Infant Baptiſm Conſidered, and the true Grounds thereof laid down, Opened, and Main­tained, &c.

THe Apoſtle adviſing, Rom. 14.5. That every one [〈…〉〈 in non-Latin alphabet 〉] be fully carried, or per­ſwaded in his mind in the things that he acts toward the Lord (as all we do we are to do in his Name, Col. 3.17. ) and I having been exerciſed with doubts and ſcruples in my mind (the rather by occaſion of oppoſition ſometimes met with) about Infant-Baptiſm, it put me upon a more diligent Search of Scripture, together with other means of ſatisfaction thereabout. In which ſearch, what I have found, I have here ſet down, as well for the helpfulneſs of others that may be exerciſed with like doubts, as alſo that it being tryed what is found light therein, may be diſcovered, and others hereby oc­caſioned to hold forth clearer light.

And firſt I ſhall propound what I find in Scripture more gene­rally concerning Baptiſm, (the want of right underſtanding there­in adminiſtring much occaſion of the doubts and miſtakes there­about) and then deſcend more particularly to what may thence be deduced for Infant-Baptiſm.

1. Firſt then, I find for the kinds or ways of Baptizing, a three-fold kind or way, all tending to make up and effect that〈…〉〈 in non-Latin alphabet 〉, one Baptiſm ſpoken of, Epheſ. 4.4. the waſhing, cleanſing, and fitting a man for Gods everlaſting Kingdom. Some call them Flaminis, Fluminis, Sanguinis, to which ſome adde a fourth Sermonis. The Scripture thus,

1. A Baptiſm of, or with the Spirit, as Matth. 3.11. Acts 1.5. He ſhall baptize you with the Holy Ghoſt, which is the pour­ing2 out of the Spirit upon men, on ſome more plenteouſly, on others in leſs meaſure, according to his good pleaſure, to teach, ſanctifie, and fit them for the inheritance and ſervice they are called to, & to ſeal them up to the day of redemption, 1 Cor. 6.11. Joh. 16.13, 14, 15. Eph. 1.13, 14. & 4.30. The ſpeaking with tongues in the firſt pouring out of the Spirit, was neither common to them all, 1 Cor. 12, 30. nor for continuance in all Ages, 1 Cor. 13.8. being but a more miraculous & evident demonſtratiō, that he was indeed pou­red out upon them, and ſo of the faithfulneſs of Chriſt therein for clearer ſatisfaction to others, Acts 10.45, 46. & 11.15, 16, 17, 18. & for preſent uſefulneſs to them that ſpake with them, for being fited to carry forth the Goſpel to peoples of divers languages, Acts 1.4.8. 1 Cor. 14.21. and alſo for ſignes to unbelievers that did not credit that Doctrine, nor receive the Authority of the Scrip­tures, 1 Cor. 14.22. But the other operations of the Spirit are of more general uſefulneſs & continuance, & therfore this Baptiſm in that regard is moſt neceſſary; But of this is not our buſineſs herein.

2. A Baptiſm of Fire, or with Afflictions, Matth. 3.11. & 20.22, 23, Luke 12.50 ▪ called a Baptiſm becauſe through the death and reſurrection of Jeſus Chriſt for us, they are not for deſtru­ction but correction, they are ordered to us (and by him ſancti­fied) for our cleanſing and purging, which being effected accord­ing to his gracious mind, we come out of them again, Iſai. 27.9. Heb. 12 8, 9, 10. Job. 33.29. Hab. 1.12. of which though all par­take not alike, ſome are more deeply plunged into them, ſome more lightly ſprinkled with them, yet all in ſome meaſure partake that will live godly in Chriſt, and are Gods children, 2 Tim. 3.12. Heb. 12.6 ▪ 7. Rev. 3.19.

