Exposition of Haggai Zechariah and Malachi, Exposition of prophecy 2 · Chapter 7
CHAP. VII.
IN this Chapter, occaſion of a caſe of conſcience propounded by ſome from Babylon, concerning their faſting in remembrance of their deſolations, v. 1, 2, 3. The Lord ſends out his Prophet, to condemn all theſe their faſtings, and their feaſtings alſo, v. 4, 5, 6. and their neglect of obedience, which if it had been ſtudied, might have prevented their exile, and ſuch queſtions, v. 7. And (to clear up their duty, and the right way of compoſing all differences betwixt God and that Nation,) the Prophet at Gods command repeats the whole procedure betwixt God and them; to wit, that God had given faithful warning to them, and laid their duty before them, v. 8, 9, 10. that they had been rebellious and diſobedient, v. 11, 12.—and that therefore God in his juſtice had let forth his diſpleaſure, neglected them in their trouble, and brought that on them and their land, which their ſins had deſerved, v.—12, 13, 14.
Verſ. 1.
ANd it came to paſſe in the fourth yeare of King Darius, that the Word of the LORD came unto Zechariah, in the fourth day of the ninth monethmonth, even in Chiſ…eu.
2.
When they had ſent unto the houſe of God, Sherezer, and Regem-melech, and their men to pray before the LORD.
3.
And to ſpeak unto the Prieſts, which were in the houſe of the LORD of hoſtes, and to the Prophets, ſaying, Should I weep in the fifth monethmonth, ſeparating my ſelfe as I have done theſe ſo many yeares?
Hitherto this Prophet hath been for moſt part employed in receiving and communicating to the Church ſeveral viſions: Now there followes a doctrinal Sermon, occaſioned by a caſe of conſcience propounded, whereof the riſe was thus: the people of the Jewes during their captivity obſerved divers yearly Faſts, in remembrance of their many deſolations, of which, chap. 8.19. one in the renth monethmonth, in remembrance of the beſieging of the city, which began in that monethmonth, 2 Kings 25.1. one in the fourth, becauſe the city was then taken, 2 Kings 25.3. Jer. 52.6. one in the ſeventh monethmonth, becauſe of the ſcattering of the remnant of the Jewes, when Gedaliah was ſlain, 2 Kings 25.25. and one in the fifth monethmonth in remembrance of the burning of the Temple and City in that monethmonth, 2 Kings 25.8, 9. Now the City being again inhabited, and the work of the Temple far advanced (being two yeares ſince they had gone to work again, comparing v. 1. with Hag. 1.15.) two chief Ambaſſadours with their traine are ſent (belike from theſe in Babylon,) to worſhip God, and to propound the caſe to the Lords ordinary or extraordinary Miniſters; whether it were needful to continue that Faſt or not? Doct. 1. However the Lord in his wiſdom may, when he pleaſes, forbear to employ extraordinary meanes and diſpenſations, even in the time when ſuch are in uſe, and leave his people to the uſe of ordinary meanes; yet upon new emergents he will not faile to appear as formerly: for here, after Zecharies firſt Sermon, containing the former viſions, which was in the ſecond yeare of Darius, chap. 1.7. we finde no more revelations, till the fourth yeare of King Darius; yet when this new caſe comes to be ſolved, the Word of the Lord came unto him. 2. To know the minde of God in our duty, is worthy of much pains, and matters of Religion ſhould be looked upon as of very particular concernment to every one: therefore they think a ſolemne ambaſſage little enough to ſeek reſolution of this queſtion; They ſent unto the houſe of God, Sherezer and Regem-melech with their men. And though they were more then one of them who came, and far more concerned in it, yet the queſtion is propounded as by every one in particular, Should I weep, &c? 3. As matters of our duty may be oft-times very dark and unclear, for our humiliation, and up-ſtirring to make uſe of meanes; ſo it is not ſufficient that a perſon or people employ God in their particular ſtrait, unleſſe in their ordinary courſe they be ſeekers of God: and ſuch as would have light from God, or his ſervants uſeful to them, would depend much on God, and be much in prayer to him; therefore are they ſent, by reaſon of this dark caſe, to pray before the Lord, and to ſpeak to the Prieſts, &c. To teſtifie, that they were ſeekers of God, and of the ſame Religion with their brethren, and when they are to employ the Prieſts and Prophets for light; they begin at prayer to God. 4. Miniſters of the Word are bound to be able to reſolve the caſes of Gods people, not only in general doctrine, but in particular emergents and difficulties: for, the Prieſts and the Prophets are to be ſpoken to in this buſineſſe. 