Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	eminent_a	zeal_n	zealous_a	15	3	8.9532	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37989	A discourse concerning the authority, stile, and perfection of the books of the Old and New-Testament with a continued illustration of several difficult texts of scripture throughout the whole work / by John Edwards.	Edwards, John, 1637-1716.	1693 (1693)	Wing E202; ESTC R29386	927,516	1,518

Iosephus who was kill'd a little before the final Overthrow of Ierusalem For the Words of Christ relate not to any one who had been slain already but they are a Prophecy concerning the last of all the Martyrs of the Jews who should be put to Death before the Destruction of the last Temple and the Dissolution of that Nation Such a Zachary the Son of Baruch was kill'd in the middle of the Temple as the Jewish Historian assures us But first it is plain that Christ speaks of something that had already happen'd not of something that was to come It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a future but an aorist and so denotes what hath been done before not what shall be done afterwards Therefore Christ's words are to be understood of one that had been in time past kill'd by the Jews Secondly It is unquestionable that Christ speaks of some very Holy Man whose violent Death is recorded in the Old Testament for you find this Zacharias joyn'd with Abel of whom you read in Gen. 4. 8. and for that reason we may infer that this Baruch is not meant here Thirdly It is doubtful whether the Blood of this Person whom Iosephus speaks of may be call'd righteous Blood as this is here for it was upon a Civil Account that that Son of Baruch was put to Death viz. because he was thought to take part with the Romans and so he cannot be well parallell'd with Abel You see how improbable the foresaid Opinions are therefore I choose to imbrace that of St. Ierom and some Learned Men of late who conceive that this Zacharias is he who is mentioned in 2 Chron. 24. 20. And the Spirit of God came upon Zechariah the Son of Jehoiada the Priest who stood above the People and said unto them Thus saith the Lord Why c. And they conspired against him and stoned him with stones at the Commandment of the King in the Court of the House of the Lord. Thus Joash the King remembred not the Kindness which Jehoiada his Father had done to him but slew his Son This is the Person whom our Saviour speaks of and the shedding of whose righteous Blood he imputeth to the Jews of that Age. Him ye slew saith he for though 't is said the King slew him because he commanded him to be slain yet 't is said likewise the People slew him because they not only conspired against him as you read but actually stoned him And this they did in the Court of the House of the Lord which is the same with what our Saviour saith between the Temple and the Altar And his Blood may justly deserve the Epithet of Righteous and he may justly be reckon'd with Righteous Abel because he lost his Life in a Righteous Cause because with great Boldness and Zeal he reproved the People for their Sins but especially for their Idolatry and foretold them what Misery these would certainly bring upon them For this zealous Freedom of his they took away his Life This was a very Eminent Man among the Jews There are in their Writings remarkable Stories concerning him not only relating to his Life but his Death They kill'd him being both a Priest and a Prophet and before the Temple and on the day of Expiation and from several other Circumstances his Murder is aggravated in the Talmud This was Zach●ria● the Son of Iehoiada but called here the Son of Barachias because it was common to have two Names among the Jews His Father's Name being both Iehoiada and Barachias he is call'd in the Chronicles the Son of Jehoiada and by our Saviour the Son of Barachias But in this it is likely Christ had reference to the words of Isaiah Chap. 8. 2. Zachariah the Son of Jereberechiah or Barachiah as the Septuagint and Vulgar Latin give it us It appears hence that Barachiah as well as Iehoiad● was his Father's Name as our Christian Rabbi makes it clear Thus our Saviour's words are reconciled with those in the Chronicles by attending to what I before observ'd viz. That it is usual in Scripture to affix two Names to the same Person one is given him in one place and another in the other So that in Mark 2. 