Selected quad for the lemma: justice_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
justice_n	king_n	lord_n	person_n	4,136	5	4.8948	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85668	An exposition continued upon the XX, XXI, XXII, XXIII, XXIV, XXV, XXVI, XXVII, XXVIII, and XXIX, chapters of the prophet Ezekiel, vvith many useful observations thereupon. Delivered at several lectures in London, by William Greenhill.	Greenhill, William, 1591-1671.	1658 (1658)	Wing G1856; Thomason E954_1; ESTC R207608	447,507	627

filthinesse of the people filthy people make all like themselves Obs 2 Destructive judgements upon sinful places are pleasing unto God hee incouraged the Chaldaeans to heap on wood to kindle the fire Consume the flesh and to spice it well Execution of justice destruction of sinful Cities and persons it s a Sacrifice well pleasing to God delighting him as much as any spiced meats do the pallates of men When Jehu had executed justice upon Ahabs Sonnes and Baals Priests see what the Lord said 2 King 10.30 Because thou hast done well in executing that which is right in mine eyes and hast done unto the house of Ahab all that was in mine heart thy children of the fourth generation shall sit on the Throne of Israel was not the destruction of those wicked ones very pleasing unto the Lord when he rewarded it so well 12 She hath wearied her self with lies Montanus renders the Hebrew thus injuriis se afflictavit shee hath afflicted or wearied her self with injuries that is with wronging others Vatablus in his notes hath it thus in mendaciis laboravit shee hath wearied her self and that aliis inferendo injuriam Her self is not in the Original The words may therefore refer to God and so both Junius and Piscator read them she hath wearied me with her lies and vexations I often reproved her for her sinnes threatned her by my Prophets visited her with my judgements but all was to no purpose if at any time shee promised amendment it was hypocritically she performed it not or shee took those waies and courses pleased not mee nor profited her self and in those shee both wearied mee and her self The word for lies signifies iniquity vanity as lye Her great scum went not forth of her In the sixth vers the words are whose scum is not gone out of it here her great scum went not out of her what course soever shee took to advantage her self her scum rather increased than diminished shee pretended oft to part with her scum but never did Her scum shall be in the fire Seeing her scum and rust for so the word may bee interpreted will not bee gotten out of her shee shall be served like the unclean vessels that were to pass through the fire Numb 31.22 23. so this Pot or City should bee burnt with fire and so her scum and rust should be consumed with her Obs 1 Wicked vain sinful practices do weary God and those that do use them shee hath wearied mee shee hath wearied her self with lies that is with her wretched doings I have oft presented mercy to her shee refused it I have oft called upon her to turn from her idolatry unjust and bloody doings but shee hath had a deaf ear I have waited long for her repentance and shee hath dissembled with mee and is grown impenitent I am weary of waiting any longer Isa 65.2 3. I have spread out my hands all the day to a rebellions people which walketh in a way that is not good after their own thoughts a People that provoketh mee to anger continually to my face c. How could it bee but that God should bee weary of such people and such doings God tells her shee had wearied him with her iniquities Isa 43.24 O Jacob Israel Jerusalem thine iniquities are so great many oft iterated that I am weary of beholding of hearing of bearing them any longer Others have wearied mee with their words Mal. 2.17 but you have wearied me with your lying words and wicked deeds When my fury hath been kindled in mee so that I have been ready to pour out judgements upon you I have been stopt by the Prayers of some precious ones and repented mee of what I intended against you but I will do it no more I am weary with repenting Jer. 15.6 God repented but they repented not hee would repent no more And as sinners by their sinful waies do weary God so they weary themselves Jer. 9.5 They have taught their Tongue to speak lies and weary themselves to commit iniquity Some tire themselves more in the service of sinne and Satan than others do in the service of God and Christ Isa 5.18 they draw iniquity and they toile at it as horses in a cart Obs 2 When the scum will not bee got out by the word and lesser judgements God will destroy both scum and Pot together Her scum went not forth of her Gods threats by the Prophets did no good his lesser judgements procured it not the scum still boiled in the rust still cleaved to the Pot what then her