3. Baptiſm with water, Matth. 3.11. Acts 10 47. I indeed baptize you with water. To theſe three, ſome, as I ſaid above add;

A Fourth, Of the Word, becauſe the word Baptiſm ſome­times comprehends alſo the Doctrine baptized into, as in Matth. 21.25, 26. Acts 10.37. And indeed the word is compared to wa­ter frequently, and therewith God doth beſprinkle and waſh the ſouls of men, and makes them clean, as John 15.3. yet I think this rather accompanies the ſeveral ways of Baptiſm before menti­oned, as being that that the Baptiſm of water obliges to, and ſeals, that which the Spirit properly baptizes with, and by, and that which afflictions are ordered to ſeal home, and bore the ear of the ſoul unto, then that the Scripture calleth it by it ſelf a Baptiſm,3 however this is not it that our enquiry is particularly about, but about that of, or with water. Concerning which,

2. Secondly, I find the Grounds thereof in Scripture, are either,

1. More general and fundamental, viz. The grace of God towards poor loſt man teſtified in the gift of his Son to be the Saviour of the world by ſuffering for its ſin, removing its curſe, and procuring life, and bleſſing for it into himſelf, John 3.16, 17. & 6.51. according to that to Abraham, In thy ſeed ſhall all the Nations and Families of the Earth be bleſſed. This indeed is the main foundation and ground of all Gods gracious dealings with, and diſpenſations to the ſons of men, and of all his Ordinances both before, and ſince his coming; only with this difference that thoſe before his coming were ground­ed on, and to mind and lead us to him, as one to come; thoſe ſince, are grounded upon his being actually come in the fleſh, and upon his being perfected through his ſufferings, for bringing bleſſing to all families of men, and ſaving to the utmoſt all that obey him; that this word of the beginning of Chriſt is the foundation of Baptiſings, in all its ways, is clear, Heb. 6.1, 2. For indeed otherwiſe no Goſpel nor Baptiſm into it, no Diſpenſation of Spirit to us; Afflictions had been deſtructions, not corrections; and ſo in particular its the Foun­dation of this Baptiſm we ſpeak of.

2. More immediately, and particularly; The Commiſſion given for baptizing, which I find was two-fold.

1. One to John called then the Baptiſt, Luke 3.2, 3. called the Baptiſm of repentance, becauſe joyned with a Doctrine detecting the falſe confidences, and erring ways of the Jews, from Chriſt the Seed of Abraham, and the free-grace of God in him, and ca•ling them to repent of them, and turn in again to him, Mat. 3.2. John 1.15.29.

2. The other, to the Diſciples and Apoſtles of Chriſt, Mat. 28.19, 20. and between theſe two I find no difference preſcribed as to the form of acting, only in theſe two things. 1. John's was to be practiſed upon the Jews only, and ſo ſuch as were before members of the Church of God. The Diſciples upon the Gentiles alſo for diſ­cipling them. 2. John's was unto Chriſt to be revealed to them, and for revealing him while he was but yet about his work for us on the earth: The Diſciples was chiefly after his Aſcenſion into the Name of Chriſt, as more fully and clearly revealed, and ſo into the Name, and to the worſhip of the Father, Son, and Holy Ghoſt, more di­ſtinctly opened in their Doctrine.

3. For the Ends of this Baptiſm, I find it is,

41. Negatively, Not to diſtinguiſh between chaff & wheat, the ſpiri­tual, and carnal ſeed, that's Chriſts own work, not his ſervants, Mat. 3.12 & 22.10, 11, 12. nor to approve the ſtate of every ſuch perſon as is baptized, & ſeal to them an undoubted enjoyment of Eternal life, or that they are really, and in Spirit one with God & Chriſt, or the like.

2. But Affirmatively. 1. On Gods, and the Adminiſtrators part, miniſtring in the Name of God, and of Jeſus Chriſt, 2 Cor. 5.19, 20.

1. To hold forth, ratifie, and confirm the truth of the Contents of the Goſpel, and ſo to witneſs to the grace of God in Jeſus Chriſt brought unto men, ſo John not as a man barely, but as a Preacher and Baptiſer witneſſed to Chriſt, and ſo were the Apoſtles to wit­neſs to him in all their Miniſtration as God himſelf doth by them; John 1.7.15.29. & 15.26, 27. 1 John 5.10, 11. yea, as all the Or­dinances of God both before, and ſince his coming, ſtand upon him as the gift of Gods love to man, ſo as the Cherubims of old to the Mercy-ſeat, they all look and witneſs to him, Rom. 3.21. Heb. 10.1. And ſo in Baptiſm particularly, God, and the Adminiſter as from God, holds forth intimately the uncleanneſs that is in men one or other, by their natural birth, or humane actings, the emptineſs of all their own righteouſneſs though after the Law; And that in Jeſus Chriſt by his death and reſurrection for them there is forgiveneſs and redemption for them, and bleſſing, even righteouſneſs and life brought unto them, which in ſubmitting to him, and his Govern­ment, they ſhall certainly receive from him, and that he will by his Word and Spirit, ſo waſh, cleanſe, and ſanctifie them, as to make them meet for fellowſhip with God, Epheſ. 5.25, 26.

