nesses. "The ancient system, while it claims to be consonant to that Word, appeals not to one school, but to the whole Church, "from all times, in all places, and in all its teachers," as long as it spake one language, and until a new Babel arose.

There is yet another and a distinct point which it is important to remark. They who depreciate Baptism, appeal to their own inferences from passages, in which Holy Scripture is not speaking of Baptism; e. g. when St. Paul is speaking of justification; and from these they form a system, whereby they depreciate Baptism. The appeal is here made, on the contrary, after the example of the Fathers, to places where Scripture is speaking on Baptism: and this, surely, will seem the directer way toward the truth. May God guide us all into that truth which He has promised to His Apostles and His collective Church, and teach us to read Holy Scripture as the living Word of the Living God!

In considering then this part of the subject,-the impression which Scripture-teaching has a tendency to make,—I would again put in the first place our blessed Saviour's words, His parting words, the only direct teaching preserved to us of those mysterious forty days after his resurrection; words on which our very commission to teach, the very security of our existence, depends; words, the very title-deeds of our inheritance, and wherein the doctrine of the Holy Trinity is by Him imparted; and yet with these, bound up with them and the very perpetuity of the Church and the privilege of discipling the nations, is "Baptism in the Name of the Father, and of the Son, and of the Holy Ghost;" so that thenceforth Baptism is the embodying of our creed,* a living creed, and the safeguard against every heresy as to the Ever-blessed Trinity in whom we believe it which whatsoever Church retaineth, hath the promise of the Saviour of the Church, and should any body of Christians reject, they cut themselves off from that Church. Baptism in the Name of the Holy Trinity, and that saving belief, have been indissolubly conjoined by our Lord; "what then God hath joined, let not man put asunder." Yet even this view, so familiar and so sacred to the ancient Church, is unfamiliar to us; and men appeal at most

*"He commandeth them to pour themselves over the whole world, giving into their hands a summary of their teaching, that, namely, through Baptism. Then, since He had given them a mighty task, lifting up their thoughts, He says, 'Behold I am with you always, to the end of the world,' not with them only, but with all who through them should believe; for the Apostles were not to abide always: but he addresses the faithful as one body."-St. Chrys. ad loc.

Hence in the Roman ritual, our collect for Trinity Sunday, forms part of the Baptismal service; only that the connection of the latter part with the former is somewhat more visible; it there is, "We beseech Thee, that by the firmness of that faith we may ever be defended from all adversities." (Ass. ii. 21.) The primer published by authority under Queen Elizabeth retains the same form.

to the words wherein the doctrine is conveyed, when that belief was delivered over and sealed to themselves; as if they had for themselves acquired or learnt it, instead of being baptized into it. And so, again, an outward conception of Baptism leads to an outward view of faith. Even this might prepare us to find in our Lord's words more than the Zuinglian school has taught men to find in them. They have more reality. They convey then, not simply that the minister of Baptism baptizeth not to himself but to Christ, that Christians are to bear no other Name than that of the Holy Trinity, or of Christ," in whom the whole fulness of the Godhead dwelt," and "was manifested to us ;" nor, again, that Christians are to profess and to hold the belief in the Ever-blessed Trinity, to bind themselves to obedience to Father, Son, and Holy Ghost-they convey this, but much more, not merely what man must do, but the power which God gives to do it. The "Name" of Almighty God means not only the outward name by which we poor mortals are empowered to call Him, but His attributes and power, that which His Name designates, His Essential Self. Let any one but consider what varied powers, attributes, what intrinsic majesty and efficiency is ascribed in Holy Scripture to the "Name" of God-not to His Name independent of Himself, but yet to His Name as that wherein Himself is manifested—and then again, what reverence is there said to be due to It, not simply in uttering It, but to It in Itself, as expressing Himself. "The Name of the God of Jacob defends us," (Psa. xx. 1.); "the Name of God is a strong tower, the righteous runneth into it, and is safe," (Prov. xviii. 10.); "save me by Thy Name," (Psa. liv. 1.): "through Thy Name will we tread them under," (Psa. xliv. 5.); "for that Thy Name is near, Thy wondrous works declare," (Psa. lxxv. 1.); I will wait on Thy Name," (Psa. lii. "I 9.); "keep through Thine own Name those whom Thou hast given me," (John xvii. 11.) The strength of these and the like passages is manifestly not to be expounded out of them; it must mean something that it is said, is said, "by Thy Name," not "by Thyself;" "the Name of God," and not "God" only. Holy Scripture useth not to employ paraphrases thus superfluously; and modern criticism, with its common-place substitutions, fosters in us a habit which is depriving men of all deeper insight into the word of God. How much of the language of Scripture, which by its very unusualness would invite our thoughtfulness, do men thus accustom themselves to disregard. But now, besides this, God saith of the Angel, "Beware of Him, and obey His voice; provoke Him not; for He will not pardon your transgressions; for My Name is in Him," (Ex. xxiii, 21.) "By what power or Name have ye done this," are the Apostles asked. (Acts ív. 7.) "If (the answer is) we be examined of the good deed done to the impotent man, by what (v Tiv) this man hath been saved (otoworãi'), be it known unto you all, that by (¿v)

