Exposition of Zechariah 1-9, Chapter 7

Exposition of Zechariah 1-9 · Chapter 7

p. 87CHAP. VII.

ANd in the fourth yeare of King Darius, the word of the Lord came unto Zechariah in the fourth day of the minth monethmonth, even in Chiſleu,

2 For they had ſent unto the Houſe of God Sharezer, and Regem-melech and their men to pray before the Lord,

3 And to ſpeake unto the Priests, which were in the Houſe of the Lord of Hoſtes, and to the Prophets, ſaying, Should I weepe in the fift monethmonth, and ſeparate my ſelfe as I have done theſe ſo many yeares?

4 Then came the Word of the Lord of Hostes unto mee, ſaying,

p. 885 Speake unto all the people of the land, and to the Prieſts, and ſay, When yee faſted and mourned in the fift and ſeventh monethmonth, even theſe ſeventie yeares, did yee faſt unto me? doe I approve it?

6 And when yee did eate, and when yee did drinke, did yee not eate for your ſelves, and drinke for your ſelves?

7 Should yee not heare the words, which the Lord hath cryed by the miniſterie of the former Prophets when Ieruſalem was inhabited, and in proſperitie, and the cities thereof round about her, when the South and the plaine was inhabited?

8 And the word of the Lord came unto Zechariah, ſaying,

9 Thus ſpeaketh the Lord of hoſts, ſaying, Execute true judgement, and ſhew merciemercy and compaſsion, every man to his brother,

10 And oppreſſe not the widow, nor the fatherleſſe, the ſtranger nor the poore, and let none of you imagine evill againſt his brother in your heart.

11 But they refuſed to hearken, and pulled away the ſhoulder, and ſtopped their eares, that they ſhould not heare.

12 Yea, they made their hearts as an adamant ſtone, lest they ſhould heare the Law and the words which the Lord of hoſtes ſent in his ſpirit by the miniſterie of the former Prophets: therefore came a great wrath from the Lord of hoſtes.

13 Therefore it is come to paſſe, that as hee cryed, and they would not heare, ſo they cryed, and I would not heare, ſayth the Lord of hoſtes.

14 But I ſcattered them among all the nations, whom they knew not: thus the land was deſolate after them, that no man paſſed through nor returned: for they laid the pleaſant land waſte.

THus of the firſt Sermon of Zacharie: we are come to the ſecond, contained in the ſeven and eight chapters; wherein the Prophet at large reſolves the Iewes, in a caſe of Conſcience which was propoſed to him and other Eccleſiaſticall perſons, to be decided, touching Faſting. The Sermon is large, and, beſides the reſolution of the maine Queſtion, containes manie moſt excellent inſtructions, conſolations and promiſes unto this people, as wee ſhall ſee in order. In theſe two chapters therefore, contayning one Sermon, wee are to conſider three things.

p. 891 The Time when this Sermon was preached; which was two whole yeares and a monethmonth after the former. That was in the eightth monethmonth of the ſecond yeare; this in the ninth monethmonth of the fourth yeare of Darius. A long vacation. Verſe 1.

2 The Occaſion, which is an Embaſſage ſent unto the Temple, to conſult about a ſcruple of Conſcience. Where we have to note,

1 The Embaſſadors, and the place whither they are ſent. [When they had ſent] Who? The perſons that ſend this Embaſſie, are doubtfull:foreign ſingular for the plurall, ſaith Kimchi, as afterward foreign ſhould I weep, for, ſhould we weepe. whether the whole body of the Iewes returned, or the Iewes that were in Babylon, or ſome particular man not named. Kimhi, Schelomo and Aben Ezra expound it of the Iewes of Babylon, who ſent theſe chiefe men, with their traynes, to Ieruſalem, to be informed of this matter. Iunius underſtands it of the Iewes in Iudaea, and ſo renders it [Quum miſiſſet populus.] And his reaſon is moſt probable, becauſe the Temple being now almoſt finiſhed, this ſcruple of faſting for its overthrow, did more concerne them at home, than thoſe in Babylon: and therefore in a publike caſe they take a good courſe to ſend ſome worthy perſons to the Prieſts and Prophets, to crave reſolution in the name of all the people. Wee need not be curious about it: and if they were the Iews of Babylon that ſent, the anſwer that was given to the meſſengers, was made unto them in publike, in the * hearing of the Iewes at home,Verſe 5. and ſo fitted them too. [VntoUnto the Houſe of God] which was now in a good fowardneſſe, and brought to ſome reaſonable perfection; though it were not finiſhed till two yeares after this time, viz. in the ſixt yeare of Darius. Ezr. 6.15.

