Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	blood_n	soul_n	sprinkle_v	1,209	5	10.9438	5	false

Text snippets containing the quad

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

cluendis corporibus vim sanguinis Christi in delendis peccatis declarant Tilen Disp 1. de Bapt. Thes 32. and even by Scripture Text it self as water is a suitable element to represent the blood of Christ whereby we are cleansed from our sins so washing with water is a suitable action whereby the application of Christs Blood unto us for our cleansing is expressed and so most agreeable unto the nature of Baptism and consequently that by what application of water we may be so washed as to be cleansed by such we may be said to be baptized Cùm nec minùs in aspersione quàm in immersione Sacramenti analogia servetur siquidem in legalibus purificationibus sufficicbant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tilen Disp. 1. de Bapt. Thes 15. Praesertim cùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significationis maneat adspersione illae etiam sordes abluantur Keckerman Theol. System l 3. c. 8. p. 452. § 7. Now that sprinkling is such a way of application of water as hath been designed and used for cleansing will appear from Scripture and then consequently it will follow that it may be so still And of that we have instance in Num. 8.5 6 7. where the Lord gives order unto Moses to cleanse the Levites and directs him too how to cleanse them And thus saith he shalt thou do unto them to cleanse them sprinkle water of purifying upon them and let them shave all their flesh and let them wash their clothes and so make themselves clean See! here is no other washing of them appointed for their cleansing but what was done by sprinkling of the water of purification upon them In Num. 19. order is given for making water of separation with the ashes of a red Heifer ver 1 c. This water was to be a purification for sin v. 10. The way of washing with this water for purification was to be by way of sprinkling and that so strictly that whosoever had touched the body of a dead man and had not so purified himself with it was to be cut off from Israel because the water of purification had not been sprinkled upon him v. 13. So again for the purifying of a Tent wherein any Man died and of the persons and vessels in it or any that touched any of them a purification was ordained to be made by this water and that purification was to be made by sprinkling v. 18 19. with the like menace of cutting off from the Congregation to him that was unclean on those accounts and had not so purified himself because he hath defiled the Sanctuary of the Lord the water of purification hath not been sprinkled upon him ver 20. Which cleansing from the Legal pollution of the body by the sprinkling of the water of purification typified our cleansing from the moral defilement of the Soul by the sprinkling of the blood of Christ Whereto the Learned Dr. Jackson saith Tom. 3. Lib. 10. c. 50. Sect. 3. p. 271. the Apostle hath special reference more than allusion saying Heb. 9.13 14. If the blood of bulls and of goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh How much more shall the blood of Christ purge your conscience from dead works And again that the water of sprinkling consecrated by the aspersion of the ashes of this legal sacrifice did truly resemble the water of Baptism by which we are washed from sin and consecrated unto God as clean persons that is made Members of his Church on Earth saith he is so evident in it self that it needs no Paraphrase or laborious Comment upon the forecited Law yet withal referring his Reader to Chytraeus his Commentaries on the Book of Numbers c. And I shall not be alone if I shall say Ad Sacramentum enim Baptismi Apostolus respicere videtur quo externa quidem corporum fit ablutio interna vero cordium purgatio per Christi sanguinem obsignatur D. Pareus in Heb. 10.22 that the Apostle hath a respect unto Baptism when in Heb. 10.22 he saith Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water Which words having our hearts sprinkled c. to me seem not so much to declare with what qualification we should draw near unto God as upon what ground we may draw near unto him Est ergo sensus Cùm sanguine spiritu Christi à sordibus peccati purgati simus hujusque purgationis symbolum baptismum habeamus accedamus igitur purificatis cordibus per fidem non polluti peccatis conscientiam turbantibus per veram resipiscentiam Par. in loc even upon the account of our having been baptized and therein had our hearts sprinkled from an evil conscience with the blood of Christ as well as our bodies washed with the pure water of Baptism And to this sense the Original fairly leads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is literally being we have had our hearts sprinkled from an evil conscience and have had our bodies washed with pure water that is being we have been baptized