilt, or their end. Hence are they so often called to remember and consider things aright, to deal about them with the reason of men, and for want thereof are said to be foolish, brutish, sottish, and to have no understanding. The mind is practically deceived about them. There are degrees in this deceit, but all sinners are actually more or less deceived. No men while the natural principle of conscience remains in them, can cast off all the convictions of sin (Romans 2:14, 15). That it is the judgement of God, that those who commit such things are worthy of death (Romans 1:32). But yet some there are who so far despise these convictions, as to give up themselves to all sin with delight and greediness (see Ephesians 4:17, 18, 19). Practically they call good evil, and evil good; and do judge either that there is not that evil in sin which is pretended; or however, that it is better to enjoy the pleasures of it for a season, than to relinquish or forego it on other considerations. Others there are who have some farther sense of those dead works. In particular they judge them evil, but they are so entangled in them, as that they see not the greatness of that evil, nor do make such a judgement concerning it, as whereon a relinquishment of them should necessarily ensue. To these two heads in various degrees may all impenitent sinners be reduced. They are such as despising their convictions, go on in an unbridled course of licentiousness, as not judging the voice, language and mind of them worth enquiring into; others do in some measure attend to them, but yet practically they refuse them, and embrace motives to sin, turning the scale on that side, as occasion, opportunities, and temptations do occur. Therefore the first thing in this repentance, is a thorough change of the mind and judgement concerning these dead works. The mind by the light and conviction of saving truth, determines clearly and steadily, concerning the true nature of sin, and its demerit; that it is an evil thing and bitter to have forsaken God thereby. Casting off all prejudices, laying aside all pleas, excuses, and palliations, it finally concludes, sin, that is, all and every sin, every thing that has the nature of sin, to be universally evil; evil in itself, evil to the sinner, evil in its present effects, and future consequents, evil in every kind, shamefully evil, incomparably evil, yes the only evil, or all that is evil in the world. And this judgement it makes with respect to the nature and law of God, to its own primitive and present depraved condition, to present duty, and future judgement. This is the first thing required to repentance, and where this is not there is nothing of it.

It respects the will and affections. It is our turning to God; our turning from him being in the bent and inclination of our wills and affections to sin. The change of the will, or the taking away of the will of sinning, is the principal part of repentance. It is with respect to our wills that we are said to be dead in sin, and alienated from the life of God. And by this change of the will, do we become dead to sin (Romans 6:2). That is, whatever remainder of lust or corruption there may be in us, yet the will of sinning is taken away. And for the affections it works that change in the soul, as that quite contrary affections shall be substituted and set at work with respect to the same object. There are pleasures in sin, and also it has its wages. With respect to these, those that live in dead works, both delight in sin, and have complacency in the accomplishment of it. These are the affections which the soul exercises about sin committed, or to be committed. Instead of them, repentance, by which they are utterly banished, sets at work sorrow, grief, abhorrency, self detestation, revenge, and the like afflictive passions of mind. Nothing stirs but they affect the soul with respect to sin.

It respects the course of life or conversation. It is a repentance from dead works, that is in the relinquishment of them. Without this no profession of repentance is of any worth or use. To profess a repentance of sin, and to live in sin, is to mock God, deride his law, and deceive our own souls. This is that change which alone does or can evidence the other internal changes of the mind, will and affections to be real and sincere (Proverbs 28:13). Whatever without this is pretended, is false and hypocritical; like the repentance of Judah, not with the whole heart but feignedly (Jeremiah 3:10). [illegible] There was a lie in it; for their works answered not their words. Neither is there any mention of repentance in the Scripture wherein this change in an actual relinquishment of dead works is not expressly required. And hereunto three things are necessary.

(1) A full purpose of heart for the relinquishment of every sin. This is cleaving to the Lord with purpose of heart (Acts 11:23; Psalm 14:3). To manifest the stability and steadfastness which is required herein, David confirmed it with an oath (Psalm 119:106). Everything that will either live or thrive must have a root, on which it grows, and from where it springs. Other things may occasionally bud and put forth, but they wither immediately. And such is a relinquishment of sin from occasional resolutions. Upon some smart of conviction, from danger, sickness, trouble, fear, affliction, there blooms in the minds of many a sudden resolution to forsake sin, and as suddenly for the most part it fades again. True repentance firms a steady and unshaken resolution in the heart, which respects the forsaking of all sin, and at all times or occasions.

(2) Constant endeavours to actuate and fulfill this purpose. And these endeavours respect all the means, causes, occasions, temptations, leading to sin, that they may be avoided, opposed, and deliverance obtained from them; as also all means, advantages, and furtherance of those graces and duties which are opposed to these dead works that they may be improved. A heartless unactive purpose, is that which many take up withal and ruin their souls by. Where therefore there is not a sedulous endeavour by watchfulness and diligence, in the constant use of all means to avoid all dead works in all their concerns from their first rise and principle to their finishing or consummation, there is no true repentance from them.

(3) An actual relinquishment of all sins in the course of our walking before God. And hereunto is required (1) not an absolute freedom from all sin, for there is no man living who does good and sins not. (2) No absolute and precise deliverance even from great sins, whereinto the soul may be surprised by the power of temptations. Examples to the contrary abound in the Scripture. But yet such sins, when any is overtaken with them, ought (1) to put the sinner upon a severe enquiry whether his repentance were sincere and saving. For where it is, usually the soul is preserved from such falls (2 Peter 1:10). And (2) put him upon the renewing his repentance, with the same care, diligence, sorrow and humiliation as at the first. But (1) it is required that this property of repentance be prevalent against the common sins of the world, men's old sins which they lived in before their conversion. Those sins which are expressly declared in the Gospel to be inconsistent with the profession, ends and glory of it, it wholly excludes (1 Corinthians 6:9, 10; 2 Corinthians 6:16; 1 John 3:14, 15). And (2) against a course in any sin or sins, either spiritual or fleshly, internal or external (1 John 3:9; Romans 6:2). (3) For the most part against all outward sins in the course of our conversation in the world, in which things our sincerity or perfection is exercised. And these things were necessary to be touched on, to manifest the nature of this first principle wherein men are to be instructed.

There is no interest in Christ or Christian religion to be obtained, without repentance from dead works; nor any orderly entrance into a Gospel church state, without a credible profession thereof. This was one of the first things that was preached to sinners, as was before declared; and without a compliance herewith they were not further to be treated with. For (1) the Lord Christ came not only to save men from their sins, but to turn them from their sins; to turn them from their sins, that they may be saved from them; when he comes out of Sion as a Redeemer, a Deliverer, a Savior, he turns away ungodliness from Jacob; that is, he turns Jacob from ungodliness (Romans 11:26), namely by repentance. This was one principal end of the birth, life, death, and exaltation of Christ. His work in all these was to make peace and reconciliation between God and man. Hereunto belongs the slaying, destruction, or removal of the enmity that was between them. This with respect to God, was done by the atonement he made, the sacrifice he offered, and the price of redemption that he paid (2 Corinthians 5:21). But the whole work is not hereby completed. The enmity on our part also must be taken away, or reconciliation will not be finished. Now we were enemies in our minds by wicked works (Colossians 1:21), and thereby alienated from the life of God (Ephesians 4:18). The removal hereof consists in this repentance. For that is our turning to God, upon the terms of peace tendered to us. They therefore do but deceive their own souls, who trust to peace with God on the mediation of Christ, who are not at peace with God in their own souls by repentance; for the one is not without the other. As he who is at peace with God on his own part by repentance, shall never fail of peace from God by the atonement; for he that so lays hold on his arm and strength that he may have peace shall be sure to obtain it (Isaiah 27:3). So without this whatever notions men may have of reconciliation with God, they will find him in the issue as devouring fire, or everlasting burnings. All doctrines, notions, or persuasions, that tend to alleviate the necessity of that personal repentance which was before described, or would substitute any outward penance, or corporeal, pecuniary, penal satisfaction in the room thereof, are pernicious to the souls of men. And there is nothing so much to be dreaded or abhorred as a pretence taken to sin, to any sin without repentance, from the grace or doctrine of the Gospel. Shall we continue in sin, says our Apostle, that grace may abound? God forbid. Those who do so and thereby turn the grace of God into lasciviousness, are among the number of them whose damnation sleeps not. (2) That any person living in sin without repentance, should have an interest in Christ or Christian religion, is inconsistent with the glory of God, the honor of Jesus Christ, and would render the Gospel, if taught therein, a doctrine fit to be rejected by all men. For where is the glory of the righteousness or holiness of God, if impenitent sinners may be accepted with him? Besides that it is contrary to the whole declaration of himself, that he will not acquit the guilty, that he will not justify the wicked, nor accept the ungodly, it has an absolute inconsistency with the especial righteousness of his nature, and which he exercises as the supreme Rector and Judge of all, that any such persons should approach before him, or stand in his sight (Psalm 5:4, 5, 6; Romans 1:32). And for the Lord Jesus Christ, it would plainly make him the minister of sin, the thought whereof our Apostle so detests (Galatians 2:17). No, a supposition hereof would make the coming of Christ, to be the greatest means of letting in, and increasing sin on the world, that ever was since the fall of Adam. And the Gospel must then be looked on as a doctrine meet to be abandoned by all wise and sober persons, as that which would tend unavoidably to the debauching of mankind, and the ruin of human society. For whereas it does openly and avowedly propose and declare the pardon and remission of sin, of all sorts of sin, to all sorts of persons that shall believe and obey it, if it did this without annexing to its promise, the condition of repentance, never was there, nor can there be so great an encouragement to all sorts of sin and wickedness. There is much to that purpose in the doctrines of Purgatory, penances, and satisfactions, whereby men are taught that they may come off from their sins, at a cheaper rate than eternal ruin, without that repentance which is necessary. But this is nothing in comparison to the mischief which the Gospel would produce if it did not require repentance from dead works. For besides those innumerable advantages that otherwise it has to evidence itself to be from God, whereas these other pretences are such as wise and considering men may easily look through their daubing and see their ground of falsehood, the Gospel does certainly propose its pardon freely without money and without price; and so on this supposition would lay the reins absolutely free on the neck of sin and wickedness, whereas those other fancies are burdened and charged with such inconveniencies, as may lay some curb upon them in easy and carnal minds. Therefore, I say, on such a false and cursed supposition it would be the interest of wise and sober men, to oppose and reject the Gospel, as the most effectual means of overflowing the world with sin and ungodliness. But it does not more fully condemn idolatry, or that the Devil is to be worshipped, than it does any such notion or apprehension. It cannot be denied but that some men may, and it is justly to be feared that some men do abuse the doctrine of the Gospel to countenance themselves in a vain expectation of mercy and pardon, while they willingly live in a course of sin. But as this in their management is the principal means of their ruin, so in the righteous judgment of God it will be the greatest aggravation of their condemnation. And whereas some have charged the preachers of Gospel grace, as those who thereby give countenance to this presumption, it is an accusation that has more of the hatred of grace in it, than of the love of holiness. For none do, nor can press the relinquishment of sin, and repentance of it, upon such assured grounds and with such cogent arguments, as those by whom the grace of Jesus Christ in the Gospel is fully opened and declared.

