Commentary on Malachi, Commentary · Chapter 1 · Verse 13
VERSE XIII.
Ye ſaid alſo, Behold, it is a wearineſſe, and ye have ſnuffed at it, ſaith the Lord of Hoſtes, and ye offered that which was torne, and the lame, and the ſick: thus ye offered an offering: ſhould I accept this of your hand, ſaith the Lord?
YE ſay alſo, behold, it is a wearineſſe.] The ſecond corruption here reproved is outward pollution, which is double, in ſpeech and geſture: The ſpeech ſome expound as ſpoken by the Prieſts, taking up the breaſt or ſhoulder of a carrion ſheepe which was his due, Levit 7.31, 32. ſee what I have for my labour; but the Prieſts themſelves had a hand in this ſinne. This ſpeech is expounded as if it were ſpoken by a crafty diſſimulation and arrogant bragging. See how I am wearied with carrying this weighty ſheepe, when a man might have blowne it over; or they ſay, they are marvellouſly weary with carrying ſo weighty and tidie a beaſt upon their ſhoulders, and that they might faine it by their geſture, they ſhew it by panting, and fetching their breath deepe, and drawing of it ſhort, Montanus. Some expound, what a toile is this that we ſpend all in the ſervice of God; the complaint of the people, that they were at great toile and paines, and exceſſive coſt and charge in Gods ſervice, as over-wearied with labour, and eaten out and undone with expences, eſpecially comming ſo raw and bare home; and therefore God was to content himſelfe with it, though worſe.
You have ſnuffed at it.] Either you blow and pant, as tyred with bringing a tidie beaſt; ſtill their arrogant diſſembling continued: or by a diſdainfull and contemptuous geſture you ſhew your unwillingneſſe to ſerve God, and how vile and tedious it is to you: it is the geſture of one refuſing a thing with diſdaine and contempt, as Pſal. 10.5.
Saith the Lord of Hoaſts.] Who is moſt good and pure, and a powerfull and juſt revenger of all ſuch wickedneſſe.
And ye offered that which was torne.] Their practice and dealing; their Sacrifice faulty two wayes: they brought blind and lame, or, if any good, not their owne. Firſt, in manner of getting of it, it was ſuch as was ſtolne; ſome expound raptum, ſpoiled and wearied with beaſts; raptus ex ore lupi, which was dainty among the Heathen, as finer meate and the tenderer, ſo Calvine. If by chance a ſheepe or other beaſt were wearied, or ſo, they would be content to beſtow it on God. But this is not like, for Sacrifices were brought quick, not dead. But raptum, rather furto & rapina quaeſitum, as Lyra; they brought ſuch to God as was gotten by evill meanes, thinking to ſtop his mouth, as mans, with part of the booty. Pſal. 50.21.
Behold, it is a wearineſſe.] The complaint of the people, thinking too much of that they did in the ſervice of God.
Doctr. Hypocrites, naturall, and wicked men doe thinke all time too much, all paines too great, all coſt too chargeable ſpent upon the ſervice of God and his worſhip, Amos 8.5. Iſaiah 58.3. for it carrieth a kind of repentance in them, for that they had done all that in the ſervice of God, when they aimed not at his ſervice, but their owne profit. This is that which was in Judas, John 12.5, 6. Why is this waſte? murmuring at it, and made a good colour for it, that he might alſo infect others, pretending it for the members of Chriſt, againſt the Head, by which hee brought the Diſciples into the ſame ſinne with him. Matth. 26.
Reaſ. 1 Becauſe love is the ground of all duties, ſpecially of the cheerefull, ready, diligent performing of them, and the coſt which men think nothing too much of where they love: Parents to their Children, the Wife to the Huſband. Now no naturall and wicked men have the love of God, or can have it; for it is a ſupernaturall gift, therefore no marvell if they deale thus.
Reaſ. 2 Becauſe the motives of theſe duties, and the manner of doing them, are the benefits received, and the bleſſings and rewards to come upon them that doe them ſo. Now naturall and wicked men want ſpirituall eyes to ſee God the giver of all that they have, and the reward for things to come, and what profit the ſervice of God brings to them; then no marvell though they think all too much.
Object. Micha. 6.6, 7. here are hypocrites that thought not great things too much for Gods.
