year (1523) as Luther's first baptismal manual. Sufflation in Protestant-Roman Catholic debate Though sufflation does not appear in Protestant practice, it definitely appears in Protestant polemic, where it is usually treated as an un-Scriptural and superstitious (i.e., in the Protestant view, a typically Roman Catholic) practice, and even one reeking of enchantment or witchcraft. It appears as such, for example in the work of Henry More (the 'Cambridge Platonist') on evil. His argument essentially reverses that of Augustine. Augustine had said to the Pelagians (to paraphrase): "you see that we exorcize and exsufflate infants before baptising them; therefore they must be tainted with sin and possessed by the devil since birth." More replies, in effect, "Infants cannot be devil-possessed sinners; therefore, ceremonial exorcism and exsufflation is presumptuous, frightening, and ridiculous," in a word "the most gross and fundamental Superstitions, that look like Magick or Sorcery": "The conjuring the Devil also out of the Infant that is to be baptized would seem a frightful thing to the Infant himself, if he understood in what an ill plight the Priest supposes him, while he makes three Exsufflations upon his face, and uses an Exorcistical form for the ejecting of the foul Fiend. … And it is much if something might not appear affrightful to the Women in this approaching darkness. For though it be a gay thing for the Priest to be thought to have so much power over the Stygian Fiend, as to Exorcize him out of the Infant; yet it may be a sad consideration with some melancholick women laden with Superstition, to think they are never brought to bed, but they are delivered of a Devil and Child at once." Sufflation appears in Roman Catholic anti-Protestant polemic, as well. The relative antiquity of the practice, and its strong endorsement by the Protestants' favorite Father, Augustine, made it a natural element in Catholic arguments that contrasted the Protestant with the ancient and Apostolic church. A true church, according to Roman Catholic apologists, would be: "A Church that held the exorcismes exsufflations and renunciations, which are made in baptisme, for sacred Ceremonies, and of Apostolicall tradition.... A Church which in the Ceremonies of baptisme, vsed oyle, salte, waxe, lights, exorcismes, the signe of the Cross, the word Epheta and other thinges that accompanie it; to testifie ... by exorcismes, that baptisme puts vs out of the Diuells possession. This was argued