say and maintain that they ought to do so; for their vow and covenant are upon them, and woe will alight on them if they do not. We pray in the office of public baptism for adults, that, "being born again, and made heirs of everlasting salvation, through our Lord Jesus Christ, they may continue God's servants, and attain His promises." As it is with baptism, so it was with circumcision: "All are not Israel that are of Israel." There are, it is too true, many members of the visible Church, many branches in Christ, that bear not fruit (Jo. xv. 2); just as the prodigal son was the son of his father when in the depth of his iniquity; and became the returning son, when his heart began to yearn for his father's house. It is important to be observed, that regeneration was never used, as it is too often now-a-days, for sanctification. It is metaphorical, and representative of moral change; it is the commencement of a moral and religious life; whereas sanctification is the continuation and perfection of the work begun, it is the daily renewing of the Holy Ghost. It is in these modern days too often confounded with conversion, which is the turning from actual committed evil to the practice of good by the help and inspiration of the Holy Spirit. How much better would it be for the Christian Church not to confuse ideas and words, but to employ them according to Scriptural and ancient ecclesiastical usage! : Let us, my readers, not rest in any privilege we may have. Baptism is a gracious institution, but it will never save us, unless by God's grace we fulfil the obligations under which it places us. We know that baptism, under the new dispensation, corresponds to circumcision under the old; and St. Paul enumerates some of the advantages which accrued to those, who were thus brought into covenant with God. "I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: who are Israelites: to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the services of God, and the promises whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for evermore. Amen."(Rom. ix. 3-5.) "The same, I doubt not (says the late Mr. Simeon of Cambridge,) may be justly said of all that are baptised: indeed, we doubt not, but that our reformers had that very passage of scripture in their eye, when in our baptismal service they instructed us to thank God for having regenerated the baptised person by His Holy Spirit; and, in our catechism, to speak of children as by the ordinance of baptism made members of Christ, children of God, and inheritors of the kingdom of Heaven. These expressions are doubtless strong; and so are St. Paul's expressions respecting the benefits of circumcision and every blessing which he asserts to have been conveyed by circumcision we may safely and truly apply to baptism. By the very admission of persons into covenant with God, they are brought into a new state, have a right and title to all these privileges; and by the exercise of faith in the Lord Jesus Christ they come to the actual possession of them." (Works, vol. 16. p. 260.) Simon Magus was baptised, and his baptism bound him over to obedience; but not having received it with suitable dispositions, he remained "in the gall of bitterness, and in the bond of iniquity." He received the outward and visible sign, but by his actions he denied his having any right even to that. Let us take care not to remain the children of Simon Magus, and therefore the bond-slaves of the devil. The privileges of baptism are all forfeited, unless we die to sin and live to righteousness. The Israelites "all passed through the sea; and were all baptized (men, women, and children,) unto Moses in the cloud, and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink; for they drank of that spiritual rock that followed them; and that Rock was Christ." Did they then continue God's obedient children? The next verse answers the question: "But with many of them God was not well pleased for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted."(1. Cor. x. 1-6.) "As many of you as have been baptised into Christ have put on Christ." (Gal. iii. 27.) By one spirit are we a'l baptised into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one spirit." (1. Cor. xii. 13.) St. Paul speaking universally, declares that the baptised "have put on Christ." Now, I ask, have not the persons who scruple about the prayers in the baptismal service, equal reason to scruple the use of these expressions? Again, St. Peter says, "Repent and be baptised every one of you, in the name of the Lord Jesus, for the remission of sins, and ye shall receive the gift of the Holy Ghost." (Acts ii. 38, 39.) And in another place," Baptism doth now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ." 1 Pet. iii. 21. And speaking elsewhere of baptised persons who were unfruitful in the knowledge of our Lord Jesus Christ, he says : "He that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins," (2. Pet. i. 9.) "Does not this very strongly countenance (asks Mr. Simeon) the idea which our reformers entertained, that the remission of our sins and the regeneration of our souls, is attendant on the baptismal rite?" (Works, vol. 2, p. 259.) "As we are not naturally men without birth, (says Hooker,) so neither are we Christian men in the eye of the Church of God, but by new birth; nor, according to the manifest ordinary course of divine dispensations, new born, but by that baptism which both declareth and maketh us Christians. In which respect we hold it to be the door of our actual entrance into God's house, the first apparent beginning of life." "We are hereby, that is by baptism (says Bishop Beveridge), made the children of grace; children of grace, and therefore enabled to do the works of grace. Which work flows not immediately fom the sacrament, but from the power of Christ and his Spirit that works by the sacrament. The rule of the school is sound and to be retained; that sacraments by resemblance represent, by institution signify, and by the power of Christ they sanctify. It is the spirit alone that gives the thing, the grace here mentioned, to die to sin, and live to righteousness. Where it should be noted first, that this death