there were verbal difficulties. The principal of these are two:-the first referring to the meaning of the word rendered "answer;" and the other referring to the connection of the concluding clause, “by the resurrection of Jesus Christ." The word rendered "answer" occurs nowhere else, either in the New Testament or in the Greek translation of the Old Testament. From its etymology, and its use in classic writers, we should say its meaning is "question," not "answer." Many interpreters suppose that there is a reference to an ancient custom of making the baptismal profession in reply to questions put by the administrator, but we have no evidence that this practice existed in the apostle's time; and, though it had, the fact would not account for a word meaning "question" being used to signify "answer." Others have rendered it "inquiry," "application to," the application of a good conscience to God for salvation, the sincerely seeking salvation from God. I am persuaded that the word is here employed, as a word of very nearly the same meaning is, occasionally, in Greek writers, who use a similar dialect with the apostle,—as equivalent to expression, confession, or declaration.'

Some interpreters connect the concluding clause with the word save, "baptism saves us through the resurrection of Jesus Christ ;" others with the phrase, "good conscience towards God;" others with the whole expression, "answer of a good conscience towards God." The second appears to me the most natural mode of connection. What the apostle's words bring before the mind is this: A man has a good conscience; he has obtained this good conscience by the resurrection of Christ; he makes a declaration of this good conscience in his baptism; and it is in this way that the apostle declares that baptism saves.

I had an opportunity some time ago of explaining to you, at some length, what it is to have a good conscience towards God. I stated that a good conscience is just a right and happy state of thought and feeling in reference to our relations and duties to God, confidence in God, love to God; and I showed you that this is obtained by the man's conscience being sprinkled with the atoning blood of Jesus, or, in other words, by his experiencing the power of Christ's atoning blood to pacify the conscience and purify the heart, through the faith of the truth respecting it; and by his being transformed through "the renewing of the mind," produced by "the Holy Ghost shed forth abundantly through Jesus Christ our Saviour."

This good conscience is said to be "by the resurrection of Jesus Christ." The resurrection of Christ is the grand proof of the divinity of his mission, and the truth of his doctrine, especially respecting the efficacy of his atoning sacrifice. It is truth regarding these, apprehended in its meaning and evidence under the influence of the Holy Spirit, which produces the good conscience towards God. "I trust in God, seeing he has brought again from the dead our Lord Jesus. I love him who gave his Son for my offences, and who raised him again for my justification."

Of this good conscience, of a mind at peace with God, through our Lord Jesus Christ, a heart with the love of God shed abroad in it, the

1 Επερώτημα.

• See note F.

converted Jew or Pagan made a profession when, in obedience to the command of Christ, he submitted to baptism. Thus confessing, by an external act, what he believed in his heart, that God had raised Christ from the dead, he was saved. In this way, in this way alone, can it be said that "baptism saves us." 1

Much ingenuity has been discovered in attempting to trace the analogy between the waters of the deluge saving Noah's family, and the water of baptism saving those who in it make an enlightened profession of "a good conscience towards God, through the resurrection of our Lord Jesus Christ." I apprehend we are not to seek anything more than that general analogy which we have already illustrated. The following illustration is at any rate ingenious, and the sentiment it conveys indubitably true and awfully important. "The flood of waters displayed the Divine indignation, and executed the threatened vengeance against the wickedness of an ungodly world, while they yet bore up in safety the eight persons enclosed in the ark; so the blood of Christ shed for sin, emblematically represented in baptism, while it has effected the eternal redemption and salvation of all in him, the remnant according to the election of grace, is at the same time the most awful manifestation of the righteous judgment of God, as well as the surest pledge of its execution against the world which lieth under the wicked one." I have thus concluded my illustrations of this interesting and somewhat difficult passage.