25 26. may be understood Have ye never read what David did when he had need and was an hungred how he went into the House of God in the days of Abiathar the High-Priest and did eat the Shew-bread If you look into 1 Sam. 21. you will see that it was in the days of Ahimelech the High-Priest which Ahimelech it seems was call'd also Abiathar otherwise our Saviour would not have used that Name Which I will yet further confirm to you by some other Instances Ierubbaal and Gideon are the same Man Iudg. 6. 32. Ch. 7. 1. Achish and Abimelech are one Person 1 Sam. 21. 11. and the Title of the 34th Psalm So are Araunah and Ornan 2 Sam. 24. 1 Chron. 21. Caleb and Carmi are the same 1 Chron. 2. 18. Ch. 4. 1. So are Ioah and Etham 1 Chron. 6. 21 41. Amminadab and Izhar 1 Chron. 6. 2 22. Ioel and Vashni 1 Sam. 8. 2. 1 Chron. 6. 28. The same is to be said of Daniel and Chileab 1 Chron. 3. 1. 2. Sam. 3. 3. Of Ammiel and 〈◊〉 2 Sam. 11. 3. 1. Chron. 3. 5. Thus Ie●oiakim Eliakim 2 Kings 23. 34. 1 Chron. 3. 15. Ahaziah and Azariah are Names of the same Kings 1 Chron 3. 11. and 2 Chron. 22. 6. 〈◊〉 and Ishboshet● are the same Son of Saul 2 Sam. 2. 8. 1 Chron 8. 33. Mephibosheth and Merib-baal are the same Son of Ionathan 2. Sam. 4. 4. 1 Chron. 8. 34. Zimri and Zabdi are one Man 1 Chron. 2. 6. Jos. 7. 1. Esar-haddon and Asnappar are the same Ezr. 4. 2 10. So are Salmanassar and Shalman 2 Kings 18. 34. Hos. 10. 14. Zerubbabel and Shesh-bazzar are the same Person Ezra 1. 8. compared with Ezra 5. 14. Iehoahaz and Shallum are the Names of the same King as appears from comparing 2 Kings 23. 30. with Ier. 22. 11. The King of Assyria who is called Sennacherib 2 Kings 18. 13. is called Sargon Isa. 20. 1. Yea we find three or four Names given to one as Moses's Father-in-Law is call'd Iethro Exod. 3. 1. Ch. 4. 18. Iothor by the Septuagint Exod. 3. 1. Raguel by the same Interpreters Exod. 2. 18. Revel in the same place according to the Original Hobab Numb 10. 29. And I remember Iosephus saith his Name was Iethlegé Of Solomon the same is observable besides that Name he hath three others given him for we find that he is call'd Iedidiah 2 Sam. 12. 25. Lemuel Prov. 31. 1. Coheleth Eccl. 1. 1. which last is rendred Ecclesiastes and Preacher and a great deal of dispute there is why Solomon is call'd so especially in the Feminine Gender but if we take it to be his Proper Name then all Questions of that nature are at

Heavenly Nature was not corrupted by the 〈◊〉 And in his Politicks where he likewise speaks ● the Primitive and Pure State of Man he tells ● that in those first Times Man got his Living with ● out Trouble and Labour that he fed only on ● Fruits of the Earth and that Nakedness was ● Attendant of that first and Golden Age of ● World alluding to Gen. 2. 25. They were both ● ked the Man and his Wife So an Antient W● ter acquaints us that the Egyptians find in t● old Writings that the first Men and Women ● naked which is according to what 's read in t● place In the Sibylline Verses which are borrow from the Scripture tho same Allegories and D● scriptions are used in setting forth the happy A● of Man that you find used in that holy Book ● the Happiness of Paradise is obliquely described b● Homer and the Felicity of the First Age by Vagil And without question the Blessed State ● Paradise is referr'd to by Ovid in his descript● on of the Golden Age or Saturn's Reign The● we may see represented the Simplicity and Innocency of our First Parents the Peace and Tras quillity the Contentment and Satisfaction which were peculiar to the State of Integrity 〈◊〉 it self the Seat of this Happiness seems to have been known by the antient Pagans for it is probable their Writers understand this when they te● us of the Elysian Fields for Gardens such as w● Paradise and pleasant Fields are the same with them These you may see described by Plato ● his Phaedo where he tells us that they are blessed with a mild and gentle Air pleasant Streams a constant Spring fragrant Flowers and Fruits ever growing Of these Virgil speaks in his sixth Aenead And they are the same with the Fortunate Islands which the Greeks write of a Place of extraordinary Delight and where none but Good and Vertuous Men inhabit Or if we must parallel it with a Garden so expresly call'd we have Alciuous his Garden or Orchard in Homer which was taken from the description of Paradise saith Iustin Martyr in his Oration against the Gentiles Or the Garden of Adonis which is so celebrated may refer to that of Eden and is easily