scum her rust shall bee in the fire when neither wind nor water will do it fire shall 13 In thy filthinesse is lewdness Thou hast defiled thy self with all manner of sinne with Idols bloud prophanenesse hypocrisy Covetousnesse c. and to these thou addest lewdnesse that is obstinacy thou art setled upon thy lees and wilt not bee reclaimed no Counsell Admonition reproof takes with thee thou standest out against them all The Vulgar reads it immunditia tua execrabilis thy Filthinesse is execrable Zirumah notes destinatum scelus a resolved wickednesse which is execrable Aecolampad makes the Filthinesse to be pravum consilium evil counsell Jerusalem had hearkened to the false Prophets taken in their counsell against the true Prophets and was resolved to go on in her waies Jer. 23.14 they strengthen the hands of evil doers that none doth return from his wickedness Because I have purged thee The Hebrew is Tihartich which Montanus in the margent gives the sense of Jussi ut mundares te I have purged thee that is I have commanded that thou shouldest purge thy self God sent Prophets unto Jerusalem 2 Chron. 36.15 to tell her of her sinnes and danger and to invite and press her to repentance as Jer. 3.12 13 14. who fully declares throughout his prophesy what sad judgements God would bring upon her if shee did not purge and cleanse her self See ch 6.26 ch 7.14 ch 9.11 chap. 13.17 God affording them means for purging as Prophets reproofs admonitions counsels exhortations corrections is said to have purged them hee did that which in his wisdome hee thought meet to do The Purging here meant is from idolatry injustice prophanenesse c. And thou wast not purged Hebrew Thou hast not purged thy self Thou didst not entertain and improve the means afforded when the Prophets came to thee and told thee of thy sinnes and dangers thou didst mock at them 2 Chron. 36.16 and despise the word they brought When I smote thee with my correcting hand thou didst revolt more and more Isa 1.5 and thy children received no correction Jer. 2.30 that is no benefit by those blows I gave them Thou saidst I have loved strangers and after them will I go vers 25. and those in thee said wee are Lords wee will come no more unto the Lord vers 31. So Jer. 44.16 17. They did not cease from their wicked waies Thou shalt not be purged from thy Filthiness

Ahab a wall fell upon twenty seven thousand and slew them 1 King 20.30 In times of danger men think of shifting for themselves of hiding here and there but what are Cities Towers Chambers secret places there is no safety in any of them or any other place See Amos 9.2 3. the onely safe hiding place is in the secret place of the most high Psalm 91.1 that is in God himself Psalm 119.114 Thou art my hiding place and shield bee wise then foresee evil comming and hide your selves in this hiding place Prov. 22.3 A prudent man foresees evil and hideth himself Obs 4 When the Lord intends the destruction of a people he will order things accordingly I have set the point of the sword against all your gates Hereby all flying was prevented and if they thought to stand and fight it out with the instruments hee used hee made their hearts to faint he threw stumbling blocks in their waie hee multiplyed their ruines When the Lord is against a Nation hee besiedges them with evils stops and shuts up all doores of hope takes away their hearts makes those things matter of ruine they made account would bee their refuge Jer. 4.9 at that day the heart of the King shall perish and the heart of the Princes and the Priests shal be astonished and the Prophets shall wonder and why the sword reached unto the soul Obs 5 It is the Lords Commission incouragement and Providence which puts life into military undertakings and makes them successeful Go thee one way or other to the right hand or to the left God bid Nebuchadnezzar the Army and Sword go had hee not bid them go been with them in their going and ordered all their undertakings they had been vain and fruitlesse Armies are but instruments and if they do execution upon enemies if they conquer and subdue it is by the hand and power of God Obs 6 Execution of justice upon sinful persons and Nations is pleasing and delightful unto God Hee put on Nebuchadnezzar to go and destroy the Jewish Nation and when hee went hee smote his hands together at it hee rejoyced by this means the Lord eased himself of his adversaries as hee speaks Esay 1.24 rested from his fury and comforted himself they had pleased themselves in their sinnings but wearied God thereby Now God would please himself in punishing them for their sinnes and weary them yea waste them with his judgements Obs 7 That which is matter of mourning unto man is matter of joy unto God This rises from the various sense of the phrase smiting of hands because the