and new birth is not the resolution to forsake sin, and live a godly life; for this is supposed before baptism, and that which makes a man capable of it. Secondly, neither is it an actual forsaking of sin, nor leading a new life, for that is a consequent of baptism, and must be done all the life after till a man become a perfect man in Christ Jesus. Thirdly, but this grace given in baptism is a supernatural ability to die to sin and live to righteousness, to empower us to make larger progresses in Christianity: which, though it will never be absolutely perfect in this life, yet it may enable us to perform such sincere obedience, that God will accept, pardoning all the faults and failings; and bound we are to improve this grace, and co-operate with it all our days." Be not deceived; baptism does not kill and destsoy the principles of sin, and the motions of iniquity, within us, but puts us into a state in which we may serve God as we ought to serve Him. Do not, I beseech you, imagine that privileges do not impose corresponding duties. "Unto whom much is given, of them shall much be required." All need diligence, and prayer, and faith in Jesus, and activity, and untiring zeal, and perseverance, whatever advantages they may enjoy. Only eight persons were saved in the ark by water, when the world was drowned. With what earnestness should we ask ourselves if we really belong to the little flock of Christ! Let us strive for purity of heart; and, to obtain it, let there be a questioning between the soul and itself, and between the soul and God. What confusion is there in a country without a judicature; what confusion in the soul without the enlightened judgment of conscience! Baptism doth represent unto us our profession, which is to follow the example of our Saviour Christ." Baptisin seals to us our interest in the resurrection of Jesus. (Rom. vi. 4.) It is by virtue of our spiritual circumcision in baptism, that we have no need of outward circumcision (Col. ii. 11, 12.) The waters of baptism teach us that we are to have our sins washed away by the blood and spirit of Christ, and to walk in purity and holiness. And can we follow Christ, while living in sin, and rioting in pleasure? Gross is our ignorance, if we think we can. Instead of baptism leaving us nothing to do, it is just the reverse; for it requires a complete subjection of body and soul to the law and mind of Christ. This baptism (says Justin Martyr, in sec. 80 of his Apology) is called illumination, because the minds of the catechumens, who are thus washed, are illuminated.' Such are the difficulties that beset us after our baptism, that much pains must be taken, many prayers uttered for divine assistance, and much mortification and self-denial endured, before we can in any sense be said to have obtained the victory. Nothing to be done after baptism! Abandoned be such profanity. What says the 9th Article of our Church, speaking "of original or birth sin?" It says, "This infection of nature doth remain, yea, in them that are regenerated." Rouse then to duty, as faithful soldiers of the cross, and fight for victory over defilement, pollution, and every vice. Fight courageously; fight, begirt with the panoply of faith; fight with the sword of the spirit--a sword of great temper; fight perseveringly to your lives' end, and you shall be crowned the victors of the Lamb. The enemies of our Church often make such statements as if churchmen maintained, that if they are simply baptised, they shall gain admittance into heaven. Never was there a more sad misrepresentation, never a more pitiable falsehood! Such men speak of us as if we were abettors of Satanic baptism. May God for Christ's sake forgive both them and us, and implant in our hearts the love of the truth! It is too true that the Devil has counterfeited baptism, but our Church utterly discards all innovations. Justin Martyr says, "The devils no sooner heard of this baptism, spoken of by the Prophet (Ezek. xxviii. 25,) but they too set up their baptisms, and made such as go to their temples, and officiate in their libations and meat offerings, first sprinkle themselves with water by way of lustration; and they have now brought it to such a pass, that the worshippers are washed from head to foot, before they approach the sacred place where their images are kept." (Apol. sec. 81.) There can be no doubt that this lavish imitation of Christian baptism was accompanied with full indulgence in every species of sinful pleasure. But our Church maintains with the Holy Scriptures, that unless we are born again of water and of the spirit, we cannot enter into the kingdom of Heaven-that without holiness no man shall see the Lord—that we must be dead to sin, live to righteousness, be buried with Christ in His death, crucify the old man, and utterly abolish the whole body of sin-and that only by doing all these things, in dependence on the Spirit's help, can we with all the faithful be made inheritors of God's everlasting kingdom. You know your duty, do it—you know your privileges, despise them not— you know your opportunities, neglect them not-you know you have strength promised you from above, be diligent in seeking it. Do these things, and you will for ever rejoice in God your Saviour. Foxholes Cottage, near Warminster, E. STRICKLAND. ON THE DESIRE OF FAME, AS A MOTIVE TO ACTION. FAME has been called, and not without reason, the universal passion. If all persons are not equally under its dominion, none are independent of its influence, to whom the applause or admiration of their fellow-creatures appears a desirable object. And who are they that would claim exemption from the common imputation, by declaring themselves impervious and insensible to the opinions of their neighbours and associates? Is it not with rare exceptions, the solitary assassin, the abandoned sensualist, and others of the same unsocial stamp, "The motions of whose spirit are dull as night, Doubtless therefore the passion for fame, in its modified shape at least, was designed by our beneficent Creator for useful purposes. It will be evident on the very surface of the inquiry, that but for some such affection as the one now before us, there