62. The ninth Chapter. Of the dedication of Temples, wherein is intr

The ninth Chapter. Of the dedication of Temples, wherein is intreated of sundrie corruptions of Baptisme.

WHile I earnestly think vppon the Dedication [of the temple] which Salomon made, ¹ that co~meth to my remembrance which Augustin hath in a certaine Oration to the people, of the dedication of a temple: to wit, that those things which are doone in the outward temples, doe also pertaine vnto vs, who bée the true temples of God. ² Wherefore in the first Epistle to the Corinthians the third Chapter, it is written, That the Temple of God is holie which are you. ³ Further we haue in the 6. Chapter: ⁴ Your bodies are the Temples of the holie Ghost. Therefore we must take héede least we erre in the dedicating of any of both temples. The outwarde temple is then dedicated, when we begin to applie it to holie vses: ⁵ and godlie men are then visiblie consecrated vnto God, when they be washed in holie baptisme. But this must be prouided, that both the one and the other bée doone according to the rule of the word of God. But séeing we are to intreate of these things, it is méete we should begin with the Etymologie of the words. ⁶ In Hebrew there be two verbs Chanac and Cadasch, which in the coniugation Hiphil hath Hicdisch, and is nothing else but to sanctifie. But Chanac, signifieth to teache and instruct in the first principles. Wherefore Salomon in the Prouerbs the 22. ⁷ Chapter wrote Chanoc Iannaar Aalpi darco, which is: Instruct a childe according to his waie, that is to saie, as his capacitie will serue. ⁸ And in Genesis we reade that Abraham for the recouery of Lot, armed Eth Chanicau his house borne seruantes, whom he had trained not onelie in religion but also in necessarie artes. Moreouer that verbe signifieth to dedicate, because it is then doone so soone as we begin to vse anie thing. Wherefore Chrysostom vpon the Epistle to the Hebrewes saieth: that consecration or dedication is then doone so soone as euer we beginne to vse it. And not onelie are temples dedicated, but manie things else, as a house. And therfore y e title of the 30. ⁹ Psal. is Schir Channucath both Iedauid, that is: The dedication of the house of Dauid. Then also men are said to enter their house, when they first begin to eate, to drinke, and to dwell therein. Which thing the godly without prayers and thanks giuing vse not to doe. Therefore Dauid when he had dedicated his house, made a song or Psalme: wherein both he himselfe gaue thankes vnto God and also prayed, that the same might be godly, religiously, and holilie vsed. Of such dedication also, there is mention made in y e 20. Chapter of Deuteronomie, ¹⁰ wherein are deliuered preceptes of warfare. Verilie God woulde, that manie shoulde be excepted from the warres, and those among the rest, which when they had built an house had not after dedication vsed the same. And in the Booke of Nehemias there is a dedication of the walles of a Citie: ¹¹ which was no thing else, but that the walles of the Citie being made vp, the people, together with the Leuites and Priests, and also the Princes went thither, and there gaue thankes vnto God, because the walles were reedified, and prayed that the Citie might be righteouslie vsed. After which maner likewise, before we take meate, we also consecrate the same: ¹² not that we thinke that the Diuell is therein, or that it is euill in his owne nature: Because God sawe all things that he made, and they were exceeding good, and Paul in the first to Timothie verie well said, ¹³ That the things which God hath made be good, & that therefore nothing must be reiected which is taken with thankesgiuing: for it is sanctified by the word of God and by prayers: But in our consecration, we first giue thankes vnto God, that he hath prouided for vs these helpes of life. Further we craue y t our bodies may not bée hurt by them, because we distemper our selues, whereby we afterward fall easilie into sicknesse, and while wee be loaden with surfeiting and drunkennes, we can be no apt instruments either of reason or of the spirit of God.

2 Wherefore it is very commendable, that after this manner we should consecrate all thinges so soone as euer we beginne to vse, them: that is to wit, as well by thankesgiuing as by prayers: so far are we from disallowing such a custome. ¹⁴ Constantine the great, when he had repayred Bizantium, and had determined to vse that Citie for the seat of the Romane Empire, would consecrate the same to God: and to the dedication thereof, he called thrée hundreth and 18 fathers, which at that time held the Synode of Nice. The same Emperour also going to Ierusale~, builded a very sumptuous teple vnto Christ, and decked it with precious offeringes: with golde I meane, with siluer, and with precious stones: And he called away those Byshops, which held a Councell at Tyrus, that they would come to dedicate the same. And as Eusebius sheweth, that dedication consisted of preaching of the Gospell, of prayses vnto God, of prayers, and of thankesgiuings. And hereof (as I thinke, ¹⁵ ) the dedication of temples had originall and beginning among the Christians. For I finde not in the Ecclesiasticall histories, that Temples were dedicated before that time. Neither must this be vnspoken of, that the Hebrewes accustomed to dedicate Temples not onely which were new builded, but also those which were repaired and clensed from vncleanesse. This they did when after the returne out of Persia they had repayred anew the Temple and altar. ¹⁶ Also Iudas Machabeus reformed the Temple when it was polluted by the Ethnicks with the most filthie idolatrie of Antiochus. Yea and yet still in the papacie both the one and the other is retained. Such renewed dedications are in the Gréeke called ⟨…⟩, which in Latin we may call Renoualia or Renouales dies, that is renewals or dayes of renewing, which are not once celebrated, but the solemnities of them are doone euerie yere at one time. Moreouer in the executing of them, the Papists haue gotten to themselues many things as well from the Hebrewes as from the Ethnicks: pretending that they very much profite the ignorant by the ceremonies which they vse. Howbeit what the Iewes did in their dedications, the holy history doth plainly teach. But the rites of the Ethnicks were sundrie and manifold. ¹⁷ Whereof we reade many thinges in Tulli: especially in the Oration for his house vnto the high Byshops. There the Soothsayer must hold fast a post, and speake certaine set wordes, without stutting or stammering in his tongue, but with a firme and constant minde. Also men were cosecrated by the Ethnicks, & thereof Cicero rendreth a reason in his second booke de legibus, namely, that the mysteries which were deliuered vnto them were certaine enterances, of mans lyfe. Whereby men might be drawne from rude and rusticall to a more humane and ciuill kinde of lyfe. ¹⁸ Yea and children were said to be initiated or entered, when as they were weaned, because they were then trayned vp: namely from milke vnto a more substantiall meate and drinke. Wherefore they were said to be consecrated vnto the goddesses Edidia and Potina. The thinges verily were Ethnicall, but yet a token of them remaineth in the holy historie. Wherein it is shewed, ¹⁹ that Abraham made a banquet when he weaned Isaac. Wherein no doubt but thankesgiuing and prayers were placed among. ²⁰ Also Chanoch which liued before the floud, had his name of consecration or dedication: and I doubt not but it was by some mysterie: of which, although I know that the Hebrewes doe fable, yet haue I not what to bring for a certainty. And to dedicate or initiate the Gréekes call ⟨…⟩ and ⟨…⟩: but to consecrate, they call ⟨…⟩: and to sanctifie, ⟨…⟩. ²¹ And the Latins name them Initiari, Dedicare, Consecrare, Sanctificare. And to sanctify is nothing else but to apply to diuine and religious vses, or to prepare himselfe to offer some thing vnto God. And Cicero said: to bind with euerlasting religion. And there is a difference betwéene these words, To cosecrate, and To dedicate: forasmuch as thinges are sayd to be consecrated, when of prophane thinges, they are sayd to be religious and holy: and they are said to be dedicated when they are appointed to any certain God. This truely is a very trifle: ²² but yet it must be earnestly considered, that the Hebrewes did dedicate and initiate their thinges, not by simple and bare wordes, but by adding of outward rites, signes I meane, and tokens which might be séene: not forsooth that they thought any holinesse or diuine qualitie to be in those thinges: for séeing they be in the soule, they be not capable of holinesse: but so they thought, because, the rites being instituted by God, those thinges which were consecrate, might become instrumentes of the holy spirit, by which the faith of men might be stirred vp. Neither were they deceaued because those thinges for that time had the word of God: & that which is to vs at this day, water, bread, & wine, was vnto the sundry, and manifold signes in holy thinges. Furthermore as the holy historie teacheth, they extended consecration vnto priestes, altars, garments, & other implements as well of the Temple as also of the Tabernacle.

3 The very selfesame thinges in a manner haue the Papistes of a certaine naughtie zeale drawen vnto them. ²³ In the second councel of Bracca in the 5 Canon it is commaunded, that a Church should not be consecrated till a prouision be made for giftes and reuenewes. Whereby both the Minister and Deacon might be maintained least the temple being built should lye desolate. Both these might haue bin doone, if superstition had not béene added: whereby they in that Synode would haue it prouided, that in no wise the Temple should be without oyle and lightes. Much better should it haue bin that these expenses had bin bestowed vppon poore and sick folke. The like in a manner hath the councel of Wormes 3. Chapter. But De consecratione in the first distinction, by the former Canons, it is very seuerely commaunded, that no Temple should be builded or consecrated, vnlesse it were with the will of the Byshop of Rome. Which in very déed tended vnto manifest tyrannie. And why it was abolished, I will not now declare. But againe De Consecratione, in the Chapter, Missarum Solennia there is strait commaundement, that Masses should not be said or sung, except in places dedicated by byshops. And there in the Chapter Si alijs, it is affirmed that it is far better, that Masses be not said nor sung, than that they should be celebrated in places not consecrate. And least they should séeme to speake without the scriptures, they bring that which is written in the 12. Chapter of Deuteronomie: ²⁴ Take heede that thou offer not thy whole burnt offerings in euery place, but in that place onely which God hath chosen. As though God hath chosen to himselfe all those places, which they with their superstitious Masses doe euery where contaminate. But there be many more of these things in the Extrauagantes of consecration of Churches and Altars, and also of holy annoynting. In a Nationall Councell, holden at Colen: which was held in the yeare of the Lorde 1536. in the 9. part the 12. Chapter: Those fathers which were present, endeuored to excuse their dedications, and denyed that they would follow the trade of y e Iewes, when as neuerthelesse in confirming their trifles they bring nothing out of the word of God, vnlesse it be so much as they wrest for their purpose out of the old Testament. But Gratian in the beginning of the first distinction De Consecratione, while he goeth about to confirme those thinges whic⟨…⟩ ⟨…⟩re fondly doone in the dedicatio~ of Temples, ²⁵ reasoneth on this wise: The Iewes did these thinges, therefore it is much more lawfull for Christians to doe the same: grounding his reason in very déede from the greater. Which kinde of Argument is most féeble: because it is not lawfull so to conclude of the ceremonies and rites of the olde fathers. In morall preceptes, the reason would be firme: but in ceremonies which were figures & shadowes it is not méet so to reason, séeing all the commaundementes of that kinde were abolished after the purging of Christ. ²⁶ But I returne to those of Colen, who in y e place now alledged, the 14. Chapter, say, that Temples are therefore consecrated, that from the~ce ill spirits may be expulsed: which how true it is, shall afterward in his place be declared. But in consecrating of the Church, they haue superstitiously deuised many thinges. For they vse water, oyle, waxe, lightes, many markes of the crosse vppon the walles: And vppon the flowre the description aswell of the Gréek as of the Hebrew alphabet: when as neuerthelesse the byshops which doe these thinges be altogether ignorant both of the Gréeke & of the Hebrew. ²⁷ Their custome is also to reconcile (as they speake) the Temples themselues, if they haue bin ouerthrowen, if bloud haue bin shed by slaughter, or if filthie lustes haue bin committed, or if the dead body of a man excommunicate or an aliant from Christ haue béene there buryed, when as neuerthelesse their temples are continually polluted with horrible Idolatrie. But in those reconciliations, least they should be thought destitute of holy scriptures, they bring for example sake the fact of Christ, who hauing made a whippe of small cordes, cast the byers & sellers out of the Temple. Which argument in very deede dooth manifestly reprooue them: because the Byshops and Suffragans which dedicate their Temple, doe buy and sell their owne labour. For vnlesse they be hyred for some reward for the dooing of these thinges, they deny to goe. Further, what other thing else are the Papists Temples, but the markets and marchandise of Masses? Neither dooth that any thing helpe them, which they bring out of the 14 and 15. Chapters of Leuiticus, séeing all those things belong vnto the tabernacle of Moses.

