begin at the leaft Novum Nomen a new name now christened you have two names the one is nomen naturae the other nomen gratiae commonly called Sirname Christen name But objected what am I bettered Much if thou have wit or grace thy two names put thee in minde of thy two natures and with Rebesca that there are two strugling within the womb of thy heart Nature and Grace Old Man New Man the Flesh the Spirit yea thy Sirname puts thee in minde of thy sinful Generation thy Christen Name of thy Spirituall Regenration by the Grace of our Lord Jesus thus whilest the one makes me fear the other puts me in hope whilest the one tells me I am of a sinful seed and to suffer and the other comforts me assuring me I am a Member of Christ Jesus 2. The second good got is recorded Gal. 3.27 I can assure you it is a very comfortable place and a spur to prick every Christian on to baptize their yong ones the words are these Ye who are baptized have put on Christ you are hapt with him as with a garment he is the Robe of Righteousness all over-spreading the late Biptized you are armed with his as with a coat of mail able to bear off all the fiery assualts of the devil Saith the Spouse in the Canticles I have put off how can I put on again Being baptized we put on Christ with a resolve never to put him off any more and it is this Church Cognizance whereby we are known to be of the Household of God The third good got is Admittance into Heaven and hence sayes our Saviour Except you be born again of Water and the Spirit you cannot enter into the Kingdom of Heaven The Baptism of Water assures the Visible Church that you are made Members of Christs Congregation here the Baptisme of the Spirit when you are of ripe years asserts you shall be Members of the invisible Church hereafter our outward Baptisme ingrafts you into the Church Militant an Ordinance of Grace conducting to the Baptisme of the Spirit being an assurance you shall be admitted into the fellowship of the Church Triumphant if wilfully you sleight this 't is not probable how God will bestow upon you the other the laying hold on this Ordinance within humane reach puts me in hopes to attain that other onely conferred by the Divine Power when I scornfully neglect what proffered by Gods Church what hopes have I to attain that without which I cannot come to Gods Kingdom since you cannot enter into Gods Kingdom except you be born of Water and the Spirit let us use the water lest we deprive our selves of the hopes we have to acquire Gods Spirit The words recorded by the Evangelist are spoke to all of all Sexes Ages and since the major part are Younglings there being more children then men let not us disinherit so many Infants to humour a few Hereticks hinder not your children from Baptism for not having the perfect use of reason since we are unsure whether theelder believe but onely by professiion it were to be wished at one instant we might be baptized flumine flamine with water and the Spirit but the aged may receive the first want the latter Let us then who have prayed for the Infant that he may receive the latter not debar him from the former The Catholick Church way is a safe way to walk in and who so obstinately scorns Baptisme hath small hopes that the Spirit will land at the haven his heart nay 't is to be feared that he shall never enter into the Kingdom of Heaven As none in Rome could enter into the Temple of Honour but first went thorow the Temple of Vertue so none can be admitted into the Kingdom of glory but such who first have had admitttance into the Kingdom of grace And this Sacrament is the ordinary key which opens your children the door that they may enter in by and may rest assured this Water Baptisme takes away the mulct though not the guilt the blame though not the stain and that the Infant baptized who dies before it have usum rationis to sin with a free will shall certainly depart in peace to a place of immortal bliss whither God of his mercies send all of us And so I come to the sixth and last thing to be discust upon Whether it be lawful to baptize Infants in discoursing upon this controversie I shall first set down the Adversaries Arguments against Baptisme and by the help of my God the answer to every of them then give you my Reasons why Infants ought to be baptized lastly shew you the punishments have been enacted to be inflicted upon Anabaptists And because this age is desirous to read much in few lines therefore I will rather offer the courteous Reader matter then words and as much as I can match solidity and brevity both together and with the one win the ear of the more judicious and by the other prove my self not much to prejudice such as have high employments The Anabaptists the more hopefully to lay their foundation against Infants Baptisme have first cunningly gone about to prove rebaptizing lawful which Block I purpose to remove out of our way that so we may the better answer all they object against baptizing Infants To countenance their cause they labour to prove out of the Acts That those whom John baptized that had not heard of the Holy Ghost Paul again baptized To this hear what St. Augustine saith Discipulos Joannis iterum baptizatos