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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	blessing_n	heaven_n	lord_n	5,021	5	4.3790	3	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

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

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

all the earth And all the Greek and Caldean Philosophers who were in Caldea and Egypt wrote That one of the Trinity suffered that day And this agreeth with what David said The Kings of the earth arose i.e. from their Thrones and wondered at the sign that hapned For this darkness was like to that in the beginning of the Creation all the earth did put on mourning for its Lord the Sun being cloathed with Cypress and the Moon grew red and became as blood and though it were not the time of her * birth it suddenly appeared in the East and ran impetuously to the West and associated her self with the Sun and they both sate in mourning as good servants that are afflicted for the evil which befalls their Masters Moreover it is evident That the darkness when Christ was Crucified was not an Eclipse and it 's evident from these demonstrations An Eclipse doth not continue Three hours but this was a darkness of Three hours Moreover An Eclipse is not over all the earth but this darkness was over all places of the earth and a Solary Eclipse happeneth on the Thirtieth day of the Moon but this darkness was on the Fifteenth of the Moon when the Sun was removed from the Moon half its course i. e. One hundred and eighty dayes of the Suns motion and stood in the midst of the Sphere of the Firmament Concerning the Eclipse of the Sun and of the Moon and the natural cause of their effects we have spoken at large in the Book of our Epistle in the Tract concerning Faith and the nature of things intellectual and sensitive which is called a Book of the Doubts which I have made Dionysius concerning the Majesty of CHRIST Translated by D. L. J. U. D. HE shall be great In other Copies And he shall be called the Son of God The Hereticks say That afterward he was to be great Against whom we say That he was not newly called the Son of the most High nor was he magnified but he was naturally Great and this which was said That he shall be and shall be called signifieth That he was to be revealed and made known for those things which were to be when they were not differ from such things as had a being and were concealed but afterwards were to be revealed And this word Great signifieth as much as that he had Majesty and that it was to be revealed according to that I have made known thy Name to the sons of men not that he had not been but that he was from Eternity and not that the Father had not been truly or that he was not called Father did he manifest him unto men eternally but that he was eternally a Father and was hidden By this then that I have made known he saith as much as I have revealed unto them thy Name and this is like unto that which is written in Isaiah That he shall be called the Lord of all the earth not as if he had not been Lord from the beginning And if they say that he was newly call'd this will convince them that he is the power of the Highest and the power of the Highest is more intimate and of more affinity with the Father than this That he is the Son of the Highest for many are call'd the sons of the most High according to that Ye are all the sons of him who is on High but these are never call'd the power of the most High Again we say That whatsoever is the Father the Son is also and whatsoever the Father hath the Son hath except the peculiar proprieties viz. the personal indications i. e. that the Father is the cause and the begetter of the Son and the Son is the effect and that which is begotten of him and whatsoever is the Fathers is the Sons also except propriety therefore as the Father hath naturally sublimity and goodness and the Godhead and Life and Majesty so the Son hath for he is his natural Son but because he was conceived and was made man in the flesh it hath been said concerning him That he shall be great and this was his Exinanition in Truth That what he was naturally was said that he was to be and that he was called so and assumed it and this That he shall be glad is like to this That he was according to this Of her was born Jesus who is called Christ Here these words That he shall be called are synonymous with to the words That he is and every one that teacheth shall be called Rabbi and every one who shall break one of the Commandments shall be called least for as these things were called so so they were indeed Dionysius Syrus his Description of the Roman Government in Judaea Translated by D. L. J U. D. THE Romans after they had subdued the Jewes and had made them Tributary they set up Herod King over them who slew the Children and when he dyed and was ejected for his offence Tiberius Caesar divided the Region into four parts and in one part of Judaea he placed Pilate and over the Region of Galilee Herod and over the Region of Heturia and Troconia Philip the Brother of Herod and over the Countrey of Abilene Lucinius and every one of these four Governours was called Tetrach i. e. Governour of one of the four parts Others say That the Kingdom which Herod govern'd and after him Archelaus his son did Tiborius divide into four parts and the Region of Galilee he delivered unto Herod and the Region of Heturia to Philip and over the Countrey of Troconia he placed a man whose name is not mentioned in writing and when he offended he was ejected from his Government and the Countrey was 〈…〉 unto Philip wherefore his name is not written and over the Countrey of Abilene he established Lucinius and these four were called Kings but Pilate exercised the office of a Governor in Jerusalem and the places adjoining and although he was less in power than those four yet he was not subject unto them he exercised the Government administring Justice and raising of Money according to the Prerogative of Kings according to the degree of Muphties among the Persians Pontius Pilate is expounded right hand or one of these five for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth five or he had two names i. e. Pontius and Pilate or he was of the Countrey called Pontius Herod in Galilee It was this Herod who put John to death and in whose dayes Christ suffered he was not the same who slew the Children he begate Herod who was sirnamed Agrippus he governed those four parts and in his dayes the Romans came and undermined the Temple and the Kingdom of the Jewes was abolished Titus onely undermined and burned the Temple but Domitian his Brother when he Reigned he subverted the stones and thereof built an Idol Temple Dionysius Syrus his Exposition concerning the Tax made by Augustus Translated by D. L. J. U. D. THere went out a