Though I do not think we have been able to clear the difficult passage we have been considering of all its obscurity, I think we have succeeded to a considerable extent; and I am sure we have made it plain enough, that what Paul says of all scripture given by Divine inspiration, is true of this. It is "profitable for doctrine, for reproof, for correction, for instruction in righteousness." I have left myself little time to show you the practical use we should make of it. I shall only notice one very important practical conclusion to which it very directly leads us, the folly and danger of trusting in the mere external rite of baptism, or in anything that is external. Happily we are not taught the soul-deluding doctrine of the intrinsic efficacy of the sacraments, as they are called, and of baptismal regeneration, as part of that general dogma. On the contrary, we are taught that "the sacraments become effectual to salvation, not from any virtue in themselves, or in those who administer them, but only by the blessing of Christ, and the working of his Spirit in those who by faith receive them;" and that no baptism saves, except that which is connected with "engrafting into Christ, and partaking of the covenant of grace, and is an engagement to be the Lord's." 2

But though we are thus taught, and I believe few of us would call this teaching in question, yet there is a natural tendency in the human mind to rest on what is external. Let us beware, then, of supposing that we are safe because we have been baptized, whether in infancy or on our personal profession of faith. The apostle's doctrine respecting circumcision and Judaism is equally true of baptism and Christianity. He is not a true Christian who is one outwardly; nei'John Walker. Essays and Correspondence. Vol. ii. p. 107. • Westminster Shorter Catechism.

'See note G.

ther is that saving baptism which consists merely in the application of water to the body. He is a Christian who is one inwardly, who has the good conscience towards God; and saving baptism is the washing of regeneration, and the renewing of the Holy Ghost. Let all remember that if they would be saved-enter into the kingdom of God, they "must be born again," "born not of water only, but of the Spirit."1 And let all who have made profession of a good conscience remember, that where there is a good conscience there will be a good conversation; and that, if "a man be in Christ a new creature," he will "put off the old man, who is corrupt in his deeds, and put on the new man, who, after Christ Jesus, is renewed in knowledge and in true holiness." Professing to be saved, from the fiery deluge which is coming on the unbelieving, disobedient, world, by the blood of Christ represented in baptism, he will show that, by the same precious blood, he is delivered from that world's power; redeemed from "the vain conversation received by tradition from his fathers." Freed from spiritual captivity, he will walk at liberty; and, brought into a new world, all old things will pass away, and "all things become new."

I cannot persuade myself to close this discourse, without dropping a word or two of warning to those "spirits in prison," of whom there are so many in our world, of whom I am afraid there may be some in this assembly, who, though the great Emancipator is present preaching peace and liberty, are yet disobedient, clinging to their chains, and refusing to come forth from their prison-house. I beseech them to consider that the long-suffering of God will not always wait for them, and that the deluge of fire will as certainly come as the deluge of water has come.

"Is it

Oh! think, what must be the issue of this course of yours? a light matter to you to die in your sins, and to have the wrath of God forever abiding in you? Think you that it is a light matter to have refused Christ so often, and that after you have been so often requested to receive salvation? after the Lord has followed you with entreaties, hath called so often, 'Why will ye die?' yet wilfully to perish? Would you willingly die in this state? Oh! think, then, he is yet speaking peace; yet waiting, if at length you will return. This is one day more of his waiting and of his speaking to you here; but it may be the last day. For you the flood of fire may come to-morrow. You may die to-night, and, as death leaves you, judgment will find you. Oh! that ye were wise, and would consider your latter end. Why wear out the day of grace, as careless about Christ, as uncertain about salvation, as ever? As you love your souls, be serious in this matter. This was the undoing of the spirits in prison in the days of Noah. They were all for present things; they ate and drank, married and were given in marriage; they were exclusively occupied with things seen and temporal, drowned in them, and that drowned in a flood. Noah ate and drank, too; but his main work was the preparation of the ark. The necessities of life, the children of God are tied to. They must give some time and attention to them; but the thing that takes up their hearts, that which the bent of their souls

1 John iii. 1-8.

is set on, is an interest in Jesus Christ. All your wise designs are but pleasing madness, till this becomes you chief concern also. Others have had your privileges, and abused them; they might have obeyed the gospel, and obtained salvation; but they were disobedient, and are lost, lost forever. And all they set their heart on has passed away as a shadow; they have nothing of it but the bitter reflection, that they sold their souls for a thing of naught."

