Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	apostle_n	bishop_n	timothy_n	4,167	5	10.7647	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36047	The exposition of Dionysius Syrus written above 900 years since on the evangelist St. Mark / translated by Dudley Loftus ... anno 1672 ; wherewith are bound up several other tracts of the same authour, and an ancient Syriack scholia on the four evangelists, as also some Persian, Armenian, and Greek antiquities, translated as aforesaid : the titles whereof are set down immediately after the Epistle to the reader, with refereuce [sic] to the several pages where they are.	Dionysius Exiguus, d. ca. 540.; Loftus, Dudley, 1619-1695.	1672 (1672)	Wing D1525; ESTC R37278	110,280	261

Lest the Faithful should forsake the other three Gospels and adhere to his onely as being the Chief and Primate of all the rest Moreover He did not hold himself worthy to write a Gospel because of his denial and therefore he persuaded Mark and he wrote and whatsoever he delivered by word of mouth his Disciple wrote and because Matthew had spoken of the Genealogy of Christ and his Generation according to the Flesh he took his beginning from his Baptism Others speak of another occasion Tatianus a Disciple of Justinus the Philosopher and Martyr made a Collection out of the Four Evangelists and thereof made and composed a Gospel and called it a Diateseron that is of harmonies and it was this Book which Prince Ephraim expounded it begins thus In the beginning was the Word Clemens Romanus wrote in his great Epistle against those who contemned Marriage for that married men being ordained Apostles they observed Chastity after they were made Disciples as also Moses and others who after they were thought worthy of Divine Revelations abstained from the Marriage bed Saith Clemens Do they also despise the Apostles for Peter and Philip begate children and Paul himself made no scruple to salute the Daughter of his marriage in an Epistle but he did not lead her about with him by reason of the modesty of his Ministry Whereas it is written in the Acts of the Apostles That after Peter was freed from Prison by an Angel he came to the house of Mary the Mother of John who was sirnamed Mark it is said that this Mary was the wife of Shimeon and that Mark was his Son and that the young Maiden Roda who opened unto him was his Daughter and Peter makes mention of her in his first Epistle which he wrote from Rome describing her under a figure whil'st he calls her Babel by reason of her excellency and renown The chosen Church which is in Babel saluteth you and Mark my son Peter after he was delivered out of Prison went to Antioch and in the same Year built a Church there and gave command to worship towards the East and taught that on the first day of the Week our Lord proceeded from his Mothers womb and on the same day was the Resurrection And after two Years he heard of the error of Simon and placed Evodius Bishop in Antioch as his Successor and this Bishop governed Twenty five Years but Peter went up to Rome by occasion of Simon This Simon was by Nation a Samaritan of the Town called Gathnin he was named Shimeon but Peter changed his name and called him Simon And when Peter entred into Rome he found a Dog at the gate of Simons house and said unto him Go in signifie unto Simon that Shimeon is come to the gate Again Simon spoke in the Ear of an Oxe and it was parted in two but Peter revived it Moreover some of his followers desired him to work some sign in the fight of Shimeon and it so fell out that they met with a certain dead man the son of Cyprianus one of the Magistrates of the City and Simon approached the Bier whereon he was carried and spoke many things aloud and with a low voyce but the dead man was not raised yet Peter immediately drew nigh and cryed with a loud voyce and said in the Name of Jesus Christ who hath been crucified Arise from the Bier and with these words the dead man was restored to life Whereupon the Romans rose up to stone Simon and when he made shew as if he were ascending into Heaven Peter rebuked the Devils and they forsook him so that he fell down and dyed as we said in the first occasion And when Peter had governed the Church of Rome for the space of Twenty five Years Nero commanded that he should be crucified with his Head downwards he established Bishop in his place Elius whom the Apostle mentioneth in his second Epistle to Timothy and after him succeeded Clemens for Nine Years And near the time that Peter was to be crucified the Romans urged him by many persuasions That he would write a Gospel unto them but he did not incline to their persuasion lest that the Gospel of Matthew being already written it should be thought it had been displeasing to Peter had he written another but he persuaded Mark to write unto them the deeds of our Lord his Objections and Replies whereof he omitted many and chiefly took care with much diligence to write those things which concerned Peters denial and it is possible that Peter himself excited his diligence in that particular and because Simon had Preached there that our Lord had not assumed a Body he therefore took care to write of such things as concerned