THE

BAPTIST MISSIONARY MAGAZINE.

VOL. XXVIII.

DECEMBER, 1848.

NO. 12.

"THE GLORIOUS GOSPEL OF THE BLESSED GOD." -1. Tim. 1:11.

(Concluded from p. 415.)

The spirit of philosophizing in matters of religion has been the bane of the gospel of Christ in all ages since the apostolic, and it is so still. We are not content to tell the simple story of Jesus,-how he "came to seek and to save the lost," how he died for our sins and rose again for our justification, and how, blest Intercessor, he now stands before the throne, and "loves and pleads and prays" for the world for which he died. We must soar into the regions of philosophy, we must flourish our metaphysics, we must profoundly descant upon the wonderful mechanism of the gospel scheme and the recondite laws of the spiritual economy, or we are not “maintaining the dignity of the pulpit." But alas! our conception of the dignity of the pulpit seems to lead us into a like error with that of some historians, who, in attempting to realize their preconceived notion of the dignity of history, give us a dry, stiff and mis-shapen anatomy of the times they would describe, which convey no proper conception of the living scene! How many of our best philosophical and metaphysical sermons are nothing but distorted and frightful skeletons of the gospel of Christ. The speaker must honestly confess that he is coming to be afraid of the very word philosophy in relation to the gospel,-it has made such sad work with it in all times past and present. And this feeling is not wholly confined to philosophy clearly false, but extends to much of what is regarded as sound and true. He believes that the apostolic injunction, "Beware of philosophy," has a more extensive meaning than we have been wont to give it. We have supposed it referred merely to the false philosophy of the times, and is not applicable to the true philosophy which blesses our age. We probably mistake here in too much limiting the apostle and feeling ourselves unrestrained by his admonition, because we fondly believe that our philosophy is sound. That proneness to philosophical speculations in religion,-that disposition to pry into the recondite reasons, and learn the wondrous mechanism, of the Divine economy, while the great facts themselves are but little dwelt upon,-doubtless comes within the range of the apostolic rebuke. For all this, experience has taught us, tends to obscure the facts and weaken their practical influence upon the mind. And this obscuration and feeble impression have finally led to skepticism in respect to their very existence as historical verities. It is notorious that this skepticism is openly avowed by some who are yet offended that you do not still recognize

them as Christians; and how much of this skepticism is still latent in the minds of others though unacknowledged even to themselves, but yet paralyzing their faith and unfitting them to be witnesses for Christ, we cannot tell.

But it may be plausibly asked, "Is there not a sublime philosophy in Christianity, and is it not our duty to make this a serious and profound study? Can we be more acceptably and profitably employed? May we not go back of the facts, and learn the divine principles of that glorious economy of which they are the visible demonstrations?" We must not be understood as objecting to all this. We would not restrain the mind, smit with admiration at the magnificence and splendor of the outer temple, from advancing inward and gazing upon the intenser glories of the inner sanctuary. But we would fix the attention specifically upon the appropriate business of the ministry and the church. It is to testify the gospel of the grace of God. It is to proclaim, in the plainest and simplest manner, the facts concerning Jesus the Christ. The world-the dying world-want the facts. They can do without the philosophy and the explanations too. We have a whole eternity before us in which to study this divine philosophy, and our metaphysical explanations can add nothing to the force and efficacy of the facts. Let these be clearly and faithfully proclaimed. They are of such a nature as to make their own impression, and the Eternal Spirit will see to it that the efficacy goes home to the heart and conscience. We greatly overrate the importance of our explanations of the facts of the gospel even to the heathen. The practical impression of a fact clearly perceived and believed, is not ordinarily enhanced by understanding its reason. Does it add to the efficacy of a remedy that we understand its composition and the mode of its operation? Does not the simple peasant feel the influence of the sun and of vernal nature as keenly as the philosopher who knows the interior structure of the great luminary and the occult causes of all the physical phenomena? Again, do I love my friend the more when my attention is directed to his wonderful anatomy and the admirable arrangement and play of all the parts of his inner constitution? Does this knowledge give an increased benignity to his countenance? Does it heighten the beaming tenderness of his eye, or add one additional glow to his living image enshrined in my heart? And so equally futile for all good are many of our philosophical explanations of the facts of Christianity.

What then? Must we cast aside all our philosophy and metaphysics in preaching the gospel? What becomes of the "dignity of the pulpit?" If our conception of the dignity of the pulpit leads us to overlook its main design, nothing can well be conceived more false and pernicious. There is a dignity, -a sublime dignity in the pulpit, but it is seen only when it is occupied by a fervid ministry bearing solemn and earnest testimony to the fact that "in this the love of God is manifested towards us, that God sent his only begotten Son into the world that we might live through him.” "In this is love, not that we loved God, but that he loved us and sent his Son to be the PROPITIATION FOR OUR SINS." O, my brethren in the ministry, the loftiest dignity we can attain to, the sublimest attitude we can assume before heaven, earth and hell, is, to stand up before a world of dying sinners and point to the Lord Jesus Christ, and cry," Behold the Lamb of God who taketh away the sin of the world." This was the attitude assumed by the first preacher of the gospel, even him who was especially commissioned of Heaven to come as a witness to testify concerning the Light, that through him all might believe. And this was to be the peculiar and prominent function of the ministry of the Lord Jesus Christ to the end of time.

