* * * The passage is clearly wrong, I suspect doubly. There are two classes (1 Cor. 1:2): the church of God, saints by calling, in contrast with Israel who had their place by birth as such. It is possible some may have deceived themselves, it is supposed possible in the epistle; but till proved they are taken to be true saints: then are added "all that in every place call upon the name of the Lord Jesus, both theirs and ours." This is profession and individual, still, though only taken as profession, assumed to be sincere, unless there was ground to judge it false. The difference is that this is profession on man's part, taken as such: the others are treated as saints by God's calling, and of the assembly. Compare Eph. 4:4, 5, where we have an analogous classification. I remember this being before us.
As to the question for -, I reply, we must distinguish between the work, in virtue of which sin is not at all imputed to them that believe, even as to those as to whom there was no question of baptism as Abraham, and the actual administration of the blessing upon earth-both fully revealed and actually applied, the work on which it was grounded being accomplished. This revelation of remission is clearly pointed out. It is promised in the new covenant, recognized in the New Testament in the institution of the supper: "This is my blood of the new covenant, which is shed for many for the remission of sins": John the Baptist was to bring the "knowledge of salvation unto his people, by the remission of their sins." The apostles were to remit sins and they would be remitted. And the commission in Luke, the one on which all preaching in the Acts is founded -Peter's or Paul's-is "that repentance and remission of sins should be preached in his name"; and while in past times it had been forbearance, righteousness not being revealed, Christ being offered, righteousness in the remission of Old Testament sins was proved. God then not only announced this to souls individually (for, however many heard, it was individual) but set up a system on earth in which the new blessings were found, based on two ordinances, baptism and the Lord's supper-one the entrance once for all, the other the continual memorial of the Lord's death till He come, and sign of the unity of the body. Of this last it is not our business to speak now. But baptism was the entrance into that system, within the precincts of which all christian blessings were found as externally administered on earth; the first of which was the remission of sins, on the reception of which came also the sealing by the Holy Ghost. But even if this were extraordinarily given, as to Cornelius, still he was admitted in an orderly way to the enjoyment of the common blessings of Christians here below.
But the first grand blessing needed was remission of sins; through this was knowledge of salvation and actual reception of it where it was received. Repentance and remission of sins were to be preached in Christ's name among all nations, beginning at Jerusalem. Peter does this when they are pricked in their hearts, and says these are the things looked for; if you repent and enter into this divinely-administered door of blessing, you will receive the promise of the Spirit. He does not say, Be baptized and you will receive the remission of sins; but be baptized with the baptism to this-become a Christian where this blessing is found. They were baptized to it, as John Baptist, to Moses, to Christ, to Christ's death. It was the truth and fact they were brought to and owned, and then they would receive the Holy Ghost. It was the profession they came into. If true faith and repentance were there, they got the actual present administered remission: if it was not they did not, as Simon Magus. It may be a hardening but not blessing to him who is a hypocrite. For remission is not the fact of non-imputation by the death of Christ-that Old Testament believers had; but an actual status into which a person enters. I may have forgiven my son perfectly in my mind, but he has not forgiveness till it is pronounced upon him Here there is no outward sign. Where there is it may be abused to self-deception, as 1 Cor. 10 I use the simile to show the difference between non-imputation on God's part, and administered or declared forgiveness. See the case of Nathan and David. Hence also the connection of forgiveness with discipline, where non-imputation is not at all the question. Hence when Paul was converted it is said to him, "Arise and be baptized and wash away thy sins." He entered then into an actually administered forgiveness. " Wash away thy sins" is of course a figure: it is not putting away the filth of the flesh does it. But I enter by it into that which is proclaimed as the first blessing of Christianity into which I enter, becoming a professed Christian. If faith is there, my conscience is perfect according to the christian system, and the other blessings follow. If not, and there is profession, I am in the case of Simon Magus or 1 Cor. 10; but I have been baptized to that. In Acts 2 and 22, the call is addressed to persons publicly under the power of the revelation and word of Christ, who are then told what to do to obtain the blessings of Christianity actually here on earth—the path to perfect ones above. This must not be forgotten, for then they did, and for the first time, enter into the blessings attached to Christianity on earth. Hence Peter can say the like figure saves us, taking care, as the proposition is general, to show it was not simply the outward sign that did it. Hence when Peter addresses those pricked in heart by his word he puts the whole thing, on the inquiry what to do, according to the mission in Luke. They inquired for a good conscience and got it. They were baptized to this truth and administered fact—the remission of sins, and received then the gift of the Holy Ghost.
I am not aware that I can add more. It is always important to look at the context. If a person being not a professed Christian—a Jew, for example, or a heathen—was convinced that Jesus was the Christ, or Son of God, and would not be baptized (the case has happened to me), I could not say his sins were washed away or that he was saved. (See Mark 16:16.) But I see nothing of quickening spoken of in connection with baptism. The question raised is sins, not life—washing away or remission. It is not a question of non-imputation of sin, nor is it before men; but the administration of forgiveness here on earth, as the privilege conferred freely on the conscience in Christianity. Christianity administers forgiveness as a present actual thing. I enter into this position by baptism; though being sacramental it may be merely a form, as stated above.
Here we have not much to say, but I think three have been converted, and two feeble ones restored, and I. hope two manifested at Novi. I leave here (D.V.) Thursday for Milan, but only stay at most a fortnight, and then France, where I have an evangelist school for two months before me.
I see, I think, a progress as to baptism from John the Baptist to Paul, but I do not enter on it here.
Affectionately yours.
Italy, 1871.