parts or Sacramental union what it is 6. How the Sacraments of the Old and New Testament agree and how they differ 7. The number of Sacraments now in the time of the New Testament These questions being plainly answered we shall the better understand the Doctrine of Sacraments Quest 1. How Sacraments agree with the word and how they differ from it Answ 1. They agree in their Author the Lord being as the Author of the word so likewise of all true Sacraments Gen. 17.10 Exod. 12.3 .11 Luke 3.1 2 3. Matth. 26.26 1 Cor. 11.23 2. The word and Sacraments agree in this that the one as well as the other is to be dispensed by lawful Ministers Mat. 28.19 3. In that they both offer and reach forth one and the same thing to wit Christ Thus we see in what the word and Sacraments agree Now they differ as followeth 1. The word declareth Gods Will unto us by speech the Sacraments by visible signes and gestures Sacraments being a visible word 2. The word is as a Charter or Letter-Patent promising all good things in Christ unto all true Believers The Sacraments are as seals annexed to this Charter confirming what the word promiseth 3. By the word faith is begun and confirmed by the Sacraments it is only confirmed 4. The word pertaineth to all the Sacraments onely to such as make a profession of the faith Quest 2. What Sacraments are Answ They are sacred signes and seales of the new Covenant I call them sacred 1. Because they are ordained of God he being the Author of all true Sacraments as we have heard 2. Because they are ordained to holy use as we may observe in this brief definition then we say They are sacred sigâ—es and seals do but see Rom. 4.11 Now what the Apostle saith of Circumcision is true of all Sacraments the Lord in them as it were by Oath confirming unto true Believers that he will be their God and they again as it were by Oath binding themselves to be his people which indeed is the sum of the new Covenant the Lord promising unto true Believers that he will be their God and they re-promising unto him to be his people Quest 3 What are the ends of Sacraments Answ 1. That they might be a means to preserve and spread abroad the Doctrine of the Gospel Sacraments themselves being a visible word and yet no Sacraments I mean the outward signes without the word to wit the word of institution and then they occasioning the Preaching of the word 2. That so the true Church might be outwardly distinguished from all other Sects and Companies she having Rites Ceremonies and Worship of Gods devising and appointing and not of mans 3. That they might be bonds of mutual love betwixt the faithful 4 That so true Believers might swear Allegeance unto God bind themselves to continue faithful and obedient unto him 5. And especially that they might serve to confirm the faith of Gods people in Gods promises Quest 4. What are the parts of a Sacrament Answ Two 1. The sign 2. The thing signified The sign is the Element or Elements as Water Bread Wine and the whole external action conversant about the same The thing signified is Christ and his benefits or the participation and communion of Christ and his benefits Quest 5. The union of the parts or Sacramental union what it is Answ This union is a real union Christ and the Elements are truly and really united Hence it is that our Saviour saith of the Sacramental Bread this is my body and of the Wine this is my blood Mat. 26.26 28. But this union is not a Physical or natural union as the Papists hold as though the sign were changed or altered in o the thing signified Neither is it a local union as the Lutherans dream as though the thing signified were locally present as well as the sign but it is a mystical and Spiritual union and consists in the things following 1. A natural aptness in the sign to resemble and express the thing signified As doth not water naturally represent and express a cleansing and bread and wine a nourishing and comforting 2. The Lords appointing and applying of such and such Elements unto Sacramental use as Water to resemble Christ in his washing and cleansing quality Bread and Wine to resemble Christ in his nourishing and comforting property This being that to wit the word of Ordinance that carries the soul of the Believer from earth to heaven from the sign unto the thing signified 3. The Lord ordaining and appointing the outward sign not onely to represent and resemble Christ and his benefits but likewise as an Instrument and Channel to convey him and his benefits really to the soul of the true Believer the true Believer at one and the same time receiving the sign and the thing signified the one Corporally the other Spiritually And thus we see the union betwixt the sign and thing signified is real but Spiritual and wherein it consists Now from the union aforesaid it is usual in the Scrptures by an improper but Sacramental speech 1. To call the sign by the name of the thing signified and contrarily 2. To ascribe that to the sign which is proper to the thing signified and contrarily Quest 6. How the Sacraments of the old and new Testament agree how they differ Answ 1. They agree in the Author they all being ordained and instituted by God 2. They agree in the thing signified to wit Christ and his benefits the Believers of the Old Testament being as well saved by Christ as the Believers of the New Romans 4.11 1 Cor. 10.4 Now they differ divers wayes 1. In Rites and Ceremonies 2. In clearness