14 Furthermore it is to be considered, ²⁸ that these importunate men, doe not onely consecrate the Temples themselues, but also the altars, and coueringes of the altars: I meane the tableclothes and napkins, & also the Chalices & patins, the Massing garmets, the Churchyardes, the waxe candles, the fra kincense, the pascall Lambe, egges, and also holy water, the boughes of their palme trées, yong springes, grasse, and pothearbes, and finally all kinde of fruites: and it is come to that passe, as they consecrate the very belles and they take it in ill part that we say they baptise them. For Hosius cauileth, that this is vainelie spoken by vs, ²⁹ and affirmeth that they be consecrated by their Ministers, but not baptised. But truely, the common people are wholy to be excused for saying, they doe baptise them: for séeing all thinges in a manner are there doone w⟨…⟩h pertain vnto baptisme, it is not without a cause that they say they baptise the~. For they be washed, they be annointed, they be coniured, they are named & handled with far greater pompe and ambition, than men are while they are baptised with the holy baptisme, ³⁰ & much more is attributed vnto them, than to the prayers of godly men. For they say, that by the ringing of them, the wicked spirits, the hoste of aduersaries, the laying awaite of enemies, tempestes, hayle, stormes, whiriewindes, violent blastes, and hurtfull thunderclaps are driuen away, flames and fires extinguished, and finally what else soeuer. But we much more soundlie and rightlie iudge, that it is lawfull as we haue saide, yea to bée required by godlie right, ³¹ that in the first vse of euerie thing, wee should giue thankes vnto God, and celebrate his goodnesse, and that with méete and conuenient praises, and desire that we may vse religiouslie and holilie such a benefite bestowed vpon vs. These things doubtlesse cannot be reprooued, séeing they haue iust foundations out of the holie Scriptures. ³² But the trifles of our aduersaries, séeing they bee not deriued of the word of God, but haue béene brought in by idle and superstitious men, ought worthilie to be reiected by the Church of Christ. For such is not the condition of men to institute sacraments at their owne pleasure, because that is proper to God alone, and to none besides him. For sacramentes be instruments of the holy ghost, the which he vseth to stirre vp our faith. And séeing he is altogether the wisest, he hath no néed that we should by our owne imagination or indeuour prepare instrumentes for him. Which thing also no artificer in his facultie would abide, but would him selfe make choyce of his owne instrumentes. Wherefore great is the bouldnesse of these men, which will prescribe his instrumentes whereby he should worke our saluation. They are also reprooued for an other cause: because they deale against the diuell by commaundement, as though they could constraine him to depart when they will, whereas they haue receaued no such grace of the holy Ghost, and séeing that all Christians inioy not that gift. ³³ For the spirit (as Paul testifieth) distributeth his gifts, euen as he will. Further they be ignorant whether an euill spirit be in that place, which they say they consecrate: which séeing they knowe not, neither are warranted by the worde of God, whatsoeuer they doe, they worke without faith: and therefore they sin, séeing it is written by the Apostle: ³⁴ Whatsoeuer is not of f⟨…⟩, is sinne. In déede there hath sometime ⟨…⟩in certaine wicked houses where ill spirites exercised horrible thinges, so as they might not be inhabited by men: but there it was knowen by the déed it selfe: that the ill spirite was present: but in other houses we cannot perceiue, either by the effectes, or yet by the word of God that there be ill spirites. Why then doe they so imperiously coniure them? They might aswell coniure the whole world, séeing Paul in the 6. to the Ephesians calleth the diuels, ³⁵ The rulers of the world: or at y e leastwise the whole ayre (whereby we chiefly vse to take breath) séeing the euill spirites are called the powers of the ayre. Neither can that be, because they make more account of the ceremonies inue~ ted by themselues, than of the Sacraments instituted by God. For they vse greater pompe and preparation in the administring of them, than when they celebrate the supper of the Lord or baptisme, which Christ instituted: Againe, they preferre their inuentions aboue the tenne commaundementes, and would more grieuously punish the breakers of them, than those which transgresse the commaundementes of God. Wherefore godlinesse is maruelouslie impayred: for men are ledde away from the word of God and doe turne their mindes vnto vanities and to mens traditions. And it is vnspeakeable how greatlie the ordinance of new worshippinges doe displease God: for he hath euerie where in his lawes forbidden that it should not be doone.

5 But now that we haue spoken ynough of the consecrating of outward thinges, ³⁶ wherein this brieflie must be helde, that besides prayer and thankesgiuing, no other thing ought to be vsed: now will we sée whether they deale anie thing more sincerely and godly in the baptising of men. Vndoubtedly with their superstitions and inuentions they haue horriblie infected baptisme. For that sacrament doeth consist of two things: of the outward element of water, and the word of God. ⟨…⟩hereupon Augustine verie well said: The worde is added vnto the element. and it is made a Sacrament. Other things which afterward were put thereunto procéeded from Bishops, who were more giuen vnto Ceremonies than was méete, and were maruellouslie affected to things inuented by themselues. For this is a grieuous, and in a manner a continuall fault of the nature of man, that we haue in estimation those things especiallie which wee our selues haue inuented. Therefore were the institutions of Christ and of his Apostles contemned as things worne out of vse. Whereof it came to passe that the Papists do more detest them being barelie and simplie receiued, than good Orators doe the wordes that be altogether out of vse. So that in tract of time the Bishops haue foisted into Baptisme, Oyle, salt, spittle, ³⁷ waxe, light, breathings, exorcismes, consecration of Fontes twise a yéere, (that is at Easter and at Pentecost) thrée times dipping, and such other like. And (as they bée most pregnant in coyning of wordes) they haue called manie of them not sacramentes, ³⁸ but sacramentals, because they be tokens & signes of those things which they themselues not God, would haue to be signified: and as they were mooued and did dreame in their imagination, so they brought in things which séemed good vnto themselues. As concerning Oyle, ³⁹ we confesse that the auncient Kings, Prophets, and Priests, and among the Ethnicks the wrestlers were annointed withall. But these men by applying their annointings in Baptisme, doe saie that they shadowe Christian kings to be made Prophets and Priests, and also strong wrestlers, to fight continuallie with the Diuell, the world, and the flesh. And while they doe these things, they expounde them not vnto those that stande by: and a great part of their Priests are ignorant of them. Besides this, if they vnderstande the matter after such a sort, (séeing they alone will be Priests) they disagrée much among themselues. Wherefore intollerable is their ambition, who by the ceremonies which they haue added, doe arrogate vnto themselues onelie that which belongeth vnto all Christians, as they themselues also testifie. ⁴⁰ But it is no maruell if they be iniurious to other Christians, séeing they spare not Christ himself, who~ they feare not to rob of his honor. For he (as the Epistle to the Hebrews teacheth,) is our onlie Priest which remaineth for euer, and alone offereth the sacrifice of saluation for vs. But these men with an incredible boldnesse haue challenged vnto themselues the ministerie both of the Priest and of the offering. Moreouer Paul when he armed the faithfull vnto battell against the world, ⁴¹ the flesh and the Diuell, he did it by the word, that is, by wholesome admonition, not by oyle: neither doe we finde, that the sonne of God or the Apostles annointed them whom they baptised. But it is no maruel that these men do things which the Apostles neuer did, séeing they also teach those things which the Apostles neuer taught. ⁴² The vse of salt was much in the olde Testament, for without salt sacrifices were not offered. But Christ and the Apostles admitted not that seasoning to the Sacraments of the Gospell. So then, that which is added vnto Baptisme, is selfe worship and no lawfull and sincere administration of Baptisme. ⁴³ Further why shoulde they haue vsed their corrupt spittle? The diuels be no Scorpions, whom they would destroy with their spittle. In déede there is a certaine propertie of spittle against poysons: but that is naturall: but to spirituall graces, we reade of no power that it hath, especiallie when the institution and word of Christ is not applied vnto it. But they saie, that Christ with his spittle tempered the dust, and with that claie wyped the eies of him that was borne blind. We know that this was doone: but let them shew that Christ commanded that we should doe the like: and then we will graunt that they doe it rightly and orderly, but they can in no place shew of such a precept. Whereunto thou maiest adde that the spittle of a corrupt and infected man (to saie no worse) ought not to be compared with the spittle of Christ. It is therefore a peruerse imitation, séeing they learned no such ceremonie, neither of Christ nor yet of the Apostles. And it maie well be sometime, ⁴⁴ that they hurt the infant which they spit vppon, if they be infected either with the Leprosie or with the French pockes: which is not vnlike, for it falleth out sometime that diuerse of them be whoremongers.

