Matthew Poole and continuators on Ezekiel 18

1 AND the word of the LORD came unto me again, saying,

He did not entertain them with a dream of his own head, but the Holy Spirit of prophecy suggests this to him, which now he speaketh on God's behalf, and against the Jews.

He had often before spoke God's word in his Name, as chap. 6, 7, 13. and 12.25. and now once more he is commanded so to do.

2 What mean ye, that ye use this proverb concerning the land of Israel, saying, the Fathers have eaten sowre grapes, and the childrens teeth are set on edge?

What cause have you, or what would you have men think of your carriage to me, and of mine towards you.

You that are now in Babylon

Openly, unjustly, and impudently justifie your selves, and condemn your God.

Tart, but false accusation of his wayes.

The two Tribes, not the ten.

Our fore Fathers.

Have sinned.

We their Children, who were unborn, do suffer now for their sins, and this was grown common both in Babylon, and also in Ierusalem, Ier. 31.29. you would be thought innocent, and my proceedings against you unjust and cruel.

3 As I live, saith the Lord GOD, ye shall not have occasion any more to use this proverb in Israel.

See chap. 17. ver. 16.

Either you, who use it, shall die for it, or because I will vindicate my proceedings so, that all, who consider your punishments, shall see you deserve all that you suffer.

4 Behold, all soules are mine, as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die:

There can be no colour of partial Judgment in the proceedings of God, who is equally God to all; who hath as great interest in the Son, as in the Father, and as kindly would deal with the Son as with the Father, and how can it be thought likely I should punish the Son for the Fathers offence, or the Father for the Sons offence.

All persons, which are frequently called Souls, Lev. 7.18, 20, 21. and Iosh. 20.3. and so it is ver. 20. and Ier. 31.30.

The person, whether Father, or Son shall die, shall bear his own punishment; this Text gives no colour for the opinion of the mortality of man's Soul.

i. e. Obstinately, and yet will pretend his own innocency, who so sinneth, shall suffer for his own sin.

You querulous Jews suffer then for your own sins, and had you been, as you say, you are Innocent, the sins of your Fathers should not have hurt you, and for the future know, I will keep to that rule of Equity; no Innocent person shall be prejudiced by the guilt of Nocent ones. And if one that is, for ought we can discern, absolutely, innocent, yet suffers for another mans sin, 'tis most certain such a sufferer is not absolutely innocent, but someway or other is guilty of the sin, for which he suffers.

5 But if a man be just, and do that which is lawful and right.

So far is God from perverse, and froward partiality in his Judgments, that none ever had cause to complain hereof.

Without respect of persons every one, whoeve[illegible: 1 letter] he be,

If faultless and unstained, which may refer to his temper, and disposition of mind.

If his conversation hath agreed with the Law of God, and rule of Justice in all points, in private, and publick Affairs among men.

Marginal references: Heb. [illegible: 1 span]

6 And hath not eaten upon the mountains, neither hath lift up his eyes to the idols of the house of Israel, neither hath defiled his neighbours wife, neither hath come near to a menstruous woman,

Hath not committed Idolatry, first, offering Sacrifice, and eating of the things sacrificed to Idols, whose Temples and Altars were on Mountains, chap, 20. and 28. Hos. 4.13. and where the Idolaters did use to feed one another in honour of the Idol.

Neither adored, nor expected help from the Idols; this is a Religious posture, as Psal. 121.1.

They had Idols of their own, and some that despis'd the Heathen's Idols, yet were polluted with their own Idolatry, which was a great sin, whatever the blind Idolater thought of it.

Hath not broken out into Adultery and defil'd another man's Wife, for every man is here included in Neighbour, as Luk. 10.36.

Abstain'd from both familiar converse, and from conjugal acts, observing the Law of God herein. Levit. 15.19. and 18.19.

Who is, and ought to be set a part because of her monthly courses.

Marginal references: Lev. 1[illegible: 1 letter].[illegible: 1 letter] and 20.1[illegible: 1 letter].; Lev. 18, [illegible: 2 letters] and 20.[illegible: 2 letters].

