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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	blood_n	people_n	sprinkle_v	2,219	5	12.3819	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67270	Baptismōn didachē, the doctrine of baptisms, or, A discourse of dipping and sprinkling wherein is shewed the lawfulness of other ways of baptization, besides that of a total immersion, and objections against it answered / by William Walker ...	Walker, William, 1623-1684.	1678 (1678)	Wing W417; ESTC R39415	264,191	320

exprimit per quam Christo consepulti sumus in baptismo cum Christo resurreximus in fide ut à peccatis abluti in sanctitate virtutum vivamus imitando Christum Can. Concil Provincial Colon. sub Hermanno celebrati anno 1536. And accordingly in the Provincial Council of Colen Tinction as well as Immersion i. e. Sprinkling as well as dipping is indifferently spoken of as expressive of a Type of Christ's three days burial and our conformity to him in that and his resurrection § 14. And if the Representation be not altogether so effigiative In immersione expressiùs repraesentatur figura sepulturae Christi sed in aliis modis baptizandi repraesentatur aliquo modo licèt non ita expressé Nam quocunque modo fiat ablutio corpus hominis vel aliqua pars ejus aquae supponitur sic ut corpus Christi sub terra fuit positum Aquin. Sum. 3. q. 66. ad 2. art 7. Res ipsa baptismi est aspersio sanguinis Jesu Christi in remissionem omnium peccatorum imputationem justitiae ipsius quae velut oculis nostris subjiciuntur adbibito externae aspersionis signo Theod. Bez. Tract Theolog. vol. 1. de S. Sp. c. 4. p. 28. Haec de signo baptismi Res ejus in genere est ipse Christus cum omnibus meritis ac beneficiis suis speciatim verò hîc proponitur nobis remissio peccatorum in ipsius sanguine sanctificatio in ipsius spiritu c. Tilen Syntag De Baptismo Disp. 1. Thes 10. p. 887. lively and full as it is in immersion yet so it be done in any reasonable measure so as that by a person duly instructed in the nature of that Sacrament it may competently be discerned and apprehended it is sufficient and the design of no Sacramental action we have that I can think of is self-evident without instruction that representation being not the primary design and principal end of Baptism as a Sacrament but quite another thing What may that be Even our washing and cleansing from the guilt of sin by the sprinkling of the bloud of Christ upon us which Beza faith is Res ipsa Baptismi the main or only thing of Baptism or the substantial part of it And Mr. Attersol defining this Sacrament saith Baptism is the first Sacrament wherein by the outward washing of the Body with water the inward cleansing of the Soul by the blood of Christ is represented Treat of Sacr. l. 2. c. 1. p. 108. § 15. Now this may as well be represented by any other way of ablution Verùm quod naturam germanam Baptismi proprietatem attingit est emundatio à peccatis Vnde in Epistola ad Ephesios Christus dicitur Ecclesiam emundàsse lavacro aquae in verbo praedicamur in remissionem peccatorum baptizari Haec autem repurgation sive mergamur sive perfundamur sive aspergamur aut quocunque modo aquis abluamur in Baptisme appositissimè demonstratur Pet. Martyr in 1 Cor. 10. fol. 141. a He had said newly before and in opposition to which this is added Scio veteres quando per atatem valetudinem licuit usos fuisse mersione quae in veteri Testamento adumbrata fuit cùm Israelitae mare transmitterent non tamen est necessaria neque and mark it de illâ praeceptum extat Cùm adhibetur praeclaram habet significationem quia cùm mergimur cum Christo denotamur mori quando emergimus demonstramur cum illo resurrexisse ad vitam aeternam Caterùm significatio istae non est quemadmodum diximus necessaria Id. ib. Ad hanc ablutionem Sacramentali signo denotandam satis est aspersio aquae aeque ac in aquam immersion cum revera ablutionem ac purificationem haec arguat aeque ac ista Dr. Lightfoot Horae Hebraic in Matth. 3.6 pag. 49 Cùm nec minus in aspersione quàm in immersione Sacramenti analogia serv●tur Tilen Disp. 1. de Baptismo Thes 15. Praesertim cùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significationis maneat adspersione illâ sordes abluantur Keckerman System Theol. l. 3. c. 8. p. 452. though it be but that of Aspersion as by Immersion Whence pertinently saith Peter Martyr to the purpose As to what concerns the nature and genuine property of Baptism that is the cleansing from sins Whence in the Epistle to the Ephesians Christ is said to have cleansed the Church by the washing of water with the word and we are preached to be baptized into the remission of sins But this cleansing whether we be dipped or have water poured or sprinkled on us or whatever way we are washed with water is most appositely shown in Baptism So he and to the same purpose speaks our Learned Doctor Lightfoot and Tilenus also § 16. Nay perhaps somewhat better may it be