Selected quad for the lemma: justice_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
justice_n	according_a	place_n	zion_n	14	3	9.4227	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

hissing Lamen 1.8 Jerusalem hath grievously sinned therefore shee is removed all that honoured her despise her Her sinne transformed her honour into shame and despight One of her sinnes was that the word of God was a reproach to her and hers Jer. 6.10 therefore God made her and hers a reproach a proverbe a taunt a curse in all places whither he should drive them Jer. 24.9 not only the Moabites and Ammonites mockt them when they were leading away Captive Nonne it is in domum patris vestri why do you weep you are going to your fathers house but also the Babylonians Psalm 137.3 Sing us one of the Songs of Sion you say Zion is the joy of the whole earth let us have a song of it and see how joyfull it will make you here in Babylon Obs 4 Sin makes Cities and Citizens to have an ill name Jerusalems wickednesse made her infamous Her iniquities were great and many and they caused her to hear ill formerly Jerusalem had been renowned Ezek. 16.14 for Beauty the presence Ordinances and worship of God Psal 76.1 2 3 4. renowned for her faithfulnesse Isa 1.21 for her Holiness Psal 2.6 for her Justice and righteousnesse Isa 1.21 but now through her Idolatry Cruelty prophanenesse uncleannesse shee had lost her beauty faithfulnesse holinesse and righteousnesse shee was become infamous as any strumpet and Ezek. 24 6.9 hath this infamous motto twice written upon her gates Woe to the bloudy City woe to the bloudy City and what were the Citizens Rulers of Sodome and people of Gomorrah Jerusalem was Sodome Gomorrah and what a brand was this to that City and the people were Sodomites and Gomorrhaeans and what an infamy was this unto them How infamous was Jezabel Jeroboam and Judah for their wickedness The Spirit of God resembles wicked men to things that are vile and infamous as the smoak of a Chimny Hos 13.3 which blacks and infects to Sepulchers which are stinking and loathsome Mat. 23.27 to despised broken Idols Jer. 22.28 to dogs and Swine 2 Pet. 2.22 to Adders and Serpents Psal 58.4 to Dragons Isa 51.9 yea to the Dev●l John 6.70 if men would not have an ill name bee likened unto vile things let them not do such things as will make infamous Obs 5 Sin brings sad afflictions upon the Sonnes of men Thou art much vexed Jerusalems sinnes multiplyed her sorrows shee vexed the fatherlesse and widow vers 7. shee vexed the poor and needy vers 29. and shee had much vexation for it The Ammonites Egyptians Babylonians vexed her yea the Lord vexed her with famine sword and pestilence In Deu. 28.20 it was told the Jews that God would send upon them cursing vexation and rebuke till hee had destroyed them and why because of the wickednesse of their doings because they forsooke God and Isa 63.10 They rebelled and vexed his holy Spirit therefore hee was turned to bee their enemy and fought against them when God is an enemy and fights against a People they have nothing but vexation God makes every creature every condition vexatious 6 Behold the Princes of Israel every one were in thee to their Power c. The Hebrew stands thus The Princes of Israel every one according to his arm were in thee an Arm is put for power Vatablus hath it Quisque pro virili suo every one of the Princes according to his power and place did put forth himself to do unjust and cruel things The Princes who were set up above others and impowred to have done justice impartially to all they abused their power and places to the defilling of Jerusalem with Bloud There was no equity amongst them tyranny prevailed 7 In thee have they set light by Father and Mother The Law of God and light of Nature teaches men to honour their Parents but Jerusalem had those in it violated both these Laws Children were come to such an height of wickednesse that they vilified their Parents and reproached them both their Natural and metophorical Parents Sep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is 3.5 The Child shall he have himself proudly against the antient and the base against the honourable This was now fulfilled in Jerusalem and that curse pulled upon them Deut. 27.16 Cursed be he that setteth light by his father c. In thee have they dealt by oppression with the stranger The word for Oppression is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to oppresse a man by force or fraud and though the Law was that they should not vex or oppresse a stranger Exod. 22.21 yet now was the wickednesse of Jerusalem such that she by fraud and force did oppresse the stranger By stranger is not meant any one of other Nations that came to Jerusalem but him qui adoptione Judaeus factus erat who being adopted into the Jewish Nation became a Prosselyte Vid. Rivet in Exod 22.21 God took special care of such and so the Septuagint renders the word strangers that so more might bee incouraged to come into the worship of the true God but they oppressed them and so shut the door which God had opened In thee have they vexed the fatherless and the widow Orphans and widows being deprived of those should bee their help and strength God himself hath declared for them Psal 68.5 A father of the Fatherlesse and a judge of the widow is God in his holy habitation and therefore