The common places of the most famous and renowmed diuine Doctor Peter Martyr diuided into foure principall parts: with a large addition of manie theologicall and necessarie discourses, some neuer extant before. Translated and partlie gathered by Anthonie Marten, one of the sewers of hir Maiesties most honourable chamber.

WHile I earnestly think vppon the Dedication [of the temple] which Salomon made, * 1.1 that cōmeth to my remem∣brance which Augustin hath in a certaine O∣ration to the people, of the dedication of a temple: to wit, that those things which are doone in the outward tem∣ples, doe also pertaine vnto vs, who bée the true temples of God. * 1.2 Wherefore in the first Epistle to the Corinthians the third Chap∣ter, it is written, That the Temple of God is holie which are you. * 1.3 Further we haue in the 6. Chapter: * 1.4 Your bodies are the Temples of the holie Ghost. Therefore we must take héede least we erre in the dedicating of any of both temples. The outwarde temple is then dedicated, when we begin to applie it to holie vses: * 1.5 and godlie men are then visiblie consecrated vnto God, when they be washed in holie baptisme. But this must be proui∣ded, 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. * 1.6 In Hebrew there be two verbs Chanac and Cadasch, which in the coniuga∣tion 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. * 1.7 Chapter wrote Chanoc Iannaar Aalpi darco, which is: Instruct a childe according to his waie, that is to saie, as his capacitie will serue. * 1.8 And in Genesis we reade that Abra∣ham for the recouery of Lot, armed Eth Cha∣nicau his house borne seruantes, whom he had trained not onelie in religion but also in necessarie artes. Moreouer that verbe signi∣fieth to dedicate, because it is then doone so soone as we begin to vse anie thing. Where∣fore Chrysostom vpon the Epistle to the He∣brewes saieth: that consecration or dedica∣tion is then doone so soone as euer we beginne to vse it. And not onelie are temples dedica∣ted, but manie things else, as a house. And therfore y^e title of the 30. * 1.9 Psal. is Schir Chan∣nucath both Iedauid, that is: The dedication of the house of Dauid. Then also men are said to enter their house, when they first begin to eate, to drinke, and to dwell therein. Which thing the godly without prayers and thanks giuing vse not to doe. Therefore Dauid when he had dedicated his house, made a song or Psalme: wherein both he himselfe gaue thankes vnto God and also prayed, that the same might be godly, religiously, and holilie vsed. Of such dedication also, there is menti∣on made in y^e 20. Chapter of Deuteronomie, * 1.10 wherein are deliuered preceptes of warfare. Verilie God woulde, that manie shoulde be excepted from the warres, and those among the rest, which when they had built an house had not after dedication vsed the same. And in the Booke of Nehemias there is a dedica∣tion of the walles of a Citie: * 1.11 which was no thing else, but that the walles of the Citie being made vp, the people, together with the Leuites and Priests, and also the Princes went thither, and there gaue thankes vnto God, because the walles were reedified, and prayed that the Citie might be righteouslie vsed. After which maner likewise, before we take meate, we also consecrate the same: * 1.12 not that we thinke that the Diuell is therein, or that it is euill in his owne nature: Because God sawe all things that he made, and they were exceeding good, and Paul in the first to Timothie verie well said, * 1.13 That the things which God hath made be good, & that there∣fore nothing must be reiected which is taken with thankesgiuing: for it is sanctified by the word of God and by prayers: But in our con∣secration, we first giue thankes vnto God, that he hath prouided for vs these helpes of life. Further we craue y^t our bodies may not bée hurt by them, because we distemper our selues, whereby we afterward fall easilie in∣to 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 thankesgi∣uing as by prayers: so far are we from dis∣allowing such a custome. * 1.14 Constantine the great, when he had repayred Bizantium, and had determined to vse that Citie for the seat of the Romane Empire, would consecrate the same to God: and to the dedication there∣of, 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 vnto Christ, and decked it with precious offeringes: with golde I meane, with siluer, and with pre∣cious stones: And he called away those By∣shops,

which held a Councell at Tyrus, that they would come to dedicate the same. And as Eusebius sheweth, that dedication consi∣sted of preaching of the Gospell, of prayses vnto God, of prayers, and of thankesgiuings. And hereof (as I thinke, * 1.15 ) the dedication of temples had originall and beginning among the Christians. For I finde not in the Eccle∣siasticall histories, that Temples were dedi∣cated before that time. Neither must this be vnspoken of, that the Hebrewes accusto∣med to dedicate Temples not onely which were new builded, but also those which were repaired and clensed from vncleanesse. This they did when after the returne out of Persia they had repayred anew the Temple and altar. * 1.16 Also Iudas Machabeus reformed the Temple when it was polluted by the Ethnicks with the most filthie idolatrie of Antiochus. Yea and yet still in the papacie both the one and the other is retained. Such renewed dedications are in the Gréeke cal∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which in Latin we may call Renoualia or Renouales dies, that is renewals or dayes of renewing, which are not once celebrated, but the solemnities of them are doone euerie yere at one time. Moreouer in the executing of them, the Papists haue got∣ten to themselues many things as well from the Hebrewes as from the Ethnicks: pre∣tending that they very much profite the igno∣rant by the ceremonies which they vse. Howbeit what the Iewes did in their dedi∣cations, the holy history doth plainly teach. But the rites of the Ethnicks were sundrie and manifold. * 1.17 Whereof we reade many thinges in Tulli: especially in the Oration for his house vnto the high Byshops. There the Soothsayer must hold fast a post, and speake certaine set wordes, without stutting or stammering in his tongue, but with a firme and constant minde. Also men were cōsecrated by the Ethnicks, & thereof Cicero rendreth a reason in his second booke de legi∣bus, namely, that the mysteries which were deliuered vnto them were certaine enteran∣ces, of mans lyfe. Whereby men might be drawne from rude and rusticall to a more humane and ciuill kinde of lyfe. * 1.18 Yea and children were said to be initiated or entered, when as they were weaned, because they were then trayned vp: namely from milke vnto a more substantiall meate and drinke. Wherefore they were said to be consecrated vnto the goddesses Edidia and Potina. The thinges verily were Ethnicall, but yet a to∣ken of them remaineth in the holy historie. Wherein it is shewed, * 1.19 that Abraham made a banquet when he weaned Isaac. Wherein no doubt but thankesgiuing and prayers were placed among. * 1.20 Also Chanoch which liued before the floud, had his name of consecration or dedication: and I doubt not but it was by some mysterie: of which, al∣though I know that the Hebrewes doe fable, yet haue I not what to bring for a certainty. And to dedicate or initiate the Gréekes call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: but to consecrate, they call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and to sanctifie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. * 1.21 And the Latins name them Initiari, Dedicare, Consecrare, Sanctificare. And to sanctify is no∣thing else but to apply to diuine and religi∣ous vses, or to prepare himselfe to offer some thing vnto God. And Cicero said: to bind with euerlasting religion. And there is a dif∣ference 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: * 1.22 but yet it must be earnestly considered, that the Hebrewes did dedicate and initiate their thinges, not by simple and bare wordes, but by adding of outward rites, signes I meane, and tokens which might be séene: not forsooth that they thought any holinesse or diuine qualitie to be in those thinges: for séeing they be in the soule, they be not capable of holinesse: but so they thought, because, the rites being insti∣tuted 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 de∣ceaued because those thinges for that time had the word of God: & that which is to vs at this day, water, bread, & wine, was vnto thē sundry, and manifold signes in holy thinges. Furthermore as the holy historie teacheth, they extended consecration vnto priestes, al∣tars, garments, & other implements as well of the Temple as also of the Tabernacle.

