Common Places, Part 4 · Chapter 9 – Chapter 10

Common Places · Part 4 · Chapter 9 – Chapter 10

p. 123The 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, In 2. kin. 8. at the end.that cōmeth 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 vntounto vsus, who bée the true temples of God. The dedication of a Temple is applied vntounto vsus. Verſe. 17.Wherefore in the firſt Epiſtle to the Corinthians the third Chapter, it is written, That the Temple of God is holie which are you. Verſe. 17.Further we hauehave in the 6. Chapter: Verſe. 19.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: Godlie men are viſible conſecrated when they be baptized.and godlie men are then viſiblie conſecrated vntounto 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. What ſtrength the names of dedication be of.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. Verſe. 6.Chapter wrote Chanoc Iannaar Aalpi darco, which is: Inſtruct a childe according to his waie, that is to ſaie, as his capacitie will ſerue. Gen. 14. verſe. 14.Gen 14:14And 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 vponupon 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. Dedication of priuate howſes.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 vntounto 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, Verſe. 5.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: Nch. 12. 27 Dedication of the wals of a Citie, & the maner thereof.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 vntounto 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: Conſecrating of meates. Gen. 1. 31.Gen 1:31not 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, 1. Tim. 4. 91 Tim 4:9That 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 giuegive thankes vntounto God, that he hath prouided for vsus 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. The dedication of Bizantium or Conſtantinoble.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 Ieruſalē, builded a very ſumptuous tēple vntounto Chriſt, and decked it with precious offeringes: with golde I meane, with ſiluer, and with precious ſtones: And he called away thoſe Byſhops, p. 124which 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 vntounto God, of prayers, and of thankeſgiuings. And hereof (as I thinke, From whence ſpang the dedication of temples among the Chriſtians.) 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 onelyonly 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. Nehe. 12. 39. 1. Mach. 4. verſe. 37.1 Macc 4:37Alſo 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 foreign, 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 hauehave 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. The Ethnick dedications.Whereof we reade many thinges in Tulli: eſpecially in the Oration for his houſe vntounto 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 cōſecrated by the Ethnicks, & thereof Cicero rendreth a reaſon in his ſecond booke de legibus, namely, that the myſteries which were deliuered vntounto 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. The initiating of children.Yea and children were ſaid to be initiated or entered, when as they were weaned, becauſe they were then trayned vp: namely from milke vntounto a more ſubſtantiall meate and drinke. Wherefore they were ſaid to be conſecrated vntounto 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, Gen. 21. 8.Gen 21:8that Abraham made a banquet when he weaned Iſaac. Wherein no doubt but thankeſgiuing and prayers were placed among. Gen. 5. 21. Chanoch, that is, Henoch.Gen 5:21Alſo 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 hauehave I not what to bring for a certainty. And to dedicate or initiate the Gréekes call foreign and foreign: but to conſecrate, they call foreign: and to ſanctifie, foreign. To conſecrate, to initiate, to ſanctifie, to dedicate, what they ſignifie.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 vntounto God. And Cicero ſaid: to bind with euerlaſting religion. And there is a difference betwéene theſe words, To cōſecrate, 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: The dedications of the Hebrewes.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 vsus at this day, water, bread, & wine, was vntounto thē ſundry, and manifold ſignes in holy thinges. Furthermore as the holy hiſtorie teacheth, they extended conſecration vntounto prieſtes, altars, garments, & other implements as well of the Temple as alſo of the Tabernacle.

