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miniftration, as we find in the Divine Positive
Institution of Christian Baptism, which en
joyns this Form in the Name (or by the Au-
thority of the Trinity ) to be constantly obo
serv'd and usd to the End of the World, and
consequently, the Divine Authority of the
Administrator of Baptism, is an Essential Part
of that Great Institution.
· But here I expect some will tell me, That
I lay too much Stress upon the Form of Ad-
miniftring Baptism in the Name of the Trinity;
because in the Greek it is said, Go ye, 06.
Baptizing them into the Name (initead of in
the Name of the Father, G C And tho in
the Name signifies by the Authority and Commission
of the Trinity, yet into the Name does not
fignify fo, but rather, into the Belief and Ser:
vice of the Trinity; which does not imply fo
peceffarily the Divine Authority of the Admi-
niftrator, as I plead for.

To whom I answer, That tho' the Greck does signifie Into the Name, yet it does not therefore follow that this is the Only Senfe of the Word in the Original Language wherein St, Matthew wrote his Gospel, which the best Criticks affirm was Hebrew, or Syro-Chaldaick, the Language of the Jevs in our Saviour's Time, whereof the Greek is but a Translation. ?Tis certain, that the Universal Church of Christ has in all Ages retained, and constantly practis'd the Form in the Nanie of the Trinity; and all Ancient and Modern Translations

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from the Greek it felf, have inserted in the Text of the Institution In the Name, rather than Into the Name: Which plainly intimates, that the former is the most Genuine Sense of St Matthew's Original Word; and therefore, fufficiently authorizes me to lay so great a Stress upon the Usual Form of Administring Baptism in the Name of the Trinity: Which necessarily supposes the Administrator thereof to be vested with the Divine Power and Commission; wherein I am the more confirm'd by the 26th Article of the Church of England, which exprelly affirms, That the Administrator does Minister by “ Christ's Commission and

Authority.

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Dr. Hammond indeed, in his Practical Ca, techifm, Lib. 6. $. 2. mentions the Greek [ into the Name]; but then, he applies it only to the Part of the Person Baptized, and says, that it signifies, " That he devotes and delivers

himself up to be ruled, as an Obedient Servant, 06

by the Directions of this Great Master, a wil. ling Difciple of this Bleffed Trinity. But this is nothing to our prefent Purpose; which is only to enquire, what the Form of Admi pistration signifies on the Minister's Part: And this the fame Author tells us in the forecited place; viz. That the Words [ 1 Baptize thee " in the Name of the Father, and of the Son, 5 and of the Holy Ghost] being prescrib:d by

Christ to his Disciples (i. e. Apostles) must " indispensibly be us'd by all in the Administra

tion; and the Meaning of them on the Minister's

16 Part

s Part is, That what he does, he does not of himself, but IN THE NAME or Power of,

or by Commission from the Blessed Trinity.

Nay, tho' the Minister in Baptizing should say, I Baptize thee into the Name of the Father, &c. (which would be contrary to the Universal Form) yet even then he would thereby assert the Divine Commission by which he a&ted: Because, on his Part, Baptizing the Perfon into the Name, must fignify, that by that Action he admits him into the Service of the Blessed Trinity: Which being à Service of Infinite Benefit, and attended with Inestimable Supernatural Rewards to the Person admitted, must necessarily suppose the Person admitting, to be vested with a particular Power, and Supernatural Authority for fo

great a Purpose; because, no Natural Power or Authority is fufficient to confer any the least Supernatural Benefit or Advantage. But this Truth will be fürther confirm’d, by the Arguments that

may Fourthly, From the Design and Benefits of Christian Baptism. For, by the Words of Inftitution ’tis plain, that the Design thereof is to Disciple all Nations; ( St. Matth. 28.) or, which is the fame thing, to enter them into the Church of Christ; which in several Places of Sacred Scripture, is called the Kingdom of God, and the Kingdom of Heaven. Now Pois evident to whom our Saviour gave the Xeys of the Kingdom of Heaven ; viz. to hiş

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Apostles expresly, and in them to their Succeffors; and consequently, that he gave to them, and those only whom they should authorize, the Supernatural Power of Admitting Persons into the Church by Baptism, which is the only Rite of Initiation into this Sacred Society.

One of the great Privileges of True Chriftian Baptism, is, That it is for the Forgivenefs of Sins : This is a Supernatural Benefit ; and therefore it may be justly ask'd, Who can forgive. Sins, but God only: And if none can, then certainly no Man can assume to himself the Power of Conveying this Forgiveness of Sins to others by the Means of Baptism, except he be endow'd for that Purpose with Power from on high, even from God himself: And if any should, without the Divine Commission, suppose himself to have this Power, ?tis plain, that his Ministrations must be ineffectual for fo great a Purpose, because he is deftitute of the Divine Character: He does not truly perfonate God, the Bestower of this great Privilege, but runs without being fent; and God has not any where, either by Promise or Covenant, oblig'd himself to Ratify and Confirm the Precipitate Ads, and Ulurpd Administrations of such Rath and Presumptuous Undertakers. But we know to whom our Lord gave this Authority; viz. to his Apostles, (and therefore will confirm their Acts) when he said, Whofe foever Sins yo

remitg

rennit, they are remitted unto them; and therefore they only, and such as they appoints can Mediately remit Sins by Christian Baptism.

Another great Privilege of Christian Baptism is, That they who receive it, are thereby intitld to all the unspeakable Advantages of Free Denizens of Heaven, tho' they were before but Aliens and Strangers, and therefore had no Claim, nor any Right or Title to this Freedom. Now, let any Man but serioully reflect, how unreasonable 'twould be for å Stranger and Foreigner in any State or Kingdom, to imagine, that every, even Natural Subject there, cou'd have Authority to grant him a Valid Naturalization, and thereby ena dow him with all the Rights and Immunities which the Free-born Subjects of that State or Kingdom do enjoy ; would it not be Ridicu: lous

for him to accept (knowingly) of such a pretended Naturalization ? And if he should ; can it be thought reasonable, that he should enjoy all the Advantages annex'd to a True and Lawful Naturalization, to be receiv'd from the Hands of those only who are Autho riz’d for that purpose ? Certainly No; a well Regulated State or Kingdom that has Laws for Naturalizing Strangers, would never allow it; and shall it then be once thought, that every Subject, of how mean a Station fo ever he be in this Spiritual Kingdom of God, can have Authority to Intitle Swangers to all

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