7 And hath not oppressed any, but hath restored to the debtor his pledge , hath spoiled none by violence, hath given his bread to the hungry, and hath covered the naked with a garment.

By rigorous dealing, grieve, injure, or damnifie and cause them to cry out; chap. 22.9. Z[illegible: 1 letter]ch. 7.10. which is done many wayes, and how s[illegible: 1 letter]ily soever 'tis done, yet 'tis a crying sin. Exod. 22.21, 22, 23, 24.

Much of oppression is in detaining what was laid in pawn, which was alwaies of greater value, than the thing that was [illegible: 1 letter]aken up on it; and the poor often pawn'd their most necessary Utensils, and oftentimes needed them e're they could redeem them; in such cases God will not the pledge be detain'd; as Ex. 22.26. and Deut. 24.6, 10, 11, 12, 13, 17. but here Mercy ought to be prefer'd above profit, nor might the pledge be any way lessened by imbezelling it.

Nor by force rob'd any one, and taken out of the hand of the Owner, as the Thief doth: Whoso hath forbore these courses of inhumanity and injustice.

With compassion hath given to the necessitous, communicating to them as their case required, and our ability will reach, bread here is largely to be taken. Isa. 58.7.

Such as truly want, are not able to help themselves; and we may with reason think, have none to help them, if we do not.

Clothed the naked, who else are like to perish for want of clothing; as Iob 31.19. Who are such, and live so just, so holy, so inoffensive, so beneficent a Life among men shall not suffer for the sins others commit.

Marginal references: Exod. 2[illegible: 1 letter].[illegible: 2 letters] Lev. 19.[illegible: 2 letters] and 25.[illegible: 2 letters]; Exod. 2[illegible: 1 letter].[illegible: 2 letters] Deut. 2[illegible: 1 letter].[illegible: 2 letters]; Deut. 15.7. [illegible: 1 word]. 58.7. Matth. 25.35.

8 He that hath not given forth upon usury, neither hath taken any increase, that hath withdrawn his hand from iniquity, hath executed true judgment between man and man.

Lent or put into anothers hand, on condition of returning not the same, or equal value, but much more.

Biting usury (as the word implieth) which no doubt is prohibited, because of the injury it doth to the borrower, and the undue gain it brings to the lender. A rigorous imposing conditions of gain for the loan of Money, or Goods, and exacting them without respect to the condition of the borrower, whether he gain, or lose; whether poverty occasioned his borrowing, or whether visible likelihood of gain by imploying the borrowed Goods; which sort of usury is against both the Law of Charity, as well as against the express Will of God, who prohibits it. Exod. 22.25. Lev. 25.35, 36, 37. Deut. 23.19, 20.

Any, is not in the Hebrew, though Interpreters here insert it for the greater Emphasis, and weight.

This increase here mentioned is by the Criticks in the Hebrew said to be, either a receiving of the borrower some gratuity for lending that, for which the borrower must pay use also; a kind of oppression too common among us, called Procuration, or Continuation; or else when the Buyer is required to increase the price, or return the thing he bought, which growing dearer than at the time he received it, proves an oppression to him. And this I suppose was usual among the Covetous Traders, who sold and gave day for payment, but if the Commodity grew dearer, they exacted the thing again, or the increased price.

This I think is not here to be taken in the larger sense, as if it refer'd to all iniquity, but in a restrictive sense, and as it refers to the iniquity, and injustice of Lenders and Sellers; he that wit[illegible: 1 letter] care, and conscience hath withdrawn his hand from all indirect, or direct wayes of forbidden usury.

This refers to this particular case of usury and taking increase; as if the Prophet would make every man judge of the case e're he takes any thing, and requires him to judge according to truth, whether any, or how much may be expected, and received, whether no wrong be to the lender or borrower in the ca[illegible: 1 letter]e. And so the whole will amount to this, he that in his lending hath truly weighed the borrowers case, and used him with kindness as he would be used himself, this man is no Usurer.

Marginal references: Ps. 15.5.