3 The very selfesame thinges in a man∣ner haue the Papistes of a certaine naughtie zeale drawen vnto them. * 1.23 In the second coun∣cel of Bracca in the 5 Canon it is commaun∣ded, that a Church should not be consecra∣ted till a prouision be made for giftes and re∣uenewes. Whereby both the Minister and Deacon might be maintained least the tem∣ple being built should lye desolate. Both these might haue bin doone, if superstition had not béene added: whereby they in that Synode would haue it prouided, that in no wise the Temple should be without oyle and lightes. Much better should it haue bin that these ex∣penses had bin bestowed vppon poore and sick

folke. The like in a manner hath the councel of Wormes 3. Chapter. But De consecrati∣one in the first distinction, by the former Ca∣nons, it is very seuerely commaunded, that no Temple should be builded or consecrated, vnlesse it were with the will of the Byshop of Rome. Which in very déed tended vnto manifest tyrannie. And why it was aboli∣shed, I will not now declare. But againe De Consecratione, in the Chapter, Missarum So∣lennia 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: * 1.24 Take heede that thou offer not thy whole burnt offerings in euery place, but in that place onely which God hath cho∣sen. As though God hath chosen to himselfe all those places, which they with their super∣stitious Masses doe euery where contami∣nate. But there be many more of these things in the Extrauagantes of consecration of Churches and Altars, and also of holy an∣noynting. 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, endeuo∣red 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 distin∣ction De Consecratione, while he goeth about to confirme those thinges whic•• ••re fondly doone in the dedicatiō of Temples, * 1.25 reasoneth on this wise: The Iewes did these thinges, therefore it is much more lawfull for Chri∣stians 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 pre∣ceptes, the reason would be firme: but in ce∣remonies which were figures & shadowes it is not méet so to reason, séeing all the com∣maundementes of that kinde were abolished after the purging of Christ. * 1.26 But I returne to those of Colen, who in y^e place now alled∣ged, the 14. Chapter, say, that Temples are therefore consecrated, that from thēce ill spi∣rits may be expulsed: which how true it is, shall afterward in his place be declared. But in consecrating of the Church, they haue superstitiously deuised many thinges. For they vse water, oyle, waxe, lightes, many markes of the crosse vppon the walles: And vppon the flowre the description aswell of the Gréek as of the Hebrew alphabet: when as neuerthelesse the byshops which doe these thinges be altogether ignorant both of the Gréeke & of the Hebrew. * 1.27 Their custome is also to reconcile (as they speake) the Temples themselues, if they haue bin ouerthrowen, if bloud haue bin shed by slaughter, or if filthie lustes haue bin committed, or if the dead bo∣dy of a man excommunicate or an aliant from Christ haue béene there buryed, when as neuerthelesse their temples are continu∣ally 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 re∣prooue them: because the Byshops and Suf∣fragans 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 Tem∣ples, but the markets and marchandise of Masses? Neither dooth that any thing helpe them, which they bring out of the 14 and 15. Chapters of Leuiticus, séeing all those things belong vnto the tabernacle of Moses.

14 Furthermore it is to be considered, * 1.28 that these importunate men, doe not onely con∣secrate 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 vs, * 1.29 and affirmeth that they be consecrated by their Ministers, but not baptised. But truely, the common peo∣ple are wholy to be excused for saying, they doe baptise them: for séeing all thinges in a manner are there doone w•…•…h pertain vnto baptisme, it is not without a cause that they say they baptise thē. For they be washed, they be annointed, they be coniured, they are na∣med & handled with far greater pompe and ambition, than men are while they are bap∣tised

with the holy baptisme, * 1.30 & much more is attributed vnto them, than to the prayers of godly men. For they say, that by the ringing of them, the wicked spirits, the hoste of ad∣uersaries, the laying awaite of enemies, tempestes, hayle, stormes, whiriewindes, violent blastes, and hurtfull thunderclaps are driuen away, flames and fires extingui∣shed, and finally what else soeuer. But we much more soundlie and rightlie iudge, that it is lawfull as we haue saide, yea to bée re∣quired by godlie right, * 1.31 that in the first vse of euerie thing, wee should giue thankes vnto God, and celebrate his goodnesse, and that with méete and conuenient praises, and desire that we may vse religiouslie and holi∣lie such a benefite bestowed vpon vs. These things doubtlesse cannot be reprooued, séeing they haue iust foundations out of the holie Scriptures. * 1.32 But the trifles of our aduersa∣ries, séeing they bee not deriued of the word of God, but haue béene brought in by idle and superstitious men, ought worthilie to be reiected by the Church of Christ. [ 1] For such is not the condition of men to institute sacraments at their owne pleasure, because that is proper to God alone, and to none be∣sides him. For sacramentes be instruments of the holy ghost, the which he vseth to stirre vp our faith. [ 2] And séeing he is altogether the wisest, he hath no néed that we should by our owne imagination or indeuour prepare in∣strumentes for him. Which thing also no artificer in his facultie would abide, but would him selfe make choyce of his owne in∣strumentes. Wherefore great is the bould∣nesse of these men, which will prescribe his instrumentes whereby he should worke our saluation. [ 3] They are also reprooued for an o∣ther cause: because they deale against the di∣uell by commaundement, as though they could constraine him to depart when they will, whereas they haue receaued no such grace of the holy Ghost, and séeing that all Christians inioy not that gift. * 1.33 For the spirit (as Paul testifieth) distributeth his gifts, euen as he will. Further they be ignorant whe∣ther 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: * 1.34 Whatso∣euer 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 ef∣fectes, or yet by the word of God that there be ill spirites. Why then doe they so impe∣riously coniure them? They might aswell coniure the whole world, séeing Paul in the 6. to the Ephesians calleth the diuels, * 1.35 The ru∣lers 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. [ 4] Neither 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 sup∣per of the Lord or baptisme, which Christ in∣stituted: Againe, they preferre their inuenti∣ons aboue the tenne commaundementes, and would more grieuously punish the brea∣kers of them, than those which transgresse the commaundementes of God. [ 5] Wherefore godlinesse is maruelouslie impayred: for men are ledde away from the word of God and doe turne their mindes vnto vanities and to mens traditions. And it is vnspeake∣able how greatlie the ordinance of new wor∣shippinges doe displease God: for he hath e∣uerie where in his lawes forbidden that it should not be doone.

5 But now that we haue spoken ynough of the consecrating of outward thinges, * 1.36 wherein this brieflie must be helde, that be∣sides prayer and thankesgiuing, no other thing ought to be vsed: now will we sée whe∣ther they deale anie thing more sincerely and godly in the baptising of men. Vndoubtedly with their superstitions and inuentions they haue horriblie infected baptisme. For that sacrament doeth consist of two things: of the outward element of water, and the word of God. ••hereupon Augustine verie well said: The worde is added vnto the element. and it is made a Sacrament. Other things which afterward were put thereunto pro∣céeded from Bishops, who were more giuen vnto Ceremonies than was méete, and were maruellouslie affected to things inuented by themselues. For this is a grieuous, and in a manner a continuall fault of the nature of man, that we haue in estimation those things especiallie which wee our selues haue in∣uented. 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 Bi∣shops haue foisted into Baptisme, Oyle, salt,

spittle, * 1.37 waxe, light, breathings, exorcismes, consecration of Fontes twise a yéere, (that is at Easter and at Pentecost) thrée times dip∣ping, and such other like. And (as they bée most pregnant in coyning of wordes) they haue called manie of them not sacramentes, * 1.38 but sacramentals, because they be tokens & signes of those things which they themselues not God, would haue to be signified: and as they were mooued and did dreame in their imagination, so they brought in things which séemed good vnto themselues. As con∣cerning Oyle, * 1.39 we confesse that the auncient Kings, Prophets, and Priests, and among the Ethnicks the wrestlers were annointed withall. But these men by applying their annointings in Baptisme, doe saie that they shadowe Christian kings to be made Pro∣phets and Priests, and also strong wrestlers, to fight continuallie with the Diuell, the world, and the flesh. And while they doe these things, they expounde them not vnto those that stande by: and a great part of their Priests are ignorant of them. Besides this, if they vnderstande the matter after such a sort, (séeing they alone will be Priests) they disagrée much among themselues. Where∣fore intollerable is their ambition, who by the ceremonies which they haue added, doe arrogate vnto themselues onelie that which belongeth vnto all Christians, as they them∣selues also testifie. * 1.40 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 vs. But these men with an incredible boldnesse haue chal∣lenged vnto themselues the ministerie both of the Priest and of the offering. Moreouer Paul when he armed the faithfull vnto bat∣tell against the world, * 1.41 the flesh and the Di∣uell, he did it by the word, that is, by whole∣some admonition, not by oyle: neither doe we finde, that the sonne of God or the Apo∣stles annointed them whom they baptised. But it is no maruel that these men do things which the Apostles neuer did, séeing they al∣so teach those things which the Apostles ne∣uer taught. * 1.42 The vse of salt was much in the olde Testament, for without salt sacrifices were not offered. But Christ and the Apo∣stles admitted not that seasoning to the Sa∣craments of the Gospell. So then, that which is added vnto Baptisme, is selfe worship and no lawfull and sincere administration of Baptisme. * 1.43 Further why shoulde they haue vsed their corrupt spittle? The diuels be no Scorpions, whom they would destroy with their spittle. In déede there is a certaine pro∣pertie of spittle against poysons: but that is naturall: but to spirituall graces, we reade of no power that it hath, especiallie when the institution and word of Christ is not applied vnto it. But they saie, that Christ with his spittle tempered the dust, and with that claie wyped the eies of him that was borne blind. We know that this was doone: but let them shew that Christ commanded that we should doe the like: and then we will graunt that they doe it rightly and orderly, but they can in no place shew of such a precept. Where∣unto 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 imitati∣on, séeing they learned no such ceremonie, neither of Christ nor yet of the Apostles. And it maie well be sometime, * 1.44 that they hurt the infant which they spit vppon, if they be in∣fected 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, * 1.45 wherefore they light waxe Candles in Baptisme, séeing it is ministred in the day time. I am not ignorant that the Christi∣ans 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 as∣semble in the day time: and therefore (as Plinie testifieth) they had their holie assem∣blies before dayelight. * 1.46 Yea and Ierom a∣gainst Vigilantius writeth: we light not can∣dles 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 darke∣nesse, &c. For in the time of Ierom, when the Church had now peace, vpon certaine daies there were watches vsed in the temples: and there candles being lighted, the Christians which watched, gaue themselues to prayers, singing of Psalmes, and hearing of the word of God: And this is it that Ierom teacheth, that the vse of waxe lightes was not vsed in the daie time, but for auoyding darknesse of the night. Whereby w•…•…ther that this father acknowledgeth not the vse of waxe candles which are lighted in the daie time: and yet notwithstanding in Poperie candles are lighted euen in the Churches at high noone. * 1.47 The duble consecratiō of fruits is also superfluous at Easter & at Pentecost, because y^e salt water is consecrated when it is applied