5. No means appointed of God for our help in difficulties, is to be neglected or vilipended by theſe who expect a bleſſing; for, they are to ſpeak, both to Prieſts and Prophets: both ordinary and extraordinary meanes (where they are) are to be uſed. 6. Solemn faſtings and humiliations, becauſe of Gods diſpleaſure, ought to have much inward ſenſe evidenced by ſeparation from outward delights, and mourning; for ſo the queſtion imports they had done, weeped and ſeparated themſelves: though that be not all required of an afflicted ſinful people, nor yet to make a Faſt approved, yet it is a part of the duty. 7. Whatever general inſtructions may be gathered from their propounding of this caſe, worthy of our imitation; yet the queſtion, as propounded by them, is many wayes faulty, which ſerves alſo for our warning; as 1. There is a great deal of formality in ſending ſuch an embaſſage about a ceremonie, when yet they neglected the ſubſtance of Religion; Formality may make great ſhew of little, and moſt noiſe about that which is to leaſt purpoſe. 2. Much unbelief appears here; for, in that they enquire about omitting this Faſt only, they inſinuate that they doubted of removing their other calamities, for which they faſted alſo, (as we will heare afterward,) and ſo go no further then their ſenſe; yea, in queſtioning about this ſame, they inſinuate their doubting that the Temple ſhould be perfected. Unbelief will receive or expect no more then it ſeeth, and ſo breeds us much vexing exerciſe. 3. Much oftentation that they had done it ſo long, for ſo many yeares, which now they look upon as ſomewhat when the work is going on; when the Lord bleſſeth any work that we have been uſing endeavours about, our hearts are then very ready to think much of our doing. 4. Much unſafe walking having no ground of their doubt, but their old cuſtome, Shall I weep as I have done theſe ſo many yeares? how ſmall ground and warrant ſoever there was of this their faſting, yet many have no better then cuſtome and education, for their ground in following the true Religion, which makes very unſure work. 5. That they now think of laying aſide this duty, (whatever warrant they had for it, of which they do not doubt no… enquire concerning it) bewrayes, partly how ready mens hearts are to weary of duties, eſpecially if they be any thing hard: and partly, that when men have gotten ſome deliveries, they are ready to dream of having no more to do with faſtings and humiliations: which is folly to expect, ſo long as we are within time.
Verſ. 4.
Then came the Word of the LORD of hoſtes unto me, ſaying,
5.
Speak unto all the people of the land, and to the Prieſts, ſaying, When ye fasted and mourned in the fifth and ſeventh monethmonth, even thoſe ſeventy years; did ye at all faſt unto me, even to me?
The Lord ſends out his Prophet to declare his minde concerning this queſtion, not only to theſe who propounded it, but unto all the people of the land, and the Prieſts alſo. And before he give a full anſwer to this queſtion to their contentment, he premits in this chapter ſomewhat by way of reproof of their way. And firſt, he reproves their way, not only in this Faſt, but in all the reſt, (whereof he names one,) as being faultie in that it was not done to God. Whereby we are to underſtand, partly that they were of their own appointment, and not enjoyned by God, it not being lawful forthem to appoint ſuch dayes for faſting, unleſſe the Prophets amongſt them had in Gods Name appointed and allowed of theſe Faſts, of which we reade not: For however all theſe calamities did call them to faſting and weeping, and Gods impoſing the neceſſity by his diſpenſations, did warrant them to ſet apart ſome time for that purpoſe; and however they might agree to do ſo from time to time, during the time it was revealed by God, that their captivity ſhould continue: yet it was not lawful for them to fixe ſuch anniverſaſary dayes by dedication, or conſecration, and ſanctification, as making it unlawful to take that day again for worldly employments, if providence ſo called, or unlawful to do worldly buſineſſe, if called to them on that day, even as the work of their calling at that time, whereas works of neceſſity are to be done on the Sabbath with a Sabbath-dayes