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ed to be expressed by the Lord's supper that is inconsistent with either posture. But in the other ordinance, the form is prescribed, just as really as it would appear to be, if the original word, instead of being adopted or transferred from the Greek into the English language, had been translated. It would then have been expressed, in plain English, by the word immersion. Moreover, something essential to the ordinance, as to what it is intended to represent, is omitted if any thing be substituted for immersion. So that our controversy is not respecting the form of baptism, but respecting baptism itself; not whether persons shall be baptized in this or in that way, but whether they shall be baptized. Pedobaptists say, any one of certain things is baptism; we say only one of those things is baptism. The controversy then is about the thing, not about a circumstance of the thing. The illustration drawn from prayer and from the Lord's supper would be apposite, if the matter in controversy were, whether the validity of baptism be affected by the circumstance of the candidate's standing or kneeling in the water, or by the circumstance of prayer's preceding or following his immersion. But plainly about mere circumstances we have no dispute; and it is unjust and unkind to compare the manner of baptism to the posture in prayer and at the Lord's table. We repeat it, the controversy is about the thing itself. Baptists view themselves as contending for the very existence of a Christian ordinance; as contending, not whether baptism shall be administered in this or in that way, but whether it shall be retained in the church.

The views of other denominations respecting baptism are not definite; with them, immersion, pouring, sprinkling, are all equally valid baptism. With Baptists, immersion only is acknowledged as baptism. Other denominations then may without any peculiar generosity or kindness invite us to come to the Lord's table; for they admit that we are baptized. We however cannot invite and encourage them, without violating our conscience, because we cannot consider them as baptized, i. e. immersed, according to the command of our Lord. There is then a manifest difference between the two cases; and since it is the Pedobaptists who have departed from the command, we confidently and solemnly ask, who are to be blamed for the want of union between them and us?

We pray, that knowledge and holiness may increase. We call upon all the friends of Christ to search the Scriptures. We affectionately entreat them to remember his words, If ye love me, keep my commandments; and thus to examine themselves, in respect to baptism as well as in respect to other duties, whenever they think of the memorials of his death. And may all who keep the ordinances as they were originally delivered, become living proofs that their baptism is not an unmeaning ceremony, but a powerful incitement to walk in newness of life.

INTERPRETATION OF 1 PET. iv. 6.

For, for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.

THE epistle in which this passage occurs, was written about the year 64. At that period, a great part of the generation alive when our Lord was upon the earth, had been numbered with the dead; and, according to a very important rule of interpretation, the word 'dead,' in this verse, must be understood in its literal sense; for there is nothing in the connexion that requires us to explain it figuratively. Besides, in the preceding verse, mention is made of 'the dead' in the literal sense. The expression, the quick,' or living, and the dead,' can be explained in no other than its literal acceptation. The literal sense is always to be preferred, unless some good reason can be given for its rejection. No such reason appears in the present case. The Christian revelation taught, with peculiar emphasis, the doctrine of a resurrection, and of a general judgment, when not only the living, but the dead also will stand before their Maker. John, in describing his prophetic view, says: 'I saw the dead, small and great, stand before God: and the books were opened; and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. Here it is manifest, that the dead' are mentioned as of different characters. Some will be wicked, and some righteous. 'The dead,' therefore, cannot mean such as are dead in trespasses and sins,' but the literally dead; as is equally manifest from John v. 28. The hour is coming, in which all that are in the graves shall hear his voice, and shall come forth; they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation.'

In reference to the same subject, our Lord is spoken of, in Acts x. 42, as 'judge of quick and dead;' and in 2 Tim. iv. 1, as the who shall judge the quick and the dead at his appearing and his kingdom.' Can it be doubted that by 'the dead' is meant the same in these instances as in the preceding?

one

It is objected: "Those who are alive on the earth will have a change passed upon them equivalent to death; hence to say that Christ is ordained to be the judge of those who are dead, and those who shall be alive when he descends, does not convey a definite idea." In reply, it is sufficient to observe, that the change spoken of will be equivalent, not so much to death as to the resurrection, or the glorious preparation for heaven connected with that event. "The dead,' says Paul, (1 Cor. xv. 52.) shall be raised incorruptible, and we shall be changed.' Notwithstanding the change, Paul continues to speak of those who experience it as alive, in

* Rev. xx. 12.

distinction from the dead: ' 'Then we which are alive and remain, shall be caught up together with them.'*

The fact exhibited in 2 Tim. iv. 1, that a day of judgment is approaching, from which no man, living or dead, can escape, is a consideration which may well rouse the efforts of the minister of Christ. God 'now commandeth all men every where to repent; because he hath appointed a day in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.'t

If any thing can be added to the proofs already presented, that the words 'living' and 'dead,' in such connexions as have been mentioned, are not to be interpreted figuratively, it is afforded by Rom. xiv. 9. 'For to this end Christ both died, and rose and revived, that he might be Lord both of the dead and living.'

