[Footnote 388: S. John iii, 5.]
11. But we must inquire wherefore salt is to be mixed with this water, since our Saviour, speaking of baptism, made no mention of salt. For He saith not 'unless a man be born again of salt water or water mixed with salt,' or anything of this sort: but He said 'unless a man be born again of water and of the Holy Spirit,' etc. And the very same inquiry may be made concerning oil and chrism. But we must note that salt in the divine language is often put for wisdom; according to that saying, 'Let your speech be savoured with salt' And the Lord saith to His disciples, 'Have salt in yourselves and have peace one with another.' [Footnote 389] And again, 'Ye are the salt of the earth; but if the salt have lost its savour wherewithal shall it be salted?' [Footnote 390] Hence also it is that [{95}] according to the law no victim was offered without salt, but salt was a part of every sacrifice. From all which passages it is clearly shown that salt is put for wisdom. And wisdom indeed is the seasoning of all virtues, as salt is of all meats. Hence therefore it is that no one is baptised before he hath tasted salt; and in order that even infants may have by the symbolical meaning of the sacrament that which they cannot have in fact, the water is not blessed without a mixture of salt. Of the second benediction of water we shall speak in the following treatise.
[Footnote 389: S. Mark ix, 50.]
[Footnote 390: S. Mark v, 13.]
12. Again, the trine aspersion within and without with hyssop and holy water signifieth the threefold immersion in baptism. And it is done for three reasons. First, to drive away evil spirits. For holy water availeth from its own proper virtue to drive away demons. Whence in the Office for Exorcising the Water we say—'that this water may become exorcised in order to put to flight all the power of the enemy, and may avail to eradicate the enemy himself,' etc. Secondly, for the cleansing and expiation of the church itself. For all earthly things be corrupted and defiled by reason of sin. Hence it is also that in the Law almost everything was cleansed by water. Thirdly, to remove all malediction, and to bring in a blessing instead. For the earth from the beginning received the curse with all its fruits, because that the great deceit was made out of its fruit. But water hath not been under any curse. Hence it is that our Lord ate fish, but we do not read expressly that he ate flesh, unless of the Paschal Lamb; and this on account of the precept of the Law, as an example, namely, sometimes to abstain from lawful things, sometimes to eat the same. Again, the aspersion in going the circuit signifieth that the Lord having a care of His own, sendeth His angel round about them that fear Him.
13. But the three responses which be chanted in the meantime testify the joy of the three ages of men receiving the faith, namely, Noah, Daniel, and Job. And since at this invocation the grace of Faith, Hope, and Charity, is poured out as the sprinkling is directed to the foot and middle part, as well as to the upper part of the walls. We will now also speak of the interior aspersion. (Of the virtue of the hyssop, we will speak under the next head.)
14. But the trine circuit, which the bishop maketh while sprinkling, denoteth the thrice-repeated circuit which Christ made for the sanctification of the Church. The first was that by which He came down from heaven to the world: the second in which He descended into hell from the world: the third in which returning from hell and rising again He ascended into heaven. The trine circuit also showeth that that church is dedicated to the honour of the Trinity. It showeth also the three states of such as shall be saved in the Church, which be the virgins, the continent, the married: which also the arrangement of the material church itself showeth, as hath been said under the head of the Church.
15. Moreover, the trine striking on the lintel of the door signifieth the threefold right which Christ hath in His Church why it ought to be opened unto Him. For it hath from Him Creation, Redemption, and promise of Glorification. For the bishop representeth Christ, and the rod His power. Again, by the triple striking of the door with the pastoral staff, the preaching of the Gospel is understood. For what else is the pastoral rod than the divine Word? According to that of Esaias, 'He shall smite the earth with the rod,' i.e. the word, 'of His mouth,' etc. [Footnote 391] Wherefore to strike the door with the rod is to strike the ears of the hearers by the word of preaching. [{97}] For the ears are the gates by which we bring in the words of holy preachings to the hearts of the hearers. Whence in the Psalm, 'Who liftest me up from the gates of death that I may show all Thy praises within the ports of the daughter of Sion.' [Footnote 392] For what are the gates of the daughter of Sion but the ears and hearing of the faithful? Thirdly, the trine striking with the staff, and the opening of the gates, signifieth that by the preaching of the pastors the unbelieving shall come to the agreement of the Faith. For by it the gates of justice be opened, and they that enter therein do confess the faith. Whence the Psalm, 'Open unto me the gates of righteousness: I will go into them and I will praise the Lord: this is the gate of the Lord, the righteous shall enter into it.' [Footnote 393] Wherefore the bishop striketh the lintel, namely, of reason, saying, 'Lift up your heads, ye princes,' that is, ye evil spirits: or rather, 'Lift up, ye men,' that is, remove the gates, that is, your ignorances, namely, from your hearts. [Footnote 394]
[Footnote 391: Isaiah xi, 4.]
[Footnote 392: Ps. ix (Confitebor tibi), 13, 14.]
[Footnote 393: Ps. cxviii (Confitemini Domino), 19, 20.]
[Footnote 394: Ps. xxiv (Domini est terra), 'Attollite portas principes vestras.']
16. Again, the question of the deacon shut up within answering in the character of the people, 'Who is the King of glory?' is the ignorance of the people which knoweth not Who He is Who ought to enter.