despair, have wreaked a blind vengeance upon the prophet and his family, for the terrible judgment of God; like Ahab with Elijah, in the days of the famine. But “the Lord shut him in” (Gen. vii, 16), and the waters bore them up, safe amid their perishing enemies. Peter next points out that analogous to this is the salvation of Christ’s people,—that as the waters of the deluge were the destruction of the old world, but life to the new, to Noah, and his house,—so the baptism of the Spirit is death to the old man, but life to the new, through union with the Lord Jesus and participation in his life. “You also, now, antitype baptism saves, by the resurrection of Jesus Christ from the dead. Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves with the same mind; for he that hath suffered in the flesh” (that is, as stated immediately after, he that hath become “partaker of Christ’s sufferings”), “hath ceased from sin.”—Ch. iv, 1, 13. Here we recognize perfect identity of thought and argument with what has already appeared in Paul’s writings. “So many of us as were baptized into Jesus Christ, were baptized into his death. Therefore, we are buried with him by the baptism into his death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.”—Rom. vi, 3, 4. The conclusion of Peter’s argument is found, a little farther on,—“Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you. But rejoice, inasmuch as ye are partakers of Christ’s sufferings, that when his glory shall be revealed, ye may be glad also with exceeding joy.”—1 Peter iv, 12, 13. So Paul says, “If so be that we suffer with him, that we may be also glorified together.”—Rom. viii, 17. It is evident that the two great apostles are perfectly united in their testimony concerning this baptism and its relations to the plan of salvation.