to an holie vse, * 1.48 the word of God (I meane) being added thereunto. For then (as it hath béene said) it is made a sacrament. Let them saie moreouer what meaneth the breathing of the Priest, before that the Infantes bee baptised. Perhaps they attempt to breath the holie Ghost vppon the Infant, that is to be baptised. But that this is not in mans power, all wise men vnderstande. For onely God giueth the holie Ghost vnto men. But and if they will saie, that by such a brea∣thing 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. * 1.49 In vaine also doe they giue precept of the thrée times dipping in the water, séeing that once maie bee sufficient and otherwhile a smal sprinkling is enough. And therefore in the booke de ecclesiasticis dog∣matibus the 7. Chapter, the proposition is read not * 1.50 simple, but disiunctiue: that is to wit, that after the confession made the partie to be baptised should either be dipped in the water or else sprinkled. Yea and Cypri∣an himselfe allowed the baptisme of them that lie bedred. For manie at that time dif∣ferred 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, * 1.51 wherefore they con∣iure the salt, as though the diuell by him∣selfe were not salt enough, & therefore dwel∣leth in salt, that he maie be yet better and more salted. The maister of the Sentences in the 4. booke the thirde Distinction of bap∣tisme, saith, that therein bee some thinges (as he speaketh) substantiall, but other∣some that be added: he saith that the substan∣tiall things with vs are the word and wa∣ter: but the rest he saith are added for hone∣stie sake, for comlines, and solemnitie. If we shall receiue these things, it wil follow ther∣of that Iohn, Christ, the Apostles, and primi∣tiue Church did baptise vnhonestlie, vn∣comlie, obscurelie, or shamefullie: because their baptisme wanted all these things, the which (as the master of the Sentences dée∣meth) do serue for honestie, comlines, and so∣lemnitie. This doubtlesse is lamentable that almost all things in Christianitie be corrup∣ted, not onelie 〈◊〉〈◊〉 concerning manners, but also as touching doctrine and Sacraments. Verilie it had béene méete in baptisme to haue delt by faith, and to require a full and perfect profession thereof. And let not anie man answere, that the créede is recited, be∣cause in the baptisme of Papistes it is doone verie coldlie: especiallie séeing it is alwaies vsed in the latine tongue, which is not vnder stoode of them that stande by. And although, they that be present doe after a sort knowe by long experience, the articles of the faith, yet doe they but lightlie vnderstande them, wherefore it is necessarie to instruct them more plainelie. They boast also that they vse a Catechising or instruction: But in what sort? Forsooth the same consisteth of fiue or tenne words, and these not vnderstood. Be∣sides they commaunde him that is to be bap∣tised to renounce the Diuell and the pompes of this world: For the which they haue no commaundement of God.

7 But leauing the rest of their trifles: * 1.52 let vs come to Exorcisme, wherein they put the whole summe and effect of the thinges that be added. And séeing the matter is of great importaunce, I thinke it first méete to speake somewhat of the signification of the worde. In Gréeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to adiure by holie things. Augustine in his booke de Bea∣ta vita, writeth, that an euill spirite inua∣deth the soule, troubleth the senses, and ca∣steth men into madnesse, in the driuing out of which they that haue authoritie, doe laie on their handes and exorcise, that is, do driue him out in adiuring him by diuine thinges. Hereby it appeareth now that exorcisme is an adiuring by holie things. Vlpianus in the Pandects in the Title de variis & extraordi∣nariis cognitionibus, in the first law saith, that he alloweth not of those Phisitians which in∣chaunt 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 ad∣iure the euill spirit, neither doeth he take a∣nie oth in the name of Christ. True indéed it is, that the verbe is deriued of the nowne 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is, an oth. And vndoubtedly as I haue already said: A certain adiuratiō by ho∣lie things is performed in exorcisme. I haue noted that the verbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is thrée times found in the newe Testament. For in the fifth Chapter of Marke, the Diuell adiured Christ, saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: that is, * 1.53 I ad∣iure thée by God, that thou torment me not. In the 19. * 1.54 Chapter of the Actes the sonnes of Sceua saide: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Wee adiure you by

Iesus Christ whom Paul preacheth. And in the first to the Thessalonians the last Chap∣ter, * 1.55 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, I adiure you by the Lord that this Epistle be redde vnto all the Saintes. Wherefore these places declare, that exorcismes as it hath beene saide, is an adiuration by diuine things. But exorcisme is exercised, by a certaine commaundement and royall power: because the exorcistes cō∣maunde the vncleane spirits, and verie bold∣lie 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 exor∣cise.

* 1.56 8 Nowe are there thrée things to bee considered in order, first, when exorcismes began: secondlie, whether exorcistes should be retained, and so retained as they maie be∣long to the holie ministerie: Lastlie, whe∣ther exorcismes are to be ioyned with bap∣tisme. As touching the first; I saie that in all the old Testament I haue not read that any exorcismes were ordained for the driuing out of diuels. I know indéede that there be adiurations extant. Wherfore there is a law of zelosie in the booke of Numbers, * 1.57 which commaunded vnto the Israelits a forme of a certaine adiuration: but by it the Priestes did not adiure the woman to cast Di∣uels out of her: but he wished either good or euill vnto her, according as she had be∣haued 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, * 1.58 not to driue the Diuell out of him, but to driue him to confesse a trueth of conueying awaie the accursed thing. Some thinke that Dauid did exorcise Saul: * 1.59 which I allowe not, for he with his Harpe played before him, and with most pleasant verses praysed God: But that hee vsed not exorcisme it maie for two causes bee affir∣med. First because he did not perfectlie heale him: but as it is written in y^e historie: While he plaied, his trouble was asswaged: yet was not the euill spirite vtterlie cast out from Saul. Further Dauid vsed not the forme of adiuration, which the Scripture teacheth, but verses of Musicke: and these (as it is like lie) of the nature of prayers. But that there were Exorcistes among the Hebrewes, I denie not, as I wil streightwaie declare by plaine Testimonies: although I graunt that I am ignorant 〈◊〉〈◊〉 what age they first began. Iosephus in y^e 8. booke of Antiquities, the second Chapter writeth, that Salomon made certaine charmes and exorcismes. But of that matter I spake sufficientlie, when I interpreted that place where it is shewed that Salomon passed in wisedome all the men of the East and the Egyptians. But to come somewhat néerer vnto the matter I thinke that the wisedome of Salomon was inspired into him by GOD. And those things which God bestoweth vppon men are not to bee counted euill, but good: but that incantati∣ons are condemned by the lawes of GOD, it is most certaine: For which cause they are not giuen to men by the spirite of God. Whereby it is prooued that the exorcismes, inchauntments, and the booke of the little Kay, the which are caried abroad vnder the name of Salomon: * 1.60 are counterfait and not to be fathered vpon him. They abound eue∣rie where with superstitions, and be fraugh∣ted with gestures both ridiculous and Ido∣latrous.

