remission of sins." Likewise Ananias to Saul of Tarsus, after he was convinced of the truth concerning Jesus of Nazareth, saying, "Why tarriest thou? arise, and be baptized, and wash away thy sins," &c. But the fullness of evidence with which the Scriptures attest this blissful truth, will abundantly appear to all that search them for obtaining a full discovery of it. In the meantime, from what has been produced we may see with what great propriety the pure and primitive preaching of the Gospel was called the ministry of reconciliation, and how admirably adapted it was to that gracious purpose. Indeed, how could it possibly fail of producing that blissful and happy effect in every one that believed it? Was it not a divinely attested declaration of the love of God to a guilty perishing world, to such a degree as to give his only begotten Son to become a sacrifice and ransom for the sins of men; and that through him, whosoever believeth in him, has remission of sins; is justified from all things; shall not come into condemnation, but shall have everlasting life; and all this immediately upon his believing, figuratively, that is typically, declared and confirmed to him by his baptism; a solemn rite of divine appointment for this very purpose, as the Apostles have explained it? See Rom. vi. 1-6. Hence, also, we may see a just and adequate reason of the great joy, consolation, and happiness that universally accompanied the primitive preaching and belief of the Gospel amongst all sorts of people; as also of the very singular and eminent fruits of universal benevolence, of zeal, of brotherly kindness, of liberality, of fortitude, of patience, of resignation, of mutual forbearance and forgiveness; in a word, of universal self-denying obedience in conformity to Christ; contentedly, nay, even joyfully, suffering the loss of all things for his sake: so that the Apostle John could boldly and confidently challenge the world, saying, "Who is he that overcometh the world, but he that believeth that Jesus Christ is the Son of God?" Such was the virtue of the primitive faith; and such faith the just and genuine effect of the Apostolic Gospel ; for it could produce no other correspondent faith, if it produced any at all. In fine, from the premises before us, that is, from the whole apostolic exhibition of the Gospel, and its recorded effects upon all who professed to believe it, many of whom, it is certain, did not truly understand the Gospel, and therefore could not truly believe it; nevertheless from the whole of the premises, it is evident that the professing world is far gone, yea, very far indeed, from original ground; for such was the import of the Gospel testimony, as we have seen, that all who professed to believe it, whether they were intelligent persons or not, understood at least so much by it that it gave assurance of pardon and acceptance with God to every one that received it; that is, to every baptized believer; consequently every one that was baptized, making the same profession, he both thought himself, and was esteemed by his professing brethren, a justified and accepted person. Hence we do not find a single instance, on the sacred record, of a doubting or disconsolate Christian; nor a single hint dropped for the direction or encouragement of such: but, on the contrary, much said to detect and level presumptuous confidence. How different this is from the present state of the professing world, the discreet and judicious reader need not be informed. Now, surely, if similar causes uniformly produce similar effects, the same preaching would as uniformly produce the same faith that it did in the beginning in all them that believed it; and even in all them that thought they believed it; namely, of the person's justification and acceptance with God; and, of course, the same faith would produce the same peace and joy in the believer, and in him that thought himself to be such, as it did in the days, and under the preaching, of the Apostles and of their faithful coadjutors. T. W. From the Latter Day Luminary, July, 1823. MISSIONARIES TO BURMAH. [From the Christian Baptist, Vol. I.] "On Wednesday, the 11th of June, at Utica, New York, the Rev. Jonathan Wade and his consort were set apart as missionaries to the Burman empire, by a committee of the Board of Managers of the Baptist General Convention. An interesting şermon was delivered on the occasion by the Rev. Nathaniel Kendrick, from 2 Tim. ii. 10, Therefore I endure all things for the elects' sake, that they also may obtain the salvation which is in Christ Jesus with eternal glory.' Rev. Alfred Bennet led in offering up the consecrating prayer. Rev. Daniel Hascall gave Mr. Wade an appropriate charge, and the Rev. Joel W. Clark gave him the right hand of fellowship, that he should go to the heathen.' Rev. John Peck addressed Mrs. Wade, and Rev. Elon Galusha gave her the right hand of fellowship. Rev. Elijah F. Willey offered the concluding prayer. The services were performed in Rev. Mr. Atkin's meeting-house. The day was fine, and the assemblage was very large, and proved, by their fixed and silent attention to the services, how much they felt for the world that lieth in wickedness; and by a collection of 86 dollars 23 cents, taken on the spot, they showed a willingness to share in the pleasure and expense of spreading the Gospel in all the earth. Mr. Wade is a young man, and a native of the state of New York. He received his classical and theological education in the Theological Seminary at Hamilton. He appeared before the committee a man of good sense, of ardent piety, and understandingly led by the Spirit of God to the work in which he has now engaged. Mrs. Wade is from a respectable family in Hamilton, Madison county, daughter of Deacon Lapham. Her early piety and active zeal in the cause of her Redeemer has encouraged the hope that she will be eminently useful in the cause of missions, with her husband." Note by the Editor.