3 The very ſelfeſame thinges in a manner hauehave the Papiſtes of a certaine naughtie zeale drawen vntounto them. The P…piſticall conſecrations.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 hauehave bin doone, if ſuperſtition had not béene added: whereby they in that Synode would hauehave it prouided, that in no wiſe the Temple ſhould be without oyle and lightes. Much better ſhould it hauehave bin that theſe expenſes had bin beſtowed vppon poore and ſick p. 125folke. 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 vntounto 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: Verſe. 4.Take heede that thou offer not thy whole burnt offerings in eueryevery place, but in that place onelyonly which God hath choſen. As though God hath choſen to himſelfe all thoſe places, which they with their ſuperſtitious Maſſes doe eueryevery 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 dedicatiō of Temples, Arguments of Gratian in behalfe of the papiſtical conſecrations.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. Arguments of the men of Colen.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 thēce ill ſpirits may be expulſed: which how true it is, ſhall afterward in his place be declared. But in conſecrating of the Church, they hauehave 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. Papiſticall renunciatiō of temples.Their cuſtome is alſo to reconcile (as they ſpeake) the Temples themſelues, if they hauehave bin ouerthrowen, if bloud hauehave bin ſhed by ſlaughter, or if filthie luſtes hauehave bin committed, or if the dead body of a man excommunicate or an aliant from Chriſt hauehave 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 vntounto the tabernacle of Moſes.

14 Furthermore it is to be conſidered, What kind of things the Papiſts doe conſecrate.that theſe importunate men, doe not onelyonly 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 garmēts, the Churchyardes, the waxe candles, the frā 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 vsus, The baptizing of belsand 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 vntounto baptiſme, it is not without a cauſe that they ſay they baptiſe thē. 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 p. 126with the holy baptiſme, How much the Papiſts attribute vntounto Bels.& much more is attributed vntounto 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 hauehave ſaide, yea to bée required by godlie right, A lawfull kinde of dedication.that in the firſt vſe of euerie thing, wee ſhould giuegive thankes vntounto 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 vponupon vsus. Theſe things doubtleſſe cannot be reprooued, ſéeing they hauehave iuſt foundations out of the holie Scriptures. Why the conſecrations of the Papiſts muſt be reiected.But the trifles of our aduerſaries, ſéeing they bee not deriued of the word of God, but hauehave béene brought in by idle and ſuperſtitious men, ought worthilie to be reiected by the Church of Chriſt. 1For 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. 2And 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. 3They 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 hauehave receaued no ſuch grace of the holy Ghoſt, and ſéeing that all Chriſtians inioy not that gift. 1. Co. 12. 111 Cor 12:11For 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: Ro. 14. 24.Rom 14:24Whatſoeuer 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, Verſe. 12.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. 4Neither can that be, becauſe they make more account of the ceremonies inuē 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. 5Wherefore godlineſſe is maruelouſlie impayred: for men are ledde away from the word of God and doe turne their mindes vntounto 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 hauehave ſpoken ynough of the conſecrating of outward thinges, Onelie thanks and prayers muſt be vſed in outward conſecrations. What maner of conſecration of men the papiſts vſe. With what ſuperſtitiōs they hauehave infected Baptiſme.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 hauehave 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 vntounto the element. and it is made a Sacrament. Other things which afterward were put thereunto procéeded from Biſhops, who were more giuen vntounto 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 hauehave in eſtimation thoſe things eſpeciallie which wee our ſelues hauehave 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 hauehave foiſted into Baptiſme, Oyle, ſalt, p. 127ſpittle, Conſecration of fonts twiſe in the yéere.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 hauehave called manie of them not ſacramentes, The Papiſts Sacramentals.but ſacramentals, becauſe they be tokens & ſignes of thoſe things which they themſelues not God, would hauehave to be ſignified: and as they were mooued and did dreame in their imagination, ſo they brought in things which ſéemed good vntounto themſelues. As concerning Oyle, Oyle added to baptiſmewe 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 vntounto 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 hauehave added, doe arrogate vntounto themſelues onelie that which belongeth vntounto all Chriſtians, as they themſelues alſo teſtifie. The Papiſts as much as in them is, would pull the Prieſthoode from Chriſt. He. 9. & 10.But it is no maruell if they be iniurious to other Chriſtians, ſéeing they ſpare not Chriſt himſelf, whō 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 vsus. But theſe men with an incredible boldneſſe hauehave challenged vntounto themſelues the miniſterie both of the Prieſt and of the offering. Moreouer Paul when he armed the faithfull vntounto battell againſt the world, Eph. 6. ver. 10. &c. Note.Eph 6:10the 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. Salt added to baptiſme.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 vntounto Baptiſme, is ſelfe worſhip and no lawfull and ſincere adminiſtration of Baptiſme. Spitle added to Baptiſme.Further why ſhoulde they hauehave 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 vntounto 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, Note.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, Waxe candels added to baptiſmewherefore 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. The cauſe why they vſed lights in the Churches in times paſt.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, vponupon 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. In poperie candles are lighted at high noone.The duble conſecratiō of fruits is alſo ſuperfluous at Eaſter & at Pentecoſt, becauſe y^e ſalt water is conſecrated when it is applied p. 128to an holie vſe, The prieſts blowing forth added to baptiſmethe 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 onelyonly God giueth the holie Ghoſt vntounto 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. Thriſe dipping in Baptiſme.In vaine alſo doe they giuegive 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 **Categorica.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, Why ſalt is exorciſed.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 vsus 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 hauehave 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 vnderunder 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 hauehave no commaundement of God.