peremptorily forbids the affliction of any widow or fatherless childe Exod. 22.22 and the sense is not onely that they should not harme them but that they should protect them plead their causes and do them good Isa 1 17. judge the Fatherlesse plead for the widow but they were so far from this that they afflicted and vexed them the word here for vexed is Honu from janah to offer violence to prey upon they offered violence to the widows and fatherlesse making a prey of them which was a great vexation to their souls 8 Thou hast despised mine holy things The holy things were all those things were consecrated and dedicated to God as the Priests the Temple the vessels of it the Sacrifices and Sacraments they had yea all the Ordinances of God which they despised the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bazah is despising ex fastu quodam out of pride and disdain So did the Jews of Old so do many now through pride of heart despise holy things Religion was then vilified And hast prophaned my Sabbaths Of prophaning or polluting the Sabbath you heard ch 20.13.16 it s the same word for polluted there which you have for prophaned here God had commanded them to remember his Sabbaths to sanctify them and promised great blessings unto them upon the due sanctification of them Isa 58.13 14. but Jerusalem prophaned them and made them common or worse than common daies 9 In thee are men that carry tales to shed bloud The words for men that carry tales are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which the Septuagint gives you 〈◊〉 〈◊〉 〈◊〉 〈◊〉

heathenish opinions which they were in danger of having the Nations round about them but God had given them good doctrin Prov. 4.2 right words Psal 33.4 lively oracles Act. 7.38 faithful commands Psal 119.86 sure testimonies Psalm 93.5 such as they were to try all doctrines and opinions by Isa 8.20 2 Pure worship which was as a hedge between them and the Heathens Deut. 6.13 14. Thou shalt fear the Lord thy God and serve him and shalt swear by his name yee shall not go after other gods the gods of the people that are round about you verse 17 18. you shall diligently keep the Commandements of the Lord your God and his Testimonies and his statutes which hee hath commanded thee and thou shalt do that which is right and good in the sight of the Lord that it may bee well with thee 2 King 17.36 37. God had appointed them a pure way of worship which hedged them in from all false waies of worship from bringing in ought of their own and others 3 Good Laws Deut. 4.8 what nation is there so great that hath Statutes and judgements so righteous No Nation under heaven had such Laws to bee governed by as the Jews had and those Laws were hedges against all injustice they might not wrong one another nor strangers 4 God had given them good Prophets Priests and Princes for their safety to bee an hedge unto them The Prophets were to preserve the doctrine sound the Priests to keep the worship pure and the Princes to see justice impartially executed Elijah a good Prophet was the horseman and Chariot of Israel 2 King 2.12 chap. 13.14 the Priests were mediators between God and the people Joel 2.17 the Princes were the strength of the Land Prov. 29.4 Thus you see what the hedge was and if you would have it more briefly it was the Covenant made between God and this people hee had promised to be their God and to protect them they had promised to bee his people and to walk in his waies Now when they transgressed the Covenant the hedge was broken and gaps were made The Hebrew for Gaps is bapperetz in the breach from paratz to divide and break through They had now broke through the Hedge and made many Gaps which appears thus 1 The Doctrin was corrupted there was much chaffe mingled with the Wheat Jer. 23.28 false prophets gave in that to bee divine which was from their own hearts spirits heads Ezek. 13.2 3. They prophesied lies Jer. 14.14 the providence of God was denyed and his omnipresence Ezek. 8.12 The Lord seeth us not hee hath for saken the earth so his justice Ezek. 18. They said his waies were not equall the fathers had eaten sowre grapes and the childrens teeth were set on edge vers 2. 25. they taught the people to swear by a false god even by Baal Jer. 12.26 2 For the Worship That was greatly corrupted The Sanctuary was defiled with detestable things Ezek. 5.11 they had brought Images and Idols near to the Temple and into the Temple Ezek. 8. they had high places and Altars in every street Ezek. 16. they burnt incense to other gods and worshipped the works of their own hands Jerem. 