Imágenes de páginas
PDF
EPUB

not the original ordination to preach and baptize, but only an extension of the right to do so, from one nation to the whole world. The original ordination is mentioned by Mark in c. iii. 14-19. In c. i. 14, 15, he tells us that Jesus came into Galilee preaching the gospel and calling on men to repent and believe the gospel. In c. iii. 14-19, he informs us that our Lord ordained the twelve to go and preach this gospel, omitting the fact mentioned by Matthew, in writing for the Hebrews, that they were restricted in this preaching (and of course in the baptism that we learn from John ii. 1, 2, was connected with it) to the house of Israel. Now when the kingdom was fully come, and the gospel complete, they were sent to proclaim it to all nations, and baptize all who would accept it.

It is therefore wholly illogical to infer that this passage is final and exclusive in regard to the subject of baptism. As this inference is pressed by many, we cannot pass it by without some remark.

The argument is, Christ says nothing in this passage about infant baptism, though he was speaking on the subject of baptism. We reply, he says nothing about infant salvation, though he was speaking on the subject of salvation. Hence the inference that excludes them by this passage from baptism, also excludes them from salvation. Indeed it is stronger in the latter case than the

former, because of the reverse form of the proposition. In the first clause it is not said that one who does not believe shall not be baptized, but in the second clause, it is expressly said that one who does not believe shall not be saved. Hence if this passage excludes infants from baptism, much more does it exclude them from salvation. If we recoil from this inference, and say that the passage only refers to those capable of faith, to adults, then if this be true as to salvation, it is equally true as to baptism, and hence it cannot be fairly used as an argument against the baptism of infants.

If it be asked, Why did our Lord not designate all the subjects of baptism? we reply that he was not explaining the condition of baptism, but of salvation. Hence though he names baptism in the first clause, he omits it in the second, and Luke in recording the words omits it from both. If it be further asked why he did not explain who were to be the proper subjects of baptism, we reply, because this explanation had no doubt been given when the original commission to teach and baptize was granted three years before; and it was just as needless to explain the proper subject of baptism, as of ordination to the ministry, or admission to the Lord's Supper, or any other question of church order and government, already explained.

The simple purport of the commission was that

having hitherto preached to and baptized Jews only, they must now preach to and baptize all nations, as the great redemption, indicated by this preparatory preaching and baptism, was now finished. That this commission involved no restriction of baptism to adults may be illustrated by a simple supposition. Suppose that instead of baptism it had been circumcision that was enjoined, and the statement had been "he that believeth and is circumcised shall be saved," would any one have dreamed that infants were thereby excluded from circumcision? If not from circumcision, then they could not be from baptism, by these words.

The apostolic commission is a simple warrant to extend that church to all nations, that had hitherto been confined to one nation. Hence no explanation of the law of membership in that church was needed, unless some change was ordained. That law, which embodied infant membership, had been in existence for two thousand years, and become as familiar as a household word. It was not needed to explain that law any more than the law of praise, prayer, or the Sabbath. When the church was thus extended, the law of membership went with it, unless repealed. As the New Testament is silent about any such repeal, it follows that the law of membership is unchanged, and that the promise is still not only to us, but also to our children, and that Abraham is

now the father of all them who believe, even though they are not circumcised.

The commission is therefore not only the warrant, but the command to engage in the work of missions. It is what Wellington called "the marching orders of the church," and indifference or neglect of missionary labour is disobedience of orders, and violation of the sacramental oath.

II. The Seals authenticating the commission. These were to be miracles of five kinds, vs. 17, 18.

The book of Acts records the occurrence of all these miracles but one, which no doubt was wrought, though not recorded. The first miracleseal was the casting out of demons, which took place at Philippi, when the spirit of divination was cast out of the damsel by Paul; and at Ephesus, when handkerchiefs, blessed by Paul, exorcised those possessed of devils, Acts xvi. 18; xix. 12. The second was speaking with new tongues, which took place at pentecost, at the baptism of Cornelius, and at Corinth, as we learn from 1 Cor. xii. 14. The third was taking up serpents without harm, which was done by Paul in Melita, Acts xxviii. 3-6, and convinced the Maltese that he was more than an ordinary man, and his religion from God. The fourth was drinking any deadly poison with impunity, which no doubt happened, though it is not recorded. The fifth was laying hands on the sick for their recovery,

which was done repeatedly by Paul, and by many others as we learn from James v. 14, 15.

These seals were necessary to authenticate the apostolic office, and hence continued as long as the office itself. When neither the office nor the seals were required by the state of the church, they both ceased, and miraculous powers were gradually withdrawn. Christianity is now itself the great standing miracle of the world, and its mighty works are not physical and bodily, but moral and spiritual. It still casts out demons, and has taken a John Newton, a Col. Gardiner, or a savage Africaner, and transformed them into pure, gentle, and loving saints. There are thousands on earth, as well as in heaven, who need nothing more than their own experience to prove that the gospel still retains its ancient power of casting demons out of the soul. It still enables the christian to speak with new tongues, putting a new song into his mouth, and enabling the lips that once were all dumb, to utter the language of Zion. There are still serpents that it enables one to take up harmlessly, the hissing brood of malice, envy, and calumny, which soon drop from the hand of innocence, leaving it unhurt. It still shields from the deadly cup of temptation and neutralizes its poisonous power, so that, if led into temptation, it at least delivers from evil. It still heals sickness, not of the body it is

« AnteriorContinuar »