sanctified by the Spirit that the word God is called Christ because he was made man St. Paul saith But to us there is one God the Father of whom are all things and one Lord Jesus Christ by whom are all things and one Holy Ghost in whom are all things Moreover he saith of Christ that all things were made by his hands by whose hands therefore saith Paul that all things were created whether by the hands of the Son of man who was begotten of Mary or by the hands of the word God as John saith All things were made by him and the same word by whom all things have been created doth Paul call Jesus Christ It is evident therefore from these premises that Mark calls the Natural Son of God the Father who was incarnated and made man by the Name of Christ and not the Son of man who was born of Mary who was the Son of Grace as say the Hereticks As it is written in Isaiah the Prophet behold I send my Angel That is to say he produceth this Testimony to prove That the Beginning of the Gospel is the Baptism of Christ for this Allegation Behold I send my Angel is written in Malachi and not in Isaiah but others say that it was also written in Isaiah and that it is lost Others say That this Gospel was Translated out of the Roman Language into the Greek and out of the Greek into the Syriack and that the Interpreters mistake put Isaiah in the place of Malachi Others That in the Book of Diateseron which is preserved in Alexandria and was written by Tatianus the Bishop as also in the Greek Gospel and the Harkalian it is written in the Prophet without expressing what Prophet Others say that this Quotation hath reference to the voyce of one crying in the wilderness Prepare ye the way of the Lord make his paths strait for Isaiah speaks after that manner but not to this Behold I send my Angel for the Evangelist was not curious as to the exactness of his Narrative according to the custom of a Book wherein a Subject is Treated of at large but wrote after an ordinary manner according as other Divine Writers have done after this sort all the people saw the Voyces and the Lightnings whereas it is known that Voyces cannot fall under the sense of sight Again a Bullock or a Lamb whose Ear is cleft or wants a Tayle whereas a Bullock hath no Tayle In like manner it is said My hand kissed my mouth whereas the mouth did kiss and not the hand So Mark sets down that of Isaiah then this I send my Angel and after this The voyce of one crying not distinguishing to which of the two sayings he referred the Quotation out of Isaiah The voyce of one crying Wherefore is John called a voyce because Christ is called the word and a word without a voyce or writing is not known therefore very aptly is John called a voyce because with his voyce was Preached the onely Word Prepare the way of the Lord. The way and path he calls the coming of Christ Prepare your minds and thoughts against the coming of Christ John was in the wilderness He calls the Wilderness the desolate passage from Earth to Heaven By Baptising and Preaching he signified that the destruction of Mortality was to be destroyed By his cloathing of Hair he signified Repentance By the Girdle about his Loyns and the Band upon his Bowels he denotes the sensitive and intellectual Faculties and Continency from an exorbitant Appetite which in Prosperity is exuberant By the winged Locusts the seed of the Just to meet the Lord. By the sweetness of Honey the sweetness of the Blessings which come from our Lord of higher value than Jewels Moreover Honey signifieth the purging of the World from the rust of sin for Honey is of a cleansing Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Region of Judaea That is to say a place of Towns or Villages The Garment of Camels Hair signifies the meanness of his Apparrel and his Poverty for he was not cloathed with Wooll but with course Hair The time is accomplished and the Kingdom is at hand That is to say the time of the shadows of the Law and the fulfilling of Mysteries and Types is at hand the Kingdom of God he ealls here the Gospel and Grace A certain man with an unclean spirit He calls the Devil unclean by reason of the unclean deeds he frequently acted by him in whom he dwelt Art thou come to destroy us He hints two things First Their fear of our Lord which possessed them from the victory had against them in the Wilderness Secondly Their wickedness in respect that the delivery of that man out of their power who was their Captive was reputed their loss I know thee who thou art the Holy One of God He speaks unto him as unto a holy man and not as persuaded that he was God And when they had found him they said unto him all men seek thee This saying all in this place is like to this Jesus looked upon her with all the Earth and all the Nations round about me and all they who came were Thieves and Robbers See thou say nothing to any man He prohibited them who were cured to publish the same lest he might be suppressed by the Jews as a vain-glorious person for he knew that the Miracles which he did were not to be concealed When he performed Miracles before the multitude he gave no command that they should not publish them as in Kotna and when he multiplied the bread but as touching the matter of Lazarus he forbade his own followers to publish it as he did also concerning this Leprous man the Paralytick and the blind men And we say that among the Multitudes he openly wrought Miracles to the intent that he might draw them to faith in him and did not praerequire from them faith in him as he did amongst his own followers for when he changed Water into Wine he did not first of all take the Suffrages of the company to acknowledge whether he were able to do it or no as he did in the case of the Leprous person the Paralitick and the blind men whom he did not cure until they had confessed that he was God As Moses commanded for a testimony unto them He commanded the Leprous person to offer an Oblation that he might manifest the agreement of both Testaments Secondly That he might shew that there was one giver of them both although the first was the Doctrine of Babes and ours of Perfection Thirdly That he might declare that this of God was not contrary to that of the Law so that they needed not to suppress this for the other CHAP. II. THey lifted up the Roof By Art they found out a way to lift up the Roof of the House and easily to let down the Bed in such manner that neither the Timber nor Dust might fall upon them as many in these dayes
say In thee is blotted out the Curse by thy bearing him in whom are blessed all Nations An EXPOSITION of the LORDS PRAYER taken out of DIONYSIVS SYRVS his CATENA on the Sixth Chapter of St. Matthew And Translated by D. L. PRay thus That is to say Not as the Gentiles and Hypocrites but as I teach you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayer is sometimes taken for a promise of Vows which are separated or designed by us to God according to what David said I will perform my vowes to the Lord As also for whatsoever cometh from the lips And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayer is an Oblation made to God after the performance of a promise therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought first to be accomplished and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayer is taken three manner of wayes First For Words as that of Hannah who prayed with her mouth Secondly For matter of Fact as that of Phinehas who prayed by a zealous deed Thirdly For that of the mind according to that I will pray in the Spirit and I will pray with knowledge And every one of these three manner of wayes bodily mentally spiritually our Lord recommends unto us the latter Our Father who art in Heaven Our Father may be termed several wayes First Our remote Father as Adam the Father of us all Secondly Our next Father as Abraham who was the Father of Isaac Thirdly Accidental Fathers Fourthly An Instructer of Youths is called a Father Fifthly An aged man is called a Father Sixthly The High Priest is called Father Seventhly The Three hundred and eighteen Doctors are called Fathers Moreover Satan is called the Father of them who are subject unto him but in none