9 But that the Hebrewes (as I haue said) had Exorcistes, it is prooued by the testi∣monie of Christ in the 12. of Matthew. For there the Lord aunswered: * 1.61 If I in the name of baalzebub doe cast out Diuels, in whose name do your children cast them out? Where Ierom interpreteth, that by the children of the Hebrewes maie be vnderstood exorcistes, * 1.62 which all that time wandered here and there coniuring il spirits by the name of the Lord. It is saide then that they shall be their iud∣ges, not by power but by comparison: They doubtlesse confessed that Diuels were cast out by the spirit of GOD, but these men attributed y^e power vnto Baalzebub: where∣fore 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 touch∣ing the flesh and had already giuen by Christ the giftes of casting out of Diuels, and are rightlie saide, that they shall be iudges of the wicked and of the blasphemous, seeing it is saide vnto them: * 1.63 Yee shall sit vppon 12. seats iudging the 12. Tribes of Israel: And hee farre preferreth this latter interpreta∣tion before the first. But mee thinkes the first séemeth the more agréeable. For if we affirme that these things are spoken as tou∣ching the Apostles, the Scribes and Pha∣rises shall not séeme at the full to bée reproo∣ued of Christ. For they might haue saide: Thy Disciples also cast out Diuels in the name of Baalzebub, euen as they be taught by thée. Neither do I perswade my selfe that those wicked men make more account of the Apostles in better place than they did of their master. But if so be we refer those words vn∣to

exorcistes, the Scribes and Pharisees are notablie confuted. Wherefore I confesse that among the Iewes there were exorcistes. Neither doe I denie but that God bestowed that gift (of driuing awaie of Deuils from men) to certaine men whom he would, yet not vnto such as the Priestes had appointed. But y^e Priestes therein gréeuouslie sinned, in y^t they would at their owne pleasure appoint a felowship, or colledge, or order of Exor∣cistes: as though they might binde the grace of GOD to their elections and constitu∣tions.

* 1.64 10 But afterwarde Christ renued that strength and power, yea rather: he was the a chiefe and prince of new Exorcists: and he dealt against the vncleane spirits with great commaundement and absolute power, as it manifestly appeareth in the storie of the Gos∣pell. * 1.65 Neither did he onelie cure them that were present, but them also which were ab∣sent: for he healed the daughter of the wo∣man of Chanaan which was absent: neither had he himself onlie power ouer y^e diuels, but he also gaue the same gift vnto his Apostles. But there is another place in the Actes of the Apostles, * 1.66 in the 19. Chapter: whereby it most euidently appeareth, y^t such Exorcists were among the Hebrewes. For the sonnes of Sceua adiured ill spirites, which also they at∣tempted to doe through the name of Iesus. Howbeit the auncient Prophets, although I reade that sometime they did myracles, yet doe I not finde that they vsed Exorcismes. But that Christ gaue power of casting out the Diuell vnto his Disciples, it is shewed in the 16. Chapter of Mark, where it is writ∣ten: And there signes shall followe: the be∣leeuers shall cast out diuels, * 1.67 &c. And in the 9. of Luke it is declared that Iohn sawe a cer∣taine man which through the name of Christ cast out diuels, and yet he did not follow him: Wherefore (saieth Iohn) wee forbad him: which déede Iesus disallowed. Manie also at the latter daie shall saie: as we haue it in the 7. * 1.68 of Matthew: Haue we not in thy name cast out Diuels? And Paul as it is written in the 16. * 1.69 of the Actes commanded the spirit of diui∣nation to depart: which forthwith was done. Howbeit we must vnderstand, that the Apo∣stles were not alwaies able by their authori∣tie to cast out ill spirites. For as the historie of the Euangelist teacheth: * 1.70 A certaine man offered to them his sonne to be cured, whom they could not deliuer. And Christ comming to them taught that that kinde of Diuels, are not cast out but by fasting and prayers. As if he shoulde saie: * 1.71 that therein prayers, and that verie earnest are néedefull: the which are verie much furthered by fasting: true fasting I meane, not that fained fa∣sting, which consisteth onelie of the choise of meates.

11 A great while did these giftes of hea∣ling remaine in the Church. * 1.72 And what time they vtterlie ceased, it cannot precisely be de∣fined. And because that they are now no lon∣ger 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 vnto all the faithfull. It was sufficient that they were giuen to the Church, and remained for a certaine space in it. Iustinus Martyr, who liued in the time of Antoninus Pius in the first Apol. page. 146. writeth, that the Christians ouer all the world and in the Citie it selfe healed verie manie that were possessed with euill spirits, which other inchaunters, coniurers, & sacri∣ficers 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 num∣ber of them which did this. And in the same place he saieth: We driue out ill spirits with∣out reward or hire. Likewise in his booke in∣treating of idolatrie, in y^e 734. page he saieth, against them who being Christians yet ne∣uerthelesse solde frankincense, and those things which were vsed in the worshipping of Idols: When thou séest the Aultar smo∣king, how canst thou contemne it, and with what constancie wilt thou exorcise thy scho∣lers? And he calleth the Diuels, * 1.73 the scholers of these men, because they made their house a Cell for Idols, whereby they retayled Frankincense vnto them, to the intent they might make a perfume for them. By this place we are taught that the giftes of these adiurations, were not onelie giuen vnto the Clergie men, but that they happened euen to marchants also, & moreouer that they were graunted vnto souldiers. For the same Au∣thor in his little Booke De Corona Militis page 454. against them which of their owne accord went a warfare with Emperors, wri∣teth: Those which he by exorcisme in the day time chased awaie, in the night he defended. Which he therefore ••rote, because the soul∣diers were constrained otherwhile to watch about the Churches and Temples of the I∣dols.

Also in his Booke De Anima, the last Chapter but one, he teacheth that vncleane spirites did oftentimes deceiue men, * 1.74 and made lies vnto them: namelie when they fayned themselues to be the soules of men departed, which wandred in the shape of mens bodies. For the Diuell woulde not that it should be thought of the Christians, that the soules after this life should be detai∣ned in hell. * 1.75 And he addeth, that at the last they were conuicted, and constrained by ad∣iurations to confesse the trueth: to wit, that they were no soules of men, but ill spirites. Further in his Booke De Praescriptionibus ad∣uersus Haereticos page. 111. saith, that the wo∣men 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, * 1.76 but of those where∣by 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 menti∣on of Exorcisme. Neither did that Dionysius whatsoeuer he were, that wrote the Ecclesia∣sticall 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 neuer∣thelesse 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 vnder the hands of the chiefe Prelate. But at this day, there be no Bishops present when the sacrament of baptisme is administred. But they were present in those dayes, and also in the time of Ambrose, as he himselfe testifieth in the first booke De Sacramentis, in the first and seconde Chapters: And also in the Booke of them which were entered into orders euen from the beginning. Yea and Basill in his Booke De spiritu sancto in the 27. Chapter made mention of Renouncing: lykewise annoin∣ting and holy water: and also of thrice dip∣ping in the water: but he speaketh nothing of Exorcisme. But the consent of Colen, to prooue their trifles as touching fault and an∣noynting, alledge Origen in the 6 and 7 Ho∣milies vppon Ezechiel. But if a man dili∣gentlie weigh his sayinges, he hath nothing which serueth to that purpose. Eusebius Cae∣sariensis in his 6. booke 43. Chapter maketh mention of an Epistle of Cornelius the By∣shop of Rome, vnto Fabius the prelate of An∣tioche, 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 reme∣died by exorcismes, which was an occasion that he was conuerted to Christ, where not∣withstanding he was afterward baptised lying beddered. And Cyprian in the 4 booke and 7 Epistle writeth vnto Magnus that the vncleane spirites doe sometime deceaue the seruantes of God while they bee adiured by them, and do faine that they go their waies, whereas neuerthelesse they depart not. But he saith: that when they come vnto the wa∣ter, that is to wit, vnto Baptisme, there the diuel cannot staie, he vtterlie departeth, nei∣ther is hee able to abide the Sacramentes. While I diligentlie consider with my selfe this place, it séemeth to me that I haue found the fountaine, head, and beginning of Exor∣cisme ioyned together with Baptisme. For that Father séemeth to signifie, that if deliue∣rance succéeded not after Exorcismes, men in those daies fled vnto Baptisme, and that men folowed this way in the curing of them which were possessed with ill spirits. Where∣fore the age that followed would imitate this, that Exorcismes should bee vsed before Baptisme, euen though the possessed were not to be baptized, least they should séeme to haue any thing lesse than the former church, in which they which could not bee cured by Exorcismes, were brought to the receiuing of baptisme. And afterward it followed that although the power of casting out deuils bée not nowadayes had, yet doe the Papists vse Exorcismes. But to returne vnto Cyprian: He in his treatise De Baptismo Christi & ma∣nifestatione Trinitatis, * 1.77 calleth those children of Sceua (of whom we made mention before) gainefull Exorcists, as though they solde those adiurations, and made a market of them. Also Gregorie Nazianzene in his Ora∣tion De Luminaribus, or in his third Oration ad Sanctum Lauacrum made mention of Ex∣orcismes: and also many other Fathers. But this must be considered, that the latter age vsed Exorcismes as being ioyned with bap∣tisme: and as though they belonged vnto a certaine order of Clergie men.