2. To teſtifie and declare, that neither God nor they (in caſe they be guilful in the receit of this Ordinance, and grace tendered there with) do hold them bound under the guilt of former, either na­tural, or actual pollution, ſo as to hold them out from his Church, or Kingdom, but do remit all paſt, ſo as not to refuſe to admit them to fellowſhip with themſelves in his Church, its ordinances, and bleſſings, as they be capable thereof. So I look upon that in Acts 22.16. Waſh away thy ſins, with Acts 10.28. Mat. 18.18. 2 Cor. 5.19.

2. On the Baptized's part it is, 1. That he might have the promiſes held forth, ſealed, and ratified to him. 2. To diſciple him to Jeſus Chriſt, and ſo ſubject them to his Regiment, teaching a way of worſhip appointed and taught by him, Matth. 28.19, 20. Diſ­ciple all the Nations, or Gentiles, baptizing them,〈…〉〈 in non-Latin alphabet 〉, un­to the Name of the Father, Son, and Holy Ghoſt; that is, unto5 the receit, belief, and acknowledgement of the Doctrine of God, as ſo diſtinctly made known, and into the worſhip of him, the only true God, the Father by, through, and as made known by, and in the Son, his Mediation and Doctrine, declared and opened by the Holy Ghoſt in the Goſpel, and in his power working there-through in the heart, teaching them to obſerve all things that I command you, &c. Even as the people of Iſrael in being baptized in the cloud and ſea, were obliged to believe and obey Moſes, and the Lord as ordering them by him, 1 Cor. 10.12. and ſo alſo by being circum­ciſed, Gal. 5.2.3. And herein they that are baptized, are baptized into the death of Chriſt, to expect all their life there-through, and follow him therein, and do in this ſence put on Chriſt, Gal. 3.26, 27. that is, An Engagement an Obligation to liſten to, and be­lieve on him, as they have him declared, and are capable of liſtening to, and believing on him, and ſo a profeſſed ſubjection to his order, and to worſhip God by him, and take content in the grace in him, even as being further baptized by his Spirit in the opening the truth to their hearts, and ſhedding his love abroad therein, they more really and ſpiritually put him on by way of actual confidence, and faith in him, as their righteouſneſs, rejoycing, and compleat redemption and ſalvation, and his vertues by being conformed to him; and the more yet by being alſo baptized with trials and afflictions, Rom. 13.14. Epheſ. 4.21, 22. Rev. 7.13, 14, 15. 3. To admit the baptized into the Church, and Kingdom of God, and ſo to have the Name of God and of Chriſt put upon them. So Matth. 28.19, may alſo be underſtood, Baptizing them into the Name of the Father, &c. So as that they may have the Name of the true God upon them, be, and be called the people, or Church of God, Chriſtians; as of old the Name of God was by Circumciſion put upon Iſrael; and ſo alſo to bring them under the protection, help, and bleſſing of that Name. For where Gods Name is put upon, and own'd by any people, God hath reſpect unto them for his Names ſake, and for that cauſe often ſpares, helps, and bleſſes them, that he might glorifie his Name upon them, and make other people know, that it is better to be his peo­ple, worſhippers, and callers upon him, and under his protection, then any other Gods, or powers whatſoever: To this purpoſe are theſe Scriptures, Pſal. 124.8. Ezek. 20.9, 14. &c. Jer. 14.7. Iſai. 48.9. Pſal. 115.8, 9. 4. And ſo to diſtinguiſh them from all other peoples that are not baptized into the Name of Chriſt, and receive not his Goſpel, as Acts 11.26. Iſai. 63.18, 19. And to oblige them to6 unity in judgement and affection amongſt themſelvs, as 1 Cor. 1.10.13 I beſeech you, Brethren, by the Name of our Lord Jeſus Chriſt, (which is but one, and is upon you all) that ye all ſpeak the ſame thing, and that there be no diviſions among you, but that ye be per­fectly joyned together in the ſame mind, and in the ſame judgement. Not to ſay, I am of Paul, I am of Apollos, I am of Luther, I am of Calvin, I am of Arminius; to make and maintain Parties, Sects, and Factions, in the Church; but every one to own truth from, or by any one, and ſingly follow after it, and all own themſelves only obliged to Chriſt, and his Name, and to every one to each other for that Name ſake; whence it follows, were ye baptized into the Name of Paul, that ye ſhould only cleave to him, and neglect, and ſlight all other the ſervants of Chriſt for Pauls ſake, and only follow and cry him up. Which might be applyed to our diviſions, were we bap­tized into the Name of Luther, or Calvin, or the like, and ſo to diviſions nearer home. The being all baptized into the Name of Chriſt, ſhould make us all adhere to Chriſt, and to receive his truth by any one he ſpeaks it by, and love one another for his ſake, accord­ing to that alſo, Epheſ. 4.3, 4, 5.