of these kinds do we call God our Father but by reason of Baptism and forasmuch as Christ and we also are born in Baptism we are Brethren unto him and Sons to the Father as David said I will declare thy Name to my Brethren and he gave them authority to be called the Sons of God And we call the Father our Father Christ was the natural Son of his Father but we are the Sons of Grace Unto whom doth it belong to call God his Father He who is perfect in a good Conversation is he who calls God our Father but he who is of a sordid and evil Conversation calls Satan his Father because he fulfills his Will Why doth he teach us to say Our Father generally and not peculiarly every one of us My Father who art in Heaven That he might shew that we are one Body and that our Father is one and that we might pray for the intire body of Brethren Moreover by the words Our Father he beats down Pride and exalted Opinions of our selves shewing That Kings and Beggars are equal in that glorious Pedigree if ye all have one Father ye are also of one kind in the Spirit Our Father who art in Heaven Not that he is confined to Heaven but that he might divert the mind of him who prayeth from earthly Cogitations and raise it to Heaven Again He saith in Heaven That we might be weaned from earthly Parents and to shew that his dwelling is in Heaven Hallowed by the Name That is to say That by our glorious and gracious living the Name of God may be sanctified and glorified Again That we might consecrate our lips and our mouths to his Name because he is Holy before we can call him Holy Again Hallowed That is to say Let thy Holy Name be praised or celebrated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Hebrew name and signifieth separation And whatsoever thing is separated from another whether it be in beauty or in riches c the Hebrew calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy according to that The Holy in the Land and Renowned Thy Name Thy Name is used in the place of God according to the phrase of Scripture Praise the Name of his holiness and let them know that thy Name is the Lord onely Thy Kingdom come That is to say That thou may'st deliver us from evil The word Kingdom is taken in sundry senses as we have hinted heretofore Kingdom The Beatitude of the World to come wherein we shall be made immortal Kingdom The time after the Resurrection of Christ according to that I will not drink of the fruit of the Vine until I drink it anew in the Kingdom Kingdom The Gospel Kingdom The Theory of Things of small quantity according to that The Kingdom is like unto Leaven Kingdom The Contemplation of the Trinity according to that The Kingdom cometh not by observation and the Kingdom of God is within you Here he calls the Kingdom the Grace of the Holy Spirit which we receive in Baptism Again Thy Kingdom come He teacheth us to pray for Faith in him therefore he calls Faith the Kingdom Thy Will be done He teacheth us to pray for a vertuous and chaste Conversation Moreover Be pleased that we who dwell on earth may glorifie thee As in Heaven so also in Earth That is to say As thou art well-pleased with the Angels in Heaven so also be pleased with us who dwell on Earth Give us the Bread of our Exigency By Bread is understood all things necessary for the Body Meat Drink Rayment and Lodging all which are requisite for the Body This day In that he saith the day he means the present time Remit unto us our debts as we also For remission he gives remission we as men remit unto men but he as God remits unto us our many Trespasses And as is the disproportion between a grain and a Mountain between a drop and the Sea so little is our remission in comparison of that remission he grants us Lead us not into Tentation That is to say Let us not be the occasion of their being condemned who are to bring Tribulations upon us And again It doth not befit us to presume of our own accord the exposing of our selves to Tentations for Satan himself continually raiseth them up against us and therefore let not us excite them But deliver us from Evil. That is to say It behoveth us alwayes to pray that we may be delivered from the Temptations which the evil one raiseth against us For thine is the Kingdom If the Kingdom be his then Satan is his Slave and cannot presume to attempt any thing unless he permit him as he gave him permission in the case of Job and of the Swine The Power and the Glory His is the Power for he is able to do all Things And Glory for ever For as his Kingdom is sure and his Power great so also shall his Glory without end remain for ever He comprehends the Prayer in Ten sentences according to the Mystery of the Ten Commandments and the Ten Beatitudes and Jud which signifieth Ten is the letter of Jesus and the five first sentences concern the Soul and the five latter concern the Body that we may purge the
command from Augustus Caesar Augustus was the proper name of this King but the name Caesar was a common name for every King who was set over the Romans was called Caesar even unto this as the King of the Egyptians was called Pharaoh and of the Persians Kosro and this Caesar governed the Romans the Egyptians the Hebrews and the Assyrians The Command went out That the inhabited World should be Taxed because he was desirous to know the number of men within his Jurisdiction according as David sent Joab and numbred the people Others say because he was willing to send every one into his own City and Countrey but these opinions are not the likeliest to be true but that which is most probable is That he was willing to raise Pole-money which is manifest from that which Gamaliel said in the Acts of the Apostles That Judah of Galilee arose in the dayes when men were taxed for Pole-money and there was not another tax neither before nor after that And St. Ephraim in his Exposition testifieth as much and Christ was born in the time of this Tax and he excited this King thereunto though he were unworthy as he did unto Balaam and the Wise men that Joseph and Mary coming up from Nazareth to Bethlehem might there be Taxed and our Lord be born there to fulfill the word of Micah Thou Bethlehem c. And that the Jewes might not contend and say That he was not Christ neither of the Lineage of David therefore he ascended thither and he was born in the Forty third year of Augustus and the Thirty third of Herod Augustus is expounded an arising brightness and splendor and Christ is the splendor of the Father and did arise from on high Augustus had not yet governed Sixteen years and Christ unto whom he was Type hath no end of his Kingdom And if Caesar Taxed them for Pole-money Christ also said Give unto Caesar that which is Caesars And if it were to know how many men were within the compass of his Jurisdiction Christ also in regard of the Providence he hath over us said The hairs of your heads are numbred and if it were for the return of every one into his own Countrey or Region Christ also brought forth Souls out of Hell and caused them to return unto their former place And it came to pass in those dayes Not in those wherein John was Nursed up until the day of his Proclamation in those dayes Christ was Thirty years old Neither in the dayes that Elizabeth brought forth for then Mary had conceived Three Months but dayes he calls in this place the dayes after Elizabeth brought forth FINIS The ARMENIAN CREED Translated out of that Language by D.L. J.U.D. WE profess and believe with a sincere heart God the Father not made nor begotten and without beginning the Begetter of the Son and Fountain of the Holy Ghost We believe God the Word not made but begotten and having a beginning from the Father before the world being not after nor younger than the Father the Father being Father onely and the Son Son onely We believe the Holy Ghost not made eternal not begotten but proceeding coessential with the Father and equal in glory with the Son We believe the Holy Trinity One Nature One Godhead not Three Gods but One God One Will One Kingdom One Authority Creator of all things visible and invisible We believe the Holy Church the remission of sins the communion of Saints We believe that One of the Three Persons the