From what has been discoursed, we may enquire after our own interest in this great and necessary duty; to assist us wherein, I shall yet add some farther directions. As,

Repentance is twofold; (1) Initial, (2) Continued in our whole course; and our enquiry is to be after our interest in both of them. The former is that whose general nature we have before described, which is the door of entrance into a Gospel state, or a condition of acceptance with God in and through Christ. And concerning it we may observe sundry things.

1. That as to the properties of it; it is,

(1) Solemn; a duty that in all its circumstances is to be fixed and stated. It is not to be mixed only with other duties, but we are to set ourselves on purpose, and engage ourselves singularly to it. I will not say, this is so essential to it, that he can in no sense be said sincerely to have repented, who has not separately and distinctly been exercised herein for some season; yet I will say, that the repentance of such a one will scarce be ever well cleared up to his own soul. When the Spirit of Grace is poured out on men, they shall mourn apart (Zechariah 12:12, 13, 14). That is, they shall peculiarly and solemnly separate themselves to the right discharge of this duty between God and their souls. And those who have hitherto neglected it, or failed herein, may be advised solemnly to address themselves to it, whatever hopes they may have, that they have been carried through it already. There is no loss of time, grace, nor comfort, in the solemn renovation of initial repentance.

(2) Universal, as to the object of it. It respects all sin, and every sin, every crooked path, and every step therein. It absolutely excludes all reserves for any sin. To profess repentance, and yet with an express reserve for any sin, approaches very near the great sin of lying to the Holy Ghost. It is like Ananias his keeping back part of the price when the whole was devoted. And these soul-destroying reserves which absolutely overthrow the whole nature of repentance, do commonly arise from one of these pretences or occasions.

(1) That the sin reserved is small, and of no great importance. It is a little one. But true repentance respects the nature of sin, which is in every sin equally, the least as well as the greatest. The least reserve for vanity, pride, conformity to the world, inordinate desires or affections, utterly overthrow the truth of repentance, and all the benefits of it.

(2) That it is so useful as that, at least at present, it cannot be parted withal. So Naaman would reserve his bowing before the king in the house of Rimmon, because his honors and preferments depended thereon. So is it with many in their course of life, or trading in the world; some advantages by crooked ways seem as useful to them as their right hand, which they cannot as yet cut off and cast from them. This therefore they have a secret reserve for, though it may not be express, yet real and effectual. But he who in this case will not part with a right eye, or a right hand, must be content to go with them both into hell fire.

(3) Secrecy. That which is hidden from every eye, may be left behind. Some sweet morsel of this kind, may yet be rolled under the tongue. But this is an evidence of the grossest hypocrisy, and the highest contempt of God who sees in secret.

(4) Uncertainty of some things whether they are sins or no. It may be some think, such neglects of duty, such compliances with the world, are not sins; and whereas themselves have not so full a conviction of their being sinful, as they have of other sins which are notorious and against the light of nature, only they have just reason to fear they are evil, this they will break through, and indulge themselves in them. But this also impeaches the truth of repentance. Where it is sincere, it engages the soul against all appearance of evil. And one that is truly humbled, has no more certain rule in his walking, than not to do what he has just cause to doubt whether it be lawful or no. True repentance therefore is universal and inconsistent with all these reserves.

Secondly, To the same end, that we may be acquainted with our own interest in this initiating repentance, we must consider the season when it is wrought.

(1) Upon the first communication of Gospel light to us by the Holy Ghost. Christ sends him to convince us of sin and righteousness and judgment (John 16:8). And if upon the first participation of light and conviction by the Holy Ghost, this repentance is not wrought in us, it is to be feared that we have missed our season. And so it falls out with many. They receive light and convictions but use them to other ends. They put them it may be upon a profession and a relinquishment of some ways, and parties of men, but farther they use them not. Their first proper end is to work our own souls to saving repentance, and if we miss their first impressions, their power and efficacy for that end is hardly recoverable.

(2) It never fails on the first saving view of Jesus Christ as crucified (Zechariah 12:10). It is impossible that any one should have a saving view of Christ crucified, and not be savingly humbled for sin. And there is no one single trial of our faith in Christ whether it be genuine or no, that is more natural than this; What have been the effects of it, as to humiliation and repentance? Where these ensue not upon what we account our believing, there we have not had a saving view of Christ crucified.

Thirdly, Whereas we call this repentance initial, we must consider that it differs not in nature and kind from that which we ought to be exercised in while we are in this world, whereof afterwards. That which we intend thereby is the use of repentance in our first admission into an interest in a Gospel state. And with respect hereunto its duration may be considered; concerning which we may observe,

(1) That with some, especially in extraordinary cases, this work and duty may be over in a day as to its initiating use and efficacy. So was it with many primitive converts, who at the same time were savingly humbled and comforted by the promises of the Gospel (Acts 2:37, 38, 39, 40, 41, 42; Acts 16:31, 32, 33, 34). Now although in such persons the things we have ascribed to this repentance, are not wrought formally and distinctly, yet are they all wrought virtually and radically, and do act themselves on all future occasions.

(2) Some are held longer to this Duty as it is initiating. Not only did Paul continue three days and nights under his sore distress without relief, but others are kept days and weeks and months oft-times in the discharge of this Duty, before they have a refreshing entrance given them thereby into an estate of spiritual rest in the Gospel. There is therefore no measure of time to be allotted to the solemn attendance to this Duty, but only this, that none faint under it, wax weary of it, or give it over, before there be thereby administered to them an entrance into the Kingdom of God.

And these considerations of the nature of repentance from dead works as it is initiating, may give us some direction in that necessary enquiry concerning our own personal interest in it.

Now there are several ways whereby men miss their Duty with respect to this first principle, and thereby ruin their souls eternally.

(1) Some utterly despise it. Such are the presumptuous sinners mentioned (Deuteronomy 29:19, 20). As they disregard the curse of the law, so they do also the promise of the Gospel, as to any repentance or relinquishment of sin with respect to them. Such folly and brutish foolishness possesses the minds of multitudes, that they will have some expectation of benefit by the Gospel, and will give it an outward compliance, but will not touch on the very first thing which it indispensably requires of all that intend any concernment in it. It were easy to open and aggravate this deplorable folly; but I must not stay on these things.

(2) Some will repent in their dead works but not from them. That is, upon convictions, afflictions, dangers, they will be troubled for their sins, make confession of them, be grieved that they have contracted such guilt and danger, with resolutions to forgo them. But yet they will abide in their sins and dead works still. So Pharaoh more than once repented him in his sins, but never had repentance from them. And so it was expressly with the Israelites themselves (Psalm 78:34, 35, 36, 37). And this kind of repentance ruins not fewer souls than the former total contempt of it. There are not a few to whom this kind of repentance stands in the same stead all their days, as confession and absolution does to the Papists; it gives them present ease, that they may return to their former sins.

(3) Some repent from dead works in some sense, but they repent not off them. They will come through the power of their convictions to a relinquishment of many of their old sins, as Herod did upon the preaching of John Baptist, but are never truly and savingly humbled for sin absolutely. Their lives are changed, but their hearts are not renewed. And their renunciation of sin is always partial, whereof before. There are many other ways whereby men deceive their souls in this matter, which I must not now insist upon.

Secondly, this repentance in the nature and kind of it, is a duty to be continued in the whole course of our lives. It ceases as to those especial acts which belong to our initiation into a Gospel state, but it abides as to our orderly preservation therein. There must be no end of repentance, until there is a full end of sin. All tears will not be wiped from our eyes, until all sin is perfectly removed from our souls. Now repentance in this sense may be considered two ways.

(1) As it is a stated constant duty of the Gospel; (2) As it is occasional.

1. As it is stated, it is our humble mournful walking with God under a sense of sin, continually manifesting itself in our natures and infirmities. And the acts of this repentance in us, are of two sorts: (1) Direct and immediate; (2) Consequential and dependent. The former may be referred to two heads: (1) Confession; (2) Humiliation. These a truly penitent soul will be continually exercised in. He whose heart is so lifted up on any pretence, as not to abide in the constant exercise of these acts of repentance, is one whom the soul of God has no delight in. The other which are immediate acts of faith, but inseparable from these, are (1) Supplications for the pardon of sin, (2) Diligent watchfulness against sin. It is evident how great a share of our walking with God consists in these things, which yet I must not enlarge upon.

