Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	righteous_a	zeal_n	zealous_a	12	3	8.6568	4	false

Text snippets containing the quad

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