and so purged and cleansed from those sins which before kept us at a distance from God and made us afraid to come nigh him by the blood and spirit of Christ who is our High Priest and is at the right hand of God interceding for us let us with a true heart draw near to God in confidence of acceptance through his Intercession for us who by so purging and cleansing us hath fitted us for such access in full assurance of faith that upon our approaching we shall be accepted And when the inward washing from sin is stiled a sprinkling how fairly doth it intimate that the outward washing did hold correspondence with it and was performed by sprinkling also At least so much will be infallibly gained by it that washing by way of sprinkling is an action very suitable to and agreeable with the nature of baptism as outwardly representing that inward washing which is performed therein and correspondently thereunto termed a sprinkling § 8. And even God himself had long before shewed the agreeableness of the outward washing of the body from its filths with water by way of sprinkling with the inward washing of the Soul from its sins by his grace through the blood of Christ applied thereto for its cleansing when in Ezech. 36.5 he said to Israel in reference to their defilements wherewith they had been defiled in the Countries into which they had been scattered Then will I sprinkle clean water upon you and you shall be clean from all your filthiness and from all your Idols will I cleanse you That is I will render you as spiritually clean from your sin by my pardoning and purifying grace as you should be legally clean by having clean water even the water of separation and purification sprinkled upon you §

9. And if the blood of Sacrifices may be thought to have a nearer resemblance with the blood of Christ than water hath yet as the application of Christ's blood to our Souls for the cleansing of them is set forth by way of sprinkling whence his blood is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Dr. Ham. in loe the blood of sprinkling Heb. 12.24 so the application of the blood of Sacrifices for cleansing was mostly made by sprinkling whence the Apostle Heb. 9.21 22. saith of Moses that he sprinkled with blood both the Tabernacle and all the Vessels of the Ministry And that almost all things are by the Law purged with blood Thence we read of a Ram that was to be slain at the consecration of Aaron's Sons and his blood to be sprinkled round about upon the Altar Exod. 29.16 When a Bullock was to be offered for a burnt Sacrifice by any of the People in order to an atonement to be made for him the Sons of Aaron were to bring the blood and sprinkle the blood round about upon the Altar Levit. 15. and so if it were of the Flocks ib. v. 11. So if it were a Peace-offering Levit. 3.8 13. So also if it were a Trespass-offering Levit. 7.2 So if it were a Sin-offering to be offered by the High-Priest for himself and for his House the blood of it was to be sprinkled seven times upon the Mercy-seat and before the Mercy-seat Levit 16.14 And the like was to be done if it were for the People ib. v. 15. and that in order to the making an atonement for the holy place because of the uncleanness of the Children of Israel and because of their transgressions in all their sins ib. v. 16. And if the sin for which the Sacrifice was to be offered whether of the Priests or of the Peoples were a sin of ignorance the blood of it was to be sprinkled seven times before the Lord Levit. 4.6 17. Even whatsoever it was Ox Lamb or Goat that was to be sacrificed so was his blood to be disposed of Levit. 17. § 10. If then the application of that which typified the blood of Christ whether it were water or blood before the shedding of it was conveniently made and who dares question the conveniency of it since it was by God's appointing to be made by sprinkling how can then the application of water in baptism by sprinkling whereby the washing of our Souls from sins and the cleansing of our Consciences from defilements by the blood of Christ that blood of sprinkling now that it is shed is represented and signified be any other but a most agreeable action and the party to whom it is so applied be most truly said to be baptized And the remonstrating of this is the discharge of the Second part of my undertaking § 11. The Third whereto I shall now advance is the shewing of the agreeableness of baptizing by other ways than a total immersion with the Practice of the Church CHAP. X. Other ways of baptizing besides that of a total immersion used in the Church in all or most Ages and Places of it § 1. LET no Man think here that I intend to demonstrate sprinkling or any other way of baptizing less than a total immersion to have been either the only or the most general way of administring that Sacrament I am too well assured by a multitude of evidences of the contrary thereunto to undertake that But this is that which I design