7 But leauing the reſt of their trifles: Exorciſme added to Baptiſme. Look part 2 pl. 1. Art 24. & part 1. pl. 9. Art. 30.let vsus 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 foreign 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 hauehave 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 foreign, which is, an oth. And vndoubtedly as I hauehave already ſaid: A certain adiuratiō by holie things is performed in exorciſme. I hauehave noted that the verbe foreign is thrée times found in the newe Teſtament. For in the fifth Chapter of Marke, the Diuell adiured Chriſt, ſaying, foreign: that is, Verſe. 7.I adiure thée by God, that thou torment me not. In the 19. Verſe. 13.Chapter of the Actes the ſonnes of Sceua ſaide: foreign, that is, Wee adiure you by p. 129Ieſus Chriſt whom Paul preacheth. And in the firſt to the Theſſalonians the laſt Chapter, Verſe. 27.foreign, that is, I adiure you by the Lord that this Epiſtle be redde vntounto 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 cō 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.

Look part. 1 pl 8. Art. 13. & pl 9. art. 30 VntoUnto what times may be referred y^e original of Exorciſme.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 hauehave 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, Num. 5. 12.Num 5:12which commaunded vntounto 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 vntounto 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, Ioſua. 7. 19.Josh 7:19not 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: 1. Sam. 16. 23.1 Sam 16:23which 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 vntounto 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 vnderunder the name of Salomon: A counterfeit booke of Salomon.are counterfait and not to be fathered vponupon him. They abound euerie where with ſuperſtitions, and be fraughted with geſtures both ridiculous and Idolatrous.

9 But that the Hebrewes (as I hauehave ſaid) had Exorciſtes, it is prooued by the teſtimonie of Chriſt in the 12. of Matthew. For there the Lord aunſwered: Verſe. 27. A place of Matthew expounded.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, Exorciſts among the Hebrewes.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 vntounto 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 vntounto them: Mat. 19. 28Matt 19:28Yee 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 hauehave 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 vntounto p. 130exorciſtes, 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 vntounto 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.

Chriſt the head of new Exorciſts.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. Mark. 1. 25 Ibid. 5. 11.Mark 1:25Neither 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 vntounto his Apoſtles. But there is another place in the Actes of the Apoſtles, Ver. 13.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 vntounto 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, Luke. 9. 49.Luke 9:49&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 hauehave it in the 7. Ver. 22.of Matthew: HaueHave we not in thy name caſt out Diuels? And Paul as it is written in the 16. Act. 16. 18.Acts 16:18of 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: Mat. 17. 16.Matt 17:16A 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: Ib. ver. 21.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. How and how long the gifts of healing were in the Church. The words of Chriſt in the laſt of Marke expounded.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 ſpokē, as if thoſe graces ſhould be giuen alwaies vntounto 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 Tertulliā 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 frō 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, Whoſe ſcholers the diuels are counted.the ſcholers of theſe men, becauſe they made their houſe a Cell for Idols, whereby they retayled Frankincenſe vntounto 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 vntounto the Clergie men, but that they happened euen to marchants alſo, & moreouer that they were graunted vntounto 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. p. 131Alſo in his Booke De Anima, the laſt Chapter but one, he teacheth that vncleane ſpirites did oftentimes deceiue men, The diuels fame themſelues to be the ſoules of men departed.and made lies vntounto 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. To ſome was graunted the frée gift of adiuration.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, In ancient time there was no mention of Exorciſme about Baptiſme.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 mā 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 vnderunder 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, vntounto 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 vntounto 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 vntounto the water, that is to wit, vntounto 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 hauehave 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 vntounto 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 hauehave 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 vntounto Cyprian: He in his treatiſe De Baptiſmo Christi & manifeſtatione Trinitatis, Acts. 19. 13Acts 19:13calleth 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 vntounto a certaine order of Clergie men.