Word God begotten of the Father before the world descending in time took of the blood of the Virgin Mary the Mother of God and united it unto his Godhead was Nine moneths contain'd in the Womb of an uncorrupted Virgin and that he was perfect God and perfect man with soul mind and body One Soul and One Person compos'd in One Subsistence God was made Man without mutation without confusion without seed of Conception of incorrupt Nativity There is no beginning of his Divinity nor end of his Humanity for Jesus Christ yesterday and to day and for ever We believe our Lord Jesus Christ convers'd on earth and that after Thirty Years conversation here He was Baptized the Father testifying This is my well-beloved Son and the Holy Ghost descending as a Dove That He was tempted of Satan and that he assiduously preached Salvation unto men That He laboured in Body and suffered in weariness That he was hungry and thirsty That He afterward voluntarily came among his enemies That he was Crucified and Dyed in his Body but lived in the Divinity He preached unto souls and took Hell captive and free'd the Spirits After Three dayes he arose from the Dead and appeared to the Disciples I believe our Lord Jesus Christ is with the self same Body ascended into Heaven and that he sits on the Right Hand of the Father Moreover That He is with the same Body and with the glory of the Father to judge the living and the dead at the Resurrection of all men I believe also a retribution of Works eternal life for the Just and eternal torment for Sinners FINIS INTRODUCTIO DIONYSIISYRI IN EXPOSITIONEM SUAM QUATUOR EVANGELISTARUM Per DUDLEIUM LOFYUSIUM J. U. D. in Linguam Latinam versa DVBLINII Et prostant venales apud Josophum Wilde M. D C. LXXII Virtute quidem auxilio sanctae Trinitatis in essentia aequalis Patris Filii ac Spiritus sancti unius veri Dei exorsi sumus scribere explicationem Evangelii colendi sancti è quatuor sanctis Evangelistis Matthaeo Marco Luca Johanne collecti quam edidit sanctus Dominus Dionysius viz. Jacobus filius Crucis qui secernens eam quasi in Sectiones ab omnibus libris Expositorum ad instar flabelliferi divenit Caput primum ipsius Sancti praenominati ABsolutâ explicatione Legis antiquae Prophetarum Frater noster prout expedire visum est breviter stiloque quem potui adhibere simpliciore novam aggressisumus i.e. Evangelium Actus Apostolorum necnon Pauli Epistolas ea mente ut eandem simili modo tractemus de propriis tamen nostris nihil dicturi sed Expositorum innitentes fundamento aedificium spirituale animae proficiens struximus Cum autem intuiti fuerimus exploraverimus explicationem Evangelii quam ediderunt ipsi quorum nomina sum recitaturus viz. Dominus Ephraim Dominus Johannes Cyrillus insuper etiam Moses Bar Cepha Johannes de Dara cum non modica aliorum Doctorum Caterva nobis videatur omnino impossibile omnes eorum Expositiones in uno libro coacervare nè ita ultra justam produceretur mensuram hujusmodi Tractatus ut ei non sufficeret librorum Schedarum multitudo Nobis visum est omnium istorum Expositorum sensum in Compendium deducere nec non longitudinem latitudinem verborum quibus usi sunt in quantum poterimus contrahere haec est instituti nostri ratio
to his Father what he had done and that he might convince those who said he was an enemy to God And he sighed First by reason of the hardness of their hearts who saw the Miracles which he wrought and did not believe Secondly because there were some amongst them who did not onely not believe when they saw the Miracles which he did but also crucified him Thirdly as a Shepherd who sighs for his lost sheep and as a Mariner for his ship that is lost Fourthly by reason of Humane Nature which until then was humbled afflicted and brought into subjection Fifthly by reason of the captivity of our nature by the Devils And looking up to heaven he said unto him Ephphatha He did not open him by prayer or supplication but as in the beginning he commanded the light and it was made And if any one say That in the Beginning the Father commanded the Creatures that they should be made We answer That there was the same Commandment of the Father and of the Son and of the Holy Ghost as it is written That by the word of the Lord the heavens were made And straightway his ears were opened This was the operation of God who so soon as he commands any thing it is perfectly done according to that he commanded and they were and he commanded and he arose wherefore from hence That he commanded and it was done we understand That Christ who is God was made man And he charged them that they should tell no man thereof For he abstained from vain glory nay rather he Taught how to shun it and this which he said And he charged them being of the plural number whereas there was but one deaf man which he Cured must be taken in this sense That he joined this deaf man with others whom he had Cured or he charged this deaf man together with the multitude there assembled That they should tell no man CHAP. VIII ANd he came to Bethsaida and they brought unto him a blind man That is to say That they might Tempt him as his Friends And he took him by the hand and led him out of the town Wherefore he led him out hath been spoken unto by us concerning the deaf man And he did spit on his eyes This in like manner have we explained before And he asked him Dost thou see any thing That the blind man might be confirmed concerning his Cure I see men like trees walking The word walking is to be referred to men and not to trees according to that All the people saw the voyces and the lightnings and the Priests accompanied them in the way and they flew It had been an easie thing for him in the twinkling of an eye to have Cured him but he prolonged his Cure that the blind man might be more sensible thereof And that this Miracle might be confirmed and that the Humanation of Christ might not be taken for a fancy some say That because this blind man and that deaf man were doubtful in the Faith therefore did Christ prolong their Cure and effected it by little and little that they might be sensible thereof And sent him to his house Thereby abstaining from vain glory and Teaching us to flie from it And Peter took him and began to rebuke him Not angerly but lovingly and rather by way of Deprecation But he turned about and looked That is to say Jesus looked on his Disciples as if a man should say observe what Simeon saith even that which a Religious man should not think fit to admit into his Thoughts Get thee behind me Satan He calls him Satan by way of Admonition unto them that no man should presume to find fault with such Things as are acceptable to God as if they were complying with the mind of the Devil CHAP. IX I Have brought unto thee my son That is to say Not the Spirit which did not speak but the man who â—â—ught the infirm person spoke for his speech was suppressed whil'st he was Tormented He bruiseth him and he foameth That is to say Froth did come out of his mouth and he was like a dry stick And he spake to his Disciples that they should cast him out and they could not Because it was not decent that they should work Miracles when they were so near our Lord for when they were sent into Judaea they themselves did not only do mighty deeds but also said unto our Lord Behold the Devils are subject unto us through thy Name Nay others acted in his Name insomuch that they said We saw a man casting out Devils in thy Name and we forbade him We have expounded the rest of this matter upon Matthew And he wallowed and foamed That is to say he did beat with his legs and he cast up foam And Jesus asked his Father He did not ask as being ignorant for he who knew the Father perfectly knew also the time when this unclean spirit entred but he asked the question for four Reasons First That he might shew the contempt of the Jews Secondly That the power of Christ might be the more taken notice of and published Thirdly That the Miracle might be the more magnified in the eyes of the Beholders Fourthly That those who stood in need of Cure might be sensible of his Cure and these things we have explained in Matthew John said unto him Master we have seen a man who casteth out Devils