fuisse non iterato Baptismate for as Philip Melancton saith Ioannis Baptismum The Baptisme of John was signum mortificationis Christi Baptismum signum vivificationis for to Christs was added condonatio peccatorum oportuit iterum baptizari qui Ioannis Baptismo loti erant quo certi essent se jam consecutos esse remissionem peccatorum To Christs Baptism was added remission of sin and it was most might and right for those who were washed with Iohns Baptisme to receive also Christs Baptism that so they might be ensured of remission of sin by being baptized into the Faith of our Lord Jesus The Anabaptist let him produce any so baptized by Iohn and we shall not refuse them Christs Baptism till such a one be produced this Argument must be shouldered out We have not now to do either with the Novatians who were admitted into the Church without any new Baptism or yet with the Hereticks sprung from the corrupt lungs of Samosatenus who were excluded from being members of the Church Catholick till anew baptized because they denied Fundamentalls but with Anabaptists who will allow no Infant to be baptized and yet this Heresie the very Hereticks called the Donatists and Pelagians cried down It is at least a thousand years since this execrable Tenet sprang up and the new Fomenters of it in Germany were Nicholas Stock Iohn of Leiden and Knipperdolin but now it is ferried over into England
at armes the Doctors of our Church take up the cudgels against Infants whose right to Baptisme is of so long a standing that I find it practised before any Council did decree it and yet to support the Pillars of this Divine Truth the Council of Carthage and the Milevitine Council even both of them accurse for Hereticks all such as detaine Infants from Baptisme The third Argument And now I come to the third Argument which though I have made some use of it amongst my answers to some objections yet it is no spiritual cowardice to draw out the same sword so I wound the adversary more deeply Notum est omnibus it is notoriously known how we have Baptisme instead of Circumcision but very young children at eight dayes old under the Law were circumcised therefore children under the Gospel may be baptized such an Argument that as before I hinted at either must the Anabaptist quarrell with God for circumcising those young children or lese beshrew himself for blaming us who baptize these The fourth Argument God calls on them to come unto him it is an unmannerly part of those Ministers who will not by that door Baptisme let these young ones into their masters house the Church whom himself calls upon would you see who these are turn to the Christning Gospel Mark 10.14 Suffer saith he little children to come unto me and forbid them not It seems even in our Saviours dayes there were some a little too sawcy and burstling against this Doctrine of baptizing Infants The fifth Argument Young children are comprehended within the covenant of Grace witness Gen. 17.7 where said Ero Deus tuus Seminis tut Nay famous is that place Acts 2.39 There sayes St. Peter the promise is to you and your seed and to your children If God be thus open-handed unto us and to our young ones as to pass his promise to them that he will be their God ashamed then may they be who will not let our young ones have the cogniscence how they are his people The sixth Argument Children may be inspired with the Holy Ghost even in utero in the womb and it is a Scripture Argument since these have received the Holy Ghost as well as we what hinders meaning they must not be hindered Baptisme and that a childe may be thus inspired witness that first of Luke where said of Iohn the Baptist how he leaped for joy in his mothers womb and that joy is a fruit of the spirit Gal. 5.22 puts it out of all doubt But replied that was miraculous and so it was yet since children may have Faith I see not in my judgement but how they may receive Baptisme and let me tell you that as children are counted guilty of sin and reputed sinners who never commit any one actual sin so all our children may by counted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believers who yet have no faith of their own but of their parents And hereupon saith St. Augustin Absit ut ego diâ—am non credentes Infantes God forbid bid that I should say how Infants are no Believers Credit in altero qui peccavit in altero He believes by a Proxie who sinned by a Deputy and is reputed for a true believer and this reputative faith as a reverend Doctor of our Church well observes is accepted of by the Church on the Infants behalf and the rather because it is evidenced by the Baptisme of Simon Magus and all other Hypocrites how it is the profession of faith not the possession of it which is required as the qualification which authorizes the Church to admit the baptized to this Sacrament and since they cannot speak and make this profession because they have not as yet the use of their tongue for this cause it hath been the practice of the Catholick Church to admit of their seconds to profess in their name which well they may since as you know I have proved the promise is made to you and-to your seed and to many that are afar off To conclude it is an unchristian part for a word speaking to make our little ones want their Charter for Heaven The seventh Argument Heaven belongs to young children Matth. 