Whether Exorciſts are ſtill to be retained in the Church. Arguments for retaining of thē.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 vntounto many that ſuch an order ſhould be had in the Church. 1Epiphanius.For Epiphanius in his third booke and ſecond Tome, when he reckoneth the holie p. 132orders, among others, nameth foreign that is adiurers. Indéede after a ſort he altereth the word, but yet indéede he meaneth the ſelfe ſame thing. 2Iſidorus.Alſo Iſidorus in his book De Officijs Eccleſiaſticis Chap. 13. citeth the place of Eſdras where in the ſecond Chapter, Verſe. 55.y^e ſonnes of the childrē of Salomon are reckoned together with the children of Nathan. 3The 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. 4In 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. 5In 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 giuegive power to driue away ill ſpirits. 6This alſo we hauehave 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 whē an Exorciſt, is ordained the Booke of Exorciſmes is deliuered vntounto him, and he is commanded to learne them by heart, that he may vſe them when oportunitie ſhall ſerue. Arguments on the contrarie part.But at this day the Papiſts in their Churches hauehave onlie y^e titles & names, but they performe nothing of thoſe things which they teache to belong vntounto their functions. For onelyonly 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 vntounto them. And they which in times paſt accompanied the Byſhops as witneſſes of their good name & conuerſation, Who were Acolutht.were called foreign. At this time in déede remaineth the order of Acoluthes, but they doo not the office. They hauehave alſo the name & order of doorekepers: vntounto whom the Temple doores are ſaid to be committed, that they may hauehave a regard to them that goe in, and that they may kéepe the infidels and excommunicate perſons from the holy ſeruice. Doore kéepers.But there is no doorekéeper found at this day that dooth execute that office. Readers.Furthermore they ordaine readers: whoſe office in the purer times was, that they ſhould openly reade certaine places out of the Scriptures vntounto the congregation aſſembled: which the Byſhop afterward ſuccéeding did interprete vntounto the people ſtanding by. This office is at this day out of vſe: Yet is the name and order retained. And they hauehave alſo added exorciſts which ſhould adiure them which be aſſailed with diuels. And this as I hauehave 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 functiō. By what meanes we muſt ſuccour the poſſeſſed with ill ſpirits. Howe that Exorciſme is taken away.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 cōuert exorciſmes into prayers. And hitherto concerning this point.

Whether Exorciſme is to be ioyned with Baptiſme. Arguments affirming it, and firſt the teſtimonies of the Fathers.14 Now let vsus 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. 1Auguſtine in the firſt and fourth bookes De Fide & Symbolo ad Catechumenos giueth an excellent teſtimonie vntounto exorciſme. 2And 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. 3The ſame father in his Encheridion vntounto 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. 4Moreouer 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 opiniō erred gréeuouſlie, in that he attributed ouer much vntounto 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 p. 133the familie of Chriſt. As though before that very howre of waſhing, we did pertaine vntounto the familie of the diuill, and were wholy poſſeſſed of him. 5The ſame Author in the 6. Chapter De fide & operibus teacheth that by Exorciſmes men be purged. 6And in his treatiſe De Eccleſiaſticis dogmatibus he is of the ſame opinion. 7And alſo in his Sermon De Sacramentis fidelium feria ſecūda paſchae, where he ſaith: 8By 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 eueryevery where for the vſe of Churches.