The Covenant of grace was more hidden and obscure in the time of the Old Testament Christ the Foundation of it being not then come then in the time of the New and so the seals of the Covenant sutably the Sacraments of the Old Testament pointing at Christ to come but the Sacraments of the New shewing that Christ is come 3. In efficacy The Sacraments of the New Testament in the ordinary course being more effectual then the Sacraments of the Old a greater power of the Spirit in the ordinary course going with ours then did with theirs our souls being more perswasive and impressive then theirs 4. They differ in number there was divers Sacraments in the time of the Old Testament not onely Circumcision and the Passeover Sacraments ordinary but likewise extraordinary Sacraments or as some call them resemblances as the Red Sea the Cloud Manna and the water of the Rock It is true there was no more ordinary Sacraments in the time of the Old Testament no more Sacraments for being and standing then in the time of the New Quest 7. The last question What 's the number of Sacramens in the time of the New Testament Answ Onely two Baptism and the Lords Supper the former succeeding Circumoision the latter the Passeover
this is a work common to all the three Persons is plain by the holy Scriptures That God the Father did create see Act. 4.24 The Apostles thus pray Lord thou art God which hast made heaven and earth and the sea and all that therein is and in ver 27. For of a truth against thy holy child Jesus whom thou hast annointed both Herod and Pontius Pilate with the Gentiles and the people of Israel were gathered together Where we may observe that the Apostle stiles God the Father Creator of all things That God the Son did also create see Joh. 1.3 All things were made by him to wit by the Son And so Colos 1.16 By him were all things created that are in heaven and that are in earth that is to say He from the Father did create or the Father by him and not by him as an instrument but as by another Person of the same Essence and Power with himself And that the Holy Ghost did create see Gen. 1.2 And the Spirit of God moved upon the face of the waters and so Job 26.13 By his Spirit he hath garnished the Heavens that is to say the Holy Ghost from the Father and the Son The work of Creation proclaims a God but indeed doth not discover the mystery of the Trinity and yet it cannot be denied if we consult with the Scriptures but that this work of Creation was the work of the whole Trinity Quest 2. The second Question What was Created Answ The Catechisme answers all things that is to say all things but God himself For we must not conceive that any of the three persons in the Deity were created They being all eternall and coeternall Nay further we must not conceive that sin and misery were created they coming in as the cause and the effect by Satans malice and mans free will and to the purpose aforesaid observe we that distinction John 1.3 And without him that is the second person in Trinity was not any thing made that was made Now these exceptions allowed we answer with the Catechisme All things were created as the third heaven with the Angels the inhabitants of it That the third heaven was created see Heb. 11.10 For he looked that is to say Abraham for a city to wit the third heaven whose builder and maker is God That the Angels were created although Moses in his history of the creation doth not mention them for reasons best known to the Spirit of God who did direct him in the penning of the same yet that they were created see Psal 148.2 Praise ye him to wit God all his angels and the reason is given verse the 5. For he commanded and they were created And so Colos 1 16. By him were all things created visible and invisible whether they be thrones or dominions or principalities or powers and by these we understand the Angels And so all things downward from the third heaven were created even to the bottom and center of the lowest earth as the skie which is called the second heaven with the Sun Moon and Stars which are therein The air likewise which is called the lowest heaven with the fouls of it The earth with the creatures thereon as trees plants beasts man and so the seas with the fishes therein That the particulars aforesaid were created peruse the first Chapter of Genesis Object 1. But were the great hils and mountaines created were they not occasioned by the flood in Noahs time Answ Some of them were created Gen. 7.19 20. And the waters prevailed exceedingly upon the earth and all the high hils that were under the whole heaven were covered fifteen cubits upward did the waters prevail and the mountaines were covered Amos 4.13 Loe he that formeth the mountaines and created the wind speaking of God Object 2. But Toades and Snakes and such venemous things were not created Answ Yes they were created Job 26.13 His hand speaking of God hath formed the crooked Serpent Not created venemous and hurtfull but became so by mans sin The Lord made every creature good and so profitable to man and therefore what creatures are now become hurtfull to man it is mans sin that hath made them so Quest 3. Whereof or of what were all things made Answ Not of the essence of God nor of any former matter coeternall with God but of nothing Heb. 11.3 The things which are seen were not made of things that do appear that is they were made of nothing Object 3. But man was made of the