to evince that how general soever the way of baptizing by a total dipping may by some be imagined to be and perhaps that may in the issue appear not to have been so general as it is by them imagined yet it was not the only way but a baptism by aspersion affusion tinging or wetting with water or however by a partial mersation has been practised in the Church from the Primitive to the present times whereof I shall give either real demonstrations or probable arguments in all or most of the Ages § 2. For the first Age to begin with that there were few except the Apostles and Evangelists that writ any thing and of what they wrote little is left and of that little nothing that I know of concerns the question in hand The Reason may well be conceived to have been because it then was no question and the rather because we find the Practice we contend for in being in after Ages which is a fair inducement to believe it to have been derived from thence to them unless it could be certainly told when where and by whom it was afterward first introduced into the Church Our Intelligence then must be fetcht for this Age all from the Holy Scriptures And there also things do not appear with so bright a light as to force a conviction upon a prejudiced or prepossessed understanding but after all that can be said contrary minded persons if of stubborn temper may think themselves to have sufficient matter whereon to ground a contradiction What probabilities then and I will not pretend to more than a probability of such a practice in the Apostles Age as I have either conceived of my self or received from others I will here fairly communicate and then leave the Reader to make his judgment upon the matter Quod universa tenet Ecclesia nec Conciliis institutum sed semper retentum est non nisi Authoritate Apostolicà traditum rectissimè creditur D Aug. de Bapt. contr Donat. l. 4. c. 24. only desiring him in the mean time to have an eye on St. Augustin's judgment touching such immemorial usages as the Catholick Church holds and ever hath held and have not come into use by the institution of any Council that they are rightly believed to have been delivered down to it by no less than an Authority Apostolical § 3. And I begin with the Baptism of those first Converts that the Apostles did after the sealing of their Commission by the descent of the Spirit upon them admit into the Church by that Ceremony Upon the day of Pentecost St. Peter preach'd to a great but confused multitude By his Sermon thousands were converted and of those Converts whatever were afterward no fewer as is conceived than three thousand were the same day baptized The question here is in what way they were baptized whether by immersion or by aspersion And the improbabilities of the former have made learned persons to conceive it was by the latter It is not likely saith Zanchie that they were baptized any other way than by sprinkling Confirmatur exemplo Petri in Actis cap. 2. qui statim post concionem legitur baptizâsse 3000. Baptizati inquit Lucas nempe per Petrum ut Interpretes exponunt fucrunt Non videtur autem veri simile fuisse aliâ ratione baptizatos quàm aspersione aquae Hier. Zanch. de cultu dei externo l. 1. col 494. Et verisimile est quòd non per modum immersionis sed aspersionis

saith it was of old the Custom the Authors word is initio at first or in the beginning Now it is to be suspected by his rendring that word of old that he designed to put a slur upon us as if that Author had intended to declare or intimate that sprinkling was no custom of old but a new practice come up but of late into the Church whereas it pleads Antiquity for it self and that so high that none can find any original of it lower than the Primitive times And so though it might not have been a custom initio at the very first to baptize that way but dipping may claim the priority of it for that yet it might very soon after the first beginning upon reasons thought well of by the Apostles or Apostolical persons come into practice and so become a custom of old though it were not a custom initio in or at the first beginning Deacons as distinct Officers from Apostles were of old in the Primitive times even in the Apostles days and yet they were not initio at the first beginning of Christianity or constitution of the Christian Church but ordained some time after its beginning and by the Apostles themselves Acts 6.5 6. § 49. And whereas that Author saith that we now rather have pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Rhantism instead of Baptism I answer that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken two ways first more strictly for the act of immersion or dipping or more largely for the Sacrament of Baptism however administred And so though instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dipping we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprinkling yet we have not that sprinkling instead of baptism as if