his Humanity And after Mark wrote a Gospel in Rome he immediately went to Aegypt and Preached there and Established a Church in Alexandria Mark therefore is setled in a SEE We are further to know That there were Evangelists of the Twelve and of the Seventy and two according to the number of the Apostles and Evangelists but after the Apostles departed this life their Disciples carefully examined them and chose out of them four Gospels which the Church retained because they observed them to be agreeable and true and finally because they were willing to prohibit men from using multiplicity of Books because they agreed in the same mind they ordered the Apostles to begin and end as the top and foundation the other Evangelists they placed in the middle to the intent they might honour the Seventy and two They took Two Evangelists out of the Twelve and Two out of the Seventy and two Others say that this Inquisition or Examination was made in the dayes of the Apostles and that they chose two Gospels of their own and two of the Seventy and two which they ordained to be read in the Church CHAP. III. WHerefore did not Mark write the Acts of Christ one after another as did Luke We say That St. Mark did not write those things that were first done in the first place nor every thing as they succeeded one to another but after the example of Matthew observing that order wherein they seemed to adhere one to another whether they were words or actions to the intent that so far as it was possible there might be found an harmony and agreement between them but not so as to be an exact History of things done but Doctrine useful to Religion He did not write concerning Genealogies because he observed they were sufficiently Treated of by Matthew CHAP. IV. THere are in Mark Six Parables and Similitudes Twenty and two Miracles and Sixteen Testimonies which he produced in confirmation of what he said MARK Chap. I. The Beginning of the Gospel of Jesus Christ THE beginning of the Gospel was Baptism Moreover Basilius and Philoxenus say thus That St. Mark first used the word Evangelium or Gospel and that Baptism was the beginning of the Gospel Others say That the

things and particularly on Dionysius the Areopagite concerning the Angels and h●eir Hierarchy As touching Severus whom so far as I can gather from deliberate conjecture I take to be Severus Alexandrinus Genebrard in his Chronography reduceth his Prelacy in that Church to the Year of our Lord 646 though others upon a more exact Chronography of Ecclesiastical Annals make him to have liv'd after Peter Patriarch of Alexandria who govern'd in that See Ten Years and succeeded Cyrus who died An. 640. according to the Chronology of Nicephorus he wrote in the Syriack Language Some would make this Severus an Eutichian Heretick mistaking him for Severus Antiochenus of whom Nicephorus writes thus Doctrinam hic tuebatur Entichis de confusis duabus naturis in Christo And upon this mistake perhaps the Translator of Severus in the Bibliotheca Patrum gives the name of Alexandrinus to the other which the Original doth not Our Severus is term'd among his Countreymen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Severus the mouth of all the Doctors which could not have been his Attribute had he been an Eutichian for the Heresie of Eutiches was never more vigorously nor with more reason oppugned than by Dionysius and other Doctors of that Nation as appears by many passages of his and of theirs in his Exposition on the Four Gospels This Severus is celebrated as for many other Tracts so also for his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often quoted by Dionysius Syrus and Bar Cepha He hath several Sermons bound up with the Sermons of other Authours in a Syriack Manuscript now remaining in Trinity Colledge Library in Dublin wherein I find this Passage worthy to be inserted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Christ for an Establishment placed the Holy Apostles First in the Holy Church but afterwards that happiness might abound and be propagated they ordained to every Order and Degree therein those who from them and by their hands received Deduction conferring on the Bishops those things which did belong to the High Priests and to Presbyters those things which were peculiar to the Priests and to the Deacons those things which were peculiar to their Administration to the intent that those things which did appertain to the Priestly Function might be decently performed according to the consonancy and requisition of Administrations Whence it appeareth That Bishops are the Apostles Successors and at least of Apostolick institution And that they are of a different Order from Presbyters and that there is a perpetual succession and it seems also hereby That there are no more Orders in the Church of Apostolick institution than those of Bishop Priest and Deacon and that there is subordination of Orders in the Church according to that of Tim. 3.13 For they who have used the Office of a Deacon well purchase to themselves a good Degree That is to say a greater Degree For though the Greek there useth the Positive Degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also several ancient Versions Yet I concieve it is to be taken in a comparative sense by way of Enallagie of the Positive For the Comparative according to that of Mat. 18.8 Bonum tibi est ingredi in vitam claudum quàm duas manus c. And Mark 14.