represented by some other way of baptizing than by Immersion For as the Apostle saith Heb. 9.22 almost all things are by the Law purged with blood and without shedding of blood is no remission And indeed in the 19th Verse before he had said that when Moses had spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all or the whole Commandment every Precept as we read it to all the People according to the Law he took the blood of Calves and of Goats with water and scarlet wool and hyssop and sprinkled both the book and all the People Moreover v. 21. he sprinkled with the blood both the Tabernacle and all the Vessels of Ministry which I humbly conceive was done in order to the purifying them from all legal pollution that might be adherent to them or attracted by them and consecrating them to that purity which becomes the service of God And as alluding to this sprinkling of that blood the blood of Jesus Christ which is by Jesus Christ himself called the blood of the New Testament because by this blood the New Testament was dedicated as the old one was by the blood of Calves and Goats is by the Apostle called Heb. 12.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blood of sprinkling And as having respect to our purgation and sanctification by that blood St. Peter 1 Pet. 1.2 writes to Believers in Christ under the title of Persons Elect according to the foreknowledge of God the Father through sanctification of the spirit unto obedience and sprinkling of the blood of Christ which as that beloved bosom Disciple of Christ St. John tells us cleanseth us from all sin 1 Joh. 1.7 Whence again he tells us Rev. 1.5 of Christ's having loved us and washed us from our sins in his own Blood But now never is the blood of Christ which is several times called the blood of sprinkling to which expression a fair allusion is made by baptismal sprinkling Cui ritui sc adspersioni favet vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est adspersionis quae de Sanguine Christi ad peccatorum nostrorum abolitionem usurpatur Heb. 9.14 Walaeus Synops pur Theolog. Disp. 44. Thes 19. p. 606. and

Christian Faith An. Chr. 385. and in the 31. Year of his own Life And he in his Confessions l. 1. c. 11. tells us that in his Childhood and therefore this passage of his Life must of necessity be referred unto this Century being in a fit of sickness and like to die he earnestly desired to be baptized and that had he not recovered through his Mothers hastening care he had then been baptized But sure he had not been baptized by dipping pene moriturus when he was just at the point of Death That pious care of his Mother which made her hasten his baptism to save his Soul would have provided that in the manner of his baptizing nothing should be done that might destroy his Body There was a way then for baptizing of Persons in danger of Death that 's the thing I hence observe and I leave it to the Reader to think if he can how it should be done by dipping or what other so convenient a way there was or could be for it as sprinkling § 54. In the beginning of the Fifth Century to proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and turn at Lands end flourished St. Augustin with whom I ended the last Century And as in the first Book of his Confessions he tells us of his own being like to have been baptized so in the Fourth Book he tells us of a friend of his that really was baptized in his sickness Cùm enim laboraret ille febribus jacuit diu sine sensu in sudore letali cum desperaretur baptizatus est nesciens D. Aug. Confess l. 4. c. 4. See D. Aug. ad Pollent l. 1. c. 26. Tom. 6. col 854. and that being in a high Fever and in a deadly sweat given over for life and utterly ignorant of what was done That the Baptism administred to this Person be it after what manner it would or could was a baptism is clearly intimated by St. Augustin whilest he saith expresly of him baptizatus est he was baptized But whether this baptism was administred by a total dipping of the Person under these circumstances in his sickness in a high Fever in a deadly sweat given over for life past sense or whether he was not rather baptized by sprinkling of water upon him I leave even to the most prejudicated Reader in the World to judge § 55. The same St. Augustin whilest Bishop of Hippo tells us in his 22th Book de Civ Dei c. 8. how one Martialis was converted on his Death-bed and baptized Therefore not dipped but what is most probable because most usual in cases of necessity sprinkled at his baptizing § 56. But he that shall read the Fourth Chapter of St. Augustin's sixth Book against Julian the Pelagian Non enim frustra crederis noluisse dicere quòd renascitur sed quòd perfunditur and there find perfundi used for baptizari and perfusio for baptismus and perfusus for baptizatus though St. Augustin find fault with Julian for using that word out of a design to put a contempt upon Baptism Hoc enim verbum sc baptizatur