the Name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, by this (v Tour) doth this man stand before you whole. Neither is there salvation (owrnpía) in (iv) any other, for neither is there any other Name under heaven given among men, whereby (iv) we must be saved." (V. 9-12.) It is very striking at the first superficial glance, how much is here attributed to the Name of Christ; how the hodily cure effected on this poor man by His Name, was an emblem of the spiritual, and how completely identified the Name of our Blessed Lord is with Himself and His power; so that one might, at first sight, have thought that St. Peter was speaking of Himself, when he is declaring the efficacy of His Name. And so the council determines to "threaten them that they speak henceforth to no man in this Name, (v. 17.), and commands them "not to speak at all in the Name of Jesus," (v. 18.), and they on their return pray that 66 wonders may be done by the Name of Jesus," (v. 30.) These things occur in one history only; but it is not a peculiarity of that one story. Not "through our own power and holiness,―His Name, through faith in His Name, hath made this man strong," (iii. 16.); and St. John wrote his Gospel, "that believing ye might have life in (v) His Name," (c. 20. 31.) Again, how mysteriously is it said, "He had a Name written, that no man knew but He Himself," (Rev. xix. 12.); "His Name is called the Word of God,” (v. 13.) He hath on His vesture and His thigh a Name written, KING OF KINGS AND LORD OF LORDS," (v. 14.); and this Name is an object of religious reverence and worship; "God hath given Him a Name which is above every Name, that at the Name of Jesus every knew should bow," &c. (Phil. ii. 9.) There appears then (to go no further) on the very face of Scripture language, a reality belonging to the very "Name," a power ascribed to it, a stress laid upon it, a reverence due to it, which requires some corresponding meaning. For this is only to say, that if there occur throughout Scripture some peculiarity, there must be some reason (whether we know it or not, or in part only) why it is there. Thus much even the Jews saw, from the Old Testament only; whence one says, "How surpassing is Thy Name' is all one with How surpassing art Thou,' for His Name is He, and He is His Name" and this saying of theirs supplies precisely what moderns miss; they will admit that by "the Name of God" is meant God, but they see not that "God is," in some way in, and is, "His Name;" that His Name is "excellent," "to be feared," "loved," "blessed," "holy," "glorious," "great," "terrible," that it has the attributes belonging to Him, that it is the object of the same affections as He, that it has the same power as He; "that Thou mayest fear," Scripture saith, "that glorious and awful Name, the Lord thy God," (Deut. xxviii.

99.66

66

*Kimchi on Ps. viii. 2.

58.); and in repeating the first petition of the prayer our Lord taught us, "Hallowed be Thy Name," we pray, surely, not merely that His Name be not in words blasphemed, but, as Bishop Taylor* paraphrases it, "Let Thy name, Thy essence, and glorious attributes be honored and adored in all the world, believed by faith, loved by charity, celebrated with praises, thanked with eucharist; and let Thy Name be hallowed in us, as it is in itself.