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good were it for that man that he had never been born i. e. better in which sense it is taken by the Aethiopick Translator in that place viz. 1 Tim. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They who minister well purchase to themselves a greater imposition viz. of hands of the Bishop For 1 Tim. 4. v. 4. The Aethiopick expresly explains who had the power of laying on of hands in these very words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laying on the hands of Bishops But that I may not proceed too far in digression I must return to the File of my former Discourse and in the next place speak of Bar Cepha Bar Cepha seems to have been contemporary with Severus or to have liv'd within a very short time after him for he wrote before the Year 700 and cites Severus Bellarmine takes notice That this Bar Cepha quotes Athanasius Cyril and Chrysostom sine splendida ulla verborum praefatione But he would not have laid any particular blame on him for that reason had he known or considered That both Dionysius Syrus and other Syriack Authours use the same plainness in naming the best of Greek and Syriack Fathers without the addition of any Title of Honour I have no more to say of Philoxenus Mabugensis than that he was a Bishop and that his authority is often made use of by Dionysius Syrus and that he is quoted by Moses Bar Cepha 1 par cap. 20. As to Jacobus Sarugensis I shall say no more here than what I have spoken of the aforementioned Philoxenus I intending to prefix a large Discourse of the abovenamed and many other Authours quoted by our Dionysius to the Latin Edition of his Exposition on the Four Gospels As to the Book out of which I have Translated this Treatise of Dionysius on St Mark and other passages of the same Authour herewith published take notice Reader That it is a fair Manuscript which the most learned and renowned Vsserius late Lord Archbishop of Armagh and Primate of all Ireland purchased chased for a great sum of Money together with the Samaritan Pentateuch and other Syriack Manuscripts at Antiech the which he caused to be transported thence into Ireland Forty Years fince or thereabouts and now belongs to the Library of Trinity Colledge in the University of Dublin which together with other loose Flowers I thought fit to bind up in this Nosegay which I here present to thy acceptance in their Native sincerity without any extrinsick blemish of a forc't or a corrupt Translation hoping that thou wilt improve such Truths as are therein contained and have been so long smothered in an unknown Tongue as a help or furtherance to use and advantage which that thou mayest do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God be thy help The several Titles of Syriack Armenian Persian and Greek Treatises annexed to the Exposition of Dionysius Syrus on St. MARK DIonysius Syrus his Exposition on the Ten Beatitudes pronounced in the Fifth chapter of Saint Matthew c. Page 63 Dionysius his Exposition on the Prophesie of Zacharias Page 77 The Exposition of Dionysius Syrus on the Magnificat Page 81 Dionysius his Exposition on Simeon's Nunc dimittas his Benediction and his Prophesie Page 85 Dionysius Syrus his Exposition on the Ave Maria Page 89 An Exposition of the Lords Prayer taken out of Dionysius Syrus his Catena on the sixth chapter of St. Matthew Page 91 The Form of Prayer which our Saviour made after his Baptism when the Heavens were opened as it is delivered by Dionysius Syrus according to the Testimony of St. Philoxenus Page 97 Dionysius Syrus his Question and Answer concerning the Form of Prayer which John the Baptist taught his Disciples Page 99 Gregorius the Syriack Scholiast called 〈◊〉

CHAP. IV. THen Jesus was led of the Holy Spirit into the Wilderness He did not immediately after his Baptism go into the Wilderness for that Three dayes after he was baptized he wrought the miracle of converting Water into Wine in Kotna To be Tempted of the Devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Accusations and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as much as if one should repeat the crimes of another He was afterward an hungred That is to say in confirmation of his Humanity but though Moses and Elias fasted each of them Forty dayes it was not said of them that they suffered Hunger for no man doubted but that they were men And shewed him all the Kingdoms of the World and the Glory of them That is to say by the ministry of the Fancy but not really and in Truth Luke placeth the conflict of Vain-glory in the Third place and that congruously because the Two conflicts viz. of Bread and of shewing him the Kingdoms were in the Wilderness but that of Hunger was on the Temple in the City He departed into Galilee That is to say He Taught us that we should not stand in the way of evil For they were Fishers That is to say in the Old Testament Shepherds were chosen and called as Jacob Moses and David because they were to