| Note 0 |
For being drawn so easily to be baptized ( so many, from Ierusalem, Iudea, and all about Jordan) it may be said, That washings that they might be cleansed from the sins they had committed, were in use amongst them by the Law: And therefore this being a thing they were of old grounded in, it is no marvel that they now off•r themselves. &c. Mayer. tom. 1. pa. 69. Of washings by the Law we have, Levit. 13.54, 58. chap. 15.10, 11, 16, 18. chap. 17.15, 16. Num. 10.19, 20. chap. 31.19, 20. Deuter. 23.11. Washing of garments, in Levit. 11.25. & chap. 14.47. was interpreted of themselves, before. And from both and their multitude, It is the use of the Scripture (says Dr Raynolds) to describe spiritual duties by expressions drawn from Ceremonies and usages under the Law, as repentance is called washing, Es. 1. Serm. on Hos. 4.2. Other such allusions are in Ierem. 4.14. Psalm. 51.2, 7. Revel. 1.5. Four sorts of unlcean persons, to be cleansed must be baptized and also bring sacrifice. 1. The Leper. 2. the Woman puerpura, that had lain in 3. the Man. 4. the Woman, that had an issue (NONLATINALPHABET, the Septuagint gives, Levit. 15.) and this according to the Law. Ainsworth, on Levit. 12.6. pa. 63. Iosephus confirms, that the cleansing of that infirmity requires both sacrifice and bathing in cold water, lib. 3. cap. 10. and till this were done women (post copulam) were held unclean, as having a part of their souls defiled by that act, lib. 2. contra. Apion. Which was after taken into the Christian Law. For Gregory of Rome in answer of some doubts to Augustin (first) Arch-Bishop of Cant. gives this order: Vir autem cum propria conjuge dormiens, nisi lotus aqua Ecclesiam intrare non debet, sed neque lotus, statim. fetching it from the purifying Law of old Israel, Levit. 15. and adding: that, though other Nations might teach otherwise, Romanorum tamen semper ab antiquioribus usus fuit, post admixtionem propriae conjugis, & Lavacri purificationem quaerere, & ab ecclesiae ingressu Paululùm reverenter abstinere; with (a little after) the same lavatory preparation directed for receiving the pledg of Christians holy Communication one with another, in Bedes Histor. Ecclesiast. 1. cap. 27. Taken into the Decree so late as by Gratian, in Caus. 33. Quaest. 4. ca. 7. which shews it had some influence then where the Bible went. Neque ab uxore ad sacra licitum esse illotis adire sanxerunt (Aegyptii) remembers Clemens of Alexand. in Stromat. 1. pa. 306. and in the Alcoran, as if Religions did conspire in this case to make somewhat conscientious as of natural piety: Non ebrii, sed sobrii oratum ibant (Mahometani:) & post coitum, & egestionem, non priùs orabant, quàm aquâ aut pulvere mundae terrae abluti essent. Azoará. 9. Alledged by the Centurists of Maydenburg, in Centur. 7. cap. 15. de religionibus externis. col. 354. |
For being drawn so Easily to be baptised (so many, from Ierusalem, Iudea, and all about Jordan) it may be said, That washings that they might be cleansed from the Sins they had committed, were in use among them by the Law: And Therefore this being a thing they were of old grounded in, it is no marvel that they now off•r themselves. etc. Mayer. tom. 1. Paul. 69. Of washings by the Law we have, Levit. 13.54, 58. chap. 15.10, 11, 16, 18. chap. 17.15, 16. Num. 10.19, 20. chap. 31.19, 20. Deuter 23.11. Washing of garments, in Levit. 11.25. & chap. 14.47. was interpreted of themselves, before. And from both and their multitude, It is the use of the Scripture (Says Dr Reynolds) to describe spiritual duties by expressions drawn from Ceremonies and usages under the Law, as Repentance is called washing, Es. 1. Sermon on Hos. 4.2. Other such allusions Are in Jeremiah 4.14. Psalm. 51.2, 7. Revel. 1.5. Four sorts of unlcean Persons, to be cleansed must be baptised and also bring sacrifice. 1. The Leper. 2. the Woman puerpura, that had lain in 3. the Man. 4. the Woman, that had an issue (, the septuagint gives, Levit. 15.) and this according to the Law. Ainsworth, on Levit. 12.6. Paul. 63. Iosephus confirms, that the cleansing of that infirmity requires both sacrifice and bathing in cold water, lib. 3. cap. 10. and till this were done women (post copulam) were held unclean, as having a part of their Souls defiled by that act, lib. 2. contra. Apion. Which was After taken into the Christian Law. For Gregory of Room in answer of Some doubts to Augustin (First) Arch-Bishop of Cant gives this order: Vir autem cum propria conjuge Dormiens, nisi lotus aqua Church intrare non debet, sed neque lotus, Immediately. fetching it from the purifying Law of old Israel, Levit. 15. and adding: that, though other nations might teach otherwise, Romanorum tamen semper ab antiquioribus usus fuit, post admixtionem propriae Spouse, & Lavacri purificationem quaerere, & ab ecclesiae ingressu Paululùm Reverenter abstinere; with (a little After) the same lavatory preparation directed for receiving the pledge of Christians holy Communication one with Another, in Beds History Ecclesiatest. 1. cap. 27. Taken into the decree so late as by Gratian, in Cause 33. Question 4. circa 7. which shows it had Some influence then where the bible went. Neque ab uxore ad sacra licitum esse Illotis Adire sanxerunt (Egyptians) remembers Clemens of Alexander in Stromat. 1. Paul. 306. and in the Alcorani, as if Religions did conspire in this case to make somewhat conscientious as of natural piety: Non Ebrii, sed sobrii oratum John (Mahometani:) & post coitum, & egestionem, non priùs orabant, quàm aquâ Or pulvere mundae terrae Ablution essent. Azoará. 9. Alleged by the Centurists of Maydenburg, in Centaur 7. cap. 15. de religionibus externis. col. 354. |
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