9 Hath walked in my statutes, and hath kept my judgments, to deal truly; he is just, he shall surely live, saith the Lord GOD.

Framed his Life, and managed his Conversation conform'd to the good, just, and holy ordinances of God.

In matters of Religion, hath kept to the direction of God's Law.

In matters of civil concern between man and man.

To act sincerely, with an honest heart according to the best of his knowledge and judgment.

is just comparatively, so far righteous, that he shall not feel, nor needs he fear to suffer what others sins bring upon them, he shall not suffer what he hath not deserved.

Shall be delivered from Famine, Pestilence, and Sword, shall see good dayes: as Psal. 34.12, 13. his Teeth shall not be set on edge, whatever quarrelling sinners say, or think, but the righteousness of the righteous shall be upon him.

10 If he beget a son that is a robber, a shedder of blood, and that doth the like to any one of these things.

The just man before describ'd, who transmits his nature, but cannot transmit his vertues to his Son.

That by force and violence breaks over the Law of God and man, takes away what is another mans; such a Thief as sticks not to destroy, that he may rob.

That is a Murtherer; for shedding of blood here, is not less than Murther, as by the phrase, Gen. 9.6. Deut. 21.7. 1 Sam. 25.33. Psal. 79.10.

The thing that is brother, to one of these, as the Hebrew may bear; there are things like these, which destroy either the Life or Estates of our Neighbour; for there are many methods and artifices▪ which such violent ones use.

It might seem to speak one such single act unpardonable; but I refer this Text to that, Gen. 9.6. and Numb. 35.31. The Law doth condemn such to death, man must not, though God may pardon such a one.

Marginal references: [illegible: 1 word], breaker [illegible: 1 word] an house.; [illegible: 1 word], that doth [illegible: 1 word] brother [illegible: 1 word] any of these.

11. And that doth not any of those duties, but even hath eaten upon the Mountains, and defiled his neighbours wife.

In the former verse sins, which are violations of the Law by a man's doing the evil, which was forbidden, in the former part of this verse, the sins which are omissions of good required, are mentioned.

neglects all, frames not to do them.

Vid. ver. 6, 7, 8.

Vid. ver. 6.

ver. 6.

12 Hath oppressed the poor and needy, hath spoiled by violence, hath not restor'd the pledge, and hath lift up his eyes to the Idols, hath committed abomination,

Vid. on ver. 7.

In the seventh verse the words are more large, condemning the oppressing of any one; here they do more particularly condemn oppressing the poor, which have little to maintain, and less to defend themselves, and needy is added to render us more sensible of the greatness of this sin, which takes away Right where we should shew Charity.

See ver. 7. let. r.

See ver. 7. let. q.

See ver. 6. let. k.

i. e. Come near to a menstruous woman, which is ver. 6. expresly named, and here pointed at, or else Idolatry.

13 Hath given forth upon usury, and hath taken increase: shall he then live? he shall not live: he hath done all these abominations, he shall surely die, his blood shall be upon him.

See ver. 8. let. x, and y.

See ver. 8. let. z, and a.

do you think his Fathers Righteousness shall preserve him from the punishment his own unrighteousness deserveth, my Law threatneth, and my Justice inflicteth? Shall he not with other sinners be spoiled, besieged, dy by the Sword or Famine, or languish in a long Captivity, and there dye?

A decisive answer to the former question; such a one shall not prosper, nor long escape the stroaks of my Justice, and the answer is parallel with that, chap. 17.10.

Is personally involved in the sins which are worthy of Death, and which are so expresly threatned by Law and Prophets.

Not only win'kt at, or not hindred, but hath been a forward, voluntary, active doer of them.

That are here, and elsewhere in this Prophet, and in others, charged on the Iews as the cause of their calamities at this day.

Great enormities, sins to be abominated and hated, not practiced and justifyed by shameless sinners▪

Most certainly dy, or if you suppose such an one finally impenitent, he shall surely dye under Temporal Judgments; and so by first Death fall under the second Death also: Dying, he shall dye, a Hebrew phrase, and very full.