heart; or as if the ſervice were more acceptably performed on that day then on another: as they choſe the very dayes of their greateſt calamities for their Faſts, as if the time ſhould have influence on the work. All theſe are to encroach upon the Prerogative of God, and far leſſe is it now lawful to fix ſuch anniverſary dayes, either for faſting or thankſgiving: ſeeing that (beſide the want of authority ſo to do) we have not ſuch certainty what our future condition ſhall be, as they had during the ſeventy yeares captivity, and know not but providence may call us to rejoyce, when our time is to weep; and to weep when our time is to rejoyce; and ſo it belongs to God only to fixe times for ſuch duties, whoſe providence can make our condition ſuitable to the duty of the time. But beſide this defect, the Lords reproof doth alſo ſtrike at the manner of their performing theſe Faſts, as being done in ſuch a way (whatever warrant there were for them) as could not be acceptable to him. Doct. 1. When the Lord ſpeaks his minde unto his people, and eſpecially againſt their formal, and inveterate cuſtomes, it is needful to take him up in his abſolute dominion and omnipotency, as being able to cruſh them who contemn his Word, and to make them happy who follow his way, whatever it ſeem to promiſe in it ſelf: therefore is this meſſage called the Word of the Lord of hoſtes. 2. The Word of God, and the doctrine therein contained, concerning our duty, is of general concernment unto all, however many times only few are ſenſible of their need of it: for this cauſe it is, that the anſwer is not given only to theſe who enquired, but to all the people of the Land, as being a doctrine of general uſe to all, 3. Such as ought to be inſtructers of others, may oft-times turne as far aſide, and need inſtruction as much as any; for, the very Prieſts who were enquired concerning this caſe, v. 3. are to be ſpoken to and taught, and ſo the Church had been in a ſad caſe, if the Lord (who is never wanting to his Church,) had not provided this remedy of an extraordinary Prophet, as is marked on v. 1. 4. The Lord accepts no ſervice, how glorious-like ſoever, as done to him, that is not commanded and enjoyned by himſelf; for, ſaith he of theſe Faſts of their appointment; Did ye at all faſt to me, even to me? even albeit they both faſted and mourned. A will-worſhipper fancies a god in his own imagination, to accept his ſervice, who is not the God who hath revealed himſelf in his Word; or at beſt is a miſtaken God. 5. The excellencie and worth of our ſervice, and our happineſſe thereby, doth not conſiſt in what meaſure of performance we can attaine unto, but in Gods accepting of it as ſervice through Chriſt, which we are chiefly to look unto, and have a care of, and not to be diſcouraged with mean endeavours, if he reſpect them, nor puffed up with faireſt flouriſhes, while that is wanting, ſo much is implied in that doubled queſtion: Did ye it to me, even to me? 6. As humility is a ſure ſymptome of one who ſerves God in a right manner; ſo it may humble us in performances before the Lord, to conſider that our ſervices cannot profit him, nor is he obliged to us for them, otherwiſe then by free grace: ſo much alſo is imported in this queſtion; for in oppoſition to their oſtentation in propounding their queſtion, the Lord layes them low by telling them it was not done to him, all the profit (if there were any) would be their own. 7. Days of faſting and humiliation, with never ſo much ſenſe and feeling, can never be acceptable to God, ſo long as only the ſenſe of our own calamities ſets us on work, and we reſt there without attaining to ſenſe of ſin, and minding to turn to God; this is another fault reprehended in their faſting; Did ye at all faſt unto me? had ye any ſenſe of the injuries done to me, or purpoſe to amend them? was it not becauſe of your own miſeries ye faſted and mourned? 8. Men do for moſt part miſtake or remain ignorant of their own condition, and careleſſe of what the Lords ſervants ſay, through want of ſerious examination of their own conſcience. A tender, active and well-informed conſcience would ſhew much, as the Lords ſervants do ſay; therefore the Lord appeales to their own conſciences in this queſtion, as able to ſolve the doubt, and plead for him, if it were put to it; Did ye faſt unto me?
Verſ. 6.
And when ye did eat, and when ye did drink, did not ye eat for your ſelves, and drink for your ſelves?