[Sharezer and Regem-melech.] Here is a ſtrange coyle about theſe mens names, and the Seventies Tranſlation makes all the trouble, who read it thus; foreign. putting into the Text that which is not there, and making p. 90an appellative of a proper**Et è contra in foreign. name. It may be they read foreign backwards, and taking foreign for foreign turned it foreign. It puts Sanctius to his trumpes, to cleare the matter, and juſtifie the Seventie: Hee thinkes the Copies were otherwiſe which they followed, than thoſe we have. and for Regem-melech, he ſuppoſes, from the ſimilitude of the ſound, that foreign was written in the margent as the the Latine of foreign, and after crept into the Text, and joyned with the other. Againe, whereas by the Seventies Tranſlation one of theſe Embaſſadours**Or, at leaſt he that ſent them is ſo ſtiled. is called foreign, it troubles him much to finde out how the Iewes in Babylon (from whom hee takes this embaſſie to bee ſent) ſhould have any Kings among them in their captivitie. And ſo it may well: for theſe conceits are ſtrange and needleſſe. I ſuppoſe the Seventies tranſlation is not ſo authenticall, but it may be called in queſtion, and corruption rather laide upon it than the Hebrew Originall: And for that which wee now have, it is ſo full of errours, that we may juſtly thinke, eyther we have not the right Tranſlation of thoſe Seventy, or that its falſe of them, that Divino ſpiritu afflati in Graecum ſermonem Scripturam converterunt, De Doct. Chryſt, l. 2. cap. 15.as Sanctius affirmes they did, out of S. * Auſtin. Let us take the names as they lye plainly in the Originall and Chaldee Paraphraſt, for the names of two worthy men that were chiefe in this Embaſſage.foreign Viros ejus, referring it to Regem-melec next before. Iū. Viros ſuos, with reference to both, and ſo we Tranſl. [their men] for foreign as Chap. 9.7. [and their men] which accompanied theſe two principall perſonages in this honourable imployment.

2 The Cauſe of their Comming; which is double.

1 To performe their ſolemne Worſhip of God in the Temple [to pray before the Lord] id eſt, to offer ſacrifice, and therewithall their prayers, unto God. Both meant by that phraſe foreign as 1. King. 13.6. by prayers. 1. Sam. 13.12. by ſacrifice. & paſſim. And though the Temple were not finiſhed at this time, nor the whole courſe of Gods worſhip ſet in order, yet the Altar of burnt ſacrifices p. 91was ſet up at the verie firſt returne, and the order of ſacrificing thereon obſerved, as it is Ezr. 3.1. & ſeqq. Verſe 2.

2 To bee reſolved in a Caſe of Conſcience. In their inquiry, we have ſet downe to us,

1 The Perſons to whom the Queſtion is propoſed: they are the Prieſts and the Prophets, who ought in ſuch caſes to be**Mal. 2.7.Mal 2:7 conſulted. [And to ſpeake unto the Priests that were in the Houſe of the Lord of Hosts] attended on the Service there, and alſo dwelt within the circuits of the Temple. [and to the Prophets] viz. Haggai, Zachary, and Malachy, ſaith Kimhi: if Malachy lived in theſe times.