19.14 Are they reckoned among owners of heaven and shall we keep them out of Gods Church on earth shall Christ tell us unto them belongeth the kingdom of Heaven he is an Heretick then that will not by this Sacrament grant them admittance into the kingdom of grace what are our young children for heaven and dare any hinder them for coming into the way which leads unto the kingdome This Sacrament receiving sets you into the very first way for heaven till then we are out of the Church way the streight way to a life everlasting whither God for his mercies send all of us The eighth Argument My last Argument to convince the Anabaptists is taken out of Acts the 16. read the 15. and 33. verses There is mention made of two whole families that were baptized the one Lydea's the other the Jaylors from the example of the blessed Apostles we have liberty to baptize all in the family men women and children And now to give you the colleâ—… of all since the Apostles baptized whole families old and young 2. Since heaven belongs to young children 3. Since it is not the possession onely but profession of Faith makes the baptized capable of Baptisme 4. Since children are comprehended within the Covenant of Grace 5. Since Christ calls on them to come unto him and saith forbid them not 6. Since we have Baptisme left instead of Circumcision and that at eight dayes old that Seal of Grace was in print upon the Infants flesh 7. Since we have the practice of all National Churches Christian to justifie our practice both Greek and Latin old and modern yea all the Fathers which lived in the Primitive Church declaring for us Lastly Since there is no place in Scripture that in the least stands in opposition against baptizing young children but many divine Texts leading us to this business All these reasons seriously weighed in the ballance of an impartial Reader I hope this will give good satisfaction and encourage us to Anathematize that damnable Doctrine of the Anabaptists as also to look upon them as Hereticks and murtherers of the Souls of Infants And now that you may for ever bear in your remembrance how odious were these Heretiques to all Christian Nations for this cause I shall present to the view of the Judicious Reader those heavy Punishments by godly Princes inflicted upon those who were obstinate Anabaptists 1. To begin at Home They have been judged to be burned to death and have suffered by Fire in this famous City of LONDON And let me tell you that if these Fire-locks of the Devil had not now of late by this present Power been suppressed they were a blowing that Coal which would have kindled that Fire which might have consumed Suburbs and City to hot ashes 2. Justinian
speaking of these pernicious people tells us how in his Dayes they were all condemned to Death For in truth if you would take the pains to read all their damnable Tenets you would solemnly swear that it was not fit for them to live amongst Honest men 3. At Vienna that Bulwork of Christendome the Sentence denounced upon these Anabaptists was this That they should be sowed in Sacks and cast into a River and be drowned in the Water for denying Infants the benefit of that water consecrated in the Font for Baptizing of them 4. Some States decreed that these Anabaptists should be beheaded Too noble a Death for such Head-strong Heretiques 5. There was a Law enacted for all pernicious Anabaptists to be stab'd to the Heart with Daggers Thus they were to have inflicted upon them a plurality of Wounds who plotted the Death of a world of Infants 6. I read how a Law was in force to cause all the Anabaptists to be pinched to death with hot Pincers And to say no more but truth they deserve store of hot Fire who deny Infants the Benefit of cold Water 7. I read in the History of Germany how it was decreed that the Anabaptists should have their Bodies hung up in Iron Cages in the high Steeple in Minster They had wrong'd the Church and therefore the Steeple was too good to be â—heir gallowes They had sinned against God in Heaven and his Church on Earth and for this cause it was a just Sentence to hang them betwixt Heaven and Earth as being unworthy to enter the one or tread upon the other Having made knowne to the courteous Reader what severe Punishments have been inflicted upon these Heretiques as Disturbers of the Catholique Church and as much as in them lies the destroyers of all our Infants Now give me leave to put you in minde how for form we baptize In the Name of the Father and of the Son and of the holy Ghost if we use any other form we offend our Tongues must be tyed to these words where God dictates it is high presumption treason to alter any thing I shall not spend any time to give a reason of this form of baptizing let sic volo sic jubeo satisfie our Christ commands our Christ prescribes and I will leave all Directories to follow his directions which is this Go ye therefore and make Disciples for so the word in the Greek signifies baptizing them in the name of the Father of the Son and of the Holy Ghost