Reaſons ſee…ing for exorciſmes about Baptiſme.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. 1Firſt they take as graunted, that it is neceſſarie vntounto ſaluation to paſſe from the power of darkeneſſe into the kingdome of light. They adde afterwarde that men before baptiſme, liue vnderunder the power of the Diuell. So then they conclude, that he muſt be put awaie, which they iudge to be doone by exorciſme. 2Secondlie, 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 giuegive place vntounto the good ſpirite, ſéeing they cannot be both together. For what agréement is there betwéene light and darkeneſſe, and betwéene Chriſt and Beliall? 3Further 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 vntounto 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. 4And they adde that it is lawful for them to Exorciſe eueryevery creature: ſéeing Paule hath ſaid vntounto Timothie: 1. Tim. 4. 51 Tim 4:5that thinges are ſanctifyed by the word and by prayers. 5For this purpoſe alſo they alledge that ſaying which was ſpoken by God vntounto Adam after ſinne committed: Gen. 3. 17.Gen 3:17Curſed 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. 6Ephe. 6. 12.Eph 6:12They 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. 7Laſtlie 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.

Reaſons to the contrary16 But this matter is farre otherwiſe: 1for ſéeing the Scripture hath no where commaunded, that exorciſmes ſhould be ioyned with baptiſme, it is not to be attempted by vsus. 2And 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. 3Thirdlie 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 hauehave not receiued. Moreouer it ſhould bée neceſſarie, that they which iudge otherwiſe ſhould ſhewe ſome ſigne or token of their power which they hauehave 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 vsus, let them not perſwade vsus that they be indued with ſuch power. 4Auguſtine 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? 5Ouer this let vsus 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 hauehave ſaid) there were p. 134ſome 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. 6Neither 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.

717 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, vntounto 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 hauehave beene omitted vponupon 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. 8But y^t we maie againe fight with their owne weapons, we remit the reader vntounto 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. 9To conclude, theſe men be they which ſo greatlie flie from figuratiue ſpéeches, and cannot abide that we ſhould applie a figure of ſignification vntounto 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. 10But I goe yet vntounto ſtronger reaſons, and affirme, A firme argument againſt exorciſmes about Baptiſme.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 vntounto Abraham: Gen. 17. 7.Gen 17:7I will bee thy God, and the God of thy ſeede. 11Wherefore in the Prophet Ezechiel the 16. Chapter and alſo in the 23. Chapter, Eze. 16. 20. Eze. 23. 37.Ezek 16:20Ezek 23:37God is brought in to the Iſraelites, blaming them becauſe they had yeelded vntounto Idols, the children which they had begotten vntounto him, and had made thē 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. 1. Cor. 7. 141 Cor 7:14Which 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, It is Chriſt, not Baptiſme that taketh away ſins, and that is prooued by many arguments. Iohn. 1. 29.John 1:29that 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 vntounto Chriſt ſaid: Behold the lambe of God, which taketh away the ſinnes of the world. And in Exodus the 33. Verſe. 39.it is expreſſed as a thing proper vntounto God, that he taketh awaie iniquitie, vngodlines and ſinnes. And Eſaie in the 43. Chapter: Verſe. 25.It is I that take awaie ſinnes. In the firſt of Iohn we reade: 1. Ioh. 2. 10.1 John 2:10He it is that is the Propitiation for our ſinnes. Which alſo Paule affirmed vntounto the Romans when he ſaieth: Rom. 3. 25.Rom 3:25Whom he hath ſet foorth a Propitiation through his bloud. 1. Iohn. 1. 91 John 1:9Alſo Iohn in his firſt Epiſtle and firſt Chapter wrote: The bloud of Ieſus Chriſt his ſonne clenſeth vsus p. 135from 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. Verſe. 9.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 vntounto ſignes, which are proper vntounto the things ſignified, & the things ſignified are expreſſed by the name of the ſignes. So Peter in his firſt Epiſtle ſaith, 1. Pet. 3. 201 Pet 3:20that in y^e time of Noah viij. ſoules were ſaued by the water, alluding vntounto 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: 1. Pet. 3. 21.1 Pet 3:21Not 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 vnderunder the name of Reſurrection. After the ſame manner muſt that be vnderſtoode, Ephe. 5. 25Eph 5:25which wee hauehave 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 vsus, 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 vsus not vntounto Chriſt, but that they be giuen when we bée alreadie ioined vntounto him. A ſimilitude.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 vntounto them. And aſſuredly thus God delt with Abraham: Gen. 15. 6.Gen 15:6Firſt 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 whē 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 vsus than with Abraham, Paul declareth, when he ſaieth, Rom. 4. 23.Rom 4:23that he was ſet forth vntounto vsus, 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, Certaine ſignified things that follow baptiſme.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 hauehave in the Epiſtle vntounto the Romans, to wit, that we die with Chriſt, Rom. 6. 4.Rom 6:4and 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 vntounto the Galathians: Gal. 3. 27.Gal 3:27So manie of you as are baptized, hauehave 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; Two places in the Epiſtle to the Galathians expounded.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: 1. Cor. 7. 141 Cor 7:14as Paul teſtifieth in the firſt Epiſtle to the Corinthians. 12And if that one will obiect, Ib. 12. ve. 13that 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, An obiection touching original ſin confuted.ſéeing we were of the bodie of Chriſt before. Then to the intent that this maie be teſtified and ſealed, we are outwardly baptized. Ibidem.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 mēbers 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. 13But 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 p. 136not 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 vntounto death. Further by his ſpirit he renueth and adorneth them. Afterward is added the ſealing of outward baptiſme. Firſt therfore, they hauehave election or predeſtination, they hauehave 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.

