Imágenes de páginas
PDF
EPUB

ON THE BAPTISM OF ADULT CONVERTS.

To the Editor of the Christian Observer.

A BROTHER in the ministry, labouring in the midst of a large heathen population, has had his mind much exercised on the subject of admitting persons from among them into the Christian church by the sacrament of baptism. As his difficulties are expressed in the following extract from his letter, I will state them in his own words; and he will feel greatly obliged if some of your correspondents will kindly consider the question, and favour him with their views through the medium of your publication. As he is not the only person engaged in the same work, who has difficulties on the subject, the discussion may be useful to others also, as well as to the clergy at home, who are occasionally applied to for baptism by adult persons who had not been taken to the font in infancy. On the identity of the baptism of John and Christian baptism, it is probable most of your correspondents will think my friend's view not correct: I feel, however, certain that his object is not to excite controversy on this point, but to ascertain what is his duty as to the state of mind in which persons professing a willingness to embrace Christianity from among the heathen ought to be admitted to baptism. The following is my friend's state

[blocks in formation]

"My thoughts have been much directed to the subject of baptism, in consequence of the system of proselytism pursued here by the Baptists, which has led me to a conclusion at variance in a measure with our own practice with regard to adults. Ours is, I conceive, too much believer's baptism. We restrict the administration of the ordinance to those of whose belief unto salvation we ourselves are assured, and by so doing depart, I conceive, from the practice of John and the Apostles. The inconveniences of this system are great: our minds are in a state of perplexity in every case of apparent conversion; the converts are flattered whenever we administer the rite, think all attained, and immediately lose all their earnestness, and become as different from what they were before as light from darkness. I think that we ought to shew to the natives, that we begin, where now they imagine that we leave off. No resting point will then be before them, but that which is beyond the grave, where delusion is no longer possible.

"My propositions are two: first, that the church has been, and ever will be, under one unvarying covenant of promise; secondly, that the same parties are admissible under every dispensation of this covenant. I recognise but one baptism from the beginning, and that the same to the adult and the infant, unto repentance, unto faith, and unto obedience, a token of the grace in the covenant, and not of that grace in the member of the covenant. This grace I consider as offered freely to all, and therefore the token of it as freely offered also. The Catholics have freely granted the ordinances of God, but not the word of God, to mankind. The Protestants, just the contrary. The Catholics baptize, but fail to teach. We teach, but delay, and so fail in baptizing.

"The question seems to turn upon the identity of John's baptism and Christian baptism. If this identity be not granted, it appears to me, that the following consequences will follow: The Head and the members of the Christian church partake of different ordinances; it is not true that there is only one baptism; the baptism of the Apostles is questionable, since they did not receive it from Christ; and the conduct of Aquila and Priscilla, in merely expounding to Apollos the way of God more perfectly, rather than administering to him an ordinance necessary to salvation, but

which he had not received, for he knew only the baptism of John, is inexplicable. John baptized the people unto repentance, teaching them to look to Christ for salvation; the Apostles did the same (see Acts ii. 38; Acts viii. 12, 16). If it be asked, Why were John's converts rebaptized? I answer, It does not seem certain that they were: Acts xix. 5 is ambiguous; the antecedent may be the people baptized by John, not the twelve Ephesians; the people of whom the Apostle Paul was speaking, not the people to whom he was speaking. If this be not allowed, we may imagine that the twelve had received a spurious baptism, and therefore the administration became necessary.

"I am most anxious that the point should be considered. I am sent to preach the Gospel and baptise; but if I must be satisfied, first, that the preaching has produced a saving effect, I shall never fulfil my commission, for I fear that I shall never meet with a single convert of whom I am not jealous with a godly jealousy; but if I may baptize unto repentance, faith, and obedience, as I see John did, I may be the happy instrument of admitting many into the visible church of Christ."

Such is my Reverend friend's difficulty; a scriptural solution of which I shall be glad to see in an early Number of your work.

W. B. T.

RELINQUISHED MISSIONS-MORAVIAN MISSION TO
CEYLON IN 1740.

For the Christian Observer.

We have not forgotten our purpose of occasionally laying before our readers accounts of relinquished missions, the narrative of which is often as interesting and edifying as of those which have by the mercy of God proved successful; but the pressure of papers, and our unwillingness to urge one topic too frequently, have caused us to suspend our notices. We resume them with the following account of an attempted mission in Ceylon, in the year 1740, by two Moravian Brethren, David Nitschman, and August Eller a physician. It promised to be successful; but the Brethren were expelled in about twelve months by the bigotry and intrigues of the Dutch clergy.

The missionaries give the following account of their embarkation from Holland.