2. This continued repentance is occasional when it is heightened to a singular solemnity. And these occasions may be referred to three heads:

(1) A personal surprisal into any great actual sin. Such an occasion is not to be passed over with the ordinary actings of repentance. David upon his fall, brings his renewed repentance into that solemnity as if it had been his first conversion to God. On that account he deduces his personal sins from the sin of his nature (Psalm 51:5), besides many other circumstances whereby he gave it an extraordinary solemnity. So Peter upon the denial of his Master wept bitterly, which with his following humiliation and the renovation of his faith, our Savior calls his conversion (Luke 22:23), a new conversion of him who was before really converted. There is nothing more dangerous to our spiritual state, than to pass by particular instances of sin, with the general duties of repentance.

(2) The sin or sins of the family or church whereunto we are related, calls to us to give a solemnity to this Duty (2 Corinthians 7:11). The church having failed in the business of the incestuous offender, when they were convinced by the Apostle of their sinful miscarriage therein, most solemnly renew their repentance towards God.

(3) Afflictions and sore trials call for this Duty, as we may see in the issue of all things between God and Job (chapter 42:6).

And lastly, we may observe that this repentance is a grace of the Spirit of Christ, a Gospel grace, and therefore whatever unpleasantness there may be in its exercise to the flesh, it is sweet, refreshing, satisfactory, and secretly pleasant to the inner man. Let us not be deterred from abiding and abounding in this Duty. It is not a morose, tetrical, severe self-maceration, but an humble, gracious, mournful walking with God, wherein the soul finds rest, sweetness, joy and peace, being rendered thereby compliant with the will of God, benign, useful, kind, compassionate towards men, as might be declared.

The necessity of a profession of this repentance from dead works, in order to an admission into the society of the church, that an evidence be given of the power and efficacy of the doctrine of Christ in the souls of men, that his disciples may be visibly separated by their own profession from the world that lies in evil, and be fitted for communion among themselves in love, has been elsewhere spoken to.

The second instance of the doctrinal foundation supposed to be laid among the Hebrews, is of Faith towards God. And this principle with that foregoing, are coupled together by the conjunctive particle [in non-Latin alphabet], of Repentance and of Faith. Neither ought they to be, nor can they be severed. Where the one is, there is the other, and where either is not, there is neither, whatever be pretended. He repenteth not, who has not Faith towards God: and he has no Faith towards God who repenteth not. And in this expression where Repentance is first placed and Faith in God afterwards, only the distinction that is between them, but neither an order of nature in the things themselves, nor a necessary order in the teaching of them is intended. For in order of nature Faith towards God must precede Repentance from dead works. No man can use any argument to prevail with others to Repentance, but it must be taken from the Word of the Law or the Gospel, the precepts, promises and threatenings of them. If there be no Faith towards God with respect to these things, from where should Repentance from dead works arise, or how can the necessity of it be demonstrated? Besides, that the order of nature among the things themselves is not here intended, is evident from hence, in that the very last principles mentioned concerning the Resurrection from the dead and Eternal Judgement, are the principal motives and arguments to the very first of them, or the necessity of Repentance, as our Apostle declares fully (Acts 1:30, 31). But there is some kind of order between these things with respect to profession, intended. For no man can, or ought to be esteemed to make a due profession of Faith towards God, who does not first declare his Repentance from dead works. Nor can any other have the comfort of Faith in God, but such as have in themselves some evidence of the sincerity of their Repentance.

Therefore omitting any farther consideration of the order of these things, we must enquire what is here intended by Faith in God. Now this cannot be Faith in the most general notion of it, because it is reckoned as a principle of the Doctrine of Christ. But Faith in God absolutely taken, is a duty of the Law of Nature. Upon an acknowledgment of the Being of God, it is thereby required that we believe in him as the first Eternal Truth, that we submit to him and trust in him, as the sovereign Lord, the Judge and Rewarder of all. And a defect herein was the beginning of Adam's transgression. Therefore Faith in this sense cannot be called a principle of the Doctrine of Christ, which wholly consists in supernatural revelations. Nor can it be so termed with respect to the Jews in particular. For in their Judaism they were sufficiently taught Faith in God, and needed not to have been instructed therein as a part of the Doctrine of Christ. And there is a distinction put by our Savior himself, between that Faith in God which they had, and the peculiar Faith in himself which he required (John 14:1): "You believe in God, believe also in me." Besides, where these two Repentance and Faith are elsewhere joined together, as they are frequently, it is an especial sort of Faith in God that is intended. See Luke 24:46, 47; Acts 19:4; Acts 20:21.

It is therefore Faith in God as accomplishing the promise to Abraham in sending Jesus Christ, and granting pardon or remission of sins by him, that is intended. The whole is expressed by, Repent and believe the Gospel (Mark 1:15). That is the tidings of the accomplishment of the promise made to the Fathers, for the deliverance of us from all our sins by Jesus Christ. This is that which was pressed on the Hebrews by Peter in his first Sermon to them (Acts 2:30, 39; Chap. 3. 25, 26). Hence these two principles are expressed, by Repentance towards God, and Faith towards our Lord Jesus Christ (Acts 20:21). As Repentance is here described by the terminus a quo; it is Repentance from dead works; so there it is described by its terminus ad quem; it is Repentance towards God, in our turning to him. For those who live in their lusts and sins, do it not only against the command of God, but also they place them, as to their affections and expectation of satisfaction, in the stead of God. And this Faith in God is there called by way of explication, Faith towards our Lord Jesus Christ; that is, as he in whose giving and sending the Truth of God was fulfilled, and by whom we believe in God (1 Peter 1:21). This therefore is the Faith in God here intended; namely, that whereby we believe the accomplishment of his promise, in sending his Son Jesus Christ to die for us, and to save us from our sins. And this the Lord Christ testified to in his own personal ministry. Hence our Apostle says, that he was the Minister of the Circumcision for the truth of God, to confirm the promises made to the Fathers (Romans 15:8). And this he testified to them (John 8:24): I said therefore to you, that you shall die in your sins; for if you believe not that I am he, you shall die in your sins; and that because they rejected the promise of God made to the Fathers concerning him, which was the only foundation of Salvation. And this was the first thing that ordinarily our Apostle preached in his dispensation of the Gospel (1 Corinthians 15:3): For I delivered to you first of all, how that Christ died for our sins according to the Scriptures. He taught the thing itself, and the relation it had to the promise of God recorded in the Scripture. That this is the Faith in God here intended, I prove by these Reasons: (1) Because this indeed was that Faith in particular which in the first preaching of the Gospel to these Hebrews they were taught and instructed in. And therefore with respect to it our Apostle says, that he would not lay again the foundation. The first calling of the Church among them was by the Sermons of Peter and the rest of the Apostles (Acts 2:3, 4, 5). Now consult those Sermons, and you shall find the principal thing insisted on in them, was the accomplishment of the promises made to Abraham and David, which they exhorted them to believe. This therefore was that Faith in God which was first taught them, and which our Apostle has respect to. (2) Because it was the want of this Faith which proved the ruin of that Church. As in the Wilderness, the unbelief which they perished for, respected the faithfulness of God in the accomplishment of his promise with respect to the Land Canaan; so the unbelief which the body of the people now perished for, dying in their sins and for them, respected the accomplishment of the great Promise of sending Jesus Christ, which things the Apostle compares at large Chap. 3. This then was that which he here minds the Hebrews of, as the principal foundation of that profession of the Gospel which they had taken on them. And we may observe, that

Faith in God, as to the accomplishing of the great Promise in sending his Son Jesus Christ to save us from our sins, is the great fundamental principle of our interest in and profession of the Gospel. Faith in God under this formal consideration, not only that he has sent and given Jesus Christ his Son, but that he did it in the accomplishment of his Promise, is required of us. For whereas he has chosen to glorify all the properties of his nature in the Person and Mediation of Christ, he does not only declare his grace in giving him, but also his truth in sending him according to his word. And this was that which holy persons of old did glorify God in an especial manner upon the account of (Luke 1:54, 55; ver. 68, 69, 70, 71, 72, 73, 74, 75). And there is nothing in the Gospel that God himself, our Lord Jesus Christ, and the Holy Apostles do more insist upon than this, that God had fulfilled his Promise in sending his Son into the world. On this one thing depends all religion, the truth of the Bible, and all our Salvation. If it be not evident that God has accomplished his Promise, the whole Bible may pass for a fable; for it is all built on this supposition, that God gave and has accomplished it; the first being the foundation of the Old Testament, and the latter of the New. And there are sundry things that signalize our Faith in God with respect hereunto.

1. This promise of sending Jesus Christ was the first express engagement that God ever made of his faithfulness and veracity to any creatures. He is essentially faithful and true; but he had not engaged himself to act according to those properties in his dealing with us in a way of love and grace, calling for trust and confidence in us, before he gave the promise concerning Christ (Genesis 3:15). This therefore was the spring and measure of all other subsequent promises. They are all of them but new assurances thereof, and according as it fares with that, so it must do with all the rest. God gave out this Promise as that whereon he would depend the honor and glory of his fidelity in all other promises that he should make. As we find him true or failing herein, so he expects our faith and trust in all his other promises should be. Hence this was the first and immediate object of Faith in man after the Fall.

The first thing proposed to him, was to believe in God, with respect to his faithfulness in the future accomplishment of this Promise; and Faith concerning its actual accomplishment is the first thing required of us.