In 1. King. Cap. 8.20 Wherefore many are deceiued, which throughly perſwade themſelues that the Infants of Chriſtians which periſh without baptiſme are vtterly damned. In déede Chriſt ſaide: Mar. 16. 16.Mark 16:16He 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 **Catechumenus.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. 14Whether al the children of the Chriſtians belong to the Couenant.But here ſome men demand, whether all the children of the Chriſtians belong vntounto the couenant. Which, if it be auouched, then that is obiected which vntounto 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 hauehave I loued, Rom. 9. 13.Rom 9:13but Eſau hauehave 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 hauehave bin out of the couenant. VntoUnto 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 vntounto the Church to be Chriſtened, the ſame hath reſpect vntounto 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 vntounto 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. 15It is ſaid of ſome that regeneration is not to be graunted but by the word which is the ſéede of God. Verſe. 23. Howe it muſt be vnderſtoode which is ſaide, regeneration is not to be graunted but by the word.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 vntounto 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. 16Laſtlie is obiected that which is written in the 3. Chapter of Iohn: Iohn. 3. 3.John 3:3Except a man ſhall be borne againe of the water and the ſpirit, How muſt be vnderſtoode that ſaying the 3. of Iohn, Vnleſſe a man be borne anew of water and the ſpirit, &c.he ſhal not enter into the kingdome of heauen. VntoUnto 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 vnderunder 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, Matt. 3. 11.Matt 3:11ſhall baptize with the ſpirit and with fire. In which ſpéech he vttered one and the ſelfe ſame thing vnderunder two maner of wordes. Or if ye had rather referre theſe words vntounto outward baptiſme, the ſaying may be drawen vntounto them which neglect the receiuing of baptiſme, whē they hauehave no let to the contrarie. For if a man refuſe this ſacrament, he vndoubtedly p. 137ſheweth 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 vsus at this daie this grace of healings: neither are the Infants which are offered to be baptized, ſuch as theſe men hauehave imagined. 17But perhaps thou wilt ſay: Whether men hauing the ſpirit & grace before Baptiſme, are therfore baptized in vaine.To what ende then is Baptiſme deliuered vntounto 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 vntounto vsus the worke of baptiſme. Secondly, wée ſeale the promiſe and gift which we hauehave 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.