He proves their abuſe of faſting from their ſinful way of eating and drinking after their faſtes were over, and their feaſtings at other times, in which they ſatisfied their own luſts, without reſpect to his glory. Hence learn, 1. It is the duty of all, eſpecially of the Lords people, not only in their immediate worſhip, but in their common and ordinary affaires, and uſe of ordinary refreſhments, to do them as ſervice to him, and eye his glory in him; for, it was their fault, that they did eat for themſelves, and drink for themſelves. 2. Such as in their ordinary converſation do not minde and eye God, may juſtly be ſuſpected as ſleighters of his immediate worſhip: and ſuch as do abuſe proſperity, do prove that adverſity hath not been ſanctified; for they faſted not to God, becauſe they did eat for themſelves, and drink for themſelves, both in their ordinary refreſhments, and proſperous conditions.
Ver. 7.
Should ye not hear the words which the LORD hath cried by the former Prophets, when Jeruſalem was inhabited and in proſperity, and the cities thereof round about her, when men inhabited the South of the Plain.
The ſecond fault which the Lord finds with their way is, that they were taken up with theſe obſervations, but neglected that which was ſubſtantial. He declareth that it were rather their duty to hearken to, and obey theſe commands which God had enjoyned them by his Prophets, when all was well with them in Judah, when Jeruſalem and all the cities thereof were yet entire, and the land inhabited, which if they had been believed and obeyed, they had not been driven into exile, nor needed ſuch queſtions. He mentions the South and the Plain, (as it is in the Original,) becauſe Judahs portion, and theſe who joyned with him, lay partly Southward to Jeruſalem, and partly in the Plain toward the Philiſtines, Joſh. 15.1, 2. Obad. v. 19. and ſo it comprehends the whole land; The word alſo rendered South, doth ſignifie in the firſt place dry and deſert ground, and by conſequence the South, becauſe the heat of the Sun made theſe places barren; and ſo it cometh all to one purpoſe, to ſhew, that not only Jeruſalem and all her cities, but all the countrey was peopled, when God warned them of their duty and danger; and that not only fruitful Plaines, but even the hills, (which were uſually dry in Judea, and may be underſtood here in oppoſition to the Plain) and other deſert places were frequented with people dwelling therein. Doct. 1. External performances of external duties of Religion are nothing in Gods ſight, where there is not ſtudy of obedience to all his revealed Will, not will howling under miſerie availe, while wickedneſſe is kept under their tongue; for, ſo ſaith the Lord to theſe Faſters, Should ye not hear the words which the Lord hath cried? 2. The Lord in all ages is uniforme and like himſelf, in approving and enjoyning of duty, and in diſliking of ſin, yeſterday, and to day, the ſame for ever; for, the Lord here requires the ſame he required of their fathers; Should ye not heare the words which the Lord hath cried by the former Prophets? 3. The longer the Lord by his Word hath been preſſing duty upon his people, they ought to heed it the more, leſt judgement prove the ſadder; for, he preſſeth a doctrine that had been long ſince cried, to be ſo much the rather heard. 4 The Lords chaſtiling a people for ſin and diſobedience, doth not warrant them to look on their deliverance from the chaſtiſement, as a full aſſurance of their being reconciled, as if their ſtroaks had made up all but being delivered they are to make conſcience of obedience, otherwiſe the controverſie ſtill ſtands, whatever deliverance they get, and they may expect to ſmart again. Therefore, after all their captivity, they muſt hear and obey. 5. It may help us to take heed to what God ſayes in a ſad time, when we conſider that if it had been hearkened unto, it might have prevented much miſery; for, ſo is this doctrine commended, it was cried when Jeruſalem was inhabited, and in proſperity, &c. that ſo the thoughts of their former proſperity, which had ended in ſad deſolation, might let them ſee the ill of former neglect, and ſtir them up to be more ſerious.
Verſ. 8.
And the Word of the LORD came unto Zechariah, ſaying,
9.
Thus ſpeaketh the LORD of hoſtes, ſaying, Execute true judgement, and ſhew mercy and compaſſions every man to his brother.
10.
And oppreſſe not the widow, nor the fatherleſs, the ſtranger, nor the poore, and let none of you imagine evil againſt his brother in your heart.