in thy Name and we prohibited him It is probable That this man was one of those who often came to our Lord although he did not follow him as did his Disciples and because he was worthy our Lord bestowed on him this power But the Disciples when they observed it they forbade him the exercise thereof That is to say They admonished him under pain of Excommunication since thou art not of those who adhere to our Lord it is not lawful for thee to cast out Devils in his Name but our Lord saith unto them Forbid them not for there is no man who worketh a miracle in my Name and can suddenly speak evil of me If thy hand offend thee cut it off it is better for thee maimed c. By the Hand and by the Foot he signifieth the Congregation That is to say The lesser sort of People and Commonalty That is to say Whosoever is Arrogant a Glutton or a Covetous person or a Fornicator whether he be a Governor of the Congregation or of the meaner sort if he offend the Church to wit the Faithful cut him off and cast him out of the Church lest that he infect the whole Church by his offence and so all fall into Hell For every one shall be salted with fire and every sacrifice shall be salted with salt That is to say even as that Coyn which is tryed and purged by fire is of use to a Kingdom And as Salt preserves tender Bodies from Corruption so also the grace of the Spirit preserveth loose minds from the corrupt odour of sin
blessed of my Father he did not answer I will do it that his Disciples who were there might not be offended who yet were so much distasted that he spoke unto them and pacified them even as a Father having Sons and they ask him for somewhat that is hidden where he hath put it and he being unwilling to let them know saith I know not and wherefore did he not reveal it because it was not for their advantage nor their Successors for if he had declared it unto them they had been careless and remiss and had not been diligently constant in prayer and that this was so is known from what he said Watch and pray But of the day and hour And it is necessary to know in the first place That the Scriptures are not alwayes to be taken according to the outward sound of words nor when they say That God is a consuming fire are we to think That he burns or flameth nor that he is of Kin or a Watchman or corporeal or compounded of differing Natures or that he is subject to Passions that he is angry that he sleeps or wakes or is sorrowful or that he erred or was ignorant and according to that He who is not born of water and of the Spirit shall not enter into the Kingdom whereas many have been made famous for Martyrdom who have not been baptized the Thief also entred into Paradise And no man can say That Jesus is Lord but by the Spirit yet the Manichees the Mercionites the Gentiles and the Jewes are well pleased with the word and use it without the grace of the Spirit and like it is to this All of them have declined together and are become reprobate and all they who came were Thieves and Robbers So also is this expression for if he did not know this day and this hour how was this said That I and my Father are one for if in knowledge he be not one wherein is he one And if he did not know the day as well as the Father how said he That all whatsoever the Father hath is mine And if the Father hath any thing which the Son knoweth not how is it said That no man knows the Father but the Son And this is objected and how do these agree Is he one and the Father knoweth nothing which the Son doth not know and this there is nothing high and exalted but it is little in comparison of other things and thus saith the Apostle In him are hid all the treasures of wisdom and how the Son and neither the Son but the Father And if he knows the Father it is certain that he knows him with all his knowledge Again If he knows the Father how doth he know the Father and knows not this day therefore this day is greater than the Father and if the Father knows this day of necessity also doth the Son know it and if it be not so the Father seems not to know or else how much greater is the knowledge of this day than the knowledge of the Father And if he be maker of all things how doth he not know his own Works or is this day not reckoned amongst his Works nor in the number of the dayes of the year And if so let them shew what it is or where it is for every compleat day is made up of a day and night and hours are the course of vicissitudes and an hour according to the opinion of the Philosophers is not at all for that which is past is not nor that which is to come for it is not yet and if he who had all things in his hand knoweth not the day how did he create any thing which he knows not how do these agree And if the Spirit searcheth out every thing even the profundities of God and this is the Spirit of Christ how is it that he doth not know those things which were made by him And how doth he know that the consummation of the World shall be in the night That two shall be in a Bed and one shall be led away and yet not know the day for because of the long interspace of time they thought that the end of the World was at hand and that his appearance should have been in their dayes as Paul said unto some Wonder not behold the day of the Lord cometh He governs them as Children for they had reapt no advantage from the knowledge of this day nor the Generations after them neither did he reveal the time of our death and by this Declaration he teacheth us That if we be ask't by any one an unprofitable question we should prudently shift it off as it were for want of knowledge lest instead of a Fish we should hold forth to our Neighbours a Serpent Moreover If these passages viz. He knows not that day I know ye not as he said unto the foolish Virgins and I never knew ye as he said should be understood according to the outward sound of words many of the like are spoken of the Father as this God remembred Noah as if he had recovered himself out of forgetfulness Again I will go down and see whether they have acted and done according to the cry that hath ascended up And the like again They did what I commanded them not and it came not into my mind And again Adam where art thou Where is Abel thy Brother And if the Father who is not cloathed with a Body is attended with Attributes of Infirmity how much rather should not he who is cloathed with a Body for us speak after the manner of men and as a Tree that is remote and at a great distance and unseen is known by the fruit which are presented to view and brought nigh so is our Lord made known by his signs and by his Works and by the Prophesies which have been made concerning him and not by words which sound of infirmity and if he being cloathed with a Body there were those who denied that he was born of the Virgin and said that he was not begotten but that he was a stranger and that he appeared onely in fancy how much the rather would they have said so had it not been for these Attributes of Infirmity Moreover He did not reveal this day because it would not have advantaged them to have known it and many would have been remiss in the exercise of vertue until the last hour but now forasmuch as the coming to Judgment is concealed from us we stand alvvayes in danger and fear Moreover It seemed good unto God that knovving it he should not reveal it and to man it vvas a reproach that he should have done it therefore forasmuch as he vvas deemed onely to be a man it vvas not a matter of odium to conceal from them the day but if any one had promised them who knew and would not have revealed it he had been thought wicked and envious and if he had revealed itit had produced remisness
