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So the Lord Christ "loved the church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word," Eph. v. 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 inquire into, is added.

Some suppose this by the imposition of hands, ETTIVITING TE επιθεσεως τε zug, that rite in the church which was afterwards 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 of fered 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 that 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 x. 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 iv. 40. Mark xvi. 18. Acts xxviii. 8. This was the sign of the communica tion of healing virtue from the Lord Christ by their ministry. Thirdly, imposition of hands was used in the setting apart of persons to the office and work of the ministry, 1 Tim. iv. 14. v. 22. Acts vi. 6. the rite herein was derived from the Old Testament, Num. viii. 10. 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, rabbins or teachers, being called by them. Fourthly, It 4 was used by the apostles in the collation of the supernatural spiritual gifts of the Holy Ghost to them who were baptized, Acts viii. 17. xix. 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 pri mitive 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 observance 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 judgment.

Wherefore, the imposition of hands in the last sense mentioned, is that which most probably is intended by our apostle. For, 1. Adhering to our first interpretation as the most solid and firm, the imposition of hands intended, is a description of the persons that were to be instructed in the other fundamental principles, but is no principle itself. And this is not applicable to any other of the uses of this rite. For, 2. This laying on of hands did commonly, if not constantly in those days, accom

pany or immediately follow baptism, Acts viii. 14-17. xix. 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 on the preaching of the gospel any were converted to Christ, and on 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, Gal. iii. 2. 1 Cor. xiv. 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 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, maketh one distinct principle of Christianity, by itself. But then, the thing signified is principally intended; namely, the communication of the Holy Ghost unto believers, in his gifts and graces, ordinary and extraordinary, whereof this rite was the external sign. And as this was peculiar to the gospel, so it contained the principal verification of it. And this it did sundry ways. 1. Because the promises of the Lord Christ for the sending of him, were eminently and visibly accomplished. It is known, that when he was leaving the world, he filled his disciples with an expectation of his sending the VOL. V.

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Holy Ghost unto them. And he did not only propose this promise as their great support during his absence, but also suspended on its accomplishment, all the duty which he required from them, in the office he had called them unto. Therefore, he commanded them to abide quietly at Jerusalem, without any public engagement into their work, until they had received the "promise of the Spirit," Acts i. 4. 8. And when this was done, it gave a full and glorious testimony, not only unto his truth in what he had told them in this world, but also unto his present exaltation and acceptation with God, as Peter declares, Acts ii. 33. 2. His gifts themselves were such, many of them, as consisted in miraculous operations, whereby God himself gave immediate testimony to the truth of the gospel, Heb. ii. 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 inconceivable importance unto believers of those days, as that whereby their faith and profession was eminently justified in the face of the world. 3. This dispensation of the Holy Ghost, was peculiar to the times of the gospel, and was in itself, 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 vii. 38, 39. Hence, by the argument of their receiving the Spirit, our apostle proves to the Galatians, their freedom from the law, Gal. iii. 2. Wherefore, 4. The doctrine concerning this dispensation of the Spirit, was peculiar to the gospel, and so might be esteemed an especial principle of its doctrine. For, although the church of the Jews believed the Holy Ghost as one person in the Trinity, after their obscure manner of apprehension; yet they were strangers unto this dispensation of him in his gifts, though promised under the Old Testament, because not to be accomplished but under the New. Yea, John the baptist, who in light into the mystery of the gospel, outwent all the prophets that were before him, yet had not the knowledge hereof communicated unto him. For those who were only baptized with his baptism, and initiated thereby into the doctrine of repentance for the forgiveness of sins, had not so much as heard whether there were a Holy Ghost; that is, as unto this dispensation of him, Acts xix. 2, 3. Hereupon, our apostle instructing them in the doctrine of the gospel, he made use of this rite of the imposition of hands, whereon the Holy Ghost came on them, and they "spake with tongues and prophesied," ver. 6. This, therefore, being so great and important a concern of the gospel, and this being the rite appointed to repre

sent it by, the doctrine concerning it, namely, the promise of Christ to send the Holy Ghost, with the nature, use and end of the gifts which he wrought in believers, is expressed and reckoned among the first principles of Christian religion. But the reader is at liberty to follow whether of these interpretations he pleaseth. And from the whole of what hath been discoursed, we may take the ensuing observations.

Obs. VI. Persons to be admitted into the church, and unto a participation of all the holy ordinances thereof, had need be well instructed in the important principles of the gospel. We have here the rule of the apostle and example of the primitive churches for the ground of this doctrine. And it is necessary that such persons should be so instructed on their own part, as also on the part of the church itself. On their own part, because without it, the ordinances themselves will be of little use unto them. For, what benefit can any receive from that whose nature and properties he is unacquainted withal? 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.

Obs. VII. 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.

VER. 3.—Και τουτο ποιησομεν, εανπερ επιτρεπη ὁ Θεός.

VER. 3.—And this will we do, if so be that God permit,

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These words contain two things. 1. The resolution of the apostle as to the matter and occasion before him. Και τουτο , and this will we do.' 2. A limitation of that resolution by an express submission to the will and pleasure of God, "if so be that God permit."

As to the sense of the first, it is plain that the apostle in the foregoing verses had proposed or mentioned two things of very

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