Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	religious_a	zeal_n	zealous_a	16	3	8.5754	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42584	Gell's remaines, or, Several select scriptures of the New Testament opened and explained wherein Jesus Christ, as yesterday, to day, and the same for ever, is illustrated, in sundry pious and learned notes and observations thereupon, in two volumes / by the learned and judicious Dr. Robert Gell ; collected and set in order by R. Bacon.	Gell, Robert, 1595-1665.; Bacon, Robert, b. 1611 or 12.	1676 (1676)	Wing G472; ESTC R17300	2,657,678	1,606

Religions that we may not know the true So that the members which divide Religion according to St. James are two 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain Religion is the one 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure and undefiled Religion For neither is vain Religion pure nor pure Religion vain And seeing these two are contrary the comparing of these two together may be an illustration unto both 1. Vain Religion is such a service of God as is unprofitable such a service of God as doth not attain unto the end to which it tends for it is all one to serve God in vain and to have no profit by walking humbly with our God Mal. 3. Therefore this is that worship which from the event is termed by Tully Timor Deorum inanis From the Object or the manner of the action it 's called by others false Religion for it is false Religion ubi falsi coluntur Dii aut ubi falso cultu colitur Deus 1. It 's vain impure and false Religion if the Gods be vain impure and false which we adore it 's vain because vain Gods cannot recompense them that serve them whether they do good or evil Baruch 6. 2. Impure it is both 1. In respect of God And also 2. In respect of them that use it 1. In respect of God because it doth prophane his holy name who will not give his honour to another for it changeth the glory of the incorruptible God into a creature subject to corruption Therefore some expositors do thus interpret the words of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then began the name of the Lord to be prophaned Gen. 4.26 2. Impure also in respect of them that use it because they do corrupt themselves thereby Deut. 4.16 For the Lord spake unto his servant Moses saying Go get thee down for the people which thou broughtest out of the land of Egypt have corrupted themselves they have turned aside quickly out of the way which I commanded them they have made them a molten calf and have worshiped it and have sacrificed thereunto And said these be thy Gods O Israel which have brought thee up out of the land of Egypt Exod. 32.7 2. Finally if the Gods we serve be false then our service i. e. our Religion cannot be true for whatsoever is done among them is false This also is the Prophet Baruch his argument whose Testimony in this case I hope will not be judged Apocrypha therefore that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which we have such frequent mention is referred unto this false impure and vain Religion Neither can the Religious worshipping of Angels nor the invocating of Saints departed be reduced to another head for though there is due unto those excellent creatures civil honour respect and reverence yet the truth it self concludes that the object of Religious worship is God alone for thou shalt worship the Lord thy God and him only shalt thou serve St. Matth. 4.10 Therefore their Religion must needs be vain who make their belly their God and their glory their shame for that which is spoken of the Cyclops may be applied to them Haud ulla numina expavescunt Coelitum Sed victimas uni Deorum maximo Ventri offerunt Deos ignorant Caeteros In a word if we live according to the course of this wicked world in luxury covetousness or pride our Religion must needs be false because the Father of lyes the Devil the God of this wicked world is the Numen which we adore 2. Religion for the manner of the service may be false although the God whom we intend to serve be true This will appear most evident if we do observe what fruits ignorant zeal and needless fear brings forth for some among the Jews were strict observers of the legal Ceremonies and in observing of those outward Rites they placed their Righteousness but not knowing Christ the Truth whom they did signifie they were more zealous to confirm the figure than willing to obey the Truth They had indeed a zeal of God but not according to knowledge And being ignorant of Gods righteousness and going about to establish their own righteousness they submitted not themselves unto the righteousness of God Rom. 10.3 What should I speak of that fiery zeal of which our Saviour prophesied saying The time shall come that who so killeth you will think he doth God service that is who so putteth such as you to death will think he hath declared himself religious And what is the cause of this distemper but zealous ignorance For this will they do unto you saith our Saviour because they have not known the Father nor me St. Joh. 2. I will have mercy and not sacrifice but they are all for Sacrifice but not at all for Mercy 2. And what doth needless fear beget but disobedience to just commands for the men of this generation despise government fearing lest it should abridge their Christian or to speak more truly their carnal and antichristian liberty These fear they shall be over lorded where there is no parity therefore speak evil of dignities as though that policy swayed them more than Piety These though they know no evil in the Churches Discipline yet will not obey it lest they should admit an introduction to some new Religion Thus do they omit obedience unto Government honour unto Governours reverence unto God and good duties upon a vain suspicion but do not fear the contrary Acts as rebellion and disobedience clamorous and reviling speeches irreverend and rude behaviour although most manifest evils if therefore by the fruits the tree be known then by these works may all men know it is not pure and undefiled but false impure and vain Religion 2. Wherefore in the second place it followeth that pure and undefiled Religion is the upright service of the God of Truth ubi verus Deus vere colitur For the only true God whose pure eyes will not behold corruption is the only object unto which pure and undefiled Religion tends And that Religion by which the God of Truth is purely served is undefiled and pure 1. First the only true God whose pure eyes will not behold corruption is the only object unto which pure and undefiled Religion tends For thus spake Samuel unto all the house of Israel saying if ye do return unto the Lord with all your hearts put away the strange Gods Baalim and Ashteroth from among you and prepare your hearts unto the Lord and serve him only and he will deliver you out of the hand of the Philistins Then the children of Israel put away Baalim and Ashteroth and served the Lord only 1 Sam. 7.3 Baalim and Ashteroth were in the East like Jupiter and Venus in the West names by which the Gentiles gods were signified the people by forsaking Baalim and Ashteroth and by serving of Jehovah only were required to renounce all false gods and to devote themselves unto the service of the true To this the ancient and laudable

