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without the pale of the Established Church , of our denomination ( for I consider every fellow-christian as an Anti-trinitarian who recognizes exanimo the God and Father as the God above all ) who are any thing rather than scandalized at the
frequent aspiration of the heart to the ison , who have no trust to God-ward but iiv and through him , and had rather ( petimus veniam ) worship even in the temples of orthodoxy itself than in any other where the Saviour , the advocate , the intercessor , did not run through and inspire the whole of the Liturgy or
extemporaneous prayer * —my purpose m intruding them will be answered , and I shall stand excused to my own mind at least for hjaving run the hazard of giving offence , when I would far more willingly do every thing , but compromise my convictions , for the purpose of conciliating" approbation . For myself , in spite of the obloquy that may attach to it with the less sceptical , I blush not at the name of non-descript . Illi in me saeviant , who can tell me
the Christian sect to which John or Paul belonged ? The generic name given first at Antioch to the contemporaries is quite enough for the more moderate ambition of your correspondent , J . T . CLARKE .
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603 Arguments for the Noh * Perpetuxty of Baptism *
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Sir , AS Mr . Giichrist , in the Repository for September [ p . 513 ] , invites a discussion on baptism , saying , " Will the candid Editor , or any
of those who consider baptism as having no place ainon ^ professing Christians , ravour me with some explanation and developement of the principle on which they consider baptism to have no place ? " I will , with
your permission , endeavour so to do , and hope that in the doing of it Mr . Giichrist will not overpower me with dogmatism , notwithstanding his assertions in his discourse , that the doubt and denial of baptism being a Christian ordinauce € C did not
originate with plain , common-sense Christians , but with a few Quaker fanatics ( the Shakers of that day ) on the one extreme , and with a few scholastic theologians on the other , " ** not remarkable for strong sense , sound reasoning , or clear and com-
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; opinion shall have become the badge of faction in the kingdom of Christ , ( for there is no anti-baptist denomination yet , ) or the war-hoop of a powerful party " - ^ -I say , I hope that , notwithstanding this strong , I might say this priestl y or even papal language , Mr . Giichrist will have sufficient
mode" tion and before the unsound prehensive views /* And though he has l > een willing to pursue ttoe exhaustive mode to the utmost with the subject ; that a question which is new , might be settled once for all , before it shall have become inveterate by dtmu
ration , love and good sense to meet my weak arguments with his strong ones , and not endeavour to over ^ power them with unsupported and haughty assertions . Prior to entering on my views of baptism , I will by concession remove
some of those parts of the argument in which we both ag-ree * 1 . I allow that John did baptize by immersion . 2 . That under his authority his disciples did immerse . 3 * That when Jesus had been pointed out by John
as he who was the promised Messiah , that then the disciples of Jesus did immerse a greater number than the disciples of John * 4 . That after the ascension of Jesus his apostles continued to immerse as they had done before the crucifixion of their
Master . All these things I allow , aud whilst I allow them , I say that the apostles did no more than what Jeteus had appointed them to do ; and yet , that though he appointed them to baptize , baptism or immersion is not an ordinance of Christianity
But Mr . Giichrist -asks for the principle on which this assertion is founded . The principle is this : that from the heraldizing of John to the destruction of Jerusalem , Judaism continued to exist . But when the Jewish national polity was destroyed , then , and not till then , was the kingdom of God or Christianity
established . Permit me to explain and by evidence establish this principle * 1 . Neither John nor Jesus proclaimed that the kingdom of heaven was Nei
come , but that it was at hand . - ther do the apostles , after the ascension of Jesus , speak of the Jewish dispensation as passed away , but as ready to pass away ; and thoug h
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Oct. 2, 1826, page 602, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2553/page/30/
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