Besides this Promise hung longest on the file before its accomplishment. There was not less than four thousand years between its giving and its performance. And many things happened during that season, whereby both its self, and faith on God thereon, were greatly signalized. For (1) More and greater objections against the truth of it, more temptations against it were raised and managed, than against all other promises whatever. This long suspension of its fulfilling gave such advantages to Satan in his opposition to it, that he prevailed against every expectation, but that of faith tried and more precious than gold. And the saints themselves had a great exercise in the disappointments which many of them fell into, as to the time of its accomplishment. It is not unlikely that most of them looked for it in their own days; great therefore was the trials of all sorts about it. (2) It was all that the true Church of God had to live upon during that long season, the sole foundation of its faith, obedience and consolation. It is true, in progress of time God added other promises, precepts and institutions, for the direction and instruction of the Church; but they were all built on this one Promise, and all resolved into it. This gave life and signification to them, therewith were they to stand and fall. (3) This was that the world broke off from God upon, and by rejecting it, fell into all confusion and misery. The Promise being given to Adam was indefinitely given to mankind. And it was suited to the reparation of their lost condition, yes their investiture into a better state. And this increased the wrath and malice of Satan. He saw that if they applied themselves to the faith hereof, his former success against them was utterly frustrated. Therefore he again attempts them to turn them off from the relief provided against the misery he had cast them into. And as to the generality of mankind he prevailed in his attempt. By a relinquishment of this Promise, not believing of it, not retaining it in their minds, they fell into a second apostasy from God. And what disorder, darkness, confusion, yes what a hell of horror and misery they cast themselves into, is known. And this consideration greatly signalizes faith in God with respect to this Promise. (4) The whole Church of the Jews, rejecting the accomplishment of this Promise, utterly perished thereon. This was the sin which that Church died for, and that indeed which is the foundation of the ruin of all unbelievers who perish under the dispensation of the Gospel.

It will be said, it may be, that this Promise being now actually accomplished, and that taken for granted, we have not the like concern in it, as they had who lived before the said accomplishment. But there is a mistake herein. No man believes aright that the Son of God is come in the flesh, but he who believes that he came in the accomplishment of the Promise of God, to the glory of his truth and faithfulness. And it is from hence that we know aright both the occasion, original, cause, and end of his coming: which whoso considers not, his pretended faith is in vain.

2. This is the greatest Promise that God ever gave to the children of men, and therefore faith in him with respect hereunto, is both necessary to us, and greatly tends to his glory. Indeed all the concernments of God's glory in the Church, and our eternal welfare are wrapped up herein. But I must not enlarge hereon.

Only we must add, that the consideration of the accomplishment of this Promise is a great encouragement and supportment to faith with respect to all other promises of God. Never was any kept so long in abeyance, the state of the Church and design of God requiring it. None ever had such opposition made to its accomplishment. Never was any more likely to be defeated by the unbelief of men; all faith in it being at length renounced by Jews and Gentiles, which if any thing, or had it been suspended on any condition, might have disappointed its event. And shall we think that God will leave any other of his promises unaccomplished? That he will not in due time engage his omnipotent power and infinite wisdom in the discharge of his truth and faithfulness? Has he sent his Son after four thousand years expectation, and will he not in due time destroy Antichrist, call again the Jews, set up the kingdom of Christ gloriously in the world, and finally save the souls of all that sincerely believe? This great instance of divine fidelity, leaves no room for the objections of unbelief as to any other promises under the same assurance.

Thirdly, the third principle according to the order and sense of the words laid down before, is, the Resurrection of the dead. And this was a fundamental principle of the Judaical Church, indeed of all religions properly so called in the world. The twelve Articles of the Creed of the present Jews, is, [in non-Latin alphabet] the days of the Messiah; that is, the time will come when God will send the Messiah and restore all things by him. This under the Old Testament respected that faith in God which we before discoursed concerning. But the present Jews notwithstanding this profession, have no interest herein. For not to believe the accomplishment of a promise when it is fulfilled, as also sufficiently revealed and testified to to be fulfilled, is to reject all faith in God concerning that promise. But this they still retain an appearance and profession of. And their thirteenth Article is, [in non-Latin alphabet] the Revivisication or Resurrection from the dead. And the faith hereof being explained and confirmed in the Gospel, as also sealed by the great seal of the Resurrection of Christ, it was ever esteemed as a chief principle of Christianity, and that whose admittance is indispensably necessary to all religion whatever. And I shall first briefly show how it is a fundamental principle of all religion, and then evidence its especial relation to that taught by Jesus Christ, or declare how it is a fundamental principle of the Gospel. And, as to the first, it is evident that without its acknowledgment, all religion whatever would be abolished. For if it be once supposed or granted that men were made only for a frail mortal life in this world, that they have no other continuance assigned to their being, but what is common to them with the beasts that perish; there would be no more religion among them, than there is among the beasts themselves. For as they would never be able to solve the difficulties of present temporary dispensations of Providence, which will not be reduced to any such known visible rule of righteousness, abstracting from the compleatment of them hereafter, as of themselves to give a firm apprehension of a divine, holy, righteous power in the government of the universe; so take away all consideration of future rewards and punishments, which are equally asserted in this and the ensuing principle; and the lusts of men would quickly obliterate all those notions of a deity, as also of good and evil in their practice, which should preserve them from atheism and bestiality. Neither do we ever see any man giving himself up to the unbelief of these things, but that immediately he casts off all considerations of any public or private good, but what is centred in himself, and the satisfaction of his lusts.

But it will be asked, whether the belief of the immortality of the soul be not sufficient to secure religion, without the addition of this Article of the Resurrection. This indeed some among the ancient heathens had faint apprehensions of, without any guess at the Resurrection of the body. And some of them also who were most steady in that persuasion, had some thoughts also of such a restoration of all things as wherein the bodies of men should have their share. But as their thoughts of these things were fluctuating and uncertain, so was all their religion also, and so it must be on this principle. For there can be no reconciliation of the doctrine of future rewards and punishments to be righteously administered, to a supposition of the separate everlasting subsistence of the soul only. That is, eternal judgment cannot be on satisfactory grounds believed, without an antecedent acknowledgment of the Resurrection of the dead. For what justice is it, that the whole of blessedness or misery should fall on the soul only, where the body has had a great share in the procurement of the one, or the other? Or that, whereas both concur to the doing of good or evil, the soul only should be rewarded or punished? Especially considering what influence the body has into all that is evil, how the satisfaction of the flesh is the great inducement to sin on the one hand, and what it often undergoes and suffers for that which is good? Shall we think that God gave bodies to the holy martyrs, only to endure inexpressible tortures and miseries to death for the sake of Christ, and then to perish for ever? And this manifests the great degeneracy the Jewish Church was now fallen into; for a great number of them were apostatized into the atheism of denying the Resurrection of the dead. And so confident were they in their infidelity, as that they would needs argue and dispute with our Savior about it, by whom they were confounded; but after the manner of obstinate infidels, not converted (Matthew 22:23, 24, etc.). This was the principal heresy of the Sadducees, which drew along with it those other foolish opinions, of denying angels and spirits, or the subsistence of the souls of men in a separate condition (Acts 23:8). For they concluded well enough, that the continuance of the souls of men would answer no design of Providence or justice, if their bodies were not raised again. And whereas God had now given the most illustrious testimony to this truth in the Resurrection of Christ himself, the Sadducees became the most inveterate enemies to him and opposers of him. For they not only acted against him, and those who professed to believe in him, from that infidelity which was common to them with most of their countrymen; but also because their peculiar heresy was everted and condemned thereby. And it is usual with men of corrupt minds to prefer such peculiar errors above all other concerns of religion whatever, and to have their lusts inflamed by them into the utmost intemperance. They therefore were the first stirrers up and fiercest pursuers of the primitive persecutions (Acts 4:1, 2): the Sadducees came upon the Apostles, being grieved that they taught the people, and preached through Jesus the Resurrection from the dead. The overthrow of their private heresy was that which enraged them (chapter 5:17, 18): then the High Priest rose up, and all that were with him, which is the sect of the Sadducees, and were filled with indignation, and laid their hands on the Apostles and put them in the common prison. And an alike rage were the Pharisees put into about their ceremonies, wherein they placed their especial interest and glory. And our Apostle did wisely make an advantage of this difference about the Resurrection between those two great sects, to divide them in their counsels and actings, who were before agreed on his destruction on the common account of his preaching Jesus Christ (Acts 23:6, 7, 8, 9).

This principle therefore both upon the account of its importance in itself, as also of the opposition made to it among the Jews by the Sadducees, the Apostle took care to settle and establish in the first place, as those truths are in an especial manner to be confirmed, which are at any time peculiarly opposed. And they had reason thus to do; for all they had to preach to the world turned on this hinge, that Christ was raised from the dead, whereon our resurrection does unavoidably follow, so as that they confessed that without an eviction and acknowledgment hereof, all their preaching was in vain, and all their faith who believed therein was so also (1 Corinthians 15:12, 13, 14). This therefore was always one of the first principles which our Apostle insisted on in the preaching of the Gospel; a signal instance whereof we have in his discourse at his first coming to Athens. First he reproves their sins and idolatries, declaring that God by him called them to repentance from those dead works. Then taught them faith in that God who so called them by Jesus Christ; confirming the necessity of both by the doctrine of the resurrection from the dead, and future judgement (Acts 17:18, 23, 24, 30, 31). He seems therefore here directly and summarily to lay down those principles in the order which he constantly preached them in his first declaration of the Gospel. And this was necessary to be spoken concerning the nature and necessity of this principle.