Christs word is our warrant to baptize For us Not for every one then for us to baptize not the ancient onely but Infants also A parvulo recens nato usque ad senem nullus est prohibendus aà Baptismo Aug. we have leave to baptize old and young saith St. Augustin go ye therefore and baptize them as if our Saviour had said time will come you will be all for the word little for the Sacraments all for preaching Sermons have small care to administer my Seals of Grace I foresee your zealous frenzy thinking you have done me good service when but half your duty I charge you therefore go teach and go baptize you see we must not give our selves so much to teach that we neglect the administration of the Blessed Sacraments nor those whom God hath joyned together let no man put asunder And now good Christian Readers what just cause have I here to fall foul upon many of our English Ministry who can be content not to administer the Blessed Sacrament of the Lords Supper to their Parishioners for seven years together nay more keep young children from Baptisme these are mungril Ministers half Clergie men as ill as Papists worse then Papists their Priests keep from the communicants onely the Cup the Wine at Communion these have deprived the people for many years together both of the Bread and the Wine neither will they let their Children wash in this Jordan Baptisme that God might account them clean O England lament and bemoan the fearful calamity hath fallen upon thee how canst thou but fear and justly that God will remove thy golden Candlestick I mean deprive thee of his word since in many Parishes thou hast cashiered the use of his Blessed Sacraments Now the Lord grant we may know what belongeth to the day of our visitation yea Lord for thy infinite mercies let the son and the Moon thy word and Sacraments shine in our English Church all our dayes Grant this dear Father for the merits of our Lord and Saviour Christ Jesus FINIS Errata In the Episte for makes read make twice pag. 8. read women twice p. 13. l. 8. r. this p. 24. l. 13. r. us p. 34. l. 13. r. tell p. 41. 1. 9. r. Nations p. 54. l. 5. r. teather p. 67. l. 22. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These Books following are made by the same Authour The Lords Prayer Unclasped A Plea for the Common Prayer Book The Passing Bell rung out A pair of Spectacles for the Anabaptists Do ye not yet See
also all the now Papists and Conformist Protestants and the Presbyterians all concuring in the necessity of Baptizing children building the Structure of their Salvation in part upon this Foundation 2. We take John 3. ver 5. to be a good Scripture ground for Baptizing of Infants where is said Verily verily except a man be born of water and the Spirit be cannot enter into the Kingdome of Heaven Not without the one into the kingdom of Grace not without both into the kingdom of Glory I speak so far as is revealed to us we dare give no farther a warrant then God a precept and must tye our selves to the revealed means though not our God at all times to such tearms as he hath revealed himself to us But this place of Scripture the Anabaptists tell us is to be understood of men of years not of Children who are of less age then the tenth of one year As a reverend Doctor writes they might as well put in an Exception against women no more named then Children This they dare not that they ought not for our Saviour in that place speaks of man Specifice I mean of mankinde of every person sprung from Adam which since the youngest is defiled as well as the eldest as appears by Psal 51.5 therefore Infants while Infants ought to have the Medicine Baptisme administred to them as well as if elder people especially considering it is the onely Church cure to free such who are conceived in sin and born in iniquity from the guilt of Original sin of which Ordinance I take new born Babes to be capable though not Activè yet Passivè for in all the work they are passive being prayed for and belessed and washed and none can doubt but capable of this Seal of grace at those young years as well as the children under the old Law were capable of Circumcision at eight dayes old And this is that Murus Aheneus that Brazen Wall which all the Anabaptists are never able to leap over not yet lay flat but under this Analogy our Children will finde a perpetual shelter for baptisme in the greatest storm of Anabaptists 3. Acts 16. 33. wintnesses how the Jaylor was baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all that were his his children then were not to be excluded or if they had been to have been debarred doubtless our Apostle would have entred his Caveat against Infants Baptisme and as he said 1 Cor. 1. 