Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	holy_a	son_n	trinity_n	2,763	5	9.8407	5	true

Text snippets containing the quad

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

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

That is to say The Humor of sin Others thus For every one shall be salted with fire That is to say Every mind which is salted with the grace of the Holy Spirit shines in knowledge and is beautified with the fear of God Moreover There is no man whosoever he be who can by his craft escape Fire in the World to come for both good and bad shall be tryed for the Fire is to illustrate the Just and not to burn them but the wicked it doth burn and torment Moreover This sense agrees with the words which he spoke before That their fire is not quenched and their worm dyeth not Every sacrifice In both illustrations there is one scope of our Lord. He calls by the name of Sacrifice the Souls and their Faculties which are offered as Sacrifices unto God By salt is to be understood Love and Mercy That is to say That it is requisite that your conversation and minds should be purified by Love and Mercy as it were by Salt and Fire that ye may enter into the Kingdom of Heaven He calls Conversation a Sacrifice and by Salt he means the grace of the Holy Ghost which ye have received that it may be unto you an earnest of those things which are to come Others say That he speaks unto them by way of Admonition that together with the Faith they should take care to keep a good Conversation for as fire doth take off all dross that is in a vessel and purifies it and as every thing that is slain which he here calls a Sacrifice gains a savour by Salt and is preserved from corruption so let your Conversation be in all the World like fire which purifieth from rust and like salt which taketh away insipidness being in respect of your Conversation removed from ancient Customs and a wicked Conversation and as salt is good whil'st it remains in its own nature so also is the Priesthood whil'st it is preserved in its purity and a right Faith and if this lose its savour the Faithful cease in the abcision of Hope because the salt viz. the Priest hath not wherewith to salt that is to give a savour Have salt in your selves That is to say keep in that savouriness which ye have received and let not the World rob you of it Be in peace one with another That is to say Pastors and Flocks for as Contention doth diminish the flocks of Christ so doth Peace preserve and multiply Doctors and Teachers CHAP. X. ANd they shall be both one flesh That is to say in the exercise of Marriage Rites and in respect of what is born of both of them And Jesus beheld him and loved him He did not love him for the reality of his mind yet our Lord loved him and looked upon him for the outward shew which he made unto him and hereby he Taught That whosoever observes these things truly ought to be esteemed a lover of Truth And this is like unto that that Herod was sorry for the request of the Damsel because outwardly he seemed to be so And take up thy Cross and follow me That is to say Crucifie thy Soul against the World and the desires thereof Lands with Persecution That is to say They shall not onely in the World to come receive the reward of their pains in Preaching but here likewise the case being as if one should leave his natural Father and find many spiritual Fathers and Brothers also Lands with Persecution That is to say Monasteries with Xenodochies to wit Houses for Strangers for them who were constituted Governors of them and took care of them by reason of them and the care of them were brought under persecution by strangers and reduced to the Necessities of the World and to Tribulation And James and John the sons of Zebedee approached unto him Mark saith That they desired that they might sit on the right and on the left hand but Matthew writes That it was the request of their Mother for the Jews were of Opinion That when Christ was to come he should bring all Nations into subjection under him and that they should be made Generals and Colonels and with this sense agreeth the old plain and simple that is to say the sincere Exposition And she desired of our Lord that her Sons might be Princes and that they might sit near his Throne but he did not grant unto them their request because they asked in vain glory and for private respects and not for publick advantage as Peter for had they desired it as Peter in Humility and for the good of the People Behold we have left all and followed Thee they had been answered as Peter That is to say They had heard of Thrones and Crowns Moreover He did not grant their request That the rest of the Disciples might not murmur against them and become envious for the very request displeased them Blinde Timeus the son of Timeus It is thought that he agreed with his Father as well in blindness as in name for the word Timeus doth denote that defect of the Eyes where there is not room for the sight CHAP. XI ANd many spread their garments in the way That is to say in Honour of Christ and that they might kneel down for Benediction and receive Health even from the print of the feet of the fole of the Ass on which he rode CHAP. XII THou art not far from the Kingdom of God That is to say If thou lovest and believest my Preaching thou must add to the fulness of the Law which thou now hast but if thou wilt not thou art far from it Beware of the Scribes who love to go in stoles That is to say in gay and long garments And Jesus sitting over against the treasury That is to say of the Temple he saw how the people cast money The treasury he calls here the Ark which was separated for the Priests whereinto every one that would cast in an Offering unto the Lord he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gold or silver And that name is imposed thereon because of the image or stamp it bore There were many who exchanged souzes for pence and pence for souzes and round pieces for clipt pieces and the Syrians called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meharphono and the Arabians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Grecians Sacostra therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he calls the Money which the Money-changers bought and sold And many that were rich cast in Rich men cast in much money Two minutes That is to say two pence And there came a certain poor widow and cast in two minutes which are quadrants That is to say two pence Others Two Quadrants two Danacks Others Two Paulins she cast a piece of money which contained two Paulins Others A minute That is to say a quadrant was six and thirty Tasugs it contained therefore Thirty six Tasugs and Thirty six Tasugs which amount to Seventy two Tasugs and these Seventy two make up three

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 to●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 * Om●imod● 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