6 Furthermore I would demaunde of them, ⁴⁵ wherefore they light waxe Candles in Baptisme, séeing it is ministred in the day time. I am not ignorant that the Christians were constrained in the old time to vse lightes in the holie assemblie: because when the Church had no peace of their Princes, it was not lawfull for the Christians to assemble in the day time: and therefore (as Plinie testifieth) they had their holie assemblies before dayelight. ⁴⁶ Yea and Ierom against Vigilantius writeth: we light not candles in the daie time as thou doest vainelie misreport, but we vse light as a tempering of darkenesse, that we maie watch till it be daie light, least we sléepe with thée in darkenesse, &c. For in the time of Ierom, when the Church had now peace, vpon certaine daies there were watches vsed in the temples: and there candles being lighted, the Christians which watched, gaue themselues to prayers, singing of Psalmes, and hearing of the word of God: And this is it that Ierom teacheth, that the vse of waxe lightes was not vsed in the daie time, but for auoyding darknesse of the night. Whereby w⟨…⟩ther that this father acknowledgeth not the vse of waxe candles which are lighted in the daie time: and yet notwithstanding in Poperie candles are lighted euen in the Churches at high noone. ⁴⁷ The duble consecratio~ of fruits is also superfluous at Easter & at Pentecost, because y e salt water is consecrated when it is applied to an holie vse, ⁴⁸ the word of God (I meane) being added thereunto. For then (as it hath béene said) it is made a sacrament. Let them saie moreouer what meaneth the breathing of the Priest, before that the Infantes bee baptised. Perhaps they attempt to breath the holie Ghost vppon the Infant, that is to be baptised. But that this is not in mans power, all wise men vnderstande. For onely God giueth the holie Ghost vnto men. But and if they will saie, that by such a breathing they driue away the euill spirite, who hath giuen them such power? But of that matter we will speake more largelie when the place serueth. ⁴⁹ In vaine also doe they giue precept of the thrée times dipping in the water, séeing that once maie bee sufficient and otherwhile a smal sprinkling is enough. And therefore in the booke de ecclesiasticis dogmatibus the 7. Chapter, the proposition is read not ⁵⁰ simple, but disiunctiue: that is to wit, that after the confession made the partie to be baptised should either be dipped in the water or else sprinkled. Yea and Cyprian himselfe allowed the baptisme of them that lie bedred. For manie at that time differred baptisme till the end of their life: and when as they in that state beeing at the point of death could not be baptized, they were onelie sprinkled with water. We also demaunde of them, ⁵¹ wherefore they coniure the salt, as though the diuell by himselfe were not salt enough, & therefore dwelleth in salt, that he maie be yet better and more salted. The maister of the Sentences in the 4. booke the thirde Distinction of baptisme, saith, that therein bee some thinges (as he speaketh) substantiall, but othersome that be added: he saith that the substantiall things with vs are the word and water: but the rest he saith are added for honestie sake, for comlines, and solemnitie. If we shall receiue these things, it wil follow therof that Iohn, Christ, the Apostles, and primitiue Church did baptise vnhonestlie, vncomlie, obscurelie, or shamefullie: because their baptisme wanted all these things, the which (as the master of the Sentences déemeth) do serue for honestie, comlines, and solemnitie. This doubtlesse is lamentable that almost all things in Christianitie be corrupted, not onelie ⟨…⟩ concerning manners, but also as touching doctrine and Sacraments. Verilie it had béene méete in baptisme to haue delt by faith, and to require a full and perfect profession thereof. And let not anie man answere, that the créede is recited, because in the baptisme of Papistes it is doone verie coldlie: especiallie séeing it is alwaies vsed in the latine tongue, which is not vnder stoode of them that stande by. And although, they that be present doe after a sort knowe by long experience, the articles of the faith, yet doe they but lightlie vnderstande them, wherefore it is necessarie to instruct them more plainelie. They boast also that they vse a Catechising or instruction: But in what sort? Forsooth the same consisteth of fiue or tenne words, and these not vnderstood. Besides they commaunde him that is to be baptised to renounce the Diuell and the pompes of this world: For the which they haue no commaundement of God.

7 But leauing the rest of their trifles: ⁵² let vs come to Exorcisme, wherein they put the whole summe and effect of the thinges that be added. And séeing the matter is of great importaunce, I thinke it first méete to speake somewhat of the signification of the worde. In Gréeke ⟨…⟩ is to adiure by holie things. Augustine in his booke de Beata vita, writeth, that an euill spirite inuadeth the soule, troubleth the senses, and casteth men into madnesse, in the driuing out of which they that haue authoritie, doe laie on their handes and exorcise, that is, do driue him out in adiuring him by diuine thinges. Hereby it appeareth now that exorcisme is an adiuring by holie things. Vlpianus in the Pandects in the Title de variis & extraordinariis cognitionibus, in the first law saith, that he alloweth not of those Phisitians which inchaunt and exorcise: and he addeth, that the same is a woord which deceiuers vse. And although some (saith he) affirme, that they be holpen, yet doe they nothing but inchaunt and curse. Also Plinie beléeued that there bee certaine diseases, which maie be healed by inchauntments and adiurations. In like manner there were some which supposed that exorcisme is therefore applied to holie baptisme, because a great oth is there made in the name of Christ. But they be verie far deceiued, for that the sacrificer doth there adiure the euill spirit, neither doeth he take anie oth in the name of Christ. True indéed it is, that the verbe is deriued of the nowne ⟨…⟩, which is, an oth. And vndoubtedly as I haue already said: A certain adiuratio~ by holie things is performed in exorcisme. I haue noted that the verbe ⟨…⟩ is thrée times found in the newe Testament. For in the fifth Chapter of Marke, the Diuell adiured Christ, saying, ⟨…⟩: that is, ⁵³ I adiure thée by God, that thou torment me not. In the 19. ⁵⁴ Chapter of the Actes the sonnes of Sceua saide: ⟨…⟩, that is, Wee adiure you by Iesus Christ whom Paul preacheth. And in the first to the Thessalonians the last Chapter, ⁵⁵ ⟨…⟩, that is, I adiure you by the Lord that this Epistle be redde vnto all the Saintes. Wherefore these places declare, that exorcismes as it hath beene saide, is an adiuration by diuine things. But exorcisme is exercised, by a certaine commaundement and royall power: because the exorcistes co~ maunde the vncleane spirits, and verie boldlie commaund them to depart: and by this meanes exorcismes differ from prayers and supplications. Now it throughlie appeareth, what is exorcisme, and what is to exorcise.

⁵⁶ 8 Nowe are there thrée things to bee considered in order, first, when exorcismes began: secondlie, whether exorcistes should be retained, and so retained as they maie belong to the holie ministerie: Lastlie, whether exorcismes are to be ioyned with baptisme. As touching the first; I saie that in all the old Testament I haue not read that any exorcismes were ordained for the driuing out of diuels. I know indéede that there be adiurations extant. Wherfore there is a law of zelosie in the booke of Numbers, ⁵⁷ which commaunded vnto the Israelits a forme of a certaine adiuration: but by it the Priestes did not adiure the woman to cast Diuels out of her: but he wished either good or euill vnto her, according as she had behaued her selfe. If she had béene chast and blamelesse, he wished her well, but if shee were vncleane and defiled with whoredome, he cursed her with expresse words. Also Iosua adiured Acham, ⁵⁸ not to driue the Diuell out of him, but to driue him to confesse a trueth of conueying awaie the accursed thing. Some thinke that Dauid did exorcise Saul: ⁵⁹ which I allowe not, for he with his Harpe played before him, and with most pleasant verses praysed God: But that hee vsed not exorcisme it maie for two causes bee affirmed. First because he did not perfectlie heale him: but as it is written in y e historie: While he plaied, his trouble was asswaged: yet was not the euill spirite vtterlie cast out from Saul. Further Dauid vsed not the forme of adiuration, which the Scripture teacheth, but verses of Musicke: and these (as it is like lie) of the nature of prayers. But that there were Exorcistes among the Hebrewes, I denie not, as I wil streightwaie declare by plaine Testimonies: although I graunt that I am ignorant ⟨…⟩ what age they first began. Iosephus in y e 8. booke of Antiquities, the second Chapter writeth, that Salomon made certaine charmes and exorcismes. But of that matter I spake sufficientlie, when I interpreted that place where it is shewed that Salomon passed in wisedome all the men of the East and the Egyptians. But to come somewhat néerer vnto the matter I thinke that the wisedome of Salomon was inspired into him by GOD. And those things which God bestoweth vppon men are not to bee counted euill, but good: but that incantations are condemned by the lawes of GOD, it is most certaine: For which cause they are not giuen to men by the spirite of God. Whereby it is prooued that the exorcismes, inchauntments, and the booke of the little Kay, the which are caried abroad vnder the name of Salomon: ⁶⁰ are counterfait and not to be fathered vpon him. They abound euerie where with superstitions, and be fraughted with gestures both ridiculous and Idolatrous.

9 But that the Hebrewes (as I haue said) had Exorcistes, it is prooued by the testimonie of Christ in the 12. of Matthew. For there the Lord aunswered: ⁶¹ If I in the name of baalzebub doe cast out Diuels, in whose name do your children cast them out? Where Ierom interpreteth, that by the children of the Hebrewes maie be vnderstood exorcistes, ⁶² which all that time wandered here and there coniuring il spirits by the name of the Lord. It is saide then that they shall be their iudges, not by power but by comparison: They doubtlesse confessed that Diuels were cast out by the spirit of GOD, but these men attributed y e power vnto Baalzebub: wherefore they were found to be much worse than they. But he addeth that that place might also be vnderstoode of the Apostles: which were the children of the Hebrewes as touching the flesh and had already giuen by Christ the giftes of casting out of Diuels, and are rightlie saide, that they shall be iudges of the wicked and of the blasphemous, seeing it is saide vnto them: ⁶³ Yee shall sit vppon 12. seats iudging the 12. Tribes of Israel: And hee farre preferreth this latter interpretation before the first. But mee thinkes the first séemeth the more agréeable. For if we affirme that these things are spoken as touching the Apostles, the Scribes and Pharises shall not séeme at the full to bée reprooued of Christ. For they might haue saide: Thy Disciples also cast out Diuels in the name of Baalzebub, euen as they be taught by thée. Neither do I perswade my selfe that those wicked men make more account of the Apostles in better place than they did of their master. But if so be we refer those words vnto exorcistes, the Scribes and Pharisees are notablie confuted. Wherefore I confesse that among the Iewes there were exorcistes. Neither doe I denie but that God bestowed that gift (of driuing awaie of Deuils from men) to certaine men whom he would, yet not vnto such as the Priestes had appointed. But y e Priestes therein gréeuouslie sinned, in y t they would at their owne pleasure appoint a felowship, or colledge, or order of Exorcistes: as though they might binde the grace of GOD to their elections and constitutions.

⁶⁴ 10 But afterwarde Christ renued that strength and power, yea rather: he was the a chiefe and prince of new Exorcists: and he dealt against the vncleane spirits with great commaundement and absolute power, as it manifestly appeareth in the storie of the Gospell. ⁶⁵ Neither did he onelie cure them that were present, but them also which were absent: for he healed the daughter of the woman of Chanaan which was absent: neither had he himself onlie power ouer y e diuels, but he also gaue the same gift vnto his Apostles. But there is another place in the Actes of the Apostles, ⁶⁶ in the 19. Chapter: whereby it most euidently appeareth, y t such Exorcists were among the Hebrewes. For the sonnes of Sceua adiured ill spirites, which also they attempted to doe through the name of Iesus. Howbeit the auncient Prophets, although I reade that sometime they did myracles, yet doe I not finde that they vsed Exorcismes. But that Christ gaue power of casting out the Diuell vnto his Disciples, it is shewed in the 16. Chapter of Mark, where it is written: And there signes shall followe: the beleeuers shall cast out diuels, ⁶⁷ &c. And in the 9. of Luke it is declared that Iohn sawe a certaine man which through the name of Christ cast out diuels, and yet he did not follow him: Wherefore (saieth Iohn) wee forbad him: which déede Iesus disallowed. Manie also at the latter daie shall saie: as we haue it in the 7. ⁶⁸ of Matthew: Haue we not in thy name cast out Diuels? And Paul as it is written in the 16. ⁶⁹ of the Actes commanded the spirit of diuination to depart: which forthwith was done. Howbeit we must vnderstand, that the Apostles were not alwaies able by their authoritie to cast out ill spirites. For as the historie of the Euangelist teacheth: ⁷⁰ A certaine man offered to them his sonne to be cured, whom they could not deliuer. And Christ comming to them taught that that kinde of Diuels, are not cast out but by fasting and prayers. As if he shoulde saie: ⁷¹ that therein prayers, and that verie earnest are néedefull: the which are verie much furthered by fasting: true fasting I meane, not that fained fasting, which consisteth onelie of the choise of meates.