dust of the earth and woman of man Ans The Lord made al things of nothing but some things mediately some things immediately or thus Creation is twofold 1. Simple 2. In respect Simple creation is a producing of things out of nothing and so the first matter was created 2. Creation in respect is a producing of things out of matter preexistent or out of the first matter Object But of nothing nothing is made saith the Philosopher Answ This is true of a naturall generation or working but not true of a divine Creation Quest 4. How did God create all things Answ Not by any labour or wearinesse but by his word and appointment Gen. 1.3 And God said Let there be light and there was light And so Psal 148.5 He commanded and they were created He needed not tools or other instruments neither used he the aid or help of any assistant but at his very beck and appointment all things were created Quest 5. When was the world created Ans It is betwixt five and six thousand years since the world was created If it be asked at what time of the year the most judicious answer in the spring time If in what space of time in the space of six daies Gen. 1.31 compared with Chap. 2. ver 1. and Exod. 20.11 Quest 6. To what end did God create the world Ans To the praise of his glory Prov. 16.4 He made all things for himself to wit for his own glory And Romans 11.36 Of him and through him and to him are all things to whom be glory for ever Now we come to the use of this Doctrine Vse 1. To confute the Atheistical person such as are unwilling to acknowledg the one true God all the creatures proclaiming this great truth nay the excellency of this work evidently demonstrating the infinite excellency of the Creator his infinite power wisdome goodnesse and truth And indeed by this work of Creation is the true God plainly distinguished from all false gods and idols whatsoever If we be asked how we know the true God from all false gods We answer by the work of Creation He alone being the maker of heaven and earth and all things therein as himself saith Isa 45.7 All the gods of the nations are idols but the Lord that is to say the true God made the heavens Vse 2. For the comfort and consolation of Gods people who suffer much in this world and many times for the truths saks 1 Pet.
our souls resting upon him for pardon and justification and not onely hold forth our faith to the promise of pardon and forgiveness in and through Christ but extend it unto all the precious promises made of God in Christ Jesus unto Believers as we may have occasion whether they concern this life or the life to come be they general or particular absolute or conditional express or implicite This should be the wisdome of the Believer as to acquaint himself with the whole word of God and to be affected with it alwayes as it applyes it self unto him for this faith doth not onely extend it self to the promises but to the whole word of God as the Precepts Threatnings c. so especially to acquaint himself with the precious promises dispersed here and there in the Sacred Scriptures Then 2. To have them in memory by frequent mediation 3. Often to urge them upon God in Prayer And 4. Ever to rest upon them as he hath occasion This is to live by our faith and this is that which is ever injoyned us in holy writ to wit the act and exercise of our faith the habit of faith being the Covenant on Gods part and the act and exercise of faith the Covenant on our part not but that men and women must use all holy means for the habit and not that the habit can act without the effectual concurrence of Gods Spirit exciting and co-working Now touching this life of faith we will not think much for your better proceeding therein to give instance in some particular cases 1. As first Art thou at any time oppressed with the weight and burden of thy sins call to mind the promises of pardon and forgiveness made unto such a soul as Isaiah 1.18 Come now and let us reason together saith the Lord though your sins be as Scarlet they shall be as white as Snow though they be red like Crimson they shall be as Wool And the 55 of the same Prophesie verse 7. Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon And so Mat. 11.28 Come unto me all ye that labour and are heavy laden and I will give you rest In the case aforesaid such promises as these must be reviewed meditated on urged upon God in Prayer and then rested on 2. The second instance Dost thou at any time find corruption strong and grace weak in thee call to mind the promises of Sanctification or of help these wayes as Matth. 1.21 Thou shalt call his name Jesus for he shall save his people from their sins that is not onely from the guilt but likewise from the power of sin And Rom. 6.14 Sin shall not have dominion over you And so Jer. 31.33 This shall be the Covenant that I will make with the house of Israel After those dayes saith the Lord I will put my Law in their inward parts and write it in their hearts And Isaiah 44.2 I will pour water upon him that is thirsty and floods upon the dry ground I will pour my Spirit upon thy Seed and my blessing upon thy Off-spring And so Ezek. 36.27 I will put my Spirit within you and cause you to walk in my Statutes and ye shall keep my judgements and do them These and such like Promises thou must review meditate on urge upon God in Prayer and rest on them 3. The third instance Dost thou doubt thy perseverance and holding out to the end see John 