A continuation of the exposition of the Epistle of Paul the Apostle to the…

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.

[Greek or Hebrew].

〈non-Latin alphabet〉.

[Greek or Hebrew], Sir. [Greek or Hebrew] an numquid rursum; or whether again; All others; non rursum, non iterum; Arab: nec amplius, not again; not any more. [Greek or Hebrew], Sir. [Greek or Hebrew] 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. [Greek or Hebrew], Sir: unto Repentance from dead works; and so in all the following Instances. There is no difference among Translators about the rest of the words. Only the Ethiopic, reads Baptism in the singular number, as the Syriac doth, and placeth Doctrine distinctly by way of Apposition. Baptism, Doctrine, and the Imposition of hands. [Greek or Hebrew] the Syriac renders by an Hebraism [Greek or Hebrew] the Resurrection that is from the House of the dead; that is the Grave, the common dwelling place of the dead; as also [Greek or Hebrew] by [Greek or Hebrew] the Judgement which is for ever; the Sentence whereof is eternally irrevocable, and whose Execution endures always.

〈non-Latin alphabet〉, Syr. 〈non-Latin alphabet〉 an numquid rursum; or whether again; All others; non rursum, non iterum; Arab: nec amplius, not again; not any more. 〈non-Latin alphabet〉, Syr. 〈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. 〈non-Latin alphabet〉, Syr: unto Repentance from dead works; and so in all the following Instances. There is no difference among Translators about the rest of the words. Only the Aethiopick, reads Baptism in the singular number, as the Syriack doth, and placeth Doctrine distinctly by way of Apposition. Baptism, Doctrine, and the Imposition of hands. 〈non-Latin alphabet〉 the Syriack renders by an Hebraisme 〈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 〈non-Latin alphabet〉 by 〈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 ¹Eternal Judgement.

1. 1Ver. 1, 2.

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 show of what kind they were. In the first two things are proposed, (1) The expression of the thing it self intended, which is the Foundation. (2) The Apostles design with respect unto it, not laying it again.

There are two things in these words added concerning the Doctrine of the Principles of Christ, or the first Doctrines of Christianity. (1) Their general Nature with respect to the whole Truth of the Gospel, metaphorically expressed; They are the Foundation. (2) Their Nature in particular is declared in sundry Instances; not that all of them are mentioned, but these Instances are chosen out to shew of what kind they were. In the first two things are proposed, (1) The expression of the thing it self intended, which is the Foundation. (2) The Apostles design with respect unto it, not laying it again.

[Greek or Hebrew] is as was said in this matter Metaphorical; including an allusion unto an Architect, and his Building. First he lays the Foundation; ¹and he is a most foolish Builder who either doth not so, or who rests therein, or who is always setting it up and pulling it down, without making a Progress. Indeed that Foundation which is all the Building, which hath not an Edifice erected on it, is no Foundation; for that which is materially so, becomes so formally only with respect unto the Building upon it. And those who receive the Doctrines of Christ here called the Foundation, if they build not on them, they will prove none unto them whatever they are in themselves.

〈non-Latin alphabet〉 is as was said in this matter Metaphorical; including an allusion unto an Architect, and his Building. First he lays the Foundation; ¹and he is a most foolish Builder who either doth not so, or who rests therein, or who is always setting it up and pulling it down, without making a Progress. Indeed that Foundation which is all the Building, which hath not an Edifice erected on it, is no Foundation; for that which is materially so, becomes so formally only with respect unto the Building upon it. And those who receive the Doctrines of Christ here called the Foundation, if they build not on them, they will prove none unto them whatever they are in themselves.

1. 1[Greek or Hebrew].〈non-Latin alphabet〉.

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 ⟨p. 9⟩upon it, and firmly united unto it. With respect unto the one or other of these properties, or both, are the Doctrines intended called the Foundation. But in the latter sense they cannot be so. It is Christ himself, and he only, who is so the Foundation as to bear the weight, and to support the whole Building of the Church of God. Isa. 28. 16. Math. 16. 18. 1 Cor. 3. 10, 11. Ephes. 1. 20, 21, 22. 1 Pet. 2. 4, 5. He is so Personally; the Life and Being of the Church consisting in its spiritual Union unto his person; 1 Cor. 12. 12. and Doctrinally, in that all Truth is resolved into what is taught concerning him. 1 Cor. 3. 10, 11, 12, 13. Wherefore it is in allusion unto a Foundation with respect unto its first Property, namely, that it is first laid in the Building, that these Doctrines are called the Foundation. So the Jews term the general principles of their Profession [Greek or Hebrew] 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) [Greek or Hebrew], Chap. 5. 12. The first Principles of the Oracles of God. (2) [Greek or Hebrew], Chap. 6. 1. and (3) [Greek or Hebrew] the Beginning of the Doctrine of Christ, and the Foundation.