11 A great while did these giftes of healing remaine in the Church. ⁷² And what time they vtterlie ceased, it cannot precisely be defined. And because that they are now no longer had, we are constrained to thinke that the words of Christ, (wherein he said: These signes shall follow them that beleeue: ) were not generallie spoke~, as if those graces should be giuen alwaies vnto all the faithfull. It was sufficient that they were giuen to the Church, and remained for a certaine space in it. Iustinus Martyr, who liued in the time of Antoninus Pius in the first Apol. page. 146. writeth, that the Christians ouer all the world and in the Citie it selfe healed verie manie that were possessed with euill spirits, which other inchaunters, coniurers, & sacrificers could not perfourme: and that as yet those men of ours persist in their purpose. Neither onelie did these graces indure vntill the time of Antoninus, but as Tertullia~ in his Apologie teacheth, they continued still vntill the time of Seuerus the Emperour, in whose time he florished. We are accustomed (saieth he) to assaile Daemons, that is spirites, and to driue them awaie fro~ men: and as it should séeme he reckoneth himselfe among the number of them which did this. And in the same place he saieth: We driue out ill spirits without reward or hire. Likewise in his booke intreating of idolatrie, in y e 734. page he saieth, against them who being Christians yet neuerthelesse solde frankincense, and those things which were vsed in the worshipping of Idols: When thou séest the Aultar smoking, how canst thou contemne it, and with what constancie wilt thou exorcise thy scholers? And he calleth the Diuels, ⁷³ the scholers of these men, because they made their house a Cell for Idols, whereby they retayled Frankincense vnto them, to the intent they might make a perfume for them. By this place we are taught that the giftes of these adiurations, were not onelie giuen vnto the Clergie men, but that they happened euen to marchants also, & moreouer that they were graunted vnto souldiers. For the same Author in his little Booke De Corona Militis page 454. against them which of their owne accord went a warfare with Emperors, writeth: Those which he by exorcisme in the day time chased awaie, in the night he defended. Which he therefore ⟨…⟩rote, because the souldiers were constrained otherwhile to watch about the Churches and Temples of the Idols. Also in his Booke De Anima, the last Chapter but one, he teacheth that vncleane spirites did oftentimes deceiue men, ⁷⁴ and made lies vnto them: namelie when they fayned themselues to be the soules of men departed, which wandred in the shape of mens bodies. For the Diuell woulde not that it should be thought of the Christians, that the soules after this life should be detained in hell. ⁷⁵ And he addeth, that at the last they were conuicted, and constrained by adiurations to confesse the trueth: to wit, that they were no soules of men, but ill spirites. Further in his Booke De Praescriptionibus aduersus Haereticos page. 111. saith, that the women among the Hereticks were woont to vse Exorcismes.

12 But it must be considered that what hath hitherto bin brought as concerning Exorcismes, must not bee vnderstoode of the Exorcismes in baptisme, ⁷⁶ but of those whereby the possessed with ill spirites were healed by the Christians. Yea and Iustinus Martyr in the former Apologie while he is earnestly occupied about baptisme, maketh no mention of Exorcisme. Neither did that Dionysius whatsoeuer he were, that wrote the Ecclesiasticall Hierarchie, make any mention of such Exorcismes. In déed he hath certaine things, I cannot tell what, of thrée times breathing out and thrée renouncings. Which neuerthelesse must be done (as he teacheth) by a ma~ that is to be baptized, and not by an exorcist, or minister of the sacrament. Of renouncing also Tertullian made mention in his Booke, De Corona militis, but hee writeth that the same was woont to be vsed vnder the hands of the chiefe Prelate. But at this day, there be no Bishops present when the sacrament of baptisme is administred. But they were present in those dayes, and also in the time of Ambrose, as he himselfe testifieth in the first booke De Sacramentis, in the first and seconde Chapters: And also in the Booke of them which were entered into orders euen from the beginning. Yea and Basill in his Booke De spiritu sancto in the 27. Chapter made mention of Renouncing: lykewise annointing and holy water: and also of thrice dipping in the water: but he speaketh nothing of Exorcisme. But the consent of Colen, to prooue their trifles as touching fault and annoynting, alledge Origen in the 6 and 7 Homilies vppon Ezechiel. But if a man diligentlie weigh his sayinges, he hath nothing which serueth to that purpose. Eusebius Caesariensis in his 6. booke 43. Chapter maketh mention of an Epistle of Cornelius the Byshop of Rome, vnto Fabius the prelate of Antioche, in which he describeth the manners and life of Nouatus, making mention among other thinges, that at the beginning when he was possessed with a diuell, he was remedied by exorcismes, which was an occasion that he was conuerted to Christ, where notwithstanding he was afterward baptised lying beddered. And Cyprian in the 4 booke and 7 Epistle writeth vnto Magnus that the vncleane spirites doe sometime deceaue the seruantes of God while they bee adiured by them, and do faine that they go their waies, whereas neuerthelesse they depart not. But he saith: that when they come vnto the water, that is to wit, vnto Baptisme, there the diuel cannot staie, he vtterlie departeth, neither is hee able to abide the Sacramentes. While I diligentlie consider with my selfe this place, it séemeth to me that I haue found the fountaine, head, and beginning of Exorcisme ioyned together with Baptisme. For that Father séemeth to signifie, that if deliuerance succéeded not after Exorcismes, men in those daies fled vnto Baptisme, and that men folowed this way in the curing of them which were possessed with ill spirits. Wherefore the age that followed would imitate this, that Exorcismes should bee vsed before Baptisme, euen though the possessed were not to be baptized, least they should séeme to haue any thing lesse than the former church, in which they which could not bee cured by Exorcismes, were brought to the receiuing of baptisme. And afterward it followed that although the power of casting out deuils bée not nowadayes had, yet doe the Papists vse Exorcismes. But to returne vnto Cyprian: He in his treatise De Baptismo Christi & manifestatione Trinitatis, ⁷⁷ calleth those children of Sceua (of whom we made mention before) gainefull Exorcists, as though they solde those adiurations, and made a market of them. Also Gregorie Nazianzene in his Oration De Luminaribus, or in his third Oration ad Sanctum Lauacrum made mention of Exorcismes: and also many other Fathers. But this must be considered, that the latter age vsed Exorcismes as being ioyned with baptisme: and as though they belonged vnto a certaine order of Clergie men.

⁷⁸ 13 Wherefore I will now come to the second point of the question proposed: wherein we must trie whether at this day Exorcists should be retained, and so retayned, as in the Church should be a certaine peculiar order of Exorcists. It hath séemed good vnto many that such an order should be had in the Church. ⁷⁹ For Epiphanius in his third booke and second Tome, when he reckoneth the holie orders, among others, nameth ⟨…⟩ that is adiurers. Indéede after a sort he altereth the word, but yet indéede he meaneth the selfe same thing. ⁸⁰ Also Isidorus in his book De Officijs Ecclesiasticis Chap. 13. citeth the place of Esdras where in the second Chapter, ⁸¹ y e sonnes of the childre~ of Salomon are reckoned together with the children of Nathan. The Hebrewes were declared to bee those seruants of Salomon for the reparations of the Temple: namely that they should prouide to kéepe it safe from winde and water. But Isidorus saith, that they were Exorcists: But howe truelie, let others iudge. In the decrées, Gratian Distinct. 77. in the Canon Monachus: Exorcists are called defenders, as if (in my iudgement) they should defend bodies and soules from the diuell. In the Laodicene Councell in the Chapter 26. it is forbidden, that none should exorcise, vnlesse he be ordained by the Byshop, as though the Byshoppe bee able by his imposition of hands, to giue power to driue away ill spirits. This also we haue in the decrées in the distinct. the 69. in y e Canon, Non oportet, &c. Againe in the fourth Councel of Carthage it is decréed that whe~ an Exorcist, is ordained the Booke of Exorcismes is deliuered vnto him, and he is commanded to learne them by heart, that he may vse them when oportunitie shall serue. ⁸² But at this day the Papists in their Churches haue onlie y e titles & names, but they performe nothing of those things which they teache to belong vnto their functions. For onely the Elders doe baptise ordinarylie among them, neither are there vsed besides them any other Cleargie men, which by their ministerie, may exorcise the infantes which be brought vnto them. And they which in times past accompanied the Byshops as witnesses of their good name & conuersation, ⁸³ were called ⟨…⟩. At this time in déede remaineth the order of Acoluthes, but they doo not the office. They haue also the name & order of doorekepers: vnto whom the Temple doores are said to be committed, that they may haue a regard to them that goe in, and that they may kéepe the infidels and excommunicate persons from the holy seruice. ⁸⁴ But there is no doorekéeper found at this day that dooth execute that office. ⁸⁵ Furthermore they ordaine readers: whose office in the purer times was, that they should openly reade certaine places out of the Scriptures vnto the congregation assembled: which the Byshop afterward succéeding did interprete vnto the people standing by. This office is at this day out of vse: Yet is the name and order retained. And they haue also added exorcists which should adiure them which be assailed with diuels. And this as I haue said, the priestes at this day doe in baptisme, not the meaner Cleargie men, who séeme now to doe nothing in the Temples (as we sée) but to sing, to beare waxe lightes, to ring belles, and to help the priest to say Masse: and so now all thinges in the Church are become ridiculous & foolish. And while they will imitate the forefathers, especially in that wherein they were not to be allowed, they after a sort shewe themselues to be their Apes. Wherefore vaine names and degrées ought not to be retained without the true exercise of a functio~. ⁸⁶ What then shall wée doe with men that be taken and assaulted with euill spirits, when they be tormented by them? shal we forsake them? vndoubtedlie they must not be forsaken: Yet must we not by adiurations commaund the euill spirit to goe foorth, séeing we perceiue not our selues to be indued with that grace and power that we should by our owne commaundement cast foorth diuels. Wherefore we will vse faithfull prayers, deuout and most earnest supplications for y e recouerie of them. Briefly it would be well and aduisedly doon in these dayes to co~uert exorcismes into prayers. And hitherto concerning this point.

⁸⁷ 14 Now let vs sée for the third: whether exorcismes should be ioyned with baptisme. They which defend the part affirmatiue, vse very many testimonies & sentences of the fathers. Further they bring certaine reasons of their owne mind. Augustine in the first and fourth bookes De Fide & Symbolo ad Catechumenos giueth an excellent testimonie vnto exorcisme. And in his booke De peccato originali against Pelagius and Coelestius the 40. Chapter. By exorcismes (saith he) is blowen out before baptisme a contrarie power. The same father in his Encheridion vnto Laurence Chapter the 31 saith: that now Exorcismes be in the whole world, and that by an exsufflation or blowing out, the vncleane spirite is driuen away and the prince of this world is cast foorth, the strong armed man is bound and his vessels are plucked from him. Moreouer in the first booke and 14. Chapter De peccatorum meritis & remissione he writeth: what dooth my Exorcisme woorke in the baptising of an infant, if he be not held in the familie of the diuell? Vndoubtedlie Augustine in this opinio~ erred gréeuouslie, in that he attributed ouer much vnto Baptisme. For he acknowledgeth it not to be the outward signe of regeneration, but he would that by the very act of washing, we should be regenerate and adopted, and passe into the familie of Christ. As though before that very howre of washing, we did pertaine vnto the familie of the diuill, and were wholy possessed of him. The same Author in the 6. Chapter De fide & operibus teacheth that by Exorcismes men be purged. And in his treatise De Ecclesiasticis dogmatibus he is of the same opinion. And also in his Sermon De Sacramentis fidelium feria secu~da paschae, where he saith: By Exorcismes and adiurations ye began to be grinded. Chrysostom also in his Homilie of Adam and Eue made mention of Exorcisme and exsufflation, as of thinges vsed generally by the Church. Furthermore Optatus the Byshop of Miletum in the viij. booke against Parmenianus, maketh mention of Exorcismes, as though they serued euery where for the vse of Churches.

