| Note 0 |
They had in ancient allowed Directions for administring the other holy Sacrament a preparatory prayer (no doubt from the purpose and contents thereof) called NONLATINALPHABET, wherein they seemed and meant to Invoke down something upon the work, persons or thing in hand, whereof is mention made in St Basils Liturgie, pa. 10. in St Gregories Liturgie, pa. 34. and in St Cyrils, pa. 53. of the same volumn, translated out of the Arabick, and Printed 1604. That title I find expounded in that use, and it is like it was the same here, to be NONLATINALPHABET, an Invocation of the holy Ghost, and that they prayed therein for the NONLATINALPHABET, or NONLATINALPHABET, the descent of the holy Spirit upon the things under hand; somewhere by Dr Hammond, and in St Peters Liturgie, (as said to be) NONLATINALPHABET, very often; and so in St James 's and St Chrys•stomes in Biblioth. pat. Gre c. tom. 2. pa. 4, & 6. pa. 77, & 78, &c. The Pagans used the like over their Sacrifices, St Cyril tels us so; co•paring and averring, that, As those things which are offered upon Altars being pure, NONLATINALPHABET, are defiled by Idol-Invocations, so on the contrary pure water receiving vertue of the holy Ghost and Christ, NONLATINALPHABET, at Invocation, is made partaker of holyness, in Cateches. 3. pa. 16. The jugling Marcosians had their initiations not without somewhat of like nature, NONLATINALPHABET: others of them lead their seduced Proselytes to the water, NONLATINALPHABET, &c. and baptizing, they say over them, into the name of the incomprehensible Father of all things, &c. (where observe by the way, the intent of their mysteries was, To lead and convey over UNTO, NONLATINALPHABET.) Others of them frighted with hard and uncoth names, NONLATINALPHABET, BASEMA, CHAMOSSE, BAAEANORA, MISTADIA, RHƲADA, CƲSTA, BABOPHOR, KALACHTHEI: which are not interpreted without NONLATINALPHABET, &c. and yet others went (to the same sense) a little otherwaies: In Epiphanius, haeres. 34. de Marcosiis. cap. 20. pa. 255. out of Irenaeus. And before, there was an used NONLATINALPHABET, apprehended effective of strange things, cap. 1. pa. 233. of which or another of the same sort is repetition in the next page. There was a form of BENEDICTION in Aarons Directory, Numb. 6.24, &c. according to which he and his sons were wont (as is conceived, for such was their Office Deut. 21.5. 1 Chron. 21.13. ) at dismission to bless the Assembly, NONLATINALPHABET, which I interpret actively or datively to give them Blessing; for Benedictio est sanctitatis traditio, in the Canon Law) and this was so successfull that the fruit or consequent thereof is said to be, He did thereby put the NAME, or Jehovahs Name upon the sons of Israel, and Jehovah himself followed him, NONLATINALPHABET, verse 27. And I the Lord will so bless them. Nor was this so effectual Bene-Diction without long continuance, for so long after as in Simeon the High Priests time mentioned in Ecclesiasticus, 50. at the end of the most solemn service, He went down and lift up his hands over the whole congregation of the children of Israel, to GIVE THE BLESSING OF THE LORD with his lips, and to rejoyce in his NAME: And they bowed themselves to worship the second time, that they might RECEIVE a BLESSING FROM THE MOST HIGH, verse 20, 21. of our English Translation, which is agreeable enough with Junius's Edition, ut daret benedictionem Domini labiis suis, and that of Complutum, or Alcala de Henares in Spain, NONLATINALPHABET, in the genitive, though Sixtus 5. corrected it in his Edition, NONLATINALPHABET, to give blessing or praise to the Lord. In much conformity to which of old, the Ministers of Jesus Christ (serving, as the sons of Aaron did heretofore, in the Assemblies of his Saints) have been wont with much strength of endeavour to attempt to GIVE the PEACE OF GOD, or the Grace of our Lord Jesus Christ, the Love of God, and the communion of the Holy Ghost (from the conclusion of the second Epistle to the Corinthians) to be with their people and continue with them to comfort them till their next meeting in Gods presence. It seems more then a simple intimation, or plain comfortable declaration, or earnest petition and obsecration, a powerfull imprecation, yea a solemn and successfull authoritative dispensation or distribution of those favours from heaven are then more then wished for, presently invoked, called down and given out by Gods faithfull servant to his expecting and worshipping people For more effectual doing whereof and Authoritative, if many were present that had Commission, and one in power above the rest, it was ordered that he whose authority was thought greatest, should stand up for this part, to Give this Blessing. All these seem to meet in somewhat of one general nature, or, as we say, to hang upon one string: VVhen we understand them we may perhaps have found out therewith a new and better way then used of saying or GIVING the Peace of God; (to which the ceremony of Elevation or lifting up the hands, as in weighty matters, once appointed by God himself, or used by his approved Ministers, Levit. 9.22. Eccles. 50.20. yea by our blessed Saviour, Luc. 24.50. might not be I think an unfruitfull appurtenant.) Illumina quae sumus Domine Deus tenebras nostras. |