ex Graeco Latina consuctudo sic habet ut non soleat alibi nisi in Sacramento Regenerationis intelligi Nihil horum dicere voluisti sed elegisti verbum quo fieret contemptibile quod dicebas Nemo enim legentium praeferre potest natum renato vel regenerato vel baptizato sed facilè putâsti natum praeferri posse perfuso Si autem quantum distat coelum terra tanto melius est perfundi ut portetur hominis imago coelestis quàm nasci ut portetur hominis imago terreni evanuit jam tua ista invidiosa partitio Neque enim mirandum est si coelestis hominis imaginem quae sacrâ perfusione suscipitur sibi vendicat Deus c. D. Aug. contr Julian Pelag. c. 4. Tom. 7. col 1110. telling him that this word Baptizari though originally Greek yet was by the custom of the Latins appropriated to the Sacrament of Regeneration will be out of doubt that Baptism was administred in those days by way of perfusion pouring or shedding on of water For wherein else can that appellation be founded And St. Augustin that found fault with his using of that word only because not so customarily applied to the thing as baptism was would not have failed to have found fault with him if there had been no such thing in use as was signified by that word § 57. And that Baptism was performed in those days not only by pouring but also by sprinkling of water on the baptized is beyond exception declared by that Father in his Book de Ecclesiasticis Dogmatibus if that Book were his But because though inserted among his Works it is and I suppose more truly imputed to Gennadius who flourished too in this same Century though somewhat after St. Aug. I shall refer it to its proper place § 58. I will not say In hoc ergo fonte antequam vos toto corpore tingeremus interrogavimus Credis Deum Patrem omnipotentem D. Aug. ad Neophyl apud Gratian. de Consecr dist 4. fol. 449. col 3. De trinâ immersione Aug ait Postquam nos credere promisimus tertiò capita nostra in sacro fonte demersimus P. Lomb. l. 4. dist 3. Tit. de Immersione Or as Gratian reports it Postquam vos credere promisistis capita vestra which reading I rather approve of Gratian. de Consecr dist 4. sol 449. col 4. but that there might be baptizings of Persons in that Age by a total immersion of them Yet what Peter Lombard quotes from St. Augustin seems to intimate it to have been a fashion also to baptize not by a total immersion of the whole Person but by a demersion of the head of the Party baptized After that we had professed our selves to believe we did three times demerse or dip our heads in the holy Font. So he § 59. Contemporary with St. Augustin and even in both the Centuries was Paulinus Bishop of Nola flourishing about An. Chr. 420. And from him I find quoted by Rigaltius a passage which seems to intimate even the Baptism of John the Baptist to have been not by dipping of the Party baptized into the water but by pouring of water on him Diluit infusis Diluit infusis credentum crimina lymphis Absolvitque metus hominum poenasque remittit Paulin. Ep. Nolan ap Rigalt Not. in Tertull p. 70. c. i. e. He washes away the sins of believers by waters poured on The waters poured on here must certainly be meant to be poured on the baptized person or else into the River for he baptized in the River To conceive the later is ridiculous for what should he pour water into the river for Therefore it must be on the parties baptized And then here is another proof yet more besides those of St. Bernard Lactantius and Prudentius to strengthen the opinion that our Saviour was not baptized

§ 114. About the year of our Lord 1589 flourished Nicolaus Hemingius and published his Commentary on St. John And saith he there as oft as we see Infants sprinkled with the water of baptism we are put in mind of the secret regeneration of Infants c. Quoties igitur videmus Infantes aquâ Baptismi aspergi admonemur arcanae regenerationis infantium quae fit non per aquam ●lementarem sed per spiritum sanctum cujus tamen aqua clementaris efficax symbolum est Heming in Joh. 3.5 col 132 133. No need of arguing hence either the practice of his time to have been to sprinkle in Baptism or his opinion of the lawfulness and sufficiency of such baptizing since it was symbolical of that secret regeneration that inwardly was wrought by the Holy Spirit § 115. A little lower down in this Century was Lambertus Danaeus Hodie autem aquâ férè tantùm asperguntur qui sunt baptizandi non autem immerguntur In quo ipso nulla est in fide dissentio inter nos veteres Lamb. Dan. Isagog Christian pars 4. de Sacramentis c. 29. pag. 522. Nam in baptismi administratione alia sunt aut substantialia aut Ceremontalia aut Accidentalia Substantialia sunt aqua illius applicatio c. Ceremonialia sunt reliqua Ac substantialia quidem neque possunt neque debent praetermitti vel immutari At Ceremonialia possunt immutari quaedam etiam praetermitti quaedam etiam omnino rejici repudiari debent Id. ib. p. 521. a learned Author who about