sword was come therefore Ezek●e● was to smite his hands together and manifest mournin● and because it was to come God would smite his hands together and manifest Joy Vers 18 The Word of the Lord came unto mee again saying 19 Also thou Son of Man appoint thee two waies that the Sword of the King of Babylon may come both twain shall come forth out of one land and chuse thou a place chuse it at the head of the way to the City 20 Appoint a way that the sword may come to Rabbath of the Ammonites and to Judah in Jerusalem the defenced 21 For the King of Babylon stood at the parting of the way at the head of the two waies to use divination hee made his Arrows bright hee consulted with images hee looked in the liver 22 At his right hand was the divination for Jerusalem to appoint Captaines to open the mouth in the slaughter to lift up the voice with shouting to appoi●t battering rams against the Gates to cast a mount and to build a fort 23 And it shall bee unto them as a false divination in their sight to them that have sworn oaths but hee will call to remembrance the iniquity that they may be taken 24 Therefore thou saith the Lord God because ye have made your iniquity to bee remembred in that your transgressions are discovered so that in all your doings your sinnes do appear because I say that ye are come to remembrance ye shall be taken with the hand These words do treat of Nebuchadnezzars consultation about his military undertakings and the way hee took to accomplish the same viz. Divination and the event thereof in respect of the Jews Appoint thee two waies In the fourth chapter the Prophet was to pourtray out Jerusalem upon a tyle and to lay siedge against it here he is commanded to foretel the comming of the King of Babylon not verbally but typically by way of representation and hee must draw out upon the same tyle or some such thing two wayes put before thee or make unto thee two waies That the Sword of the King of Babylon may come Much was said before of the Sword the drawing sharpning fourbishing and slaughtering of it and here is a plain discovery whose Sword it was the sword of a King and the King of Babylon Both twain shall come forth out of one land These Two waies must come out of Babylon he must first draw a line and then branch it out into two as a river runnes a long tract in one Channel and then divides it self into two Chuse thou a place chuse it at the head of the way to the City The Hebrew for Place is Jad vejad baree elige manum saith Mantanus Locum saith Lavater Latus say others Chuse you the hand side or place where the King of Babylon having mustered up his Forces may deliberate and consult what to do whither to go which way to take let it bee at the head of the way where the beginning of the two waies was that was the head of the way 20 Appoint a way that the sword may come to Rabbath Draw out one way leading to Rabbath that so Nebuchadnezzar may see work for his sword there Rabbath was the Royal City and chief City of the Ammonites 2 Sam. 12.26 who were the posterity of Ben-ammi the incestuous son of Lot Genesis 19.38 And to Judah in Jerusalem the defenced That the Sword may come not onely to the Ammonites but also to the Jews which dwelt in Jerusalem a City well fortified Rabbath was strengthened by waters 2 Sam. 12.27 and therefore was called the City of waters but Jerusalem was compassed about with hills Psalm 125.2 had strong Towers and Bulwarks Psalm 48.12 13. and was called a strong City Psalm 31.21 21 For the King of Babylon stood at the parting of the way at the head of the two waies Here is a praeter tense put for the future the King of Babylon had not yet stood there but hee shall stand at the parting of the way El-Em haderech at the mother of the way when a way divides into or begets two ways the Hebrew calls the first way the mother of the other and head of them as here the head of the two waies To use divination He being doubtful what to do whither to go the right hand or left hand way should make a stand where

use slander Fr●a fait extorsion par violence fraud force any way to accomplish their wills and desires And exercised robbery These words are the same in the Hebrew with those chapt 18.12 hath spoiled by violence There the verbe is in the singular number and the substantive in the Plural here the Verbe is in the Plural and the Substantive in the Singular number They did steal and get from one another what they could secretly or openly which was violence and robbery and this they did frequently they were exercised in it And have vexed the Poor and Needy The word for vexed here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with oppressed or used oppression of which with the other words Poor and Needy was spoken chap. 18.7.12 ch 16.49 the Poor and Needy should have been counselled