"Jan. 18, 1739.-We went on board a Dutch East-Indiaman lying in the Texel. The ship was full of men; and we were obliged, for three successive nights, to sleep among a crowd of noisy, turbulent people, on the bare deck,—the captain not noticing us, or appointing any place where we might put up our hammocks. During this delay, some evil-minded persons made known, that we belonged to the Herrnhuters (a nick-name then given to the Brethren), who had been about that time most grossly abused and calumniated by certain Dutch and German authors. At first we were only laughed at, and loaded with reproaches; but at length the hatred of the crew against us was stirred up to such a pitch, that we were pushed about, and thrust into dark corners: some spat in our faces, others threw dirt upon our clothes. But, as we were enabled to bear it all patiently, our persecutors at length felt ashamed of their violence, and let us alone. Another circumstance contributed towards our escape. The captain suffered from a most excruciating pain in his head. The surgeon on board having tried all his skill in vain, the patient applied to me. the mercy of God, my prescription was blessed in such a manner that he was perfectly restored. Now the conduct of the whole crew towards

By

us was changed. Two of them had been more troublesome than the rest. One was the cook, and the other a trumpeter, called Meedeler, a Roman Catholic from Paderborn. The latter was very inquisitive, by which he gave us an opportunity to preach Jesus unto him, from whose meritorious sufferings and death alone he could hope for salvation. The Gospel proved to him, by the power of the Holy Spirit, a savour of life unto life: he received it with eagerness and joy, and, as long as we were together, approved himself a humble believer.

Having been detained four weeks in the Texel by contrary winds, on the 18th of February a favourable breeze sprung up and sent us to sea. "About the middle of April, we entered the Atlantic Ocean. A malignant disorder had meanwhile spread among the crew; and on leaving the Channel, we had eighty on our sick list. Deaths now began to occur frequently, and soon three or four died every day. Brother Nitschman was likewise again attacked by an inflammatory disorder, and lay dangerously ill. The ship's surgeon, his two mates, and some of the sailors, during their illness, grew raving mad, and were obliged to be bound. Brother Nitschman was likewise seized with delirium, but lay quiet; and his mind seemed occupied with the affairs of the kingdom of God, and communion with our Saviour. In this most deplorable state of things, one surgeon having died, and the other lying bound and senseless, the captain entreated me, for pity's sake, to undertake the medical care of the sick crew. I agreed, and having gone my first round to visit all the patients, on returning, near the galley, I was suddenly seized with dizziness: my senses forsook me, and I lay in this state for four-and-twenty hours. Having recovered my recollection, I cried to the Lord, that He would restore me to health, chiefly for the sake of my poor sick brother and the other sufferers. He heard in mercy my fervent prayers; I recovered that same day, without the use of any medicine, and was again able to attend my poor companion. At this time the disorder raged most violently among the ship's crew. Seven persons died that day. Afterwards it began to abate. Brother Nitschman likewise grew better."

In July they arrived at the Cape of Good Hope, having lost eighty-five of their crew, and had much comfort in communicating with their missionary brother, George Schmidt, located at that station. They had here again to repel the false statements which had been sent out to the Cape against their community, as "the most wicked and dangerous sect upon the face of the earth." The governor and clergy were satisfied with their explanations; and one of the latter, a venerable minister of seventy-five years of age, who had been fifty years at the Cape, exclaimed, tears flowing down his cheeks as he spoke,—" Thanks be brought to Almighty God by me his unworthy servant, that he grants to me, at the close of my days, the satisfaction to see that done by a simple farmer (meaning Brother George Schmidt), which I and my brethren have wished to see for these fifty years past, even the conversion of the Hottentots. I am put to shame, and shall be ashamed of myself through all the remainder of my life."

The brethren add, little thinking what interesting and affecting associations their words would awaken nearly a century after, “O what a large field is before us in Africa! How do our hearts glow within us, when we see these poor people, and hear them spoken of! When will the Lord send messengers of peace to the Caffres also, who are Brother Schmidt's neighbours! Surely the aim of this mission is not to preach the Gospel to the Hottentots only. I think it reaches farther, and that the Brethren will yet be established, and their work be blessed, in this country."

The missionaries landed in Ceylon on the second of January 1740, without a friend, or a letter of introduction, and found that their enemies had CHRIST. OBSERV. No. 367.

3 N

preoccupied the ground, by sending out malicious tales against them. The governor, Von Imhoff, behaved kindly; but the Dutch clergy, with the exception of Mr. Wetzelius, the senior pastor, ill-treated them, and utterly ridiculed the idea of their preaching the Gospel to the natives.

"We now returned to the governor, and told him what reception we had met with. He gave us neither promises nor directions, but said that we were always at liberty to wait upon him.

"Some days after this, a person appointed to visit the sick, whose name was Portous, accosted us in the street, saying, that he had heard much of us, and pitied us that we were put to so much expense by lodging at the public inn, and that, though he had a sick wife, he would gladly take us into his own house. On the following day his wife died, and we accepted of his kind offer. In our conversation with this man concerning the way of salvation, we perceived, that he reasoned right, and was not without experience of the truth in his own heart. He was born in Holland, his parents having left France for their religion's sake. In the evenings, many people came out of curiosity to see us. We sat still and spoke little, dreading all controversy, which made them still more inquisitive. At length they began to inquire, what new doctrines we taught. Some thought to tempt us by offers of money and provisions; others wanted to lead us into disquisitions on religious topics, but we avoided entering the lists with them. There were, however, men among them, who shewed us some regard, and told us in what way the clergy ridiculed and reviled us. The above-mentioned partner in the mercantile concern, Jacob Balde, visited us, and offered us a draft for four or five hundred florins; adding, that he should not expect payment, unless we could well afford it. Notwithstanding all his representations of the necessity of having here money enough, we declined his offer, being resolved to be in no way entangled."

