and he repeatedly refers to it, in his conversations with the Jews. It appears to have been a distinguishing mark at that time between the believer and the unbeliever; for it is written, that all the people that heard Jesus, and the publicans, justified God, being baptized with the baptism of John; but the Pharisees and Lawyers, rejected the counsel of God against themselves, being not baptized of him.

Our Saviour in his last official communication to his disciples, in the commission immediately preceding his ascension, is pleased to continue the same ordinance. Hence the simple rational conclusion must be, that now, as heretofore in its commencement and detail, it is properly incumbent on those only, who are equally convinced of their individual character in the sight of God, and believing the testimony he gives by his Servants of their natural condition, and his covenant relation, desire to be baptized in the name of the Father, the Son, and the holy · Ghost.

From this period the account of the practice of the first Christians, as recorded in the Acts of the Apostles, is decidedly corroborative, indeed there is not any ground for any suspicion of deviation. In an account of Lydia, the Jailor, and Cornelius, the term household is connected, but from the context to each, it is evident that the respective subjects where capable of belief. Lydia was found of Paul, by the river-side, where prayer was wont to be made, in company with certain devout women which resorted thither-her heart the Lord opened, and when she was baptized, with her house-hold, she intreated him to come to her house, and abide there. Now it is not customary for infants to be taken to a meeting for prayer; and as they went home afterwards, it is possible that her children, if she had any, were not scen of Paul until then.

Throughout the Epistles, every allusion to the ordinance, either simply, or figuratively, evidently sets forth its reference to that spiritual œconomy, which especially consists of the great work wrought out by the Captain of Salvation, personal union to him by faith, newness of heart, and devotedness of life.

It may appear extraordinary that innovation should so soon have taken place, and so extensively continued. This consideration, doubtless, has much weight with the many, who are usually satisfied with the opinions of others; but every christian should be cautious how he passes the ne plus ultra of authorised communication in matters of faith and practice; and hence, nothing but the Bible should be resorted to for directive fact, or doctrine.

The interesting, and blessed propriety of adult baptism, is regardearnestly recommended from experience, whether it be ed as a personal surrender to the cause of Christ; an act of christian belief in His sufferings, death, burial, and resurrection, whence all hopes for, time and eternity spring; or, in obedience to the example of the Saviour, whose submission to the appoint ment of his Father was received and approved with This is my beloved Son, in whom I am well pleased; and in the same submission many a believer can say, What shall separate us from the love of God, which is in Christ Jesus our Lord? I am Rev. Sir,

Worcester, 21 Sept, 1810.

Yours respectfully, JOHN BLACKWELL.

Who would trifle with sin?

An Extract.

Then

The object at which sin aims, whether in believers or unbelievers, is death, eternal death; and to this it hath a naturel and direct tendency. The Apostle James in a very affecting manner describes its process. Let no man say when he is tempied with evil, Iam tempted of God: for God cannot be tempted with evil, neither tempteth he any man: but every man is templ ed when he is drawn away of his own lust and enticed. when lust hath conceived, it bringeth forth sin; and sin when it is finished, bringeth forth death. James, i, 13,-15. If it does not in all cases come to this issue, it is not because of its being different as to, its nature or tendency in some persons to what it is in others, but because a timely stop is put to its operations. Only let it go on without repentance till it has finished its work, and eternal death will be the issue.

Whatever we are, so long as sin lies unlamented upon the conscience, we can have no scriptural foundation to conclude No real christian, it is true, will prove that we are christians. an apostate; yet while we are under the influence of sin, we are If we be moving in the direction which leads to apostacy. contented with a relapsed state of mind, what grounds can we have to conclude that it is not our element? or that we have ever If the waters continue to been the subjects of true religion? be naught, it is a sign that the spring has never been healed. There is no reason to think that Judas himself laid his accounts

with such an issue as things actually came to. During the ministry of our Lord, while he kept the bag, and sometimes made free with its contents, it is probable he nevertheless reckoned himself a good man. He saw many failings in his fellow disciples, and in all other good men; and he might think this to be bis. When he had covenanted with the chief priests, it does not appear that he expected his master would be eventually crucified. When they were about to lay hands on him, he had passed through the midst of them, and went his way; and he might suppose that it would be so again. When therefore he

saw that he was condemned, he was thrown into a state of terrible amazement, and in the issue went and hanged himself. Such was the progress of an apostate; and such his end. Surely it beloves us to take heed how we trifle with those things, the end of which is death!

H-k N-n.

IOTA.

On the Support of Ministers.

To the Editor of the Baptist Magazine.

