attended the course of missionary labors?" We press this question upon the consciences of Christians, and ask them to decide, from their own observation and experience, whether this is not a just view of the subject. It is an unchangeable law in the Divine government, that it is more blessed to give than to receive, and that he that watereth shall be also watered himself. As we regard the salvation of our neighbors, our friends, our families, let us send the Gospel to the heathen. Secondly: If all the circumstances of the case are considered, we are more able to take an active part in evangelizing the heathen, than any other people on the globe. With the exception of Great Britain, indeed, no nation but our own has the inclination, or the ability, to make great exertions in the prosecution of this design. Great Britain is engaged in a conflict for her existence with a power which threatens to subjugate the civilized world; yet, beside all the expenses of this unexampled conflict; beside the millions paid for the support of the parish poor, and the immense aggregate of the sums given in occasional charity; beside the vast annual expenses of charity schools, hospitals, and many other benevolent institutions; beside the support of the regular Clergy, both of the Establishment and among Dissenters; beside these and many other expenses, Great Britain spends hundreds of thousands of dollars, annually, in distributing the Bible, employing Missionaries, translating the Scriptures, and other extraordinary methods of dispensing the Gospel to mankind. Our public burdens are light compared with those of England; and there is among us wealth sufficient, abundantly sufficient, to employ all the instruments which will be offered to our hands. We are accustomed to hear many encomiums on the liberality of Christians in England; let it be remembered, that these very encomiums will condemn us, unless we go and do likewise. Let it not be supposed, that the embarrassment of our public affairs, and the consequent derangement of private business, and Joss of private property, are forgotten. With these things in full view, it may still be truly said, that wealth enough can be spared from among us for the vigorous prosecution of this transcendently important purpose. Nor should it be omitted, that there is no need of withholding a single dollar from the numerous Missionary and Bible Societies, and other charitable institutions, which are already in operation in our country. Our Missionary Societies have been for a number of years incalculable blessings to the new settlements and destitute places of the United States; and though our Bible Societies have been but lately formed, their prospects of usefulness are most en couraging. May the means of all these benevolent institutions increase continually; and may the same beneficence, which patronizes them, be extended to satisfy the pressing calls of Foreign Missions. The public will perceive, that a considerable sum of money is necessary before a mission to Asia can be commenced with any prospect of success, and that money is the only thing which is still wanting. Need another word be said to ensure liberal and extensive donations? JEDIDIAH MORSE, SAMUEL WORCESTER, JEREMIAH EVARTS, Committee appointed by the Board. N. B. Donors are respectfully requested to designate, whether they wish their donations to make part of a permanent fund, the income of which will be appropriated to Foreign Missions; or whether they would prefer, that the whole sum given should be expended as soon as opportunity shall present. If no designation is made by donors, the disposition of the gift will be considered as left to the diseretion of the Board. RELIGIOUS COMMUNICATIONS. OBSERVATIONS EVERY attentive reader of the Bible must have observed, that unbelief is represented, especially in the New Testament, as that radical and capital sin, against which the wrath of God is revealed from heaven. A primary object of the mission of the Holy Spirit, is to convince the world of sin, because they believe not on Christ. And when the Savior commissioned his Apostles to go and preach the Gospel to every creature, he solemnly declared, that the salvation or perdition of their hearers would follow, according to their belief or disbelief of the sacred message. To have just views of the nature, causes, and criminality, of unbelief, must, therefore, be of vast importance to every one who hears or reads the Gospel. What, then, is unbelief? In the most general signification of the term, it is the rejection of tes John xvi, 9. † Mark xvi, 15, 16. ON UNBELIEF. timony. In the scriptural sense, which is the present object of inquiry, it is the rejection of the testimony, which God hath given of his Son. It may be justly observed, that the whole Bible is the testimony of God concerning his Son: his person, character, offices, works, and kingdom. These were prophetically and symbolically revealed in the Old Testament, and are more fully and distinctly unfolded in the New. This testimony men are required to believe, and their belief of it entitles them to that salvation which it reveals. To reject this testimony is unbelief. But it is not the bare assent of the judgment to the truths of the Gospel, which entitles to eternal life. Men may believe that the Bible is the word of God, given by the inspiration of the Holy Spirit, as the only infallible rule of faith and practice; + 1 John v, 10. that Jesus Christ is the self-existent God, as well as man; that pardon and justification are granted to penitent sinners through the merit of his blood and righteousness; and that there is no other name whereby any can be saved. They may assent to every distinguishing truth of the Gospel. Nay, they may not only give the doctrines of grace the assent of their judgment; but defend and recommend them with much zeal