Christ’s Grand Commission to His Apostles
And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye, therefore, and teach all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world.
It is a favourite maxim with the world, that, provided we be punctual in fulfilling the moral duties of life, it is a matter of comparative indifference what doctrines we believe. Some hold that the more mysterious articles of faith are purely speculative.
Others, indeed, there are, laying claim to the name of Christ, who take upon themselves to deny them absolutely; and assert openly, that they may be received or rejected at pleasure. “Notions, so contrary to reason,” they say, “are nowhere to be found in Scripture: they are only parts of a visionary system, raised by the superstition of the dark ages.” But, of these, we take no notice at present: to heretical errors of this sort, we reserve our reply for a future part of our subject.
For the present, we rather wish to notice thosepersons, who will not undertake, indeed, to disprove the doctrine of the Trinity; yet think it of no importance whether it be believed: and, while they will not undertake to decide whether it be true or false, they imagine that, even on supposition of its truth, it need not be insisted on as absolutely necessary to be believed; that is, in other words, they hope, that if God should really appear at the Last Day subsisting in more Persons than one, the mistaken Unitarian shall yet find a gracious introduction to each of those two other Sacred Persons, whose worship he scoffed at and whose existence he denied. Let the impossibility of such a supposition be one argument for proving, that if the doctrine of the Trinity be true, it is not an indifferent matter whether we believe it. het us judge of this matter in a parallel instance.
Persons, from a mistaken charitv, would fain have us persuaded that Socinianism and Atheism are venial errors; but we have the same reason for believing’ that Paganism and Idolatry are excusable. The same argument for proving that the worship of many Gods is hateful to Jehovah, will also prove that the worship of God in one Person is equally so: and that if the former is I dolatry, the latter is Atheism. However, we know how the Scripture decides on the subject of idolatry, notwithstanding the palliations advanced by enlightened moderns. Looking round to observe the different religions that prevail in the world, we see each worshipper performing his adorations in his own way — one offering his sacrifice to Jehovah, another to the statue of Jupiter — one prostrating himself to the sun, and another to the devil.
Now the reflections, which the Man of Reason makes, are — “All these men are, in reality, worshipping the same true God: they do not, indeed, exactly discern the proper object of their worship; but this is for want of better information: so far as they are sincere, they are all adoring the same Supreme Being, whether they call him Jehovah, Jove, or Lord.”
Thus far Reason! but what says the Scripture? — That to mistake the person whom we worship is a fatal mistake — that idolatry is not a venial error, but a cursed abomination which involves the subjects of it in eAeila«ting perdition. Cursed be the man that makelh any graven or molten image (Dent, xxvii. 15). In this instance, you see, human reasoning and Scripture are at variance.
We may thus argue from what we have said: If there be one true God, then the idolater, who does not worship him as such, perishes for not doing it. Now I ask, if there be three Persons in the Godhead, each claiming divine worship, why shall not the Unitarian, for the same reason, perish under Atheism? Why shall he not perish for only worshipping One Person in the Trinity, when he ought to have worshipped Three? He may not, peradventure, see the doctrine in Scripture; but so many do not see the Gospel itself to be true: but what then, are they excused for not behevingit? Hear! He, that believeth not, shall be damned (Mark xvi. 16). These all perish; not because they had a defect in their understandings or their reasoning powers, but because of their proud hearts: they would not submit their reason to the Word of God, though convinced of the divinity of that Word.
We are not now proving the doctrine in question; but we beseech you to remember, that, if the doctrhie of the Trinity be true, it is at the peril of our souls if we disbelieve it. One of the direct evidences of this doctrine is found in a part of our text; and this we shall notice, in its proper place.
The words first read to you are the Farewell Charge of Christ to his Disciples, before he ascended into heaven.
We shall consider therein, first, Christ’s COMMAND to them; and, secondly, their encouragement TO OBEY IT.
1. Christ’s COMMAND: (ro ye and teach all nations; baptizing them in the Name of the Father, and of the Son, arid of the Holy Ghost: teaching them to observe all things whatsoever J have commanded you.
1. Formerly, during his life-time, while his work was yet confined, his commission to the Twelve was couched in this form: Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not; but go rather to the lost sheep of the House of Israel (Matt. x. 5, 6).
But Jesus had now died, not for that nation only, but that also he should gather together in ofie, the children of God that were scattered abroad (John xi. 52).