To clear further this laſt challenge, and to juſtifie the Lords way in all that came on this people, and teach them how to compoſe the controverſie: The Prophet Zecharie gets a commiſſion to clear the whole procedure betwixt God and their fathers, for them to make uſe of, and not leane to their Faſts: and firſt, by repeating the doctrine of the former Prophets to their fathers, (which ſtandeth yet in force to oblige their children, and therefore as God ſpake it, ſo he yet ſpeaketh it,) he cleares that God had required of their fathers, that they would prove their faith and ſincerity in the true Religion, by the exerciſe of juſtice and mercy toward all, eſpecially the afflicted; and that both in actions and inclinations, as is required in the ſecond Table. Doct. 1. When the Lord hath let forth his diſpleaſure againſt a people, it concernes them who are reſerved to be well informed in the proceeding and cauſes of it, that they may lay it to heart, and know how to make their peace: therefore doth Zecharie get a new Commiſſion, to repeat this unto them, which had been ſaid and ſpoken ta their fathers; The Word of the Lord came to Zechariah, ſaying, Thus ſaith the Lord of hoſtes, &c. or, thus he ſpake to them, and thus he ſpeaketh to you, the word will import both. 2. Obedience to God in the duties of the ſecond Table, is the true touch-ſtone whereby to try ſincerity in Religion, and obedience in duties of the firſt Table; this was it by which God tried his Church in all ages; Execute true judgement, &c. 3. Our doing of things required of us in point of juſtice is no ſuch proof of ſincerity, unleſſe acts of tenderneſſe and affection, enjoyned by charity, be made conſcience of likewiſe; therefore they are conjoyned here: Execute true judgement, and ſhew mercy and compaſſions every man to his brother. 4. For right performance of works of juſtice and mercy, it is requiſite that we put on affection one to another, as coming of one root, whatever difference there be in outward diſpenſations: and eſpecially to men of the ſame Religion, as being tied to them in more near relation: therefore are they deſigned toward whom we are to walk in theſe duties, as brethren: Shew mercy every man to his brother. 5. It is a ſpecial proof of an heart ſubjected to God, and his feare, and filled with true love to our neighbour, when one is bound up from wronging of the afflicted, or taking advantage of their low condition to run over them, and when conſcience makes a man tender and ſenſible of their affliction, and as afraid to do them wrong, as if they were a ſtrong party, able to repay injuries; ſo is here required: Oppreſſe not the widow, nor the fatherleſſe, the ſtranger, nor the poor. 6. Such as would approve themſelves to God in their obedience, ought not only to look to their actions, but to watch over their very inclinations, which are the fountain of their actions, and are only ſeen by God, for to all theſe commands is added; And let none of you imagine evil againſt his brother in his heart.
Verſ. 11.
But they refuſed to bearken, and pulled away the ſhoulder, and stopped their eares, that they ſhould not bear.
12.
Yea, they made their hearts as an Adamant ſtone, leſt they ſhould hear the Law, and the words which the LORD of hoſtes hath ſent in his Spirit by the former Prophets: therefore came a great wrath from the LORD of hostes.
13.
Therefore it is come to paſſe, that as he cried, and they would not hear, ſo they cried, and I would not beare, ſaith the LORD of hoſtes.
14.
But I ſcattered them with a whirlewinde among all the Nations whom they knew not: thus the Land was deſolate after them, that no man paſſed thorow nor returned: for they laid the pleaſant Land deſolate.
In the next place, the Prophet at Gods command, gives an account of what had been their fathers part in reference to theſe duties: when God thus exhorted them, they obſtinately rebelled, refuſing to hearken, deſpiſing to take on the yoke of his obedience, yea, ſtopping their own care, and hardening their heart, againſt the commands, or conviction for the contempt thereof, to the grieving of the Spirit who ſpake in the Prophets. Doct. 1. It is the duty of men to heare when God ſpeaks to them, and to take on what yoke he impoſes thereby, how grievous ſoever it be to fleſh and blood; for, it was their great fault, that they refuſed to hearken, and pulled away the ſhoulder, as an undantoned beaſt from the yoke. 2. Men by nature are very high-bended againſt God, and againſt being ſubject unto him, and have an antipathy againſt holineſſe, and the way which the Word preſcribes unto them to follow; ſo is imported in their refuſing to hearken, pulling away the ſhoulder: and in their guarding care and heart, leſt the Word ſhould prevaile with them, as Pſal. 58.4, 5. 