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be now baptized, into the Name of the Lord Jesus. So it is expressed : but the foregoing Question fully proves, that the Name of the Holy Ghost was used likewise : from whence it follows, that the Expression, baptizing into the Name of Christ, wherever we find it in Scripture, is only put for Shortness: and that the original Form of Baptism was, In the Name of the Father, and of the Son, and of the Holy Ghoft; which accordingly was the constant one in the primitive Church.

You see then, upon the whole, that as being baptized into John's Baptism, was taking his Name, and being called his Disciple : and as being baptized into the Name of Paul, (a Suppofition, which he himself puts “) would have been setting Him up as our chief Leader and Master : fo when the Scripture speaks of being baptized into the Name of Cbrift, the Meaning is, that we avow believing and following Him; and when, more fully, into the Name of the Father, and of the Son, and of the Holy Ghost, it fignifies, that we are received into the Number of those, who profess, and desire to be known by the Character of

? y. 3, 4, 5.

I Cor. i. 130


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professing, Faith and Duty towards the everblessed Trinity.

2. But wherein more particularly this Faith, which is the Foundation of Duty, consists ; and what are the great Articles of it, is the second Point, on which I proposed to speak : and these Things not being explicitly taught in the Form of Baptism singly, must be learned from the rest of Scripture in Conjunction with it, and professed in Proportion as they are learned. Now the Scripture expressly asserts, in perfect Conformity with Reason, that there is but one God, the Object of our Faith' and Adoration : not one supreme, and other inferior ones, as the Heathens believed, but one alone. Hear, O Israel, the Lord our God is one Lordb: Thou shalt worship the Lord thy God, and him only shalt thou ferve c. I am the Lord, and there is none else, there is no God behides med: I am the Lord, that is my Name, and my Glory will I not give to another e, faith he himself. Accordingly St. Paul declares, that to us Christians, there is one God the Father, of whom are all Things'. But then, besides the several Orders of created Beings, the fame

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d 11. xlv. 5:

b Deut. vi. els xlii. 8.

c Deut. vi. 13. Matth. iv. 4.

i Cor. viii. 6.



Scripture as expressly mentions his eternal Son and Spirit : the one begotten of him, the other proceeding from him. The distinct and full Meaning of these Terms we know not : but this, however, they plainly denote, that the Son and Spirit are derived from the Father, in a Manner, whatever it be, each different from the other, and both different from Creation. Accordingly we find ascribed to both these, not only the Names, but the Perfections of God, with Honours and WorThip incommunicable to any Creature : and while they are evidently distinguished from the Father, they are as evidently described as being one with him. Wherein precisely this Union and this Distinction lies, the Scripture hath not faid, and therefore we cannot say, any farther than this : that the Union appears to be, not only a Similitude of Will, or of other Powers and Dispositions, but the highest possible Sameness of essential Attributes and Properties ; for which Reason it hath been called an Unity of Essence, Nature or Substance: and the Distinction appears to be, not only a Difference of Names, or of Relations to created Beings, but of Subsistence and Action, resembling in some Measure, as


described in Holy Writ, that of different human Agents ; on which Account it is said to be a Distinction of Perfons. And from all these Things put together, we conclude, that we are to believe and worship three Persons, who are one God.

Many other Words and Terms there are, besides these, which have been used in speaking of this great Mystery : fome of them proper and useful, ferving to express only what the Scripture expresses, and to guard it against Misrepresentations; which therefore we should ever interpret candidly and favourably : others, much better omitted; as indeed all are, that Men employ to give any further Knowledge of the Subject, than God hath given. For in fuch Cases, but in this above any, the true Method is, to receive, with the utmost Humility and Simplicity of Mind, what is revealed : neither adding, nor diminishing, nor one Way or other attempting to make it, either clearer, or darker, than it is. The former we cannot do : the latter we easily may, but surely should not wish to do. Multiplying therefore Phrases and Reasonings, either to determine what the divine Oracles have not determined, or to explain away what they

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have determined, is on both Hands wrong ; and hath often led very great Men into unhappy Errors, and very good Men into fierce Contentions; all which might be avoided, would they but be fo modest, as neither to doubt of what the All-wise hath taught, nor pry

into what he hath concealed ; and so charitable, as never without the strongest Reason to think ill of others, and never for any

Reafon do or wish ill to them.

There are certainly, in this wonderful Doctrine, many Things, concerning which, Queltions

may be asked, which we can only answer by confefsing our Ignorance : and some Things, against which Objections may be raised, that we can solve no otherwise, than by reminding those, who make them, that such Difficulties must be expected, whenever a finite Mind attempts to view an infinite Object. But, though, in the Holy Trinity, there is much, that can by no Means be comprehended fully; which is what we intend to say, by calling it mysterious, or above Reason ; (as indeed almost every Thing is, in Part, above ours :) yet, in what the Scripture requires us to believe concerning the Holy Trinity, there is nothing, which either cannot be at all underftood; or


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