knowingly and wilfully be the means of disseminating error, and of imposing on the ignorance and credulity of the multitude, by repeating to them as the record of divine truth, what has been most undeniably proved to be an unwarrantable fabrication of men.

Matt. xxviii. 19. "Go ye, therefore, and teach all nations, baptizing them in (into) the name of the Father, and of the Son, and of the Holy Ghost."

The word name, by a Hebrew idiom, is often redundant. The phrases name of God, name of the Lord, frequently express nothing more than God, and Lord. The Psalmist says, "I will praise the name of God with a song;" that is, "I will praise God with a song." Ps. lxix. 30. "The name of the Lord is a strong tower." Prov. xviii. 10. "Blessed be the name of God for ever and ever." Dan. ii. 20. "I will cut off the name of the Chemarims." Zeph. i. 4. In all these examples, the word name is redundant, and might be omitted without affecting the sense.

In other cases the name of any person signifies the authority, or doctrine of that person. "I am come in my father's name," John v. 43; that is, by the authority of my Father. "In the name of Jesus Christ, rise up and walk," Acts iii. 6; that is, by the authority of Jesus Christ. "By what power or name have ye done this?" iv. 7, or, "by what power or authority have ye done this?" St. Paul says, "I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth," xxvi. 9; that is, contrary to the authority or doctrine of Jesus of Nazareth. "In his name (authority, or doctrine) shall the Gentiles trust." Matt. xii. 21.

It hence follows, that being "baptized into the name” of any person, is the same as being baptized into the doctrine of that person, or into the person himself; and to be baptized into the name of a thing, is the same as being baptized into the thing itself. This is consistent with what is stated in other places. "For as many of you as have been baptized into Christ, have put on Christ." Gal. iii. 27. "Know ye not, that so many of us as were baptized into Jesus Christ, were baptized into his death?" Rom. vi. 3. "They were all baptized unto (into) Moses in the cloud." 1 Cor. x. 2.

From these passages we must be convinced, that no argument can be derived from the text under consideration, in support of the doctrine of a trinity of persons in the godhead. To be baptized into the name of the Holy Spirit, does not imply, that this spirit is a person, any more than that death is a person, for the same reason. And if to be baptized into Christ be a proof, that he is equal with God, you may infer the same of Moses.

"To be baptized into the name of any person," says Schleusner, "signifies to profess, by the rite of baptism, a determination to be devoted to his doctrines, his authority and his institutions." They, who "were baptized into Moses in the cloud, and in the sea,” were such as professed to be his followers and yield to his authority. To be baptized into Christ, is to express an acknowledgment of his authority, and a resolution to obey his commands, and copy his example. When Paul expressed his fears, "lest any should say, that he had baptized in his own name," his meaning was, that none whom he baptized should consider them

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selves his disciples, but practical believers of the religion of Christ.

In other words, to be baptized into any person, or thing, is to make a public profession of faith in that person, or thing. Faith is the first requisite of a religious life. We cannot obey, till we believe; and if our faith be rational and sincere, we shall scarcely be wanting in obedience. One implies the other; so that to acknowledge a sincere faith in the christian religion, by the ceremony of baptism, is the same, as resolving to give heed to its injunctions, and confide in its promises.

Baptism was designed as a rite of initiation into the christian church. To be baptized into the name of the Father, Son, and Holy Spirit, was to express a belief that God was the original author of the christian religion; that Christ was empowered by divine aid to publish it to the world; and that the influence of the Holy Spirit, or a divine agency, was manifest in the miraculous powers and gifts, which were exercised, both by our saviour and his disciples.* It is easy to perceive for what reason this form of baptism was instituted. It comprises the three principal subjects of christian faith. Whoever professes a sincere and rational belief in these, can give no firmer indication, as far as faith goes, that he is a christian. There was a special, as well as a general reason, why the Holy Spirit should be connected with the other two. The enemies of Jesus, and of his religion, imputed the miracles, which he wrought, to a diabolical agency, and said, "he casteth out demons by the prince of

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* Baptismus datur in nomen του αποςειλαντος Πατρος, του έλθοντος Χριστου, του μαρτυρήσαντος παρακλητον. Clement. Vid. Resonmul. Vol. I. p. 575.

demons." It was important, that such impressions should be done away as speedily and effectually as possible, and that his works should be referred to their true source, the power and influence of God. This end could easily be accomplished, by making it a part of the baptismal ceremony to acknowledge the operation of the Holy Spirit, or the immediate agency of God, in confirming the truths of the gospel.* This is rendered the more probable, from the circumstance of there being no instance on record in which the whole form was used. Those persons, who had seen such wonderful effects of the Spirit, as to render it impossible for them to doubt of their true cause, were for this reason, perhaps, not baptized in the name of the Spirit. Whether this conjecture be correct or not, it is certain the apostles did not consider this form as absolutely essential, since it was not always, if ever, employed by them.

There is nothing, therefore, in the form itself, nor in the practice of the apostles, which can induce us to think, that because the Son and Spirit are mentioned in this connexion, we are to take them to be equal to the Father. If so important a doctrine were to be inculcated in this form of baptism, it certainly would not have been so uniformly omitted by the apostles. It is, also, to be noticed, that in the verse immediately preceding, Christ says, "All power is GIVEN unto me in heaven, and in earth." If he were God, it could never be said, that all his power was given to him; and this acknowledgment of his dependence, in immediate connexion with the form of bap

* Marsom's Sermon on the Impersonality of the Holy Ghost, third edition, London, 1812, p. 38.

tism, is another and an unanswerable proof, that no such doctrine can be deduced from it, as his equality with the Father.

2 Cor. xiii. 14. "The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with you all."

Many of the epistles of St. Paul are begun and ended with devout wishes, similar to those here expressed. Some have, in these, discovered traces of religious worship offered to three beings, and have hence inferred the doctrine of the trinity. But such inferences will hardly stand the test of examination,

The grace, or which is the same thing, the favour of Christ, means the gospel of Christ, or all the blessings, privileges, consolations, and hopes, which are enjoyed through this gospel. We are especially indebted for these to the grace, or favour of Christ, because it was from the purest motives of benevolence and good will, that he suffered so much for the benefit and happiness of men. The apostle expresses a desire that these blessings, of which, we have been made partakers through Christ, may abound to the Corinthians to whom he is writing; and, also, that they may be favoured with the love, or approbation of God.

By "the communion of the Holy Spirit," is meant a participation of the gifts, powers, or influences, which go under its name. In writing to the Philippians, St. Paul speaks of "their fellowship (communion, or participation) in the gospel," and of their "fellowship of the Spirit."* What can be meant here, but a joint

* The word xovie is translated promiscuously fellowship, communion, participation; but the last seems to be preferable.Schleusner in voc. Yates's Vindication, p. 171.