An anſwere to the reaſons of the Fathers.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. 1The 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. 2But 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. 3. &c.Further an other cauſe of the error was, for that men had begunne to attribute ouer much vntounto 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 vntounto them that which belongeth onelie vntounto God.

An anſwere to the arguments of the Exorciſts.22 And thus much as concerning the Teſtimonies of the Fathers. Nowe come we to confute the reaſons alleadged. 1Firſt 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 vntounto Chriſt. 2We 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. 3And 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. 4And 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. 51. Tim. 4. 5.1 Tim 4:5But after what manner, meates, and thoſe thinges which we vſe for defending the life of the p. 138bodie are ſanctified by the worde of GOD and by prayers, their is no néede now to expreſſe, ſéeing of that matter we hauehave ſpoken largelie enough before. 6They 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 vntounto the faithfull. 7Alſo the words of the Apoſtle were alleadged, wherein hee ſayth: That our wreſtling is not againſt fleſhe and bloud, Eph. 6. 12.Eph 6:12but 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 vsus, with a woonderfull complete armour againſt ſpirituall enemies, and againſt celeſtiall things: yet ſpake he not of exorciſmes and exſufflations. 8To conclude, they ſaid that before regeneration bee wrought, the impediments muſt be remooued: namelie the forces of the Diuel. That which they firſt take vntounto them, let vsus 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 vntounto 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 hauehave we ſpoken as concerning the queſtion propounded.

Of Papiſticall holie VVater.