14. I thank God I baptized none of you save Crispus and Gaius as also the houshold of Stephanus so â—ere he would have told us how all of the Jaylors household he had baptized but the young ones but his non-exception is a sure confirmation that old and young were there and then baptized 4. I answer how the Anbaptists can bring no express place of Scripture commanding us to give the Sacrament of the Lords Supper to women or for changing the Sabbath from the seventh to the first day of the week nor finde they the Creed word by word in Gods word nor yet the words Trinity and Unity and Unity in Trinity and yet they acknowledge a Trinity in Unity believe the Creed observe the Lords day and give the Communion to Women why then not Baptisme to Children for which we have fair evidence how it belongs unto them And now the premises considered how that many things are approved of for Divine Truths not exprest at large in so many lines of the Text. Secondly since whole families were baptized our Apostle telling us whom he did not baptize but entering no Caveat against Infants Baptisme Thirdly Since Scripture tells us this is the way for man or mankinde to enter into the kingdom of Heaven by being born of Water and the Spirit this water charter being granted by the God of heaven to all men of what age of sex upon earth Fourthly since our Saviour assures us heaven belongs to our young children and that at their years there is no way to free them from their birth-sin and ensure them heaven but by Baptism with these few smooth stones taken out of the bag of the shepheard of our souls we have knockt in the forehead the Anabaptists great grand Goliah argument and made it of as little force as Samson when his locks were shaven And now to pass from our adversaries most material Objections to our Arguments which are as so many Champions to defend the baptizing Infants and my first is this This salve was never forbid us to apply to our Infants sores who are all over wounded with original sin by Adam let the Anabaptists point out where God forbids it and we will leave it methinks it had been time enough to cry out of us for baptizing children when they had shewed us Christs prohibition but where there is in Scripture so universal a silence I know no cause why they should make so open an out-cry we much desire they would cease to quarrel with us on earth till the God of heaven declare for them They tell us how we have no express place in Scripture to justifie what we do we tell them how they have not the least appearance in any text in Gods word which contradicts what we do it were wisdome in them to let us without disturbance baptize our Infants till they finde a Law to condemn us or a Gospel to forbid us The second Argument Our second Argument to justifie baptizing Infants is this Our Doctrine is Catholick and was practised both in the Primitive Church as also till this day in all Nationall Churches Christian You know what is said 2 Thes 2.15 Hold fast the Traditions which I have delivered unto you whether by word or our Epistle Now this Church Doctrine of baptizing Children being an Apostolical Tradition we hold it warranted by Gods word and a Doctrine not to be oppugned especially considering God hath promised to be with his Church unto the end of the world And though the Churches of Asia have their golden Candlesticks removed and are fallen from the Faith yet the Universall Church never erres and of this judgement are all our Learned Divines nor dare our Adversaries make the least Mutiny against it if the question seriously and soberly be propounded to them And now the Task I have undertaken is to prove Infants Baptisme a Church Tenet all the time of the Primitive Church for since it is undeniable for practised by the Greek and Latin Churches witness the Churches in all Graecia where there are Christians as also in Syria in India in Muscovia in Ethiopia And as for the Churches in this part of the world what I have delivered will appear to be truth by the confession of the English Scottish and Irish Churches by the practice of the Romish Church to which I may adjoyne as supernumerated up to my hand the Augustine Confession the Bohemian the Belgick the Helvetian the Saxon with many moe all asserting Infants Baptism for of such as saith our Saviour are the
Kingdome of Heaven The covenant is made to them doubtless then the Seal of that covenant which is Baptisme must belong unto them Of which opinion was Tertullean who lived within less then an hundred years after St. Johns death But now Deo juvante by Gods assistance I mean to make my word good and to prove by the practice of the Primitive Fathers how baptizing Infants in the four first Centuries after Christs time and his Apostles was maintained lawful Iraeneus in his second Book and 39. against Hereticks saith Omnes venit Christus per semetipsum salvare omnes inquam qui per eum renascuntur in Deum et pueros et juvenes et seniores et parvulos et infantes Christ came to save all that were born of God even Infants born a new by Baptism This holy Writer lived sixty years after the Apostles St. Origen hear him faithfully translated Ecclesia ab Apostolis Traditionem accepit jam parvulis Baptismum dare porro air propterea baptizantur quia per Baptismi Sacramentum nativitatis sordes deponuntur The Church saith he received this Tradition from the Apostles even this to baptize Infants moreover as he asserts for this cause they are admitted to this Sacrament that thereby the foul spots in their Nativity may be washed away This Father flourished in the eighty seventh year from the death of St. John who out-lived all the Twelve St. Cyprian in his third Book and