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Q. 14. What is the first instance of Christian baptism, recorded in the Sacred Scriptures?
Ꮑ. The baptism of the three thousand, who were converted by Peter's preaching on the day of Pentecost.(0)
Q. 15. In what mode were they baptized?
X. By sprinkling or affusion, it is altogether probable. They were in the city of Jerusalem, which stands on a hill, near which there is no pond, nor river, nor sea. It is not to be supposed, that they had a change of raiment, for when they came to hear Peter preach, it is not likely that they thought of their own conversion. How then could they be properly prepared for immersion! Besides, it would be impossible to baptize them by immersion in one day.
Q. 16. How was the apostle Paul baptized?
Ă. He must have been baptized by sprinkling, or affusion; for it would seem, that he was baptized in the house of one Judas in the city of Damascus.)
Q 17. How was the Jailor and his family baptized?
A. Without doubt by sprinkling; for they were baptized at midnight, and nothing is said of their departing from the house.(5)
Q. 18. Is there any other evidence, that sprinkling or affusion is a proper mode of baptism?
A. There are a number of circumstances in favour of it. Baptism, as it is an act of public wor
(i) Acts 2. 41. Then they that gladly received his word were baptised, and the same day there were added unto them about three thousand souls.
(j) Acts 9. 11. and 22. 16. And the Lord said unto him, Arise, and go into the street which is called Straight, and inquire in the house of Judas, for one called Saul of Tarsus; for behold he prayeth. And now, why tarriest thou? Arise, and be baptised, and wash away thy sins, calling on the name of the Lord.
(k) Acts 16. 33. And he took them the same hour of the night, and washed their stripes; and was baptised, he and all his, straightway.
ship, it would seem, ought to be performed in the house of God. Besides, we never read in the Bible of persons going away from the place of worship to attend upon the ordinance of baptism. On the contrary, it is represented as taking place where they are. Further, in the Scriptures it is never said, that any are baptized in water, but with water. Again, baptism by immersion cannot always be performed with decency, modesty, and propriety, and in some countries cannot be performed for a great portion of the year by reason of the water's being frozen over, and, in some cases, cannot be performed at all on account of the sickness or feeble health of the persons to be baptized. But baptism by sprinkling or affusion may always take place with decency, modesty, and propriety, and in every climate, in every season of the year, and in every state of health. May it not, therefore, be concluded from these considerations, that the great Head of the Church, knowing these circumstances, would never have appointed baptism by immersion, especially in all cases.
Q. 19. Ought baptism to be repeated?
A. Certainly not. There is no command, example, or permission of it in Scripture. The meaning of the ordinance forbids it. The repetition of baptism' would imply, that the blood of Christ, once applied to the soul, was not sufficient unto salvation, This consideration would be highly derogatory to the character of the Redeemer. As circumcision was not to be administered more than once to the same person; so neither is baptism. In the baptism of an infant, there is the application of water in the name of the Trinity, as well as in the baptism of an adult. If the baptism of an infant is not valid, it is because the subject of it did not possess faith. If the want of faith will nullify infant baptism, the want of faith will also nullify adult baptism. But adults may be hypocritical in their profession. This,
therefore, would nullify their baptism. If they should ever after experience religion, they ought to be 'baptized again. On this principle, baptism might be performed again and again, and there be no end to baptizing. Re-baptization, therefore, whether of one baptized in infancy or adult age, is highly improper, and wholly unwarranted by Scripture.
Q. 20. Ought a difference of opinion respecting the. mode and subjects of baptism to prevent the free communion of Churches, and the members of Churches, of our common Lord and Master, Jesus Christ?
A Certainly not; for it is contrary to reason, Christian feeling, and the Word of God.()
(1) 1 Cor. 10. 17. For we being many are one bread, and one body, for we are all partakers of that one bread. 1 Cor. 12. 12, 13. For as the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ. For by one spirit are we all baptised into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.
Q. 1. What is to be understood by the Lord's Supper?
A. That holy ordinance, in which the sufferings and death of Christ are commemorated.
Q. 2. By whom, and when, was this ordinance instituted?
A. By Jesus Christ, on that memorable night in which He was betrayed.(a)
Q. 3. What are the elements used in this institution?
A. Bread and wine.(b)
Ă. The bread broken, and the wine poured out, represent Christ's body broken, and His blood shed, when He died on the cross for the sins of men.(0)
Q. 5. Are the bread and wine in the Lord's Supper to be viewed as the real body and blood of Christ?
(a) 1 Cor. 11. 23—25. For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night, in which he was betrayed took bread; and when he had given thanks, he brake it, and said, Take, eat; this is my body, which is broken for you; this do in remem'brance of me. After the same manner also he when he had supped, saying, This cup is the New Testament in my blood; this do ye as oft as ye drink it in remembrance of me. (b) See reference (a) (c) See reference (a)
A. They are not, but only symbols of them. The doctrine of transubstantiation, or that the bread and wine are literally converted into the body and blood of the Redeemer, is one of the grossest absurdities ever imbibed and propagated. To suppose, that Christ's identical human body is present in ten thousand places at once, is the height of superstition.
Q. 6. What are some of the names given to this Christian ordinance?
A. It is called the Lord's Supper, the Sacrament, the Communion, the Breaking of bread, the Eucharist.
Q. 7. Why is it called by these names?
A. It is called the Lord's Supper, because it was instituted by Him, and is to be celebrated in remembrance of Him, and is an important and rich repast for the soul. It is called the Sacrament, which means an oath, because in it Christians swear allegiance to Christ, their rightful Lord and Sovereign. It is called the Communion, because it is a sacred sign of the spiritual fellowship of believers with one another and with Christ. It is called the Breaking of bread, because the bread is broken to represent the body of Christ, broken on the cross. It is called the Eucharist, because Christ, when he instituted the ordinance, gave thanks, and Christians, when they partake of it, in grateful remembrance of the Saviour's death, give thanks also.
Q. 8. What are the nature and design of the Lord's Supper?
1. It is of the nature of a commemorating, communicating, and covenanting ordinance. bond of union between Christians, a badge or mark of discipleship to Christ. It is a seal of the covenant of grace, both on the part of Christ and His people.
, It is a permanent ordinance-it will continue till Christ's second appearance—till he comes to judgment.. - The special design of this institution is to
It is a