comforted not vexed or oppressed Yea They have oppressed the stranger wrongfully Of Oppressing the stranger hath already been spoken in the 7. vers of this chapter The Hebrew for wrongfully is belo mishphat absque judicio without right The French is Sans au cune jugement without any justice or equity They did injustly oppresse the stranger against all law add right There was no justice amongst them in their dealings with natives or strangers only fraud and force took place Obs 1 That People are usually such as those over them in Church and State are The Prophets the Priests the Princes were wicked and the People were like unto them The Prophets were covetous and thereupon oppressed taking the treasure and pretious things vers 25. the Priests violated the Law and prophaned the name of the Lord ver 26. The Princes for dishonest gain did dishonest and cruel things vers 27. and here the People were like them covetous using oppression and exercising robbery Micah 3.11 the heads thereof that is of Sion judge for reward and the Priests thereof teach for hire and the Prophets thereof divine for mony Here the chief in the state and Church had their eies upon the reward the hire the mony and to enjoy the same they would do say any thing Covetousness is the root of all evil and causeth all sorts of men in whom it s found to comply with the humors of others for its own interest and to make a prey of those do oppose the same and were not the people suitable unto these that were over them Jer. 5.31 The Prophets Prophesy falsely and the Priests bear rule by their means and my people love to have it so the false Prophets by their lies and flatteries did strengthen the wicked Priests in their practices they took into their hands so the words may bee read more power than they should Accipiebant munera ad suas manus Mont. in Margent and gifts which they should not and the people love to have it so they love to hear the Prophets lies and to feed the Priests with gifts to bear them up in their waies cha 6.13 from the least of them to the greatest of them every one is given to Covetousnesse and from the Prophet even unto the Priest The word for prophanation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissimulare dolose agere as well as profane agere every one dealeth falsely and how came it to bee so the people learned it of those in place Jer. 23.15 From the Prophets of Jerusalem is Prophanenesse gone forth into all the Land the word may bee rendred hypocrisy dissimulation deceit the false Prophets were notorious Hypocrites Deceivers themselves and they infected all the Land with their leaven It was the Prophets and Priests principally that made the Kings glad with their wickednesse and the Princes with their lies Hos 7.3 and when a Prince or Ruler hearkens to lies all his servants are wicked Prov. 29.12 Wicked Prophets and Priests make wicked Princes wicked Princes make wicked servants and wicked Subjects They tell them tales lies accusing unto them those are contrary to their waies designes and interest or not forwarders thereof whereupon Princes set their servants creatures agents on work to obstruct and pervert justice to intrap and crush such persons This was much practised in late daies The Prelates possest the Princes with their lies and falsehoods concerning the book of sports on the Lords day concerning Altars ●nd Altar-worship and they quickly infected all their Servants and too many of their Subjects therwith so that if the Prophets Priests and Princes be naught the people are too like unto them Obs 2 Covetous Practises in deceiving of or in getting and griping from others is plain thee very the people of the land have used oppression or deceit as your margents have it and exercised robbery When Covetousnesse puts men upon deceitfull practises as to use false weights false lights false measures its robbery so when corrupt counterfeit imbased materials bee put off for sound and good bee it in monies cloathing corn meal wines flesh fish any vendible commoditie it s in the judgement of God robbery so exacting of Fees expedition money taking advantages of mens necessities of forfeitures of Bonds or lands with-holding of servants and labourers wages altering of wills forgeing of deeds warrants Luke 19.8 Levit. 