An. Chr. 1591. published his Isagoge Christiana And having declared the ancient manner of baptizing to have been by dipping and that naked he saith At this day they who are to be baptized are mostly sprinkled only with water and not dipped into it Wherein yet he adds there is no disagreement in Faith between us and the Ancients His reason he had given before which was that Substantials of Baptism as water and an application of it might neither be omitted nor changed but the Ceremonials as the manner of applying the water by affusion or immersion and that once or thrice are may be changed § 116. In the year 1592. was published by Joh. Stephan Durantus Húncque ritum baptizandi sub trina immersione vel aspersione servavit Ecclesia ut ex Romanae Ecclesiae Sacerdotali apparet Et constat quòd in Ecclesiae Romanae Provinciis aspersione seu perfusione aquae baptismus confertur quod nec novum nec recens est Legimus quendam à S. Laurentio dum ad mortem ducebatur urceo allato baptizatum fuisse S. Cyprian Ep. 76. ad Magn. Nec quenquam movere debet quòd aspergi vel perfundi videntur aegri cùm gratiam dominicam consequuntur Notandum ait Walafrid Strabo de Reb Eccles c. 26. non solùm mergendo sed etiam desuper fundendo multos baptizatos fuisse adhuc posse baptizari c. Joh. Stephan Durantus de Ritib Eccles Cathol l. 1. c. 19. num 37. p. 135. Edit Colon. Agrippina 1592. a Book of the Rites of the Catholick Church Therein he declares how the Church of Rome had to that time kept but he says not how long before it had held the Rite of baptizing with a threefold dipping or sprinkling and that in the Provinces of the Church of Rome baptism is given by sprinkling or pouring on of water which he affirms to be no new thing nor lately come up and backs his affirmation with the example of St. Laurence and the Authorities of Walafrid Strabo and St. Cyprian In this testimony there seems to be great weight every circumstance considered whether the Dignity of that Church wherein it was the Church of Rome the leading Church of the World for many Ages or the Diffusedness of it not only through that Church but the Provinces also of it or the Antiquity of it from Strabo's time from St. Laurences time from St. Cyprians time who was martyred about An. Chr. 258. nay no beginning is set to its being in the Church of Rome as if it had been there held in practice from the beginning Which being the contrary thereto cannot be proved is with me an Argument of weighty force and how slightly soever some may look upon it yet others I hope of cooler temper may think it to be of some moment § 117. Much about the same time or a little after An. Chr. 1598. flourished Daniel Chamier a person whose learning needs none of my pen to commend it And his opinion was that forasmuch as the whole virtue of the water lay in signifying by washing Quia tota virtus aquae est in significando per ablutionem certè non interest quantum quisque abluatur quomodo in Eucharistia non quantum quisque comedat l. an Chamier l. 5. de Bapt c. 1. p. 1404. parag 4. it mattered not how much every one was washed even as in the Sacrament of the Eucharist it did not matter how much every one did eat Then with him it was not material whether the baptism were by immersion affusion or aspersion so there were but water and any way an ablution with it § 118. In the beginning of this Seventeenth Century now current anno 1606. Mr. Attersol published his Treatise of the Sacraments And touching the Point in hand he delivereth his opinion thus Dipping into the water is not necessary to the being of a Sacrament Lib. 2. ch 1. p. 108 109. Sprinkling of water is not necessary to the being of a Sacrament but wetting and washing with water is necessary to the being of a Sacrament Now whether the whole body should be washed or the face only and whether it should be done once or thrice is not greatly material but left indifferent to the Church to decree and determine what shall be thought fittest to be received and practised Materia propinqua est ablutio est enim opus quod a●luat corpus Nota tamen quòd per ablutionem intelligimus vel immersionem sive unam sive trinam vel aspersionem vel effusionem quocunque modo horum fiat tenet baptismus Tamen quisque debet baptizare juxta ritum suae Ecclesiae nisi aliud petat necessitas vel honestas Necessitas quidem ut in loco ubi est trina vel una immersio cùm est periculum nocumenti infantis potest aspergi vel paucâ aquâ suffundi Honestas ut si adultus est non debet immergi sed sufficit effusio Tolet. Instruct Sacerdot l. 18. p. 372 373. § 119. In the year 1603. was Printed Colon. Agrippin Cardinal Tolets Cases of Conscience And therein he delivers it as necessary that there be an ablution of the body of the baptized with water But then he tells you that by ablution is meant either immersion once or thrice or aspersion or effusion and that which of these ways soever it be done the Baptism holds good c. Quid de