Will you follow them? You must to the grave, and that soon; but will you follow them to hell? Stop! Consider! Believe, obey the gospel. Now, now is the accepted time. He who listens to this call shall find, amidst the overflowing flood of Divine vengeance, in the blessed GOD-MAN, a hiding-place from the storm, a covert from the tempest," and "shall be safe in that day of evil.”

66

NOTE A. p. 479.

From the Talmudical writers, it appears that the dead body was not hung by the neck, but by the hands; and that it was hung, not on "a tree" properly called, but irì λov, on a piece of timber or stake,-Mischna, c. vi.; Gem. Babyl. Sanhed. c. vi. fol. 45, col. 2; edit. Amstel. The manner of hanging is thus described by one of these writers:— "They fix a stake in the earth, and out of that stake comes a piece of timber; and both the hands placed together are tied, and by them the executioner hangs the body up.”— THEOD. DASSOVIUS. Dissertatio de suspendio hominis lapidibus obruti ad, Gal. iii. 13; Deut. xxi. 22.

NOTE B. p. 490.

In bringing about the change referred to, the chief agent employed by Providence has been the Rev. ADAM THOMSON, D.D., of Coldstream. Few men have been honored in a higher degree than this public-spirited minister of Christ. Through his instrumentality, that Word of God, which its Author glorifies above all his name; that Word which is able to make men wise unto salvation-which was, to a certain extent in this country, "bound""-now runs, has free course, and is glorified. May nothing henceforth stop its

course!

NOTE C. p. 510.

These are well-weighed words of the candid and learned Joachim Camerarius, a man every way worthy of being Melancthon's friend :-"Est hic unus ex iis locis sacrarum literarum, de quibus pietas religiosa quærere amplius et dubitare quid dicatur, sine reprehensione: et de quibus diversæ etiam sententia admitti posse videantur, dummodo non detorqueatur kaviv Toù rò avrò ¿poveiv, id est, religiosa de fide consensio, neque aberretur, drò ris avaλoyias ris miarεws." Luther's remarks, characteristic as they are, do not merit the same eulogium :-" Hac tam horribili pœna Petrus Apostolus quoque motus videtur, ut non aliter quam fanaticus loquatur talia verba, quæ ne hodie quidem, a nobis intelligi possunt."-1 Pet. iii. 19, 20. Mirabile profecto judicium, et vox pæne fanatica.”—LUTH. Exeg. Opp. Latt. tom. ii. p. 221. I do not know that we can make any better apology for the rashness of the great reformer, than to confess with Langé, the worthy father-inlaw of the learned and judicious Rambach, " virum optimum aliquid humani passum esse;" and that what he 66 says, ex affectu potius, quam verbis æstimandum esse."

66

NOTE D. p. 511.

Wiclif is uniform in his rendering "made dede in fleisch, but made quyk in spirit; he cam in spirit," &c. So is Tyndale, so far as the repeated mention of spirit is concerned: "Was kylled as pertayning to the flesshe; but was quykened in the sprete, in which sprete he also went," &c. Cranmer repeats Tyndale, as does the Genevan, with some slight orthographical changes. The Rhemists, in the first part of the rendering, are nearer the truth than any of them: "Mortified certes in flesh, but quickened in spirit; in the which spirit," &c.

NOTE E. p. 512.

A pretty full account of the diversified opinions referred to in this and the following paragraph, is to be found in the third excursus appended to the second fasciculus of Pott's Commentary on the Catholic Epistles," forming the ninth volume of the "Editio Koppiana" of the Greek New Testament. It is entitled, "Variæ interpretum, de descensu Jesu Christi ad inferos, sententiæ secundum temporum ordinem enumerantur, et breviter dijudicantur: nostraque interpretatio, copiosius explicatur." Bishop Horsley belongs to the more reasonable portion of this class. His defence of his view of the passage, like everything he did, bears the mark of power, both imaginative and ratiocinative; but, like many things he did, it is lamentably deficient in sober thinking and conclusive argument. It is a happy thing that Priestley had other confuters, and the divinity of Christ other defenders, than the Bishop of Rochester.