1.16 The Statutes of Omry were kept and the works of the house of Ahab Micah 6.16 and the fear or worship of God was taught by the precepts of men Isa 29.13 3 The Laws were wrested and perverted so that there was no justice Mic. 3.9 They abhor judgement and pervert all equity all that was right equal just they oppressed or suppressed and would not let it take place so that according to Isaiah judgement was turned away backward and justice stood farre off they thrust them out of doors out of their gates and Cities and when they pressed hard to come in there was no admission the doors and gates were lockt and bolted upon them equity could not enter Isa 59.14 only oppression was let in Isa 5.7 4 For The men who should have been as strong stakes to keep up the hedge they were rotten The Prophets were Lyons Jer. 23.14 the Priests corrupters and wicked Lam. 4.13 the Princes were rebellious and companions of Theeves Isa 1.23 and all of them brake Covenant with God Ezek. 16.59 so that its evident the hedge was broken and gaps made To make up the hedge and stand in the gap What that is falls in now to be considered and it lies in these things 1 In publike opposing those corruptions were crept in and practised amongst them When of old the Jews had broken down the hedge by making a Calfe Moses appeared for God against this wickednesse hee seized upon the Calf Exod. 32. burnt it ground it to powder made the people drink it sharpely reproved Aaron and stood in the gate of the Campe saying who is on the Lords side let him come unto mee and when the Sonnes of Levi came to him he commissioned them to slay the Idolaters and this was the beginning of making up the breach so when Josiah beganne to purge Judah and Jerusalem from the high places the groves images and Altars that were therein then was the hedge making up which they had broken down 2 Chron. 34.3 4. In Nehemiahs daies when the hedge was new made about them there were some began to tread down the hedge and make a gap therein by doing unlawful things on the Lords day whereupon the zeal of Nehemiah was kindled so that hee contended with the Nobles of Judah who countenanced them and did violence to the Sabbath themselves Saying what evil thing is this that yee do and prophane the Sabbath Neh. 13.15 16 17 18. 2 In mourning for such breaches and deprecating the wrath and judgements due for the same When the Calfe was made and the people worshipped it now the hedge was down Gods wrath ready to break in upon them and to consume them Exod. 32.10 but Moses being affected much with what they had done and with what God was about to do he falls to praying and interceding for the People Lord why doth thy wrath wax hot against thy people c. wherefore should the Egyptians speak and say for mischief did hee bring them out to slay them in the mountains c. turn from thy feirce wrath and repent of this evil against thy People and he did so vers 14. now this act of Moses was standing in the breach and making up the hedge Psalm 106.23 it kept out the fury of the Lord from breaking in upon them The intercession of Gods servants is a strong hedge and wall to prevent judgements Therefore when the Lord was resolved upon the destruction of the Jews he forbade Jeremy to pray for them ch 7.16 Pray not thou for this people neither lift up cry nor prayer for them neither make intercession to me for I will not hear thee Intercession or deprecation is an obstructing of God in his way The Vulgar hath it Ne obsistas mihi do not thou stop or oppose

reverently Gods Name is great glorious excellent holy and dreadful and ought to bee reverenced Psal 111.9 3 When Occasion is given to the wicked to speak evil of God and his waies as 2 Sam. 12.14 David by his sinnes gave great occasion to the enemies of the Lord to blaspheme So Ezek. 36.21 the Jews by their sinful carriage caused the name of God to bee prophaned among the heathen Had the Lord then destroyed this people in Egypt according as he purposed the Egyptians and other Nations would have slighted him spoken evil of his doings blasphemed his name and wounded his honour Therefore though this people deserved to dye in the way of justice yet God spared them in the way of mercy for the honour of his name Quae. Seeing God purposed to destroy them and did it not is not his will alterable and inefficacious Ans The Counsels Purposes Decrees of God are unalterable and do take place Psal 33.11 Isa 14.27 ch 43.13 ch 46.10 Mal. 3.6 Heb. 6.17 for that said and done here it s more humano God saw cause sufficient to move him to their destruction but seeing what evil was like to come on 't he would not destroy them had the Lord decreed it before the world it must have taken place no change or alteration could have been Before the Heathen The Hebrew is in the eies of the Heathen God would not have them to see or behold any thing which might occasion them to dishonour him hee would not slay his people in their sight but made himself known by his word and mighty works unto the Jews in the sight of the Heathen so that hereby he was known unto both Obs 1 The Lord spares and saves sinners deserving death even for his name sake but I wrought for my name sake thou for thy Rebellion Idolatry and other sinnes didst deserve to dye and I could almost have cut thee off but for my mercy and name sake I spared and saved thee Jsa 48.8 9. I knew that thou wouldest deal very treacherously and wast called a transgressour from the womb that is worthy so to bee called seeing as soon as ever thou camest out of the womb of Egypt in which thou wast shut up as a child in the womb thou fellest to Idolatry here was enough to have caused God to stifle this childe but what follows For my name sake will I deferre mine anger and for my praise will I refrain for thee that I cut thee not off Nothing in this metaphorical childe this Jewish people moved him to shew mercy but his own Name his own Praise prevailed with him to preserve them from destruction Gods honour and glory are strong arguments to move him to shew mercy to his people This the servants of God have known and made use of in their