one Kingdom and Glory and Honour of the Father and of the Son and of the Holy Ghost And our Lord helped them and confirmed their words by the signs which they wrought That is to say He shewed that their words were true by the Miracles and Cures and Signs which he wrought by their hands for those who saw the Apostles and Disciples that they cured Lepers and raised the Dead and other Miracles they confirmed their words and entertained their Preaching and believed whatsoever they Preached Through the prayers of the Holy Apostles pardon unto us O God for the love of thy Humanity our Trespasses whether willingly or unwillingly of knowledge or ignorance And also O Lord have mercy on the sinner and weak person who wrote through thy abundant mercies Amen Here ends the Exposition of the Gospel of Blessed MARK his Prayer be with us Amen MATTHEW the Son of JOHN wrote This He who Reads it Let him pray for him in our Lord. Finished Anno 1058. according to the Computation of the Grecians DIONYSIVS SYRVS HIS EXPOSITION OF THE Ten Beatitudes Pronounced in the Fifth Chapter of St. Matthew c. Translated out of the SYRIACK LANGUAGE BY DVDLEY LOFTVS J. U. D. BEfore our Saviour pronounced the Beatitudes he ascended a Mountain that he might thereby shew that it was he who descended on Mount Sinai and gave the Ten Commandments Furthermore That he might raise the Disciples and the Multitude to the Contemplation of heavenly Things and that he might shew that his Doctrine was high and superior to Things that are earthly and that it is not overcast with a Lye but shineth forth unto all men for he appeared as a man and ascended the Mount because the children of Israel desired that they might not see that fire lest they should dye Moreover He said thus The Lord shall raise unto them a Prophet of their Brethren because he was a Mediator between God and men as Moses between God and Israel And he foretold Things to come and Taught Ten Commandments as Moses did and as the Ten Commandments comprehend the Law so the Ten Beatitudes contain the whole Gospel And how are the Beatitudes said to be Ten since there are but Nine of them We say That Luke added another And blessed are they who weep now for they shall rejoyce Signifying by him that weeps him who lamenteth for his sins and our fall from Paradise and that he freed them from dissolute Laughter and vain Mirth and that he who freed them from dissolute laughter and vain mirth will cause them to rejoyce in the world to come who flie therfrom but if they say that Luke deliver'd that which Matthew said Blessed are they who mourn Let them know that it is another Beatitude i.e. The Assumption of the Body and Blood when he gave these blessings as yet he had not communicated the Mysteries and therefore there is one of the Beatitudes wanting that it might be fulfill'd in the receiving of his Body and Blood Moreover Also there are Nine Commandments yet are they called Ten. I. The First I am the Lord thy God II. The Second Thou shalt not swear by the Name of the Lord. III. The Third Keep the Sabbath day IV. The Fourth Honour thy Father and thy Mother V. The Fifth Thou shalt not commit Murther VI. The Sixth Thou shalt not commit Adultery VII The Seventh Thou shalt not Steal VIII The Eigth Thou shalt not bear false Witness IX The Ninth Thou shalt not covet the House nor Wife of thy Neighbour And wherefore then are they called Ten being but Nine Because the number of Ten is a perfect number and Perfection is not to be found in the Law but in the Gospel and therefore there was a defect in the Commandments that Perfection might be found in the Gospel according to the letter Jud which is the first letter of Jesus which signifieth Ten. Moreover The Doctrine of the Beatitudes is applicable unto all men in general and not to the Disciples onely and that is manifest from hence That he saith Not Blessed are ye but Blessed are they speaking as to many The name therefore of the Beatitudes comprehendeth all joy and exultation even as the name unhappy comprehendeth whatsoever is sad or grievous I. Blessed are the poor in spirit Poor he ' calls those who enjoy wealth and of their own accord become poor scattering it among the poor according to that Sell thy possession and give to the poor Again Poor he calls those who are able to acquire wealth and do not acquire it by reason of the Kingdom of Heaven as Monks and Votaries Again Those who possess Riches and yet are not affected with them or which have them but yet are poor in spirit notwithstanding and dispense them honourably as did Job and Abraham Moreover He doth not call them poor in opposition to wealth because they if they offend are condemn'd but the poor in spirit i. e. Those who are void of sin and empty of sin and iniquity and as the poor want the wealth of this World so these are void of sin and iniquity Again The poor he calls those who are not puft up in their minds either in respect of Justice or Wealth or Wisdom but are meek and humble according to this With whom shall I walk but with the meek and humble For the inchantment of pride was the first-born of Satan in the beginning and therewith he lifted up his Heel against his Creator and thereby caused man to fall justly therefore doth our Saviour purge this passion giving a blessing unto the Righteous who are free from pride The Kingdom of Heaven The Kingdom he calls the Bliss which the Saints enjoy after the Resurrection II. Blessed are they who mourn Mourning may be said in two senses Worldly Mourning whereby a man mourneth for that he is not rich or that he is unable to revenge himself on his Enemy or for the separation of Lovers This Mourning begetteth Death according to that worldly sorrow worketh Death but Mourning for God's sake is the cause of life and gaineth comfort and doubleth blessings Not to those who mourn for Poverty or the Death of others but to those who mourn for their sins being afraid of Judgment according to that I have watered my Bed all the night Again He calls him a Mourner who being free from sin mourns for the evil of other men as Samuel for that of Saul and David who said Sadness hath seized on me for the sins of those who have left thy Law Or when we compute the Happiness from which Adam fell or the Infelicity wherein we are left according as it was said of one of the Saints That whensoever he was willing to eat did weep and when he was asked the Reason answered I remember what we were in the beginning and how low we are cast to eat the grass as the Beasts These therefore are Mourners who mourn for their sins Again Mourners are those who
eschew the pleasures of the world and continually lament fearing lest their vertue should decay Severus calls Mourning the patient Longanimity in severities of Suffering and a Monastick life and the removal from worldly desires Moreover Mourning is a sad affection of the soul which is placed in the deprivation of those sins which are delightful Again Mourners he calls those who are sad in respect of the fear of future enjoyments For they shall be comforted When they shall be revealed and that Fear shall be taken from them which they had of what they possest III. Blessed are the meek Since that of the poor in spirit is like unto that of the meek wherefore doth he reiterate it The first of the poor in spirit is spiritual and is of those who are perfect in mind who totally cast off all worldly Things out of their mind but this second is bodily of those who are eminent in descent or otherwise it is fit that they should possess meekness for meekness is the term of perfection and it sheweth it self two manner of wayes either in gravity and quality and plainness of behaviour or in a separation made for God and here he giveth the blessing to that which is made by separation and therefore the meek is he who being vertuous is satisfied with moderation though he hath but little Again He calls him meek who is zealous in the practice of good things and patient in the toleration of evil For they shall inherit the earth Earth is the Fruit of the blessed not this which begets Thorns to those who dwell thereon nor the Lord of Paradise or of the Centre but that which is above the Heavens viz. the Firmament which is not susceptible of passion but is made for the life and delight of the Just concerning which David saith I believe that I shall see the blessings of the Lord in the Land of the Living And after the general Resurrection the Just shall ascend to the earth that is to say above the Firmament which is seen of us and there they shall be comforted without end but the Wicked perish on this Earth and shall be tormented immortally And wherefore doth he call Earth the Firmament