2 There can beno Colourof 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 wonld deal with the Son as with the Father; and how canit be thought likely I ſhould pnniſh the Son for the Father's Offence, or the Father for the Son's Offence ? a All Perſens, which are frequently called Souls, Lev. 7. 18, 20, 21, and Jejh. 20. 3. and ſ@ it is, wer. 20. and Fer. 31. 30. 6 ThePerſon, whe. ther Father or Son, ſhall die, ſhall bear his own puniſhment : This Text gives no colourfor the Opinion of the Mortality of Man's Soul. c. i.e, Obſtinarely, and yet will pretend his own Innocency ; who ſo f:nneth ſhall ſuffer for his own Sin. &d You queruleus Jews ſuffer then ſor your own Sin. d and had you been, as youſay youare, innocent, the Sins of your Fathers ſhould not have hurt you; and for the future |
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Continuation; or elſe when the Buyer is required to increaſe tho Price, or return the thing he bought, which growing dearer thanat Þ 7 thetime he received it, provesan oppreſſion to him. And this I ſup. © poſe was uſual among the Covetous Traders, who fold and gave Dy #3 for Payment; but if the Commodity grew dearer, they exa&tced the ® thing again, or the increaſed Price. & This I think is not here tob: taken in the larger Senſe asif it referr'dto all Iniquity, but ina tt ſtritive Senſe, and as it refers to the Iniquity and Injuſtice of Len- ders and Sellers; he that with Care and Conſcience hath withdrawn his Hand from all indire@ or dire& ways of forbidden Uſury.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 s- ny thing, and requires him to judge according to truth, whether any, or how much may be expetted and received, whether no wrong b?
mount to this, He that in his lending hath truly weigh'd the Borrow-
Man is no Uſurer.
f judgments to deal g trul
good, juſt and holy Ordinances of God. e In Matters of Relig", | hath kept to the dire&ion of God's Law. fIn Mattersof civil Con: ecrn between Man and Man. g To aQ ſincerely, with an honeſt H*z*
know, | will keep to tht zule of Equity, No inhocent Perſon ſhall be prejudiced by the Guilt of nocent Ones. Andif one thar 1s, for ought we can diſcern, abſolutely innocent, yer ſuffers for another Man's 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 Je Butif a f man be g juſt, and do 4 that which k is -#- lawful and right, ws
eSo far is Gud from perverſe and froward Partiality in his Judg.” *pz ments, that none ever had cauſe to complain hereof. f Without re. "hn, ſpeQt of Perſons every one, who eyer he be. g If faultleſs and un. : ſtained, which may refer to his temper anddiſpoſition of Mind, þ]f his Converſation hath agreed with the Law of God, and Rule of Ju. ſtice in all Points, in private and publick Affairs among Men.
6 And hath norti eaten upon the mountains, neither hath lift up & his eyes to the Idols of the houſe of If. rael, neither hath * defiled his »2 neighbours wife, 5 neither hath come « near to a * menſtruous o wo. ,” WM
mat. " ; Hath not committed Idolatry, firſt offering Sacrifice, and eating 19. | of the things ſacrificed ro Idols, whoſe Temples and Altars were on :,, Mountains, chap, 20. and 28. Hof. 4- 13- and where the Idolaters diduſs 7 to feed one another in honour of the Ido]. k Neither adored, nor ex. peQted help from the Idols; thisis a religious Poſture, as P/al. 121, 1, They had Idols of their own, and ſome that deſpis'd the Heatheng Idols, yet were polluted with their own Idotatry, which was a grezr Sin, whatever the blind Idolater thought of ir. »: Hath not broken out into Adultery an#defil'd another Man's Wife, for every Man i; here included in Neighbour, as Luke 10. 36. = Abſtain'd from both familiar Converſe, and from conjugal Atts obſerving the Law of Gog herein, Levit. 15. 19, and 18.19, o Whois, and ought to be ſer apart becauſe of her monthly Courſes. 4 7And hath.not p oppreſſed * any, 5: hath 9 reſtored, to the debtor his pledge *, hath r ſpoiled none by vio-1.| lence, hath / given his bread * to ther hungry, and hath;
I; # Covered the naked with a garment. 2. Þ By rigorous dealing, grieve, injure, or damniſy and cauſe them * to cry out; chap. 22. 9. Zech. 7. Io. which is done many ways, and * how lily ſoever tis done, yet tis a crying Sin, Exod. 22. 21, 22,” 23, 24. 94 Much of oppreſſion is in detaining what was laid in pawn,,' which was alwaysof greater Value than the thing that was taken up. © on it; and the Poor often pawn'd their moſt neceſſary Utenſils, and 1. often-times needed them e're they could redeem them; in ſuch Caſes" | God willnot have the Pledge detain'd ; as Exod. 22. 26. and Det. 24 "* 6, 10,11, 12, 13, 17. but here Mercy ought to be preferred above Profit ; nor might the Pledge be any way leſſened by imbezelling it, F- r Nor by force robbed any one, and taken our of the Hand of the #7 Owner, as the Thief doth : Whoſo hath forbore theſe Courſes of Jx- | 3 humanity and Injuſtice. {With compaſſion hath given to the Neceſ. | * fitous, communicating to them as their Caſe required, and our Abili. |
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