4. Concerning the Subject of Baptiſm, the thing principally in­quired after in this Diſcourſe. 1. I find not any Scripture in ſo ma­ny words ſay, That Infants are to be baptized, or inſtancing that the Apoſtles did baptize Infants. 2. I find not any Scripture expreſly or intimately prohibit the Baptiſm of Infants, or denying that they were baptized. For, 3. I find not any Scripture ſay, That only be­lievers may be, or were baptized, or none but ſuch as have repented, do confeſs their ſins, profeſs faith, &c. 4. I find indeed, that in the firſt practiſe of Baptiſm, it being preacht to men of age and under­ſtanding, with the doctrine it baptized into, they being perſwaded to receive that doctrine, and be baptized into it, did ſome of them con­feſs their ſins,Mat. 3 6. Acts 8.38, 39. others, profeſs their faith, And ſuch were baptized, ha­ving not ever before they, or their Fore-fathers been inſtructed into that doctrine, or been baptized thereinto. But, 5. I find not that either John, or Chriſts Diſciples ever turned away any that came to be baptized of them. That Poſition of the Antipedobaptiſts, That John Matth. 3. turned away the Phariſees and Sadduces, is without proof. It's true, that divers (yea, prabably moſt) of the Phariſees contemned his Baptiſm, and rejected the counſel of God againſt themſelves, Luke 7.30. but neither John, nor any other ſervant of Chriſt, is ever ſaid to have rejected them there-from. John in7 that Matth. 3. indeed takes them up more roughly then he did ſome other, as more needing it, (and yet Luke tells us, he ſaid the ſame to the multitude, Luke 3.7. ) but withall ſays, he baptized them. For ſo are the words, I indeed baptize you, Mat. 3.11.6. Thence I find too, That the Subject of this Baptiſm was not a truly ſpiritual ſeed of Abraham, born of the Spirit, either as adminiſtred by John, or Chriſts Diſciples; for Iohn calls them he baptized, a generation of vipers, an Epithite too harſh for perſons truly regenerate,Luke 3.7 and ſays, he baptized them not upon their repentance, or that had repent­ed, but〈…〉〈 in non-Latin alphabet 〉, unto repentance, that they might, or inſtructing them, that they ſhould repent, Matth. 3.11. And ſo not upon faith, but ſaying,〈…〉〈 in non-Latin alphabet 〉, That they ſhould believe in him that is to come, Acts 19.3, 4. Thence alſo it's ſaid to be〈…〉〈 in non-Latin alphabet 〉, not upon, or after uſually, but for, or unto the remiſſion of ſins: Yea, John plainly intimates, that he admitted chaff as well as wheat into the floor, and ſuch as ſhould be burnt in unquenchable ſire, Matth. 3.12. he baptizing ſuch as ſtill received the Name of Publi­cans; yea, all the people, the generality doubtleſs of them, Luke 7.29. & 3.21. And for Chriſts Diſciples, they baptized and diſcipled ſuch as our Saviour that well knew them, tells us, did not believe, John 6.64. yea, ſuch as were in the gall of bitterneſs, and bond of iniquity after their baptiſm, Acts 8.23. yea, they brought into the houſe all they found, good and bad, Mat. 22.9, 10, 11, 12. & 13.47, 48. 7. I find indeed, that once the Gift of the Holy Ghoſt pre­ceded Baptiſm, viz. in Cornelius, and his friends, Acts 10.44 48. They being uncircumciſed Gentiles in the fleſh; and therefore God to demonſtrate that they were thenceforth amongſt the Gentiles to be admitted into the Church by Baptiſm without Circumciſion, (the want whereof was no impediment to him for having fellowſhip with them, and to take away ſcruple from the believing Jews, that they might alſo admit them to their fellowſhip without it) poured forth his Spirit firſt on them, whence Peter ſays, Can any forbid water, that theſe ſhould not be baptized that have received the Holy Ghoſt? But 8. I find that uſually perſons were baptized be­fore ſuch receit of the Holy Ghoſt, as Mat. 3.11. Acts 2.38, 39. & 8.12, 13, 16. Yea, 9. I find that divers being converted had their whole families baptized with them, as Acts 16.31, 33. & 1 Cor. 1.16. And ſome the faith of whoſe family before Baptiſm there is not the leaſt mention of, as Acts 16.14, 15. But now happily it will be ſaid, That here is enough ſaid againſt Infant-baptiſm, becauſe it's granted that no Scripture expreſly ſays, that Infants were, or ought8 to be baptized; which is indeed the great pillar upon which Antipe­dobaptiſm leaneth, nor matter they that no Scripture ſayes, they were not, or ought not. For what is not written, ſay they, is not to be believed, or practiſed. Concerning which, I propound to further conſideration. 