greed, to pronounce Baptifm Null and Void, when Adminifter'd without expreffing the Names of all the three Sacred Perfons; because fuch Baptisms are directly against the Inftitution it self.

Taking it therefore for granted by all, who have any value for this Holy Ordinance, that the Water and the Form of Adminiftration in the Name of the Trinity, are Effential Parts thereof; I fhall spend no time about the Proof of it; but proceed to Demonstrate, that the Divine Authority of the Administrator, is alfo an Effential Part of the fame Institution; or (which is the fame thing) that the Divine Authority of the Adminiftrator, is to be conftantly obferv'd by us, as long as the utmost Duration of the Force and Obligation of the Di vine Pofitive Institution of Chriftian Baptism; And, that it is fo, will be evident,

1: From the General Confideration of God's making the Divine Authority of the Adminiftra tor, to be an Effential Part of his own Pofitive Inftitutions under the Mofaic Law.

2. By the Example of our Saviour's not ta king upon him to Minifter in fuch Holy Things, till he was particularly and externally Commiffion'd for that purpose.

3. From the Words of Inftitution of Chri ftian Baptifm.

4. From the Defign and Benefits thereof.

5. From

5.

From the conftant Practice of those who traly are, and of others who pretend to be the Lawful Minifters of the Christian Church.

6. From the Doctrine and Practice of the Church of England in particular.

First, I fay the General Confideration of God's making the Divine Authority of the Adminiftrator, to be an Effential Part of his own Positive Inftitutions under the Mofaic Law, will go a great way towards proving the like under the Gofpel-Difpenfation; becaufe, the Things that were then written, were not written for their fakes only, but alfo for our Example (as the Apostle has told us) and as he has moft excellently argued, almoft throughout his whole Epiftle to the Hebrews, wherein he makes the Comparison between the Mofaic Law, and the Gospel, and gives a vaft preference to the latter before the former. 'Tis therefore worthy our Confideration, that in the Law, none could approach the Divine Prefence in the Adminiftration of his Pofitive Inftitutes, but those who were first Authoriz'd by him for that purpose: And therefore we find that when Corah, Dathan, and Abiram, exceeded their own Bounds no farther, than the Offering of Incense, there was no less than & Miracle wrought, the very Earth was made to open its Mouth and fwallow them, their Wives and their Children, and all that they had; and a Fire from the Lord confum'd

Two hundred and fifty Princes, Accomplices with 'em in the fame Crime; to make them a ftanding Example to future Ages, that none might Ufurp the Authority of Adminiftring in his Pofitive Inftitutions without a Commiffion first receiv'd from him. Nay, fo Jealous was God of this Honour, that he fuddenly ftruck Uzza dead, only for putting forth his Hand to fave the Ark (as he thought) from falling when it was fhook; his Zeal was no defence for him, God would not pardon, but punish him for it, because 'twas none of his Bufinefs to meddle in fuch Holy Things. So King Saul, notwithstanding his Plea of Neceffity for want of a Prieft, and the Danger of falling into the Hands of his Enemies before he had made his Peace with God, had his Kingdom rent from him, for prefuming only to offer a Sacrifice himself, it being none but the Prieft's Office fo to do. More Examples of this kind might be broupht, but these I think are fufficient to fhew, that God fet fuch a mighty Value upon the Commiffion he gave to fome Orders of Men, that he would not accept of, even his own Appointments, when they were prophan'd by UNHALLOWED, UNCOMMISSIONED Hands: And what is this, but to make the Divine Commiffion to be an Effential Part of fuch Pofitive Inftitutions? Infomuch, that if any should have knowingly concurr'd with those who ufurped it, they would have made themfelves PARTA

KERS

KERS in the Sin, as well as the Punishment of the Ufurpers; as we fee was exemplify'd in the Cafe of Corah and his Company, for no less than Fourteen thousand feven hundred of them were deftroy'd by a Plague, besides the great Number of thofe who were before fwallow'd alive into the Earth, and burnt with Fire from the Lord; and if so, may we not justly infer that God is ftill as Jealous of This Honour under the Gospel, the Ministers whereof being of fo much greater Dignity, by how much the Gofpel is more excellent than the Law of Mofes? It is certain that even now, in the Chriftian Difpenfation, No Man can take this Honour to himself, but he that is called of God, as was Aaron; and Aaron's Call was not by his great Gifts, and the inward Dictates of the Spirit, but by an EXTERNAL COMMISSIÓN firft given by God himself to Mofes, and then by Mofes, at the Command of God, to Aaron. But,

Secondly, The Example of our Saviour's not taking upon him to Minister in Holy Things between God and Man, till he was particularly and externally Commiffion'd by God for that purpofe; is a further Advance towards proving, that the Divine Authority of the Administrator of Baptifm, is an Effential Part of this Inftitution. For, notwithstanding he was full of the Holy Ghoft, which was not given by Measure, but entirely to him; notwithftanding his Manhood was infeperably united

to

to the Second Perfon of the moft Glorious Trinity, whereby he was more than fuffici ently, nay, infinitely gifted for fuch a purpose; and notwithstanding the great Neceffities, and confequent Miseries of all Mankind, which were continually wanting his Undertaking to Adminifter for them in Things pertaining to God; yet he kept himself in his private Station for about 30 Years together, and never would take upon himself fo High an Office, till he receiv'd his Commiffion and Inauguration thereinto, from the Hands of a Prophet [John the Baptift] who Baptiz'd him, to fulfil this Part of Righteousness and Justice, viz. of nor taking upon himfelf to be a Minifter of the New Covenant, without a special, Warrant from God by the Mediation of one, who was by him appointed to convey this Power and Authority to him: And then we find, that God himself, by the Defcent of the Holy Ghost upon him in a visible Glory, and by an audible Voice from Heaven, faying, This is my Beloved Son in whom I am well pleas'd, confirm'd his great Commiffion, and that from thence-forward (and not before) he proceeded in the Execution of it: From that time he preach'd and taught, gave his Apostles order to Baptize and Preach; wrought Miracles himself, and gave others Power to do fo like wife, for the Confirmation of his Doctrine, &c. Now what should be the Reason of our SaviOur's thus long defifting from the performance

of