4.14 Whosoever drinketh of the water that I shall give him shall never thirst that is shall never after be altogether destitute of grace but the water that I shall give him shall be in him a Well of water springing up into everlasting life And the fifth Chapter of the same Gospel verse 24. Verily verily I say unto you He that believeth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto life And so the tenth Chapter verses 27 28 29. My sheep hear my voyce and I know them and they follow me and I give unto them eternal life and they shall never perish neither shall any man pluck them out of my hand My Father which gave them me is greater then all and no man is able to pluck them out of my Fathers hand These Promises and such like in the case aforesaid must be called to mind meditated on urged upon God in Prayer so rested on 4. The fourth instance Dost thou at any time fear the supply of Temporal things see Psal 34.10 The yong Lions do lack and suffer hunger but they that seek the Lord shall not want any good thing And Ps 84.11 He will give grace and glory and no good thing wil he withhold from them that walk uprightly And so Mat. 6.33 Seek ye first the Kingdom of God and his righteousness and all these things shall be added unto you And Heb. 13.5 Let your conversation be without covetousness and be content with such things as ye have for he hath said I will never leave thee nor forsake thee These Promises and the like in the case aforesaid must be thought of urged upon God in Prayer and rested on The last instance I lay forth at this time The times being evil Dost thou fear greater afflictions to befal thee then thou shalt be enabled patiently to bear see Psal 91.10 There shall no evil befal thee And Rom. 8.28 We know that all things even afflictions themselves work together for good unto them that love God These places promise that no affliction hurtful shall befal thee nay that no affliction shall befal thee but for thy good And see further Psalm 34.19 Many are the afflictions of the righteous but the Lord delivereth them out of them all This place and such places as this promise unto thee a good issue unto thy afflictions nay to answer thy fear See Isaiah 43.2 When thou passest through the waters I will be with thee to wit supporting and sustaining thee And 1 Corinthians 10.13 God is faithful who will not suffer you to be tempted above that you are able These Promises and such like in the case aforesaid must be reviewed meditated on urged upon God in Prayer and then rested on And so in all other cases as thou mayest have occasion thou shalt find promises in holy Writ to fit thee acquaint thy self with them meditate on them urge them upon God in Prayer rest on them serve Gods Providence in the use of all lawful means sutable and often consider of Gods Attributes the props of faith as his Wisdome Power Mercy and Truth and this is to make use of faith to live by our faith And so farre touching the third Member of the fourth Principle Now we come to the fourth Memmer thereof MEMBER IV. Is justified before God IN which Member and the
And both these as durable as the Church to continue as long as a Church upon earth These questions of Sacraments in general being answered we shall come more clearly to speak of either Sacrament particularly But before that we intend some Application of what hath been delivered Vse 1. For Repnehension To reprove the Papists 1. For corrupting and adulterating the true Sacraments as Baptism with their Cream Spittle and divers other inventions And the Sacrament of the Supper they turning it into a Sacrifice Propitiatory for the quick and the dead 2. To reprove them for their false Coin they having devised five Sacraments of their own as Orders Marriagid Confirmation Vnction Penance And thus in the case of Sacraments they adde and adulterate a woful Religion they must needs erre much as touching the Covenant when they are so left to themselves in regard of the Seales Vse 2. For information 1. To inform us touching the great goodness and bounty of G d towards his Church and people not onely to afford them his Word but likewise his Sacraments all means for their Spiritual good all means for their being and wee being in grace 2. To inform us touching the necessity of faith If so be we would receive any good by Sacraments it being that and that onely which discerns and laies hold upon the thing signified It is not the eye and hand of the body that can see and apply Christ they can but extend to the sign that which is Spiritual must be Spiritually received Alas the wicked and unbelievers do but receive the outward Elements and to their further condemnations Vse 3. For examination In Sacraments as the Lord swears to us so we to him he to be our God for all good unto us and we unto him to be his dutiful and obedient people But how is the Covenant kept on our part Where is our living by faith our growing in mortification in self-denial Where is our courage for Gods truth our zeal for his glory our love to his Saints Try we try we how far we have broken our Covenant be we ashamed of it bewail we it and labour we amendment Alas the most they rest in the thing done in a bare formality little stir up themselves to make good their promise ratified by solemn oath nay are not earnest with the Lord to enable them this way Thus much touching Sacraments in general We come now to speak of the two Sacraments particularly And first of Baptism and going along with the Catechism in this form of Doctrine Doct. The Sacrament of Baptism is a good outward means for the increase of faith The Point is proved by these Scriptures Matth. 