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- Herausgeber: Editora Oxigênio
- Kategorie: Religion und Spiritualität
- Sprache: Englisch
- Veröffentlichungsjahr: 2016
A revealing biblical text written by two of the most importantant Christian writers to talk about the importance of baptism in the Christian life. About the authors: Charles Haddon (CH) Spurgeon (19 June 1834 - 31 January 1892) was a British Particular Baptist preacher. Spurgeon remains highly influential among Christians of various denominations, among whom he is known as the Prince of Preachers. Hugh Stowell Brown (10 August 1823 - 24 February 1886) was a Manx Christian minister and renowned preacher. Hugh Stowell Brown was a preacher, pastor and social reformer in Liverpool in the nineteenth century. His public lectures and work among the poor brought him great renown.
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SUMMARY
CHRISTIAN BAPTISM
by HUGH STOWELL BROWN
“Buried with Him in baptism, wherein also you are risen with Him through the
faith of the operation of God who has raised Him from the dead.”
Colossians 2:12.
It is the firm belief of almost all Christian people that our Lord and Savior Jesus Christ, before He left the earth, instituted two ordinances, namely, baptism and the Lord’s Supper ordinances which were to be observed by His disciples throughout every age on to the end of the world. Perhaps, indeed, I ought to say that all Christian people without any exception whatever, acknowledge the appointment to which I have just referred; even the Society of Friends, although it rejects the outward and visible signs, nevertheless, believes in those great principles which those signs are intended to symbolize, namely, the baptism of the Holy Spirit, and the communion of the soul with Christ.
By almost all Christians in every age of the world, the observance of the outward sign as well as the recognition of the inward grace has been regarded as part of the will of the Lord Jesus Christ. On this occasion, we have to do only with the ordinance of baptism, and to this I wish to draw your candid and careful attention.
The ground upon which this ordinance is founded is the command of our Savior addressed to His disciples just before He ascended to heaven when He said, “Go you, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.” Now, if this is a command of Christ, (and I am not aware that the genuineness of the passage in which it appears has ever been called into question), then, of course, it is the duty of all Christian people according to their convictions as to the nature and meaning of this command to observe and to maintain it on to the end of time! I think it may also be asserted that, with the exception of the Society of Friends, all Christians regard the ordinance of baptism as one in which water is to be employed in some way or other, and very rightly so, because if baptism is altogether inward and spiritual the baptism of the Holy Spirit then we must believe that the baptism of the Holy Spirit is a baptism which one man cannot administer to another.
The very fact that the baptism mentioned in the Scripture is a baptism which one man can administer to another is sufficient to prove that in this baptism there is some outward, visible, material rite, ceremony, or ordinance which Christian people are to observe. Thus far, with the exception of the Society of Friends, I believe we are all agreed that the ordinance of baptism does imply the use and application of water in some way or other. So far we all, or nearly all, travel together, but at this point, the body of Christians to which we belong feel compelled to pursue a different course from that which is adopted by their brethren.
The very name we bear indicates that there is something or other in connection with the ordinance of baptism in which we do not agree with the great majority of Christian people. And for the information of such as may not be thoroughly well informed upon this point, (and I by no means cast the slightest slur or rejection on any man’s intelligence if I suppose him to be a little uninformed upon this point, for very extensive ignorance with regard to it prevails), I shall in a very few words try to explain the difference or differences which exist between us and other Christians upon this matter.
The majority of Christian people believe that, as far as the outward rite is concerned, the conditions of the ordinance are fulfilled when water, in however small a quantity, is poured or sprinkled upon the candidate; we, on the other hand, believe that the outward conditions of the ordinance are not fulfilled unless the candidate is wholly immersed in water. Again, (and this is by far the most important point of difference), the very great majority of Christian people think infant children are fit and proper subjects for this ordinance; we, on the other hand, believe that none are fit and proper subjects for the ordinance of baptism, excepting such asreally believe and trust in the Lord Jesus Christ as their Savior and theirKing.You will perceive that the difference resolves itself into two questions a question with regard to themodeof this ordinance, and a question with reference to thesubjects.
These two questions, “How ought baptism to be administered?” and, “To whom ought baptism to be administered?” these are the questions to which we in our consciences feel compelled to offer answers which differ very materially from those which are given by other Christian people. Again, let me explain this matter and set it in as plain terms as possible. We believe that this ordinance should never be administered apart from the entire immersion of the candidate in water, and we also believe that none should be candidates for this ordinance excepting those who avow their faith in Christ. And here, let me observe, that the very common notion that we are in the habit of practicing adult baptism is utterly a mistake! We do not contend for the baptism of adults; we contend for the baptism ofbelievers. Show us a child however young, who believes in Christ, and we gladly accept him; but if a man as old as Methuselah were to come to us in unbelief, we would say to him, “Sir, your age certainly entitles you to our respect, but it gives you no manner of claim to baptism as ordained by Jesus Christ.”
But now, perhaps, someone will exclaim, perhaps in scorn, perhaps in great surprise, “Who are you that you presume to differ from the general verdict of the Christian world? Who are you that you so unspeakably maintain these crotchety notions of yours, when all the world is against you, and when there is not only the decision of the Church of Rome, against which we should ourselves rebel, but the voice of the Church of England, the voice of the Church of Scotland, the voice of the Lutheran Church, the Presbyterians, the Methodists, and the Congregationalists, all against you, and the most able divines of the Christian world all testifying that you are in error? Who are you that you should thus set up your opinions against everybody else? Call a solemn assembly; canvass the Christian world; and certainly for one hand held up in favor of your opinions, there will be a thousand held up to their decided and utter condemnation.”
Well, we do not choose to put it to the vote in this way. We have not such entire faith in the infallibility of majorities as to submit our religious convictions to any such tribunal! If the Copernican system of astronomy had been put to the vote 250 years ago, it would have had a smaller minority than our views would have if put to the vote now. If the doctrine of justification by faith had been put to the vote 400 years ago, the “Nos” would have had it! If the truth of Christianity were now submitted to the vote of the entire world, there would be somewhere about 500 millions against it.