* 1.78 13 Wherefore I will now come to the second point of the question proposed: where∣in we must trie whether at this day Exor∣cists should be retained, and so retayned, as in the Church should be a certaine peculiar order of Exorcists. It hath séemed good vnto many that such an order should be had in the Church. [ 1] * 1.79 For Epiphanius in his third booke and second Tome, when he reckoneth the ho∣lie

orders, among others, nameth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is adiurers. Indéede after a sort he al∣tereth the word, but yet indéede he meaneth the selfe same thing. [ 2] * 1.80 Also Isidorus in his book De Officijs Ecclesiasticis Chap. 13. citeth the place of Esdras where in the second Chapter, * 1.81 y^e sonnes of the childrē of Salomon are recko∣ned together with the children of Nathan. [ 3] The Hebrewes were declared to bee those seruants of Salomon for the reparations of the Temple: namely that they should pro∣uide to kéepe it safe from winde and water. But Isidorus saith, that they were Exorcists: But howe truelie, let others iudge. [ 4] In the decrées, Gratian Distinct. 77. in the Canon Monachus: Exorcists are called defenders, as if (in my iudgement) they should defend bodies and soules from the diuell. [ 5] In the La∣odicene Councell in the Chapter 26. it is forbidden, that none should exorcise, vnlesse he be ordained by the Byshop, as though the Byshoppe bee able by his imposition of hands, to giue power to driue away ill spi∣rits. [ 6] This also we haue in the decrées in the distinct. the 69. in y^e Canon, Non oportet, &c. Againe in the fourth Councel of Carthage it is decréed that whē an Exorcist, is ordained the Booke of Exorcismes is deliuered vnto him, and he is commanded to learne them by heart, that he may vse them when oportuni∣tie shall serue. * 1.82 But at this day the Papists in their Churches haue onlie y^e titles & names, but they performe nothing of those things which they teache to belong vnto their fun∣ctions. For onely the Elders doe baptise or∣dinarylie among them, neither are there v∣sed besides them any other Cleargie men, which by their ministerie, may exorcise the infantes which be brought vnto them. And they which in times past accompanied the Byshops as witnesses of their good name & conuersation, * 1.83 were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. At this time in déede remaineth the order of Aco∣luthes, but they doo not the office. They haue also the name & order of doorekepers: vnto whom the Temple doores are said to be com∣mitted, that they may haue a regard to them that goe in, and that they may kéepe the in∣fidels and excommunicate persons from the holy seruice. * 1.84 But there is no doorekéeper found at this day that dooth execute that office. * 1.85 Furthermore they ordaine readers: whose office in the purer times was, that they should openly reade certaine places out of the Scriptures vnto the congregation assembled: which the Byshop afterward suc∣céeding did interprete vnto the people stan∣ding by. This office is at this day out of vse: Yet is the name and order retained. And they haue also added exorcists which should adiure them which be assailed with diuels. And this as I haue said, the priestes at this day doe in baptisme, not the meaner Clear∣gie 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 them∣selues to be their Apes. Wherefore vaine names and degrées ought not to be retained without the true exercise of a functiō. * 1.86 What then shall wée doe with men that be taken and assaulted with euill spirits, when they be tormented by them? shal we forsake them? vndoubtedlie they must not be forsaken: Yet must we not by adiurations commaund the euill spirit to goe foorth, séeing we perceiue not our selues to be indued with that grace and power that we should by our owne com∣maundement 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.

* 1.87 14 Now let vs sée for the third: whether exorcismes should be ioyned with baptisme. They which defend the part affirmatiue, vse very many testimonies & sentences of the fathers. Further they bring certaine reasons of their owne mind. [ 1] Augustine in the first and fourth bookes De Fide & Symbolo ad Cate∣chumenos giueth an excellent testimonie vnto exorcisme. [ 2] And in his booke De peccato origi∣nali against Pelagius and Coelestius the 40. Chapter. By exorcismes (saith he) is blowen out before baptisme a contrarie power. [ 3] The same father in his Encheridion vnto Laurence Chapter the 31 saith: that now Exorcismes be in the whole world, and that by an exsuf∣flation 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. [ 4] Moreouer in the first booke and 14. Chapter De peccatorum meritis & remissione he wri∣teth: what dooth my Exorcisme woorke in the baptising of an infant, if he be not held in the familie of the diuell? Vndoubtedlie Augu∣stine in this opiniō erred gréeuouslie, in that he attributed ouer much vnto Baptisme. For he acknowledgeth it not to be the out∣ward signe of regeneration, but he would that by the very act of washing, we should be regenerate and adopted, and passe into

the familie of Christ. As though before that very howre of washing, we did pertaine vn∣to the familie of the diuill, and were wholy possessed of him. [ 5] The same Author in the 6. Chapter De fide & operibus teacheth that by Exorcismes men be purged. [ 6] And in his trea∣tise De Ecclesiasticis dogmatibus he is of the same opinion. [ 7] And also in his Sermon De Sacramentis fidelium feria secūda paschae, where he saith: [ 8] By Exorcismes and adiurations ye began to be grinded. Chrysostom also in his Homilie of Adam and Eue made mention of Exorcisme and exsufflation, as of thinges vsed generally by the Church. Furthermore Optatus the Byshop of Miletum in the viij. booke against Parmenianus, maketh mention of Exorcismes, as though they serued euery where for the vse of Churches.

* 1.88 15 Surelie, it would be ouer long, to re∣cite here the sayings of al the fathers. Wher∣fore leauing now the Testimonies of them, I will rehearse the reasons by which they defende this opinion of theirs. [ 1] First they take as graunted, that it is necessarie vnto saluation to passe from the power of darke∣nesse into the kingdome of light. They adde afterwarde that men before baptisme, liue vnder the power of the Diuell. So then they conclude, that he must be put awaie, which they iudge to be doone by exorcisme. [ 2] Second∣lie, 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 al∣wayes ioyned together with sinne, shal giue place vnto the good spirite, séeing they cannot be both together. For what agréement is there betwéene light and darkenesse, and be∣twéene Christ and Beliall? [ 3] Further that the vncleane spirit is driuen out by exorcismes, they thereby confirme, because with their cries they testifie themselues to be tor∣mented and il vexed while they be adiured. But if thou shalt saie vnto these men, that the nature of Infantes is good: For GOD sawe all things that he made, and they were good: They will aunswere, that they doe not exorcise nor blowe out nature which GOD hath made, but that they woulde depresse the power of the ene∣mie, I meane the Diuell, that he should not at his owne pleasure hurt nor stirre vp the infection or concupiscence to commit sinne. [ 4] And they adde that it is lawful for them to Exorcise euery creature: séeing Paule hath said vnto Timothie: * 1.89 that thinges are sancti∣fyed by the word and by prayers. [ 5] For this purpose also they alledge that saying which was spoken by God vnto Adam after sinne committed: * 1.90 Cursed is the ground for thy sake: and thereby they gather, that by Ex∣orcismes the state of man is to be deliuered from the diuell and from the cursse. [ 6] * 1.91 They bring also that saying of the Apostle: Our wrestling is not against flesh and bloud, but against wickednesse in heauenly thinges. Wherefore they affirme that the spirites must be bridled by Eorcismes. [ 7] Lastlie they say, that in naturall thinges the impedi∣mentes 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 spi∣rituall birth.

* 1.92 16 But this matter is farre otherwise: [ 1] for séeing the Scripture hath no where com∣maunded, that exorcismes should be ioy∣ned with baptisme, it is not to be attemp∣ted by vs. [ 2] And if so be we will followe bet∣ter examples, we shall perceiue that Peter baptised Cornelius: and that the Eunuch was baptised by Philip without anie adiu∣rations. [ 3] Thirdlie I adde, that this gift of the holie Ghost flourisheth not at this daie in the Church, that we be able to heale them that be taken with ill spirites, & to cure such as be possessed with the Deuill. Therefore we must cease to boast of that which wee haue not receiued. Moreouer it should bée necessarie, that they which iudge otherwise should shewe some signe or token of their power which they haue receiued from God. There be (as it is saide) verie manie Luna∣ticke men, and there want not of them that be possessed of ill spirites, why doe they not heale them? This whilest they do not to the Deuill himselfe, nor yet to vs, let them not perswade vs that they be indued with such power. [ 4] Augustine in the 22. booke de Ciui∣tate 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? [ 5] Ouer this let vs consider, that Circumcision in olde time was in the place of Baptisme, and yet that during all the time of the old testament no exorcismes were vsed to the Circumcising of Infantes. Which if they had béene necessarie, wee are not to thinke that so manie Prophetes had passed them ouer: especiallie séeing among the Hebrewes, (as we haue said) there were

some exorcistes that were indued from God with the power of driuing awaie ill spirits. Neither can they easilie escape which im∣brace exorcismes, but that of one Sacra∣ment they make manie, séeing they make so manie signes which they will to be accoun∣ted holie, adding oyle, spittle, exsufflations, and such like: so as one Sacrament of bap∣tisme doeth degenerate into manie. [ 6] Neither must they be heard when to the intent to mocke the simple, they feigne a difference betwéene Sacraments and Sacramentals, which is altogether Sophisticall. For distin∣ctions are to be receiued gladlie, but those to be such as are taken out of the verie na∣ture 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.

