these children sacrificed, and had it not been for their timely rescue her two remaining children with herself would have been sacrificed likewise! These two, a boy and a girl, are inmates of the Asylums. I am happy to say that the girl, Komerlee, was proposed at the church meeting last evening for baptism; thus we trust that dreadful as was the death from which she was rescued, she has been also rescued from a far more dreadful death, the death of the soul. I trust the spirit is working in the heart of the mother. There were ten candidates proposed last evening for baptism and fellowship; five from our school, four from Mr. Brooks's (the boys' asylum), and I believe one from the christian village. We do indeed rejoice over them. Oh! that many more may follow their example. Pray for us, and use all the interest you have to stimulate our beloved friends to greater efforts in this soul-saving cause! If you can send two or three dozens of white sun-bonnets they would be very acceptable, and needles, sizes six and seven. Far from home and friends, exposed to this very uncongenial climate, how sweet to reflect on those who love us and give us from time to time such proofs of their remembrance. The character of the people, and the enervating climate unite to depress and try our spirits, but to be reminded that there are those who sympathise in our difficulties, and aid us by pleading for strength from the mighty One, is in no small degree cheering. Give my love to Mr. and Mrs. Hunter, Mr. and Mrs. Lewitt, and all my friends, accepting the most profound and heartfelt yourself from your ever loving sister, E. BUTLER. LETTER OF A NATIVE CHRISTIAN TO MR. BUTLER. To my beloved brother and friend Butler Sahib. I Khomboo, with many loving salutations write this letter. Through the goodness of our Lord at the present time we are all well in this place. Dear brother, you and I being far distant in this world are not able to see each other. Notwithstanding each being united to God through Jesus Christ, though unseen we love each other. Of your love to me I have evidence; for though I do not see you, I frequently hear of you from Miss Butler, and from time to time she has made known to me the kind messages you have sent in her letters. Though I behold you not face to face I think of you in my heart and remember you in my prayers. This month, I received from Miss Butler the book you so kindly sent me from England, I was glad to receive it because it came from that distant country. I cannot give you anything in return but my best thanks: please accept these. I bless God that though our fathers lived in darkness and in ignorance of the true God and the true faith, we at this time have obtained that knowledge. Your, and other countries are endeavouring, by the proclamation of the living Gospel, to remove this country's darkness. And this is not all. Many have for this object devoted their lives, and others have not spared their own sons and daughters, but have sent them to this far country. In this we see a brighter day dawning on India, and desire for this to bless the name of our Lord. Our dear young ladies are learning the language and are also labouring in the Lord's kingdom. We pray that the Lord may protect and preserve them. The missionary brethren are gone to Berhampore, to attend in that place the annual Conference. In a few days they will return. In the cold season, according to our custom, we go to various parts of the country, to markets, festivals, &c., to proclaim the gospel. We are now preparing to go. Pray my dear brother that the Lord's kingdom may come in this country. My salutation to the Juvenile Misssonary society, to the Rev. Pastor of the church, the Secretary of the society, and my beloved friend Mr. Barwick, his wife, and your own family. I remain your brother in the Lord, KHOMBOO NAIK. Contributions RECEIVED ON ACCOUNT OF THE GENERAL BAPTIST MISSIONARY SOCIETY, From October 18th, 1856, to January 18th, 1857. Less expenses ... ... ... 0 10 0 ... FIRMLY believing, as we do, the great doctrine that "Christ died for our sins, according to the Scriptures," it may serve in some measure to confirm our faith, if we investigate a little the Scriptural account of the first offerings which are distinctly recorded as presented to the Most High. In the fourth chapter of Genesis we read, "And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the Lord. And Abel, he also brought of the firstlings of the flock and of the fat thereof. And the Lord had respect unto Abel, and to his offering but unto Cain, and to his offering, he had not respect." Without speculating on the precise meaning of the words, "in process of time," or as it is literally, "at the end of the days," whether signifying the end of the week-the sabbath—or the arrival of a period when the two sons of Adam had attained to their maturity and were directed to bring their offerings unto God, (though probably both ideas are included,) we shall proceed to consider the different offerings which the two brothers presented before God, and the different treatment which they received at his hands. 66 At first sight these offerings might seem to be alike good. Each brought the produce of his toil. "Abel was a keeper of sheep," and he brought from his fold "the firstlings of his flock, and the fat thereof." He slew these and presented their bodies as offerings before the Lord. Cain, who was a tiller of the ground, brought of the fruit of the ground an offering unto the Lord." What could be more appropriate, what more becoming as an act of homage to their Creator than the offerings which thus at once accorded with the occupation of each party, and involved their separate recognition of the claims and honour of the great Supreme? Cain the gardener presents his fruits, and Abel the shepherd his firstlings. But there was a difference. Cain and Abel were both fallen sons of fallen parents. They both were called upon to come to God, in the way of worship, not as honourable subjects to pay their homage to God as their Lord and King, but as penitent transgressors who deserved to die, and who needed the forgiveness of their sins. This fearful circumstance, namely, their personal guilt and desert, required acknowledgment in their approach to God, and the cultivation of sentiments which accorded with it. It was incumbent on them to approach unto God as persons who needed his pardoning mercy, and not as loyal and obedient subjects. The offering that Abel presented to God was in accordance with this truth. He felt that as a sinner he deserved to die, and therefore he gave the life of the firstlings of his flock as an atonement for sin. Like a penitent he appeared before God and presented his offering, that he might thus acknowledge his desert and seek for mercy. On the other hand, Cain refused on these terms to appear before God. He was willing to pay homage to God as his