Mr. Editor,

The Christian public has often been addressed, through the medium of your miscellany, on the behalf of the ministers of the Sanctuary; and the object of those addresses has been their temporal support. How far these efforts have succeeded, I will not venture to determine. I fear, however, that the cure is by no means perfected in fact that the case is not to be considered even convalescent. The truly humane and benevolent christian cannot but weep in secret places, both for those who culpably withhold more than is meet, as also for those dignified sufferers who are the objects of their passive oppression.

But I am here checked in my lucubrations, by an argument which is deemed unanswerable, namely, that there are popular and important schemes and institutions which require my aid, both of a local and general nature, and I cannot possibly contribute so much for pastoral attention as I otherwise should consider it my duty to do. Now I will take the liberty of reminding such that as members of a particular society. of Christians they are apostolically, yea, I will say, divinely enjoined to know those who labour among them and are over them in the Lord, and to esteem them very highly in love for their works' sake; remembring that they watch for their souls; and that they do

not forget Paul's quotation, that the Ox must not be muzzled who treadeth out the corn. Doth God take care for Oxen? (subjoineth the Apostle) or saith he it altogether for our sakes? for our sakes, no doubt, this is written. I would, however, refer such objectors to the silencing admonition of our Lord, Matt. xviii, 25. This thou oughtest to have done, and not to have left the other undone.

I begin by this time to imagine that I am condemned as an interested individual-but surely, were I interested, pity would be much more suitable than condemnation; and here I cannot but remark, by the bye, that this is one easy way in which some who are, to say the best, inconsiderate persons, ward off the gentle reproofs which are intended for them; but in order to silence such an insinuation, be it known that the writer of this is in no wise interested, and that he has nothing in view but a desire that justice alone should be shewn and maintained towards many of his suffering brethren.

Now I am on this subject, I would further suggest that care should be taken that we do nothing towards needlessly increasing their expenses.-Ministers of the gospel are such public characters, that if no person in the secular walks of life be known in a city, a town, a village, or even hamlet, the Minister is recognized as an old acquaintance, or an acquaintance of my friend, or as the man of Ross, the friend of every one; therefore he is waited upon on every occasion, and at seasons frequently when his humanity is made to weep, or he feels obliged to blush for those whose credit is deeply involved in the display of his scanty board. At other times, the Postman brings him letters, "unmarked with red, the gratuitous insignia," and these instead of inclosing a note payable at sight, contain enquiries to be forthwith attended to, and answered without delay; and which indeed the good man feels impelled to do, lest he be speedily visited for his neglect with another expensive sheet, to enquire whether the first came safe to hand. It is sincerely to be hoped that those friends who are in the habit of favouring Christian Ministers with their commissions, will never forget at least to pay the postage of their letters, as from small incomes such occurrences of expenditure are serious matters.

The new mode of collecting for Cases by sending printed circular Letters to different Churches, is often very reprehensible in this respect, when the Letters are addressed to the Ministers. The writer of this is acquainted with a Minister, whose income is under forty pounds a year, who has received five of these printed-sheets in a few weeks; two of them from one

place, and all of them nugatory. If it appear unadvisable that the parties sending Cases should pay the postage; surely common Equity requires that such. Letters should bear the Insignia CASE on the outside, that the good man, to whom they are addressed might know what he was going to pay for, and when sure that the application would be useless, reserve his shilling to buy bread for his little ones.

Some of your readers may probably feel disgusted, at, the nature of this address, supposing that it savours too much of the loaves and fishes; but let such remember that the disciples of Christ, in common with the multitude, found the loaves, and fishes alluded to a very seasonable supply, and our heavenly father knows that his servants, who have the invaluable treasure of the Gospel in earthern vessels, have need of these things. JOHANNES

The Importance of owning Christ before. Men,

That religion has an essential influence on the manners and morals of society, will be readily admitted. But in order to its answering the important end for which it was designed, it must be real in its nature, and practical in its effects. The secret impressions of truth on the mind, may indeed benefit the possess or; but they are no farther useful to mankind than they are acted out. The talkative bollow-hearted hypocrite, continually stands between the trembling timid believer and his duty. The latter detests hypocrisy, and the very fear of incurring the odious imputation, keeps him from, honouring his Lord and Saviour.

Some persons of the above description, undoubtedly exem plify in their daily conduct and deportment, many of the precepts of the gospel; yet where they are either afraid or ashamed openly to profess themselves the friends of the Redeemer, the world are liable to mistake their motives, and to impute whatever appears amiable in them, to some selfish ambitious principle, rather than to the grace of God in the heart. In this case the religion of Jesus is robbed of its honour, and society defrauded of the benefit of its influence.

It is readily acknowledged, and most sincerely lamented, that many who profess religion, declare by their conduct that In whatever commuthey are utterly unworthy of the name. nity they are found, they are a constant grief and reproach to all the truly pious. Such characters are spots in our solemu