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 ⟨p. 9⟩upon it, and firmly united unto it. With respect unto the one or other of these properties, or both, are the Doctrines intended called the Foundation. But in the latter sense they cannot be so. It is Christ himself, and he only, who is so the Foundation as to bear the weight, and to support the whole Building of the Church of God. Isa. 28. 16. Math. 16. 18. 1 Cor. 3. 10, 11. Ephes. 1. 20, 21, 22. 1 Pet. 2. 4, 5. He is so Personally; the Life and Being of the Church consisting in its spiritual Union unto his person; 1 Cor. 12. 12. and Doctrinally, in that all Truth is resolved into what is taught concerning him. 1 Cor. 3. 10, 11, 12, 13. Wherefore it is in allusion unto a Foundation with respect unto its first Property, namely, that it is first laid in the Building, that these Doctrines are called the Foundation. So the Jews term the general principles of their Profession 〈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) 〈non-Latin alphabet〉, Chap. 5. 12. The first Principles of the Oracles of God. (2) 〈non-Latin alphabet〉, Chap. 6. 1. and (3) 〈non-Latin alphabet〉 the Beginning of the Doctrine of Christ, and the Foundation.

Concerning these things he says, [Greek or Hebrew], not laying it again. His saying that he would not lay it again, doth not infer that he himself had laid it before ¹amongst them, but only, that it was so laid before by some or other For it was not by him that they received their first Instruction, nor doth he mention any such thing in the whole Epistle. Whereas he frequently pleads it unto those Churches which were planted by himself. 1 Cor. 3. 5, 6, 10. Chap. 4. 15. And it is known from the Story that his Ministry was not used in their first Conversion. But he knew that they had faithful Instructors, who would not leave them unacquainted with these necessary things, and that they would not have been initiated by Baptism, nor admitted into the Church without a Profession of them. Besides they were such, as in general they owned in their former Church State. He might therefore well say, that he would not lay this Foundation again. These things, saith he, you have already been instructed in by others, and therefore I will not, (as also on other considerations) go over them again. Wherefore, Let the Hearers of the Gospel carefully look to it, that they learn those things whereof they have had sufficient Instruction; for if any Evil ensue from their Ignorance of them, they must themselves answer for it. Such Ignorance is their sin, as well as their disadvantage. Preachers may take it for granted, that what they have sedulously and sufficiently instructed their Hearers in, they have also received and learned, because it is through their sinful Negligence if they have not so done. And they are not bound always to wait on some in their Negligences to the disadvantage of others.

Concerning these things he says, 〈non-Latin alphabet〉, not laying it again. His saying that he would not lay it again, doth not infer that he himself had laid it before ¹amongst them, but only, that it was so laid before by some or other For it was not by him that they received their first Instruction, nor doth he mention any such thing in the whole Epistle. Whereas he frequently pleads it unto those Churches which were planted by himself. 1 Cor. 3. 5, 6, 10. Chap. 4. 15. And it is known from the Story that his Ministry was not used in their first Conversion. But he knew that they had faithful Instructors, who would not leave them unacquainted with these necessary things, and that they would not have been initiated by Baptism, nor admitted into the Church without a Profession of them. Besides they were such, as in general they owned in their former Church State. He might therefore well say, that he would not lay this Foundation again. These things, saith he, you have already been instructed in by others, and therefore I will not, (as also on other considerations) go over them again. Wherefore, Let the Hearers of the Gospel carefully look to it, that they learn those things whereof they have had sufficient Instruction; for if any Evil ensue from their Ignorance of them, they must themselves answer for it. Such Ignorance is their sin, as well as their disadvantage. Preachers may take it for granted, that what they have sedulously and sufficiently instructed their Hearers in, they have also received and learned, because it is through their sinful Negligence if they have not so done. And they are not bound always to wait on some in their Negligences to the disadvantage of others.

1. 1[Greek or Hebrew].〈non-Latin alphabet〉.

Secondly, The Apostle declares in particular what were those Doctrinal Principles which he had in general so described, which were taught unto them who were first initiated into Christianity, and which he will not now again insist upon. Repentance from dead works, &c.