Wetzelius recommended the governor to appoint them a station among the Cingalese, which offer they gladly embraced. In the mean while they did not neglect bearing their testimony to their Saviour, as occasion offered. "The Rev. Mr. Wetzelius having frequently examined us, and carefully watched all our movements, for the space of four weeks, sent for us one evening, and informed us of the resolution which his Excellency Mr. von Imhoff and he had taken respecting us. He then began to speak of the difference of religious opinions between the Lutherans and the Calvinists, which afforded us an opportunity of observing how great a blessing had of late years attended the simple preaching of the Cross of Christ, to which the Lord by his Spirit had directed us more and more, and in which we found, by manifold experience, every thing contained, by which we may learn, and receive power, to live by the faith of the Son of God, and to walk in his ways, without entering at all on minor points of dispute. He was much affected, and confessed that the love of controversy was a main evil in the Protestant churches, and much to be lamented. He expressed great love to us; and we thanked the Lord, that He had disposed the heart of this upright and venerable teacher of the Gospel to favour our undertaking.

"Two men of rank and learning, and possessing such high authority, as the governor and the principal clergyman, having thus condescended to notice us, many Europeans laid aside their suspicions, and visited us often, by which we obtained frequent occasions of declaring the love of God our Saviour to lost mankind, and His will concerning our salvation. Yet the infamous slanders against us which they continually heard from others kept them in a kind of suspense respecting our integrity. Our kind host, Portous, was, however, not to be shaken, but felt the power of the Gospel, being eagerly intent upon obtaining salvation by faith in a crucified Saviour."

The following is the account of their setting out on their journey, and their arrival at the intended scene of their mission.

"April 2d, we set out on foot, accompanied by our host, Portous, his servant, and the ship's chaplain, Ahlers. Five other friends, among whom was the trumpeter, Meedeler, kept us company for about eight miles. Some expressed their apprehensions, that we should be exposed to danger of our lives, and meet with great hardships, if we dwelt among the heathen: but the joy of the Lord filled our hearts, and the enjoyment of that grace which we had ourselves experienced from the meritorious sufferings of our Saviour, enkindled within us an ardent desire to win souls for Him. Strengthened by these influences, we spoke boldly, and without hesitation, to our companions, and appealed to Meedeler and to a soldier belonging to the navy, called Munster, who both had experienced the truth of what we declared respecting the efficiency of the blood of Christ to cleanse from sin and guilt. They were greatly affected by this appeal, and made a bold confession of their faith, promising to follow the Lord Jesus, even in sufferings and death. In this state of mind they left us and returned home, but the domine and our host went with us to the place of our future dwelling, which we reached on the following day. Its name was, Mogurugampelle, meaning, The shadowy grove for pilgrims to rest in.

"The Landdrost had appointed a Cingalese soldier to be interpreter. This man delivered to us the message of the Captain of the district, who had come an hour's walk to meet us, and behaved with great friendship. He said, that he accounted it an honour that we would come and live among his people that Mr. von Imhoff had recommended us in strong terms, and desired that means might be afforded for us to learn the Cingalese language; all which should be done, as directed. We received the message with great joy, hoping soon to be able to make them acquainted with their God and Saviour.

"Our companions, Portous and Ahlers, staid two days with us, during which we conversed much together concerning the gift of free grace by faith in our crucified Redeemer. They both promised with mouth and hand never to slight the offers of salvation by Christ Jesus, and frequently to give us an account of their welfare at Colombo.

"We were now left alone; though creatures of different kinds did not fail to trouble us with their unwelcome visits. Lizards, large and smaller serpents, scorpions, and centipedes, were constantly creeping about our room; and close to the house, crocodiles of various sizes had their haunts. We kept house together in peace, but were much surprised not to see one Cingalese enter our dwelling for nearly the first month. After that period a few of them called upon us, but they were very shy. We treated them with all possible kindness, by which we gained their confidence. They now came in such numbers, that we were obliged to request them to confine their visits to the afternoon, as we wanted the first part of the day for our work. They told us, that some evil-minded Christians at Colombo had warned them against us, and told them, that they should avoid us, as persons who did not believe in a God. That had been the reason why they would not visit us in the beginning; but that now, being convinced of the contrary, they should no longer give heed to such falsehoods."

Hearing pleasing intelligence from Colombo of the spiritual progress of their converts, and particularly that "twenty persons had been brought from a state of spiritual death to life," Brother Eller made a visit to that place, and held daily devotional meetings with his little circle of religious pupils. We meet with such incidents as the following:

[ocr errors]

My road to the town lay near the house of our friend called Nortje. I called, but did not find him at home. His wife, however, who had two

« AnteriorContinuar »