Now, therefore, the glorious hour was arrived, in the counsels of God, when Christ was to be given as a covenani to the people, to be God’s salvation to the ends of (he earth. The middle wall of partition between Jew and Gentile was broken down: they who were afar off, were to be made nigh by the blood of Christ: peace was to be preached to them that were afar off, as well as to them that were nigh, that, through him, both might have access by one Spirit unto the Father. Now was the dawn of the Gospel-day, when the Gentiles should he fellow-heirs, and of the same body, and partakers of his promise in Christ by the Gospel (Eph. iii. 6). Now must the promises be fulfilled, which declared that Christ should see of the travail of his soul and be satisfied: therefore he had poured out his soul unto death (Is. liii 11, 12). Now, instead of the thorn must come up the fir-tree, and instead of the briar must come up the myrtle-tree (Is. Iv. 13;) and the time must begin, when the earth shall be full of the knowledge of the Lord, as the waters cover the sea (Is. xi. 9. Hab. ii. 14).
Go ye, and teach all nations, was the
command.
He does not specify the particulars of what they were to teach; but blessed was the message, which they had to deliver. It was our Lord’s manner to be reserved on those topics which reflected honour on himself: even on the subject of his precious death, he never enlarged much: little more than that he should give his life a raftsmn for many (Matt. xx. 28). Greater love hath no man than this, that a man lay down his life for his friends (John xv. 13). Instead of descanting at length on the particular subjects on which they were to preach, he rather chose to leave it to their own feelings: and they, no doubt, as sinners saved by grace, would not wait to be informed on what theme they were to dwell, nor be slow to deliver their message. They were to tarry at Jerusalem, indeed, for the promise of the Father — the gift of tongues from the Spirit: but they would not, like Jonah, flee from the presence of the Lord, when they had received his message; nor, like Moses, say, lam not eloquent, hut slow of speech, and of a slow tongue (Exod. iv. 10) — for who could fail to be eloquent on a subject so sweet, on a theme so divine! No: they would sayp having tasted that the Lord is gracious,” We have to preach among the Gentiles the unsearchable riches of Christ. Does he command us to go and teach all nations? We will go and teach them that faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners (1 Tim. i. 15) — that God so loved the world, that he gave his only-begotten Son, that tvhosoever believeth in him should not perish, but have eveiiasting life (John iii. 16) — that the Son of man came to seek and to save that which was lost (Luke xix. 10); and that all might come unto him to have life, being justified freely by his grace through faith in Christ Jesus. Go ye, and teach all nations: Let the great trumpet be blown, that many may come who were ready to perish. Teach all nations —
“Let all the nations know
To earth’s remotest bound,
The year of Jubilee is come —”
—that now the price of redemption is paid down, the ransomed sinners may return home. The command was obeyed: as the angel flew through the midst of heaven, having the Everlasting Gospel to preach — and well he might fly upon such an errand — so each of these honoured servants of the Lord winged his way through the earth, one in one direction and another in another, proclaiming wherever they went the Gospel of the Grace of God. Parthians, and 3Iedes, and Elarnites, and the dwellers in Mesopotamia — Cretes and Arahians, heard them speak iii their own totigues the wonderful works of God. Happy is it for us, that the stream of life thus opened by Christ, and permitted by him to have free course through the earth, has flowed even to the shores of India! Bless the Lord Jesus Christ, all ye his saints, that he ever gve this commission to his disciples, and gave them grace to obey it. Here we are, actual and living monuments of the power of the Gospel: we have drunk of the tide of love contained in it, and find it to be indeed the Gospel of our Salvation. Had not the feet of him that brought good tidings appeared on the mountains of our island, publishing salvation and peace, we had perhaps at this moment been viewing with savage delight a dying fellow-creature, bleeding beneath the knife of the murderous Druid; whereas, behold us inclosed within the mansions of our God! On this spot, where perhaps nothing once was heard but the howling of the wolf, and the groans of men more miserable than they; behold walls, sacred to Jehovah, which ring with the choral symphonies of heaven-born saints.
2. Let us take the next thing in our text; and observe the form of initiation, with which the Apostles were to admit converts into the Christian communion. Go ye, and teach all nations; baptizing them in the Name of the Father and of the Son, and of the Holy Ghost.
It is a delusion, not unknown in the present day, that some pretend to abrogate all forms, as inconsistent with the spiritual nature of Christianity; and, accordingly, the two sacraments, Baptism and the Lord’s Supper, are dismissed from their ritual. But here you see baptism is no invention of priests, no ceremony of human institution; but derived from an authority which none can dispute. We do not say that it is any more than “an outward and visible sign of an inward and spiritual grace;” but no one, who has any regard to Christ, would dare to think slightly of an ordinance so expressly enjoined by him.