2 The Queſtion it ſelfe is touching a point of religious practiſe, in the Obſeruation of a Voluntarie Faſt, which the Iewes had taken up and uſed a long time, in memorie of the burning of the Temple. [Should I weepe] id est, Faſt, by a Metonymie of the Adjunct; Weeping being alwayes a part of ſuch humiliation. [In the fift monethmonth] wherein the Temple was burnt, viz. the tenth day of that monethmonth wherein the Temple was conſumed to aſhes, Ier. 5.12. three dayes after the comming of Nebuzaradan, 2. King. 25.8. This tenth, or, as Iunius ſaith, the ninth, the day before it, the Iewes kept as a ſorrowfull day. [**foreign Sanct. drawe… it to the vowes of Nazaretes, dreaming, I beleeue, of a Monkes Cowle. Separating my ſelfe] foreign from meate, drinke, and other delights, ſaith Kimhi: abſtaining from all bodily comforts, the more vehemently to afflict my ſoule. See the manner of a Faſt, Ioel 2.15. &c. [As I have done theſe ſo many yeares] viz. ſeventie yeares, as it is verſe 5. Or, all the time ſince the Temple was deſtroyed: of which, Chap. 1. And old Cuſtomes would not be left off. Here is then the ſumme of the Queſtion, Whether the Iewes, having by agreement among themſelves, for a long time obſerved a day of Faſting, in remembrance p. 92of the Temples deſtruction, ought now, the Temple almoſt repaired and finiſhed, to lay down this cuſtom, or obſerve it ſtill? Concerning which Queſtion, we are to obſerve two things: 1. That whereas the Iewes obſerved foure dayes of faſting, in memory of their ruined State and Temple, they only propoſe the queſtion touching one, viz. That for the Temple. The Reaſon I gheſſe at, is, Becauſe the Temple onelyonly was in greateſt forwardneſſe towards perfect reſtauration: but for the re-building of the City of Ieruſalem, and re-collection of their diſperſion, they were things vnlikely to come to paſſe yet; and therefore they thought that it was not amiſſe to faſt ſtill in that reſpect. The Prophet in his anſwer includes them all foure, there beeing the ſame reaſon of one as of another. 2. That whatſoever ſolemnitie or ſhew of Conſcience theſe uſed in the propoſall of this Queſtion, the Prophet ſeemes to ſleight them, as making much adoe about a trifle. And by his anſwer, we may plainely gather, that theſe Caſuiſts were in this matter guilty of a double fault: 1. Hypocriſie, ſending a ſerious Embaſſage about a needeleſſe Ceremonie, neglecting in the meane time the ſubſtance of Mercy and Piety. 2.**foreign ſaith Kimchi. Incredulitie and Diſtruſt of the fulfilling of Gods Promiſes, touching the reſtoring of their Church and State: Which is apparant by their Practice; elſe why did they make any doubt to ſurceaſe faſting for the ruine of the Temple, if, when now they ſaw it before their eyes well nigh finiſhed, they had yet beleeved it would ſhortly hauehave beene fully repaired? Would not reaſon teach them, that it was vnreaſonable to faſt for the old, when they had a new; eſpecially their faſting beeing but a practice of their owne deuiſing? Againe, why were they ſilent of the other faſts, and touch onelyonly vponupon this? there's a Core in that. Certainely, had they fully beleeved the Promiſes which p. 93God had made unto them, by the preaching of Haggai, Zacharie, and other Prophets before, they might have ſeene more cauſe of ioy, than of griefe at this time. Theſe things will more clearly appeare in the opening of the Prophets anſwer. Come wee (therefore in the third place to

3. The Sermon it ſelfe. Where, beſides the Preacher and his authoritie, verſ. 4. wee hauehave

1. The Auditors, the People and the Prieſts [And ſpeake unto all the People of the Land] Whoſoever were the Embaſſadours, and from whomſoever. We ſee, as the Cauſe was common, ſo the Anſwer was publicke, in the hearing of all the People in Iudaea: And not to them onelyonly; but ſpeake alſo [to the Priests] They that ſhould hauehave given Reſolution to the People, muſt themſelves have Reformation from the Prophet. They belike had beene the Authors of theſe Cuſtomes to the People, and were themſelves obſervers of them; and ſo knew not what to ſay in the matter.

2. The Subſtance and Matter of the Sermon: Which divides it ſelfe into two generall parts:

1. The Preface unto the maine Anſwer it ſelfe: which is large, ſtretching it ſelfe to the 16. verſ. of the Chapter: the Prophet, even by the manner of his anſwering, teaching the People, that there were other things of greater moment to be looked unto, than their Ceremonious Faſtings. Of which hee diſcourſeth at large: of theſe but in a word or two. This Preface containeth excellent Matter, and that of two ſorts:

1. Reprehenſion of their prepoſterous Courſe, in ſtanding much upon their owne Inventions and outward Obſervations, but neglecting Gods Commandement, and their Obedience unto it. And this reacheth to the end of the ſeventh Chapter: wherein the Prophet diſcovereth the Hypocriſie of this People, who ſeemed to make a Conſcience of their owne Inſtitutions, but cared not for Gods Precepts; and who thought, that God would bee well pleaſed with ſuch outward Sacrifices p. 94and Ceremonies, though his voyce was not obeyed. This Reproofe conſiſteth of two Branches:

1. A plaine Deniall, that their Faſts were eyther commanded by God, or acceptable to him. [When yee fasted and mourned in the fift] for the Reaſon before: [And in the ſeventh MonethMonth] for the ſlaughter of Gedaliah: VponUpon whoſe death followed the utter diſperſion of the Remainder of the Iewes, into Egypt and other Parts, 2. Kings 25.22. &c. and Ieremie 41. [Even thoſe ſeventie yeares] during the time of the Captivitie, and ſince, untill this time [Did yee fast at all **Pour l'amour de moy voire, pour l'amour de moy. Gall. i.e. For my ſake.unto me?] A vehement Interrogation, for a vehement Deniall, [Yee did not at all fast unto mee.] And this againe by an Emphaticall Repetition and Provocation to their Conſciences; Did yee faſt to mee? [Even unto me?] No, yee did not. To whom then? to your ſelves. Which will appeare, if the meaning of this Phraſe [unto me] bee explaned. To faſt unto God hath a double Meaning: 1. Eyther for the Time, to obſerve ſuch a day of ſolemne humiliation, as Gods Commandement ſomewhere or other hath limited unto us. 2. Or for the Manner, (which is the principall) when wee obſerue a day of faſting by ſuch Exerciſes, with ſuch Affections, and for ſuch Ends, as Gods Word preſcribes unto us, albeit the time be of our owne appointment. Now theſe Faſts of the Iewes, were neyther for the one or other VntoUnto God. For neyther had God any where commanded them to obſerve ſuch Dayes of Faſting, neyther did the Iewes obſerve them in that Manner, as ſuch times of Humiliation ſhould bee ſpent. They grieved for the Deſtruction of the Temple, they wept, and tooke on for the Ruine of their State, and ſighed under the burden of their preſent Miſerie: But all this was no occaſion eyther of Remembrance and Repentance for Sinnes paſt, or Amendement for after times, whereby to remoue Gods wrath that lay p. 95on them.Theſe Faſts were occaſioned by ſome calamities about the time of their Captivitie. Hieron. in Zach. 8.18, 19. and do continue amongſt the Iewes to this day. Bux dorf. Syn. ſeduct c. 25 Genebr. calend. Hebr. Sept. 3. Decemb. 10. Iun. 17. & Iul. 9. Haec Iejunia aſſerit Propheta non multum probari Domine quod ea non inſtituiſſet, illaque obſervarentur à Iudae is ipſis citra pietatem Vatupl. Ieiunia quae apud Zachariam cap. 7. commemorantur; nec à Deo Imperata, nec ei valde grata, aut rata; ſed temporaria dunta xat fuerunt, luctuoſiſsimo illo captivitatis tempore uſurpata. Tilon. not. in Bell. de Pont. lib. 4. c. 16. Not. 84.Zech 8:18Zech 8:19 Such carnall and worldly Sorrow little pleaſed God: And therefore the Prophet tels them, they faſted not unto God, but unto themſelves: As their owne Authority without Gods Command had ſet up thoſe Faſts, ſo their owne Ends, not Gods, were aymed at in ſuch Exerciſes. The truth is, theſe Faſts (appointed by the Iewes upon ſuch ſingular occaſions) were in themſelves good and lawfull, had they beene obſerved as Exerciſes of Piety and Repentance: but as they kept them in ſatisfaction to their Carnall humours (going no further than the outward Ceremonie) they were not pleaſing unto Ged. Verſe 5.

This the Prophet further proueth by Compariſon with the Contrary: You aymed at Gods glory in your Abſtinence, even as much as you did in your Eating and Drinking. But you did eate and drinke for your ſelues, when, and in what manner you liked beſt, for your owne health or pleaſure: ſo was your Faſting a Matter to giuegive your ſelues Contentment, without any further reſpect of Gods Glory, or increaſe of your owne Pietie. [And when yee did eate and drinke &c.] Verſe 6.