19.13 thou shalt not defraud thy neighbour neither rob him the wages of him that is hired shall not abide with thee all night untill the morning the word for defraud notes wresting and plucking from a man and is the same with the word for oppressing here so that he who oppresseth who wrests any thing from another by subtlety hee plaies the Theif hee robs him so for the hired mans wages when the time agreed upon for paiment comes you must not defer one night one day longer its oppression its robbery and cries out against men James 5.4 when many for greedinesse of gain bought and sold in the Temple Christ called them Theeves you have made it saith Christ A den of theeves Mat. 21.13 the Priests for gain gave way to others to buy and sell doves and other things which were of use for offerings sacrifices they made them who bought the same for such purposes pay dearly for them and for this they were called theeves not simply for being in the Temple it was their Covetous practises their deceiving their griping that made Christ brand them with that name When men out of Covetousnesse do grate upon others defraud and over-reach them in bargaining or otherwise they are robbers and such doings is called robbery Amos 3.10 They know not to do right saith the Lord who store up violence and robbery in their Palaces they were so exercised with Covetous practises that they knew not to do right onely they were acquainted with theevery Niniveh was such a City Nahum 3.1 it is full of lies and robbery all shops all places in it were full of them I fear London is too like Niniveh full of lies and robbery are not mens hearts tongues hands exercised with covetous practises

ruine The words are spoken of God humano more as men search and find out things so God is here said to do his finding out is making known things Obs 1 Princes and men in supream power are honourable they are Cherubs or Cherubims next unto God In whose word they have many honourable Titles given them They are called shields Hos 4.18 the word for Rulers is shields in the Hebrew and shields of the earth Psalm 47.9 they protect the state where they live Ezek. 17.3 they are named Eagles and Cedars Psal 82.6 they are termed gods and children of the most high God ownes them for his children and calls them Gods which is an height of honour Obs 2 That Kings and potentates have their places priviledges and power that they may bee protectors of the people Thou art the annointed Cherub that covereth hee was on the throne that hee might spread his wings of protection over his subjects both at Sea and land Magistrates should bee as Hens to the Chickens as fathers to their children they are called not onely Fathers but Nursing fathers Isa 49.23 the word in Hebrew is Omenajick thy Nursers or Nourishers and notes faithful nursing they should make it their businesse to preserve and provide for their people as Nurses do for their Nurse-child seeing daily that it bee kept from dangers and want nothing such a Nurseing-father was David Psal 78.72 hee fed them according to the integrity of his heart and guided them by the skilfulnesse of his hands Davids heart and hands were at work for the good of the people Such a Nursing Father was Moses whom the Lord would have to carry the People in his bosome as a Nursing father beareth the sucking childe Numb 11.12 God would have Kings Princes Magistrates to deal tenderly with the People they should bee as Cherubs unto them spreading the wings of protection and justice over them and when they do otherwise hee is wroth with them Zeph. 3.1 2 3. Mic. 3.1 2 3 4. when instead of fathers they are Lyons instead of Angels they are Devils to the people God is sorely displeased and will destroy them Obs 3 That Princes are exalted by God and depend upon him I have set thee so its God that raises them and cloaths them with honour and Majesty Prov. 8.15 16. By mee Kings reign and Princes decree justice by me Princes rule and Nobles even all the Judges of the earth Here is mention of Kings Princes Nobles Judges what Power soever any or all of these have the highest or subordinate they have from God who is the fountain of all power as well as of being Hee is Lord of heaven and earth hee is chief governour among Angels and men Psalm 22.28 and he sets up in Tyrus and in Babylon in Egypt and in Jerusalem whom hee pleases They should consider who sets them up on whom they depend and serve him with fear ruling for the Lord Which because they do not they grow proud insolent tyrannical and therefore the same hand that set them up throws them down Dan. 2.21 Obs 4 God mindes the places were Princes dwell and the pompe they live in Thou waste upon the holy Mountain of God thou hast walked up and down in the midst of the stones of fire Thine habitation hath been in a strong fortified City thou hast lived in great state and glory having thy Pallace glistering with Carbuncles and other pretious stones 1 King 22.39 God took notice of the Ivory house which Ahab built for his state Solomons house throne overlaid with the best gold his Pompe and State God observed and caused to bee recorded 1 King the 7. and 10. chap. and because great ones pride themselves in their seats and Palaces God threatens to smite their winter houses and their summer houses and tells them that their ivory houses shall perish and their great houses have an end Amos 3.15 Obs 5 Princes and States are prosperous and successeful in their undertakings whilst they are free from iniquities Thou wast perfect in thy waies from the day thou wast created till iniquity was found So long as thou keptst thy self from unjust and wicked acts thou didst speed well in all thy enterprises at Sea and Land The Lord blesses Heathen Kings while they do just things It s righteousnesse exalts a Nation even any Nation Prov. 14.3 4. David told Solomon what was the way for him and his Kingdome to prosper 2. Chron. 