The name

of God is representative of God Himself, and it signifies, be Thou worshipped and adored, be Thou thanked and celebrated with honor and eucharist." And St. Cyprian,† in like way, "After this we say, 'Hallowed be Thy Name,' not that we wish for God, that He may be hallowed by our prayers, but that we ask of Him, that His Name may be hallowed in us we ask and pray, that we who have been sanctified in Baptism, may persevere therein, wherein we have begun to be." In which words it appears how St. Cyprian felt the "Name of God" to be God Himself; and how he connected the indwelling of God and the hallowing of His Name within us, with our Baptism into His Name, wherein It was first named upon us, and He dwelt within us. Of a truth, the extreme reverence of the Jews, whereby they shrunk from uttering the incommunicable Name, is far nearer the right feeling, than the careless way in which modern criticism has treated all these indications of a mystery lying concealed under that Name. There is a depth therein, which these new lines fathom not. When then we find our Lord's direction to "baptize all nations into THE NAME (not Names) of the Father, the Son, and the Holy Ghost," a very little thoughtfulness, one should think, would lead men to connect it with that Name, which is "a tower of strength," which safely defends, wherein we have life, wherein we are safe," wherewith the Father keeps those whom He hath given to the Son, that they may be one as the Father and the Son are one;" accordingly, that being "baptized into the Name" of the Three Persons of the undivided Trinity, is no mere profession of obedience, sovereignty, belief, but (if one may so speak) a real appropriation of the person baptized to the Holy Trinity, a transfer of him from the dominion of Satan to Them, an insertion of him within Their blessed Name, and a casting the shield (to speak humanly) of that Almighty Name, over him; that Name, at which devils tremble and are cast out thereby, "into which a man runneth and is safe." And this so much the more, since Scripture elsewhere attribute the efficacy of Baptism to His all-prevailing Name, "but ye were washed, but ye were sanctified, but ye were justified in (v) the Name of the Lord Jesus, and by (v) the Spirit of our God," (1 Cor. vi. 11.;) where "the Name of our Lord Jesus" and "the

* Life and Death of the Holy Jesus, Disc. 12. On Prayer.

† De Orat. Domin. c. 3.

Spirit of our God" are mentioned, as in the like way the efficacious causes of the holiness and righteousness imparted in Baptism. For where His Name is so named there is He. Or, since the devils were cast out through His Name," (Mark ix. 33,) why should it appear a strange or (as men call it) a superstitious thing to believe that now also a power or virtue has been annexed to the Name of the Blessed Trinity, when " that Name is called upon the heathen," (Acts xiv. 37,) or on our children on whom it has not yet been named? As says an ancient writer,*" Whereas this, which the Lord said, 'Go, teach all nations, and baptize them in the Name of the Father, the Son, and the Holy Ghost,' is true and right, and by all means to be observed, and has been observed in the Church; yet we must not consider that the invocation of the Name of Jesus [only, in those so baptized by heretics] is altogether useless, and that on account of the majesty and might of the Name Itself; in which Name all works of might (miracles) were wont to be wrought, and sometimes some even by aliens." It was not then mere glowing language, when the fathers spoke of the baptized being " fenced round by the Trinity," or the like; they would hereby only express the literal truth; and surely, in that they press the force of "being baptized into the Name of the Father, Son, and Holy Ghost," as something. real,† something efficient, an actual communion with the Blessed Trinity, they adhere more to the analogy of the faith, and the usage of other Scripture, and the literal meaning of the text, than they who would interpret it of the mere commission given to the minister of Baptism, and are withal at a loss to say what "to baptize into the Name of" can literally mean, or how they obtain the sense, which they vaguely attach to it. Of this efficiency St. Hilary speaks, when employing this text as the foundation-stone of orthodox doctrine on the Trinity ; "To those who believe, that word of God were sufficient, which was poured into our ears by the testimony of the Evangelist, together with the very power of His truth, [sc. at Baptism,] when the Lord saith, Go now teach all nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost, teaching them to keep all things whatsoever I command you, and lo I am with you always, even to the end of the world.' For what of the mystery of man's salvation is not therein contained? or what is omitted or left obscure? All things are full, as from Him who is Fulness, and perfect, as from Perfection. For they comprise both the significance of words, and the efficiency of the things, and the order of the offices, and the understanding of Their Nature." And"

* De Rebaptismate ap. Cyprian. p. 358.

Hence St. Hilary, in the prayer quoted below, p. 66, and p. 63, and Jerome, p. 67 note, use the strong form, baptizatus in Patre et Fillio et Spiritu Sancto, baptized in the F."

66

De Trin. L. ii. init.