That he might illustrate the Things which are hidden for those which are revealed IV. Blessed are they who hunger and thirst Hunger and Thirst are taken three manner of ways either by reason of want of Victuals or by reason of Righteousness as in long Fasting or for that whereby one coveteth the knowledge of God and his Doctrine according to that He was hungry not for Bread but for the hearing of the Word of God And here he doth not give the blessing to those who are affected with bodily Hunger and Thirst but to those who have an hungring and thirsting after the knowledge of God and the Doctrine of Salvation Righteousness They call that Righteousness which is of them who without a worthy mind divide unto every man that which is equal as a Judge who justifies the Just and condemns the guilty but Matthew doth not call this Justice but that which is opposed to Fraud and Oppression Moreover The keeping of the Commandments is called Righteousness Again All Vertue in general is called Righteousness Our Saviour also is called Righteousness according to that which Paul said That he was made for us Righteousness and Holiness For they shall be filled That is to say with unspeakable pleasures in the Kingdom V. Blessed are the merciful for they shall c. Mercy is taken in three several senses Bodily as if a man should give Alms and should aid the Weak and fill the Hungry Mental as if a man should love him who wrongs him and should forgive the injuries of his Enemies Spiritual as if a man should love those who are erroneous and should convert them from the errour of their wayes and should instruct the ignorant and bring them to the Lord and this is like the mercy of God who alwayes loves the Creatures Here he gives the blessing not only to those who shew mercy in deeds but to those also who in the cogitations of their minds possess mercy Merciful So he calls them who have mercy on the poor and strangers and on offenders and the guilty and those who have a good will to shew mercy though it be not in their power to perform it and those who have mercy on themselves and are restrained from sin lest they should enter into Torment Again Those who have compassion with those who suffer and are grieved for those who grieve And it is certain That these are merciful because the trouble of mind which ariseth from the evil which afflicteth strangers is the extremity of mercy Moreover That Will abounds with Love which suffereth with those who suffer for those things which afflict them Moreover Mercy is principal among the Vertues of the Soul and deriveth it's name from God himself who is truly merciful Moreover To have mercy on the good is the perfection of Righteousness natural and legal VI. Blessed are the pure in heart i. e. In their Souls Consciences and Hearts because they are freed from all kinds of evil and bitterness and rust of sin and he is pure of mind and pureness of body is to be cleansed with water and to be washed from Turpitude and this also is commendable And it is fitting that men should be washed from filth but the blessing doth not appertain to this but unto that of the Soul because the Saints and those which are pure appear so in Soul and Body by the proper pureness and cleanness of the Soul For they shall see God But how said he unto Moses No man can see me and live And John also No man saw God at any time And Paul No man ever saw him We say That they said so concerning the natural and hidden Vision of God for the Nature of God such as it is personally transcends the comprehension of humane understandings and therefore they said That he is neither seen nor comprehended Therefore this That they shall see God hath this meaning That he who is pure in heart participateth of Divine Revelations and gaineth life uncorruptible and a Kingdom for joy without ceasing and the light of Truth are called the Vision of God therefore he calleth Vision a Communion according to that The wicked shall be taken away and shall not see glory which is That they shall not participate of Glory Moreover God created us after his Image as the Wax according to the likeness of the Seal wherewith it is impressed and breareth its Effigies but we by our wickedness have covered it as Rust obscureth Iron for he whose heart is pure from Passions seeth in himself the image of Divine nature as Iron when it is polished from its dross yieldeth splendor and brightness especially if it be brought to a clear Sun shine Let us therefore be pure in heart that we may be worthy of the blessing
and be comforted in the Vision of the Divine image Again Vision is taken in seven several significations but generally it may be reduced into three viz. to Sense Reason and Faith and God is onely seen by Faith and Faith is the persuasion of those things which are in Hope Again He is seen in his Works according to that They shall seek after God and find him out in his creatures The Organ of this sight is a pure Heart which doth not adhere to earthly Things Furthermore They call sight the light and revelation which the Soul receiveth from within by the knowledge of him and of these spiritual Things according to that Clear mine eyes that I may see the wonderful things which are in thy Law VII Blessed are the Peace-makers For Peace is the equality of Will which is perfected in Love and the Proprieties of Peace and its Faculties are Love Quietness Unanimity and Charity These are the contraries to Peace Scandal Commotion and the Properties of him who is in Commotion are distorted Eyes tuberous Lips gnashing Teeth a distended Neck a moving and shaking Head Hands beating the Air stamping Feet therefore he calls them Peace-makers who cause War and Seditions to cease Moreover Him who worketh quietness between the Soul and the Body for the Spirit loves whatsoever keeps down the Body Moreover Whomsoever worketh quietness between himself and others For they shall be called the Sons of God But how can man that is made of dust be the Son of God We say That by Grace this was bestowed on him as it was in the beginning Free-will our own Liberty and Immortality are by Grace and what is this Filiation That is to say That man was made of mortal corruptible and temporal immortal incorruptible and eternal and that which is more he was made a divine man for he who was worthy to be the Son of God possesseth the glory of his Father as bodily Sons do inherit the riches of their Fathers VIII Blessed are they who are persecuted for Righteousness i. e. The Martyrs and Confessors who are persecuted by the Devil or Tyrants and our Lord calleth Righteousness himself as hath been said before Moreover He calleth Righteousness all the victories of vertues those who are persecuted for vertue either for the care of our Brethren or for Truth 's sake Moreover This eighth Beatitude hath affinity with the number Eight and as the Head of all Beatitudes is placed in the summity of divine vertues This David sheweth in the eight Psalm and also Moses by the Circumcision the eighth day cutting off and circumcising the dead skin wherewith we were cloathed for Transgression of the Commandment and here the eighth Beatitude gaineth us a return to Heaven and a regress to our former Righteousness Again This number of eight is celebrated in Nature and in Books and among the Heathen Philosophers Moreover There are eight passions of the right hand and eight of the left those of the right are Simplicity of the Mind Mourning Humility Righteousness Mercy Pureness of Thought Peace and perfect Suffering Those of the left hand are Pride Fornication Vain glory Intemperance Covetousness Anger Envy Disdain There is a Cure set down for every one of the left-handed passions viz. one of those of the right hand and the Soul is rectified and the Body perfected of him who takes care thereof Pride which is the first Devil a man overcometh by Simplicity which is of mean nature And Fornication the second being of a Swinish nature by the passion of the heart and Mourning Vain glory a Thorn which pricketh on every side and is without Fruit by Humility which is the good ground and cultivated with all vertues Gulosity a burning fire and never satisfied by an appetite