But in order to bear clear, unequivocal and impressive testimony, we must have a clear perception and a realizing sense of the facts to be attested. There are three orders of facts in the gospel, in respect to all of which we must have this perception and sense, in order to be competent to testify! There are 1st, The historical facts concerning Jesus of Nazareth, and the extraordinary manifestations of the Spirit,—the peculiar gift of his ascension. 2d. There are the facts of eternal redemption symbolized by these, or what we call the doctrines of the gospel, and 3d. There are the facts belonging to the occult history of the believer's experience. It was the vivid realization of the historical facts, the basis of the whole scheme, which gave to the faith of the primitive Christians its wonderful power. And this realization we must revive in ourselves before we can have like precious faith with them. But is this practicable? Do not our different circumstances forbid? They were contemporaries with the facts. Many had actually witnessed them, and could say, "We have not followed cunningly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but were eye-witnesses of his majesty;" and others received them by the personal communication of these eye-witnesses. There must have been, therefore, a vividness, a freshness, a life-likeness in these views, which cannot be expected to belong to ours, who live more than eighteen centuries after the occurrences. On reflection it will be perceived there is really no force in this consideration. The element of time is nothing in the account. It is but a point, at most, in the long cycles of our immortal existence. These facts are of yesterday's occurrence; and they have been transmitted to us in such a way that, as we said, we might more rationally doubt any other fact past or present than these. We have actually in our hands the testimony of eye-witnesses so authenticated, that even their living voice could add no additional force to the evidence of its truth. Nay, we aver these facts have been receiving ever since their occurrence continued corroboration, by the fulfilment of prophecy and the developments of human history, so that we are in fact less excusable for the weakness of our faith than would have been the great body of primitive disciples. Indeed we may say, they are the only stable elements which belong to the history of our world. Amid the ever shifting scenes and evanescent influences of time, they are permanent and unchangeable in their character and influence. They rise like lofty mountains in the perspective of the past, lifting their sublime summits to the heavens; burning with the glories of eternity, and pouring a radiance all along down the track of subsequent time. The Cross of Christ, however we may view it, is by far the most conspicuous object in the world's history to all the intelligences of the universe. They see it to be the great centre around which sweep, in evermoving circles, the temporal as well as the eternal destinies of the human race. The poet utters a sober fact when he sings,

"In the Cross of Christ I glory;

Towering o'er the wrecks of time,
All the light of sacred story
Gathers round its head sublime."

From the Cross has emanated an influence which has made human history what it is. The stream which flowed from Calvary mingled itself with the mighty current of human existence sweeping by, and imparted to it a purifying element which shall continue to exert its efficacy until the vast volume, cleared of all its turbid foulness, shall reflect from its bosom the purity of Heaven, and its crystal waters sparkle in the eternal radiance of the Sun of Righteousness.

American Baptist Missionary Union.

MAULMAIN (KAREN) MISSION.-Letter of Mr. Binney.

Education of Karen native preachers.

The following communication relates to a subject of vital interest in the Karen Mission; and as it contains the results of much careful observation and reflection, and also presents incidentally valuable suggestions and historical notices, we lay it, with some abbreviations, before our readers. Mr. Binney, as is generally known, was invited to the missionary field with reference to the educational department and specially the training of a native Karen ministry; and we are gratified to perceive, that, in their main outlines, the views he has been led to form accord so well with the original design of his appointment, and with the sentiments entertained in general by his associate laborers. On secondary points, of course, there is room for some diversity of opinion.

What is needed.

There is perhaps a liability to blend points in themselves distinct, and which require a distinct provision. In this confusion of the subject, three schools may appear desirable. The necessities of the older class of assistants are be made for a younger and entirely thus made to control the provision to different class, respecting which there is no such necessity.

1. The class of older assistants have families, and some of them have large families, which renders it expensive and for them very difficult to attend school at a distance. They are the best qualified of any we have to preach, and are therefore needed during the dry season, to operate in the jungle; so that their journey to school must be annual. Again, they may at times be needed, even during the rainy season, to look after the churches; of which the missionary in charge must be the judge. He must be permitted

to send and to recall this class of assistants, according to the exigencies of

Mr. B. writes under date of Maulmain, the field in which he labors. If they April 18, 1848.

attend school at a distance from him, he can have no opportunity to consult with their teacher before taking them from their studies. Under such circumstances there could be no mutual

school could not long prosper, even if it continued to exist. For the instruction of this class, therefore, provision is certainly necessary at each station; where the missiouary in charge and the teacher of the assistants can have frequent consultation. I can but think that the instructer of this class would be far more successful, were he in

In a letter received about a month since from Mr. Cross, he says,-" Mr. Peck wrote me some months ago in-understanding, and consequently a quiring our opinion about the propriety (or impropriety,-Ed.) of having three theological schools instead of one." I thence infer that the Executive Committee have the subject under consideration, and I trust intend ere long to decide this important question. From the first, I have had but one opinion respecting it. There should be but one theological school, designed to be per-charge of churches, as others are. He manent, and to be continued during the would during the dry season become dry season. I have previously offered intimately acquainted with the work a few thoughts respecting it; but as and all its circumstances; and followevery month and an increased know-ing with his own eye his pupils as ledge of the state and wants of the Ka- they go forth preaching, he would rens have the more confirmed my early learn their practical defects, and he impressions, I beg through you to pre- would be better able to adapt his insent to the Executive Committee my struction and discipline to the very present views of the whole subject. I work now needed among Karens. trust the importance of the issue will Besides, being in charge like his brethbe a sufficient apology for the length ren, he would better appreciate the of this communication, and secure for present necessities of the churches, it a consideration. and would more cheerfully yield to the wants of his brethren, though it might