[in non-Latin alphabet], the resurrection of the dead. It is usually expressed by [in non-Latin alphabet], the resurrection only (Mark 12:18; Luke 20:27, 33; John 11:24; Matthew 22:23, 28). For by this single expression, the whole was sufficiently known and apprehended. And so we commonly call it the resurrection without any addition. Sometimes it is termed [in non-Latin alphabet] (Acts 4:2), the resurrection from the dead, that is, the state of the dead. Our Apostle has a peculiar expression (Chap. 11:35), [in non-Latin alphabet], they received their dead from the resurrection; that is, by virtue thereof, they being raised to life again. And sometimes it is distinguished with respect to its consequents, in different persons, the good and the bad. The resurrection of the former is called [in non-Latin alphabet] (John 5:29), the resurrection of life, that is, which is to life eternal, the means of entrance into it. This is called [in non-Latin alphabet], the resurrection of the just (Luke 14:14). And so [in non-Latin alphabet], the life of the dead, or the resurrection of the dead, was used to express the whole blessed estate which ensued thereon to believers. If by any means I might attain, [in non-Latin alphabet], the resurrection of the dead. This is [in non-Latin alphabet], a living again; as it is said of the Lord Christ distinctly, [in non-Latin alphabet] (Romans 14:9), he rose and lived again, or he arose to life. With respect to wicked men it is called [in non-Latin alphabet], the resurrection of judgement, or to judgement (John 5:29). Some shall be raised again to have judgement pronounced against them, to be sentenced to punishment. Reserve the unjust against the day of judgement to be punished (2 Peter 2:9). And both these are put together (Daniel 12:2): And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.

This truth being of so great importance, as that nothing in religion can subsist without it, the Apostles very diligently confirmed it in the first churches. And for the same cause it was early assaulted by Satan, denied and opposed by many. And this was done two ways. (1) By an open denial of any such thing (1 Corinthians 15:12): How say some among you, that there is no resurrection of the dead. They wholly denied it as a thing improbable and impossible, as is evident from the whole ensuing disputation of the Apostle on that subject. (2) Others there were, who not daring to oppose themselves directly to a principle so generally received in the Church, they would still allow the expression, but put an allegorical exposition upon it, whereby they plainly overthrew the thing intended. They said the resurrection was past already (2 Timothy 2:18). It is generally thought that these men Hymeneus and Philetus placed the resurrection in conversion, or reformation of life, as the Marcionites did afterwards. What some imagine about the Gnostics is vain. And that the reviving of a new light in us is the resurrection intended in the Scripture, some begin to mutter among ourselves. But, that as death is a separation or sejunction of the soul and the body, so that the resurrection is a re-union of them in and to life, the Scripture is too express for any one to deny, and not virtually to reject it wholly. And it may be observed, that our Apostle in both these cases, does not only condemn these errors as false, but declares positively that their admission overthrows the faith, and renders the preaching of the Gospel vain and useless.

Now this resurrection of the dead is the restoration by the power of God, of the same numerical body which died, in all the essential and integral parts of it, rendering it, in a re-union of or with the soul, immortal, or of an eternal duration in blessedness or misery. And,

The doctrine of this Resurrection is a fundamental principle of the Gospel, the faith whereof is indispensably necessary to the obedience and consolation of all that profess it. I call it a principle of the Gospel, not because it was absolutely first revealed therein. It was made known under the old Testament, and was virtually included in the first promise. In the faith of it, the Patriarchs lived and died, and it is testified to in the Psalms and Prophets. With respect hereunto did the Ancients confess that they were strangers and pilgrims in this world, seeking another city and country, wherein they should live with God for ever; they desired and looked for a heavenly country, wherein their persons should dwell (Hebrews 11:16). And this was with relation to God's Covenant with them, wherein, as it follows, God was not ashamed to be called their God. That is, their God in Covenant, which relation could never be broken; and therefore our Savior proves the Resurrection from there, because if the dead rise not again, the Covenant relation between God and his people must cease (Matthew 22:31, 32). Hence also did they take especial care about their dead bodies, and their burial, not merely out of respect to natural order and decency, but to express their faith of the Resurrection. So our Apostle says, that by faith Joseph gave commandment concerning his bones (Hebrews 11:22). And their disposal into a burying place is rehearsed by Stephen as one fruit of their faith (Acts 7:15, 16). Job gives testimony to his faith herein (Job 19:25, 26). So does David also (Psalm 15:17), and in sundry other places. And Isaiah is express to the same purpose (Isaiah 26:19): "Your dead shall live, together with my dead body shall they arise: awake and sing, you that dwell in dust: for your dew is as the dew of herbs, and the earth shall cast out the dead." This God proposes for the comfort of the Prophet, and all those who were either persecuted or slain in those days for righteousness sake. Their Resurrection is both directly and emphatically expressed. And whereas some would wrest the words to signify no more but the deliverance and exaltation of those who were in great distress, yet they must acknowledge that it is expressed in allusion to the Resurrection of the dead, which is therefore asserted in the words, and was believed in the Church. The same also is taught in Ezekiel's vision of the vivification of dry bones (Ezekiel 37), which although it declared the restoration of Israel from their distressed condition, yet it did so with allusion to the Resurrection at the last day, without a supposition of the faith whereof, the vision had not been instructive. And many other testimonies to the same purpose might be insisted on. I do not therefore reckon this a principle of the doctrine of the Gospel, absolutely and exclusively to the revelations of the Old Testament, but on three other reasons.

1. Because it is most clearly, evidently and fully taught and declared therein. It was as sundry other important truths, made known under the Old Testament, sparingly and obscurely. But life and immortality with this great means of them both, were brought to light by the Gospel (2 Timothy 1:10), all things concerning them being made plain, clear and evident.

2. Because of that solemn confirmation and pledge of it which was given in the Resurrection of Christ from the dead. This was wanting under the Old Testament, and therefore the faith of men might oft-times be greatly shaken about it. For whereas death seized on all men, and that penally in the execution of the sentence of the Law, from where they were for fear of it, obnoxious to bondage all their days (Hebrews 2:14, 15), they had not received any pledge or instance of a recovery from its power, or the taking off that sentence and penalty. But Christ dying for us, and that directly under the sentence and curse of the Law, yet conquering both death and Law, being raised again, the pains or bonds of death being loosed, has given a full confirmation and absolute assurance of our Resurrection. And thus it is said, that he brought life and immortality to light by abolishing of death (2 Timothy 1:10), that is, the power of it, that it should not hold us for ever under its dominion (1 Corinthians 15:54, 55, 56, 57).

3. Because it has a peculiar influence into our obedience under the Gospel. Under the Old Testament the Church had sundry motives to obedience taken from temporal things, namely, prosperity and peace in the land of Canaan, with deliverance out of troubles and distresses. Promises hereof made to them the Scripture abounds withal, and thereon presses them to obedience, and diligence in the worship of God. But we are now left to promises of invisible and eternal things, which cannot be fully enjoyed but by virtue of the Resurrection from the dead. And therefore these promises are made unspeakably more clear and evident, as also the things promised to us, than they were to them, and so our motives and encouragements to obedience, are unspeakably advanced above theirs. This may well therefore be esteemed as an especial principle of the doctrine of the Gospel.

1. It is an animating principle of Gospel obedience, because we are assured thereby that nothing we do therein shall be lost. In general the Apostle proposes this as our great encouragement, that God is not unrighteous to forget our work and labor of love (ver. 10), and shows us the especial way whereby it shall be remembered. Nothing is more fatal to any endeavors, than an apprehension that men do in them spend their strength in vain, and their labor for nought. This makes the hands of men weak, their knees feeble, and their hearts fearful. Nor can any thing deliver us from a slothful despondency, but an assurance that the fruit of our endeavors shall be called over again. And this is given us alone by the faith of the Resurrection of the dead, when they shall awake again, and sing, who dwell in the dust; and then shall the righteous be had in everlasting remembrance. Let no man fear the loss of his work, unless it be such as the fire will consume, when it will be to his advantage to suffer that loss, and to have it so consumed. Not a good thought, word or work, but shall have a new life given to it, and have as it were a share in the Resurrection.

We are assured hereby that such things shall not only be remembered, but also rewarded. It is to the righteous, as we have observed, not only a resurrection from the dead, but a resurrection to life, that is eternal, as their reward. And this is that which either does or ought to give life and diligence to our obedience. So Moses in what he did and suffered for Christ, had respect to the recompense of reward (Hebrews 11:26). God has put this declaration hereof into the foundation of all our obedience in the Covenant. I am your exceeding great reward (Genesis 15:1). And at the close of it, the Lord Jesus does not think it enough to declare that he will come himself, but also that his reward is with him (Revelation 22:12). Some have foolishly supposed that this reward from God must needs infer merit in our selves, whereas Eternal Life is the gift of God through Jesus Christ, and not the wages of our works, as sin is of death (Romans 6:23). It is such reward as is absolutely a free gift, a gift of grace; and if it be by grace, then it is no more of works, otherwise grace is no more grace, and if it be of works, then it is no more grace, otherwise work is no more work (Romans 11:6). The same thing cannot be of works and grace also, of our own merit, and of the free gift of God. And others, it is to be feared, under a mistaken pretence of grace, do keep off themselves from a due respect to this gracious reward, which the Lord Christ has appointed as the blessed issue and end of our obedience. But hereby they deprive themselves of one great motive and encouragement thereunto, especially of an endeavour that their obedience may be such, and the fruits of it so abound, that the Lord Christ may be signally glorified in giving out a gracious reward to them at the last day. For whereas he has designed in his own grace and bounty to give us such a glorious reward, and intends by the operation of his Spirit to make us fit to receive it, or meet for the inheritance of saints in light (Colossians 1:12), our principal respect to this reward, is, that we may receive it with an advantage of glory and honor to our Lord Jesus. And the consideration hereof, which is conveyed to us through the faith of the Resurrection, is a chief animating principle of our obedience.

It has the same respect to our consolation, for if in this life only we have hope in Christ, then are we of all men most miserable (1 Corinthians 15:19), that is, if we regard only outward things in this world, reproaches, scornings, revilings, troubles, persecutions, have been the lot of most of them who so hoped in Christ. But is this all which we shall have from him or by him? Probably as to outward things it will prove so to most of us in this world, if it come not to greater extremities: then are we of all men most miserable; but stay awhile. These things will be all called over again, at the Resurrection, (and that is time enough) and all things be put into another posture. See 2 Thessalonians 1:6, 7, 8, 9, 10. We have therefore no reason to despond for what may befall us in this life, nor at what distress this flesh we carry about us may be put to. We are it may be sometimes ready to faint, or to think much of the pains we put our selves to in religious duties, especially when our bodies being weak and crazy, would willingly be spared, or of what we may endure and undergo; but the day is coming that will recompense and make up all. This very flesh which we now thus employ under its weaknesses, in a constant course of the most difficult duties, shall be raised out of the dust, purified from all its infirmities, freed from all its weaknesses, made incorruptible and immortal, to enjoy rest and glory to eternity. And we may comfort our selves with these words (1 Thessalonians 4:18).