We must first consider the Order of these words, and then their sense, or the things themselves intended. Some here reckon up six Principles, some make them seven, some but four, and by some they are reduced unto three.

The two first are plain and distinct. Repentance from dead works, and Faith towards God. The next that follow are disputed as to their coherence and sense. (1) [Greek or Hebrew], some read these words with a note of distinction between them, [Greek or Hebrew], both the Genitive Cases being regulated by [Greek or Hebrew]; The foundation of Baptisms, and of Doctrine, which are put together by Apposition, not depending one upon another. [Greek or Hebrew] 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 [Greek or Hebrew], Acts 2. 42. in a constant attendance unto the Doctrine of the Gospel, when preached unto them. And as I shall not assert this Exposition, so I dare not positively reject it, as not seeing any reason cogent to that purpose. But another sense is more probable.

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) 〈non-Latin alphabet〉, some read these words with a note of distinction between them, 〈non-Latin alphabet〉, both the Genitive Cases being regulated by 〈non-Latin alphabet〉; The foundation of Baptisms, and of Doctrine, which are put together by Apposition, not depending one upon another. 〈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 〈non-Latin alphabet〉, Acts 2. 42. in a constant attendance unto the Doctrine of the Gospel, when preached unto them. And as I shall not assert this Exposition, so I dare not positively reject it, as not seeing any reason cogent to that purpose. But another sense is more probable.

Take the words in conjunction, so as that one of them should depend on, and be regulated by the other, and then (1) we may consider them in their order as they lye in the Original. [Greek or Hebrew]. supposing the first to be regulated by [Greek or Hebrew], and both the latter by it. The Baptisms of Doctrine and imposition of hands. There were two things peculiar to the Gospel, the Doctrine of it, and the extraordinary Gifts of the Holy Ghost. Doctrine is compared to, and called Baptism. Deut. 32. 2. Hence the People were said to be Baptized unto Moses, when they were initiated ⟨p. 10⟩into his Doctrines. 1 Cor. 10. 1, 2. The Baptism of John was his Doctrine; Acts 19. 3. And the Baptism of Christ was the Doctrine of Christ, wherewith he was to sprinkle many Nations. Isa. 52. 15. This is the first Baptism of the Gospel, even its Doctrine. The other was the Communication of the Gifts of the Holy Ghost. Acts 1. 5. That this and this alone is intended by the laying on of hands, I shall prove fully afterwards. And then the sense would be the foundation of Gospel Baptisms, namely, Preaching and the Gifts of the Holy Ghost. And I know but one Argument against this sense, namely, that it is new and singular. To avoid this, Secondly, The order of-the words must be inverted in their Exposition. Not the Baptisms of Doctrine, but the Doctrine of Baptisms must be intended. But then two things must be observed. (1) That [Greek or Hebrew], Baptisms, is not immediately regulated by [Greek or Hebrew] 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 [Greek or Hebrew] Doctrine, should be prefixed unto Baptisms alone, and not to Repentance and Faith, the Doctrines whereof also are intended. For it is not the Grace of Repentance and Faith, but the Doctrine concerning them which the Apostle hath respect unto. There is therefore some peculiar reason why Doctrine should be thus peculiarly prefixed unto Baptisms and the laying on of hands, and not to the other things mentioned. For that Imposition of hands is placed in the same order with Baptisms, the conjunctive Particle doth manifest [Greek or Hebrew], The following Instances are plain, only some would reduce them unto one Principle; namely, the Resurrection of All unto Judgement.