To be judged, as the original word is used in the passage that we are considering, is be condemned, to be made or led to suffer. In this sense it is often used; as in John iii. 17, God sent not his Son into the world to condemn the world; but that the world through him might be saved;' and in 1 Cor. xi. 31, 'When we are judged, we are chastened of the Lord.'

The meaning of the word here rendered according to, seems to be better expressed by among, or before-among men-before God. In this manner the same word is not unfrequently translated; as in Acts xxi. 21, 'And they are informed of thee that thou teachest all the Jews which are among the Gentiles;' and in Luke ii. 31, 'Which thou hast prepared before the face of all people.'

In the sacred Scriptures, the sanctified disposition is sometimes denominated the spirit; and hence its opposite, the unsanctified disposition, came to be called the body, or the flesh.

That the clause 'in the flesh,' is in the construction to be connected with 'judged,' and not with 'men,' appears from the corresponding part of the verse; for it is perfectly clear that in the spirit' should be construed with 'live,' and not with God.'

From the connexion, it is obvious that the apostle Peter, (very much as the apostle Paul on another occasion,‡) reasoned with his brethren in this manner: Christ suffered for us in the flesh, the just indeed for the unjust. He for us refused no suffering, however severe. For us he submitted his flesh, in the literal sense of the word, to crucifixion. Ye ought, then, to crucify your flesh, in the figurative sense of the word-to subdue and mortify your carnal nature, your sinful propensities which ocasioned his death.

Commencing with the chapter, we may read the paragraph thus: Christ, therefore, having suffered for us in the flesh, arm yourselves, also, with the same mind, (for he that hath suffered in the flesh, or mortified his carnal nature, hath refrained from sin,) to the end that ye no longer spend the rest of your earthly time according to the lusts of men, but according to the will of God. For † Acts xvii. 30, 31.

*1 Thes. iv. 17.

Rom. vi.

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the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in laciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries: Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you. But they shall give account to Him who is ready to judge the living and the dead."

Upon the mention of the living and the dead, as about to stand before the judgment seat of Christ, it was natural to advert to the case of such as had died in the faith. He accordingly urges upon his brethren, the consideration that the same powerful motive which he had just presented-the death of Christ, which was indeed the soul of the gospel-had sustained, in their self-denying and holy course, those blessed men who had gone before them.

'For to this end,' (the same that he had mentioned in the 2nd verse, while adverting to the sanctifying and elevating tendency of the doctrine of Christ crucified for us,) 'For to this end was the gospel preached also to persons now deceased, that, among men, indeed, they might suffer in or mortify their carnal nature, but, before God, enjoy spiritual life.'

HYMN.

BY BISHOP HEBER.

Oн more than merciful! whose bounty gave
Thy guiltless self to death, our souls to save;
Whose heart was rent to pay thy people's price;
The great high-priest, at once, and sacrifice!
Help, Saviour, by thy cross and crimson stain,
Nor let thy glorious blood be spilt in vain.

When sin, with flowery garland, hides her dart,
When tyrant force would daunt the sinking heart,
When fleshly lust assails, or worldly care,
Or the soul flutters in the fowler's snare,—
Help, Saviour, by thy cross and crimson stain,
Nor let thy glorious blood be spilt in vain.

And chiefest then, when nature yields the strife,
And mortal darkness wraps the gate of life;
When the poor spirit, from the tomb set free,
Sinks at thy feet, and lifts its hope to Thee,-
Help, Saviour, by thy cross and crimson stain,
Nor let thy glorious blood be spilt in vain.

MISSIONARY REGISTER.

FOR SEPTEMBER, 1829.

SUBSCRIPTIONS and donations to the General Convention of the Baptist Denomination in the United States, for Foreign Missions, &c. should be transmitted to Heman Lincoln, Esq. Treasurer, Boston. Persons visiting the city, to whom it may be more convenient to call at a central place, can lodge their communications with E. Lincoln, No. 59 Washington-Street, who is authorized to receive moneys for the Treasurer.