Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	believe_v	church_n	father_n	2,359	5	5.4153	4	false

Text snippets containing the quad

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

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

Language wherein he wrote hitherto interdicted him all communication with those of our Horizon yet it is the same which our Saviour Christ honoured with his own lips whilest he personally conversed with the World and is in my esteem one of the faithfullest Repositories not onely of ancient secrets but also of the most uncorrupted Truths That which may recommend him farther to thy approbation is the brevitie of his Exposition for if that Coyn be most to be prized which is of greatest value in the smaller pieces then certainly a Commentary on Holy Writ which comprehends most matter in fewer words doth deserve most commendation The whole Contexture of the Authour seems to be the result of mature and concocted thoughts without wandring Riveries of a rambling Phantasie or the affectation of frivolous subtilties His Stile savours rather of a studied plainness than a negligent rudeness his Interpretations being so clear chrystalline as that thou mayest thereby discern the true meaning of the Text without torture to thy understanding it is not my intention to furbish up an old Authour so long hidden under the rubbish of Antiquitie with the brightness of a new stile for nothing sits more forward in my inclination than to speak the sense of the Authour plainly without setting thereunto the Byass of affection or intermixing it with the muddie immersions of interest and if the plainness of my language be a fault I had rather confess it than deny it for my intentions are free from all other ends than a clear Representation of the Authour abstracting from all interests and relative considerations endeavouring to adjust my words by a true Translation to the Authour's meaning and thereby render a sincere testimonie to Truth and do right to my Authour without omission of intire clauses or the alteration of single words for Translations of Books are like Rituals where an Alteration is worse than an Omission True it is That to Translate is but a painful office under another man Yet I am not of their opinion who think that an exact conformitie to the words of another is too great a token of slaverie but do esteem it the honour of a Translator for as it is my custom to speak sincerely and boldly according to the dictates of my understanding so in Translating I esteem it my duty to rehearse the perfect sense of my Authour in its native sinceritie For a Translator ought not to imitate the Painters of Angels who rather intend beauty than similitude and regard more the Symmetries of a fair imagination than the aspect and proportion of Truth nor ought he to transfer the plain words of an Authour into the aires of humane elegancy for he hath not the liberty to design a new Fancy but to draw a new Copy and therefore excesses which argue skill in a Poet do convince a Translator as well as a Painter of ignorance or that which is worse and do not agree with the Function of a sincere Translator The variety of the Authour in this and the rest of his Works are sufficient to lead the Reader into a large field of Contemplation for Observations are not here found like so many Daizes in a bare Common here and there one but in such abundance as may serve to satisfie the appetite of a curious Reader with profitable instructions and were it not for the discovery of profitable Truths I should not think it worth the labour of a serious man to study the Oriental Languages For to Translate out of one Language into another useless or common notions were no better an imployment than what Priors Prefects and Guardians of Convents impose on their Subjects viz. to scrape pebbles and to fill bottomless vessels This Dionysius Syrus was neither the Areopagite nor Dionysius exiguus so famous for the computation of the Christian Aera nor Dionysius Alexandrinus for the Authours whom he quotes bring him so low down in the series of Time that he could not have been so much as a Contemporary with any of them especially the first and the last nam'd For Dionysius Alexandrinus was contemporary with St. Cyprian who liv'd about the middle of the Third Century and our Dionysius cites St. Severus who lived about the Year 649. It is certain That he flourished before 1058. of the Grecian account which was not that whereby either the Aegyptians or the Armenians measure their Calculation of time For the Aera Copti which is commonly tearm'd the Diocletian is counted ab eo tempore quo Copton celebrem urbem Diocletianus solo aequavit And therefore according to a rectified collation of time falleth short of our account 280 Years for the Fifth of their Aera was the 285 of ours And the computation of the Armenian Aera falls short of our computation of the number of Years from our Saviour's Birth 551 Years but the Grecian account falls short of ours about 310 or 320 Years So that this Treatise of our Dionysius being Dated the Year 1058 of the Greeks it follows by the subduction of 310 Years out of 1058 that he flourished before the Year 784. For in this Volume wherein is contain'd his Exposition of St. Mark and the other Three Evangelists he mentioneth several Treatises written by him viz. his Exposition on the Old Testament and on the Epistles of the New and several other Treatises as you may see in his Exposition on Matthew 27 and Mark 7. This Authour is considerable in himself as also in regard of those ancient Authours he quotes as well Grecian as Syrian Fathers and Doctors I shall not need to say any thing concerning the Greek Fathers whose authority is conspicuous enough yet it will not be amiss to speak a word of some of those Syriack Fathers and Doctors of whom he makes most use of in his Works such as is Ephraim Syrus Moses Bar. Cepha St. Severus St. Philoxenus Mabugensis and Jacobus Sarugensis St. Ephraim lived about the Year 365 and St. Hierom in his Book De Script Eccl. speaking of his works saith In Ecclesiis post Lectionem Scripturarum publicè legi solebant I shall not need to inlarge my self in his commendation For Amphilochus in the life of St. Bazil Photius in his Bibliotheca as also Nicephorus in his History highly commend him And Gregorius Nyssenus describes his Life with a very large effusion of his Praises And Gerardus Vossius saith of him Is fuit quem clara Mesopotamia produxit Graecia excepit tota antiquitas venerata est And no wonder for he was admired by Basilius magnus Archbishop of Cesarea the reason wherefore is set down by Photins in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Johannes Darensis was an Archbishop in Syria and as the modern Syrians say He was a Disciple of Saint Ephraim and according to what is related by Abraham Ekelensis He liv'd in the Fourth Century after Christ though Morinus seems to argue to the contrary But it is certain That he hath wrote many profitable

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