Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	aaron_n	altar_n	holy_a	105	3	5.0722	4	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

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

that is swilled and rinsed in or plunged into the blood of roses but have been died or coloured with it that is are of a rosie colour as red as roses So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies not to dip but to die And though some things are dipped to be died yet dipping and dying are not terms convertible not all things that are dyed are dipped And to go no farther for an instance than the painting Females cheeks I believe many of them are dyed with a delicate fresh rosie complexion which yet are never dipped when they are so dy'd they are not dipped into the complexion but the complexion laid on them § 8. But if any think to come off from this instance with saying the speech is but Metaphorical though even so there must be a resemblance between the things compared or else there can be no Metaphor yet there is an instance of this use of the word in the Septuagint which cannot be so evaded nor any other way that I can foresee It is said of Nebuchadnezzar Dan. 4.33 that he was driven from men and did eat grass as oxen and his bodie was wet with the dew of heaven So we and so Tindal renders it Now there the word for was wet is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that cannot possibly signifie that he was dipped into the dew of heaven any more than what he could be by lying down upon the dewie grass which no man will call an immersion none will say of a man that lies him so down that he dips himself into the dew or is dipped into it but that he wets himself or is wetted with it Or if any should yet still will that Notion very well agree at least with their way of baptizing who dip though but lightly the Face in water when they baptize Nor that I know will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bear any such construction If dipping into the dew had been meant it would in all probability have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Vid. Septuag Levit. 4.6 Num. 19.18 1 Sam. 14.27 Deut. 33.24 Ruth 2.14 Psal 68.23 2 King 8.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I find not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor doth any Version that I can meet withal so render it Montanus's Interlin Version is de rore coelorum corpus ejus tingebatur and so the Syriac de rore coeli tinctus est i. e. His body was wet or he was wetted by or with the dew of heaven And the Vulgar Latin Bible agreeing with the Particular Latin Translation of the Septuagint renders it rore de rore coeli corpus ejus infectum erat his body was dy'd or stained with the dew of heaven And the Arabic of all methinks most properly perfusum fuit that is was all to sprinkled or wetted or all to shed upon with dew No dipping then in the case And yet the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dip which clearly shews that word to signifie something other more than and besides dipping even a wetting and such a wetting as one is wetted withal by the falling of dew upon him which none I think will say is improperly expressed by sprinkling and so to be very agreeable with that wetting in Baptism which is done by sprinkling the party Baptized § 9. In Rev. 19.13 I meet with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Ours and Tindals Translation render a Vesture dipt in bloud Under correction I conceive it ought to have been rendred not dipt in but dyed with bloud § 10. For first the Construction of the words so requires it Had it been said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I should not at all have disputed it nor much if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of such construction I find some example though yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Dative Case sometimes signifies no more than a Dative Case without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and does so sometimes when it hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set with it as we shall see afterwards But of this Verb's signifying to dip into with a mere Dative Case without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I find no example and therefore I conclude that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here doth not signifie that into which the Vesture was dipped but wherewith it was dy'd and that dying not dipping is the import of the Verb in this place and the construction is like that of the Septuagint Gen. 37.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby was designed nothing more but their staining or besmearing of the Coat with bloud much after the manner as Nessus did the Coat which he gave to Deianira or like that newly mentioned from Favorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place far enough from importing any thing of an immersion § 11. Secondly besides the construction of the words the nature of the thing is against its interpretation by dipping Garments dipt in bloud to what end for what use who wears any such Dipt in Scarlet or dipt in Purple they are for Kings and Emperors and persons of greatest eminency for place and honour but in bloud for no bodies wearing that I know of But Garments dy'd with bloud are as ordinary as battels Isai 9.5 And not only the Conquereds but the Conquerors A memorable instance whereof is that of Leopoldus Duke of Austria who fought so long at the taking of Ptolemais till his Coat Armour was all dy'd in blood save his Belt as one saith or rather as another hath it the place covered with his Belt Cambd. Rem p. 299. Fuller Holy War l. 3. c. 8. In memory whereof that Family hath ever since born for their Arms a Fesse Argent in a Field Gules And in allusion to such staining of Garments with the blood of slain enemies sprinkled upon them as befals conquering Warriers in their battels is this place interpreted of our Saviour whose garment is by way of Prophecie said to be stained with blood Tunc Christus hac specie se visendum praebebit indutum eruento sago toto redundante sanguinc hostium Brightman in Apocal. 19.13 Veste aspersa sc Saracenorum ab eo occisorum Lyra in loc Hostes ibidem comprehensi tantâ sunt occisione prostrati ut in porticu Solomonis sanguis occisorum usque ad nostrorum equorum genua perveniret Gotfr Viterb Chron. part 17. Quod tempus videtur Isaias spectare inquiens Quis est hic c. Optimo jure Christus aspersus tunc conspicietur cruore caeforum immicorum Bright in Apoc. 19.13 Edom ru●icundum Bozra vero vindemiam significat Ergo venire ab Edom est rubco vestitu incedere venire tinctis vestib●s de Bozra est habere vestimenta mus●o respersa Tor●ular calcavi i. e. uvas in torculari quidem in furore hoc est magno cum impetu solus Atque hinc vestes hostium sanguine respersas gero