They had in ancient allowed Directions for administering the other holy Sacrament a preparatory prayer (no doubt from the purpose and contents thereof) called, wherein they seemed and meant to Invoke down something upon the work, Persons or thing in hand, whereof is mention made in Saint Basils Liturgy, Paul. 10. in Saint Gregories Liturgy, Paul. 34. and in Saint Cyril's, Paul. 53. of the same Volume, translated out of the Arabic, and Printed 1604. That title I find expounded in that use, and it is like it was the same Here, to be, an Invocation of the holy Ghost, and that they prayed therein for the, or, the descent of the holy Spirit upon the things under hand; somewhere by Dr Hammond, and in Saint Peter's Liturgy, (as said to be), very often; and so in Saint James is and Saint Chrys•stomes in Biblioth. pat. Gre c. tom. 2. Paul. 4, & 6. Paul. 77, & 78, etc. The Pagans used the like over their Sacrifices, Saint Cyril tells us so; co•paring and averring, that, As those things which Are offered upon Altars being pure,, Are defiled by Idol-Invocations, so on the contrary pure water receiving virtue of the holy Ghost and christ,, At Invocation, is made partaker of holiness, in Cateches. 3. Paul. 16. The juggling Marcosians had their initiations not without somewhat of like nature,: Others of them led their seduced Proselytes to the water,, etc. and baptizing, they say over them, into the name of the incomprehensible Father of all things, etc. (where observe by the Way, the intent of their Mysteres was, To led and convey over UNTO,.) Others of them frighted with hard and uncouth names,, BASEMA, CHAMOSSE, BAAEANORA, MISTADIA, RHƲADA, CƲSTA, BABOPHOR, KALACHTHEI: which Are not interpreted without, etc. and yet Others went (to the same sense) a little otherways: In Epiphanius, haeres. 34. de Marcosiis. cap. 20. Paul. 255. out of Irnaeus. And before, there was an used, apprehended effective of strange things, cap. 1. Paul. 233. of which or Another of the same sort is repetition in the next page. There was a from of BENEDICTION in Aaron's Directory, Numb. 6.24, etc. according to which he and his Sons were wont (as is conceived, for such was their Office Deuteronomy 21.5. 1 Chronicles 21.13.) At dismission to bless the Assembly,, which I interpret actively or datively to give them Blessing; for Benediction est sanctitatis Tradition, in the Canon Law) and this was so successful that the fruit or consequent thereof is said to be, He did thereby put the NAME, or Jehovahs Name upon the Sons of Israel, and Jehovah himself followed him,, verse 27. And I the Lord will so bless them. Nor was this so effectual Bene-Diction without long Continuance, for so long After as in Simeon the High Priests time mentioned in Ecclesiasticus, 50. At the end of the most solemn service, He went down and lift up his hands over the Whole congregation of the children of Israel, to GIVE THE BLESSING OF THE LORD with his lips, and to rejoice in his NAME: And they bowed themselves to worship the second time, that they might RECEIVE a BLESSING FROM THE MOST HIGH, verse 20, 21. of our English translation, which is agreeable enough with Junius's Edition, ut dart benedictionem Domini labiis suis, and that of Complutum, or Alcala de Henares in Spain,, in the genitive, though Sixtus 5. corrected it in his Edition,, to give blessing or praise to the Lord. In much conformity to which of old, the Ministers of jesus christ (serving, as the Sons of Aaron did heretofore, in the Assemblies of his Saints) have been wont with much strength of endeavour to attempt to GIVE the PEACE OF GOD, or the Grace of our Lord jesus christ, the Love of God, and the communion of the Holy Ghost (from the conclusion of the second Epistle to the Corinthians) to be with their people and continue with them to Comfort them till their next meeting in God's presence. It seems more then a simple intimation, or plain comfortable declaration, or earnest petition and obsecration, a powerful imprecation, yea a solemn and successful authoritative Dispensation or distribution of those favours from heaven Are then more then wished for, presently invoked, called down and given out by God's faithful servant to his expecting and worshipping people For more effectual doing whereof and Authoritative, if many were present that had Commission, and one in power above the rest, it was ordered that he whose Authority was Thought greatest, should stand up for this part, to Give this Blessing. All these seem to meet in somewhat of one general nature, or, as we say, to hang upon one string: When we understand them we may perhaps have found out therewith a new and better Way then used of saying or GIVING the Peace of God; (to which the ceremony of Elevation or lifting up the hands, as in weighty matters, once appointed by God himself, or used by his approved Ministers, Levit. 9.22. Eccles. 50.20. yea by our blessed Saviour, Luke 24.50. might not be I think an unfruitful appurtenant.) Illumina Quae sumus Domine Deus Darkness nostras. |
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