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cutes," Psal. ix. 16. For, whereas goodness and mercy are the works wherein God is, as it were, delighted, he gives testimony unto them, together with his patience and long suffering in the ordinary course of his dispensations. But judgment in severity he calls his strange work, that which he proceeds not unto, but on great provocations, Isa. xxviii. 21. he satisfieth his holy wisdom, with some extraordinary necessary instances of it. And thus he hath himself singled out some particular instances, which he gave on purpose that they might be as pledges of the future judgment, and hath 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 expressly, was a type to shadow out the severity of God in the last final judgment, 2 Pet. ii. 5. iii. 5-7. Of the like nature was his turning the cities of Sodom and Gomorrah into ashes, condemning them with an overthrow, making them an example unto those that after should live ungodly," 2 Pet. ii. 6. He made them a terrifying example, that others should hear and fear, and do no more so presumptuously. But now, whereas God hath not in the space of four thousand years, brought any such judgment on any other places or persons, if this example had respect only unto this world, it must needs have lost all its force and efficacy upon the minds of sinners. Wherefore, it did nearly respect the judgment to come, God giving therein an instance, what obstinate and profligate sinners are to look for at that great day. Wherefore, Jude says expressly, 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 judgments, either on persons or places in the world. Let men's 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 doth 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 hath "appointed another day, wherein he will judge the world in righteousness." And for this reason, such signal judgments as are evidences of the future eternal judgment of God, are in the Scripture expressed in words that seem to declare that judgment itself, rather than the types of it, Isa. xxxiv. 4. Rev. vi, 13, 14. Dan. vii. 9, 10. Matt. xxiv. 29, 30.

Fourthly, But God hath 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 ob

scured, until it be almost utterly extinguished; nor yet to the exercise of reason on the consideration of the present adminis tration of providence in this world, which is oft-times corrupted, depraved, and rendered useless; nor yet to the influence which extraordinary judgments may have on the minds of men, which some fortify themselves against by their obstinacy in sin and security: but he hath 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 not. 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, Gen. iii. 10. Nor can it be doubted but that he communicated the knowledge of it to his posterity. But whereas they quickly, in their 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 judgment on 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 judgments 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 reviv ed them both, the first by Enoch, the latter by Noah, who was the preacher of righteousness, 2 Pet. ii. 5. in whom the spirit of Christ preached to them who are now in prison, 1 Pet. iii. 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 judgment; 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 they should be restrained, or terrified

or warned, by preaching to them this truth of the judgment 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 shew what practical improvement it doth 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.

Obs. V. 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 judgment seat of Christ, that every one may receive the things done in his body according to that he hath done;" he adds thereunto, " knowing therefore the terror of the Lord, we persuade men," 2 Cor. v. 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 Col. i. 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 judgment 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; without which, whatever we do is of no acceptance with God.

2. The consideration of it is peculiarly applied by the Holy Ghost against security in worldly enjoyments, and those evils wherewith it is usually accompanied. So it is made use of by our blessed Saviour, Luke xxi. 34-36. And so by our apostle, 1 Thess. v. 5-8. 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, Mat. xxiv. 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 Thess. i. 6-10. even the terror and the glory of it, with the vengeance which shall be exe

cuted 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 Isa. xxxv. 3, 4. Luke xxi. 28. 31. Rev. xix. 1-7. 2 Tim. iv. 8. xxii. 17. And therefore are we required to look for, long for, and what lies in us hasten to this day of the Lord, when on all accounts our joy shall be full.

4. It is in like manner every where applied to the terror of ungodly and impenitent sinners, 1 Thess. v. 2,3. 2 Thess. i. 6-8. 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 Bariμar, baptisms,' 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 Syriac 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 adventur ed 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 myself with the naming of them, that the reader may use his own judgment about them. Some then 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 doth succeed. But this of all other conjectures is the least probable; and if any respect could be had thereunto, it would have been necessary to have mentioned baptism in the singular number. Some think respect is had 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 unto blood by both.' And thus the apostle should not only intend the baptism of water, but also the whole spiritual cleansing of the soul and conscience, which was re

quired of men at their initiation into Christian religion, called επερωτημα συνειδήσεως αγαθης, 1 Pet. iii. 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, Mat. xx. 23. And this hath 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 publicly, but twice or thrice in the year. But it is certain that this custom was not then introduced. Some betake themselves to an enallage of number, which indeed is not unusual, but there is nothing here in the text to give countenance to a supposition of it.

Wherefore the most general interpretation of the words, and meaning of the apostle is, that although baptism be but one and the same, never to be repeated or reiterated on the same subject, nor is there any other baptism or washing of the same kind; yet because the subjects of it, or those who were baptized, were many, every one of them being made partakers of the same baptism in special, that of them all is called baptisms, or the baptism of the many. All persons who began to attend to the gospel, were diligently instructed in the foremention ed principles, with others of a like nature, (for they are mentioned only as instances) before they were admitted to a participation of this ordinance, with imposition of hands that ensu ed 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 itself, then cannot the word by any means be restrain. ed to the baptism by water only. For although this be an im portant head of Christian doctrine, namely, the declaration, use and end of our sacramental initiation into Christ and the profession of the gospel, yet no reason can be given why that should be called baptisms, seeing it hath respect only to the thing itself, 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 incision 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.