A Complete History and Mystery of the Old and New Testament

2 Kings CHAP. VII.

HERE the History of Elisha's Oracle immediately follows the former History of King Joram's fretting against the Lord out of a perverse foolishness, Prov. 19.3. desperately resolving to yield up all, and to make for himself as good Terms as he could. This prophetic Oracle first is declared, and secondly is accomplished: The Matter of it is twofold, 1. Elisha's Prophecy of present plenty, ver. 1. and, 2. The Death of that unbelieving Lord, who derided the Prophet's Prophecy, ver. 2.

First, Remarks upon the Prophecy as it was declared; and the first is, as the foretelling of Victory over Moab, unto this Joram for Jehoshaphat's sake, Chap. 3, was Elisha 's first Oracle, or principal Prophecy. So this foretelling of present Plenty to this same Joram here, was his second Oracle, ver. 1. wherein he declares from the Lord to the King himself (as is expressed, ver. 18.) under this pang of Impatiency, saying, [ Thou complains of thy weariness in waiting, because Women ear their own Children, yet do but wait till tomorrow, and then about a Peck and a Pottle (as to our measure) of fine Flour (not Meal or Flour with the Bran, but the finest sifted) shall be at half a Crown price at the most, whereas an Ass-head, and a Cab of Dove's-dung had been at such unreasonable Rates. N. B. Oh! wonderful Alteration, that the great God can work in so short a time; and oh wonderful Divine Grace and Condescension, that notwithstanding Joram 's Passion and Impatience against God, and his bloody Intentions against God's Prophet, yet the Lord promiseth present plenty! Man's notorious Perverseness cannot stop the current of God's transcendent goodness.

Remark the Second; Elisha promised from the Lord this speedy Succor, not only to the King, but also to the Courtiers that came along with him to Elisha 's House, as well as to the Elders, that were with him in his House, Chap. 6.32, 33. The King was now satisfied to wait a little longer, because (saith Peter Martyr ) he had what he desired; the Prophet had set down a set and a short time for sufficient Succor: But his chief Lord on whom the King learned ( Naaman's Successor, Chap. 5.18.) and supposed to be the Messenger who was sent to execute Elisha, (as Piscator says) not only questions the Prophet's Truth, but God's Power also, ver. 2. Peter Martyr notes excellently here, N.B. That the like unbelief was found in pious Moses, as was in this impious Lord: For Moses thought in his pang of Passion, that the Lord had out promised his own Power, Numb. 11.21, 22. See more upon that point in its place of my First Volume. This Unbelieving Lord did the like here; though' no difference (saith he) can be discerned by us concerning the Unbelief of Moses and of this Lord, yet the great God, who is the 〈 in non-Latin alphabet 〉 , or Heart-searcher, Acts 1.24. could distinguish them. The Unbelief of this Lord was like that of those Murmarers, who cr • 'd, [ Can God prepare a Table in the Wilderness? Psal. 78.20. forgetting how God rained down Manna ]

Remark the Third; The all-seeing God saw the Interrogation of this profane Prince [Could this thing he?) which imported an Impossibility, to be spoken with a wicked Heart of Unbelief, Hebr. 3.12. and therefore the Prophet from the Lord denounceth a sad Doom against him, That he should only behold this promised Plenty for his Conviction, but he should not partake of it, for his Punishment. This was fulfilled upon him, ver. 17, 20. N. B. Thus infidelity▪ •• p • i • es Persons of the benefit of God's Promises which others do enjoy: Moses himself was cut short of Canaan for his Unbelief, Deut. 3.25, 26, 27. Numb. 20.12. And Grocius notes well here, The same happens to befall to such as believe not the promise of eternal Life.

The second Par • is the Accomplishment of this Oracle thus declared.

Remark the First; What contemptible Means (saith Peter Martyr ) doth God ma ••• choice of here, to become Intelligencers of so marvelous a change, both from Siege and Famine? ver. 3, 4, 5, 10 ver. 11. Four Lepers (which the Rabbi • say were Gehazi and his three Sons ) must be the first Informers of their double Deliverance herein.

Mark 1. These sorry Samaritans (faith P. Martyr ) observed God's Law for excluding Lepers, Levite. 13.46. and 14.3. Numb. 5.2, 3. yet were Idolaters, Worshipping the golden Calves. N. B. Thus men, saith he) can observe easy Commands, having no loss attending them, but as to Duties of greater Importance that have difficulty in them, they despise.