Sol. This they offered, but they never did it. It may be a queſtion, if God would have taken them at their word, whether they would have performed or no; for many promiſe largely, that are ſhort enough in performing. But admit they would, yet that they would not have done it, for any ſervice to God at all, but only for a ſafeguard to themſelves and their ſinnes. The Prophet threatned them with the judgments of God if they did not returne from their ſinnes: they thinking to ſave themſelves, and keepe their ſinnes, which were ſo deare unto them, offer thus liberally, and it may be would have given ſo: but it was not for God, but themſelves. As the Mariner in a ſtorme or danger, and the traveller when he is beſet with theeves, will caſt away liberally.
Ʋſe 1 This teacheth that there are a great company of men in the Church who are but meere naturall men at the beſt, but hypocrites in the Church, ſeeing ſo many find and profeſſe themſelves to find ſuch tediouſneſſe and wearines in the ſervice of God, thinking the time too much, the paines too great, the coſt very burdenſome, weary of Sabboths, and the times and places of exerciſes, can be content to ſerve with eaſe, but not with any ſtrictnes, or as they account, it inconvenience, a little labor happily, but no coſt without grudging. To whom the Sabboth, when it commeth, is like to a bad gueſt, whoſe departure is farre more welcome to them then his comming; ſo is the end more acceptable then the beginning, and every houre is a day till it be over; others thinke it was ordained for their eaſe and refreſhing from their labors, and not for Gods ſervice, and therefore thinke it too much to give the whole day to God, too much to heare twice, but intolerable they ſhould be bound to make care of it in the whole, in private beſides the publique ſervice:Quae diabolus imperavit, quam laborioſa? quam gravia? nec difficultas fitit ejus man datis impedimentū. Chry. ho. 19. ad P. many maſters are there, who thinke much to give to God a whole Sabboth, who will not remit their ſervants a piece of one of the ſix dayes: Many a ſervant who can be content to toile himſelfe more that day with the workes of pleaſure and the workes of Sathan, then in the week with the works of his Maſter, but thinks every thing too much for God, as Chryſoſtome. What commands doth the Devill lay on man? how laborious? how grievous? yet the difficulty is no impediment to his commands. But here a little thing hinders, and they thinke all too much:Ant. how much more ſhew they themſelves wicked men, who, like Judas, finde fault with others care or coſt in the ſervice of God, and draw others with them into the ſame opinion, to thinke it is too much, when it is ſhort of that that is expreſſely required.
Ʋſe 2 To teach every man, when he finds any ſuch wearineſſe in the ſervice of God, his heart thinking too much of his coſt and pains, to cenſure it in himſelfe as a relique of the naturall man, whether it come of himſelfe, or he be drawn unto it by others, (as the Diſciples were by Judas; and to humble himſelf for it, for it, cannot be good, comming from this; and men cannot gather figs of thornes, nor grapes of thiſtles,) to judge it to come from this, that his love is unperfect, as his knowledge is, but in part; or from this, that he hath not the feeling of Gods love, his bounty and mercy towards him as he ought, neither knows the fruit of this ſervice.
Ʋſe 3 To teach every one to labor againſt this corruption, and to withſtand it, that it ſeaſe not upon him, ſeeing God taxeth theſe for it; for wherefore elſe, but that we ſhould avoid it, and never think either paines or time or coſt too much in his ſervice and worſhip? for which purpoſe two things muſt we labor for; one, the love of God; for nothing will we think enough then for him, as Jacob and Shechem; another, delight in the duties, Iſaiah 58.13. Pſal. 122.1. John 6.34. give me a man that delights in any thing, and all is not enough for it.
And ye have ſnuffed at it.] Their geſture, which as it noteth their unwillingneſſe, ſo taken as ſome doe take it, for panting, then it ſignifies their arrogant diſſembling, by which they made ſhew as if they had brought moſt excellent ſacrifices, when they were nothing, and brought nothing but wilde and baſe ſacrifices to God.
Doctr. It is a grievous ſinne for men to make ſhew of great care and diligence in the ſervice and worſhip of God, and indeed doe nothing leſſe. Men cannot abide it, ſpecially an upright and plain dealing man, Prov. 29.27. much leſſe God that is righteouſnes it ſelfe. Ezek. 14.7.8. Iſaiah 58.2, 3. Pſal. 5.6 Acts 5.
Reaſ. 1 Becauſe it is groſſe hypocriſie, and ſo abominable unto the Lord, who as he is a moſt ſimple eſſence, moſt holy and pure, cannot endure ſuch doubling.
