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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	faith_n	james_n	justification_n	13,736	5	9.8404	5	true

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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

took and would not put him to death for that he was a wise man and did foretell many things as afterwards they came to pass and as it seems unto me he was for this reason called Caiphas viz. because the Arabians calls him who subtil●y declares a thing Kaiph A Town called Ephraim This was a City on the East of Bethel and they say that he there wrought a miracle that there comes not there any evil creeping thing CHAP. XII YE also all of ye are clean These words All of ye are not congruous nor are they in the Greek but were added by the Writer it being clear that it ought to be read Ye also are clean but not all of ye CHAP. XIII VVHO leaned on his bosome This was John for he sate behind between him and Simon not in order being a youth CHAP. XIV My Father is greater than me That is to say in Majesty Moreover he is greater than this bodily appearance and by reason of the imbecillity of their minds he said this to comfort them CHAP. XVII THat they might know thee the onely true God and Jesus Christ whom thou hast sent Theodorus expounds Thee thee onely c. of the Three persons And whom thou hast sent concerning the Son of man assumed but he erred for Christ is not the name of the Son of man but of God-man And for their sakes I sanctifie my self That is to say I offer to thee my self a sacrifice to wit a separation and sanctification for them CHAP. XVIII AND they themselves entred into the Judgment Hall lest they should be defiled when they were to eat the Passeover This sheweth That the Jewes had not yet eaten the Passeover on the morning of the Friday and therefore they did not eat it on Friday Eve as our Lord did eat CHAP. XIX FOR that Sabbath was an high day For therein was the celebration of the Passeover and therein was accomplished the Week of Fifty years for the setting free of servants and the reversion of Inheritances CHAP. XX. ENtred not in Either he was afraid or gave a difference of honour to Simeon My Father and your Father my God and your God That is to say my Father by nature and your Father by grace and my God by grace and your God by nature He breathed on them and said Receive the Holy Ghost That is to say he ordained them Priests and only gave them authority of remission of sins until they should be compleated in the upper room and it is likely that he disposed them to receive the Spirit afterwards in the upper room plenarily And they saw burning coals laid and fish laid thereon and bread These he created of nothing and not as before when he fed the multitudes Neither the world it self as I suppose would be sufficient for the Books which should be written That is to say Man who is a little World would not have been sufficient to comprehend his Wonders and to know the power of his Divinity And men say That these words are not the words of the Evangelist but are as this The Angel at certrin seasons moved the water FINIS The Syriack Scholiast his Reconciliation of Saint Paul and James touching JUSTIFICATION Translated by D. L. J. U. D. JAMES II. Ver. 26. Faith without Works is dead THis is not contrary to that of St. Paul who saith That a man is justified by the Law of Faith and not by the Law of Works For St. James speaks of Faith subsequent unto Baptisin and Paul of Faith precedent to Baptism as St. Severus makes it appear for he who believeth and is to be baptized although he hath not good Works is justified but after he is baptized of necessity good Works are required of him and both of them refer the matter unto Abraham St. James after he was Circumcised and offered up Isaac upon the Altar And Paul before he was Circumcised when he believed in God and it was imputed unto him for righteousness in Circumcision which is a Type of Baptism The Genealogy OF MELCHIZEDECK Translated by D. L. J.U.D. THis Melchizedeck was King of Salem whose Father and Mother were not written in the Genealogies because they were not first born and he was of the seed of Shem Shem begate Arphaxad and Arphaxad begate Melchizedeck And when Noah dyed he gave Commandment unto Shem concerning the bones of our Father Adam for they had them with them in a Chest when they departed from the Land of Eden to this spiritual Land and Shem went to the Chest and took out the bones of our Father Adam and sealed the Chest with the signature of his Father and said unto his Brethren My Father commrnded me to go and observe the original of Seas and Rivers and he said unto the Father of Melchizedeck and to his Mother Jozvet Give me your blessing to accompany me in this Journey The Position of the Syriack Scholiast dogmatically declaring That the Sin of a High Priest is greater than a sin of the same kind committed either by Prince or people by him expressed in the Fourth Chapter of Levit. ver 3. Translated out of the Syriack Language by D.L. J.U.D. IF the Priest that is anointed do sin according to the sin of the people In the Greek If the High Priest he who is anointed shall sin so as to make the people to sin i. e. they imitating him and offending in the same kind the whole Congregation shall offer an Oblation a young Bullock for his sin i. e. All the people when they offend offer the same Oblation onely which the Priest did when he offended and therefore it is said That the transgression of him who standeth in an high place ought to be reputed as if it were the sin of all those who stand under him And if a Ruler shall sin i. e. a Prince he shall bring his offering a Kid of the Goats i. e. his Oblation is less than that of the Priest or that of the Congregation altogether nor was he sprinkled with blood seven times by reason of his Prerogative of Honour And although in some respects the Prince himself be less than the Priest and the people do far exceed him in number yet he is greater than any one of the Congregation and therefore every one of them offending offereth a Female but he a Male kid The Opinion of Gregorius Syrus concerning the Suns going retrogade ten degrees Translated out of the Syriack Language by D.L. J.U.D. BY reason of the Suns return from the West to the East retrogade the shadow return'd from the East to the West And if these degrees be computed according to the number of the degrees in the Zodiack viz. 360. every fifteen degrees make up one hour of the 24. of the natural day so that it is clear that the addition was an hour and ⅓ of an hour viz. 20 degrees for whereas the Sun went ten degrees toward the East it must of necessity return ten degrees