derived from it Or the Garden of Iupiter in Plato's Symposiacks may aenigmatically refer as tha● Learned Father Origen deemeth to that of Paradise So likewise may the pleasant Orchards of the Hesperides in which were Trees that bore Golden Apples and it may be some confirmation of this Notion that near the Fountain of the River Ti●gris on which Paradise was seated we read of a Place that bears the Name of Hispercitis and Hisperatis It is not unlikely that these diverse Gardins were transplanted from that in Eden It is not unlikely that some or all of these Greek Fables were founded in Truth and arose from what the Inspired Book tells us that God placed Man in a Garden the Garden of Eden which signifies Pleasure or Delight for it is added that here grew every Tree that is pleasant to the Sight and good for Food Gen. 2. 9. And as this Garden was the Platform of those before mentioned so the Tree of Life in this Garden gave rise to the Poets Nectar and Ambrosia brosia which are no other than the Food and Repast of these Earthly Gods these Divine Creatures that inhabit here The former of these according to one Derivation of it made the Drinkers of it ever youthful and another Etymology speaks this Drink to be such as suffers the● not to Die These were the very Blessings of the Tree of Life it had a property to keep off Old Age and to preserve Man's Life a long time The latter namely Ambrosia had the same Virtue it was said to keep those that ate it free from Mortality This therefore no less than the other seems to refer to and be borrowed from the Tree of Life which should have made the Eaters of it Immortal and secured them in a State of Blessedness for ever Thus the Production of Man and sundry things referring to his Blessed State in Innocency which are found in the Writings of the Heathens were taken from the Sacred Fountains and consequently the Writings of these Heathens do in some measure attest and confirm to us the Truth and Certainty of the Holy Scriptures III. The Fall of Adam and the several particular things relating to it are to be found in these Pagan Records First the Forerunner of it viz. the Degeneracy of the Angels is plainly spoken of by that Antient Philosopher Empedocles as Plutarch relates for whom else could he mean by his Daemons to whom he gives the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven-fallen Creatures than these Apostate Spirits who were thrust down from the Regions of Happiness above and became Devils by their own voluntary opposing of God and declining his Government Next we have good Records among the Pagans of the Fall it self of Adam and Eve especially of the latter because she was first and most eminent in the Transgression as the Apostle speaks and was the cause of the Man's defection from his Duty She is represented by Homer's Ate whom incensed Iupiter thrust down from Heaven threatning that she should never be restored to that Place again Though some have thought that this might refer to the Apostate Angels of whom before because it is common with the Poets to imply Many when they mention but One Person and so here though One be said to be cast down from Heaven yet it may intimate to us the Fall of all the cursed Crew of Wicked Angels But it is more natural I think to apply this Story it being of the Female Sex to our Grandmother Eve for what the Poets tell us of Ate viz. that she was the first-born Daughter of Iupiter and that she was that pernicious Woman that brought Mischief on the whole Race of Man exactly agrees to her so that there is no need of explaining it It is not to be doubted that our first Parent Eve was also meant by Pandora whom Hesiod and others of the Antients mention acquainting us that out of her deadly Box which she gave to Epimetheus flew all Evil into the World and thereby she became the Original of all the miserable Occurrences that happen to Humane Kind Eve was this Pandora who gave that fatal Gift of the Fruit of the Tree unto her Husband as it is express'd in Gen. 3. 6. and he himself afterwards with unspeakable Regret and too late an Insi●●● into his Condition whence he justly merits 〈◊〉 Title of Epimetheus repeats the same She 〈◊〉 me of it ver 13. and with it imparted all Evil 〈◊〉 Mankind Wherefore from that Unhappy 〈◊〉 and from her General Bestowing of all Evils on 〈◊〉 World she had the Name of Pandora among 〈◊〉 first Greek Poets who had arrived to some not 〈…〉 of this Unfortunate Woman's Miscarriage