1. Whether that Maxime ſtrikes not down one main pillar of theirs. For if what is not written, is not to be believed, then its not to be believed that all that were baptized were capable of faith, or (rather) actually profeſſed it before Baptiſm. For its not written, that either all in the Jaylours houſe, or that any in Lydia's houſe beſide her ſelf profeſt it before Baptiſm, Acts 16.15.33. the word〈…〉〈 in non-Latin alphabet 〉, believed in, ver. 34. is of the ſingular Number, and agrees with the Jaylor, & ſo is the word〈…〉〈 in non-Latin alphabet 〉, rejoyced, and word〈…〉〈 in non-Latin alphabet 〉, (houſe wholly) is ſuch, as concludes not all in the houſe actually either in believing, or rejoycing, it may ſignifie as well in, or concerning all his houſe, as with them all as companions in thoſe act­ings. The Prophet calls the women with their ſucking Infants to aſ­ſemble ſolemnly, & to humble themſelves before the Lord, Joel 2.12. 14, 15. And Nineveh men & beaſts are ſaid, to cry to God, and put on ſackcloth; and yet its certain that neither the beaſts nor Infants were active in thoſe repentings, & ſolemn humiliations. And as for Lydia's houſe, not a word of any of them hearing the word, or believing be­fore Baptiſm. And the like we might ſay of the houſhold of Stephanas, 1 Cor. 1.16. Therefore if nothing is to be believed that the word is ſi­lent in, why preſs they upon men to believe that all that were bapti­zed did profeſs faith, and repentance firſt, ſeeing it's more then can be proved? 2. It's to be examined, whether it be true and right or not, that we are to believe, or do nothing but what we have ſome expreſs Command of Chriſt, or example of the Apoſtles in terminis, to war­rant us in. I ſuppoſe its not every way currant: for by that rule its not lawful for a man that is a Chriſtian to take upon him the Office of a Magiſtrate, or Civil government over Chriſtian people; For nei­ther hath Chriſt, not any of his Apoſtles in expreſs terms commanded it, nor did any of the Apoſtles practiſe it. The like we might ſay for keeping the firſt day of the week, or any one ſet day for a Sabbath, for tranſlating the Scriptures into our Engliſh tongue, and for womens partaking of the Supper, though a thing generally allowed of, even by the Antipedobaptiſts. If a man of a con­tentious ſpirit lifted, he might make as great ſtirs about it to the di­ſturbance of the Church, as is made about Infant-baptiſm, for there is neither expreſs Command of Chriſt, or practiſe of the Apoſtles, or9 Churches in their times in which there is expreſs mention of womens participation of it in all the Scriptures, no more then for Infant Baptiſm. The inſtitution of the Supper was at the Paſſover (whereof neither is there any where expreſs mention that any woman ever did eat) with the twelve Apoſtles or Diſciples who are numbred up and named, Mat. 10. and its evident enough they were all men, and it was to them that he ſayd, Take eat &c. and drink ye all of this; and do ye this as oft as ye eat it, &c. in remembrance of me. If any ſhall ſay that that all was a repreſentative of the whol Church, he may happily ſay true but more then by any expreſs Scripture he can prove. I know no one expreſſion in Scripture that ſays either let women participate of it, or that women did; and thats as much as is mainly urged againſt Infant Baptiſm there were its true three Thouſand converted in one day, and then they continued in breaking of bread, Acts. 2. but that any of them were wo­men is no more expreſt, then that when its ſaid all the people were