would be no guarantee remaining for the preservation of the peace and order of society. Penal laws and institutions, however good in their way, might be multiplied without end, and yet fail of meeting the necessity of the case. Something else is wanted not so coarse and general; something that may apply in all circumstances, and operate as a motive upon every class of individuals. In this exigency we are provided with the very thing we require, in the regard which is almost universally paid to the opinions of the world, the weight and pressure of which, however, being constantly subject to it, we but lightly feel. But here it may be inquired, do you mean to assert the legitimacy of a love of fame in any of its degrees, as a motive to action? Instead of offering a direct answer to this question, I observe, that this passion may be considered as being a provisional arrangement for the accomplishment of certain results, which are necessary either for the good of the individual, or, through him, of society at large. The love of fame, the desire of applause, and regard to opinion, (which are all of the same family,) stand in a moral point of view on the same footing with any other instinct which prompts to useful and necessary actions. Appetite for food, which impels to the support of the body by eating; and pursuit of wealth, which provokes industry; are the natural incentives to those numerous indispensable duties, which, were such incentives wanting, might in most cases be neglected. The desire of fame therefore, like the desire of food, is neither good nor evil; it is simply indifferent; but when we come to the question, whether, in consequence of the indifference belonging to them, they may safely be suppressed or disregarded, our conclusion must depend upon what substitute we possess to PP put in their room. Without doubt it is our duty, and would be best for us, to act always from a principle of obedience to God, and "whether we eat or drink, or whatever we do, to do all with a view to his glory. But supposing we are destitute of this evangelical principle, it cannot be imagined that we are to delay the performance of actions, necessary, in some cases, to the continuance of our very existence, until this shall have become a recognized rule of conduct within us. We must indeed allow the sinfulness of conduct not based upon Christian motives; but at the same time we must admit the inconveniences that would ensue upon the neglect of what cannot be dispensed with. Hence we infer that if a course of action upon defective motives is certainly bad, its omission for want of the right motive would be unquestionably worse: the child is not to be left to perish with cold and hunger, because the mother wants religious light and Christian principle. Perhaps it may be from a conviction of this kind that liberality is sometimes urged, even by orthodox divines, by appeals to the selfish fears and selfrighteous feelings of their hearers,-such_teachers knowing very well that, if left to principles of piety or pure benevolence, our public charities would soon languish and decay for want of supporters And if the view I have taken of the subject is correct, it may go towards deciding the question as to whether emulation may be made use of as a stimulus to exertion in the education of youth. It cannot be expected that many young persons will apply themselves to study from the love of it, much less from a principle of religious obedience and the hope of a future and distant recompense for present self-denial. In the meantime, such toil and application of mind is highly necessary, and emulation offers itself as a remedy at hand to supply the place of motives which we cannot command at pleasure, although they should be our ultimate aim. The objection to emulation proceeds upon the notion that the desire of applause is criminal, whereas I suppose it to be, in itself, indifferent. I assume that he who labours at the plough for bread, and he who labours at his books for eminence, supposing they both lose sight of the Gospel motive beyond,— are almost equally in the wrong; that if the one is to be encouraged by the prospect of gain, so is the other by the hope of distinction. Here, however, it should be well understood that the right motive to build upon is a desire to please God, by rendering our best obedience to His laws, and promoting, as we are able, his cause in the world; and that so far as our object falls short of this it is defective, and in one sense therefore, sinful. Inferior motives should only be proposed by teachers when more high and noble reasons would weigh but little, as with gross and carnal natures we may be sure will happen. If the highwayman could be induced to restore his booty by the fear of eternal retribution and the sense of his sinfulness in the sight of God, no rightly informed Christian would persuade him to this step from a meaner regard to his reputation or the dread of a prison: the latter consideration should only be suggested when it is certain that the former will not work. That instructors have it not in their power to mould the human mind as they will, is rather a reason why they should, than why they should not, exhibit the highest and most affecting inducements to virtuous conduct. Let him that contents himself with human applause be rewarded for his merits in the manner he de sires; and is it any more than equitable that suitable motives should be presented to more conscientious and ingenuous minds? Carrion attracts vultures, and husks will satisfy swine; but nobler animals demand a nobler bait, a sustenance more worthy of their superior natures. It is strange how, in a Christian country, Christian principles should have got so much out of fashion and favour with us at the present period. We learn indeed our creed, but how little are we taught to study what it includes in the way of duty! That doctrines involve duties seems little understood; and yet it is probable that God has revealed nothing but what somehow or other is applicable to life and conduct. It is high time, however, that we should try to make amends for past neglect of this truth; let us at length acknowledge that the |