Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	brother_n	danger_n	fool_n	1,488	5	9.9269	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96361	Pantheologia or the summe of practical divinity practiz'd in the wilderness, and delivered by our Saviour in his Sermon on the Mount. Being observations upon the fourth, fifth, sixth, and seventh chapters of St Matthew. To which is prefixed a prolegomena or preface by way of dialogue, wherein the perfection and perspicuity of the Scripture is vindicated from the calumnies of Anabaptists and Papists. By Tho. White B.L. minister of Gods word at Anne Aldersgate, London.	White, Thomas, minister of St. Anne's, Aldersgate.	1653 (1653)	Wing W1806; Thomason E1466_1; ESTC R208673	167,277	207

preached and practised the breach of some of many of them as appears Mat. 15.23 2. As some Commandments they did abolish by their doctrine so those which they did not abolish but preached up their exposition extended not to the full scope of the Law for it only extended to the outward man and not wholly to that neither for they did not think that by words one might break the sixth Commandment as by this Chapter appears 2. As our obedience must be more universal so it must be more constant 3. It must be more sincere they failed in the grounds ends and manner of their duty Vers 21. Ye have heard that it was said by them of old time Thou shalt not kill and Whosoever shall kill shall be in danger of the judgement Ye have heard that it was said by them of old These words may have reference and be brought in as a proof of the 17th verse and then it stands thus I came not to destroy the Law but to fulfill it to give the full meaning of it which thus I do ye have heard but I say unto you Or 2. Of the words immediately going before and then it stands thus Except your righteousnesse exceed the righteousnesse which the Scribes and Pharisees do or teach you cannot enter for ye have heard from them that he that kils shall be in danger of judgement but they never pressed upon you not to be angry or that scornfull carriage or pronunciation or opprobrious words were sins Observe the practice of all false prophets is to plead antiquity and traditions 2. That though they do plead antiquity yet falsly for though the Scribes plead that it was said thus and thus of old time yet there was no such thing spoken of old but the contrary or at least if it be spoken of old it is not in their sense for our Saviour does not say that it was said of old but you have heard that it was said of old 2. The opinion of those that say that Christ gave a new Law to Christians and that the Law which he gave and gives to Christians did not binde the Jews nor was set down in Old Testament against which opinion these things may be said 1. That the strictest of the precepts that Christ gives here may be found in the Old Testament as this 22. vers Levit. 19.17 18. that 28. vers Job 31.1 Prov. 6 25. 2. The many and great praises of the Laws perfection and purity that David in the Psalms in innumerable places sets down which could not belong to it except those precepts were expressed or included in the Law 3. The coherence of these words with the former and they who would have these words not a confutation of the false glosses of the Scribes do not acknowledge any coherence of these words with the former your righteousnesse must exceed either what the Pharisees practice or the Scribes teach or else you shall not enter to prove that he tels them here and sets down their doctrine and then what is the right first what they teach and then how we must exceed 4. It is said you have heard not that you have read so for their false glosses have told you this not the text if you reade you may reade otherwise he doth not say that they of old time writ so but that you have heard that they of old time have said so 5. If the meaning should be that they of old time had said so and that the Old Testament had said so then should all those things which our Saviour saith That they had heard were said of them of old times be found in some place of Scripture but they are found in no place of Scripture for neither are those words He that kils shall be in danger of the judgement nor those words Thou shalt love thy neighbour and hate thine enemy found in this sense though in other words but the contrary for sense Thou shalt not kill is the righteonsnesse of the Pharisees and of the Scribes but now our Saviour sets down how we ought to exceed them if ever we will hope to enter into the kingdom of heaven for so it follows Vers 22. But I say unto you That whosoever is angry with his brother without a cause shall be in danger of the judgement and whosoever shall say to his brother Racha shall be in danger of the council but whosoever shall say Thou fool shall be in danger of hell fire But I say unto you That whosoever is angry Murther hath generally these things preceding 1. The inward motion of anger 2. Contumelious and approbrious words and after blows and so murther our Saviour stops the spring from whence murder flows to wit anger to shew us that as in this and so in all other sins the beginnings are to be prevented or resisted nay not only the beginnings of sinne which have the nature of sin and dister but in degree from the highest act as anger differs but in degree from murder it is of the same kinde but the occasions of sinne which are not formally but only occasionally sinfull and therefore one is not bound alwayes to avoid the occasions of sinne but alwayes the beginnings of sinne From this we may learn That the very first motions of sinne are sinne and deserve eternal death for though anger never breaks forth in gestures words much lesse in actions it makes one guilty before God and liable to judgement Further that we ought to look not only to our actions but to our words nay to our very gestures nay further of our thoughts Further It is good to take such places of Scripture as these which are very plain and concern actions of ordinary occurrence which children may easily take notice of and teach them our children as for example teach our children Whosoever cals his brother fool is in danger of hell sire Again Love your enemies pray for them that curse you All liars shall have their portion in that lake which burneth with sire and brimstone Revel 21.8 and otherplaces of the like nature If you shall say 1. But why did not God since the calling fool and the saying Racha deserved so heavy punishments appoint such punishments in his Law to be inflicted by men The reason doubtlesse was his mercy he would not lay in this world heavy punishments as their sins deserved 2. Or it was that because the punishments had they been as great as the sin deserved men would have accounted God cruel Or 3. God would have men punish the offences done against them no more then proportionably to the damage they suffer as for the offence as it reflects upon him in which respect only it deserves so heavy a punishment as our Saviour there mentions he will reserve the punishment of that to the last day and to himself 2. Thy brother that is every one any one for as every one is our neighbour so every one is our brother though in the

