IV. The comparison of the passage just quoted from the _Teaching of the Apostles_ with the words of my text suggests other topics. The Plymouth Brethren, at least in some of their numerous ramifications, and other sects, have grounded upon the words, "be baptized, every one of you, in the name of Jesus Christ," a tenet that baptism should not be conferred in the name of the Trinity, but in that of Jesus alone. It is indeed admitted that while our Lord commanded the use of the historic baptismal formula in the concluding words of St. Matthew's Gospel, the formula itself is never expressly mentioned in the Acts of the Apostles. Not merely on the day of Pentecost, but on several other occasions, Christian baptism is described as if the Trinitarian formula was unknown. In the tenth chapter Cornelius and his household are described as "baptized in the name of Jesus Christ." In the nineteenth chapter St. Paul converts a number of the Baptist's disciples to a fuller and richer faith in Christ. They were at once "baptized into the name of the Lord Jesus." But a reference to the newly-discovered _Teaching of the Twelve Apostles_ explains the difficulty, offering an interesting example of the manner in which modern discoveries have helped to illustrate and confirm the Acts of the Apostles. In the _Didache_, as in the Acts, the expression "baptism in the name of the Lord" is used. The _Didache_ lays down with respect to the communion, "Let no one eat or drink of your Eucharist except those baptized into the name of the Lord." Yet this does not exclude the time-honoured formula of Christendom. The same apostolic manual lays down the rule, a little before this prohibition which we have just quoted, "Baptize into the name of the Father and of the Son and of the Holy Spirit," and then in the tenth chapter describes baptism thus administered in the threefold name, as baptism in the name of the Lord; and thus it was doubtless in the case of the Acts. For the sake of brevity St. Luke speaks of Christian baptism as baptism in the name of Christ, never dreaming at the same time that this was exclusive of the divinely appointed formula, as certain moderns have taught. The Acts of the Apostles, and the _Didache_ prove their primitive character, and show that they deduce their origin from the same early epoch, because they both describe Christian baptism as performed in the name of Christ; and yet this fact does not exclude, according to either, the use of the threefold Name. It is evident that, whether in the Acts or in the _Didache_, baptism in the name of the Father, Son, and Holy Ghost was regarded as baptism especially in the name of Jesus Christ, because while the Father and the Spirit were known to the Jews, the one new element introduced was that of the name of Jesus, whom God had made both Lord and Christ. Baptism in the Triune Name was emphatically baptism in the name of the Lord. This passage, when compared with the _Didache_, sheds light on another