⁸⁸ 15 Surelie, it would be ouer long, to recite here the sayings of al the fathers. Wherfore leauing now the Testimonies of them, I will rehearse the reasons by which they defende this opinion of theirs. First they take as graunted, that it is necessarie vnto saluation to passe from the power of darkenesse into the kingdome of light. They adde afterwarde that men before baptisme, liue vnder the power of the Diuell. So then they conclude, that he must be put awaie, which they iudge to be doone by exorcisme. Secondlie, they say, it is come to passe for sinnes sake that the Diuell hath power ouer men: but they affirme that sinne is in them vntil such time as they be baptised: and therefore iudge it requisite that the euil spirit which is alwayes ioyned together with sinne, shal giue place vnto the good spirite, séeing they cannot be both together. For what agréement is there betwéene light and darkenesse, and betwéene Christ and Beliall? Further that the vncleane spirit is driuen out by exorcismes, they thereby confirme, because with their cries they testifie themselues to be tormented and il vexed while they be adiured. But if thou shalt saie vnto these men, that the nature of Infantes is good: For GOD sawe all things that he made, and they were good: They will aunswere, that they doe not exorcise nor blowe out nature which GOD hath made, but that they woulde depresse the power of the enemie, I meane the Diuell, that he should not at his owne pleasure hurt nor stirre vp the infection or concupiscence to commit sinne. And they adde that it is lawful for them to Exorcise euery creature: séeing Paule hath said vnto Timothie: ⁸⁹ that thinges are sanctifyed by the word and by prayers. For this purpose also they alledge that saying which was spoken by God vnto Adam after sinne committed: ⁹⁰ Cursed is the ground for thy sake: and thereby they gather, that by Exorcismes the state of man is to be deliuered from the diuell and from the cursse. ⁹¹ They bring also that saying of the Apostle: Our wrestling is not against flesh and bloud, but against wickednesse in heauenly thinges. Wherefore they affirme that the spirites must be bridled by Eorcismes. Lastlie they say, that in naturall thinges the impedimentes are first remoued from the matter, before a forme and habite of good be brought in. So it behooueth before the forme of new generation to exclude the aduerse power which hindreth, and altogether resisteth spirituall birth.

⁹² 16 But this matter is farre otherwise: for séeing the Scripture hath no where commaunded, that exorcismes should be ioyned with baptisme, it is not to be attempted by vs. And if so be we will followe better examples, we shall perceiue that Peter baptised Cornelius: and that the Eunuch was baptised by Philip without anie adiurations. Thirdlie I adde, that this gift of the holie Ghost flourisheth not at this daie in the Church, that we be able to heale them that be taken with ill spirites, & to cure such as be possessed with the Deuill. Therefore we must cease to boast of that which wee haue not receiued. Moreouer it should bée necessarie, that they which iudge otherwise should shewe some signe or token of their power which they haue receiued from God. There be (as it is saide) verie manie Lunaticke men, and there want not of them that be possessed of ill spirites, why doe they not heale them? This whilest they do not to the Deuill himselfe, nor yet to vs, let them not perswade vs that they be indued with such power. Augustine in the 22. booke de Ciuitate dei Chapter 22. writeth that Infantes of Christians being baptised, are oftentimes miserablie vexed by vncleane spirites. Then séeing these Exorcistes be not able to driue awaie vncleane spirites out of them, in whom it is not doubted but that they are, why bable they, that they can cast them out of them in whom they shewe no signe of their presence? Ouer this let vs consider, that Circumcision in olde time was in the place of Baptisme, and yet that during all the time of the old testament no exorcismes were vsed to the Circumcising of Infantes. Which if they had béene necessarie, wee are not to thinke that so manie Prophetes had passed them ouer: especiallie séeing among the Hebrewes, (as we haue said) there were some exorcistes that were indued from God with the power of driuing awaie ill spirits. Neither can they easilie escape which imbrace exorcismes, but that of one Sacrament they make manie, séeing they make so manie signes which they will to be accounted holie, adding oyle, spittle, exsufflations, and such like: so as one Sacrament of baptisme doeth degenerate into manie. Neither must they be heard when to the intent to mocke the simple, they feigne a difference betwéene Sacraments and Sacramentals, which is altogether Sophisticall. For distinctions are to be receiued gladlie, but those to be such as are taken out of the verie nature of things, because they bring much light to controuersies: but those distinctions, which spring out of the braine of Sophisters onelie for the shifting off of Arguments, are altogether to be refused.

17 But séeing that among them selues, euen priuate men and silie women doe baptise and vse neither exorcismes nor exsufflations, what manner of baptisme will they iudge that to be? If they will say: a perfect baptisme, they ought not to ioyne thereunto these inuentions of their owne, séeing they iudge that to bee perfect, vnto which nothing can bee added: If vnperfect, they make themselues wiser than Christ, who ioined not exorcismes and exsufflations with baptisme. Besides that, they are so insolent, as they saie in the 4. booke of the Sentences, Dist. the 6. that these their Sacramentals must both be supplied and péeced vp, when they haue beene omitted vpon the daungers of life. But they knowe for a certaintie, that they are vainelie and superfluouslie patched. For if (as themselues saie, and Cyprian affirmeth) when they come to baptisme, the Deuil is chased awaie, neither can he be there anie more after Baptisme is celebrated at the perill of Death: if he nowe be away, why doe they adiure him, and by a certaine imperious manner commaund him to depart? A foolish thing doubtlesse it is to speake with one y t is absent, and to command him to depart which is alreadie gone. But y t we maie againe fight with their owne weapons, we remit the reader vnto Gratian, who de Consecratione, distinct. the 4. C. Si paruuli, bringeth the iudgement of Caelestinus who decréed, that from baptisme must be driuen all those from whom the Diuell by adiurations and exsufflations hath not béene cast out. There the Glosse saith, that this must not be absolutelie vnderstoode, because the euill spirite before baptisme is not cast out, seeing vntill the time of baptisme we be the Familie of the Diuell and his members. Wherefore he affirmed that the Diuel is not cast out by exorcisme, but signified that hee shall be cast out, namelie in baptisme. To conclude, these men be they which so greatlie flie from figuratiue spéeches, and cannot abide that we should applie a figure of signification vnto the words of the Lords Supper: where as they at their owne will (I will not saie for their pleasure) euerie where abuse figuratiue spéeches. But if it be lawfull for them to saie, that by exorcismes is signified that the Diuell shall be cast out, by the same reason another wil say, it is signified that he is cast out alreadie. But I goe yet vnto stronger reasons, and affirme, ⁹³ that those which are to be baptised, be either men of ripe age, or else Infantes. They which be of ripe age, it behooueth that they beléeue before they be baptised: who if they beléeue they be already iustified, and when they are become the members of Christ, the Diuell out of doubt is departed from them: So that they ought not to be exorcised or adiured as though they had yet euill spirites present in them. And if they which be offered to bee baptised, be the Infantes of Christians, I denie them to belong to the diuell, séeing they be in the couenaunt of God, wherein it was saide vnto Abraham: ⁹⁴ I will bee thy God, and the God of thy seede. Wherefore in the Prophet Ezechiel the 16. Chapter and also in the 23. Chapter, ⁹⁵ God is brought in to the Israelites, blaming them because they had yeelded vnto Idols, the children which they had begotten vnto him, and had made the~ to passe through the fire that they might become sacrifices of the Idols. And Paul in the first Epistle to the Corinthians affirmed that the Children of the Christians be holie. ⁹⁶ Which if it be true, there can no cause bee assigned why the Diuell should bee driuen from them by exorcismes.

18 But the head of their superstition is this, that these men thinke, ⁹⁷ that by the outward baptisme sinnes are chiefely forgiuen. But they are greatly deceiued: this is the gift of Christ alone: and therefore Iohn in pointing vnto Christ said: Behold the lambe of God, which taketh away the sinnes of the world. And in Exodus the 33. ⁹⁸ it is expressed as a thing proper vnto God, that he taketh awaie iniquitie, vngodlines and sinnes. And Esaie in the 43. Chapter: ⁹⁹ It is I that take awaie sinnes. In the first of Iohn we reade: ¹⁰⁰ He it is that is the Propitiation for our sinnes. Which also Paule affirmed vnto the Romans when he saieth: ¹⁰¹ Whom he hath set foorth a Propitiation through his bloud. ¹⁰² Also Iohn in his first Epistle and first Chapter wrote: The bloud of Iesus Christ his sonne clenseth vs from all sinne. Verilie the outward things doe not cleanse the conscience, otherwise Christ had died in vaine. Againe, the soule which is a spirit and without bodie, is not purged by grosse & corporall things. Which the Epistle to the Hebrewes the 9. ¹⁰³ Chapter doeth plainely teach, when it saith, That the giftes and sacrifices doe not purge nor make cleane: but that Christ was the verie high Priest, who hauing wrought eternall redemption, passed into the heauens. And if at anie time the holie scriptures maie séeme to attribute forgiuenesse of sinnes or saluation to outward signes, that must be vnderstoode by the figure Metonymia, wherby those things are giuen vnto signes, which are proper vnto the things signified, & the things signified are expressed by the name of the signes. So Peter in his first Epistle saith, ¹⁰⁴ that in y e time of Noah viij. soules were saued by the water, alluding vnto baptisme. Howbeit by water he vnderstandeth not the outward element, but that washing which is done by the bloud of Christ. And so in the outwarde signe hée comprehendeth the thing signified. Which he himselfe manifestly declareth afterward, when he saieth: ¹⁰⁵ Not in that wherein the filthes of the flesh is put awaie, but in that a good conscience answereth euen to God by the Resurrection of Iesus Christ. So that by the water he noted the bloud & death which is expressed vnder the name of Resurrection. After the same manner must that be vnderstoode, ¹⁰⁶ which wee haue to the Ephesians: namely, That Christ gaue himselfe for the Church, that the same might be sanctified by the washing of water through the word, &c. The cause of sanctification is Christ himselfe, who gaue himselfe for vs, and for that cause gaue the washing of water, that the cleansing by him might be testified by y e word and by the signe. Brieflie this must be held: that the outward signes ioyne vs not vnto Christ, but that they be giuen when we bée alreadie ioined vnto him. ¹⁰⁷ Euen as the watch word of souldiers doth not leuie a souldier, but hath bin accustomed to be giuen when he is alreadie leuied. And there is none that marketh his shéepe, horse, and oxe, vnlesse he first possesse those beastes. Yea and the letters of Donation are first finished and written before the seales of the giuers be set vnto them. And assuredly thus God delt with Abraham: ¹⁰⁸ First he beleeued and it was imputed to him for righteousnesse. Then he receiued circumcision as a seale of the righteousnesse of faith, which he was indued with whe~ he was vncircumcised. Neither did God begin to deale with Abraham in circumcision, but the same circumcision followed iustification. Which is also doone in baptisme. The thing it self, that is the couenant, made with mankinde by Christ goeth before: afterward followeth the outward token. And that it is not otherwise with vs than with Abraham, Paul declareth, when he saieth, ¹⁰⁹ that he was set forth vnto vs, as an example of iustification. Which if it were not, all the Arguments of Paule concerning that matter should be weake: yea rather, they would be vtterly ouerthrowen.