and ability, and even enjoy no small degree of satisfaction in their theory of religion; and yet live and die in unbelief. The truth of this remark is presumed to be evinced by many painful instances with in the recollection of almost every man. Is it not evident, indeed, that there are persons not a few, who adopt an orthodox theory, and, at the same time, know themselves to be destitute of that vital religion which their theory requires as indispensable to salvation? The Lord looketh on the heart. Whatever men may profess, or imagine that they believe, of the word of God, they do not, in the language and sense of Scripture, believe it, unless it be approved and loved in their hearts. He that believeth on the Son of God hath the witness in himself. His faith sanctifies his affections and his life. It works by love, purifies the heart, and overcomes the world. The true believer, while he loves the Divine law and makes it the rule of his obedience, is habitually dead to it, so as to abandon the pride of selfrighteousness, and make the righteousness of Christ his only refuge and hope. Dead to sin, he hates it for its exceeding sin fulness, and longs for complete deliverance from its power. Dead also to the world, he crucifies it with its ensnaring vanities and polluting lusts, trusts in God as his portion, and finds the word and spiritual service of God his daily delight. That person, however he may view himself or be viewed by others, who has not experienced the sanctifying power of Divine grace in his heart and life, is an unbeliever. And he is a most unreasonable creature; because he rejects the highest evidence; because he is displeased with infinite holiness and excellence; and because he refuses the greatest personal good. If men do not obey the Gospel, they give a practical demonstration that they do not believe it. Here is a man, whose heart is set upon acquiring a large estate. If he can attain to such a degree of wealth and honor, he will reach the summit of his wishes. Through wearisome days and nights, months and years, amid perplexity and danger, he pursues his darling object. No sacrifice is deemed too great, which he believes will accomplish his purpose. A person of immense fortune, in a distant part of the country, sends a messenger to this man, with a written instrument, assuring him, that if he would follow its directions it would infallibly raise him to greater wealth and honor than he had even thought of acquiring; assuring him, also, that his wishes could be obtained in no other way. The man takes the instrument, examines it in every part, and views it in every bearing. He also takes the counsel of many wise and learn 1811. Observations on Unbelief. ed men. What shall we say of this man? But it is often much easier to world, often make such observa- Were such maxims true, it contains 32 to prove, that men believe or disbelieve, as they are influenced by their inclinations, passions, and habits. It is not for the want of abundant evidence, that the Gospel is so generally disbelieved. It is because impenitent men are lovers of their own selves, proud, ignorant, sensual. They will not embrace the Gospel, because its leading precept is, Deny thyself. If they receive the Lord Jesus as their Savior, they must give up their self-will, their self-righteousness, their selfish interests and pursuits, and be reduced to a state of cordial dependence on sovereign grace. Did not the Gospel require unreserved submission and humility, proud men would believe it. If it cherished their avarice, ambition, and selfishness, they would embrace it with all their hearts. One hundredth part of the evidence, which now attends it, would be abundantly sufficient to convince them of its truth. Nay, the strength of their own inclina tions and passions, would produce more than half the conviction. How many things concerning religion do men believe totally without evidence, and even contrary to Scripture, reason, and fact, merely through the force of inclination! Mankind are naturally under the arbitrary government of sense. He who believes the Gospel, as it is entirely opposed to this government, must deny every inordinate gratification of sense. Men refuse the testimony of the Gospel, because the light of it exposes their corruptions. Every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But if unbelievers love darkness and abide in it, because they cannot endure the light, of Divine truth, how unfit are they for heaven, where there is no darkness in which to hide, and where the light of the knowledge of the glory of God in the face of Jesus Christ shines with unclouded lustre! To show further the exceeding sinfulness of unbelief,I observe,it is a direct contradiction of Jehovah. It directs against him the daring charge of falsehood. He that believeth not God hath made him a liar; because he believeth not the record, which God gave of his Son. How criminal, then, is the sin of unbelief! It also robs God of his glory. It is the greatest contempt of all the Divine attributes; for in the redemption of sinners, through the atonement of Christ, as revealed in the Gospel, the attributes of God are most gloriously displayed. Unbelief tramples on the authority of God, and defies his power and wrath, as supreme Lawgiver and Judge. It pours contempt upon the manifold wisdom of God, and spurns at all the love and mercy revealed in the Gospel. The sin of unbelief is committed against Christ. It sets at nought his atoning blood and justifying righteousness. Those who refuse him as their prophet, priest, and king, join with his enemies and crucifiers, and bring the guilt of his blood upon their heads. How ought we to bewail this great sin, and pray the Lord to deliver us from its dominion. Reader, thy character among men, thy fair professions, thy honest industry, thy strict attendance on |