Reaſ. 2 Becauſe offences which are done openly, and committed apparently, doe nor ſo much offend a generous and valiant minde and man, as when they are done by craft and diſſembling: the reaſons, becauſe the former argues the audaciouſneſſe and impudence of the actor, the latter the great contempt and irriſion of him which is ſo provoked.
Ʋſe 1 This will convince many of groſſe ſinne before God, who make ſuch ſhew of great ſervice of God, and yet doe nothing leſſe. To ſay little of Papiſts, as of Monks who commend their manner of worſhip or ſervices, who brag that they are continually in prayer, that they riſe in the night ſeaſon with the hazard of their health, to keep watch for the ſalvation of others, and waſte their bodies with watchings, faſtings, and other exerciſes; yet they think it ſkils not much what manner of prayers, how without affection, being but, as Baſil ſpeaketh, like the lowing of ſo many oxen, though they be never ſo barbarous, yet God will accept. As the Pope provided for his idle and unlearned Prieſts by his Canon; Quod verba Dei non debeut eſſe ſubject a regulis Donati. To ſay nothing, I ſay, of their ſhew of ſervice, nor of the lay Papiſts who make great ſhew of great ſervice by the account of their prayers upon their beads, when few of them undeſtand what they ſay; To ſay nothing of theſe who are without, and ſo what have I to doe to judge them; how many have we within, who are here convinced of ſinne, becauſe they make great ſhew, and yet doe nothing leſſe? Many make great ſhew of ſerving God in prayer, others in hearing of the word, and therefore come panting, and blowing, and ſweating about ſuch things, but doe nothing leſſe, becauſe it cannot be they can make account of Preaching who regard not Prayer, nor they of Prayer who reverence not Preaching, becauſe he can not delight to hear God ſpeak, that delights not to ſpeak to God, and ſo è contrà. And as Bernard ſaid betwixt prayer and faſting, ſo ſay I of this; prayer obtaineth the power of faſting,Oratio virtutem impetrat jejunandi, jejunium gratiam orandi: hoc illam corroborat, illa hoc ſanctificat. Bernardus. and faſting the grace of prayer, this ſtrengthens that, and that ſanctifieth this. Finally, they who come to the ſervice of God, as Ezek. ſpeaketh, ſhall be anſwered as he ſaith, for they make ſhew and doe not.
Ʋſe 2 To teach every man to take heed of hypocriſie, and making ſhew of diligence and devotion in the ſervice of God, when there is no ſuch thing in the heart, for that will not go currant with God, but wilbe ſeverely both cenſured, and ſentenced by him; as amongſt other things it was in this people, one principall cauſe of removing the worſhip of from them; ſo of the Goſpell from us: for in ſhews, and colours, and pretences may hee deceive men, but he cannot God. That which St. Hierome ſaith ad Ruſticanum, Epiſt. 4. Honor nominis Chriſtiani fraudem facit magis, quam patitur, quodque pudet dicere, ſed neceſſe eſt: ut ſaltem ſic ad noſtrum erubeſcamus dedecus: So is it true in in reſpect of men: but it cannot be ſo of God, who ſees the inward parts, Hebr. 14.13. but ſuch deceit ſhall verily ſuffer from him, who cannot endure hypocriſie; for ſuch ſonnes and ſervants he cannot endure, who will ſay and make great ſhew, but doe nothing. Therefore ought every one, if not to be as the windows of the Temple were, wider within then without, yet to be no more in ſhew then they are in truth, and to labour to doe every thing they make ſhew of.
And yee offered that which was torne,] Their practice, and here the firſt fault of their ſacrifice, that they brought none of their own, but ſuch as was gotten by unlawfull meanes.
Doctr. Things taken from others by deceit, violence, oppreſſion and wrong, are not fit matter for ſacrifice to God, to be given to the poore, to good, religious, or charitable uſes, this is reproved in theſe: hereto tends the commandement, Deuter. 23.17, 18. there ſhall be no whore of the daughters of Iſrael, neither ſhall there be a whore-keeper of the ſonnes of Iſrael. Thou ſhalt neither bring the hyre of a whore, nor the price of a dog into the houſe of the Lord thy God for any vow: for even both theſe are an abomination unto the Lord thy God, Iſaiah 61.8. I hate robbery for burnt offering, Luke 11.41. Ephe. 4.28.
Reaſ. 1 Becauſe every man ought to offer unto the Lord of his owne, not others; now only all that is a mans own, which is gotten and had by lawfull means; that which is gotten by unlawfull means, is anothers, not his.