Mark 2. These Lepers (driven nigh to the Gates by the Syrians Siege ) fall into a serious parly, what to do for self-Preservation, and, being half hunger-starved, resolve to fall to the Syrians, ver. 4, 5. N. B. This they ought not to have done (saith P. Martyr ) for it had been better to die with the Pious than join the Impious, who would Blaspheme the true God, for providing no better for his Servants; but God useth their evil Counsel to accomplish his holy Decree.

Mark 3. Man's Extremity was God's Opportunity. The Lord sent a frightful noise into the Ears of the Syrians (saith Josephus ) which the Samaritans heard not, and this struck them with such a panic fear, that it put them all a flying in such post-haste, as to leave their Horses behind them, ver. 6. They Worshipped Mawmets (saith P. Martyr ) and their own Imaginations frighted them away. They'all ran like mad Men, without any real Cause, ver. 7. only their own Fancy.

Mark 4. The Lepers lingering and loitering a long time, in filling their own half-famished Paunches, and in hoarding Gold and Silver first in one Tent, and then in another, their covetous minds (notwithstanding their mortal Disease of Leprosy ) was unsatisfiable, ver. 8. Their dry-Drunkenness (as Avarice is called) even in dead Carcasses (saith P. Martyr ) could not say, Satis est, we have enough.

Mark 5. They at last bethink themselves of better, ver. 9. yet more for fear of Danger, than from desire of the common Good. They begin to fear, that their Sin would find them out, Numb. 32.23. the King will punish us if we stay till Morning light; if we hide these glad Tidings from the City half dead with Famine.

Mark 6. They go to the Watchmen at the Gates, tell them the Coast was clear; all were gone, yet Tents left furnished with Beds, Meat, Drink, and all other Furniture; these Watch-men hasten first to tell the King, ver. 10, 11. as was fit, that he might order all for the best.

Remark the Second; Hereupon the King, more fearful than was fit, and suspecting this flight of the Syrians to be a Strategem only to Decoy the Hungry Samaritans out of their Gates, to plunder their Camp (politically left full fraught with plenty of all things) that while the half-famished Soldiers and Citizens were falling upon the Spoil in a confused way, then the Syrians would turn short upon them and destroy them, as oft hath fallen out in Strategems of War, ver. 12. This was King Joram's Worldly Wisdom, but his Fear (in suspecting more than was meet) was above his Faith in the Promise made him by the Prophet; he neither believed God, nor his Prophet (saith Peter Martyr ) but rather put his trust in two forlorn Scouts sent out to see, ver. 13. 'Twas first proposed by one of the King's Counselors, that allathe five Horses (which the Famine had left uneaten) should be sent out with Riders to make Discovery; but the Council concluded two were sufficient, ver. 14. Those two Horse-men find no lurking Syrians betwixt Samaria and Jordan, but all the way scattered Garments, &c. whatever might hinder their hasty heels in the flight; these fall not on plundering for themselves, as the Lepers did, ver. 8. but presently brought word to the King, that the Lepers had told him the truth, ver. 15.

The Second Part is the Accomplishment of Elisha's Oracle.

Remark the First; 'Twas Accomplish'd in the Plenty of Provision that Elisha foretold, ver. 1.16. As that hurrying Noise (made probably by the Angels those Horses and Chariots of fire, Chap. 6.17.) which frighted away the Syrians from the Siege of Samaria, was a miraculous Answer to Elisha 's Prayer as he sat in his House, Chap. 6.32. and made the Prophet's Eighteenth Miracle; so this sudden change of extreme Scarcity into such abundant Plenty, and dearness of Food into such cheapness (so that a Measure of fine Flour today was far lower rated, than of Dove's Dung yesterday.) This was a miraculous Effect of Elisha 's Prayer as well as of his Prophecy, whereby was made up his Nineteenth Miracle. Behold and wonder how the half-starved Samaritans now dare venture forth to take the Spoil of the Syrian Camp, as if the Lord had brought the Syrians thither, not so much to famish as to enrich them: Now they find Granaries, Ward-robes, Treasures (saith Dr. Hall ) and whatever was for either Use or Honor; as Scarcity had bred Dearth, so God's Plenty now produced Cheapness, &c.

Remark the Second; Elisha's Oracle was also accomplished in the Death of that profane Prince, that had scoffed at his Prophecy of Plenty, ver. 17, 18, 19, 20.