19 Yet doe I not denie, ¹¹⁰ but that there be certaine signified things of baptisme, which doe not goe before but followe the eternall washing: as is mortification and repentance: and according to this Analogie I vnderstand that which we haue in the Epistle vnto the Romans, to wit, that we die with Christ, ¹¹¹ and are buried together with him, because the olde man, that is the affections and lustes of the flesh must perpetuallie bee mortified: which is not yet brought to passe so soone as we be baptized, but it is requisite that it should afterward be doone. And whereas we reade vnto the Galathians: ¹¹² So manie of you as are baptized, haue put on Christ: I iudge it must be so expounded, as if thou vnderstand, To put on Christ, for to be made the member of him; that goeth before baptisme: but if you meane it by manners and life to expresse the childe of God; ¹¹³ that followeth after baptisme receiued. So as we must decrée as concerning the children of faithfull men, that they be reckoned among the faithfull, and that the children of the Saints are numbred among the Saints: ¹¹⁴ as Paul testifieth in the first Epistle to the Corinthians. And if that one will obiect, ¹¹⁵ that in the same Epistle the 12. Chapter it is written: that wee bee baptized into one bodie: that must not be so expounded, as though we first passe by outward baptisme into y e bodie of Christ, ¹¹⁶ séeing we were of the bodie of Christ before. Then to the intent that this maie be testified and sealed, we are outwardly baptized. ¹¹⁷ And therfore before those words it is written: By the spirit we are baptized into one bodie. So that it is first wrought by the worke of the holie Ghost that we become the me~bers of Christ: then baptisme is added. Wherefore séeing the Infants of Christians be such, there is no cause why they should be adiured or breathed vppon. But we must weigh, that it is not brought to passe by those things that originall sinne is vtterly taken awaie, because we confesse that all men are borne the children of wrath, and be depraued with originall sinne: séeing that kinde of sinne commeth not by imitation, as the Pelagians taught, but it is the corrupting of the whole nature of man, both as touching the soule & as touching the bodie. Againe we adde that God, by Iesus Christ doeth make cleane his elect and predestinate: so as the vice, which in his owne nature should be mortall sinne, shall not bee imputed to them vnto death. Further by his spirit he renueth and adorneth them. Afterward is added the sealing of outward baptisme. First therfore, they haue election or predestination, they haue the promise, and they are borne of faithfull [Parents:] and séeing they be now in the couenaunt, adopted by God, and iustified, there is no cause, but that they be iustly and of good right baptized.

¹¹⁸ 20 Wherefore many are deceiued, which throughly perswade themselues that the Infants of Christians which perish without baptisme are vtterly damned. In déede Christ saide: ¹¹⁹ He that shall beleeue and bee baptized shall be saued: And further added: He that will not beleeue shall bee damned: But did not there put, He that shall not bee baptized. For it maie well be that some man beléeueth, and by some occasions is let that he cannot be baptized. Yea and Augustine himselfe somewhat harde in this matter, acknowledged a baptisme aswell of the spirit as of Martyrdome, namelie, when anie man dieth of Martyrdome before he be baptized. And Ambrose in his funerall sermon made at the death of Valentinian who was slaine, being ¹²⁰ newlie conuerted and not yet baptized, affirmeth that he raigneth with Christ in heauen. For albeit that he were not baptized, yet did he therefore trauell into Italie, that he might be baptized of Ambrose a Catholick Bishop. Wherfore he affirmeth that he was iustified by faith. Therefore looke what faith bringeth to passe in men of rype age before they be baptized, that doth the spirit of Christ, and the promise, worke in yong children. ¹²¹ But here some men demand, whether all the children of the Christians belong vnto the couenant. Which, if it be auouched, then that is obiected which vnto the Romans is written of the two twins: of whom being not yet borne, when as they had doone neither good nor yll, it was saide: Iacob haue I loued, ¹²² but Esau haue I hated. Neither is it any doubt, but that Isaac was a faithfull father and a holie man: whose sonne Esau notwithstanding is knowen to haue bin out of the couenant. Vnto this we answere, that those which be of the couenant of God, are considered either as they are before God, or else in such sort as they maie be knowen of the Church. God doubtlesse hath the number of his children most certaine which he hath predestinate from all eternitie. But the promise of the couenant with the stock of Abraham, is not of any number certaine, and it expressely shutteth forth none of his successors. And so when the children of the beléeuers are offered vnto the Church to be Christened, the same hath respect vnto the promise according as it is vttered. But if there be anie prerogatiue or exception in the secret counsels of God: the Church staieth not for that, séeing no such matter belongeth vnto it. Therefore it cannot bee accused of falshood when it reckoneth the children of holie men among the holie. And so it circumcised Esau and such like. It is said of some that regeneration is not to be graunted but by the word which is the séede of God. ¹²³ For Peter saith in his first Epistle the first Chapter, That wee are borne anewe not of a corruptible seede, but of an incorruptible, which is the word of God. But vnto this we answere, that this must be vnderstoode as touching men of rype age, but that the case standeth not so with infants, vnlesse we will make the children of the Hebrewes to be in better state than the children of the Christians. For those coulde not be circumcised, if they had died the viij. daie. Whom notwithstanding to exempt from the couenant of God would be wicked. Also it might be lawful to affirme that yong children bée borne againe by the worde of God, but yet by the inward word, that is by the comfortable power of Christ and his holie spirit. Lastlie is obiected that which is written in the 3. Chapter of Iohn: ¹²⁴ Except a man shall be borne againe of the water and the spirit, ¹²⁵ he shal not enter into the kingdome of heauen. Vnto this maie be first said, that Christ would teach Nichodemus a newe regeneration, and that the same is doone by the spirit. Which he expressed by two wordes, namely by water and the spirit: neither is it against the maner of the scriptures, that the grace it selfe of God, should be signified vnder the name of water. For it aswell watereth as also maketh fruitfull the minde and the soule of the faithfull. Yea and Iohn Baptist ioyned together the spirit and fire when he saieth: He that commeth after me, ¹²⁶ shall baptize with the spirit and with fire. In which spéech he vttered one and the selfe same thing vnder two maner of wordes. Or if ye had rather referre these words vnto outward baptisme, the saying may be drawen vnto them which neglect the receiuing of baptisme, whe~ they haue no let to the contrarie. For if a man refuse this sacrament, he vndoubtedly sheweth himselfe not to be iustified. Then séeing the matter thus standeth, that iustification dependeth not of baptisme, but goeth before it, there shall bee no néede of exorcismes and exsufflations. For the word of God teacheth not that these thinges shoulde be vsed. Also there appeareth not in vs at this daie this grace of healings: neither are the Infants which are offered to be baptized, such as these men haue imagined. But perhaps thou wilt say: ¹²⁷ To what ende then is Baptisme deliuered vnto them, if they had the substance of baptisme before? Is the labour spent there in vaine? No verily. First, because we obey God, who commanded vnto vs the worke of baptisme. Secondly, wée seale the promise and gift which we haue receiued. Moreouer, faith is there confirmed by the holie Ghost, through the word and outward signes. And when we thinke with our selues of this visible worde or sacrament, the spirit of God stirreth vp faith in our hearts, whereby againe and againe, we imbrace the diuine promises, and so iustification is amplified while faith is increased in the beléeuers. Verily God doeth assist the signes ordained by him. For they are no prophane or emptie things. Wherefore the fruite of baptisme is not momentanie, but it indureth all our whole life. For which cause they that are baptized, spend not their labour in vaine, neither doe they an vnnecessarie worke.

¹²⁸ 21 Now these thinges being declared and expounded, it remaineth that I answere the iudgement of the Fathers, and the reasons which the fauourers of exorcismes doe bring. The fathers that were of the greater antiquitie and purer age, spake of those exorcismes, with which the men taken or possessed of ill spirites were healed by those faithfull which had the grace of healings giuen them by God. And therefore they would woonderfullie maruell, if they should nowe see men being not indued with that grace, so boldlie and impudently commaund the Diuels, as at this daie it is doone by Priestes and feigned exorcistes. But those things that were afterward spoken by the latter writers of the Church, as touching y e ioyning of exorcismes with Baptisme, seeing they bee alleadged without Scriptures, and sauour of superstition, neither are doone with any fruit nor ought to be receiued. But from whence the errour sprang, it was declared before, when we handled a certaine place of Cyprian. ¹²⁹ Further an other cause of the error was, for that men had begunne to attribute ouer much vnto Sacramentes. In which thing Augustine (otherwise a man of a sharpe wit and incomparable learning) was verie much deceiued. For he thought that the Infantes did then first goe out of the power of the Diuell when they were baptised. But seeing it hath beene declared, that this is not so, I thinke it good not to vse anie newe confutation. Onelie this I will say, that the Sacraments must not be contemned: but on the other side, wee must not attribute vnto them that which belongeth onelie vnto God.

¹³⁰ 22 And thus much as concerning the Testimonies of the Fathers. Nowe come we to confute the reasons alleadged. First it was taken as graunted, that wee out of the kingdome of darkenesse, shall be translated into the kingdome of light. That we willinglie graunt, but we denie that to bee first doone by receiuing of Baptisme, seeing Infants obtaine this by the predestination and promise of GOD, and also in right of inheritaunce of the couenant. So that there is no cause why place should therefore bee giuen to exorcismes. And they which were of ripe age obtaine this translation by faith. For by the same they receyue iustification. Wherefore they must not be adiured, seeing they belong alreadie vnto Christ. We confesse also that by the desert of sinne it is come to passe, that men are come into the power of the Diuell: but yet that the same is taken away and euacuated by Christ through the holie Ghost and the word of God: and as concerning men of ripe age, by fayth, not by adiurations and exorcismes. And whereas otherwhyle, when adiurations be vsed, the ill spirites crie out that they be wrung, tormented and vexed, it maie be doone by collusion: namelie that the father of lies doeth faine such things, to the intent that superstitions may increase, and may be longer time nourished in y e Church. And wheras they say, y t they do not blow out or exorcise the mans nature made by God, which is therfore good, but onelie indeuour by their adiurations to make féeble the power of the diuel & original corruption, least then it should as much hurt as it did before: We aunswere, that this may much more iustlie and religiouslie bee obtained by prayers. Further if this were their mind, men ought to exorcise, not onelie at Baptisme, but also in a maner through out their whole life, seeing men are indangered all their life long by the violence and temptations of the Diuell, and also by the naughtie originall corruption, which doeth perpetuallie remaine in them. ¹³¹ But after what manner, meates, and those thinges which we vse for defending the life of the bodie are sanctified by the worde of GOD and by prayers, their is no néede now to expresse, séeing of that matter we haue spoken largelie enough before. They added, that in times past the earth was cursed by GOD, by reason of the first fault of Adam: and that therefore it is needfull that the fruites thereof should by adiurations be plucked out of the power of the diuell. This doe wee not denie, but we adde, that y e curse was through Christ, either mitigated or turned into blessing, and that therefore exorcismes should be counted for superfluous and vnprofitable, séeing that the vse of the earth and the fruits thereof (so that thankesgiuing and prayers be vsed therein) are made cleane and pure vnto the faithfull. Also the words of the Apostle were alleadged, wherein hee sayth: That our wrestling is not against fleshe and bloud, ¹³² but against spirituall wickednesses. What this maketh for the present purpose, I cannot so much as imagine, much lesse perceiue. The Apostle in that place instructed vs, with a woonderfull complete armour against spirituall enemies, and against celestiall things: yet spake he not of exorcismes and exsufflations. To conclude, they said that before regeneration bee wrought, the impediments must be remooued: namelie the forces of the Diuel. That which they first take vnto them, let vs graunt them: but we must adde that such obstacles are remooued by the might of Christ, and also by the power of the holie Ghost, by the promise of God, by the right of the couenaunt, and, in men of riper age, by the preaching of the worde, by faith and by prayers, and therefore there is no place left vnto adiurations, vnlesse perhappes in some one man, that shall be indued peculiarlie from God with the gift of healing. Which power or facultie we iudge not, that it can be giuen by the bishoppes to whomsoeuer they wil by laying on of hands: séeing it is the holie Ghost which distributeth these giftes of his vppon whomsoeuer he will. And thus much haue we spoken as concerning the question propounded.