Reaſ. 2 Becauſe this were to make God partaker of the ſinne, as much as in them lyes, and whereunto he ſhould be acceſſary, if he ſhould accept any ſuch thing; as receivers of ſtoln wares.
Object. Luke 16.9. And I ſay unto you, make you friends with the riches of iniquity, that when yee ſhall want they may receive you into everlaſting habitations. Then is it lawfull thus to diſpoſe of a mans goods, though gotten by iniquity.
Anſw. Chriſt indeed cals them riches of iniquity, which he ſhews not only of riches unjuſtly gotten, but of thoſe which are lawfully gotten, ſeeing the Doctine we have taught is true. They are called thus, as ſome thinke, becauſe they are inaequalitatis, unequally divided; or becauſe they were gotten by the ſins of the grandfathers, or great great fathers; or becauſe they are matter of ſinne and iniquity; not that they are either ſuch of themſelves, nor by Gods ordinance, who hath made them, remedia humanae miſeriae, non inſtrumenta voluptatis & ſuperbiae; but they are ſuch by the corruption and infirmity of man; as wine, good and neat, put into a muſty caske, will in time ſmell muſtily like the veſſell; ſo that as often as a man drinks of it, he ſaith it is muſty: So riches good of themſelves, yet poſſeſſed by a corrupt heart, grow evill, that thou mayeſt call them wicked riches, becauſe they are cauſes of wickedneſſe, as the Apoſtle ſpeaketh of evill times, and ſo Chriſt calleth them here, not perſwading them of the riches they have gotten by iniquity, to offer ſacrifices unto God on the Altar of the poore, or any otherwiſe to procure favour from God: but perſwades them that thoſe riches which men commonly ſo uſe to pride, or voluptuouſneſſe, and other ſinnes, that they would uſe well to procure favor, and good will unto themſelves both of God and man.
Ʋſe 1 This ſerveth to ſhew that many mens ſacrifices and liberality is unlawfull, and no waies acceptable to God, becauſe it is of ſuch things as are evill, gotten by unlawfull meanes. Such is the liberality and hoſpitality of many men in the Country, maintained by oppreſſion, racking of rents, diſpeopling of towns, and ſuch like. Such is the liberality of many Citizens, who in many yeares get together a great deale of wealth by fraud, oppreſſion, the curſed trade of uſury, and at their deaths leave a little to religious or charitable uſes, franke at their deaths, of that they cared not how they came by it in their lives, things which are not their owne, but other mens, of which they ought to have made reſtitution, as Zacheus did, Luke 19.8. and out of the remnant have given to good uſes, when a mite had been better, and would have beene better accepted, then a Million without it; and for which now, though the loins of many bleſſe God for that they left, yet are they burning in Hell for it, if that be true of Auguſt. Ep. 54. Macedo: as true it is according to the Analogie of the Scripture.Sires aliena proptèr quam peccatum eſt, cum reddi poſſit non redditur, non agitur poenitentia, ſed fingitur; ſi autemveraciter agitur, non remittitur peccatum niſi reſtituatur ablatum, ſed, ut dixi, cum reſtitui poteſt. Auguſt. Epiſt. 54. Maced. If the thing for which the ſinne was committed, may bee reſtored, and is not, the man doth not repent, but diſſemble; but if he deale truely, the ſin ſhall not be remitted, unleſſe reſtitution (if it may be) be made; and one thing there is, which is yet more unacceptable to God, and juſtly reproved, that they leave behind them for ſuch uſes monies to be imployed by uſury, by their companyes, and other, wherein they are like to lewd voluptuous men, who having lived in wantonneſſe all their lives, leave their goods, and make their baſtards their heires, that their ſhame might never be put out, but they might be like Abſolons pillar to all poſterity: ſo theſe, that their infamie might remaine, and their reproach bee never put out. If that conceit of ſome were true, that Pauls glory increaſeth, as the number of them increaſeth who are wonne by that he writ, I ſhould then thinke that both their glory increaſeth who get their goods well, and have left it to good uſes by lawfull meanes; and their woe and torment, who got it by unlawfull meanes, and left it by unlawfull meanes to encreaſe for the benefit of others. But I have no ſuch warrant; only I ſay, if reſtitution made paſſage for ſalvation to come to Zacheus houſe; Non-reſtitution makes paſſage for condemnation to come to theſe men, or they to it: Let no man thinke I ſpeak this to diſcourage men from doing good, but to direct them to doe good after a good manner, and to free my ſelfe from participating in future ſins of ſuch men; remembring how confidently Auguſtine ſpeakes it: Illud fidentiſſimè dixerim, qui ad ſe confugientem quantum honeſtè poteſt ad reſtituendum non compellit, ſocium eſſe fraudis & criminis.