Scripture phrase every one is not to be called a brother as you may plainly collect 1 Cor. 5.9 If any one that is called a brother is so and so c. 3. It is said that we should not be angry with our brother not barely whosoever is angry for his being our brother should be a motive to raise in us love or pity Without a cause It seems there may be just cause for one to be angry and to be angry with ones brother none so near but upon some cases we may be angry with them 2. Indeed these words are not to be found in some copies Is liable to judgement This translation of ours is not full for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more then in danger for the proper signification is liable and indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Genitive case signifies guilty of a fault with a Dative case it signifies liable to punishment or he ●s bound to answer it in such a Court for to be punisht with the punishment due to it for the Court is put for the punishment of the Court for the judgement is a Court. 2. Three Courts the Jews had for criminal causes the first was that for which is here called the Judgement which consisted of three men who judged of the causes brought into that Court and they were called by a name which signifies three men in those Courts only those matters which were manifest were judged of and the punishments were set down by their Law and not left to their liberty to alter them any way yet divers of the punishments were capital the second and third Court were called by the Jews Sanedrim the lesser of these Sanedrims were in every City and it consisted of twenty three who judged of several causes which were not so manifest as to be judged of in the Court of the three men and the punishments of that Court as also of the other Sanedrim were arbitrary not determined by the Law but arbitrary left to them to determine the second and greater Sanedrim consisted of seventy two it was kept at Jerusalem and the weightiest matters were there determined of and of this Sanedrim our Saviour may seem to speak 3. Raca is a word that signifies nothing but is an interjection of scorn and deriding so that all manner of carriages and gestures and pronunciation that show ones scorn or contempt of him to whom we speak is included in this word 3. In words for Raca is in gestures and the manner of pronouncing but here our Saviour comes to words themselves and he useth this word Thou fool 1. Either because it is or haply was the commonest term of disgrace among the Jews 2. Or because it is the most opprobrious word that may be for it unmans one for it makes him to be void of the use of reason which is the essential property and prerogative of man 4. The word here to signifie hell literally signifies the valley of Hinnon a place which resembled hell 1. Because of the hideous noise an●●●cries of those poor children that were burnt alive there to Moloch and afterwards for the filthinesse of the place and the continual fire that was kept there for all the rubbish and noisome things of the City were burnt there and for that end there was a continual fire kept there Vers 23. Therefore if thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee Therefore if thou Now lest any one should think that though he hath done an injury to his brother that by offering Sacrifice it would be expiated our Saviour adds Therefore if thy brother hath ought against thee before he shewed how he to whom the injury is done ought to carry himself now he shews what he that doth the injury is to do But suppose one hath been angry with ones brother and hath fallen out with him and hath done those things which are here forbidden the way is then not to delay but immediately to go and be reconciled to him and if thou shalt bring any excuse of businesse so that thou canst not go for the present it is no excuse for put the case as high as may be suppose thou art as it were about Gods businesse thou comest to offer Sacrifice not onely intendest but hast brought thy gift to the very Altar thou maist not stay while thy gift is offered but go first and be reconciled 2. If the gift be brought to thee that is if thou art the Priest whose office it is to offer the Sacrifices that are brought to the Altar thou mayest not go thy wayes and leave the gift before the Altar though he that brought the gift is bound to go and be first reconciled to his brother that hath ought against him 3. You may learn two excellent and concerning truths 1. That one when he is in danger of hell ought not to defer one moment before one make ones peace w●th God and get out of danger 2. That except one is or strive to be reconciled to him whom one hath wronged Sacrifice may be offered afterwards and accepted but not before And there remembrest There one ought to examine ones self and so it is likely one shall remember but this is put as I have said rather to put the case more home 2. If thy brother hath ought against thee and thou dost not know it nor canst remember any such thing thou art not bound to enquire 3. It seems that is one main point of which we ought to remember our selves what we have done against our brother That thy brother hath ought against thee If thou hast ought against thy brother thou art not bound to leave thy gift and go and be reconciled to him for thou mayest and oughtest to forgive him which thou mayest do without going to him 2. It is not said If thou hast done any thing against him for if thou shouldest be angry with thy brother in thy heart thou wert not bound to confesse this fault to him but if he have ought against thee thou must go and be reconciled for reconciled shews and supposeth some former and known differences 3. It seems that though thou hast not done him any real injury though thou hast only called him fool yet that is a sufficient cause to cause thee to leave thy gift for so is plainly intimated by the word therefore which refers to the words before to wit thy calling thy brother fool 4. Though he had or might have something against thee is not the thing but if he hath 5. I suppose that though thy brother hath some thing against thee for which thou hast oftentimes striven to be reconciled and he would not thou art in that case free and art not bound at that time to leave thy gift before 6. Whether justly or unjustly for if he have ought against thee justly then in justice to him and charity to thine own soul thou oughtest to give satisfaction and if