The word planted, according to its common and literal ufe, has reference to the feeds of vegetables. When corn or grain is planted or fowed, it dies and rots in the ground, and then the blade fprings up and bears fruit. The Apoftie, therefore, has repeatedly made ufe of this figure, in order to represent the death and resurrection of man, kind. We are already raised, by the refurreation of Jefus Chrift from the dead, to the prospect and hope of life and immortality beyond the grave. We are bound, by our baptifmal engagements, to arife immediately from a ftate of fpiritual death, and become alive in the caufe of religion and virtue. " If ye

be rifen with Chrift," fays the Apostle, "feek "thofe things which are above, where Chrift fit"teth at the right hand of God. Set your affec❝tions on things above, and not on things on the "earth; and when Chrift, who is our life, fhall appear, then fhall ye alfo appear with him in

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"glory."

In the church of England, the ordinance of baptism is administered with the fign of the crofs, as being a refemblance of Chrift's death, or crucifixion. The Baptifts adminifter this ordinance by immerfion, which they suppose refembles the burial of Chrift. The Prefbyterians and Congregationalists in general, (though not ftrenuous as to the mode) commonly adminifter baptifm by affufion or fprink ling, which method they confider as having a fuitable allusion to the pouring out of God's

Spirit, and fprinkling of Chrift's blood, which are faid to fanctify and cleanfe us from all fin. But that figurative likeness, which the Apoftle particularly mentions, is of a moral nature, and evidently alludes to the crucifixion, and burial, and refurrection of Christ. As Chrift

was, literally, crucified, so we are said, by baptifm (in figurative language) to have crucified our old man-our fins. And as Chrift was, literally, buried, to we are said, by baptism (in figurative language) to have buried our fins. And as Chrift arofe, literally, from the dead, so we are faid, by baptifm (in fig. urative language) to arife from the death of fin, to a new and fpiritual life. The whole representation, according to the Apostle, is figurative. It is a continued metaphor-an inftructive, ftriking allegory, happily calcu lated to teach us the neceffity of a genuine renovation, in our temper and behaviour.

If, Sir, after all that has been faid, you fhould fuppofe that dipping was practifed in the days of the Apoftles, and that St. Paul had probably a reference to this mode of baptizing, your fuppofition will not prove the point, but take it, without proof, for granted. So far as we have any account from hiftory, the mode of baptizing has been various (and there might have been different modes, even in the apoftolick age.) How. ever in those times and places, where dipping anciently prevailed moft, it was never deemed essential.

I will conclude thefe remarks, by obferving, that allufions, in favour of baptizing by affufion or fprinkling, are numerous and forcible. The blood of Chrift is called the blood of fprinkling. The fan&tifying influences of God's Spirit are faid to be poured out upon us. Our hearts are faid to be fprinkled-our confciences are faid to be sprinkled. The prophet fays, I will fprinkle clean water upon you and ye shall be clean-and fo fhall he fprinkle many nations, &c. &c.

Now, Sir, on fuppofition the word dipped, had been used in all these, and in fimilar places, would not the baptifts have told us, that they alluded exprefsly to their mode of baptifm? If Ezekiel, when perfonating the Meffiah, had declared," then will I dip you in clean "water and ye fhall be clean; and from all your "filthinefs and from all your idols, will I "cleanse you;"-if Ifaiah, when prophefying concerning Chrift, had faid, "fo fhall

my fervant dip many nations;" should you not think that thefe expreffions were strong arguments in proof of dipping, as being the gospel mode of baptizing? All I ask is this, that they may now be confidered as arguments equally strong and conclufive, in favour of Sprinkling.

R

I am, Sir, &c.

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SIR,

LETTER XIX.

WE are informed by the Evangelifts,

"that John, the forerunner of Chrift, was "called a Baptift, and that he baptized per"fons in the river Jordan, and in Enon, be"cause there was much water there." These circumftances, which attended the ministry and baptifm of John, are confidered by you, as being very powerful arguments in favour of immerfion, even to the utter exclufion of all other modes of baptizing. We will endeavour to examine them with fuitable care and impartiality. But let it be premised, that John did not baptize perfons," in the "name of the Father, and of the Son, and of the "Holy Ghoft." His baptifm was a religious rite, which he adminiftered under the Mofaic inftitution. It cannot, therefore, be thought an indifpenfable rule, in all respects, for chriftians under the new teftament difpenfation; which, the Apoftle expressly informs us, was not in force until the death of Jefus Chrift, the teftator.

John was the laft and greateft prophet under the law. He obferved all the requifitions of that rigorous inftitution, with the ftri&teft aufterity of manners. It was predicted, that this messenger of Chrift should go be fore him, in the fpirit and power of Elias; who, in the days of Ahab, fled into the wilderness,

We are

and was there fed by the ravens. accordingly told," that John came neither eating "bread, nor drinking wine, and the Jews faid he "hath a devil.-The fon of man came eating and drinking, and they faid, behold a glutton and "wine bibber; a friend of publicans and finners." It is evident that the practice of John, in private life, and in his official character, was never intended as an example, which we are bound implicitly to imitate. John, previoufly to his undertaking the facerdotal office, lived the folitary life of a hermit, in the wildernefs. Are we obliged to quit the fociety of men, and live fequeftered from all our friends and connexions, in fome lonely, dreary defert ?" John was clothed with "camel's hair, and had a leathern girdle about "his loins; his meat alfo was locuft and wild "honey." Are we under obligations to relinquish the comforts and conveniences of this life, and live as he lived, on the fame kind of food, and drefs as he dreffed, with the fame kind of clothing? John made no ufe of the temple or fynagogues, where the Jews always reforted for public worship and inftruction, but preached in the field, at a distance from the city, and from the habitations of mankind; and undoubtedly on the bank of Jordan, or some other natural stream or fountain; for it was abfolutely impoffible for him, and his hearers to fubfift without water. But fhall we forfake our dwellinghouses-our meeting houses, confecrated to