Heb. 'Tis plural, bloods; both the blood of the Innocent which he murthered, and his own blood which thereby he forfeited, the blood of his own Soul and Life, that is the whole blame of his misery in Time and Eternity, shall ly upon himself, who brought all those sorrows on himself by his own wickednesses.

Marginal references: Heb. bloods.

14 Now lo, if he beget a son that seeth all his fathers sins which he hath done, and considereth, and doth not the like.

A third instance in a supposed Sons Son to clear the case fully: The just Father lives, his unjust Son dyeth, but the Grandson of the just seeing his Fathers sins, and flying them, lives.

It is rare that the children of debauched Parents do think, or discern evil in their Parents courses, but blindly follow them, without putting difference between what is good, and what is bad, in that the Father doth, such suffer for their own sins more than for their Fathers; but if it be so that the Son of a wicked Father act like a man, bring his Fathers doings to the rule, and thereby discover the wickedness, and danger of them, and do not the like, he shall not suffer for his Fathers sins.

The kinds, or many of the several sorts of his sins, for 'tis not possible the Son should see all the particular acts of sin done by his Father.

Looks throughly into these things, and weighs the importance of them, considers God is our Sovereign, ought to be obeyd, will bless the obedient, will punish the disobedient, that his blessing is the Life and welfare, his curse is the death and misery of Souls, that every man should look particularly to his own duty and happiness, that 'tis better be happy with God, obeying him, than to perish with a Father by imitating his vices, That God will be gracious to the obedient, according to his rich grace, though they be the Children of irreligious Idolaters, and Adulterers, &c. on which, or such like considerations, if the Son choose holiness, and walk in it, he shall live, his end shall not, because his doings were not, be like his Fathers.

16 Neither hath oppressed any, hath not withholden the pledge, neither hath spoiled by violence, but hath given his bread to the hungry, and hath covered the naked with a garment.

These two verses are explained already in the same words, see ver. 6, and 7.

Marginal references: Heb. not pledged the pledge, or taken to pledge.

17 That hath taken off his hand from the poor, that hath not received usury, nor increase, hath executed my judgments, hath walked in my statutes; he shall not dye for the iniquity of his father, he shall surely live.

Withdrawn his hand from hurting, or wronging the poor, though he had power and might to do it securely.

See ver. 8, 9. where these particulars are explain'd.

18 As for his father, because he cruelly oppressed, spoiled his brother by violence, and did that which is not good among his people, lo, even he shall die in his iniquity.

Oppressing, he opprest; and spoiling, spoiled; did all the mischief he could, he shall dy.

19 Yet, say ye, why? doth not the son bear the iniquity of the father? When the son hath done that which is lawful and right, and hath kept all my statutes, and hath done them, he shall surely live.

Notwithstanding this method of the Divine Justice, which renders to every one his own work, and gives to every one the fruit of his own doings.

Proud, quarrelling, self-justifying, debauchees, Idolaters, Adulterers, Murtherers, Usurers, oppressors will not see your own sins, for which you are punisht, but cry you are innocent, that your Fathers sin'd, and you suffer.

The Prophet here brings in what he met with among them, still every where they insist on't, that they deserved not by any sin of their own what they now suffered, and so would cast the sin and guilt on their Fathers, and the rigour and severity on God, and clear themselves to all, which the Prophet answers by a recapitulation of what he had more largely spoken, and avows it, That the righteous Son of an unrighteous Father shall live, and not dye.

As Psal. 119.44.

20 The soul that sinneth, it shall die: the son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son; the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.

Vide ver. 4. let b.

This is a most unquestionable Truth, and though perhaps it may seem otherwise in some cases, yet could we see perfectly the connexion between persons and persons, and how they are one; cou'd we see the connexion of sins and sins, and how easily, secretly, and undiscerned men become guilty of the same sins, we should, 'tis likely, see Father and Son, though perhaps one of them might not do the Evil, both guilty, and neither punisht for the sin farther, than the sin was his own; nor do the Scriptures, Ex. 20.5▪ and Deut. 28.18. Menace innocent Children, nor doom persons to punishment for sins from which they are fully and wholly free; but if Children shall follow their Fathers in sin, or justify them in it, or not mourn for it, or not deprecate, or whatever way there is by which Children may make the sins of Progenitors become their own; then if they die for those sins, 'tis for them, as they are their own sins, not as they are their Fathers.