our sprinkling were no baptizing but somewhat else instead of it but we have it for what it really is a true baptism in the larger sense though it be not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the strict sense of that word as it signifies dipping though sprinkling be not strictly dipping yet it is truly baptizing § 50. From Zepperus he is in haste to go to Dr. Taylor a Champion he often glories in and saith he Dr. Taylor in his Rule of Conscience l. 3. c. 4. p. 644 645. The Ancient Church did not in their Baptism sprinkle Water with their hands but did immerge and therefore we find in the Records of the Church that the Persons to be baptized were quite naked as it is to be seen in many places particularly in the Mystagogy Chat. as he writes it of St. Cyril and many others as you have before in the second Chapter of this Part from Vossius p. 133. And I shall follow him as fast to attend the motions of that Doctor And I answer § 51. Bishop Taylor did as I and all good men I believe would do i. e. wish'd as near a conformity in the present Church to the Primitive as the Circumstances of both may well permit and therefore represents things tending that way as favourable as he could but his words must not be tenter-hook'd and stretch't to a meaning beyond his mind And whether they be not so here will be left to the Readers judgment In this very Section and Paragraph he tells you that of this Sprinkling besides what is implyed in the former Testimonies there was some little use in the Primitive Church And he backs this saying of his with proofs from Tertullian Surius and Walafrid Strabo When therefore he saith that the Ancient Churches did not in their Baptisms sprinkle water with their hands but immerged the Catechumen or the Infant for those are his words which Mr. D. disguises and curtails and shrinks up into a barely but did immerge for ends best known to himself but easily guessable at by any man though of no greater abilities than I am I say in so saying his words cannot in reason be taken as if he meant that absolutely and universally all without exception were then immerged and none were sprinkled for that is contradictory to what himself afterward in the same Paragraph saith and proveth as I have already noted but that mostly and generally it was so the contrary practice being so infrequent as not used in ordinary cases but only such as were of high charity and great necessity that it was little taken notice of in publick So that speaking according to what was generally done and publickly observed he might infer from the Authorities by him insisted on that the custom of the Ancient Churches was not sprinkling but immersion But though it may be granted that the custom was not sprinkling but dipping yet it will not follow thence that there was never any thing of that nature done in those times contrary to the custom for the contrary is apparent And therefore D. Cave in his Testimony cited by Mr. D. p. 200. speaks warily and safely in the case saying not absolutely that it was the constant and universal custom of those times but the almost constant and universal custom And so B. Taylor is to be understood if we will make him consistent with himself as we must do or else his Testimony will be nothing worth on either side and he will be no more against us than for us and his quoting will signifie nothing more but that the Quoter had a mind to make a noise with his Name and object him to us as being an eminent not only member of but Minister in our Church and a Bishop in that Church wherein he lived when he published that Writing at least the second time I wonder the Quoter did not take notice of this conclusive passage of his and especially of what follows immediately added to the words recited by me viz. That that custom of the Ancient Churches was in pursuance of the sense of the word in the Commandment and the example of our Blessed Saviour Which if he had I have given answer thereto in these Papers ch 10. and 16. I shall only make this remark upon it in favour of Mr. D. That he is the more pardonable if he sometimes takes no notice of what is against him when he can pass by some and such notices that seem to be for him But if there be wilfulness on the one side and but inadvertency on the other side I shall then plead nothing for him but leave him there to plead for himself § 52. But Mr. D. goes on and I shall follow him And this Immersion saith he from Dr. Taylor was of so Sacred an account in their esteem that they did not account it lawful to receive him into the Clergy who had been only Sprinkled in his Baptism as we learn from the Epistle of Cornelius to Fabianus of Antioch Euseb l. 9. c. 43. It is not lawful that he who is sprinkled in his Bed by reason of sickness should be admitted into Holy Orders doubting whether such a Sprinkling should be called Baptism § 53. I wonder Mr. D. should produce this instance because it is an unanswerable