ing by both phrases, it will be evident, from the manner in which this is expressed, that the outward cleansing by baptism is a washing too.

Again; Annanias said to Paul, Acts xxii. 16: "And now why tarriest thou? Arise and be baptized, and wash away (in) the Greek, apolousai) thy sins, calling on the name of the Lord." Here baptism is also represented as a washing. Not that it does really wash away sin, but only representatively or symbolically, or it is an open expression and testimony of that faith in Jesus whereby we obtain the remission of sins and are washed in the fountain of his blood. At any rate, the sense of washing is plainly attributed to baptism.

This sense is again attributed to it in John, xiii. 10: «Jesus saith unto him, he that is washed (in the Greek, แ o leloumenos") needeth not, save to wash his feet, but is clean every whit." In whatever way this passage is explained, the leading. idea of baptism is a washing.

Seeing, therefore, that louo is applied in so many instances to the ordinance of baptism, this is a strong argument in favour of understanding the word baptizo in the sense of to wash, rather than that of to immerse when it is applied to express this ordinance; especially as it does itself evidently bear this rendering, and is so employed and rendered in several passages of scripture, as we have seen.

Hence the mode of immersion is included in its signification only as it is one form of washing, while washing, in any other mode, is equally valid.

Could it be even proved that the apostles generally—-yea, universally performed baptism by immersion, this would not prove that no other mode is valid. The form of applying water is a mere circumstance which does not affect the validity of the ordinance. If the apostles practised immersion only, this would show that it is the preferable mode; that no other is so proper and expressive; but it would not absolutely nullify other modes.

Because, the word baptizo, used in the commission, admits of a greater latitude of meaning, both as used in the scriptures and in the classicks; and because louo, a word which appropriately means to wash, without determining the mode, is applied to the same ordinance. And therefore, if we keep within the proper scope of these terms, we perform a valid baptism. We are bidden to teach and baptize; and if to baptize be to immerse, or to wash with water in any mode, then if we do either, we exe-cute the commission.

But it is far from being decisively proved that the apostles practised immersion, and that only. We have not found such proof from either of the words used to express this ordinance, nor shall we, by the examination of any other declaration or circumstance pertaining to the subject.

CHAPTER III.

The figurative import of baptism examined.

THE Baptists make considerable account of the figurative import of baptism. It is considered as representing a death, burial, and resurrection, or, at least, a burial and resurrection; and hence immersion is regarded as the only valid mode.

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This view of the subject is grounded principally upon two passages. The first is Rom. vi. 4: "Therefore we are buried with him by baptism into death, that like as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life." The other is Colos. ii. 12: "Buried with him in baptism, wherein also ye are risen with him, through the faith of the operation of God, who hath raised him from the dead."

In regard to the application of scripture figures, it must be remarked that great care and prudence are required, lest we make them mean more than the author intended. By giving them too literal an interpretation, many gross errours have obtained in the church in successive ages.

It is of considerable importance to the right understanding of these passages to ascertain what is referred to by being buried with Christ, or what burial of him is meant. Is the allusion made to his baptism, or to his burial in the tomb subsequent to his crucifixion? The argument from this source in favour of immersion, seems to point us to his baptism, taking it for granted. that he was buried in the water, and maintaining that the primitive Christians are said to be buried with him," by being baptized in the same mode. But if we duly examine the subject, we shall find that the allusion is to his burial in the tomb, and not in the water. "Know ye not, says the apostle, that so many of us as were baptized into Jesus Christ were baptized into his death. Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead (not from the water) by the glory of God, we also should walk in newness of life." The words, "that like as Christ was raised up from the dead," show conclusively that the reference

is made, not to his baptism, but to his burial in the tomb. Our being buried with Christ does, indeed, imply that he was buried; not in the water, but merely in the tomb. The concluding clause of the passage from Colossians teaches the same thing. "Through the faith of the operation of God, who hath raised him from the dead."

The question, then, before us, is, in what sense are we said to be buried with Christ in his tomb which was hewn out of a rock, by baptism, and risen with him from the same? Baptism, it will be observed, is not itself a burial, but rather the cause which produces a burial. "Buried with him by baptism," or "in baptism.". If baptism be merely the cause, and the burral the effect, these passages do not determine the mode of ad-ministration. A figurative burial, which is the effect, may be produced by baptism in any other mode, as well as in that of immersion. The whole effect of baptism is represented to be a death and burial unto sin, and a resurrection to newness of life. Hence, if the baptism intended be outward baptism, the meaning must be that we hereby signify and profess to be dead and buried to sin, as Christ died for sin, or that we profess to be crucified to the world and separated from its lusts, like as a person who is dead and buried is, thereby, separated from living men; and that we profess also to be alive unto God through Jesus Christ. Moreover, we hereby profess to ground all our hopes of purification, pardon, and happiness, upon the death, burial and resurrection of Christ-to have communion with him therein and to derive spiritual quickening, purification and nutriment therefrom, through the effectual working of. the Holy Spirit. We are also hereby brought under the highest obligations to walk in newness of life.

Now, it is manifest that all this may be signified and pro-fessed by one mode of baptism as well as by another.

If it be allowed, that one mode is more striking, and more expressive of these things than another, any mode of applying water answers the great design, because it is an outward purifi- · cation, in receiving which we profess our faith in Jesus, who was crucified, and buried, and is risen again for our justification and salvation.

But if spiritual baptism be referred to in these passages, (and there are several considerations in favour of this interpretation,) then the above effects, or consequences, are really produced.. I would here remark, that Christ expressly promised to "baptize his disciples with the Holy Ghost." It is also said, "by one spirit are we all baptized into one body, whether we be Jews or Greeks." And Peter speaks of a baptism distinct from

"the putting away of the filth of the flesh," viz. "the answer of a good conscience towards God."

Inasmuch, therefore, as there is a spiritual baptism common to all believers, and as this is vastly the most important kind of baptism, the apostle may be reasonably supposed to refer to this in these passages. Especially, as there are effects attributed to it which can be strictly affirmed of no other: viz. a death unto sin, and a resurrection to spiritual life.

Besides, in connexion with the passage quoted from the epistle to the Romans, the apostle speaks of a crucifixion also; but it is not the crucifixion of the literal body, but of the "old man," or body of sin. The burial spoken of, therefore, may be naturally understood to belong to the old man too, the same body which is crucified with Christ; (seeing that a burial is consequent upon a death.). In that case, spiritual baptism must be the thing referred to.

This interpretation is further sustained by the apostle's speak. ing in connexion with the passage quoted from Colossians of "the circumcision made without hands," which indicates that the inward change and purification wrought in the hearts of Christians by the Holy Ghost is the thing intended by being buried with Christ in baptism.

We cannot, therefore, infer any thing conclusively from these passages in favour of immersion as the only valid mode. It will no more follow that we must be immersed in water because we are said to be buried with Christ in baptism, than it will that our bodies must be literally crucified, or that something must be performed upon them resembling a crucifixion, because we are said to be crucified with him. Again; it will no more follow that immersion must necessarily be the mode, than it will that the ordinance must be administered in the form of planting, because we are said to be "planted together in the likeness of his death."

We must not be too literal, as before observed, in the application of figures, lest we run into the grossest absurdities. Their obvious design is to teach and impress some spiritual truth, or idea; but not that every feature in the representation or image is to be applied to that truth, or idea; or that we must always have, in all respects, something answerable to the figure in that which is intended to be described.

The spiritual idea intended to be described in these passa ges is that of a death to, and separation from sin, and a recovery to holiness, which is really produced by the baptism of the Spirit, and explicitly professed, by outward baptism, whatever be the mode.