22.13 hee must fulfil the Statutes and judgements of the Lord and then hee should prosper in all that hee did and whither soever hee turned himself 1 Kin. 2.3 Hezekiah was free from iniquities unjust and cruel acts and hear what the Spirit of the Lord saith of him 2 Chron. 32.30 he prospered in all his works Ob. 6 Great and grievous sins may bee in Princes and States undiscovered but the Lord will search them out and make them known Till iniquity was found in thee The Prince of Tyrus his sinne was secret and hidden from the world kept within doors in his own chamber Palace City or Territories but the Lord found it out and made discovery of it to the Prophet and the Prophet to the world The great ones of Judah thought themselves innocent yet God found the bloud of innocents upon their skirts and hee found it not by secret search by digging that is by taking much pains to find it out but so soon as hee came hee spied it upon their skirts and made it known Jerem. 2.34 men plot mischief do works of darknesse and think they shall not bee seen Isa 29 15. but the Lord sees will finde it out and bring it into the light David sinned in secret but the Lord saw it and proclaimed it to the world Obs 7 Wickednesse blasts prosperous Princes and flourishing States Thou wast perfect in thy waies till iniquity was found in thee That caused all to wither His exalting himself to bee as God his insulting over others in their misery and his injust actions caused the Lord to threaten and bring desolation Iniquity is the canker and plague of prosperity Many Princes and States which were fat and flourishing have been made lean thereby Jeroboams iniquities lost him five hundred thousand men at once 2 Chron. 13.8 9 17. When iniquity was found in Zedekiah breaking with Nebuchadnezzar and relying upon the King of Egypt what said the Lord shall hee prosper or shall hee scape that doth such things Ezek. 17.15 no hee shall never prosper more It s said of Jotham that hee became mighty hee prospered greatly and what was the cause 2 Chron. 27.6 it was because hee prepared his waies before the Lord or established them before him hee lookt to it that hee did nothing but what God commanded and approved hee would not defile his heart or hands with iniquity therefore hee grew mighty and left a flourishing Kingdome But when Ahaz his Son came to it who did wickedly you may see how the Syrians Israelites

Edomites and Tiglath Pilezer did waste and consume his kingdome 2 Chron. 28. would Princes Rulers States Cities families persons prosper let them take heed of wickedness and remember Malachy 4.1 The day commeth that shall burn like an Oven and all the proud and all that do wickedly shall be as stubble and the day that commeth shall burn them up and leave them neither root nor branch Vers 16 By the multitude of thy Merchandise they have filled the midst of thee with violence and thou hast sinned therefore I will cast thee as prophane out of the mountain of God and I will destroy thee O covering Cherub from the midst of the stones of fire 17 Thine heart was lifted up because of thy beauty thou hast corrupted thy wisdome by reason of thy brightnesse I will cast thee to the ground I will lay thee before Kings that they may behold thee 18 Thou hast defiled thy Sanctuarys by the multitude of thine iniquities by the iniquity of thy traffique therefore will I bring forth a fire from the midst of thee it shall devoure thee and I will bring thee to ashes upon the earth in the sight of all them that behold thee 19 All they that know thee among the people shall bee astonished at thee thou shalt be a terror and never shalt thou be any more In these verses you have the K●ngs sins which are 1 In-justice or violence ver 16. 2 Pride or vain confidence v. 17. 3 Prophanenesse v. 18. 2 Gods judgements or punishments of him for his sins which are 1 Casting out and destruction v. 16. 2 Casting down and making exemplary v. 17. 3 Burning and that to ashes v. 18. 3 The Events of Gods so dealing with him and they are 1 Astonishment 2 Terror v. 19. 