[ 7] 17 But séeing that among them selues, euen priuate men and silie women doe bap∣tise and vse neither exorcismes nor exsuffla∣tions, what manner of baptisme will they iudge that to be? If they will say: a perfect baptisme, they ought not to ioyne thereun∣to these inuentions of their owne, séeing they iudge that to bee perfect, vnto which no∣thing can bee added: If vnperfect, they make themselues wiser than Christ, who ioi∣ned not exorcismes and exsufflations with baptisme. Besides that, they are so insolent, as they saie in the 4. booke of the Sentences, Dist. the 6. that these their Sacramentals must both be supplied and péeced vp, when they haue beene omitted vpon the daungers of life. But they knowe for a certaintie, that they are vainelie and superfluouslie pat∣ched. For if (as themselues saie, and Cypri∣an affirmeth) when they come to baptisme, the Deuil is chased awaie, neither can he be there anie more after Baptisme is celebra∣ted at the perill of Death: if he nowe be a∣way, 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. [ 8] But y^t we maie againe fight with their owne wea∣pons, we remit the reader vnto Gratian, who de Consecratione, distinct. the 4. C. Si paruuli, bringeth the iudgement of Caelestinus who decréed, that from baptisme must be driuen all those from whom the Diuell by adiura∣tions 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. [ 9] To conclude, these men be they which so great∣lie flie from figuratiue spéeches, and cannot abide that we should applie a figure of signi∣fication vnto the words of the Lords Sup∣per: where as they at their owne will (I will not saie for their pleasure) euerie where abuse figuratiue spéeches. But if it be law∣full 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 signi∣fied that he is cast out alreadie. [ 10] But I goe yet vnto stronger reasons, and affirme, * 1.93 that those which are to be baptised, be either men of ripe age, or else Infantes. They which be of ripe age, it behooueth that they beléeue before they be baptised: who if they beléeue they be already iustified, and when they are become the members of Christ, the Di∣uell out of doubt is departed from them: So that they ought not to be exorcised or adiured as though they had yet euill spirites present in them. And if they which be offered to bee baptised, be the Infantes of Christians, I denie them to belong to the diuell, séeing they be in the couenaunt of God, wherein it was saide vnto Abraham: * 1.94 I will bee thy God, and the God of thy seede. [ 11] Wherefore in the Prophet Ezechiel the 16. Chapter and also in the 23. Chapter, * 1.95 God is brought in to the Israelites, blaming them because they had yeelded vnto Idols, the children which they had begotten vnto him, and had made 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. * 1.96 Which if it be true, there can no cause bee assigned why the Diuell should bee driuen from them by exorcismes.

18 But the head of their superstition is this, that these men thinke, * 1.97 that by the out∣ward baptisme sinnes are chiefely forgiuen. But they are greatly deceiued: this is the gift of Christ alone: and therefore Iohn in pointing vnto Christ said: Behold the lambe of God, which taketh away the sinnes of the world. And in Exodus the 33. * 1.98 it is expressed as a thing proper vnto God, that he taketh awaie iniquitie, vngodlines and sinnes. And Esaie in the 43. Chapter: * 1.99 It is I that take a∣waie sinnes. In the first of Iohn we reade: * 1.100 He it is that is the Propitiation for our sinnes. Which also Paule affirmed vnto the Romans when he saieth: * 1.101 Whom he hath set foorth a Propitiation through his bloud. * 1.102 Also Iohn in his first Epistle and first Chapter wrote: The bloud of Iesus Christ his sonne clenseth vs

from all sinne. Verilie the outward things doe not cleanse the conscience, otherwise Christ had died in vaine. Againe, the soule which is a spirit and without bodie, is not purged by grosse & corporall things. Which the Epistle to the Hebrewes the 9. * 1.103 Chapter doeth plainely teach, when it saith, That the giftes and sacrifices doe not purge nor make cleane: but that Christ was the verie high Priest, who hauing wrought eternall redemp∣tion, passed into the heauens. And if at anie time the holie scriptures maie séeme to attri∣bute forgiuenesse of sinnes or saluation to outward signes, that must be vnderstoode by the figure Metonymia, wherby those things are giuen vnto signes, which are proper vn∣to the things signified, & the things signified are expressed by the name of the signes. So Peter in his first Epistle saith, * 1.104 that in y^e time of Noah viij. soules were saued by the water, alluding vnto baptisme. Howbeit by water he vnderstandeth not the outward element, but that washing which is done by the bloud of Christ. And so in the outwarde signe hée comprehendeth the thing signified. Which he himselfe manifestly declareth afterward, when he saieth: * 1.105 Not in that wherein the filthes of the flesh is put awaie, but in that a good conscience answereth euen to God by the Resurrection of Iesus Christ. So that by the water he noted the bloud & death which is expressed vnder the name of Resurrection. After the same manner must that be vnder∣stoode, * 1.106 which wee haue to the Ephesians: namely, That Christ gaue himselfe for the Church, that the same might be sanctified by the washing of water through the word, &c. The cause of sanctification is Christ him∣selfe, who gaue himselfe for vs, and for that cause gaue the washing of water, that the cleansing by him might be testified by y^e word and by the signe. Brieflie this must be held: that the outward signes ioyne vs not vnto Christ, but that they be giuen when we bée alreadie ioined vnto him. * 1.107 Euen as the watch word of souldiers doth not leuie a souldier, but hath bin accustomed to be giuen when he is alreadie leuied. And there is none that marketh his shéepe, horse, and oxe, vnlesse he first possesse those beastes. Yea and the let∣ters of Donation are first finished and writ∣ten before the seales of the giuers be set vnto them. And assuredly thus God delt with A∣braham: * 1.108 First he beleeued and it was impu∣ted to him for righteousnesse. Then he recei∣ued circumcision as a seale of the righteous∣nesse of faith, which he was indued with whē he was vncircumcised. Neither did God be∣gin to deale with Abraham in circumcision, but the same circumcision followed iustifica∣tion. Which is also doone in baptisme. The thing it self, that is the couenant, made with mankinde by Christ goeth before: after∣ward followeth the outward token. And that it is not otherwise with vs than with Abra∣ham, Paul declareth, when he saieth, * 1.109 that he was set forth vnto vs, as an example of iu∣stification. Which if it were not, all the Ar∣guments of Paule concerning that matter should be weake: yea rather, they would be vtterly ouerthrowen.

19 Yet doe I not denie, * 1.110 but that there be certaine signified things of baptisme, which doe not goe before but followe the eternall washing: as is mortification and repentance: and according to this Analogie I vnderstand that which we haue in the Epistle vnto the Romans, to wit, that we die with Christ, * 1.111 and are buried together with him, because the olde man, that is the affections and lustes of the flesh must perpetuallie bee mortified: which is not yet brought to passe so soone as we be baptized, but it is requisite that it should afterward be doone. And whereas we reade vnto the Galathians: * 1.112 So manie of you as are baptized, haue put on Christ: I iudge it must be so expounded, as if thou vnderstand, To put on Christ, for to be made the mem∣ber of him; that goeth before baptisme: but if you meane it by manners and life to ex∣presse the childe of God; * 1.113 that followeth after baptisme receiued. So as we must decrée as concerning the children of faithfull men, that they be reckoned among the faithfull, and that the children of the Saints are num∣bred among the Saints: * 1.114 as Paul testifieth in the first Epistle to the Corinthians. [ 12] And if that one will obiect, * 1.115 that in the same Epistle the 12. Chapter it is written: that wee bee baptized into one bodie: that must not be so expounded, as though we first passe by out∣ward baptisme into y^e bodie of Christ, * 1.116 séeing we were of the bodie of Christ before. Then to the intent that this maie be testified and sealed, we are outwardly baptized. * 1.117 And ther∣fore 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. [ 13] But we must weigh, that it is not brought to passe by those things that origi∣nall sinne is vtterly taken awaie, because we confesse that all men are borne the chil∣dren of wrath, and be depraued with origi∣nall sinne: séeing that kinde of sinne com∣meth

not by imitation, as the Pelagians taught, but it is the corrupting of the whole nature of man, both as touching the soule & as touching the bodie. Againe we adde that God, by Iesus Christ doeth make cleane his elect and predestinate: so as the vice, which in his owne nature should be mortall sinne, shall not bee imputed to them vnto death. Further by his spirit he renueth and ador∣neth them. Afterward is added the sealing of outward baptisme. First therfore, they haue election or predestination, they haue the pro∣mise, and they are borne of faithfull [Pa∣rents:] and séeing they be now in the coue∣naunt, adopted by God, and iustified, there is no cause, but that they be iustly and of good right baptized.