govern their own and peculiar people but in the New they were Fishers because they were commanded to Teach without limitation every one who was prepared as well of the Gentiles as of the Jewes CHAP. V. BLessed are they who mourn That is to say who mourn for their sins For they shall be comforted That is to say by pardon and forgiveness For they shall inherit the Earth He calls Earth the extremity of the Firmament whereunto the righteous are to ascend in the Resurrection as David said I hope to see the blessings of the Lord in the Land of the Living The Peace-makers That is to say They who work a reconciliation between the Soul and the Body insomuch that the Soul desireth nothing that may be hurtful to the Body It is good for nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is unusual and is not to be found elsewhere in the whole Contexture of the Scripture Guilty of Judgement That is to say of Murther Guilty of the Congregation That is to say To be expelled out of the Congregation Raka This word signifieth Contempt in respect of the Body and the word Fool Contempt in regard of the Soul Thou shalt not go thence until thou shalt pay The word until doth not denote a Release from Hell nor an end of Torment Hath committed Adultery in his heart He doth not condemn the natural motion but the will of him who is incited lasciviously And shall take away thy Tunick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to say Thy upper garment Thy Vest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to say The nether garment which covereth the nakedness CHAP. VI. THey have received their Reward That is to say Praise from Men. Our Father which art in Heaven He Teacheth us That we should seek those Things which are above the Earth and not that God is confined to the Heavens From Evil. That is to say from Satan The light of the Body is the Eye The Eye mystically signifieth the Fathers and Teachers and the Body signifieth the People CHAP. VII JVdge not That is to say wickedly Not every one who shall say unto me Lord Lord. That is to say Faith without good Works doth not avail CHAP. VIII AS Moses commanded for a testimony unto them That is to say That they might Testifie for me that I do not destroy the Law When Jesus heard he marvelled That is to say According to his Humane Nature for the Divine Nature doth not wonder at any thing because admiration is a passion of the rational Soul not comprehending the cause of a Thing And saw his Wives mother He declares hereby That he had a Wife And it hath been said That when he was called to the Office of an Apostle he did not any more converse with her Bury my Father Either he was sick unto death or was very aged Permit us to go into the herd of Swine That is to say To the intent that when the Swine should perish the Owners of them might persecute him CHAP. IX AND passed over and came to his own City That is to say to Capernaum as Mark saith for in Bethlehem he was born in Nazareth he was bred and he dwelled in Capernaum Thy sins are forgiven thee That is to say because sins were the cause of the Palsie by the taking away the cause he also took away the effect Sitting amongst the Publicans whose name was Matthew This he writes of himself and such was his Humility that he was not ashamed of his former calling to wit of being a Customer which was reproachful CHAP. X. THE first Simon who is called Cephas He was the chief of the Apostles he was of Bethsaida of the Tribe of Naphtali He Taught one year in Antioch and built a Church there and went to Rome and preached there for the space of Twenty seven years and when Paul came unto him there was a great perturbation in Rome and Nero commanded that both of them should be slain and Peter desired to be crucified with his Head downwards that he might as it were kiss his Lords feet And John his brother That is to say The Evangelist He departed from Jerusalem together with Mary the mother of our Lord and they were banished together to the Island of Patmus and when he returned from Banishment he Preached in Asia and built a Church in Ephesus and Ignatius the fiery and Polycarp ministred unto him and he buried the Blessed Mary and no man knoweth where he laid her He lived seventy and three years and dyed after all the Apostles and was buried in Ephesus Bartholomew His name was Jesus and in honour of his Master he did not call him by his name but by the name of his Father Think not that I come to send peace on earth Some Object How doth this agree with that He shall speak peace with the Nations And that He is our peace And that My peace I give unto you We answer That those Things respect the perfection of the Gospel but this hath relation to the beginning thereof A Prophet in the name of a Prophet That is to say Although he be a Prophet in name onely and not in deed CHAP. XI A Reed shaken with the wind That is to say What think ye of him who hath a wavering mind ready to bend with every wind And of him who having formerly known me will now make shew as if he knew me not And more than a Prophet That is to say He Prophesied and gave Testimony of me as did the rest of the Prophets And he hath this superadded excellency That he saw me bodily CHAP. XII