Ʋſe 2 To informe men for time to come to doe that they doe, and offer to God, to doe it of their owne, not others, ſuch as they lawfully come by, not by unlawfull meanes. David, that holy man of God, would not offer to God of anothers, not taken by violence from him, but though he would give it him freely; happily fearing leſt it would not be ſo acceptable when it was not of his owne, though not gotten unlawfully, 2 Sam. 24.24. So ſhould every man doe that would have his offering acceptable to God; they ought not to take from one to give to another, but of their owne to give to God, either mediately or immediately; for men may not doe evill, that good may come of it. Rom. 3.8. Thou art lying upon thy ſick-bed, it may be thy death-bed, which is the time when men diſtribute things of moment and perpetuity. Think with thy ſelfe, that after death comes judgment, Hebr. 9. and know that thou muſt give an account of thy goods, how thou haſt got them, and how thou haſt left them. Therefore if thou haſt oppreſſed, or wronged, or defrauded any by any meanes, make him reſtitution to the full; and if thy ability be ſuch, more than full, and of the reſt give to the poore, and to good uſes: for if thou thinkeſt the giving of theſe will excuſe thee to the Judge for the other, thou deceiveſt thy ſelfe; it were as if a Theefe, being arraigned for a robbery, ſhould thinke to anſwer the Judge, and eſcape ſentence of death, becauſe he gave much of it to the next poore he met: ſo in this; for the Lord hates robbery for a burnt offering, and if thou wouldeſt have a bleſſing, Eccleſ. 11.1. Caſt thy bread upon the waters, and leave it to be imployed lawfully, though leſſe benefit come to the poore, and a ſhorter time, not by that which is odious to God and man; for an Uſurer is a reproach amongſt men, God caſting that ſhame upon him; for how canſt thou anſwer Chriſt at that judgment, how thou haſt left thy goods?
Now theſe Jews bringing ſuch ſacrifices of ſuch things as were thus corruptly come by, did it to appeaſe Gods diſpleaſure againſt them for the ſinne, and thought ſo, as it were, to ſtop his mouth; whence ſome gather this point, not unnaturally.
Doctr. It is the cuſtome and falſe conceit of a naturall man, to think he may make God a friend, or pacifie him with part of that he hath wickedly gotten, or by ſome outward thing, as his riches and ſubſtance and other ceremonies; as here, and Amos 2.8. They lye downe upon clothes laid to pledge by every Altar, and they drinke the Wine of the condemned in the houſe of their God. It is ſpoken of Idolaters, in reſpect of their Idols, yet it ſerveth to ſhew the nature of men, who in their corruption thinke no better of the true God than a falſe god. Micha. 6.6, 7. To this purpoſe may we apply that, Deut. 23.17, 18. for Gods forbidding inſinuates the proneneſſe of mans nature to it, as in all the Commandements.
Reaſ. 1 Becauſe God appointed ſacrifices, and propitiatory ſacrifices in the Law of the outward things, and they neither learning more, nor looking forward, not ſeeing that it was not theſe which did appeaſe God, but that which they ſignified, ſtill relyed upon them, and ſo thought that outward things would doe it; and in proportion naturall men from them.
Reaſ. 2 Becauſe they think corruptly and wickedly of God, that he is as themſelves, or as a corrupt Judge, who will be reconciled by gifts, not caring how it is come by, ſo his hand be filled.
Reaſ. 3 Becauſe it muſt be needs a vaine and falſe conceit to imagine that ſhould appeaſe him, when it is a meanes to bring the ſinne to remembrance, ſeeing God knows what it is, and how it was come by, as well as himſelfe.