streights when Jerusalem was in a manner laid desolate and the jealousy of God burnt like fire what argument did the Church use then to move God to shew mercy but his name and glory of it Psalm 79.9 Help us O God of our salvation for the glory of thy name and deliver us and purge away our sins for thy Names sake The Church was low weak beset with enemies and sinnes at once and now it would have help deliverance pardon and upon the account of Gods name for thy name sake help us for thy name sake deliver us for thy name sake purge away our sinnes What hurt would it be to Gods name if hee did it not it would not bee glorious but dishonoured for in the next verse its said Wherefore should the Heathen say where is their God they trusted in their God and hee is a non-helping God a Non-delivering God a Non-pardoning God This was the argument Joshuah used when Israel fell before their enemies Lord what wilt thou do unto thy great name Gods name was pretious to Joshuah but more pretious to God himself Josh 7.9 and he did great things for his name sake When the people forgat the multitude of great mercies they had in Egypt and provoked him at the Sea even at the red Sea and deserved to bee drowned in it and that their bloud should have skarletted the waters thereof what saith the Text Psal 106.8 Neverthelesse he saved them for his name sake When nothing induced him to do it Vide Muscul in locum the honour of his Name did that hee might appear faithful merciful powerful God did not save them for their prayers for their faith for their fathers sakes for their righteousnesse or for their enemies sakes being very malicious and wicked but for his own Name sake God doth more upon that account alone than upon the account of all the rest You may hear the Lord speak graciously to this purpose Isa 4.3.25 I even I am hee that blotteth out thy transgressions for mine own sake here is I twice one I referring to them it s I that blot out their transgressions and none besides the other referres to God I blot them out for mine own sake not your sakes God doth all freely Obs 2 God's sparing of his people and preventing the reproaches blasphemies and mischiefes would come by his destroying of them is an honouring and sanctifying of his name I wrought satih God that my name might not bee polluted before the Heathen that is that it might bee honoured and sanctified in their sight God doth often spare his people being ripe for destruction that the enemy might not blaspheme and prophane his name and when hee doth so hee honours his name Deut. 32.26 27. God saith there hee would scatter and destroy his people but why did hee it not hee feared the wrath of the enemy least their adversaries should behave themselves strangely and least they should say our hand is high and the Lord hath not done all this God foresaw what they would say and do if he should have used them as instruments to punish his children they would have been very outragious bloudy and cruel and when they had vented all their malice against them and done whatever they would they would have denyed Gods hand to have been therein and arrogated all to themselves which had been a great dishonour to God hee therefore prevents their blaspheming by sparing of his people and so provides for the honour of his Name Moses once and twice put God upon it to take heed hee caused not the Egyptians to speak evil of him and his waies when hee was upon the designe of destroying his people for their sinnes Exod. 32.10 11 12. Numb 14.12 13 14 15 16. God deals with his people sometimes not after the ordinary rule and course of his proceedings but in a prerogative way hee spares them though their sinnes be great because their enemies would bee proud arrogant bloudy and blasphemous and hath hee not spared England upon this account Obs 3 That notwithstanding the sins of Gods people hee shews them kindness openly and in the face of their enemies though the

The Jews stored up theirs in the house of God 2 Chron. 23.9 They set forth thy comelinesse This added much to the beauty and glory of Tyrus that it had strong men in it who were expert warriours and store of Armes hung up orderly Solomon tells you an Armory is very comely where there hangs shields and bucklers of mighty men Cant. 4.4 such hangings become an Armory as well as Tapestry or Arras do any room 11 The men of Arvad with thine Army were upon thy walls round about Of the Arvadites was touched before they with the Tyrians and those they had hired for military services kept watch upon the walls of Tyrus continually Though it were a strong City seated upon a rock in the midst of the Seas yet they thought it wisdome to have a watch on all sides not knowing but enemies might come by Sea and do them mischief Chomah est murus quasi muniens robur a defensive strength these Tyrians trusted not only to their Walls a livelesse strength but had watches of their Souldiers which were living strengths The Gammadims were in thy Towers There is some dispute among interpreters who these Gammadims were The Vulgar renders the word Pigmies and so doth Shindler whom authors affirm to bee a people of three Cubits or Spans in stature but its impossible the Tyrians should imploy such who had sought the strongest and skilfullest of men in other Nations to bee an ornament and defence unto them what glory was it to have