Of Papisticall holie VVater.

23 The fact of Elizeus, ¹³³ [wherein he applied sault to helpe the waters of Ierico ] doe the priests of the Pope imitate of a certaine ¹³⁴ peruerse zeale, who not onely vse sault in the baptising of infantes, but doe also powre it into their holy waters, ¹³⁵ which may rather be called haynous waters. I maruell that they sometimes vse not figges, since that Esai once applied them in healing the sore of Ezechias. ¹³⁶ Howbeit so great is the boldnesse of these men that in their fainings and inue~ tions, they not onelie exercise these thinges which Christ and his Prophets vsed, but they also take those things which they neuer vsed. For they say that they mingle the holy oyle with Balme. But they make a notable lye, séeing Balme hath not bin brought vnto vs of long time. And séeing they so bountifullie abuse sault, they bewray themselues that the sault is become vnsauourie. ¹³⁷ Which Cardinall Caietanus manifestlie confessed, when he interpreted the wordes of Christ, wherein he said: ¹³⁸ But if the sault be made vnsauourie, it is nothing else woorth but to bee cast foorth and to be trodden vnder foote by men. When he wrote these thinges, the Citie of Rome was sacked by the Spanyardes vnder Pope Clement the vij. ¹³⁹ Whereupon he said: Because we are now become vnsauorie sault, therefore are we cast foorth and trodden vnder foote. Wherefore wée must pray vnto God that these bondslaues of Antichrist may become new vessels, and receaue y e sault of wholsome doctrine, séeing they haue of long time forsaken God the fountaine of liuely water, ¹⁴⁰ and haue digged to themselues pittes, which cannot containe wholsome waters. And this place they haue abused for confirming of their holy water, which euery Sabbaoth day they inchaunt and coniure, ascribing the inuention thereof to Alexander the first Romane Byshop of that name, ¹⁴¹ whom they will to be the fift or sixt after Peter. And in déede there is caryed about a decretall Epistle of his wherein are contained manie thinges as touching this inuention, which were afterward set forth in the decrées De Consecr. distinct 4 in the Chapter Aquam Sale. But in my iudgement and the iudgment of the more learned, that Epistle is no right, but a supposed Epistle. For Alexander liued in the time of Traianus. So then most auncient had the institution of this water bin. Whereof neuerthelesse the Ecclesiasticall writers which florished before the time of Gregory made no mention in any place. But how fond and absurd things they be which are there written, we will somewhat more diligentlie examine. First he decréed that that water should be sanctified of the Priests. Whereupon the Canonists gather, that the same is not lawfull neither for a Deacon nor a Subdeacon, whenas notwithstanding they admit the administration of Baptisme both vnto laiemen and vnto women. But this is an old purpose of the diuel, to prouide that mans inuentions may he had in more price than the lawes of God. Which also may be perceiued in confecting of the vnsauourie oyntment called of them Chrisme or the holy oyle: where so great a solemnitie is vsed, as it behooueth that a Byshop with all the Clergie men be present, when in the meane time Baptisme and the Eucharist, which be the verie sacraments of Christ himselfe are ministred after a vulgar and common maner. But howsoeuer this Alexander or whosoeuer he were doe approoue his holie water, he vseth a verie wicked argument in vsurping those words which are in the Epistle to the Hebrewes: ¹⁴² If the bloud of Goates and of Buls, and the ashes of an Heifer being sprinkled did sanctifie them that are vncleane as touching the sanctification of the flesh, howe much more doth the bloud of Christ, which by the eternall spirit offered himselfe for vs, &c? Wherein Paul the Apostle argueth from the lesse to the greater. These words Alexander taking, inferreth that much more the water consecrated by diuine wordes, shall sanctifie them that be vncleane. And so that which Paul concluded, as touching the bloud of Christ, this man with intollerable blasphemie transferreth to holie water. ¹⁴³ For the worthinesse and worke of Christ his bloud, must not bee attributed to the elementes of this world, especiallie when they lacke the word of God.

24 Againe, he commendeth his water through the fact of Elizeus. ¹⁴⁴ For if Elizeus (saith he) by casting in of salt, put away barrennesse from the waters, much more shall this water driue away all barrennesse. And yet further amplifying the matter, It will bring all good things (saith he) to them which vse it. Moreouer he attributeth so great a strength thereunto, as hee affirmeth that the craftie indeuours and temptations of the diuell are thereby put away, and that it also remooueth from the minds of men, hurtfull visions and naughtie cogitations. And he yet procéedeth further, and vseth a verie wicked argument. ¹⁴⁵ If the skirts (saith he) of our Lordes garment, when hee was touched by the sick woman, did make her whole, howe much rather shall this water bring health both of bodie and soule vnto the faithfull? ¹⁴⁶ By these thinges it plainelie appeareth, that this holy water is made equal vnto the bloud of Christ, and is preferred aboue the skirts of his garments: as though our sinnes were so light, and tooke so féeble roote in our mindes, as they can be wiped out by the sprinkling of a superstitious water. Besides this, among the false Ecclesiasticall men, there is in vse an other kinde of consecrated water, which they vse in the consecration or reconciliation of Churches or Temples. That, onely the Byshop dooth coniure, or as they speake, dooth sanctifie: and he applyeth thereunto wine and ashes. There is also among them an other kinde of most solemne water, namely, of the fountaine of baptisme, which they with great pompe consecrate the day before Easter and Pentecost. ¹⁴⁷ And thereof is mention made by many of the fathers. And the custome of consecrating such waters of baptisme séemeth to haue béene of some antiquitie. And so whereas I said before that the Elder fathers made no mention of holy water, I had onely respect vnto that which is said to haue bin instituted by that same Alexander, namely which they kéepe in temples, to the intent that men may sprinkle themselues therewith. They themselues also doe sprinkle houses, dead bodies, churchyardes, egges, flesh, pothearbes and garmentes with the same. ¹⁴⁸ Of this dooth Aquinas in the 4. booke of sentences inquire whether it be a Sacrament: And in aunswering, denyeth it, alledging this reason, that it is not instituted to abolish any defect of ours. But he affirmed it to be a certain sacramentall thing whereby we are affected, and as he speaketh, disposed to obtaine the forgiuenesse of some certaine sinnes. And from this opinion Petrus de Palude and Alexander de Ales doe nothing disagrée. For they say, ¹⁴⁹ that by the vse of the consecrated water, sinnes be forgiuen, not in very deede as by the Sacraments, (which performe this euen without the motion of the heart, if onelie there be put no let) but in respect of merit, because they sprinkling themselues with that water, doe deuoutlie (as they speake) lift vp their minde vnto God, desiring the forgiuenesse of sinnes, which by prayers they obtaine. Among those sayings of the schoolemen, there are many wicked & blasphemous thinges, sé⟨…⟩ng they attribute to the elementes of this world that which belongeth onely vnto Christ. Besides this, they tri⟨…⟩e many wayes, disputing whether prophane water being added vnto consecrated water becommeth holy. And finally they conclude that it dooth so after this manner: to wit, that those thinges which be the more worthie doe conuert into themselues the thinges which be lesse worthie. Which is most contrarie vnto the trueth. ¹⁵⁰ For if a man mingle water with wine, and doe that often, at length the water changeth into his owne nature the wine it selfe which is better than it.

25 But passe we ouer these thinges, and let vs consider that this ordinance had his originall of two sortes of peruerse zeale and fond imitation. ¹⁵¹ One wherein they would imitate the Hebrewes, vnto whom by a prescript rule of the lawe of Moses that water was commaunded, as it is in the booke of Numbers. ¹⁵² Howbeit séeing the legall ceremonies by the benefit of Christ his death be extinguished, we ought not of our owne rashnesse to reuoke the same. While they were in vse they had the word of God ioyned with them: but now when they are destitute of that, they be more superstitious. An other there is wherin they haue imitated the Ethnickes, who no doubt but vsed purifying waters, but yet not after the same manner. For when holy seruice was doone vnto the supernall Gods, the body that was to bée purified was all wholy washed: but if to the infernall Gods, they were onely touched with sprinkling of the purifying water. And this Virgil as a man very skilfull of [their] high priestes lawe, ¹⁵³ did diligently obserue by the testimonie of Macrobius in the 3. booke of his Saturnals the first Chapter. Which I therefore thought good to rehearse, to the intent that sacrificing priestes may know, that while they sprinkle things with holy water, they doe it not to the high God, but doe sacrifice vnto the infernall gods, that is, to them that be in hel. And that sprinklings with purifying waters was an vse among the Ethnickes, the Ecclesiasticall historie teacheth. In which it is written of Valentinianus, when as yet he was not Emperour, and was in the traine of Iulianus the Apostata, and had come into the Temple: there the prelate sprinkled him with his water. He being angrie thereat, gaue him a blowe, saying: Why hast thou polluted my purple garment with thy water? Yea and God may therefore séeme to haue appointed that rite vnto the Hebrewes, because they should not decline ⟨…⟩o the superstition of the Ethnickes. And that ceremonie no doubt so long as it was of force had his vtilitie, ¹⁵⁴ as the rest had. For the old rites before the comming of Christ, were testimonies and certaine seales of the heauenlie giftes, promises, and fauour of God to be giuen. For these are spirituall thinges, neither can they be discerned with the outward eyes: and therefore were signes, rites, and ceremonies added thereto, that men being admonished by them, might be confirmed as touching the good will & grace of God. Whereunto adde, that all those thinges shadowed Christ and his redemption. Also we after the same manner doe in Christianitie vse baptisme & the Eucharist. And there is no doubt but that Dauid when in the 51. ¹⁵⁵ psalme he sang (Sprinkle me Lord with Hisop and I shall be cleane, and shall become whiter than snowe) had respect vnto the legall sprinkling, the which in that age as I haue declared had the word of GOD ioyned therewith. But that which the sacrificers doe say that they consecrate, is no inuention of God but of men.

26 These men indeuour indéede, howebeit in vaine, to fasten to their superstition certaine places of the Scripture. As that of Ezechiel: ¹⁵⁶ I sawe water going foorth of the Temple &c. ¹⁵⁷ And also the Testimonie of Zacharie, wherein it is written: And in that daie shall the house of Dauid and all the inhabitantes of Ierusalem haue an open well. Those things are altogether impertinent to the matter, because the Prophetes vnder this word, Water, ment nothing else tha~ the giftes of the holy Ghost, and abundant grace of God towarde the faithfull. And there was a certaine Papisticall preacher in these our daies, who commending vnto the people the vse of the holy water, taught that it serued to renewe the remembraunce of Baptisme: and he counselled all those which sprinkle themselues with the same, that they should say in themselues: Remember that thou art Baptised. Howbeit these things, besides that they be fonde, they haue not anie testimonie either of the Scriptures, or Canons, or Councels. Ouer and besides we must weigh how friuolous and absurd it is, in that they would institute it to be either a Sacrament or (as they call it) a Sacramentall thing, because some one Prophet or Apostle did it once or twise. As, if so be God would once by Elizeus amend the waters by vsing of salt, should therefore such a kinde of Rite be brought into the Church? ¹⁵⁸ Ieremie ware vpon his necke a woodden yoke, And Esay healed the sore of Ezechias with figges. Why did they not here make so manie sacrame~ts?