The fourth principle mentioned is [in non-Latin alphabet]. This is the immediate consequent of the Resurrection of the dead. Men shall not be raised again to live another life in this world, and as it were therein to make a new adventure, but it is to give an account of what is past, and to receive what they have done in the body whether it be good or evil. And because there are no outward visible transactions between God and the souls of men after their departure out of this world, nor any alteration to be made as to their eternal state and condition, this judgement is spoken of as that which immediately succeeds death itself (Hebrews 9:27). It is appointed to all men once to die, and after this the judgement. This judgement is sure, and there is nothing between death and it, that it takes notice of. But as to some there may be a very long space of time between the one and the other; neither shall judgement be administered until after the Resurrection from the dead, and by means thereof: and when all the race of mankind appointed thereunto have lived and died according to their allotted seasons, then shall judgement ensue on them all. [In non-Latin alphabet] is commonly used for a condemnatory sentence. Therefore some think that it is only the judgement of wicked and ungodly men that is intended. And indeed the day of judgement is most frequently spoken of in the Scripture with respect thereunto. See 2 Thessalonians 1:7, 8, 9, 10; Jude 14, 15; 2 Peter 2:4. And this is partly because the remembrance of it is suited to put an awe upon the fierceness, pride and rage of the spirits of men, rushing into sin as the horse into the battle; and partly that it might be a relief to the godly under all, either their persecutions from their cruelty, or temptations from their prosperity. But in reality the judgement is general, and all men both good and bad must stand in their lot therein. We shall all stand before the judgement-seat of Christ; as it is written, As I live says the Lord every knee shall bow to me (Romans 14:10, 11). And this is that which is here intended. As the Resurrection of the dead that precedes belongs to all, so does the judgement that follows. And this our Apostle expresses by [in non-Latin alphabet], a word of the same original and signification with [in non-Latin alphabet].

This [⟨in non-Latin alphabet⟩] or Judgement is said to be [⟨in non-Latin alphabet⟩] is the eleventh fundamental article of the Jewish present creed. Two of the Targums as a supplement of that speech which they suppose defective, [⟨in non-Latin alphabet⟩] (Genesis 4:8), and Cain said to his brother Abel, add a disputation between the brothers about eternal judgement, with rewards and punishments, which they suppose Cain to have denied and Abel to have asserted. And as there is no doubt but that it was one principal article of the faith of the Church before the Flood, so it is probable that it was much opposed and derided by that corrupt, violent, and wicked generation which afterwards perished in their sins. Hence Enoch's prophecy and preaching among them was to confirm the faith of the Church therein (Jude 14, 15). And probably the hard speeches which are specified as those which God would severely revenge, were their contemptuous mockings and despisings of God's coming to judgement, as Peter plainly intimates (2 Peter 3:3, 4, 5). This seems to be the great controversie which the Church before the Flood had with that ungodly generation, namely, whether there were a future judgement or no; in the contempt whereof the world fell into all profligacy of abominable wickednesses. And as God gave testimony to the truth in the prophecy of Enoch, so he visibly determined the whole matter on the side of the Church in the Flood, which was an open pledge of eternal judgement. And hence those words, the Lord cometh, became the appeal of the Church in all ages (1 Corinthians 16:22). [⟨in non-Latin alphabet⟩] respects not the duration of this judgement, but its [illegible] and effect. For it shall not be of a perpetual duration and continuance, which to fancy, is both absurd in nature, and inconsistent with the proper end of it, which is, to deliver men over into their everlasting lot and portion. And it is both curious, needless and unwarrantable to enquire of what continuance it shall be, seeing God has given no revelation thereof. Neither is the mind of man capable of making any tolerable conjecture concerning the process of the infinite wisdom of Christ in this matter. Neither do we know, as to time or continuance what will be necessary therein, to the conviction and confusion of impenitent sinners, or as to the demonstration of his own righteousness and glory. It may be esteemed an easy, but will be found our safest wisdom to silence even our thoughts and enquiries in all things of this nature, where we cannot trace the express foot-steps of divine revelation. And this judgement is called eternal: (1) In opposition to the temporal judgements which are, or have been passed on men in this world, which will be all then called over again and revised. Especially it is so with respect to a threefold judgement. First, that which passed upon the Lord Christ himself, when he was condemned as a malefactor and blasphemer. He never suffered that sentence to take place quietly in the world, but from the first he sent his Spirit to argue, reason, and plead his cause in the world (John 16:9, 10, 11). This he ever did and ever will maintain by his Church. Yet is there no absolute determination of the case. But when this day shall come, then shall he condemn every tongue that was against him in judgement, and all his adversaries shall be confounded. 2ly, All those condemnatory sentences whether to death or other punishments, which almost in all ages have been given against his disciples or true believers. With the thoughts and prospect hereof, did they always relieve themselves under false judgements and cruel executions. For they have had trials of cruel mockings and scourgings, yea moreover of bond and imprisonment; they have been stoned and sawn in sunder, tempted and slain with the sword, have wandered about in sheep-skins and goat-skins, being destitute, afflicted, tormented, not accepting deliverance, (upon the world's terms) that they might obtain a better resurrection; as (Hebrews 11:35, 36, 37). In all these things they possessed their souls in patience, following the example of their Master, committing themselves to him that judges righteously (1 Peter 2:23). 3ly, The false sentences which under their provocations professors have passed on one another, see (1 Corinthians 4:3, 4, 5). (2) Because it is Judicium inevitabile, an unavoidable sentence which all men must stand or fall by. For it is appointed to all men once to die, and after that is the judgement. This judgement is no more avoidable to any than death itself, from which the experience of some thousands of years leaves to men no hope of escape. (3) Because in it and by it an unchangeable determination of all men's estate and condition is made for eternity. The judgement which disposes of men unalterably into their eternal estate, whether of blessedness or of misery.

Two things must be yet farther spoken to, to clear this great principle of our faith. First the general nature of this eternal judgement, and then the evidences we have of its truth and certainty.

1. The general concerns of this Eternal Judgement are all of them plainly expressed in the Scripture, which declare the nature of it. (1) As to its time, there is a determined and unalterable day fixed for it; God has appointed a day wherein he will judge the world in righteousness (Acts 17:31). And this time is commonly called the day of judgement (Matthew 10:15, Chapter 11:22, 24, Chapter 12:32, Mark 6:11, 2 Peter 2:9, 1 John 4:17). And this day being fixed in the foreknowledge and determinate counsel of God, can no more be either hastened or deferred, than God himself can be changed. Until this appointed time comes, whatever falls out, he will satisfy his wisdom and glory in his ordinary government of the world, enterwoven with some occasional extraordinary judgements, and therein he calls all his own people to be satisfied. For this precise time, the knowledge of it is among the principal secrets of his sovereignty, which he has for reasons suited to his infinite wisdom, laid up in his own eternal bosom. Hence is that of our Savior, Of that day and hour knows no man, no not the Angels that are in Heaven, neither the Son, (that is in and by the human nature) but the Father (Mark 13:32), which is the highest expression of an unrevealable divine secret. God has not only not revealed it, but he has decreed not to reveal it. All enquiries about it are not only sinfully curious, but foolish and impious. Then it is certain, when all things foretold in the Scripture are accomplished, when the obedience of all the Elect is completed, and the measure allotted to the wickedness of the world in the patience of God is filled up, then and not before, the end shall be. In the mean time when we see a man old, weak, diseased, nature being decayed and infirmities abounding, we may judge that his death is not far off, though we know not when he will die; so seeing the world come to that state and condition, so weakened and decayed as to its principal end, that it is scarce any longer able to bear the weight of its own wickedness, nor supply the sinful lusts of its inhabitants; seeing all sorts of sins, new and old, heard and unheard of perpetrated every where in the light of the sun, and countenanced with atheistical security; as also considering that the Gospel seems to have finished its work where it is preached, with all sorts of signs of the like nature, we may safely conclude that the end of all things is approaching.