Isa. 3.10. will fully explain this passage, it shall be well with the Righteous, for he shall eat the fruit of his doing, he shall be rewarded as a Righteous one.

The reward of wickedness, i. e. woful punishment shall be executed upon the wicked, as Isa. 3.11.

Marginal references: Deut. 24.16. 2 King. 14.6. 2 Chron. 25.4. Jer. 31.29, 30.

21 But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die.

So far is God from punishing the sins of nocent Parents on innocent Children, as in the last instance, ver. 14. to the end of ver. 20. appears, that he doth not punish the guilty for their own sins, which they repent of, and forsake. Our God who mercifully pardoneth the Penitent all their own sins, will not, cannot be supposed to charge innocent ones with the sins are not their own.

Or a wicked man, any wicked man among you O Iews! Who charge me with such severity, if the most notorious sinner.

i. e. Repent, for 'tis exprest by that word, which implies Repentance, and by the subsequent fruits of Repentance.

It must be a total renouncing of sin.

The Penitent are most afflicted with the remembrance of their own sin, that which they committed, and watcht most against it for the future.

Resolve to endeavour seriously and diligently, for in God's merciful Judgment, a gracious penitent Soul keeps what he would keep, keeps all his statutes in that he would transgress none of them.

He shall be pardoned, escape punishments, it shall be well with him, and this is the constant method of God's proceedings with his people; he calls them to himself by promises of pardon, he never frights them from him by threatning to punish others faults on their backs. Leave your own, and you shall never suffer for others sins.

Marginal references: chap. 33.12.

22 All his transgressions that he hath committed, they shall not be mention'd unto him: in his righteousness that he hath done, he shall live.

Not one of all, so the Hebraisme is, every one shall be forgiven.

Personal, actual sins in which he was not accessary, but principal.

Though great sins.

Formerly did commit, but now repenteth for.

Not remembred, i. e. Imputed to, or punisht on him. They shall be as forgotten; so when God promiseth to pardon, he promiseth that he will not remember our sins.

This penitent, whose last works are Righteousness, proper Fruits of Repentance, shall live, be rewarded, and blessed for his Righteousness, yet without merit. Life should be the fruit of his Repentance, and Righteousness.

23 Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return from his wayes, and live?

Now, O ye perverse Iews! If by these truths you will judge of me, could it enter the thoughts of any one of you, that I should as delighting in the Death of sinners, impute other mens sins to you, that you might die for them, when I could not slay you for your own? Think not thus of the God of mercy, who pities, forbears, and though at last hath punisht obstinate sinners, yet never delighted in their death.

Is it not my command that you and other sinners repent? Have not you, and others found mercy upon seeming Repentance? And as for that Repentance which is sound, it ever had a full pardon: And the promise of Life and Pardon hath been repeated and confirmed to you again and again; so that 'tis the most unjust, unreasonable, and impious quarrel, you, oh Iews, have taken up against your God, who would have you repent of your own sins, and you should live, but if you repent not, you shall die, but for your own sins, not your Fathers. Since therefore I have no pleasure in the death of him that dieth, saith the Lord God, Turn your selves, and live ye, as 'tis ver. 32. for this 23 verse equally declares God's Mercy, and our Duty; the one in his pleasure at our return, the other in our pleasing him herein.

Marginal references: chap. 33.[illegible: 1 letter]

24 But when the righteous turneth away from his righteousness, and committeth iniquity, and doth according to all the abominations that the wicked man doth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespasses that he hath trespassed, and in the sin that he hath sinned, in them shall he die.

After the stating the Equity of God's waies in his dealings with Parents and Children, and his mercy in dealing with Sinners, that return according to his own promise, he proceeds to vindicate the equity of his waies in another case.

Or it, should it so happen at any time.