Ʋſe 1 This may let us ſee the notable policy of the Church of Rome, who ſeeing the nature of man to be ſuch, as that they both think to appeaſe the wrath of God, and would thus reconcile his favour, rather than with true repentance and turning to God, to the end they may keepe a multitude ſtill with them, and not a little enrich themſelves, have taught them that with ſuch bodily exerciſes and temporall things, they may appeaſe God, and buy out their ſinnes; as the building of Chappells, Monaſteries, religious houſes, appointing of Maſſes, buying of pardons, and beſtowing upon the Church, whether living or dying, nay, if they be not able, or careleſſe of themſelves, others may for money purchaſe ſuch things for them. Hence it is that the Church, (as they call it) is ſo glorious and rich, that is, thoſe Church-men; that,Nummum addunt nummo, & in marſupium ſuffocantes matronarum opes venantur obſequiis: Sunt ditiores Monachi, quàm fuerunt ſeculares, poſſideant opes ſub Chriſto paupere, quas ſub locuplete diabolo non habuerant, & ſuſpiret eos Eccleſia divites, quos mundus tenuit ante mendicos. And Epiſt. 4. to Ruſtic. Contra omnem opinionem plenis ſacculis moriuntur divites, qui quaſi pauperes vixerunt. Hieron. ad Heliod. Epiſt. 3. as St. Hierome ſaid to Heliod. Epiſt. 3. They adde money to money, and ſtuffe their purſes, and purchaſe womens goods by flattery; they are richer Monks than they were Seculars, and poſſeſſe wealth under poore Chriſt, which they had not under wealthy Satan; they are rich in the Church, who were beggers in the world. And in another Epiſtle, Contrary to all mens opinions, they dye very rich, who lived under a profeſſion of poverty.
Ʋſe 2 To overthrow the carnall conceit of naturall men, who live in their ſinnes, in their impenitency, and thinke by almes and ſome ſuch things, or outward works to ſatisfie God for other ſinnes, and often for thoſe ſinnes by which they got them. Many men, when they ſpend the whole weeke in ſinne, thinke to make amends for all, by acting ſome outward worke of his ſervice on the Lords day, and thinke that their outward and cuſtomable ſerving of God in the morning and evening pro forma tantùm, ſhould ſatisfie for the ſinnes of the reſt of the day. And many when they have ſpent all their life in ſinne, thinke by ſome doale or ſome gift to ſatisfie for all the reſt, that the Miniſters can ſpeak more of their gifts than of their ſorrow and repentance; As one ſaith, ſperans aut placaturum pro peccatis, aut placiturum non obſtante peccato: But to ſuch I ſay, as Prov. 31.27. The ſacrifice of the wicked is an abomination: how much more when he bringeth it with a wicked mind? They ſhall finde they have truſted to a broken reed.
Ʋſe 3 To teach every man not to let naturall reaſon deceive him, to make him to truſt to any ſuch naturall or worldly meanes, thereby to reconcile God to him, or to appeaſe him; theſe things can no more doe it, than oyle will quench the fire; ſuch a conſuming fire is God, that theſe will rather kindle his wrath. And if he be deceived that would thinke to quench fire by that, then muſt he needs be, that ſhall think by this which is matter for the wrath of God: he ſhould learne to know that thoſe outward things are not the moſt acceptable ſacrifice to God. That which is acceptable, is, Pſal. 51.17. The ſacrifices of God are a contrite ſpirit: a contrite and a broken heart, O God, thou wilt not deſpiſe. He that receiveth this from God, may have comfort that God will accept him; as a Phyſitian that directs a man to the onelyonly reſtorative.
Object. Daniel 4.24. Redeeme thy ſinnes by Almeſdeeds.
Sol. It is anſwered by ſome, that by ſinnes is here underſtood the puniſhments of ſinne, and they think that works proceeding from faith, prevaile not a little with God, to leſſen and mitigate temporall puniſhments. But it is not like, ſeeing he ſpoke to ſuch a King who could not worke any thing by faith at all. But the word is not here, redeeme, but, breake off: If it were properly ſo taken, then might men not onelyonly redeeme the puniſhment of their ſinne, but the ſinne it ſelfe, which opinion is not held. Againe, if it be a redemption, it is not to be made before God, but in recompence to thoſe whom he hath hindered; and the Prophet ſpeaks not here of the forgiveneſſe of ſinnes, as the old Latine, Forſan ignoſcet Deus; but of the prolonging of his peace and proſperity, as Tremellius hath it. Finally, the words are, breake off, turning from wicked wayes, and ſeeking Gods will; and whereas thou haſt beene an oppreſſour of the poore, and an afflicter of men in miſery, ſhew thy repentance by dealing mercifully with the oppreſſed, and having compaſſion on them, as Zacheus. Luk. 19.8.