Mark 1. The marvelous Providence of God, that this same Prince must be made Lord Keeper of the City Gate toward the Syrian Camp, to suppress Tumults (saith Sanctius ) as well as to secure the City from the feared lurking Syrians: God ordered it so (saith Grotius ) to fulfil his Decree.

Mark 2. This Unbelieving Peer saw the foretold Plenty brought in at the Gate, though the Windows of Heaven were not opened, ver. 2. He beholds the Infallibility of God's Promise to the People, and now feels he the Infallibility of God's Threatning to himself.

Mark 3. He had trampled on the People by Oppression (saith Peter Martyr ) but undoubtedly he had shamefully trodden underfoot the Honor of God's Power, wherefore he was worthily trampled upon by the hungry People (says Lavater ) whose Bellys had no Ears, their Hunger breaks through stone-walls, and bears him down by their tumultuous pressing through the narrow Gates, not regarding his Authority.

Mark 4. This punishment, being according to the Prophet's Prediction, and probably his Prayer, was miraculous, and so reckoned his twentieth Miracle. N. B. 1. Learn from the Syrians in their flight to cast off every weight in our Race of Religion, Heb 12.1. And, 2. From Samaritans in their Hunger, to press through the strait Gate for the Bread of Life, Luke 13.24.

2 Kings CHAP. VIII.

THIS Chapter contains Three more Oracles of Elisha: The first concerns his foretelling of seven years Famine, from v. 1, to 6. The second, the Death of Benhadad, from v. 7, to 10. The third, the Reign of Hazael in his room, from ver. 11, to 14. This is the first part of it, the second part returns to Jehoram and Ahaziah, from ver. 16, to 29.

Remarks upon the first part and first Oracle, are, First, He foretells the Shunamite, that God had called for a seven years Famine: [Kara] Hebr. signifies invited (so Junius ) intimating by this Metaphor, that N. B. Such public Calamities are God's Invited Guests, they come at his Call and Command, Psal. 105.16. Jer. 25.29. Hag. 1.11. The Centurion acknowledged as much of Christ's Power over Diseases, Matth. 8.9. This Famine God called for to last seven years, because (saith P. Martyr ) the Famine in Elijah 's time (which lasted but half so long, Luke 4.25. James 5.17.) had not Reclaimed Israel from their Idolatry, &c. but continued obstinate and incorrigible under the powerful Ministry of Elisha, who confirmed his Doctrine by so many, even twenty Miracles, therefore is this Famine most justly doubled to that former under Elijah, for doubling their sins.

Remark the Second; Elisha shows kindness to this Shunamite, for her showing so much kindness to him, chap. 4.8, &c. He had done much for her before, yet (saith P. Martyr ) he still proceeds to do more. N. B. A truly grateful person can never satisfy himself in requiting former favors. Hence Elisha bids her inquire of a place where she might purchase Provision, for that could not be done in her own Country, ver. 1. therefore at the Prophet's word she went, and sojourned in the Land of the Philistines, ver. 2. where the Famine was not. N. B. For God (saith Peter Martyr ) begins his Judgments at the House of God, 1 Pet. 4.17. God will bear with the Philistines Carting the Ark of God, because they had not God's Law, and knew no better; but if Israel do so (who had more means of Grace, and Light of Knowledge ) then comes the Perez-Uzzah, God makes a brea • h upon them, 1 Sam. 6, 7, 10, 11, &c. with 2 Sam. 6.3, 6, 8. So here the Israelites were by a special hand of God punished for their Idolatry, when the Philistines escaped, having no Elisha 's to instruct them. 'Twas lawful for pious persons (saith P. Martyr ) to sojourn there, for Isaac had done the like upon the like occasion of necessity, Gen. 26.1. So David did upon another occasion, 1 Sam. 27.1, 2. and Joseph, Matth. 2.14. Here she stayed seven years.

Remark the Third; At the end of those years she returns, ver. 3. and cries to the King for her House and Land, which for her so long absence were seized on either by the King's Officers, as confiscate to the King (saith Grotius ) or by some of her Kindred (saith P. Martyr ) who had taken possession as if she had been dead. N. B. Gehazi 's Conference with the King at this Juncture, ver. 4. hath raised many doubts about timing this Story. Among Learned men, some say, this was done before Gehazi had got Naaman's Leprosy; for the King might not talk with a Leper, &c. but P. Martyr, &c. will not allow of any Historology, or altering the Order of these Histories without good ground; affirming, 1. The Law forbad not that a Leper should not be talked with, for this King had talked with Leprons Naaman, and Christ did so, Matth. 8.2. Luke 17. ver. 12. 2. He might upon his Repentance be cleansed from his Leprosy; and there is some probability here, that his white Body with Leprosy was sanctified, in helping him to a white Soul, seeing he speaks so honourably of his Master, though' he had so severely punished him. And, 3. This bad King was not so studious of the Law, but at a due distance durst talk with a Leper; his Curiosity might conquer him to break a Ceremonial Law, who made no bones of breaking God's Moral Law in worshipping Idols, &c.

