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the rule of Gentite action hi Christianity , and they do r not even ifdtiee baptism . 7 . Gentile children were not sanctified by baptism , but by being born of a Christian parent , either father or mother .
I have purposely but touched upon the general evidence to be deduced from the New Testament against the continuation of baptism as an ordinance . It will be quite time to defend these propositions when they are disputed : at present I cannot but feel them to be so self-evident that I shall
be astonished at Mr . Gilchrist not allowing them . Whether he allows or not , the conclusions which I draw from them are , That seeing- John the Baptist and Jesus our Legislator invariably connect the immersion in water with the
immersion by the Spir it , and that as Jesus gave the command with the promise of conferring this gift , therefore the ordinance is incomplete without the gift ; the ordinance when existing being appointed solely as a testimony to the Jew , that his brother Jew had renounced Judaism for
Christianity . God having therefore withheld the gifts of the Spirit , has , by so doing , demonstrated to the Christian that , the end for which the institution was given being completed , there is no longer now any occasion for the ordinance .
As Mr . Gilchrist cannot put me down among the scholastic theologians , perhaps he may take me for a fanatic : but , be this as it may , I will be content if he gives me Scripture evidence
to support his opinion and invalidate mine . But if he cannot do this , as I believe him to be an upright , honest man , I shall not despair at seeing him embrace the fanatical faith which he now reprobates . T . A . T .
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fj {) 4 Dr- < jM ^ ii ^ Repl ^ Mr . Gitchtut on Perpetuity q ^ tism
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— - ™ ^ Brighton , Sir , Oct . 8 , 1826 * . rjp HERE is nothing in Mr . Gil-JL Christ ' s reply ( p . 613 ) to my paper
ugainst the Perpetuity of Baptism , which either requires or deserves a rejoinder ; yet I am very desirous to give the public a full but concise view of my arguments . I therefore draw them \ ip here to a point , and send them to the Monthly Repository ,
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with water ; while the Messiah himself who was coming after hxtn , wottld baptize with more refined atad efficacious elements— -holy wind and fire See Matt . iii .-11 .
with a feW remarks on Mr . Gflthrist ^ attempt to set them aside . " First . John assured the people who came to his baptism that he ivas not the Messiah , because he baptized
Secondly . The Jews expected that when the Messiah promised to their forefathers should come , lie wag to introduce as the test of his claims a species of baptism which should wash all diseases from the bodies and all impurities from the minds of his
followers . As the wisdom 6 f Heaven thought fit to prepare the Jews for the arrival of their expected Christ by the divine mission of his forerunner , the same divine wisdom fur
ther thought proper to authorize this forerunner to signalize the advent of his principal by an externat baptism , subordinate to and symbolical of that diviner baptism which the Messiah himself was to administer . As then
Christ superseded his herald , so his baptism , by nobler elements , super- * seded the office of John , which was baptism by water . This is the drift of JohnV statement : and our Lord ' s own words are more explicit : " Suffer me now : for' thus it behoves me to
fulfil all righteousness—all righteous institutions . " To fulfil a rite or ordinance which pointed to the Messiah , was to answer the purpose of it by complying with 5 t , and then
substituting the reality for the shadow . Thus Jesus fulfilled the law , having carried its ceremonies , its types or symbols to their consummation , and then set them aside for ever .
Thirdly . As our Lord thus virtually superseded baptism by water ; it would have been improper in him to practise it . Accordingly we are told on the express authority of an evangelist , that Jesus himself did not baptize , though , for reasons it is not difficult to discover , he tolerated tlie
occasional practice of it by his disciples . Thus we see that Baptism and the Lord ' s Supper , as ordinances of Christianity , stand upon different foundations : Christ himself did w } practise the one , but personally instituted the other . Foukthly , The very solemn pa ^
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Oct. 2, 1826, page 604, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2553/page/32/
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