3. As diſobedient ſinners, living under the Miniſtery of the Word, cannot but be purſued with ſome convictions troubling them, unleſſe they be given over to a reprobate ſenſe: ſo it is a dreadful character when they ſhift convictions, and make it all their ſtudie how to ſin without diſturbance; for ſo did theſe, They ſtopped their eares, that they ſhould not hear. 4. So long as the Word heard doth any way affect a ſinner, there is ſome hope of him, how rebellious or ſhifting ſoever he be; but the moſt deſperate and lamentable temper is, when ſinners have ſo far put out the light of their own minde, blunted the edge of their conſcience, deaded their affections, and confirmed their hearts in ſin, that they can go on boldly, and without remorſe, heare what they will: this is the height of ſpiritual plagues; Yea, they made their hearts as an Adamant, leſt they ſhould hear, &c. 5. They are the moſt ſtubborne and obdured of all ſinners, who living under the Word, have learned to contemn it, who have blinded themſelves by oppoſing clear light, and who have ſinfully hardened their owne hearts, and added to their natural obduration by deſpiſing commands, ſleighting and rejecting of convictions and challenges; Such, not only ſtop their cares, but make their hearts as an Adamant ſtone, which is the hardeſt of ſtones. 6. The ſin of diſobedience unto the Word, is an oppoſition not unto men, but unto the Spirit of God who employes them, and ſpeaks by them; who though in his ſpecial operations of grace he works effectually and invincibly: yet in his perſwaſions by the Word, working as a moral agent, is oft-times reſiſted and oppoſed, for ſuch is their ſin here, they would not heare the Law, which the Lord of hoſtes ſent in his Spirit by the former Prophets: See, Acts 7.51. Iſa. 63.10.
In the laſt place, the Prophet gives an account of Gods juſt procedure, in puniſhing this their carriage: as they provoked the Lord exceedingly to anger, ſo he let it break forth upon them in ſad judgements, under which he (juſtly recompencing their rebellion) would not bear them to deliver them; and did ſuddenly and violently caſt them out of their land, and ſcatter them among ſtrangers, as chaffe before a whirlwinde, and laid their land deſolate, which was to be charged upon their ſins, which had polluted it. Doct. 1. Contempt of, and oppoſition unto the Word, doth provoke God to hot, and more then ordinary diſpleaſure, which will break forth irreſiſtibly when the iniquity is come to the height, as being the diſpleaſure of an Omnipotent Lord; for, Therefore came a great wrath from the Lord of hoſtes. 2. As God can make the ſtouteſt hearted ſinner, who cares leaſt for him, ſtand ſenſibly in need of his help, when he pleaſeth; inſomuch that a favourable look of God, and his interpoſing will be his only refuge; ſo it is juſt with God to recompence his contempt of Gods Word, with not regarding his cry in his ſtrait; and when the Lord ſeems not to beate prayer in trouble, he calls us thereby to lay to heart, and be humbled for our not hearkening to his Word: for, Therefore it came to paſſe, that as I cried, and they would not hear, ſo they cried, and I would not hear, ſaith the Lord of hoſtes. 3. Gods purſuing a controverſie againſt his Church, makes enemies endeavours ſucceſſeful and dreadful, and her oppoſition in vain; for, I ſcattered them with a whirlewinde, which cannot be reſiſted. 4. It is a fore judgement, and the fruit of contempt of the Word and Ordinances, when the people of God are ſcattered from the fellowſhip one of another, and caſt among ſtrangers, with whom they can have no communion, eſpecially in Ordinances; I ſcattered them among all the Nations whom they knew not. 5. It is no ſmall addition to a judgement, or aggravation of guilt, to conſider the deſolation that ſin brings upon a land for the ſinners ſake; eſpecially upon a land wherein God hath dwelt which is the only beauty of a land, able to ſupply the want of all other pleaſure; for, Thus the land, even the pleaſant land was deſolate. 6. Albeit all calamities for ſin are to be aſcribed unto God, as the author and inflicter thereof in juſtice; yet guilty ſinners procuring the ſtroak, are to look on it as their deed, and themſelves as juſtly charged with all that a land, the Church, or others ſuffer: for, They laid the pleaſant land deſolate. 7. The tenderneſſe of God toward his people is ſuch, as in greateſt ſeverity he ſtill doth ſomewhat that ſpeaks ground of hope of future mercy: for, the lands being deſolate after them, that no man paſſed through or returned, was not only a judgement for ſin, but a mercy, that during their captivity no Nation about did ſit down and poſſeſſe their land, but it was left void till they ſhould return to it, and have none to contend with them for poſſeſſion.