and fome of them were to be often repeated respecting the fame perfons. But in the prefent difpenfation, there is but one cutward ordinance of baptifm appointed of Chrift for his followers to obferve. This is not to be often repeated to the fubject, but let the ordinance be once adminiftered to the fame fubject, and that is fufficient.

Hence, we may readily fubfcribe to the idea communicated by the Apostle, that, in the prefent difpenfation, there is one baptifm in the church of Christ, as an outward ordinance. And this appears to be the initiating, or introductory ordinance into Chrift's vifible church. The baptifm of the holy Spirit introduces the fubject into the true, or real Church of Chrift, and the outward ordinance of baptifm with water, ferves as the initiating ordinance into his vifible church, and may be confidered as an emblem of the baptifm of the holy Spirit. This ordinance of Chrift fhould not be treated with contempt or neglect, but be carefully and devoutly attended to, in all ages, till Chrift fhall appear in glory.

While we meditate on the ordinance of baptifm, as a folemn and important inftitution of Christ, (as well as that of commemorating his dying love) it may be asked, how is this ordinance to be administered.

Relative to this question, there have been many heated difputes, among the pro

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* feffed followers of Chrift. Some of which, perhaps, favor too much of human paffions and party fpirit, which it is difficult wholly to avoid, in this imperfect state

Yet we fhould endeavour to avoid them in a peculiar manner, when engaged in divine things, not trufting in ourfelves, but in him who is able to fupport and direct us.

While we attend to the question propof ed, it may be obferved that, when our tranflators of the bible performed that work, they endeavored to reprefent the contents thereof, in general, in the English language; yet there were fome words, which, instead of tranflating, they chose rather to trans cribe according to the idiom of our language. Among these words, the term Baptize is one. This we may view, not as a native word of the English language, but tranfcrib ed from the Greek. Hence, the English reader might be expected to enquire, what is the meaning of this term. And hence, it is evident there is occafion for recurrence to the Greek language for information.

Therefore let us turn thereto, and obferve, that, the verb in Greek is Baptizō and is a derivative, it is evidently derived from another verb, to wit, Baptō, and as it ends with these three letters, i, z, o, I fhall take liberty, for the fake of diftinction, to term it a derivative in izo. In the Greek language there are many derivatives of this ending, many derived from verbs, and many

from other words.

When they are deriv ed from other words befide verbs, they. commonly have fome kindred fignification to that of the words they are derived from, either natural or figurative. And as to ' those derived from verbs, having endeavoured to examine them all, I think, that about one third of them agree with their primitives in fignification, the other two thirds appear to differ in fome way or other. Therefore on the fcale of probabilities, if a derivative of this defcription is prefented,: and we know not the meaning of it, we may conclude it is about twice as likely to differ from its primitive word as to agree with it, in fignification. Therefore, while it is evident Baptizo is derived from Baptō, that is not a proof that it is of the fame. fignification with Baptō; and, on the other hand, it is not a proof that it differs from it, as there are about a third part of them. which appear to agree with their primitives.

Yet obferve, there are fome primitives, which point out a certain act, and that act performed tends to a certain natural confe.. quence, and the verb may be carried into a fecondary ufe in that confequence, and in those inftances in which this is the cafe, I have not found the derivative in izo, derived from the first perfon of the verb, confined to the first fenfe of the primitive verb, although it may hold the liberty of the first act of the primitive, as well as the liberty

of any other act, to produce the effect it points out.

For instance. The verb Ethō, the first sense of which is to act out of custom or fashion, that is, for custom or fashion's fake (ex confuetudine facio). Thus one man may go with others, ftatedly, to the place of public worship, and do this for custom or fashion's fake, having no religious principle to lead him to that practice. And here let us obferve that, as he follows this practice, tho' for custom or fashion's fake, he uses or habituates himself to the practice. This confe-.. quence takes place of course..

And the verb Ethō, in the perfect middle, (eiotha) is ufed in this confequential fenfe, to accuftom or to be wont, which may as well. take place where the agent acts on principles of virtue, as where he acts merely for the fake of custom or fashion. A truly pious man may accuftom himself to attend the public worship of God, but at the fame timenot for mere cuftom or fashion's fake, but out of love to God, and a defire of advancement in knowledge and grace. Hence his conduct is quite different, as to the motive or principle he acts upon, from that of the former defcribed, who attends public worfhip for fashion's fake. The conduct of this man may be expreffed by ethō in the first fenfe of that verb, while the conduct of› the pious man is not to be expreffed thereby in the first fenle of that verb, but may

be expreffed by it in the fecondary or con-fequential fenfe, which is to accustom or to be wont, as a perfon may accuftom himfelf to a practice in a virtuous manner, as truly as he could in a vain or vicious manner.

We find this term ufed refpecting the conduct of Christ himfelf which we must understand in the fecondary. fenfe of the verb. For instance, Luke 4. 16." And he came to Nazareth, where he had been brought up; and, as his cuftom, was, he went into the fynagogue on the fabbath day. Chrift as his custom was that is, as he accustomed. himself, went into the fynagogue on the fabbath day. But while it is evident that Chrift habituated himself to go into the fynagogue on the fabbath, yet it was far from being for mere custom or fashion. Hence his conduct therein is not to be expreffed by the verb ethō, in the first fenfe of it, yet might be expreffed by it in its fecondary or confequential sense, which is to accustom or to be wont.

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From this verb ethō arifes ethizō, which fignifies to accustom or inure, (affuefacio) which a perfon may do on principle either good or evil. The verb does not limit as to that; it does not confme the agent to the first act, or fenfe of its primitive (ethō) any more than it does to the fecondary fenfe of it. But it evidently holds the liberty of the first act of its primitive, as well