2. There is the Judge, which is Jesus Christ. Originally and absolutely this is the judgement of God, of him who made the world. And therefore is it often said that God shall judge the world (Deuteronomy 32:35, 36, Ecclesiastes 12:14), God the Judge of all (Hebrews 12:23). But the actual administration of it is committed to Jesus Christ alone to be exercised visibly in his human nature (Romans 14:11, Daniel 7:13, Matthew 16:27, Chapter 19:28, John 5:22, 27, Acts 17:31, 2 Corinthians 5:10, 1 Thessalonians 4:16, 2 Thessalonians 1:7, and many other places). And herein, in the same individual person, he shall act the properties of both his natures. For as he shall visibly and gloriously appear in his human nature exalted in the supreme place of judicature, and invested with sovereign power and authority over all flesh (Daniel 7:13, Matthew 24:30, 1 Thessalonians 4:16, Romans 14:10), so he shall act the power and omniscience of his Deity in upholding the whole state of the creation in judgement, and in the discovery of the hearts, and comprehension of the words, thoughts, and actions of all the children of men from the beginning of the world to the end thereof. And herein as all the holy Angels shall accompany him, and attend upon him, as ministers, assistants, and witnesses to his righteous judgements (Mark 25:31, Luke 9:26, Jude 12, Daniel 7:10), so also in the judgement of fallen Angels and the reprobate world, the Saints, acquitted, justified, glorified in the first place, shall concur with him in this judgement, by applauding his righteousness and holiness with their unanimous suffrage (Isaiah 3:14, Matthew 19:28, 1 Corinthians 6:2, 3). For

3. As to the outward manner of this judgement it shall be with solemnity and great glory (2 Thessalonians 1:7, 8, 9, 10, Jude 14, 15, Daniel 7:9, Revelation 20:4, 5). And this shall be partly for the demonstration of the glory and honor of Jesus Christ, who has been so despised, reproached, persecuted in the world, and partly to fill the hearts of sinners with dread and terror, as (Revelation 6:17, 18), where this judgement is represented. And the order of this judgement will be, that all the Elect shall first be acquitted and pronounced blessed. For they join in with the Lord Christ in the judgement of the world, which they could not do, if themselves were not first freed and exalted. (2) The Devil and his Angels, and that on three general heads: 1. Of their original apostasy. 2. Of the death of Christ. 3. Of persecution. (3) The world of wicked men; probably 1. Hypocrites in the Church. 2. All others without. For

4. The persons to be judged are (1) fallen Angels (1 Corinthians 6:3, 2 Peter 2:4, Jude 6, Matthew 25:41); (2) all men universally without exception (Isaiah 45:23, Romans 14:9, 10, Matthew 25:31). In especial (1) all the godly, all such as have believed and obeyed the Gospel shall be judged (Luke 21:36, Romans 14:12, 2 Timothy 4:8); whether all their sins shall be then called over and made known to others, seeing they are known to him who is more in himself and to us than all the world besides, I question. (2) All the ungodly and impenitent sinners (Deuteronomy 32:35, 2 Peter 2:3, Jude 15).

5. The rule whereby all men shall be judged is the law of their obedience made known to them. As (1) The Gentiles before the coming of Christ shall be judged by the law of nature, which all of them openly transgressed (Romans 2:12, 13, 14). (2) The Jews of the same time by the law, and the light into redemption from sin, superadded thereunto; that is, by the rule, doctrine, precepts, and promises of the law and Prophets. (3) The Gospel to all men to whom it has been offered or preached (Romans 2:16). The rule of judgement at the last day, neither is nor shall be any other, but what is preached every day in the dispensation of the Gospel. No man shall be able to complain of a surprizal, or pretend ignorance of the law whereby he was to be judged. The sentence of it is proposed to them continually. In the word of the Gospel is the eternal condition of all the sons of men positively determined and declared. And all these things are at large insisted on by others.

Secondly, the evidence which God has given concerning this future judgement, whereon the certainty of it as to us does depend, may also be considered. And 1. God has planted a presumption and sense of it on the minds and hearts of men by nature, from where it is absolutely and eternally inseparable. Conscience is nothing but that judgement which men do make and which they cannot but make of their moral actions with reference to the supreme future judgement of God. Hence the Apostle treating of this future judgement (Romans 2:12, 16) diverts to show what evidence all mankind had in the mean time that such a judgement there should be (ver. 14, 15). And this he declares to consist in their own unavoidable thoughts concerning their own actions good or evil. This in the mean while accused them, and forced them to own a judgement to come. Yes, this is the proper language of conscience to sinners on all occasions. And so effectual was this evidence in the minds of the Heathen, that they generally consented into a persuasion, that by one or other, somewhere or other, a future judgement would be exercised with respect to things done in this world. Fabulous inventions and traditions they mixed in abundance with this conviction, as (Romans 1:21) but yet they made up the principal notions whereby a reverence to a divine being was preserved in their minds. And those who were wise and sober among them thought it sufficient to brand a person as impious and wicked, to deny an unseen judgement of men's actions out of this world, wherewith Cato reproached Caesar in the business of Catiline. This sense being that which keeps mankind within some tolerable bounds in sin, the Psalmist prays that it may be increased in them (Psalm 19:13); see Genesis 20:11.

2. The working of reason on the consideration of the state of all things in this world, complies with the innate principles and dictates of conscience in this testimony. We suppose those concerning whom we treat do own the being of God, and his providence in the government of the world. Others deserve not the least of our consideration. Now those who are under the power of that acknowledgement and persuasion, must and do believe that God is infinitely just and righteous, infinitely wise and holy, and that he cannot otherwise be. But yet when they come to consider how these divine properties are exerted in the providential government of the world, which all ages, persons and places must of necessity be subject to, and disposed by, they are at a loss. The final impunity of flagitious sinners in this world, the unrelieved oppressions, afflictions, and miseries of the best, the prosperity of wicked devilish designs, the defeating and overthrow of holy, just, righteous undertakings and endeavours, promiscuous accidents to all sorts of persons, however differenced by piety and impiety, the prosperous course of men proud and blasphemous, who oppose God in principles and conversation no more than they are able, the secret undiscovered murders of martyrs and innocents in inquisitions and dungeons, the extreme confusion that seems to be in all things here below, with other things of the like kind innumerable, are ready to gravel and perplex the minds of men in this matter. They have greatly exercised the thoughts even of the saints of God, and tried their faith, as is evident (Psalm 73, ver. 4 to 17; Jeremiah 12:1, 2; Habakkuk 1:3, 4, 13; Job 21:5, 6, 7, 8, &c.). And the consideration hereof turned some of the wisest Heathens into atheism or outrageous blasphemies at their dying hours. But in this state even reason rightly exerted will lead men to conclude, that upon the supposition of a divine being and providence, it must needs be, that all these things shall be called over again, and then receive a final decision and determination, whereof in this world they are not capable. And among the Heathens there were proverbial speeches which they uttered on occasion of great distresses which signified no less. As, Est profecto Deus qui haec videt.

(1) Upon a due examination it will quickly appear, that the moral actions of men with respect to God, in the way of sin and obedience, are such as that it is utterly impossible that judgement should be finally exercised towards them, in things visible and temporal, or that in this world they should receive a just recompense of reward. For whereas they have an aspect to men's utmost end which is eternal, they cannot be justly or rightly stated but under punishments or rewards eternal (Romans 1:32; 2 Thessalonians 1:6). Seeing therefore no full judgement can possibly pass upon the sins of men in this world, because all that can befall them is infinitely short of their demerit, even reason itself cannot but be satisfied, that God in his infinite wisdom and sovereignty should put off the whole judgement to that day, wherein all penalties shall be equalled to their crimes, and rewards to obedience. So when our Apostle reasoned before Felix about righteousness and temperance, knowing how unavailable his arguments would be without it, against the country sins and evils, from the impunity and prosperity of such sinners in the world, to make them effectual he adds the consideration of the judgement to come (Acts 24:25). Here reason may relieve itself in the midst of all cross occurrences of providence, and such as are not only contrary to our desires, but directly opposite to our judgements, as to what is suitable to infinite justice and wisdom. The final determination of things is not made here nor is it possible it should so be, on the ground before assigned.

Should God take men off from a respect to future Eternal Judgement, and constantly dispense rewards and punishments in this world, according to what the wisest of men can apprehend just and equal, (which if any thing, must satisfie without a regard to Eternal Judgement) as it would be most unequal and unrighteous, so it might be an occasion of greater wickedness than the world is yet pestered withall. Unrighteous and unequal it must be unavoidably, because the judgement supposed must pass according to what men are able to discern and judge upon, that is, outward actions only. Now this were unrighteous in God, who sees and knows the heart, and knows that actions have their good and evil, if not solely yet principally from their respect thereunto. The Lord is a God of knowledge and by him actions are weighed, said Hannah, when Eli judged her drunk, but God saw that she prayed (1 Samuel 2:3). There is nothing more evident than that it is inconsistent with, and destructive of all divine perfections, that God should pass a decretory sentence on the actions of men, according to what appears to us to be just and equal. This therefore God declines, namely, to judge according to a rule that we can comprehend (Isaiah 11:3; Romans 2:2).

But suppose that God should in this world distribute rewards and punishments constantly according to what he sees in the hearts and inward dispositions of the minds of men, it is no less evident that it would fill all men with unspeakable confusions, and prevail with them to judge that indeed there is no certain rule of judgement, no unmoveable bounds and limits of good and evil; seeing it would be absolutely impossible that by them the judgements of God should be reduced to any such rules or bounds; the reasons of them being altogether unknown. This the Scripture plainly owns (Psalm 77:19; Psalm 36:6).

Therefore should God visibly and constantly have dispensed rewards and punishments in this world, according to the rule of men's knowledge, comprehension and judgement, which alone has an appearance of being satisfactory, it would have been a principle or at least the occasion of a worse kind of Atheism, than any yet the Earth has been pestered withall. For it could not have been, but that the most would have made the judgement of men the only rule of all that they did, which God must be obliged to comply withall, or be unrighteous; which is absolutely to dethrone him, and leave him only to be the Executioner of the wills and reasons of men. But from all these and the like perplexities, reason itself may quietly take sanctuary in submission to sovereign wisdom as to present dispensations, in a satisfaction that it is not only suitable to, but necessary on the account of divine justice, that there should be a future Eternal Judgement, to pass according to truth upon all the ways and actions of men. And hereby does God keep up in the hearts of men a testimony to this great principle of our profession. Therefore when our Apostle reasoned before Felix concerning such duties and sins, as were discoverable by the light of nature, namely, righteousness and temperance, with respect to both which he was openly and flagitiously guilty, he adds this principle concerning judgement to come, the truth whereof the conscience and reason of the wretch himself could not but comply withall (Acts 24:25).