16 By the multitude of thy Merchandise Tyrus was a City of the greatest merchandising as chap. 27. appears and the King of Tyre himself was of the Merchants company Isa 23.8 and countenanced their trading greatly This drew Merchants from all places thither they brought in commodities and carried out Commodities and there was great trafficking between the Tyrians and them and what followed thereupon They have filled the midst of thee with violence The Hebrew word for violence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chamas which notes that wrong which is a violation of justice These Merchants seeking themselves minded not what was just and equal but made a prey of one another and so filled the City with injustice iniquity and violence The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is with illegality transgression unrighteousnesse The French is de rapine they did catch and snatch one from another yea oppress and undo one another And thou hast sinned Thou who shouldest have lookt to it that no unjust things should have been done in the City that there should have been no violence even thou hast sinned either by doing as other Merchants did or by being lifting up by the abundance of those things thy self and Citizens possessed or rather thou hast sinned in suffering those have done violence to go unpunished thou hast connived at them and so given them incouragement to their wickednesse The word Chata signifies to erre from the way scope mark He should have had justice in his eye and neither have done unjust things himself nor have suffered his Citizens to have done them Therefore I will cast thee as prophane out of the Mountain of God The Hebrew is I will prophane thee from the mountain of God Some understand the words thus I will blot out the memory of thee from Jerusalem and from amongst my people Delebo memoriam tuam bonam de Jerusalem de medio populi sancti mei But it s better to understand it of his own City and Kingdome out of which God would cast him hee was an annointed Cherub set up by God in great honour and dignity v. 14. but hee not doing answerable to his place God would pull the crown rom his head take away all his power and greatnesse and prophane him that is make him as a common person or cast him out as prophane as one that hath prophaned the place of Majesty Of the Mountain of God you heard in the 14. v. where this King was said to bee upon the holy Mountain of God And I will destroy thee O covering Cherub The word for destroying is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abad which notes an utter destruction and God would utterly destroy this King for not protecting his people from violence and wrongs Hee was as an Angel for place and power over others and should have covered them with the wings of protection and justice From the midst of the stones of fire The stones of fire were those pretious stones himself and Palace were adorned with all so called because of their glistering and lightening of which before v. 14. 17 Thine heart was lifted up because of thy beauty In the 5. v. it s said Thine heart is lifted up because of thy riches and here because of thy beauty he was rich great honorable strong in men ammunition shipping and fortifications all which had a glory a beauty and that lifted up his heart made him swell with pride and think himself more than a man to imagine that he was a petty god Thou hast corrupted thy wisdome by reason of thy brightnesse This King was in repute for wisdome v. 5. 12. by which hee attained to great wealth and glory which here is expressed by brightnesse for glory is a bright and shining thing The glory beauty and brightnesse of his condition begate such pride in his spirit that his wisdome was corrupted and lost as the Vulgar reads it His Pride did obscure his understanding and dis-figure his wisdome True wisdome consists in the knowledge of a mans self and carrying it humbly when hee is highest but hee knew not himself that would be as God and make all bow unto him I will cast thee to the ground Thou art in great glory and honour eminent and renowned lifted up above other Princes sitting as thou fanciest in the seat of God but I will strip thee of all thy glory and greatnesse bring thee down from thy height and cast thee to the ground it imports violent and extream misery I will lay thee before Kings that they may behold thee I will make thee a publike example to the Kings of the world thou shalt bee so debased cast down and trampled upon that Kings shall minde and wonder at thy condition bee terrifyed and acknowledge the just hand of God upon thee for thy wickednesse The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have given thee or will give thee to bee an example before Kings The French is Je te donneroy de vant la face des rois a fin que ile te regardent 18 Thou hast defiled thy Sanctuaries by the multitude of thine iniquities by the iniquity of thy traffiques By Sanctuaries or Sanctification some here take to