The Form of Baptism is in the Name of the Father, and of the Son, and of the Holy Ghost; where you observe Three distinct Persons. Whatever be the exact import of this form, this is certain, that the Father and the Son and the Holy Ghost are equally interested in it. According to some, it means, “Let your authority for baptizing and introducing to Christ’s Church be the Name of the Father, and of the Son, and of the Holy Ghost:” others, explaining it as it is in the Original, say that baptizing into the Name of the Father, and of the Son, and of the Holy Ghost, means that the baptized persons are thereby dedicated to Father, Son, and Holy Ghost. Whichever of these senses is the right one, or if there be any other sense more properly to be affixed to the words, it amounts to the same thing — the Father, Son, and Holy Ghost are equally and similarly the objects. If the Minister’s commission to baptize, be the authority of the Father, it is also the authority
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of the Son, and the authority of the Holy Ghost: if the person is dedicated to the Father as God, he is also dedicated to the Son as God, and to the Holy Ghost as God. How the Son and Holy Ghost should have precisely the same right to every creature as the Father, and yet not be equal to him, is impossible to describe without blasphemy. If the Three Persons are not equal, why is there no inequality pointed out in the text? God hates idolatry, and we are prone to it; yet here is a text directly tending to mislead us into it, if the Three Persons are not equal. Yet these Three are One: for we are baptized, not into the names, but into the NAME — these Three Persons have Imt One Name. I am JeJwvah, saith the Holy One: that is my name (Is. xlii. 8).
3. The concluding part of our Lord’s Charge
is for THE REGULATING AND GOVERNING OV
HIS CHURCH in all ages. Before, we had a Form: here, then, is Discipline — Teaching them to observe all things whatsoever I have commanded you.
A Church without discipline is in a state of no great purity: it has departed from the ancient institutions of our Lord: and it is an unfavourable symptom of the present times, that the spirit of insubordination so pervades all species of characters, religious and irreligious,
402 NINETEENTH SlLl’.MOX.
that Christian Churches are infected with it. The ministerial reproof in private, though administered with the utmost humility and lenity, is received with surprise, and often rejected with disdain. But when the Saviour commanded his disciples to teach men all things whatsoever he taught them, did not his commission extend to private admonition? did he not design, that they should exhort and rebuke with authority? w as not Titus to rebuke with all authority? (Tit. ii. 15).
Teaching them to observe u’hatsoever I have commanded you. Observe this. Brethren: whatever Christ commanded his disciples at first, that does he enjoin to you. When we come to the people of the world w ho call themselves Christians, and remind them of some self-denying precepts of the Gospel not to be found in their lives — when we ask them, “Do you know, that, according to Christ, JExcept a man be born again he camiot see the kingdom of God?’’ Their reply, in general, is, that that was only meant for the Heathens of those times; and it is a convenient artifice to w hich they have often recourse, in order to shift the burden of different duties and the necessity of an inward change from themselves. But here we learn, that all that was delivered to the disciples is extended to us.
Christ unfolded the will of God to a chosen few, that they might go abroad and explain it to the rest of us. “What ye hear in the ear, that preach ye upon the house-tops (Matt. x. 27). Have ye heard from mc, that ye are to be no more of the world, than I am of the wvild? — then go and tell them likewise, that the friendship of the world is enmity luith God. Have I told you, that ye are to confess me before men? — go and tell them to come out from among the world and be separate, and go forth without the camp bearing my reproach. Have I said, Ye must be born again of the Spirit? — let them know, that if any man be in Christ, he is a new creature. Have I commanded you to watch? — let them be warned, that what I say unto you I say unto ally Watch! Whatsoever I have commanded you, teach them to observe.”
Think, Brethren, if the Lord Jesus had deferred the time of his coming to the present, would not he speak in the same manner to the present generation as to those of old? — would he alter his tone? — would he lower his standard? — would he countenance the present worldliness, and the dissipation of this city? — would not he bear testimony against all ranks of people? — would not he cry aloud, Except ye repent, ye shall all perish? (Luke xiii. 3). What
D D 2 would your conduct be as a Church, ifhchimtelf were present teaching and commanding you? what would be your heavenly-mindedness strictness and punctuality in duty, and carefulness to tread wherever you observe the footsteps of your Lord? — such, precisely, ought to be your state now; for nothing- did he give his disciples, which can be applied to you, that was not intended for you.