One who really had observed the commands of the Law, not done the Abominations the wicked do, but done the good which the Righteous doth, and in the sight of man appears as righteous, and as good as any one; whose Apostacy is first full proof of his unsoundness and hypocrisie,

Changeth his course into sinful practices, like the wicked.

There is a Righteousness which is of God, and there is a Righteousness which is a Man's own, such as doe's arise from a Man's own Reason and Will, improved by common Grace, or Education, or awed by fears, or swayed by interest, or maintained by some failing spring which may easily dry up; these Righteous ones easily fall away, and of such, the Prophet speaks

Makes sin his work and business, Iohn 8.34. 1 Iohn 3.8, 9.

Forgets all better rules, derides his own former preciseness, and shakes off all restraints that he may run to the excess of sin.

Recounted ver. 10, 11, 12, 13.

See ver. 21.

Do you think I will be so partial as to acquit him from real wickedness committed with his whole heart, from his last works which are abominable? Do you think his first heartless, partial, temporary Righteousness will counter-ballance his last and final Apostacy? I tell you nay, but he shall dye in it.

Though he could produce his own Righteousness (as Heb.) and these multiplyed to many; All, and that they were really done, yet these should not avail before a just Judge, who by a Law that requires Man should ever be and do what he was and did at best is to determine his rewards or punishments according to what the man is at last, not according to what he was or seemed to be at first.

The parable tells us Mat. 25.44, 45. some will plead that they did what they had opportunity of doing, and others, Mat. 7.22. will mention what they have done. But, though they may mention these, the just Judge will not, nor the Law by which they are to be judged, will not allow it for a good and sufficient plea: See the phrase, ver. 22.

This expression shews that this mans heart was on his sin: in his transgression he transgressed with full bent of mind, with delight, and consent he did what he did, and could not say I do what I would not; or, so then 'tis no more I that do it, but sin that dwelleth in me; as Rom. 7.17. lest any stumble at sight of infirmities in all, or needlesly disquiet themselves with fears of wrath at last, because they cannot be sinless, yet they do not fall under the character of such as here are threatned.

In these great, willful, continued, and multiplyed sins.

Every such obdurate, and final Apostate shall be condemned and punished temporally, and eternally, and therefore look to it ye wicked Jews, and consider ye sinful Christians.

Marginal references: chap. 3[illegible: 1 letter] and 33.[illegible: 2 letters]

25 Yet ye say, the way of the LORD is not equal: Hear now, O house of Israel; Is not my way equal? are not your wayes unequal?

You persist in your hard, unjust, and ungodly sentiments of an inequality in my waies, and are not afraid to speak as much.

'Twere too much for sinners to charge God with inequality in a single act, but here are some dare censure the way, the whole management of affairs.

Strange frowardness, own him for Lord, yet condemn his Government, grant his Sovereign Authority, and yet arraign the exercise of it.

Not right, steddy, or consistent with his own Declaration and Law; so the word Heb. This prodigiously wicked assertion they build upon a most gross Ignorance, and intolerably proud conceit of their own Righteousness: We, say, they are Righteous, not Wicked, yet punisht, unheard of pride to condemn God, with whom is no Iniquity, and acquit themselves, in whom is all Iniquity.

Consider what I have propos'd to clear my justice, hear me and my defence e're you condemn me, weigh well my defence.

Both you that are in Ierusalem, and you also that are in Babylon at Tel-abib.

Do you speak what you think, do's your judgment thus conclude, when you know or might know, that this is the general rule I proceed by, the Righteousness of the Righteous is upon him, and the wickedness of the wicked is upon him? Can there be inequality here.

Which you choose, keep, plead for, and obstinately hold to, these are the crooked, unsteddy, and unjust wayes: for the question is to be resolved into a vehement asseveration.

Marginal references: chap. 33.17, [illegible: 1 letter]0.

26 When a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them: for u his iniquity that he hath done, shall he die.

See ver. 24. where the whole of this verse is explained.

27 Again, when the wicked man turneth away from his wickedness that he hath committed, and doth that which is lawful and right, he shall save his soul alive.

See ver. 21, 22. where this verse is interpreted.

