In the present state of our argument, it might seem almost needless to discuss this passage. But this and the parallel text sustain relations to the subject, which clothe them with an importance in the discussion, such as attaches to no other Scriptures whatever. In them is contained and exhausted the entire evidence in behalf of the assumption that the form of baptism represents the burial of the Lord Jesus. Confessedly, that supposition, if not established by these two phrases of Paul, is without warrant anywhere in the Bible. But to prove the _interpretation_ of the rite, they must of necessity, first, establish its very existence, which as yet is more than problematical. That they are not likely to prove adequate to the task thus laid upon them, will be apparent to the reader upon a moment’s consideration. It is evident, and admitted by all, that the immediate subject of discussion in them is the baptism of the Spirit, and not ritual baptism, in any form. If the latter is referred to, at all, it is by mere allusion. That, this is true, as to the text to the Romans, is indicated alike by the form of expression, “baptized into Jesus Christ,” and by the phenomena and results which are attributed to that baptism. It will hereafter appear that the two phrases, “baptized into Jesus Christ,” and “baptized into the name of Christ,” are those by which, in the Scriptures, the real baptism, and the ritual, are discriminated from each other. The one unites to the very body of Christ, the true, invisible church. The other unites to the _name_ of Christ, and to that visible body which is named with his name. That it is of spiritual phenomena, and not of ritual forms, that Paul speaks, is moreover evident, from the purpose and tenor of his argument. His object is to repel the suggestion that free grace gives liberty to sin. His fundamental point in reply to this is, that God’s people “are dead _by_ sin,” in such a sense that it is impossible they should “live any longer therein.” To prove this, is the whole intent of his argument. First, in designating the subjects of his statements, he uses phraseology which emphasizes the difference between a mere outward relation to Christ and the church, and that which is established by the baptism of the spirit. “Know ye not that _so many_ of us as were baptized _into Jesus Christ_.” It is those who are truly one with Christ by a real spiritual union, and only those, whom he describes, and of whom he predicates what follows.