28.19 Mark 16.16 Acts 8.37 10.47 and Acts 18.8 Reas 1. Taken from the nature of Sacraments in general they are not onely signes but seales the Lords greatest means for the confirmation and increase of his peoples faith he in them as it were taking oath for their full security Heb. 6.17 18. So the Lord is pleased to condescend to our weakness and our belief as for the support and encrease of our faith he doth not onely afford us his Promise but Oath not onely his Covenant but Seales Reas 2. Taken from the Sacrament that Baptism succeeds to wit Circumcision Circumcision was a good outward means to confirm and encrease faith Rom. 4.11 and then can Baptism be of less use and efficacy Before we come to the use of the Doctrine we intend to answer divers questions concerning Baptism 1. What Baptism is 2. The ends of it 3. The parts of it 4. The necessity of it And 5. The efficacy of it Quest 1. What Baptism is Answ It is the first Sacrament of the Gospel whereby we are washed with water in the Name of the Father the Son and the Holy Ghost to signifie and seal our ingrafting into Christ our communion with Christ our new obedience and admission into the visible Church Somewhat to open this description 1. We say It is the first Sacrament of the Gospel because it is to precede the Lords Supper The sons and daughters of men are first to be baptized before they approach or should be admitted to the Lords Supper that is no unbaptized person should adventure or ought to be admitted to the Lords Table 2. We say Whereby we are washed with water for so the word Baptism signifies a dipping in water or sprinkling with water 3. We say In the Name of the Father the Sonne and the Holy Ghost this being the very form of Baptism that must be observed And for the meaning of these words In the Name of the Father of the Sonne and of the Holy Ghost it is as much as to say as that the Party baptized is consecrated to the worship and service of the Trinity 4. We say To signifie and seal our ingrafting into Christ Gal. 3.27 5. To signifie and seal our communion with Christ That is to say to signifie and seal that we are made partakers of Christ and his benefits Acts 2.38 Rom. 6.3 6. To signifie and seal our new obedience Mat. 3.7 8. 1 Pet. 3.21 7. Lastly we say to signifie and seal our admission into the visible Church As this was one end of Circumcision so likewise it is of Baptism which succeeds Circumcision Thus Saul was admitted into the visible Church Acts 9.18 The Jailor and his Family Acts 16.33 Quest 2. What are the ends of Baptism Answ There be divers ends of Baptism 1. That this and that Party might be admitted Members of the visible Church John 4.1 as though Baptism were an outward mark of a Disciple and a means of admitting into the visible Church 2. That it might be a pledge unto us of our ingrafting into Christ the remission of our sinnes and Regeneration Galatians 3.27 Acts 22.16 and Titus 3.5 3. That it might be a testification of our duty towards God and a binding of us to perform obedience unto him and therefore Mark 1.4 it is called the Baptism of repentance or of amendment of life And Luke 3.7 8 12. 4. That so we might be put in mind of afflictions our supportation in them and deliverance out of them we being dipped in the water or sprinkled with water but not drowned afflictions as we may see Matth. 20.22 are sometimes termed by the name of Baptism 5. That it might signifie the unity of the Church and might be a means of the same 1 Cor. 12. â—3 Epheâ— 4.5 â—uest 3. What are the parts of Baptism Answ They are either outward or inward The outward is the sign and the word The sign is the element of Water and the Sacramental action on the Ministers part and on the Receivers part the Sacramentall action on the Ministers part is not only his washing of the Party with water but likewise his putting the Party into the water or towards the water his continuing the Party in the water or towards the water and his taking the Party out of the water
or from towards the water The Sacramental action on the Receivers part is 1. The presenting of him or her unto the Minister to be baptized 2. The receiving of external washing by water The other outward thing is the word 1. The word of institution or the Ministers Commission in this kind Matth. 28.19 2. The word of promise Mark 16.16 3. The distinct pronouncing of this form I baptize thee in or into the Name of the Father and of the Sonne and of the Holy Ghost The inward thing or thing signified is Justification and Sanctification The water represents and shadoweth forth the blood of Christ 1 John 1.7 The Ministers washing of the Party with water signifies and seals the double washing aforesaid to wit of Justification and Sanctification 1 Cor. 6 11. The Ministers putting the Party into the water or towards the water signifies and seals the Mortification of sinne in the Party The Ministers continuing the Party in the water or towards the water signifies and seals the burial of sinne or continual encrease of Mortification in the Party and his taking the Party out of the water or from towards the water the Partyes Vivification or raising up to newness of life Romans 6.3 4 5. The Partyes presenting to