Thus we have set before you the particulars of our Lord’s Charge to the Apostles.
IL Let us now see what ENCOURAGExMENT he ofiered them for the fulfilment of it.
He might have concluded that they needed no Encouragement. He might have said to one of them, “Peter! much has been forgiven thee: therefore, if thou lovest much, thou wilt not hesitate to feed my sheep.” Simon, son ofJonas lovest thou me? He saith wito him, Yea, Lord; thou knoirest that I love thee. He saith tinfo him. Feed my sheep (John xxi. 16). But, not leaving it to their gratitude, he encourages them in a two-fold manner; by the De(^laration of his Power, and by the Promise of his Presence.
1. All pouer is given unto me in heaven and in earth.
To Christ, in his Divine character, no power euhl be given; because all {)owr iss neceschuist’s commission to his apostles. 405
warily his, and has been so from eternity: but, in consequence of his undertaking to become the Servant of the Father for our salvation, appropriate language is used concerning him. Thus he speaks of himself as inferior to the Father; and the glory to uhich he ascended, as the reward of his labours: thus St. Paul s])eaks, in the Epistle to the yhilippians, chap, ii, that Christ took upon him the form of a servant, and became obedient unto death, even the death of the cross: wherej’ore God also hath highhi exalted him, and given him a name luhich is above every name, that at the name of Jesus even, Imee should bote: and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. V/hen Christ thus spoke of that power which was given him as Mediator, this was a stronger ground of encouragement than a mere declaration of Divine Power: for this signified, that, as Mediator and capable of receiving any thing, he was the Head and Representative of his Church, and had received this power expressly for his Church. As he had died to purchase a Church to himself, so he had power given him to order the whole system of things for the benefit of that Church. So that the Revolutions of Empires are only some of the inf^Tiormovements of the system, whereby Christ is graciously working in providence the redt-inption of his pecrplo.
How animating must this assurance have been to the Apostles! How cheerfully might they go forth to teach all nations, when they knew that the Lord whom they served was Lord of all the sons of men! According to Daniel’s prophecy, there was given him dominion, cnid glory, and a kingdom that all people, nations, and languages should serve him (Dan. vii. 14).
How suitable was our Lord’s mandate! “All power is given unto me; therefore, go, penetrate the recesses of the wilderness, and teach your degraded fellow-creatures. Behold, Igiveunto you power to tread on serpents and scorpions. Fear not to enter the crowded cities of men, and preach the kingdom of God. They shall bring you before kings and riders for my sake; but fear not: I tvill give you a mouth and luisdom, tvhich all your advet’saries shall not be able to gainsay nor resist. I send you as sheep in the midst ofivolves; but fear not the power of earth and hell, for all things are delivered into my hand: You shall be troubled on every side, yet not distressed; perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed.’”
And has not Christ, in all ages, with a strong hand and a stretched-out arm, fought for his Church, and brought it hitheilo? How has he actually interfered for the deliverance of his
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servants! Why need we mention Peter, whom an angel, sent from the Lord, liberated when bound to two soldiers; or Paul, who was delivered from the persecuting- malice of those Jews who bound themselves by a great oath to kill him? You yourselves, if you belong to Christ, will recollect numberless instances in which the Lord Jesus has interposed for your deliverance, from strong temptations of Satan, and the opposition of enemies — instances which prove that all things are delivered into his hands J that he, whom you serve, is one who is mighty to save (Is.lxiii. 1).
2. The other ground of encouragement is contained in the remaining words of the text: — Lo! I am with you cUwayy even unto the end of the world.
This expression, to the end of the worlds shews that Christ was addressing not them only, but all tvho should hereafter believe on him through their word. ‘* Though you are divided into sects and parties,” says Christ, ‘* I am with you all. I love you, though you have too little love one toward another.”
God signified his presence with his Church, of old, by various external emblems; such as the pillar of cloud and fire,the shechinah, the mercy-seat, &c. These visible representations are, of course, removed from the Christian Church,
408 MNETEliNTli 8KRMON.
according to its more spiritual institutions; but the name of the city is still Jehovah ShammaJi — - The Lord is there (Ezek. xlviii. 35). Though Christ left us for awhile to carry on our salvation for us in heaven, yet he might say, with St. Paul, Though I am absent in body, yet am I present with you in spirit, lie walks in the midst of his seven golden candlesticks. He holds the stars in his right hand; and as easily as any one can lift up his hand to his eyes, and turn it in any direction so as to see all that is in it, so can the Lord examine and weigh the spirits of men. Therefore let all the Churches know, and let all pf this Church know, that Christ is He that searcheth the hearts and trieth the reins of the children of men.
