tism: and this inference will be more evident when we reflect, that the commission was given to Jews, who were accustomed to see infants baptized; and they would of course consider themselves authorized to receive converts to Christianity in the same manner as they had received converts to Judaism. Had our Saviour intended any alteration in the Jewish practice of baptizing, or any limitation with respect to age, he would not have failed to specify it. See Wall on Inf. Baptism, Introd. p. 52.

βαπτίζοντες] Baptism is here declared to be the ceremony by which our Lord's disciples were to be admitted into his religion. This was used also by the Heathens on initiation into their mysteries, as well as by the Jews on the admission of proselytes. But the baptism of Christians was to be accompanied with a peculiar form of words which distinguished it from every other. αὐτοὺς] Referred to ἔθνη. See Glass. Phil. Sac. 164. Thus Rom. ii. 14, τὰ ἔθνη......οὗτοι νόμον μὴ ἔχοντες. And Rev. xvii. 16, τὰ κέρατα......οὗτοι μισήσουσι. Gal. iii. 16, καὶ τῷ σπέρματί σου, ὅς ἐστι Χριστὸς.

p.

eis Tò ovoμа Tоû πатρоs, &c.] into the name, i. e. taking upon us their name, and professing ourselves devoted to the faith and worship and obedience of these three. Constit. Clem. VII. Baptism is given εἰς τὸ ὄνομα τοῦ ἀποστείλαντος Πατρός, τοῦ ἐλθόντος Χριστοῦ, τοῦ μαρτυρήσαντος Παρακλήτου.

This form of words has been used in the Christian Church from the earliest times down to the present; and is the mode of baptism adopted, and constantly practised by the Church of England; and it is remarkable, not only on this account, but as being also one principal ground of a very distinguished doctrine of the Gospel and of the Church of England, the doctrine of the Trinity. For the plain and natural interpretation of the words is, that by being baptized in the name of the Father, the Son, and the Holy Ghost, we are dedicated and consecrated equally to the service of each of those three Divine Persons; we are made the servants and disciples of each, and are consequently bound to honour, worship and obey each of them equally. This evidently implies that they are equal in their nature, and that all the fulness of the Godhead dwells in each.

20. ἐγὼ μεθ' ὑμῶν εἰμι] εἶναι μετά τινος, to assist any one. Josh. i. 9, μετὰ σοῦ Κυριος. Gen. xxxix. 2, ἦν Κύριος μετὰ Ἰωσήφ. Xen. Anab. III. 1, 21, Αγωνοθέται δὲ οἱ Θεοί εἰσιν, οἱ σὺν ἡμῖν, ὡς τὸ εἰκὸς, ἔσονται. And Κυρ. παιδ. III. 2, 10, κἂν ἀδικῶσιν ὑμῶν ὁποτεροιοῦν, σὺν τοῖς ἀδικουμένοις ἐσόμεθα ἡμεῖς.

From

Táσas Tas nμépas] See Glass. Phil. Sac. p. 382. these words we conclude that Christ will be present with, and assist the ministers of his Gospel throughout all ages of the world. For had the promise been made to the Apostles only, he would have said πάσας τὰς ἡμέρας ὑμῶν. But it is still more evident from the following words εως τῆς συντελείας τοῦ αἰῶνος, which must signify the end of the world; from the continual use of them elsewhere, especially in this Evangelist, who in one chapter uses this phrase three times concerning the general judgment which is to be at the end of the world, see xiii. 39, 40, 49 and xxiv. 3, where they are used of that time which the Jews thought contemporary with the general resurrection. Au Wanting in some MSS. the Vulg. Copt. and Arm.

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