God has given testimony hereunto in all the extraordinary judgements which he has executed since the foundation of the world. It is not for nothing that he does sometimes, that he does so frequently go out of or besides the common beaten tracts and paths of Providence. He does it to intimate to the world, that things are not always to pass at their present rate, but are one day to be called to another account. In great judgements the wrath of God is revealed from Heaven against the ungodliness of men (Romans 1:18), and an intimation is given of what he will farther do hereafter. For as he leaves not himself without witness in respect of his goodness and patience, in that he does good and giveth rain from Heaven and fruitful seasons filling mens hearts with food and gladness (Acts 14:17), so he gives testimony to his righteousness and holiness, in the judgements that he executes (Psalms 9:16). For whereas goodness and mercy are the works wherein God is as it were delighted, he gives testimony to them together with his patience and longsuffering in the ordinary course of his dispensations. But judgement in severity he calls his strange work, that which he proceeds not to, but on great provocations (Isaiah 28:21), he satisfieth his holy wisdom with some extraordinary necessary instances of it. And thus he has himself singled out some particular instances, which he gave on purpose that they might be as pledges of the future judgement, and has given us a rule in them, how we are to judge of all his extraordinary acts of the same kind. Such was the Flood whereby the world was destroyed in the days of Noah, which Peter affirms expresly was a type to shadow out the severity of God in the last final judgement (2 Peter 2:5, chap. 3:5, 6, 7). Of the like nature was his turning the cities of Sodom and Gomorrha into ashes, condemning them with an overthrow, making them an example to those that after should live ungodly (2 Peter 2:6). He made them a terrifying example, that others should hear and fear and do no more so presumptuously. But now whereas God has not in the space of four thousand years, brought any such judgement on any other places or persons, if this example had respect only to this world, it must needs have lost all its force and efficacy upon the minds of sinners. Therefore it did nearly respect the judgement to come, God giving therein an instance what obstinate and profligate sinners are to look for at that great day. Therefore Jude says expresly, they are set forth for an example suffering the vengeance of eternal fire, ver. 7. And this is the language of all God's extraordinary judgements either on persons or places in the world. Let mens sins be what they will, God can endure in his long-suffering the sins of one as well as another, among the vessels of wrath that are fitted for destruction, and so he does ordinarily, or for the most part. But yet he will sometimes reach out his hand from Heaven in an extraordinary instance of vengeance, on purpose that men may know that things shall not for ever be passed over in such a promiscuous manner, but that he has appointed another day wherein he will judge the world in righteousness. And for this reason such signal judgements as are evidences of the future eternal judgement of God, are in the Scripture expressed in words that seem to declare that judgement itself, rather than the types of it (Isaiah 34:4; Revelation 6:13, 14; Daniel 7:9, 10; Matthew 24:29, 30).

But 4. God has not absolutely intrusted the evidence and preservation of this important truth which is the foundation of all religion, to the remainders of innate light in the minds and consciences of men, which may be variously obscured, until it be almost utterly extinguished; nor yet to the exercise of reason on the consideration of the present administration of providence in this world, which is oft-times corrupted, depraved, and rendered useless; nor yet to the influence which extraordinary judgements may have upon the minds of men, which some fortify themselves against by their obstinacy in sin and security: but he has abundantly testified to it by express revelation from the beginning of the world, now recorded in his word, by which all men must be tried whether they will or no. It may not be doubted but that Adam was acquainted with this truth immediately from God himself. He was so indeed in the commination given against sin at first, especially as it was explained in the curse after he had actually sinned. And this was that which was taught him in the threatening, and which his eyes were open to see clearly after his fall, where he immediately became afraid of God as his Judge (Genesis 3:10). Nor can it be doubted but that he communicated the knowledge of it to his posterity. But whereas they quickly in that profligacy in all wickedness which they gave themselves to, had together with all other sacred truths, lost the remembrance of it, or at least practically despised and scoffed at the instruction which they had received therein, God knowing the necessity of it, either to restrain them in their flagitious courses, or to give them a warning that might leave them without excuse, makes a new express revelation of it to Enoch, and by him to mankind (Jude 14, 15). For Enoch the seventh from Adam prophesied of these, saying, Behold the Lord cometh with ten thousand of his Saints, to execute judgement upon all, and to convince all that are ungodly among them, of all their ungodly deeds which they have ungodlily committed, and of all their hard speeches, which ungodly sinners have spoken against him. And this is the second new revelation that is recorded before the Flood. There were two revelations that were the foundation of the Church, the one concerning future judgement in the threatening, the other concerning the recovery and restoration of mankind in the promise. Both seem to have been equally neglected by that cursed generation. But God solemnly revived them both, the first by Enoch, the latter by Noah, who was the preacher of righteousness (1 Peter 2:5), in whom the Spirit of Christ preached to them who are now in prison (1 Peter 3:19, 20). And this old prophecy was revived by the Holy Ghost, partly that we might know, that God from the beginning of the world gave public testimony to and warning of his future eternal judgement, and partly to acquaint us, that in the latter days men would break out into an excess, and outrage in sin and wickedness, like that of those before the Flood, wherein it would be necessary that day should be restrained, or terrified or warned, by preaching to them this truth of the judgement to come. After this the testimonies given to it in the Scriptures both of the Old and New Testaments do so abound and are so obvious to all, that it is no way needful particularly to produce them.

This principle being thus cleared and confirmed, it may not be amiss to show what practical improvement it does require. And it is manifest that there is no duty in religion that is not, or ought not to be influenced by the consideration of it. I shall only name some of them whereunto it is in an especial manner applied by the Holy Ghost himself.

First, ministers of the Gospel ought to dwell greatly on the consideration of it, as 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 has done, he adds thereunto, Knowing therefore the terror of the Lord, we persuade men (2 Corinthians 5:10, 11). Duly considering what will be the state of things with all men in that day, how dreadful the Lord Christ will be therein to 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 tendered in the Gospel, that they may be accounted worthy to stand in that day. See Colossians 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 to 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 Savior (Luke 21:34, 35, 36). And so by our Apostle (1 Thessalonians 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 to men than that they were surprised in the midst of their enjoyments and employments (Matthew 24:38, 39).

3. It is in like manner frequently applied to the consolation of believers, under the troubles, difficulties, and persecutions, which in this life they undergo (2 Thessalonians 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 to believers, as indeed they are, on many accounts not here to be insisted on. See Isaiah 35:3, 4; Luke 21:31; Revelation 19:7; 2 Timothy 4:8; Revelation 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.

It is in like manner every where applied to the terror of ungodly and impenitent sinners (1 Thessalonians 5:2, 3; 2 Thessalonians 1:6, 7, 8; Jude 14, 15) and in many other places not to be numbered. And to 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 baptisms 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 to them. Some because of the many Baptisms or washings among the Jews, into the room of all which the mystery of our Baptism does 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 to the several sorts of Gospel Baptism, which are usually referred to three heads, fluminis, flaminis, sanguinis, of the Water by external washing, of the Spirit by internal purifying, of Afflictions to 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 [〈in non-Latin alphabet〉] (1 Peter 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 (Matthew 20:23). And this has in it much of probability, and which next to what I have fixed on, I should embrace. Some suppose, regard may be had to the stated times of Baptism, which were fixed and observed in the Primitive Church, when they baptized persons publickly, but twice or three times in the year. But it is certain that this custom was not then introduced. Some be take themselves to an Enalogie of number, which indeed is not unusual, but there is nothing here in the Text to give countenance to a supposition of it.

Therefore 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 to 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 to 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 expression of a distinct principle by it self, then cannot the word by any means be restrained to 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 has 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 substance of it concerning the Sanctification and Purification of the Souls of men in their Insition into, and Union with Christ, outwardly expressed 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 (Ephesians 5:26). And indeed the doctrine hereof is among the rudiments of Christian Religion.

But I yet adhere to the former Exposition, and that also because to Baptisms, Imposition of hands, whose nature we must next 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 to 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 to years of understanding. Afterwards when they were established in the knowledge of these necessary truths, and had resolved on personal obedience to the Gospel, they were offered to 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 to 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 to, 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 to 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 Timothy 4:14; chapter 5:22; Acts 6:6); the Rite herein was derived from the Old Testament (Numbers 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, Rabbis or Teachers, being called by them [〈 in non-Latin alphabet 〉]. Fourthly, it was used by the Apostles in the collation of the supernatural spiritual gifts of the Holy Ghost to 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.

Therefore 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 to 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 upon the preaching of the Gospel any were converted to Christ, and upon their profession of faith and repentance were baptized, the Apostles present, (or if near to 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 to a few ministers of the word and the like, but as it appears from sundry places of Scripture was common almost to all believers that were baptized (Galatians 3:2; 1 Corinthians 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 to 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 to 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 analogy of faith, I dare not be peremptory. And this is, that the doctrine of laying on of hands makes one distinct principle of Christianity by its self. But then the thing signified is principally intended, namely, the communication of the Holy Ghost to 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 to 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 to. Therefore he commanded them to abide quietly at Jerusalem without any public 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 to his truth in what he had told them in this world, but also to 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 (Hebrews 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 to 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 (John 7:38, 39). Hence by the argument of their receiving the Spirit, our Apostle proves to the Galatians their freedom from the law (Galatians 3:2). Therefore (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 to this dispensation of him in his gifts, though promised under the Old Testament, because not to be accomplished but under the New. Yes, 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 to 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 a Holy Ghost, that is, as to 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 spoke 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 pleases. And from the whole of what has been discoursed we may take the ensuing observations.

Persons to be admitted into the Church, and to 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 itself. On their own part, because without it the ordinances themselves will be of little use to 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, by whom all their administrations were defiled, and themselves corrupted, as I have shewed elsewhere. When once the care and diligence of the first churches, in the instruction of those whom they admitted into their communion, were laid aside, and an empty form taken up in the room of sedulous teaching, the churches themselves hastened into a fatal apostasy.

It is not the outward sign but the inward grace that is principally to be considered in those ordinances or observances of the Church which visibly consist in rites and ceremonies, or have them accompanying of them. As in the rite of imposition of hands, the dispensation of the Holy Ghost was principally to be considered.