Baptism and his receiving of the external washing signifies and seals how he consecrates himself to God and how he utterly renounceth the flesh the world and Divel 1 Pet. 3.21 Quest 4. What is the necessity of Baptism Answ Baptism is not simply and absolutely necessary so as there is no salvation without it for this were to make it equal with Christs blood and to send all to the pit of Hell that die unbaptized although the fault be no way in themselves or Parents But yet it is necessary in part or by consequence and in a double respect 1 In regard of Gods Ordinance the Lord having commanded it to be used it is necessary it should be used in obedience to his command He that carelesly neglecteth or wilfully contemneth any Sacrament which God doth injoyn him to use let him look unto it Gen. 17.14 2. In regard of our need thereof naturally we are dull in conceiving of things Spritual slow in believing the good things promised in the word and very doubtful to apply them to our selves and therefore we have great need of such helps and means Quest 5. What is the efficacy oâ— Baptism Answ It is onely effectual unto the Elect and at what time the Lord sees the fittest and the best Now we come to the Uses Vse 1. For Confutation 1. To confute the Papists and divers wayes 1. They corrupting this Sacrament by adding unto water divers inventions of their own as Cream Oyl Salt Honey Spittle Crossing and the like Thus they go from the first institution adulterating the Ordinance of God Look we at the first institution and are not those their additions confuted and to be rejected 2. To confute their absolute necessity of Baptism as though none dying unbaptized could be saved when not the want but the continued contempt of Baptism damnes see Acts 2.39 and 1 Cor. 7.14 3. To confute that Doctrine of theirs they holding that this Sacrament confers grace by the very work done and so they equal it to the blood of Christ exclude the work of the Holy Ghost and upon the matter affirm that all baptized persons shall be saved But do but see Acts 8.13 21 c. and divers other Doctrines the Papist have concerning baptism which are directly contrary to the Scriptures 2. To confute the Anabaptists who first too much derogate from baptism they making it onely a sign but not a seal a sign of Christian profession but not a seal to confirm faith and a means to encrease it contrary to what hath been delivered and unto that direct place Rom. 4.11 unto which Baptism succeeds 2. To confute the Anabaptists their denying of Baptism to the Infants of Christian Parents But 1. Why not they to be baptized as well as Jewish Infants to be circumcised 2. They being within the Covenant as the Children of Christian Parents are Gen. 17.7 Acts 2.39 must not the seal needs belong unto them as see Act. 2.38 39 3. This being typified in the time of the Old Testament which may be observed 1 Cor. 10. Children as wel passing through the red sea as elderly people 4. Christs command Mat. 28.19 the Apostles must go into all Nations teaching such as were capable and so many as did submit to the Gospel must be baptized they and their Children Children being a great part of any Nation 5. Christs example Matth. 19.13.14 And how must little Children come to Christ but in his Ordinances and what Ordinance are they capable of but this 6. The Apostles practice Acts 16.15 33. 1 Cor. 1.16 It is not said there was no little Children in those houses or if there were that they were left unbaptized but whole housholds baptized without any distinction or exception And as touching that objection of the Anabaptists Object We do not read in the new Testament of any one particular Infant that was baptized Answ I answer Neither do we read in the new Testament of any women to partake at the Lords Table But do they think no women did or that women now should not Therefore those persons are to know that to deny necessary consequence is to deny a great part of the Scriptures Object But suppose the Parents be Christians by a general profession but yet their lives dissolute may their Children be admitted to baptism Answ First We do not read of any Jewish Infant that was brought to be Circumcised which was put back for the wickednesse of his parents 2. The immediate parents are not only to be regarded but also the Ancestors Rom. 11.16 Vse 2. For Reprehension First To reprove such Ministers as take upon them to baptize and yet unqualified men altogether unable to lay forth the Doctrine of Baptism unto their people meddle with that which themselves understand not Is such a person fit to represent God who knowes neither the nature of the Covenant nor of the Seals Is it not the Minister standing in Gods stead to the people as if the Lord sealed a Covenant to his people which he knew not the meaning of no nor of the Seals Although I will not say the Baptism of such is a nullity yet I may say warrantably that such Idol Pastours have nothing to do to baptize it being an utter inverting or absolute wronging of our Saviours prescribed order Mat. 28.19 and to the same purpose the Apostle Paul 1 Corinth 1.17 He being and so all Ministers sent first and principally to preach and then to baptize 2 To reprove the great presumption of such women as do take upon them to baptize Object But did not Zipporah circumcise her child Exod. 4.24 c. Answ The Question is not what she did but â—hether she did well or no In all probability not First