bapeized, there were ſome Infants amongſt them, in the fourth of the Acts. verſ. 4. where the number of the men is ſaid to be five Thouſand (which is conceived to be the number of them in general that were converted, and not only of thoſe that were converted at Peters ſecond Sermon there mentioned) the word is〈…〉〈 in non-Latin alphabet 〉, males, men of the Maſculine ſex. We find again, Acts. 20.5.6. that the Diſciples came together to break bread, but that there were any women amongſt them is not expreſt, the word is〈…〉〈 in non-Latin alphabet 〉, of the Maſculine gender too, whereas the word for a woman Diſciple is〈…〉〈 in non-Latin alphabet 〉, Acts. 9.36. and though its true that we have a Rule, that the leſs wor­thy gender is comprehended in the more worthy, yet that nei­ther proves that where ever the Maſculine is uſed the Feminine too is comprehended (for thats evidently falſe, as might be by hundred of places ſhewed) now that its ſo there, unleſs it were firſt prooved that there were ſome of that leſs worthy gender at that meeting. I know again that the Apoſtle bids that a man ſhould examin himſelf and ſo eate and drink in that Sup­per, and the word〈…〉〈 in non-Latin alphabet 〉is utriuſque ſexus, may be applied and often is to men and women both, yet there is no expreſs mention of women, and foraſmuch as its often uſed of men only without incluſion of women (as in John. 3.1. 〈…〉〈 in non-Latin alphabet 〉10〈…〉〈 in non-Latin alphabet 〉. There was a man named Nicodemus, 1 Tim. 2.5. 〈…〉〈 in non-Latin alphabet 〉, the man Chriſt Jeſus. So in Mat. 19.5. Mar. 10, 7. and Epheſ. 5.31. 〈…〉〈 in non-Latin alphabet 〉a man ſhall leave father and mother, and ſhall be joyned to his own wife. So Ioh. 7.22. On the Sabath day ye circumciſe〈…〉〈 in non-Latin alphabet 〉, a man; ſurely women were neither circumciſed, nor had wives. See the like in Heb. 5.1. every high Preiſt is taken〈…〉〈 in non-Latin alphabet 〉from amongſt men. Heb. 7, 8. there they that are〈…〉〈 in non-Latin alphabet 〉, men, take tithes, and ver. 28. The law made〈…〉〈 in non-Latin alphabet 〉, men prieſts. In all which places, it is evident that men ſignifies men of the male kind only (now ſeeing it is ſo I ſay) any man that would ſtand as ſtifly againſt this, as ſome do againſt Infant baptiſm, might puzzle his Antagoniſt to prove that it is there to be taken for men and women both, eſpecially too, ſeeing he bids them or affirms of them, whom upon examination he admits unto that ordinance, that they do〈…〉〈 in non-Latin alphabet 〉annunciare, declare or ſhew forth the Lords death, when they participate, and its ex­preſly forbidden women in the ſame Epiſtle, Chap. 14.34, 35. to ſpeak in the Church, or Congregation. And whereas it may be ſaid again, that the Epiſtle was writ to all the Saints in Corinth, and all that call upon the Name of the Lord Jeſus, it might ea­ſily be replyed (and truly too) that all things in the Epiſtle are not therefore applicable to every one of them its writ to, as that in chap. 1.8. That they were inriched with every thing in Chriſt in all utterance and knowledge and came behind in no gift, ſeeing he ſays in chap. 8. All have not this knowledge: and chap. 15. Some of them had not the knowledge of God. Yea its plain, that ſome things•n it concern women and not men, as about ſilence in the Churches, and covering their heads, cap. 11. & 14. And other things men and not women, as in the ſame Chapters, however its evident that here is no expreſs commandement nor practiſe of the Churches related, in which there is expreſs mention of womens partaking of the Supper, and I think all Churches agree about it, that its lawfull and good that they partake of it. So that the bare want of expreſs command in ſo many words or of the like expreſs mentioning a thing as practiſed by the Apoſtles, is no ſufficient ground to conclude a practiſe ſinfull, they that make that their rule in approving or condemning practiſes might make as great11 diſturbances in other things that are warrantable enough as well as in Infant Baptiſm. For,