eighth Epistle thus writes A Baptismo prohibere Infans non debet qui recens natus nil peccavit nisi quod secundum Adam carnaliter natus None ought to deny an Infant Baptisme for saith the Holy Father he being new born hath no sin save the guilt of Adams to answer for This Father lived in the 158. year after the death of the Apostles St. Gregory Nazianzen next steps in to defend Infants Baptisme and to give you it in our Latin tongue more suitable to the capacity of many readers he asks the question Num Infantes Baptizemus It is answered Maxime quidem si periculum quoddam imminet melius est enim nondum rationis compotes sanctificari quam non signatos initiatos vita excedere It is the judgement of this Father that we may justifie to baptize Infants if in the danger of death yea he fully determines the controversie and positively sets down how it is better though they want the use of reason so to make them holy than to suffer them to die without this Seal of Grace and mark how by being made holy or sanctified is meant being baptized as here easily you may perceive but Doctor Hamond hath perspicuously made it appear in his answer to Mr. Tombes This St. Gregory lived two hundred and seventy years after the last of the twelve St. Jerome let us now hear what he can say Infantes baptizantur ut eis peccata in Baptismate dimittantur Infants are baptized that so they may be assoiled of their sin by Baptisme he means their birth-sin and therefore without all doubt a most needfull work we impose upon all Parents to hasten the Christening or Baptizing of their Children This Holy Father lived in the year two hundred and eighty after the Apostles St. Chrisostom is as good a witness for us as any of these we may finde his testimony recorded in his Homily de Baptizatis Hac de causa ait jam Infantulos Baptizamus ut non sint coinquinati peccato ut iis addatur sanctitas justitia adoptio haereditas fraternitas Christi ut ejus membra sint omnes We baptize young children saith Saint Chrysostom that they may not be polluted with sin that there may be added to them holiness righteousness adoption a right of heirship and to be the brothers of Christ yea to be made his members yea and by this means they are made as the Holy Father tells us the Temples of the Holy Ghost And thus you see of how high concernment it is to baptize Infants by vertue of which Sacred Ordinance they are not only assoiled of their sin by Adam but have conferred upon them Gods grace with which the Anabaptists it seems are loath at young years to be acquainted and if they continue in those damnable tenents prejudicial to all government in Church and State as hitherto they have done then I dare say that as they refused to be made visible members by Baptisme in the Church Militant it s to be feared God will never bestow on them true repentance whereby they might be ensured to be members of the Church Triumphant But to draw to an head you see how large a talent of Gods grace in the judgement of this holy Father doth Baptism put Infants into a possession of of all which Sacred Riches the Anabaptists like strong thieves labour to rob them but those who stick not to imbrew their arms up to the elbows in the blood of the Lords anointed will make no conscience to wrong one of these little ones though their very Angels as the Evangelist tells us stand before the face of their heavenly Father This Father lived in the 300. Year after the departure of the blessed Apostles St. Augustine in his fourth Book and 13. Chapt. against the Donatists speaks thus Quod tenet universitas Ecclesiae cum parvuli Infantes baptizantur qui certe nondum possunt corde credere ad justitiam ore confiteri ad salutem c. Et tamen nullus Christianorum dixerit eos inaniter baptizari That which we have received meaning as an Apostolicall Tradition the whole Church of God approveth of that is That our young Infants ought to be baptized who neither can be known by outward appearance to believe and confess Yet in his time he professes none denied them Baptisme or said in vain it was administred to them Yet more in Serm. 14. he avoucheth Quod consuetudo Matris Ecclesiae in baptizandis parvulis non spernenda est How the custom of baptizing Infants is not to be contemned Habet enim ista parvula aetas magnum testimonii pondus He tells us that little age in which the Church suffered sad Persecution we ought to honour her Testimony as she that did maintaine this Church Doctrine in the time of a Fiery Trial. This Doctor of our Church lived in the 330. Year And now I must tell you that since baptizing Infants is at this Day the practice of all Nationall Churches Christian nay more since Tertullian Iraeneus St. Cyprian Gregory Nazianzen St. Jerome St. Chrisostome and St. Augustine all living in the time of the Primitive Church assert it to be a Tradition Apostolical this makes me admire how so much impudence should possess the Sons of Disobedience as to send a Defiance to the Church Catholique for granting Infants that Sacramentall Privileoge of which they have been in possission ever since the Apostles time But I sleight the contest with such Adversaries who when they cannot maintain their Quarrel with men