regulated by Justice and Vprightness The rich man an Oppressor of and hated by all men by clemency and mercy towards all men A turbulent passion of the mind and commotion of a confus'd person by sincerity of thoughts and cordial love Envy the Fountain of all Contention and Strife by Peace the reconciler of differences Disdain the Father of pusillanimity and neglect by patient suffering the mother and root of all good Things IX Blessed are ye when men deride you i. e. When men call you Sorcerers Criminal Erroneous and by other reviling Terms for scorns and reproaches sometimes are a greater punishment than blows and many times men strangle themselves for that they have been reproached or reviled for what reason is this Beatitude of Reproach set in the last place By reason of the asperity thereof for if a man have not attain'd the perfection of the former he cannot endure this for he needeth to be a fortified man who can bear a reproach according as Job who bore the reproaches of his friends and David those of Shimei And persecute you i. e. Because they were to convert the Gentiles from worshipping of Idols to Faith in the Father in the Son and in the Holy Ghost therefore persecutions arise against you And speak against you every evil word Not for your offences but by reason of me it being untrue what they shall say against you as Paul said Let none of you suffer as an evil doer but as a Christian Then rejoyce and be glad for your reward i. e. in Truth when the Apostles were reproached and reviled for Christ they greatly rejoyced and now a reward is given unto them and then the glory which is to be revealed in us and these words are taken to concern all those who suffer Tentation for Christ For so persecuted they the Prophets This passage doth not only regard the Apostles but also the Doctors That as the Prophets suffered for the Father so ye shall suffer for me And by this he sheweth his Majesty and the Equality of his Glory with the Father And inasmuch as he said The Prophets which were before them He shewed That even they also had Prophets Again Though in every of the Beatitudes the Kingdom is not promised be not dismayed for though the rewards in the Beatitudes be divers and different one from the other yet all and every of them will bring him who observeth any of them to the Kingdom of Heaven And after he taught them their Duty he applieth himself to the praysing of them that they might not be troubled and say How can we attain the fulfilling of the Commandments which is requisite for our entrance into Heaven DIONYSIUS HIS EXPOSITION ON THE PROPHESIE of ZACHARIAS Translated by D. L. BLessed be the Lord God of Israel That is to say He is worthy of all Acknowledgments of thankful Benediction because he hath shewed his care and providence for us Who hath visited his people That is to say By the eye of the Spirit he saw that the Blind were to be restored to sight and the rest of the Miracles which our Saviour wrought And wrought them Redemption That is to say from Satan Death and Sin And hath raised
toward the West before it comes to the place which it left Gregorius Syrus his explication of the nature of Jephthah's Vow Translated out of the Syriack Language by D.L. J U.D. JEphthah was not commended for his Vow because he vow'd without distinction Whatsoever cometh forth to meet me from the gate of my house I will offer it up for a burnt offering For what would he have done if an Ass or a Dog had come forth Nor is he discommended for that he confirmed his Vow and had a greater honour for the love of God than for natural propensions of mercy nor was he forbidden as Abraham was that men might be restrain'd from the like indefinite vows Gregorius Syrus concerning Gideon's Souldiers lapping the Water Translated out of the Syriack Language by D. L. J. U. D. AND the Lord said unto Gideon every one who lappeth water with his tongue as a Dog lappeth set them together i.e. With those Three hundred who by reason of their infirmity were so wearied that they could not kneel and drink but moistned their tongues with their hands God separated them because oftentimes he sheweth his strength by the weak And some men are of Opinion That by reason of their diligence they made no stay to drink but hastily lapped and past by And as others will have it Every one of them had but one hand and therefore they could not lap But this sense is not to be admitted of because a little after it is said concerning them They took Lamps in their left hand and Trumpets in their right hand to sound and they cryed The Sword of the Lord and of Gideon And according to our Opinion hereby are signified the Saints who make use of their appetites onely in necessity The Letter of Abgarus King of Edessa to our Saviour Christ Translated out of the Persian Language by D. L. J. U. D. I Have heard of thy Holy Life and of the Miracles which Thou hast wrought and how the Jewes are treacherously bent against Thee and that they have a purpose to put Thee to death I shall know my own felicity if Thou art minded to come into this Land and I promise to give Thee a moyety of my Kingdom and I shall conform my life unto Thee if thou wilt honour this Territory The Answer of CHRIST to the Letter of Abgarus I Give thee Thanks for the desire thou hast to see Me it is not convenient that I should go thither I came for the sheep which are lost of Israel it behoveth Me to remain with them and to teach them and to fulfill what the Prophets have written concerning Me and when I shall ascend into Heaven I will send one of my own Disciples who shall teach thee the way of peace and shall cure thee of the disease which thou hast in my Name Let God be Keeper PILATE to TIBERIUS CAESAR concerning CHRIST Translated out of the Greek by D. L. SInce that the wonderful Resurrection and Assumption of our Saviour into Heaven have been taken notice of by many and for that it hath been the ancient custom of Nations to signifie new Occurrences unto those who are chief in Authority lest they should remain ignorant of any thing which happened therefore it is That Pilate hath communicated unto King Tiberius those things which have been publish't concerning the Resurrection of our Saviour from the dead through all Palestine with the addition of some portentous things which he heard concerning him and how that after he arose from the dead he was by many believed to be God It is said That Tiberius referr'd this matter to the Senate and that the Senate rejected the same because they had not first approved of it for according to the ancient Custom No man could obtain Divine honour but by the Sentence and Deeree of the Senate and that was done truly for this cause for that the salutary Doctrine of the Gospel had no need of humane approbation or commendation But this matter concerning our Seviour being rejected by the Roman Senate after it was referred unto them Tiberius keeping his former Opinion entertain'd no absurd Thoughts concerning Christ These things Tertullian a man well exercised in the Roman Laws and celebrated among the most illustrious of Rome sets down after this manner verbatim in his Apology for the Christians which he wrote in the Roman Tongue but Translated into the Greek But that we may discourse how these Laws were made it was an ancient Decree That none should be Consecrated for a God by a King before he should be approved of by the Senate And this was for our sake That the Divinity should be given you by a humane Decree That unless God should please man he should not be God therefore it behoves man according to this Decree to be propitious unto God for which reason Tiberius under whom the name of Christians came into the World when this Doctrine was related unto him from Palestine where it began communicated the same unto the Senate and withall declared That he was well pleased therewith but the Senate rejected it forasmuch as it had not been first approved of by them yet he remained stedfast in his Opinion Threatning death unto those who should accuse the Christians This perswasion possest his mind by the dispensation of Divine Providence and thereby the Doctrine of the Gospel being interrupted by