2. A plaine Declaration of the Reaſon, why God cared not for their Faſtings, by ſhewing their neglect of that which was moſt commanded by God, and acceptable to him: and that is in one word, their Obedience to God. The neglect whereof is ſo deſcribed by the Prophet, as he ſhewes it was not onelyonly the Cauſe why now their Faſts were not commen dable, but alſo the Occaſion that brought them to this courſe of Faſting, by ruining their State, in remembrance whereof they ſorrow; which they need not hauehave done, if they would hauehave obeyed the voyce of God. This brought them to Miſerie, and in it makes them more miſerable. The Prophet therefore touches them to the quicke, and opens their Vlcer of Hypocriſie p. 96and Diſobedience, that were plaiſtered over with Ceremonious ſhewes of Faſtings and other pious Exerciſes. This he doth two waies:

1. In a ſhort and round Reproofe, ſummarily thus; You remember your miſeries, but you forget your rebellions, that have cauſed it; you mourne for your afflictions, but you thinke not on your Duety that ſhould remove them. Its not your Faſting that God regards: Where's your Repentance for former Diſobedience? Where's your preſent Obedience to his Word? [Should ye not heare the words?] foreign A conciſe and ſhort kinde of ſpeaking, well befitting a ſharpe Reproofe. The Vulgar and the French made it otherwiſe [Are not theſe the words?] As if the Prophet had ſaid,(Ne ſont ce pas les paroles) You neede not come to us now for Reſolution in the Point of Faſting, the Prophets**As Eſay 58.Isa 58 before us have ſhewed you, what Gods will is touching that Point; and wee tell you but what they have already ſaid, though you hauehave not heeded it. But I conceive the ſenſe runnes much ſmoother the other way; and foreign the Article of the accuſative Caſe, ſhewes an ellipſis of a Verbe, which the ſenſe of the place eaſily ſupplyes. [Which the Lord hath cryed by the former Prophets] exhorting to Repentance and Obedience, threatning Deſtruction for Rebellion. You ſhould have obeyed Gods Command by them, who by preaching and writing have ſhewed you what is acceptable and well-pleaſing; even to humble your ſelves, and walke obediently, &c. Neglect this, and all your Faſting is to no purpoſe. Which the Prophet further ſhewes, by a cloſe Compariſon of the preſent Eſtate of things, with the former times wherein thoſe Prophets lived. The Temple and Common-wealth then ſtood, and flouriſhed; but the People were wicked: Iuſtice and Religion p. 97were forſaken, except in ſhew and ceremonie: the Prophets cryed out againſt thoſe courſes, but there was no amendement. And therefore all is now brought to ruine, as you ſee before your eyes. So little doth God care for outward formalitie, where true Piety and goodneſſe is wanting. [When Ieruſalem was inhabited] Not thinly and poorely as now, but populouſly: And more than ſo, [in proſperitie] too, or peaceably, as now it is not [And the Cities thereof round about her] Throughout the whole Country, ven in thoſe places that were moſt dangerous, and leaſt defenced [When men inhabited the South of the Plaine] Or, the South, and the Plaine foreign

2. In a larger Amplification of their Diſobedience, the Cauſe that made their Faſts not acceptable. The Prophet had briefly told them, that their hearkening to the words of the Prophets was that w^ch God more lookt for, than their faſtings; and that their Diſobedience in that kinde had brought Deſolation upon them, notwithſtanding all their religious obſervations in this But they would be apt to miſ-underſtand him: wherefore he comes to particulars with them, and in their Fathers Example, lets them ſee what themſelves were, and what they ſhould likewiſe expect, if they amended not. He therefore ſets before them

1. The Commandement and Word of God by the former Prophets: whereunto God required the Peoples Obedience; and that was ſummarily, To be iuſt and charitable towards their Neighbors. Not but that God did command the Duties of the Firſt, as well as of the Second Table: But thoſe are nothing worth without theſe; and the true Obſervation of the Laſt, is a Triall of the holy Performance of the Firſt. [And the Word of the Lord &c.] Verſe 8. [Thus ſpeaketh the Lord of Hosts, ſaying] The Commandement concerneth generall Duties towards our Neighbour:

p. 981. Externall, in the outward worke: eyther

1. Publicke in Magiſtrates [Execute true iudgement.]

2. Priuate in each towards other.

1. Doing good out of a Willing minde [Shew MercieMercy] foreign kinde and fauourable Dealing: and this out of the Bowels of a tender affectionate Love to our Brethren, foreign [And Compaſsions every man to his Brother] or Neighbour, who is our Brother, and ſo to be loved, and well uſed. Verſe 9.