good name among men 2. As the will of the Lord is that no man should say to his Brother Racha so neither is it his will that any man should receive such an evil report of his Brother Exod. 23.1 Thou shalt not take up or receive a vain report 3. If to be called Racha be thought worthy of the Judgment and that he be liable to it who saith so to his Brother how much more liable is he unto the Judgment and worthy of it who is Racha who is a vain man 4. Whosoever shall say to his Brother Racha shall be liable to the Council These words contain the penalty due to the second breach of the Law viz. to be liable to the Council And what is the Council The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is common to all Sessions of Judges as well to that of 23. and of that three Judges as that of 70. or 72. which is here to be understood As the twelve Sons of Jacob gave names to the twelve Tribes as also the Heads and Princes of those Tribes and afterward the like number of Apostles was appointed by our Lord who had promised to judge the twelve Tribes of Israel So in memory of the LXX Persons who came with Jacob into Egypt Gen. 46.27 They ordained so many Elders and Governours over them and afterward our Lord sent forth the like number of Disciples Unto those seventy Elders the Lord sends Moses Exod. 3.16 and he reported the Lord's message unto them Exod. 4.29 Unto these Moses by the advice of Jethro committed the less matters in controversie to be judged reserving the greater and more difficult to his own cognizance Exod. 18.22 Afterward when Moses complained of his burthen the Lord himself ratifies the Counsel of Jethro and commands Moses to take seventy Elders whom he enabled with the Spirit of Judgment Numb 11.16 This Sanhedrim or highest Council consisted of Priests Levites religious and devout Israelites as appears 2 Chron. 19.8 This Council judgeth of all causes divine and humane civil and capital Reason The spiritual Judge looks at the root of bitterness which is envy pride anger impatiency c. He looks at the fruit growing or like to grow from this root of bitterness this root bears gall and wormwood even bitter words He looks at the direful issue of wrath even death it self Psal 57.3 He shall save me from the reproach of him that would eat me up swords are in their lips Psal 59.7 I have reserved a doubt here to be answered which was proper in part to the former point but here it may receive a more general satisfaction 1. Whether he who was angry with his Brother were liable to the Judgment or who saith Racha to the Council It may be doubted because jus gladii the power of putting Malefactors to death was taken away from the Jews by the Romans according to that of John 18.31 It is not lawful for us to put any man to death Josephus tells us that when Festus was dead Ananus the High Priest called a Council before Albinus came to be President of Judea and cited James the Lord's Brother and many others whom he condemned to be stoned to death But for this he was accused before Albinus the Governour because he called a Council without lieve of the President Now if the Council might not be called without lieve obtained of the Romans how much less might any man be put to death by Authority of the Council Yea the Jews themselves confess that forty years before the Second Temple was destroyed all power of judging criminal and capital causes was taken from the Jews All which if true how then saith our Lord that he who is angry with his Brother shall be liable to the Judgment and whosoever shall say to his Brother Racha shall be liable to the Council How could this be true when our Lord spake this When the power of judging and sentencing all capital offenders was now taken from the Jews I answer some go about to satisfie this doubt by saying that although the power of judging capital causes were taken from the Jews yet the manner of Judgment was well known out of the Law Deut. 16.18 and other places and the practice of it This answer I conceive no wayes satisfieth the doubt for our Lord doth not tell them only of what was past but warns them of the danger to come Nor doth our Lord go about to terrifie his Disciples with inania terriculamenta causeless fears and scare-crows No our Lord here saith That he that is angry with his Brother without a cause shall be guilty of the Judgment and he who shall say to his Brother Racha shall be liable to the Council Hereby our Lord warns his Disciples that although all civil power were taken from the Jews of judging criminal and capital causes yet there remained a spiritual power of judging and condemning wrath and reproaches proceeding from wrath as murder Yea by these very words our Lord doth constitute a Spiritual Judicature in his Church for otherwise it cannot be shewn what Judgment or what Council the angry man and he who calls his Brother Racha shall be liable unto Doubt 2. But it seems our Lord forbids any such power of judging or ruling among his people Matth. 20.25 26 27. Answer Here is utterly a mistake Our Lord by these words doth not take away Superiority of one over another or Spiritual Judicature since he is the God of Order and the Supreme Judge But he forbids such abuse of power as was among the Gentiles They abuse their power and authority over others looking only at their own Soveraignty without aiming at their good whom they rule This is understood by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn to exercise dominion and to exercise authority whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this composition imports the abuse of dominion and authority Obs 1. Take notice from hence that there is or ought to be a Spiritual Judicatory a power of judging spiritual things in the Church of God How doth this follow Surely undeniably for if whosoever is angry with his Brother without a cause be liable to the Judgment and there were then no Civil Judicature Our Lord by these words necessarily supposeth a Spiritual Judicature unto which every one who is angry with his Brother without a cause is obnoxious and liable Otherwise our Lord the Judge and great Governour of his Church should be wanting to his Church in a matter of the greatest moment such as a power of judging spiritual things is such as Government is in the Church 2. There are or ought to be spiritual men in the Church who are meet and fit to judge of spiritual things as rash and unadvised anger The Apostle tells us that the spiritual man judgeth all things i. e. all spiritual things whereof he is a competent Judge Why then is there not such a Judgment such a