28 Because he considereth, and turneth away from all his transgressions that he hath committed, he shall surely live, he shall not die.

God's promise is to pardon, spare, and preserve the Penitent, such therefore shall not dye.

See ver. 14. let. q.

Converteth, see ver. 21. let. g.

Secure self-justifying sinners misapprehend the justice of God, as we have heard, and repenting Sinners are apt to mistrust the mercy of God, and therefore 'tis doubly assur'd in this promise.

29 Yet saith the house of Israel, the way of the LORD is not equal! O house of Israel, are not my wayes equal? are not your wayes unequal?

This is the third or fourth appeal to the very consciences of Israel, on whose side the injustice lieth, the words are already unfolded ver. 25. and the justice of God, and the wickedness of such quarrellers declared.

30 Therefore I will judge you, O house of Israel, every one according to his wayes, saith the Lord GOD: repent, and turn your selves from all your transgressions; so iniquity shall not be your ruine.

Since you persist to implead me of Iniquity in my Judgments, after all I have said to clear my self, there is nothing left by which I may be cleared, but this, to proceed with you according to your doings.

I will debate, determine with you.

Who do keep up this opinion of me, the proud contemners of God, and justifiers of themselves.

None shall be overlookt, or excused, every one shall be judged.

Your wayes shall be the standard and measure; if they are good, you shall receive good, if evil, you shall suffer evil; and then there can be no colour of complaint.

'Twill be safest for you that are proud quarrellers, be therefore advised, repent, and venture not your life and wellfare on self-justification; some others there were of better temper, they are exhorted by repentance to prevent wrath, and prepare for the mercy which the Lord ever sheweth to the Penitent, as ver. 21, 22

Or return your selves, perswade others also. (Your selves is not in Hebr.)

Neither your ungodly practices, nor your unjust opinions of me and my wayes, saith the Lord.

The cause of your Temporal and Eternal misery, or thus, cease from sin, then you'l judge aright, and not be stumbled at the supposed inequality of my Judgments; who leave sin, can see what mercy spared, pardoned, saved them, but who live in s[illegible: 1 letter]n, will have soft thoughts for sin, and hard thoughts of God.

Marginal references: Matth. 3.2.; Or, others.

31 Cast away from you all your transgressions, whereby ye have transgressed, and make you a new heart, and a new spirit; for why will ye die, O house of Israel?

Not only cease from sin, but with indignation throw it away as a loathsome, pernicious thing, or as a burthen that will sink you.

As God requires, so 'tis the property of true Repentance, that it does frame the heart against its own sins.

Open your eyes, and let the clear convincing light of my words, arguments, and proceedings shine upon you, do not obstinately harden your hearts, that you should retain your old prejudices against my Justice and Mercy, but receive new opinions and tenets concerning the things I have been clearing to you, That new Judgment may produce a renewed and reformed course of Life. Your old heart is made up of strange Notions of your Innocence, and the inequality of the wayes of your God, and this influenceth your Spirit to pride, quarrelling with God, who might have convinced you by severer methods, which should have put you as far out of doubt about the cause of your punishment, as out of hope of deliverance from it: Or else thus, I have proposed enough to change a considering heart, to renew the Spirit of any thinking man, cooperate with me. See your sin, guilt, punishment, all yours, and from your selves repent of sin, confess your guilt, deprecate your punishment.

There is no other way for you to be delivered; your old wayes, and heart will end in Death; this is an argument taken from their danger by old sins.

Marginal references: Jer. 32.39. chap. 11.19. and 36.2[illegible: 1 letter].

32 For I have no pleasure in the death of him that dieth, saith the Lord GOD: Wherefore turn your selves, and live ye.

An other argument to perswade to Conversion, taken from the gracious Nature of God, who taketh pleasure in the return of a sinner: for that is the meaning of the words, sinners displease God, when they undo themselves, they please him when they return.

Do what you can, leave what sins you have loved.

'Tis a promise.

Marginal references: Lam. 3.33. and chap. 33.11. 2 Pet. 3.9.; Or, others.