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. 〈non-Latin alphabet〉. supposing the first to be regulated by 〈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. Deut. 32. 2. Hence the People were said to be Baptized unto Moses, when they were initiated ⟨p. 10⟩into his Doctrines. 1 Cor. 10. 1, 2. The Baptism of John was his Doctrine; Acts 19. 3. And the Baptism of Christ was the Doctrine of Christ, wherewith he was to sprinkle many Nations. Isa. 52. 15. This is the first Baptism of the Gospel, even its Doctrine. The other was the Communication of the Gifts of the Holy Ghost. Acts 1. 5. That this and this alone is intended by the laying on of hands, I shall prove fully afterwards. And then the sense would be the foundation of Gospel Baptisms, namely, Preaching and the Gifts of the Holy Ghost. And I know but one Argument against this sense, namely, that it is new and singular. To avoid this, Secondly, The order of-the words must be inverted in their Exposition. Not the Baptisms of Doctrine, but the Doctrine of Baptisms must be intended. But then two things must be observed. (1) That 〈non-Latin alphabet〉, Baptisms, is not immediately regulated by 〈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 〈non-Latin alphabet〉 Doctrine, should be prefixed unto Baptisms alone, and not to Repentance and Faith, the Doctrines whereof also are intended. For it is not the Grace of Repentance and Faith, but the Doctrine concerning them which the Apostle hath respect unto. There is therefore some peculiar reason why Doctrine should be thus peculiarly prefixed unto Baptisms and the laying on of hands, and not to the other things mentioned. For that Imposition of hands is placed in the same order with Baptisms, the conjunctive Particle doth manifest 〈non-Latin alphabet〉, The following Instances are plain, only some would reduce them unto one Principle; namely, the Resurrection of All unto Judgement.

There is therefore in these words, nothing peculiar, nor difficult, but only 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 unto the Gospel, and thereon to give up their Names to the Church, there were certain Doctrines that they were throughly to be instructed in, before they were admitted unto Baptism; see Gal. 6. 6. These being the Catechetical Rudiments of Christian Religion, are called here [Greek or Hebrew], or the Doctrines that were to be taught in order unto the Administration of those Rites.

There is therefore in these words, nothing peculiar, nor difficult, but only whatconcerns Baptisms, and the Imposition of hands, the Doctrine whereof is specified. Now I cannot discover any just reason hereof, unless it be, that by Baptisms, and the Imposition of hands, the Apostle intendeth none of those Rudiments of Christian Religion wherein men were to be first instructed, but those Rites whereof they were made Partakers who were so instructed. As if the Apostle had said, These Principles of the Doctrine of Christ, namely, Repentance, Faith, the Resurrection and Judgement, are those Doctrines wherein they are to be instructed, who are to be Baptized, and to have hands laid on them. According to this sense, the words are to be read as in a Parenthesis. Not laying again the Foundation of Repentance from dead works, and of Faith towards God, (namely, the Doctrine of Baptismes, and of the Imposition of hands) of the Resurrection from the Dead, and Eternal Judgement. When men began to attend unto the Gospel, and thereon to give up their Names to the Church, there were certain Doctrines that they were throughly to be instructed in, before they were admitted unto Baptism; see Gal. 6. 6. These being the Catechetical Rudiments of Christian Religion, are called here 〈non-Latin alphabet〉, or the Doctrines that were to be taught in order unto the Administration of those Rites.

Taking this for the design of the Apostle in the words, as is most probable, there are four Instances given of those principal Rudiments of Christian Religion, wherein all men were to be instructed before they were admitted unto Baptism, who came thereunto in their own personal Right, having not been made Partakers thereof by their Covenant Right through the Profession of their Parents in their Infancy. These were persons to be fully instructed in before their solemn Initiation; the Doctrine concerning them being thence called the Doctrine of Baptisms and of the Imposition of hands, because previously necessary unto the Administration of these Rites. There is a difficulty I confess that this Exposition is pressed with, from the use of the word in the Plural number, [Greek or Hebrew] of Baptisms; but this equally concerns all other Expositions, and shall be spoken unto in its proper place. And this I take to be the sense of the words, which the design of the place and manner of expression lead us unto. But yet because sundry Learned Men are otherwise minded, I shall so explain the words, as that their meaning may be apprehended, supposing distinct heads of Doctrine to be contained in them.

Taking this for the design of the Apostle in the words, as is most probable, there are four Instances given of those principal Rudiments of Christian Religion, wherein all men were to be instructed before they were admitted unto Baptism, who came thereunto in their own personal Right, having not been made Partakers thereof by their Covenant Right through the Profession of their Parents in their Infancy. These were persons to be fully instructed in before their solemn Initiation; the Doctrine concerning them being thence called the Doctrine of Baptisms and of the Imposition of hands, because previously necessary unto the Administration of these Rites. There is a difficulty I confess that this Exposition is pressed with, from the use of the word in the Plural number, 〈non-Latin alphabet〉 of Baptisms; but this equally concerns all other Expositions, and shall be spoken unto in its proper place. And this I take to be the sense of the words, which the design of the place and manner of expression lead us unto. But yet because sundry Learned Men are otherwise minded, I shall so explain the words, as that their meaning may be apprehended, supposing distinct heads of Doctrine to be contained in them.