2. Forbearing to hurt there eſpecially, where we hauehave moſt advantage, by reaſon of others weakneſſe and inabilitie to ſaue themſelves harmeleſſe, or offend us [Oppreſſe not the Widow, nor the Fatherleſſe, the Stranger, nor the Poore.]

2. Internall, in the inward thought of the Heart, the roote and beginning of outward violence and wrong [And let none of you imagine evill against his Brother in your heart] Verſe 10.

2. The Diſobedience of the Iewes to this Commandement, ſet forth by its worſt qualitie, viz. it was wilfull Diſobedience, obſtinate Stubbornneſſe and Intractableneſſe. Which is expreſled by diuers Similitudes, all tending to one purpoſe: [They refuſed to hearken] [They pulled away the ſhoulder] As Oxen that ſhrinke backe from the yoke: Or as he that ſhould carry a Burthen, but puls away his ſhoulder when hee ſhould take it on him, and lets it fall. So did theſe Iewes deale with the eaſie yoke, and light burthen of Gods Commandements, [And ſtopped their eare, that they ſhould not heare] An Argument of extreame Contempt, and Hatred of the Speaker, for the Hearer to ſtoppe his eares at him. They ſtopped] foreign aggrauarunt, made heavie their eares. A Metaphor from ſome Weight, hung upon the hands or feete, which make a man unfit for ſeruice: and thence p. 99generally taken for any**So Exod. 4.20. Ezek. 2.5. foreign Gravis lingua.Exod 4:20Ezek 2:5 impediment, which hinders the execution of any thing. And therefore may well be rendred here, [ſtopped] Verſe 11. The cauſe of all this untowardneſſe comes from within [Yea, they made their hearts hard as an Adamant] There was in them a ſtiffe and wilfull Reſolution to ſinne: Which they increaſed to the height of a malicious Stubborneneſſe, by continuall oppoſition againſt all meanes of Repentance:Vide Ezek. 11.19.36.26.Ezek 11:19Ezek 11:36Ezek 11:26 whereby their Hearts became as hard and intractable to any goodneſſe, as the hardeſt ſort of Stones, Flints, or Diamonds, are to bee wrought by the Toole into any Faſhion we deſire. [As an Adamant] foreign Iunius renders it, Lapis perdiuturnus, quaſi ſervabilis; A Stone of long continuance, viz. by reaſon of its hardneſſe. The Targum foreign of the ſame Derivation: but by it the word foreign Silex, a Flint, or hard Rocke is rendred. Pſalme 114.8. foreign Targum foreign and Iob 28.9. foreign Targum foreign So that we may take it for a Flint as well as a Diamond: though generally it is rendred Diamond, Adamant, in this place, and Ier. 17.1. alſo Ezek. 3.9. Becauſe it is the hardeſt of Stones foreign harder than a Flint, as our laſt Tranſlators reade it. Targum foreign quàm Petra. R. David takes it generally for a hard Stone that cannot bee graven with iron; foreign And that's ſufficient to the meaning of this place, viz. That Gods Word would make no impreſſion of Remorſe and Reformation in them. [Lest thou ſhouldst heare the Law] To the end they might not obey, either the Law delivered by Moſes, and proved for the firſt and generall Inſtruction of the Church; or elſe the particular inſtructions which were given unto the Church by the Prophets in after times, ſent by God as occaſion required. [And the words which the Lord of Hosts hath ſent in his Spirit by the former Prophets] who ſpake as they were inſpired by the Holy Ghoſt. And ſo the Diſobedience which theſe Iewes ſhewed to their p. 100words, was not only the deſpiſing of the Prophets, but a Rebellion againſt the Spirit of God: as Acts 7.51.

3. The Puniſhment that came upon the Iewes for their Rebellion: which is

1. Generally, expreſſed in theſe words [Therefore there came a great wrath from the Lord of Hostes] A great Puniſhment, the effect of great anger and diſpleaſure. Verſe 12.