* 1.118 20 Wherefore many are deceiued, which throughly perswade themselues that the In∣fants of Christians which perish without baptisme are vtterly damned. In déede Christ saide: * 1.119 He that shall beleeue and bee baptized shall be saued: And further added: He that will not beleeue shall bee damned: But did not there put, He that shall not bee baptized. For it maie well be that some man beléeueth, and by some occasions is let that he cannot be baptized. Yea and Augustine himselfe somewhat harde in this matter, ac∣knowledged 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 * 1.120 newlie conuerted and not yet bapti∣zed, affirmeth that he raigneth with Christ in heauen. For albeit that he were not bap∣tized, yet did he therefore trauell into Italie, that he might be baptized of Ambrose a Ca∣tholick 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 spi∣rit of Christ, and the promise, worke in yong children. [ 14] * 1.121 But here some men demand, whe∣ther all the children of the Christians belong vnto the couenant. Which, if it be auouched, then that is obiected which vnto the Romans is written of the two twins: of whom be∣ing not yet borne, when as they had doone neither good nor yll, it was saide: Iacob haue I loued, * 1.122 but Esau haue I hated. Neither is it any doubt, but that Isaac was a faithfull fa∣ther and a holie man: whose sonne Esau notwithstanding is knowen to haue bin out of the couenant. Vnto this we answere, that those which be of the couenant of God, are considered either as they are before God, or else in such sort as they maie be knowen of the Church. God doubtlesse hath the number of his children most certaine which he hath predestinate from all eternitie. But the pro∣mise of the couenant with the stock of Abra∣ham, is not of any number certaine, and it ex∣pressely shutteth forth none of his successors. And so when the children of the beléeuers are offered vnto the Church to be Christened, the same hath respect vnto the promise accor∣ding as it is vttered. But if there be anie prerogatiue or exception in the secret coun∣sels of God: the Church staieth not for that, séeing no such matter belongeth vnto it. Therefore it cannot bee accused of falshood when it reckoneth the children of holie men among the holie. And so it circumcised Esau and such like. [ 15] It is said of some that regene∣ration is not to be graunted but by the word which is the séede of God. * 1.123 For Peter saith in his first Epistle the first Chapter, That wee are borne anewe not of a corruptible seede, but of an incorruptible, which is the word of God. But vnto this we answere, that this must be vnderstoode as touching men of rype age, but that the case standeth not so with in∣fants, 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 ho∣lie spirit. [ 16] Lastlie is obiected that which is written in the 3. Chapter of Iohn: * 1.124 Except a man shall be borne againe of the water and the spirit, * 1.125 he shal not enter into the kingdome of heauen. Vnto this maie be first said, that Christ would teach Nichodemus a newe re∣generation, and that the same is doone by the spirit. Which he expressed by two wordes, namely by water and the spirit: neither is it against the maner of the scriptures, that the grace it selfe of God, should be signified vnder the name of water. For it aswell watereth as also maketh fruitfull the minde and the soule of the faithfull. Yea and Iohn Baptist ioyned together the spirit and fire when he saieth: He that commeth after me, * 1.126 shall bap∣tize with the spirit and with fire. In which spéech he vttered one and the selfe same thing vnder two maner of wordes. Or if ye had ra∣ther referre these words vnto outward bap∣tisme, the saying may be drawen vnto them which neglect the receiuing of baptisme, whē they haue no let to the contrarie. For if a man refuse this sacrament, he vndoubtedly

sheweth himselfe not to be iustified. Then sée∣ing the matter thus standeth, that iustifica∣tion dependeth not of baptisme, but goeth be∣fore it, there shall bee no néede of exorcismes and exsufflations. For the word of God tea∣cheth not that these thinges shoulde be vsed. Also there appeareth not in vs at this daie this grace of healings: neither are the In∣fants which are offered to be baptized, such as these men haue imagined. [ 17] But perhaps thou wilt say: * 1.127 To what ende then is Bap∣tisme deliuered vnto them, if they had the substance of baptisme before? Is the labour spent there in vaine? No verily. First, be∣cause we obey God, who commanded vnto vs the worke of baptisme. Secondly, wée seale the promise and gift which we haue re∣ceiued. Moreouer, faith is there confirmed by the holie Ghost, through the word and out∣ward 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 am∣plified while faith is increased in the belée∣uers. Verily God doeth assist the signes or∣dained by him. For they are no prophane or emptie things. Wherefore the fruite of bap∣tisme 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.

* 1.128 21 Now these thinges being declared and expounded, it remaineth that I answere the iudgement of the Fathers, and the rea∣sons which the fauourers of exorcismes doe bring. [ 1] The fathers that were of the grea∣ter 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 gi∣uen 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 Di∣uels, as at this daie it is doone by Priestes and feigned exorcistes. [ 2] But those things that were afterward spoken by the latter writers of the Church, as touching y^e ioyning of exor∣cismes with Baptisme, seeing they bee al∣leadged 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 Cypri∣an. * 1.129 Further an other cause of the error was, for that men had begunne to attribute ouer much vnto Sacramentes. In which thing Augustine (otherwise a man of a sharpe wit and incomparable learning) was verie much deceiued. For he thought that the Infantes did then first goe out of the power of the Diuell when they were baptised. But seeing it hath beene declared, that this is not so, I thinke it good not to vse anie newe confuta∣tion. Onelie this I will say, that the Sacra∣ments must not be contemned: but on the o∣ther side, wee must not attribute vnto them that which belongeth onelie vnto God.

* 1.130 22 And thus much as concerning the Testimonies of the Fathers. Nowe come we to confute the reasons alleadged. [ 1] First it was taken as graunted, that wee out of the kingdome of darkenesse, shall be trans∣lated into the kingdome of light. That we willinglie graunt, but we denie that to bee first doone by receiuing of Baptisme, seeing Infants obtaine this by the predestination and promise of GOD, and also in right of inheritaunce of the couenant. So that there is no cause why place should therefore bee giuen to exorcismes. And they which were of ripe age obtaine this translation by faith. For by the same they receyue iustification. Wherefore they must not be adiured, seeing they belong alreadie vnto Christ. [ 2] We con∣fesse 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. [ 3] And whereas otherwhyle, when adiurations be vsed, the ill spirites crie out that they be wrung, tor∣mented and vexed, it maie be doone by collu∣sion: namelie that the father of lies doeth faine such things, to the intent that supersti∣tions may increase, and may be longer time nourished in y^e Church. [ 4] And wheras they say, y^t they do not blow out or exorcise the mans nature made by God, which is therfore good, but onelie indeuour by their adiurations to make féeble the power of the diuel & original corruption, least then it should as much hurt as it did before: We aunswere, that this may much more iustlie and religiouslie bee obtained by prayers. Further if this were their mind, men ought to exorcise, not one∣lie at Baptisme, but also in a maner through out their whole life, seeing men are indan∣gered 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. [ 5] * 1.131 But after what manner, meates, and those thinges which we vse for defending the life of the

bodie are sanctified by the worde of GOD and by prayers, their is no néede now to ex∣presse, séeing of that matter we haue spoken largelie enough before. [ 6] They added, that in times past the earth was cursed by GOD, by reason of the first fault of Adam: and that therefore it is needfull that the fruites thereof should by adiurations be plucked out of the power of the diuell. This doe wee not denie, but we adde, that y^e curse was through Christ, either mitigated or turned into bles∣sing, and that therefore exorcismes should be counted for superfluous and vnprofitable, séeing that the vse of the earth and the fruits thereof (so that thankesgiuing and prayers be vsed therein) are made cleane and pure vnto the faithfull. [ 7] Also the words of the A∣postle were alleadged, wherein hee sayth: That our wrestling is not against fleshe and bloud, * 1.132 but against spirituall wickednesses. What this maketh for the present purpose, I cannot so much as imagine, much lesse per∣ceiue. The Apostle in that place instructed vs, with a woonderfull complete armour a∣gainst spirituall enemies, and against celesti∣all things: yet spake he not of exorcismes and exsufflations. [ 8] To conclude, they said that be∣fore regeneration bee wrought, the impedi∣ments must be remooued: namelie the for∣ces of the Diuel. That which they first take vnto them, let vs graunt them: but we must adde that such obstacles are remooued by the might of Christ, and also by the power of the holie Ghost, by the promise of God, by the right of the couenaunt, and, in men of riper age, by the preaching of the worde, by faith and by prayers, and therefore there is no place left vnto adiurations, vnlesse per∣happes in some one man, that shall be indu∣ed peculiarlie from God with the gift of hea∣ling. 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 distribu∣teth these giftes of his vppon whomsoeuer he will. And thus much haue we spoken as concerning the question propounded.