27 In like manner the men of Colen, ¹⁵⁹ haue offered themselues to be laughed at in their Antididagma, where they alleadged the example of Marcellus Bishoppe of Apameensis, as it is in the Tripartite Historie in the 9. booke the 34. Chapter, who, when the Temple of a certain Idol was to be burned, and y t the fire put therunto tooke no effect (for there was present an ill spirit which repressed the violence of the fire) then hee, perceiuing a danger least the people as yet weake, should take offence, and thinke that the ill spirit was stronger than Christ, did runne vnto the Church, and commaunded water to be brought vnto him, and lying prostrate before the altar, prayed with great spirite and faith. Further he signed that Water with the signe of the crosse, and commaunded Equitius his Deacon that he should cast the same vppon the Temple of the Idol, and after that, he chearefully set it on fire, which, when he had doone, both the Idoll and the Temple were verie easilie burned. They bring also that which Narcissus Bishoppe of Ierusalem did, As Eusebius reporteth in the 6. booke and eight Chapter. He vppon Easter daie at night (during which night the faithfull in times past were continuallie praying in the Temple) when there nowe wanted oyle in the Lampes, and that it séemed that the lightes could no longer indure, and that the people were maruellous sad, he himselfe commaunded that water should be brought him foorth of a wel néere at hande. And when he had prayed earnestlie, he commaunded to fill the lampes, and the water did in a manner take vnto it the nature of oyle, and kept in light all the whole night. But to what purpose are these things alleadged? The Histories shewe not that those were holie Waters. Furthermore if it séemed good vnto God to make those Bishoppes famous by the instrument of water, for confirming of their sounde Doctrine, ought therefore holie water to be instituted? Vndoubtedlie, as a lawe is not woont to be made, vpon a particular example, so for the shewing foorth of some certaine myracle, sacraments in the Church must not be inuented according to the will and pleasure of men. Where as I haue now spoken many things touching holie Water, namelie that the author thereof (as they will) was Alexander, and haue confuted the Argumentes whereby he commended the same, and haue declared the strength which they ascribe vnto it, and haue shewed howe manie kindes there be, reprehending two sortes of their fond imitation, and lastlie haue set foorth that an Ecclesiasticall Rite must not for euerie myracle sake bee instituted, I thinke I haue spoken enough of that matter: ¹⁶⁰ This onelie will I note at the last, that the end of the myracle shewed by Elizeus was, that the people of Ierico might by that benefit receiued be more and more allured to the true seruice of God: and that not only that Citie should be woonne vnto God, but that all other Cities to whose knowledge so great a myracle should come, might be brought to the knowledge of God.

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Footnotes

1. In 2. kin. 8. at the end. ↩

2. The dedication of a Temple is applied vnto vs. Verse. 17. ↩

3. Verse. 17. ↩

4. Verse. 19. ↩

5. Godlie men are visible consecrated when they be baptized. ↩

6. What strength the names of dedication be of. ↩

7. Verse. 6. ↩

8. Gen. 14. verse. 14. ↩

9. Dedication of priuate howses. ↩

10. Verse. 5. ↩

11. Nch. 12. 27 Dedication of the wals of a Citie, & the maner thereof. ↩

12. Consecrating of meates. Gen. 1. 31. ↩

13. 1. Tim. 4. 9
    ↩

14. The dedication of Bizantium or Constantinoble. ↩

15. From whence spang the dedication of temples among the Christians. ↩

16. Nehe. 12. 39. 1. Mach. 4. verse. 37. ↩

17. The Ethnick dedications. ↩

18. The initiating of children. ↩

19. Gen. 21. 8. ↩

20. Gen. 5. 21. Chanoch, that is, Henoch. ↩

21. To consecrate, to initiate, to sanctifie, to dedicate, what they signifie. ↩

22. The dedications of the Hebrewes. ↩

23. The P⟨…⟩pisticall consecrations. ↩

24. Verse. 4. ↩

25. Arguments of Gratian in behalfe of the papistical consecrations. ↩

26. Arguments of the men of Colen. ↩

27. Papisticall renunciatio~ of temples. ↩

28. What kind of things the Papists doe consecrate. ↩

29. The baptizing of bels ↩

30. How much the Papists attribute vnto Bels. ↩

31. A lawfull kinde of dedication. ↩

32. Why the consecrations of the Papists must be reiected. ↩

33. 1. Co. 12. 11
    ↩

34. Ro. 14. 24. ↩

35. Verse. 12. ↩

36. Onelie thanks and prayers must be vsed in outward consecrations. What maner of consecration of men the papists vse. With what superstitio~s they haue infected Baptisme. ↩

37. Consecration of fonts twise in the yéere. ↩

38. The Papists Sacramentals. ↩

39. Oyle added to baptisme ↩

40. The Papists as much as in them is, would pull the Priesthoode from Christ. He. 9. & 10. ↩

41. Eph. 6. ver. 10. &c. Note. ↩

42. Salt added to baptisme. ↩

43. Spitle added to Baptisme. ↩

44. Note. ↩

45. Waxe candels added to baptisme ↩

46. The cause why they vsed lights in the Churches in times past. ↩

47. In poperie candles are lighted at high noone. ↩

48. The priests blowing forth added to baptisme ↩

49. Thrise dipping in Baptisme. ↩

50. Categorica. ↩

51. Why salt is exorcised. ↩

52. Exorcisme added to Baptisme. Look part 2 pl. 1. Art 24. & part 1. pl. 9. Art. 30. ↩

53. Verse. 7. ↩

54. Verse. 13. ↩

55. Verse. 27. ↩

56. Look part. 1 pl 8. Art. 13. & pl 9. art. 30 Vnto what times may be referred y e original of Exorcisme. ↩

57. Num. 5. 12. ↩

58. Iosua. 7. 19. ↩

59. 1. Sam. 16. 23.
    ↩

60. A counterfeit booke of Salomon. ↩

61. Verse. 27. A place of Matthew expounded. ↩

62. Exorcists among the Hebrewes. ↩

63. Mat. 19. 28 ↩

64. Christ the head of new Exorcists. ↩

65. Mark. 1. 25 Ibid. 5. 11. ↩

66. Ver. 13. ↩

67. Luke. 9. 49. ↩

68. Ver. 22. ↩

69. Act. 16. 18. ↩

70. Mat. 17. 16. ↩

71. Ib. ver. 21. ↩

72. How and how long the gifts of healing were in the Church. The words of Christ in the last of Marke expounded. ↩

73. Whose scholers the diuels are counted. ↩

74. The diuels fame themselues to be the soules of men departed. ↩

75. To some was graunted the frée gift of adiuration. ↩

76. In ancient time there was no mention of Exorcisme about Baptisme. ↩

77. Acts. 19. 13 ↩

78. Whether Exorcists are still to be retained in the Church. Arguments for retaining of the~. ↩

79. Epiphanius. ↩

80. Isidorus. ↩

81. Verse. 55. ↩

82. Arguments on the contrarie part. ↩

83. Who were Acolutht. ↩

84. Doore kéepers. ↩

85. Readers. ↩

86. By what meanes we must succour the possessed with ill spirits. Howe that Exorcisme is taken away. ↩

87. Whether Exorcisme is to be ioyned with Baptisme. Arguments affirming it, and first the testimonies of the Fathers. ↩

88. Reasons see⟨…⟩ing for exorcismes about Baptisme. ↩

89. 1. Tim. 4. 5
    ↩

90. Gen. 3. 17. ↩

91. Ephe. 6. 12. ↩

92. Reasons to the contrary ↩

93. A firme argument against exorcismes about Baptisme. ↩

94. Gen. 17. 7. ↩

95. Eze. 16. 20. Eze. 23. 37. ↩

96. 1. Cor. 7. 14
    ↩

97. It is Christ, not Baptisme that taketh away sins, and that is prooued by many arguments. Iohn. 1. 29. ↩

98. Verse. 39. ↩

99. Verse. 25. ↩

100. 1. Ioh. 2. 10.
     ↩

101. Rom. 3. 25. ↩

102. 1. Iohn. 1. 9
     ↩

103. Verse. 9. ↩

104. 1. Pet. 3. 20
     ↩
105. 1. Pet. 3. 21.
     ↩

106. Ephe. 5. 25 ↩

107. A similitude. ↩

108. Gen. 15. 6. ↩

109. Rom. 4. 23. ↩

110. Certaine signified things that follow baptisme. ↩

111. Rom. 6. 4. ↩

112. Gal. 3. 27. ↩

113. Two places in the Epistle to the Galathians expounded. ↩

114. 1. Cor. 7. 14
     ↩

115. Ib. 12. ve. 13 ↩

116. An obiection touching original sin confuted. ↩

117. Ibidem. ↩

118. In 1. King. Cap. 8. ↩

119. Mar. 16. 16. ↩

120. Catechumenus. ↩

121. Whether al the children of the Christians belong to the Couenant. ↩

122. Rom. 9. 13. ↩

123. Verse. 23. Howe it must be vnderstoode which is saide, regeneration is not to be graunted but by the word. ↩

124. Iohn. 3. 3. ↩

125. How must be vnderstoode that saying the 3. of Iohn, Vnlesse a man be borne anew of water and the spirit, &c. ↩

126. Matt. 3. 11. ↩

127. Whether men hauing the spirit & grace before Baptisme, are therfore baptized in vaine. ↩

128. An answere to the reasons of the Fathers. ↩

129. 3. &c.
     ↩

130. An answere to the arguments of the Exorcists. ↩

131. 1. Tim. 4. 5.
     ↩

132. Eph. 6. 12. ↩

133. In 2. kings. 2. ver. 21. ↩

134. ⟨…⟩. ↩

135. Aqua lustralis & piacularis. ↩

136. 4. Kings. 20. 7.
     ↩

137. Cardinall Caietanus. ↩

138. Matt. 5. 13. ↩

139. Rome sacked. ↩

140. Ier. 2. 13. ↩

141. The inuentor of holie water. ↩

142. Hebr. 9. 13 ↩

143. Note. ↩

144. 1. king. 2. 21
     ↩

145. Luke. 8. 44 ↩

146. The holie water made equall to the bloud of Christ. ↩

147. The water of baptisme consecrated the day before Easter and Pentecost. ↩

148. Thomas Aquinas. ↩

149. Petrus de Palude. Alexander de Ales. ↩

150. An example ↩

151. Holie water deuised by an imitation of the Hebrewes and Ethnickes. ⟨…⟩. ↩

152. Num. 8. 7. ↩

153. Virgil. ↩

154. Why the ceremonies of y e old law were instituted. ↩

155. A place of the Psalme expounded. ↩

156. Eze. 47. 1. ↩

157. Zach. 13. 1. ↩

158. Ier. 28. 11. ↩

159. 4. Kings. 20. 7. Ridiculous arguments of the men of Colen.
     ↩

160. To what end the myracle of Elizeus was shewed. ↩