But lie is with us likewise for good: Fear not, for I am with thee. How marvellously did he shew himself in visible glory to Stephen, Availing to receive the soul of the holy martyr! Whenever Paul was in any great strait, immediately Christ was at hand: Fear not Paul, thou must he brought before Ccesar (Acts xxvii. 24) — or, JBe not afraid, for 1 am with thee (Acts xviii. 10) — or, My grace is sufficient for thee${*l Cor. xii. 9).
Christ is a friend indeed: for when all others fiee from us, He is then nearest to us. Thus St. Paul ‘r»ays, that, when he came before Nero,
Christ’s commission to his apostles. 40U
all men forsook him; but the Lord stood with 7iie, and strengthened mc; and so we may generally say, in the words of the Psalmist, Jn the muUitiidc of my ihovghts ivithui r.i-j thy comforts delight my soid (Psal. xciv. 19). His comforts are at hand when most they are needed: Lo! I am icith yoit alway. Earthly friends, like 8ummer-flies, flit round us iii the sun-shine of prosperity; but who will be found to cheer our spirits in the cloudy and dark day but the Lord Jesus Christ? I am with you alway — not only in health and prosperity, to guard you from attachment to this world; but I am with you when you struggle with adversity, poverty, sickness, persecution, temptations, trials of every kind. I am with you in life, to guard you from danger: I am with you in death, to give you the victory.
What an encouragement must this be to the trembling disciples! They might be bold to speak the Word without fear, and to endure all things for the Word of God and the testimony oi Jesus, if He, who has all power in his hands, had promised to exert all that power for their protection.
Let us now conclude with two or three
REFLECTIONS.
There ha& been, of late ears, in the reli’ious world, a great diffusion of public spirit; I mean, a desire of imparting the blessings of the Gospel to other nations. This idea is rather beyond the comprehension of the people of the world: they think it is Enthusiasm, pursuing its object. Christianity, indeed, is good; but they would rather leave it to spread by the gradual increase of civilization. But let none of these reflections deter us from assisting, according to our capacity, in the w ork of evangelizing the world, while Christ’s command is so clear and his promise so strong. Though many difficulties oppose the propagation of the Gospel, yet these words encourage us to hope that it shall be universally known — that the gates of hell shall never prevail against the Church — that the ^eed, small as a mustard seed, shall become a great tree — that the ship, though tossed with tempests and weathering many a storm, shall be guided by its pilot safely into port — that the spiritual building, though apparently hindered in its progress, si) all rise at last glorious from the ruins of the world.
Let us next reflect, How insignificant are all the concerns of this world in the sight of Christ! and they ought to be so to us. He says, Go ye into all nations and preach. But they might say, Have not we families to provide for, and
CHRIST’li COMMISSION TO HIS APOSTLES. 411
friends to consult? Must not Peter any more cast his nets for a livelihood, or Matthew sit at the receipt of custom? llie fact is, that Christ considered their ease and comfort in this world asameretriile; and designs to teach you thereby, that to embrace the Gospel and obey it is your great business. He says to them, Go throuyh the world, while your short life lasts, and prepare men for that eternal world which is close upon them. One thing- is needful, and that is, not the business of this world, but of the next. This world is a mere nothing, except as in reference to eternity. It is only a pageant passing by — a rivulet trickling into the boundless ocean — a school to educate us for an eternal existence — a hospital in v» hich we are to recover from disease. May God teach my unconverted hearers this truth, that they may so number their days, that they may. apply their hearts unto wisdom! They dream of lasting enjoyments on this side the grave, and of happiness beyond it; but let them collect the true state of their case from the text. You neither observe all things whatsoever Christ hath commanded, as the text speaks, nor is it your intention so to do: you would think it a very miserable state of restriction to be obliged to it: you are therefore not of his Church. If you are not of his Church, all this power in his hand.* ir not for you, but AGAINST you. That arm, which asps the thunderbolt and wields all the powers of the universe, will come down with dreadful weight on your heads, except you repent. He holds the keys of death and hell: one to open the gate through which the soul passes from the body; the other, to open that gate which transmits the soul into hell. He holds these keys — and, to-night or to-morrow, he may open them for you! Now, therefore, turn to Him as a Saviour, through the influences of the Spirit; so will you be added to Ivis Church, interested in his promises, and enjoy with the rest of his gaints a happy eternity.