Creator, and to present an offering to him as the author of all providential favours; but as a penitent, as one who deserved to die for his sins, he was not disposed to appear before Him, or to offer to him a living victim as an atonement for his sins. Here we perceive an essential difference in the offerings. That of Abel involved both penitence for sin and an acknowledgment of its just desert; while that of Cain was a virtual refusal either to confess himself to be a sinner, or to recognise his exposure to wrath. Supposing then that there had been no intimation given to them of the mode in which it became them to appear before God, the different kinds of offerings they presented are sufficient to shew why one should be accepted and the other rejected. There is, however, every probability that offerings such as that presented by Abel had been previously and repeatedly laid on the altar of God. Adam, their father, instructed of God, had doubtless offered sacrifices unto the Lord. When we read that God made our first parents "coats of skins,” and thus "clothed them," we infer that these were the skins of beasts whose bodies they had offered for sacrifices unto God. Animal food was not used before the flood, and for what purpose were the beasts slain but as an atonement for sin? The first death on earth was for sin. God thus taught Adam the evil of sin, the need of atonement, and the fact that these sacrifices were typical of the great sacrifice which the promised seed should at length offer. Adam, therefore, we may presume, had been accustomed to offer such sacrifices, and Abel in presenting his offering was only following a known and a divinely appointed example of acceptable worship, one which had been often observed in his presence; while Cain was guilty of wilfully disregarding both a divine appointment and parental example. 66 To this it may be added, that as Abel is said "by faith" to have offered "a more excellent sacrifice than Cain," this presupposes some credible testimony; as the want of faith involves a disregard to it. In what way the testimony was given on which Abel's faith rested we do not know. It might be simply the example of Adam as known to be under divine direction. It might be, and probably was, the inculcation by Adam on his sons of the commandment and promise of the Most High. He might say to them, My sons, it is now time that you of yourselves presented your offerings unto the Lord. Remember he has enjoined me to offer the life of a victim as a redemption of my own. He has taught that thus only he will be approached by sinful erring creatures." Let the form in which the basis of faith presented to the sons of Adam be what it might, it is certain that some testimony was given them which was manifest to both, intelligible, and which pointed out an atonement as the appointment of God. Abel believed this testimony. He had faith in the appointment of God, and offered his sacrifice in accordance with the authoritative representation thus presented to him. On the contrary, Cain, self-sufficient, self-willed, and unbelieving, chose a course of his own, and which commended itself to his own perverted and proud self-will. He did not feel on account of his sins; he was not willing to appear before God as a penitent; and therefore he refused to offer a living victim as prescribed. No: he would come with the simple homage of a subject, and pay his court as one who was not disobedient; while Abel, believing in God and his promise, came with the prescribed sacrifice. 66 The correctness of this representation is sustained by the remonstrance of God with Cain on his non-acceptance. If thou doest well, shalt thou not be accepted? If thou doest not well, sin lieth at the door." i. e. "If, like Abel thou dost believe and obey, and offer a suitable sacrifice, thou shalt be accepted-thou knowest the testimony and the conditions of acceptance. The sacrifice of Abel was therefore better and more excellent than that of Cain, as it was offered in penitence, in faith, and in obedience to the known will of God; while that of Cain was inferior as it lacked these quali ties, was the expression of a sentiment of self-sufficiency in opposition to the appointment of God, and was in no way either an acknowledgment of transgression, or a type of the sacrifice of the Lord Jesus Christ. But how did the Almighty show his regard to the offering of Abel? In what way was the reception of his sacrifice and the rejection of that of Cain made manifest to both parties? As we read the sacred oracles we find several very interesting examples of God receiving with signal honour sacrifices which were offered unto him. Thus when Abraham prepared his sacrifices a fire came upon them; (Gen. xv. 17.) so when Aaron laid his first offerings on the altar "the fire of the Lord" consumed them: (Lev. ix. 24.) So the Lord answered David, Solomon, and Elijah by fire. (1 Chron. xxi. 26, 2 Chron. vii. 1, and 1 Kings xviii. 38) In some such way as this, doubtless, the Almighty shewed his acceptance of Abel's offering. The whole scene is before us. Each of the brothers has erected his altar. On the one is placed the body and the fat of the slain victim whose blood has been poured out before God; on the other the fruits of the earth. As they are there presented to the Lord, the fire of the Lord comes down and consumes the offering of Abel, while that of Cain remains untouched. The consumption by heavenly fire of the offering of Abel is a manifest token that his offering presented in faith, is approved of God, and that the offerer is also accepted of him; while God's disregard of the other as plainly shewed that neither Cain nor his offering were pleasing in his sight. This distinction between the two offerings was adapted to impress the minds of each. Abel would feel encouraged; Cain rebuked. Happy would it have been for the latter had he in penitence acknowledged his error and brought the prescribed sacrifice. But he did not-and in the madness of mortified pride he raised his murderous hand against his brother's life! The whole of this narrative tends most forcibly to illustrate the vast importance of the atoning sacrifice of the Lord Jesus Christ. As by the sacrifices under the Law, God taught the people that "without shedding of blood there was no remission;" so by the reception of Abel's offering and the rejection of Cain's, he teaches the same truth. The sacrifices for sin which were prescribed before the advent of Christ, as they demanded a living victim, taught the deadly evil of sin; and all these sacrifices were but types of the great sacrifice which the Lord Jesus Christ should offer when he offered up himself. His atonement was thus shadowed forth, and as it was virtually through its efficacy that the first child of Adam was accepted, so to the end of time no sinful man will be pardoned and justified except through the same medium. |