-How accordant is the language and spirit of the above to the following passage from the 13th chapter of the Acts of the Apostles! "On Wednesday, the 11th of June, A. D. 44, the Rev. Saulus Paulus and the Rev. Joses Barnabas were set apart as missionaries to the Gentiles dispersed throughout the world, by a committee of the Board of Managers of the Baptist General Convention, met in the city of Antioch. An interesting sermon was delivered on the occasion by the Rev. Simon Niger, from Isaiah xlii. 4. The isles shall wait for his law.' Rev. Lucius of Cyrene led in offering up the consecrating prayer. Rev. Manaen gave Mr. Paulus and his companion ( Mr. Barnabas) an appropriate charge; and the Rev. John Mark gave them the right hand of fellowship, that they should go to the heathen.' The Rev. Lucius of Cyrene offered up the concluding prayer. The services were performed in the Rev. Mr. Simon Niger's meeting-house. The day was fine, and the assemblage was very large, and proved, by their fixed and silent attention to the services, how much they felt for the world that lieth in wickedness; and, by a collection of 86 dollars 25 cents, they showed a willingness to aid the Rev. Mr. Paulus and the Rev. Mr. Barnabas in carrying the Gospel to the heathen, 'Mr. Paulus is a young man, and a native of the city of Tarsus; he received his classical and theological education in the Theological Seminary in Jerusalem. He appeared before the committee a man of good sense, of ardent piety, and understandingly led by the Spirit of God to the work in which he has now engaged." It is then plain that the above notification is just in the spirit and style of this passage from the 13th chapter of the Acts. But in the common translation the original loses much of its aptitude and beauty; for, lo! it reads thus: " Now there were in the church that was at Antioch certain prophets and teachers; as, Barnabas, and Simon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away." It is much to be desired that the Baptists in this western country will not imitate these precedents of pompous vanity, so consecrated in the east; and that they will rather cherish the spirit and copy the style of that much-despised little volume called the New Testament. Then we know they will remember that it is spoken by our Lord, "Be not called Rabbi,” or Reverend. Then they will confess that many things of high reputation in this age are an abomination in the sight of God. A. C. THEBOSTON RECORDER.' [From the Christian Baptist, Vol. I.] 6 The Editor of the Boston Recorder,' in a late address to his subscribers, and to the public in general, has made a very generous proposal to the American Education Society, that if, by any means, he can get a thousand names added to his subscription list, (which at present amounts to 3500,) who will pay as well as subscribe, he will give a thousand dollars to the Education Society; and so in proportion for a greater or smaller number above the present 3500, in each succeeding year. As an inducement to their liberality, he gives a nearly correct list of the annual income of all the principal missionary and charitable societies of the day, which is as follows, viz.— English Education Society for propagating the Gospel, annual income, 253,080 dollars. Society of the United Brethren, 32,000 dollars. Wesleyan Missionary Society, 119,360 dollars. English Baptist Missionary Society, 58,666 dollars. London Missionary Society, 130,708 dollars. American Board of Foreign Missions, 59,397 dollars. London Religious Tract Society, 41,000 dollars. Besides these there are Domestic Missionary and Education Societies in nearly all the United States. * Thus 1,438,131 dollars, or about one million and a half per annum, is spent in the various schemes of the day. He represents the great need of more learned divines, and of more readers of religious newspapers, such as the 'Recorder,' from various considerations. Among others, we find the lamentable condition of the New England States and the State of New York adduced, amounting to about 400,000 families, "and of these 100,000 may be supposed to be Christian families" and but few of these, for want of religious intelligence, (for want of his paper and others like it,) "take any deep interest in these mighty movements which are now making for the conversion of the world." Yet, with all the " mighty movements," he supposes that three hundred thousand families in the above states are not Christianized, i. e. three-fourths of his own people! Religious newspapers, learned divines, and missionaries, are much wanted in New England, on this writer's hypothesis! 66 He then suggests to his present readers the necessity of regarding as a "sacred duty" which they owe to God and their country, to persuade their neighbours and friends to take his paper; to "Ministers of the Gospel," the necessity of recommending it from the pulpit; to enterprising females," the excellence of persuading others; to "students of colleges," especially the beneficiaries, to spend a part of their vacations; to "teachers of schools," to extend their usefulness; to parents, and" persons travelling," " having a commission from the pub * The estimate given above of the annual income of these benevolent societies was probably correct enough ten or a dozen years ago, but we are sure that when taken in reference to the state of matters in 1835, it is exceedingly defective. For instance, the income of the London Missionary Society for the year ending April 30, 1835, was upwards of 57,000l. sterling, or 285,000 dollars, which is more than double its income in 1823. And the Church Missionary and Wesleyan Societies have advanced in a still greater ratio. Surely, if the heathen are not converted, it will not be for want of money! W. J. |