Notes

• * 1.1

  In 2. kin. 8. at the end.
• * 1.2

  The dedi∣cation of a Temple is applied vn∣to vs. Verse. 17.
• * 1.3

  Verse. 17.
• * 1.4

  Verse. 19.
• * 1.5

  Godlie men are vi∣sible conse∣crated when they be baptized.
• * 1.6

  What strength the names of dedication be of.
• * 1.7

  Verse. 6.
• * 1.8

  Gen. 14. verse. 14.
• * 1.9

  Dedication of priuate howses.
• * 1.10

  Verse. 5.
• * 1.11

  Nch. 12. 27 Dedication of the wals of a Citie, & the maner thereof.
• * 1.12

  Consecra∣ting of meates. Gen. 1. 31.
• * 1.13

  1. Tim. 4. 9
• * 1.14

  The dedi∣cation of Bizantium or Constan∣tinoble.
• * 1.15

  From whence spang the dedication of temples among the Christians.
• * 1.16

  Nehe. 12. 39. 1. Mach. 4. verse. 37.
• * 1.17

  The Eth∣nick dedica∣tions.
• * 1.18

  The initia∣ting of chil∣dren.
• * 1.19

  Gen. 21. 8.
• * 1.20

  Gen. 5. 21. Chanoch, that is, He∣noch.
• * 1.21

  To conse∣crate, to ini∣tiate, to sanctifie, to dedicate, what they signifie.
• * 1.22

  The dedica∣tions of the Hebrewes.
• * 1.23

  The P••pi∣sticall con∣secrations.
• * 1.24

  Verse. 4.
• * 1.25

  Arguments of Gratian in behalfe of the papi∣stical conse∣crations.
• * 1.26

  Arguments of the men of Colen.
• * 1.27

  Papisticall renunciatiō of temples.
• * 1.28

  What kind of things the Papists doe conse∣crate.
• * 1.29

  The bapti∣zing of bels
• * 1.30

  How much the Papists attribute vnto Bels.
• * 1.31

  A lawfull kinde of dedication.
• * 1.32

  Why the consecrati∣ons of the Papists must be re∣iected.
• * 1.33

  1. Co. 12. 11
• * 1.34

  Ro. 14. 24.
• * 1.35

  Verse. 12.
• * 1.36

  Onelie thanks and prayers must be v∣sed in out∣ward con∣secrations. What ma∣ner of con∣secration of men the pa∣pists vse. With what superstitiōs they haue infected Baptisme.
• * 1.37

  Consecrati∣on of fonts twise in the yéere.
• * 1.38

  The Pa∣pists Sa∣cramentals.
• * 1.39

  Oyle added to baptisme
• * 1.40

  The Pa∣pists as much as in them is, would pull the Priest∣hoode from Christ. He. 9. & 10.
• * 1.41

  Eph. 6. ver. 10. &c. Note.
• * 1.42

  Salt added to baptisme.
• * 1.43

  Spitle ad∣ded to Bap∣tisme.
• * 1.44

  Note.
• * 1.45

  Waxe can∣dels added to baptisme
• * 1.46

  The cause why they vsed lights in the Churches in times past.
• * 1.47

  In poperie candles are lighted at high noone.
• * 1.48

  The priests blowing forth added to baptisme
• * 1.49

  Thrise dip∣ping in Baptisme.
• * 1.50

  Catego∣rica.
• * 1.51

  Why salt is exorcised.
• * 1.52

  Exorcisme added to Baptisme. Look part 2 pl. 1. Art 24. & part 1. pl. 9. Art. 30.
• * 1.53

  Verse. 7.
• * 1.54

  Verse. 13.
• * 1.55

  Verse. 27.
• * 1.56

  Look part. 1 pl 8. Art. 13. & pl 9. art. 30 Vnto what times may be referred y^e original of Exorcisme.
• * 1.57

  Num. 5. 12.
• * 1.58

  Iosua. 7. 19.
• * 1.59

  1. Sam. 16. 23.
• * 1.60

  A counter∣feit booke of Salomon.
• * 1.61

  Verse. 27. A place of Matthew expounded.
• * 1.62

  Exorcists among the Hebrewes.
• * 1.63

  Mat. 19. 28
• * 1.64

  Christ the head of new Exorcists.
• * 1.65

  Mark. 1. 25 Ibid. 5. 11.
• * 1.66

  Ver. 13.
• * 1.67

  Luke. 9. 49.
• * 1.68

  Ver. 22.
• * 1.69

  Act. 16. 18.
• * 1.70

  Mat. 17. 16.
• * 1.71

  Ib. ver. 21.
• * 1.72

  How and how long the gifts of healing were in the Church. The words of Christ in the last of Marke ex∣pounded.
• * 1.73

  Whose scholers the diuels are counted.
• * 1.74

  The diuels fame them∣selues to be the soules of men de∣parted.
• * 1.75

  To some was graun∣ted the frée gift of ad∣iuration.
• * 1.76

  In ancient time there was no mention of Exorcisme about Baptisme.
• * 1.77

  Acts. 19. 13
• * 1.78

  Whether Exorcists are still to be retained in the Church. Arguments for retai∣ning of thē.
• * 1.79

  Epiphani∣us.
• * 1.80

  Isidorus.
• * 1.81

  Verse. 55.
• * 1.82

  Arguments on the con∣trarie part.
• * 1.83

  Who were Acolutht.
• * 1.84

  Doore kée∣pers.
• * 1.85

  Readers.
• * 1.86

  By what meanes we must suc∣cour the pos∣sessed with ill spirits. Howe that Exorcisme is taken a∣way.
• * 1.87

  Whether Exorcisme is to be ioy∣ned with Baptisme. Arguments affirming it, and first the testimo∣nies of the Fathers.
• * 1.88

  Reasons see••ing for exorcismes about Bap∣tisme.
• * 1.89

  1. Tim. 4. 5
• * 1.90

  Gen. 3. 17.
• * 1.91

  Ephe. 6. 12.
• * 1.92

  Reasons to the contrary
• * 1.93

  A firme ar∣gument a∣gainst exor∣cismes a∣bout Bap∣tisme.
• * 1.94

  Gen. 17. 7.
• * 1.95

  Eze. 16. 20. Eze. 23. 37.
• * 1.96

  1. Cor. 7. 14
• * 1.97

  It is Christ, not Baptisme that taketh away sins, and that is prooued by many argu∣ments. Iohn. 1. 29.
• * 1.98

  Verse. 39.
• * 1.99

  Verse. 25.
• * 1.100

  1. Ioh. 2. 10.
• * 1.101

  Rom. 3. 25.
• * 1.102

  1. Iohn. 1. 9
• * 1.103

  Verse. 9.
• * 1.104

  1. Pet. 3. 20
• * 1.105

  1. Pet. 3. 21.
• * 1.106

  Ephe. 5. 25
• * 1.107

  A simili∣tude.
• * 1.108

  Gen. 15. 6.
• * 1.109

  Rom. 4. 23.
• * 1.110

  Certaine signified things that follow bap∣tisme.
• * 1.111

  Rom. 6. 4.
• * 1.112

  Gal. 3. 27.
• * 1.113

  Two pla∣ces in the Epistle to the Gala∣thians ex∣pounded.
• * 1.114

  1. Cor. 7. 14
• * 1.115

  Ib. 12. ve. 13
• * 1.116

  An obiecti∣on touching original sin confuted.
• * 1.117

  Ibidem.
• * 1.118

  In 1. King. Cap. 8.
• * 1.119

  Mar. 16. 16.
• * 1.120

  Catechu∣menus.
• * 1.121

  Whether al the children of the Chri∣stians be∣long to the Couenant.
• * 1.122

  Rom. 9. 13.
• * 1.123

  Verse. 23. Howe it must be vn∣derstoode which is saide, rege∣neration is not to be graunted but by the word.
• * 1.124

  Iohn. 3. 3.
• * 1.125

  How must be vnder∣stoode that saying the 3. of Iohn, Vnlesse a man be borne anew of water and the spi∣rit, &c.
• * 1.126

  Matt. 3. 11.
• * 1.127

  Whether men hauing the spirit & grace before Baptisme, are therfore baptized in vaine.
• * 1.128

  An answere to the rea∣sons of the Fathers.
• * 1.129

  3. &c.
• * 1.130

  An answere to the argu∣ments of the Exor∣cists.
• * 1.131

  1. Tim. 4. 5.
• * 1.132

  Eph. 6. 12.