such dwarfes among their valiant men Some make them to seem Pigmies and little ones because they were in high Towers this favours more of phansy than of truth why should not the Tyrians have stout men in their Towers as we●l as on their walls The Chaldee reads it Cappadocians The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keepers and Jerome though hee renders the word Pigmies yet he addes quasi bellatores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lucta certamine because they were forward to fight and were notable fift-fighters Gammadim is from Gomed a Cubite which occasioned many to think them to bee Cubit-men but Gomed may note the arm wherein mans strength lies and hence they are called Viri brachiales quod brachio potentes robusti essent because they were men of their armes And Junius calls them viros lacertosos Buxtor in verbo Gammadim Vid. de Dien in locum men of armes and strength fit to defend what they undertook Doubtlesse they were men of stature and strength Otherwise what should they have done with shields they would have been burdensome to little and weak men Quistorpius saith these Gammadims were a warlike people not inferiour to the Persians Lydians or Arvadians so called from a region of that name A Lapide conceives Gammadim may bee from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stare and so these Gammadims to bee milites stationarii standing Souldiers a standing garrison in the Towers of Tyrus They hanged their shields upon thy walls round about The word for shields differs from that in the former verse there its magen and here its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shelet Whence our English word shield comes it s from shalat dominari posse because those used shields were like men of power and inabled to incounter their enemies They have made thy beauty perfect The French is Ils t' ont fait parfaite en beaute they have made thee perfect in beauty The Vulgar is Compleverunt pulchritudinem tuam they have filled up thy beauty the Sidonians Arvadians Gebalites Persians Lydians Lybians Gammadims every one added something which made up the beauty of Tyrus You may confine it to their shipping and armes Obs 1 That even amongst Heathens were wise and experienced men Zida Arvad Tyrus Gebal were Heathenish yet had they their wise men and ancients Chacamim and Sekenim all wisdome and experience were not shut up in Judaea the Lord gave gifts unto Heathens so that many of them excelled in wisdome and had great skill in natural and humane things The word Chacam imports knowledge and wisdome in divine and humane things Heathens fell short in the first but went beyond most in the second Solomon acknowledged that there was none among the Jews that had such skill in hewing of Timber as the Sidonians 1 King 5.6 and you may read how skilful a Tyrian was 2 Chron. 2.14 Hee was Ish Chacam vers 13. it s a cunning man in our translation but rather it should bee a man of wisdome a man of skill hee was so skilful as to finde out any thing put unto him There were wise men in the Nations Jerem. 10.7 Edom had hers Obad. 8. So Babylon Dan. 5.7 Egypt had the like Exod. 7.11 and Tyre and Sidon had not onely wise men but those were very wise Zech. 9.2 Obs 2 Matters of importance are to bee committed to men of wisdome and experience Tyrus put her Naval affairs in the hands of wise men and ancient she would not trust young raw unexpert men to bee her Marriners Pilots or Calkers shee looked not to kindred friends and relations as states now do but unto those were fit and able wise and experienced in the affairs they were to bee imployed in Wisdome directs Eccl. 10.10 wisdome builds up and establisheth Prov. 24.3 Obs 3 Wise States as they will make use of Forrainers to advance their affaires and secure themselves so especially they will promote their own unto the principal places Thy wise men O Tyrus that were in thee were thy Pilots Sidonians and Arvadites were her Marriners the Gibalites her Calkers but Tyrians themselves were her Pilots So Persians Lydians and Phutians were in the Army of Tyrus but they were not the Commanders thereof Tyrus was careful and shewed her great wisdome in placing men of her own Those were Natives in the chief places of her Navy and of her Army When strangers are set in chief places it discontents the Natives causes envy grudgings and animosities so that those under them oft plot against them and so the work they are in is made unsuccesseful Solomon set his own people over the work 1 King 5.16 and Pharaoh set Egyptians over the Iews and Jewish Officers Exod. 1.11 5.14 Obs 4 The glory of a State and City is made up of and set out by external things Ships souldiers shields helmets they made up the beauty of Tyrus they made it perfect they became her and set forth her comelinesse Such Comelinesse such beauty have heathenish States and Cities but there is another beauty another Comelinesse which would far exceed these and make States Cities very glorious viz. True Doctrine pure worship holinesse of life execution of justice and provision for the Poor these things would make the beauty of a City perfect and set forth the comelinesse thereof unto the life Sion that had these things in her was the Perfection of beauty Vers 12 Tarshish was thy Merchant by reason of the multitude of all kind of riches with silver