no impediments ran through the World Lentulus President of Jerusalem to the Senate and People of Rome Greeting THere appeared in our time and yet remains a Man of great Renown called JESUS CHRIST who is called by the Nations a Prophet of Truth whom his Disciples call the Son of God raising the dead and curing Diseases A Man of a tall stature comely having a venerable Countenance whom the beholders may both love and fear The hair of his Head crisped and curled somewhat brown and shining falling upon the shoulders parted in the midst according to the manner of the Nazarens having a smooth and clear Forehead and a Face without wrinkle or spot adorn'd with a moderate ruddiness no fault can be found with his Nose or Mouth having a thick Beard and somewhat reddish inclining to the colour of the hair of his Head not long but divided into two parts His Eyes are lively and clear Terrible he is in reproving pleasing and lovely in admonition Chearful with reservation of Gravity who was never seen to laugh but to weep often such is his composition of Body having Hands and Members delightful to be seen In Speech he is grave of few words and modest beautiful among the sons of men Farewell Dionysius Syrus his Opinion concerning the Nature of the Sin against the Holy Ghost MATTH 12.31 All manner of Sin and Blasphemy shall be forgiven unto men but the Blasphemy against the Holy Ghost c. PEradventure he terrified them to the end they might be corrected with many words ye have blasphemed me ye have called me a Deceiver a Devil
a Samaritan a Transgressor of the Law and have said That I am not come from God These things shall be forgiven unto ye but forasmuch as ye have blasphemed against the Holy Spirit by whom I have cast out Devils and Cured the Sick and have said That I did so by the help of Beelzebub and have attributed Divine miracles unto Devils This Blasphemy shall not be remitted unto ye neither in this World nor in that which is to come Object If Blasphemy against him shall be forgiven and Blasphemy against the Spirit shall not be forgiven therefore the Son is less than the Spirit and how is Blasphemy against the Spirit irremissible for behold the Jewes who blasphemed against him as also the Macedonians who called him a thing made when they believed and repented obtained forgiveness Resp We Answer That he doth not say that universally all Blasphemies against the Holy Ghost are irremissible but unless they repent they shall not be remitted unto them and many who blasphemed against the Son and did not repent did not obtain pardon and many who did blaspheme against the Spirit and afterwards repented have obtained pardon Moreover He sheweth that Blasphemy against himself is of a lower degree but Blasphemy against the Spirit is great and difficult There might be some excuse for Blasphemy against him because they saw him vested with a body and he appeared to be a man but the proof of the Spirit they took from the Scriptures and the Prophets who spoke concerning him and therefore they were inexcusable and according to what I said ye are offended with me because I am cloathed with flesh but forasmuch as ye have not seen the Spirit so cloathed but working miracles wherefore do ye blaspheme against him Neither in this World nor in that which is to come For some men are Tormented here and there as the Sodomites and the Jewes who were Tormented here in the Captivity and in the other World because they did not believe and there are others who are neither Tormented here nor there as the Apostles the Martyrs and Job for although they suffered afflictions yet whatsoever they endured was not a punishment but a colluctation with evil and a tryal of integrity for there is a difference between a punishment which proceeds from sin and tryals which are permitted for proof of the Elect and Vertuous for the one hardly receives remission of the sins which he committed by the tribulation he endures but the other obtains a Crown of Righteousness And there are some who are Tormented here as Beggars and Lazarus and he who toâ—k the Wife of his Father and some there as the Rich man and it being certain that some are Tormented here and some there our Lord said Neither in this World nor in that which is to come Moreover He calls his body the son of man that is to say Whosoever shall blaspheme against my body saying I came not from a Virgin or that I did not descend from Heaven or that my body hath not suffered truly but in fancy I shall forgive him upon Repentance but he who shall blaspheme against the Divinity working miracles shall not be forgiven for this is a sin accompanied with contempt and is not made of poverty and delight and although this sin may be remitted as we said before by Repentance yet it is the worst of all sins DIONYSIVS SYRVS CONCERNING FREE-VVILL IN HIS Exposition on the Eighteenth Chapter of MATTHEW Ver. 7. Translated by D. L. J. U. D. FOR it is necessary that offences should come By the word necessary he doth not take away the liberty and power which they have in themselves but hath regard to the Scandals which by their own liberty and will they were to bring necessarily upon themselves by reason of which they were to be condemn'd Again He did not cast them under a constraint of fact but foresaw that they were incurably sick and of their own will were to produce Scandals and therefore he said It is necessary forasmuch as they were to be the cause thereof for if they had been unwilling they would not have come But if it were necessary that Scandals should come why doth he denounce a Woe unto the World We say That as he abstain'd from the doing of some things as he was God so being Man he suffered passions and did whatsoever became him but because they were not the better he denounces a Woe unto them They were honoured and were not the better but when they were scourged they were amended And as a Physitian taking care of his sick Patient who will not obey his commands saith Woe to such a man by reason of his sickness which he increaseth by his own disobedience If it be necessary that Scandals should come how is it possible that we should escape them We say It is necessary that Scandals should come but it is not necessary that we should perish thereby even as a Physitian saith it is of necessity that such a man should be sick yet it is not necessary that he should be destroyed thereby who is forewarned thereof and it is certainly known from hence that there have been vertuous men who have escaped from evils and scandals therefore that a man is destroy'd proceedeth from his neglect If every man were upright and no man should bring Scandals this saying would be false It is necessary that they should come We say That if they were to be upright he had not said It is necessary but because he knew that they were not to be upright he said It is necessary i. e. absolutely * Omâ—imodâ— venient scandala And wherefore did not he grant unto them that they should not be troubled with Scandals We say That of neglect they were scandalized if destruction proceeded from the cause of Scandal every man must necessarily have been destroyed but if some escape he who doth not escape may repute himself the cause thereof Otherwise thus It is necessary Scandals should come Some men say That these words are founded upon the passion and death of our Lord for his death was necessary this is clear from hence That he said A grain of wheat unless it fall into the ground and dye beareth no fruit And Paul that by his death we vanquish him who had power and if the vanquishing of death is necessary so also is the death of our Lord and Regeneration necessary And we ought to know That although the Passion of our Lord were necessary yet the Actors and Authors thereof were not of necessity nor did they unvoluntarily attempt the same otherwise he had not pronounc'd a Woe against him by whom Scandals should come and if according to their madness the Treachery of Judas was of necessity who was the cause of his bursting and hanging himself Dionysius Syrus concerning the woman that had six husbands John 4. Translated by D. L. J. U. D. GO call thy husband i. e. That he might partake of these