23 The fact of Elizeus, In 2. kings. 2. ver. 21.[wherein he applied ſault to helpe the waters of Ierico] doe the prieſts of the Pope imitate of a certaine **foreign.peruerſe zeale, who not onelyonly vſe ſault in the baptiſing of infantes, but doe alſo powre it into their holy waters, Aqua luſtralis & piacularis.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. 4. Kings. 20. 7.Howbeit ſo great is the boldneſſe of theſe men that in their fainings and inuē 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 vntounto vsus of long time. And ſéeing they ſo bountifullie abuſe ſault, they bewray themſelues that the ſault is become vnſauourie. Cardinall Caietanus.Which Cardinall Caietanus manifeſtlie confeſſed, when he interpreted the wordes of Chriſt, wherein he ſaid: Matt. 5. 13.Matt 5:13But if the ſault be made vnſauourie, it is nothing elſe woorth but to bee caſt foorth and to be trodden vnderunder foote by men. When he wrote theſe thinges, the Citie of Rome was ſacked by the Spanyardes vnderunder Pope Clement the vij. Rome ſacked.Whereupon he ſaid: Becauſe we are now become vnſauorie ſault, therefore are we caſt foorth and trodden vnderunder foote. Wherefore wée muſt pray vntounto God that theſe bondſlaues of Antichriſt may become new veſſels, and receaue y^e ſault of wholſome doctrine, ſéeing they hauehave of long time forſaken God the fountaine of liuely water, Ier. 2. 13.Jer 2:13and hauehave digged to themſelues pittes, which cannot containe wholſome waters. And this place they hauehave abuſed for confirming of their holy water, which eueryevery Sabbaoth day they inchaunt and coniure, aſcribing the inuention thereof to Alexander the firſt Romane Byſhop of that name, The inuentor of holie water.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 vntounto laiemen and vntounto women. But this is an old purpoſe of the diuel, to prouide that mans inuentions may p. 139he 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: Hebr. 9. 13Heb 9:13If 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 vsus, &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. Note.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. 1. king. 2. 21For 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. Luke. 8. 44Luke 8:44If 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 vntounto the faithfull? The holie water made equall to the bloud of Chriſt.By theſe thinges it plainelie appeareth, that this holy water is made equal vntounto 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, onelyonly 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. The water of baptiſme conſecrated the day before Eaſter and Pentecoſt.And thereof is mention made by many of the fathers. And the cuſtome of conſecrating ſuch waters of baptiſme ſéemeth to hauehave béene of ſome antiquitie. And ſo whereas I ſaid before that the Elder fathers made no mention of holy water, I had onelyonly reſpect vntounto that which is ſaid to hauehave 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. Thomas Aquinas.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, Petrus de Palude. Alexander de Ales.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 vntounto 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 onelyonly vntounto Chriſt. Beſides this, they tri…e many wayes, diſputing whether prophane water being added vntounto 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 vntounto the trueth. An exampleFor 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 p. 140let vsus conſider that this ordinance had his originall of two ſortes of peruerſe zeale and fond imitation. Holie water deuiſed by an imitation of the Hebrewes and Ethnickes. foreign.One wherein they would imitate the Hebrewes, vntounto whom by a preſcript rule of the lawe of Moſes that water was commaunded, as it is in the booke of Numbers. Num. 8. 7.Num 8:7Howbeit 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 hauehave imitated the Ethnickes, who no doubt but vſed purifying waters, but yet not after the ſame manner. For when holy ſeruice was doone vntounto the ſupernall Gods, the body that was to bée purified was all wholy waſhed: but if to the infernall Gods, they were onelyonly touched with ſprinkling of the purifying water. And this Virgil as a man very ſkilfull of [their] high prieſtes lawe, Virgil.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 vntounto 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 hauehave appointed that rite vntounto 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, Why the ceremonies of y^e old law were inſtituted.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. A place of the Pſalme expounded.pſalme he ſang (Sprinkle me Lord with Hiſop and I ſhall be cleane, and ſhall become whiter than ſnowe) had reſpect vntounto the legall ſprinkling, the which in that age as I hauehave 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: Eze. 47. 1.Ezek 47:1I ſawe water going foorth of the Temple &c. Zach. 13. 1.Zech 13:1And alſo the Teſtimonie of Zacharie, wherein it is written: And in that daie ſhall the houſe of Dauid and all the inhabitantes of Ieruſalem hauehave an open well. Thoſe things are altogether impertinent to the matter, becauſe the Prophetes vnderunder this word, Water, ment nothing elſe thā 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 vntounto 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 hauehave 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? Ier. 28. 11.Jer 28:11Ieremie ware vponupon his necke a woodden yoke, And Eſay healed the ſore of Ezechias with figges. Why did they not here make ſo manie ſacramēts?

27 In like manner the men of Colen, 4. Kings. 20. 7. Ridiculous arguments of the men of Colen.hauehave 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 vntounto the Church, and commaunded water to be brought vntounto him, and lying proſtrate p. 141before 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 vntounto 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 vntounto 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, vponupon 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 hauehave now ſpoken many things touching holie Water, namelie that the author thereof (as they will) was Alexander, and hauehave confuted the Argumentes whereby he commended the ſame, and hauehave declared the ſtrength which they aſcribe vntounto it, and hauehave ſhewed howe manie kindes there be, reprehending two ſortes of their fond imitation, and laſtlie hauehave ſet foorth that an Eccleſiaſticall Rite muſt not for euerie myracle ſake bee inſtituted, I thinke I hauehave ſpoken enough of that matter: To what end the myracle of Elizeus was ſhewed.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 vntounto God, but that all other Cities to whoſe knowledge ſo great a myracle ſhould come, might be brought to the knowledge of God.

A Treatiſe of the Sacrament of the Euchariſt made openlie in Oxford by D. Peter Martyr, the Kings publike Profeſsor of Diuinitie in the ſame Vniuerſitie, when he had now finished the interpretation of the xi. Chapter of the firſt Epiſtle to the Corinthians. Before which Treatiſe we hauehave placed an excellent Preface of his touching that matter dedicated by him with the ſame Treatiſe vntounto the moſt Reuerend Father and victorious Martyr of Ieſus Chriſt, THOMAS CRANMER Archbyſhop of CANTERBVRIE.