2. Particularly amplified,

1. By the Iuſtice and Equitie of it. When their Miſerie came upon them God neglected them, Vide Pro. 1.20 … ſeq.Prov 1:20becauſe in heir Proſperitie they had neglected him. [Therefore it is come to paſſe] by a moſt iuſt and equall Retaliation [That as hee cried] by his Prophets earely and late calling upon them to repent and amende, [And they would not heare] obey his voyce, and reforme their manners, [So they cryed] in their calamities for helpe and ſuccour, [And I would not heare, ſaith the Lord of Hosts] to releeve and comfort them; but left them helpeleſſe in the hands of their Enemies. Verſe 13.

2. By the Nature and kinde of it: A Violent driving them forth into Baniſhment into ſtrange Countries [But I **foreign a word foreign ſaith Kimchi, that followes not any Rules of Grammar. He, following his Father Ioſeph Kimchi, expounds it thus, foreign i. e. foreign turbabor cum ipſis, or, that is foreign ego turbatus ſum cum eis in captivitate: Noting Gods compaſsionate feeling of their Miſery; according to that foreign in their affliction hee was afflicted: which is ſpoken foreign to our capacitie. The Paraphraſt takes it actively, for foreign and renders it foreign diſpergans cos.ſcattered them with a Whirl-winde] violently and ſuddenly. And it appeares by the Story, how quicke a diſpatch Nebuchadnezzar and his Captaines made with this Nation, ſweeping them away like a violent Tempeſt. [Among all Nations whom they knew not] Aſſyrians, Egyptians, Edomites, Moabites, &c. ſtrangers to the Iewes in affection and in Religion.

3. By the Conſequent of it: An utter Deſolation p. 101of the whole Countrey after ſuch time as the People were emptied out of it. [Thus the Land was deſolate after them, and no man paſſed thorow or returned] Which paſſage is very remarkeable and ſtrange, giving us to underſtand, that this Countrey of Iudaea, wherein the Tribes of Iuda and Beniamin inhabited, after the People were carried into Captivitie, lay utterly waſte, without any Inhabitant, for the ſpace of ſeventie yeares. Inſomuch, that after the ſlaughter of Gedaliah, when all the remainder of the People, Man, Woman and Childe, fledde into Epypt, there was not a lew left in the Countrey. And, being thus left empty of its naturall Inhabitants, wee finde not, that there were any Colonies ſent from other Countries by the King of Babylons Command, to plant themſelves in the Iewes roome; as in the Captivity of the Tenne Tribes there had beene by the Command of the Aſſyrian Monarch: or that the neighbouring Nations, though haply they might make inrodes to ſpoyle the Countrey of the Riches that was left, did come and dwell in the emptie Cities. Nor doe wee finde, that at the returne of the Iewes, there were any diſplaced to make them roome, eyther by force, or faire meanes, A wonderfull Providence, that a pleaſant Country (left deſtitute of Inhabitants, and compaſſed about with warlike Nations) was not invaded, and re-planted by Forreiners for ſeventie yeares ſpace. But the Land, though it had caſt out her Inhabitants for a while, would not yet admit of ſtrangers, till it had finally vomited them out, as now it hath done. The Naturals were within ſeventie yeares to returne, and God keeps the roome emptie all that while for them, and Forreiners deſired not their Countrey. And this indeed was that which God threatens, that for ſeventie yeares, the Land ſhould enioy her Sabbaths, reſting from tillage, 2 Chro. 26.21. Ler. 26.3…, 35.2 Chr 26:21and all other employments, whereunto Inhabitants uſe to put it.

p. 102Now the blame of all this, is layd where the fault was: it was not the Babylonians, but the Iewes, that waſted their owne Land, their ſinne did more ſpoyle, than the others armies, [For they layd the pleaſant Land deſolate] i. e. Palaeſtina: which was layd waſte through Gods anger, provoked by the Peoples ſinnes. Verſe 14.

And thus wee have the firſt part of the Preface, containing Matter of Reprehenſion of the Peoples Hypocriſie and Diſobedience to the Law: exemplified in the like of their Fathers, with its Puniſhment, that in and by them theſe might ſee what themſelves were, and what **And the Verbes in the future Tenſe foreign doe import ſo much.ſhould likewiſe befall them without amendement. Even they alſo ſhould call, and not be heard; they ſhould bee ſcattered in furie over all the earth, leaving their owne Land deſolate of its naturall Inhabitants, as it is this day.