〈◊〉 〈◊〉 〈◊〉 which is interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither so that the sense is to run thus Neither so much as a staffe Others shake off the dust Dust is declarative of labour Others shake off the dust in demonstration of the earthliness of their minds and that they were to perish utterly for truly the Wicked perish in the Whirlewind of their Iniquity and labour in the Dust of their Misery Others thus shake off the dust That is to say in Token of the pains taken in their behalf and that because the Jews would not be persuaded to receive advantage by the labour of others they have fitted themselves to a severe Judgment In Testimony against them as a sign of their guilt And they anointed the sick with oyle That is to say wheresoever they Travelled in Judaea they carried with them that Oyle which had been blessed by our Lord and cured the sick Others say That wheresoever they went they took the Oyle that belonged to the House and blessed it in the Name of Christ and anointed the Sick therewith For Herod was afraid of John and conserved him That is to say for that he did not give him to be put to death or for that he observed his counsel the Prison wherein John was slain as Matthew saith was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Arabian Language is interpreted by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mutabikon which in the Syriack Tongue signifieth a Sword or Knife And they sate down by hundreds and by fifties That is to say in one Rank an Hundred and in another Fifty CHAP. VII EAting bread without washing their hands The Jews accused his Disciples for that they did eat bread before they washt their hands all the Jews and Pharisees except they wash their hands curiously That is to say the Priests and the Elders by way of Tradition commanded that before they eat bread they should very well wash their hands And things bought out of the market unless they be washt they eat not and many other the like things That is to say the Jews had four kinds of washings The first wherewith they washed that is to say wherewith they cleansed their bodies by reason of Nocturnal pollution and of the touching of dead Carcasses and so forth The second was That which they used seven dayes before the Passeover to wit the wrensing of all their Utensils with Water as for purification from the vessels of Gold unto vessels of Earth and Woollen Cloaths The third was That which was used by some of them when they dipped in Water from morning to morning their necessary vessels which were of daily use as Pots and Cups and Kettles The fourth was this when they invited any of the Scribes and Pharisees and men of Note they washed with Water in honour of them the Beds and Chairs and vessels of Brass and whatsoever vessels they used in the service all these our Saviour abrogated he spake here also concerning the washing of hands For from within the heart proceedeth evil thoughts and not from the washing of hands or cups or pots What he saith of the heart he means concerning the soul because the heart is the lodging of the Soul and there she forms all her cogitations according to what is said My heart and my flesh praise the living Lord. And we bear our hearts in our hands and it is reputed a people which hath erred in its heart Lasciviousness That is to say Fornication above Nature which is committed by salacious and libidinous persons An evil eye This doth denote the envious and wicked And entred into a certain house Not that he hid himself for fear but first that the Jews might not think that he loved the Gentiles more than them Secondly Forasmuch as he was to work a Miracle on the daughter of the Canaanitish Woman that it might not be thought he was a lover of Glory And this Woman was a Gentile of Phinicia of Syria That is to say the Region of Phinicia called the second Syria which is placed between Euphemia and Shisar but the first Syria is Antiochia unto Judaea and of these and others of the like name have we written at large on the Epistles And he came unto the See of Galilee to the confine of Decapolis That is to say to Banis And they brought unto him one that was deaf and dumb That is to say he had two infirmities for he was deaf and could not speak he was dumb and could not hear Two of the organs of his senses were defective his Ears and his Tongue And they besought him to put his hand upon him That is to say as he had done to the rest of those whom he had cured and restored And he took him aside by himself from the multitude For three Reasons he did not cure him before the multitude First That he might not be thought to have affected glory Secondly That he might convince those who had seen the Miracle which he had done and yet cast Calumnies on Faith in him that he sighed even for them Thirdly That he might teach us that when we perform form good Works we should rather hide them than hunt after vain glory by exposing them to open view and to publick fame And put his finger into his ears and he spit and touched his tongue Inasmuch as he did spit and touched his Tongue he shewed That he was altogether of the same mass with Adam of the dust and that he inspired into him a living soul And in putting his fingers into his ears he signified That it was he who created the Senses and established the Members of Children in the Womb. My Father saith he worketh until now and I also work In three Things Christ delayed the Cure of this deaf man In that he led him aside In that he put his fingers into his ears and In that he did spit and touch his tongue for he was able to have granted him Health in a moment For if the Resurrection be in the twinkling of an eye as Paul saith he might with more ease have wrought the Cure of one man but he delayed it for three Reasons The first was That the deaf man might perceive that his Cure was not wrought all at once but by little and little Secondly That the Miracle might be the more magnified and not be esteemed a fancy Thirdly That he might confirm his being made Man and that the Mystery of his Dispensation might not be thought a phantasie as the Phanaticks say for this cause Mark was the more careful in this matter that he might eradicate from the persuasion of the Romans the doctrines of Simon for he said that his Dispensation was in fancy Moreover He touched the Ears and Tongue of the dumb man lest the Jewes might say That he nicely avoided the afflicted and diseased and that therefore he did not touch them And he looked up to heaven He looked up to Heaven that he might ascribe

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

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