"Christus dum in terris vixit paucos Judæos convertit: at post mortem et resurrectionem suam, per spiritum profectus prædicavit spiritibus qui erant in carcere, 1 Pet. iii. 19; id est gentibus quæ sedebant in umbra mortis constricta compedibus, atque catenis tenebrarum et ignorantiæ, easque imperio ac regimini suo subjecit."-WOLZOGENIUS, Com. in Evang. Joan. ch. xiv. 12. Bib. Pol. Frat. tom. viii. p. 963.

Quæstio quam mihi proposuisti ex Epistola Apostoli Petri solet nos, ut te latere non arbitror, vehementissime commovere, quomodo illa verba accipienda sint, tanquam de inferis dicta. Replico ergo tibi eandem quæstionem, ut sive ipse potueris, sive aliquem qui possit inveneris, auferas de illa atque finias dubitationem meam. Multa millia hominum qui Deum ignorantes, et dæmonum vel simulachrorum cultui dediti a temporibus Noe usque ad passionem Christi, ex hac vita emigrarunt quos apud inferos Christus inveniens, quomodo illis non prædicavit sed illis tantum qui in diebus Noe increduli fuerunt, cum fabricaretur arca? Aut si omnibus prædicavit cur illos solos Petrus commemoravit, prætermissa multitudine tam innumerabili cæterorum? Quinam isti (spiritus in carcere) sint temerarium est definire. Cur Petrus eos tantum commemorare voluerit quibus in carcere inclusis evangelium prædicatum est, qui in diebus Noe cum fabricaretur arca increduli fuerunt vides quam latebrosum sit-et quæ me moveant, ne affirmare hinc aliquid audeam. His dictis subnectit. Proper hoc enim et mortuis Evangelizatum est,' &c. Quem non moveat ista profunditas? Considera tamen ne forte totum illud quod de conclusis in carcere spiritibus qui in diebus Noe non crediderant, Petrus Apostolus dicit, omnino ad inferos non pertineat, sed ad illa potius tempora, quorum formam ad hæc tempora transtulit. Illa quippe res gesta forma fuerat futurorum, ut ii qui modo non credunt Evangelio, dum in omnibus gentibus ædificatur ecclesia, illis intelligantur esse similes qui tunc non crediderunt cum fabricaretur arca. Illi autem qui crediderunt et per baptismum salvi fiunt, illis comparentur qui tunc in eadem arca salvi facti sunt per aquam. Fieri potest ut mortuos dixerit infideles, hoc est, in anima mortuos. Proinde etiam quod sequitur propter hoc et mortuis Evangelizatum est, ut judicentur quidem secundum homines in carne, vivant autem secundum Deum spiritu' non cogit apud inferos intelligi. Propterea enim in hac vita, et mortuis, Evangelizatum est, id est, infidelibus et iniquis, ut cum crediderunt judicentur quidem secundum homines in carne; hoc est in diversis tribulationibus et in ipsa morte carnis. Hæc expositio verborum Petri cui displicet, vel cui etiam si non displicet non tamen sufficit, quærat ea secundum inferos intelligere: qui si valuerit, illa quibus me moveri supra commemoravi ita solvere ut eorum auferat dubitationem, impertiat et mihi."—AUGUSTINI, Epistolæ. Ep. xcix. p. 500-511. 8vo. Ludg. 1561.

The article in T TEUμATI, ch. iii. 18, according to the textus receptus, is rejected from the text by Wetstein, Griesbach, Matthæi, Scholz, and Lachmann. Bishop Middleton considers the true rendering of θανατωθεὶς σαρκὶ, ζωοποιηθεὶς δὲ πνεύματι, as “ dead carnally, but alive spiritually."-Doctrine of the Greek Article, p. 618.