Remark the Fourth; The marvelous Providence of God brings in this Shunamite (with her Son) crying to the King for help, just at that Juncture while Gehazi was telling him the mighty Miracles his Master had wrought, ver. 5. wherein he gave Elisha such due and true praises, as is some Argument of his Remorse for his dear-bought Lye he once told his Master. N.B. God sanctifies our Sins to promote our Salvation, if all things shall work for our good, &c. Rom. 8.28. some of those twenty Miracles this King himself had seen, Chap. 3.20. and 7.6, &c. he had only heard a Rumour of the rest, and being desirous to know them all distinctly, out of his Curiosity he enquires after them of this Eye-witness of so many: And as he was telling the King, how he had restored the Dead to Life, which to a mere natural Mind was altogether incredible, therefore God's Providence so disposed of Matters, as to bring in infallible Evidence of the Truth thereof, so that Gehazi said [ This is the Woman, and this is her Son, &c.]

Remark the Fifth, The wonderful Effects of this Providence of God, ver. 6. Though Gehazi had told King Joram the Truth, yet for his more full Assurance, the King asks the Woman's self being present, who confirmed the Truth of Gehazi 's Relation; then the King was so affected with God's Power and Favor to her, that he readily granted her request, and could not but favor her, whom God himself had so highly favored: The King calls for the High Steward of his House, commands him to take Order that all be restored to her again, yea the very Rents and Revenues of the past seven Years Famine (saith Menochius ) so just was Joram here (though unjust enough to his God ) as not to suffer any of his Courtiers to be enriched by the Calamity of a Woman, and now supposed to be a Widow, her Husband being Dead, because we hear nothing of him here, as in Chap. 4.13, 14, &c. He was then old: Peter Martyr notes excellently here, N.B. We see Elisha (both present and absent) is profitable to this his Hostess: Now she could not but think, that her Bed, Table, Stool and Candlestick were well bestowed upon such a Guest: He is a Niggard to himself, that narrows his Bounty to a Prophet, whose very cold Water shall not pass unrewarded, Matth. 10.42.

The second Oracle of Elisha Recorded here (which makes his fourth Oracle ) having foretold 1. Plenty in almost famished Samaria. 2. The Death of the distrustful Lord. 3. The seven Years Famine. Now this 4th. Concerns the Death of Benhadad, that wicked King of Syria, a Pest to Israel, &c.

Remark the First, Elisha by Divine Direction now departs to Damascus, the Metropolis of Syria, ver. 7. His Errand thither (saith Peter Martyr ) was to anoint Hazael, according to the Command of his Master Elijah, 1 Kings 19.15. there he found Benhadad sick, not of any Mortal Disease, but Josephus tells us, he was only sick of the Sullens, fretting at the shameful flight of his huge Host from the Siege of Samaria, caused only by a causeless fear, whereat he was so sorely vexed, that it makes him sick of the Fret, &c. there is a marvelous Sympathy betwixt the Body and the Mind, saith Peter Martyr.

Remark the Second, Benhadad being told Elisha was in Town, whose many Miracles had made him famous, even in Pagan Nations, especially in Syria for his healing Naaman, Chap. 5.13, 14. for his discovering the Syrians Secret Counsels, Chap. 6.12. and disappointing their Troops, ver. 20. Chap. 6. and putting to flight their Host from the Siege, Chap. 7.6, 7. all these things made this Man of God famous among them: So sick Benhadad sends to Elisha, ver. 8. he sends not for him, but sends the greatest Man in his Kingdom, Hazael to him. N.B. 'It is supposed, this Hazael had the Place of Naaman, who, if not now Dead, would not wage War against God's People, and therefore was displaced; and as Benhadad a great King thought it not below him to send (not for, but) to a Prophet; so nor Hazael, a great Prince, thinks himself undervalued to be the Messenger: Both being desirous (saith Peter Martyr ) of the Prophet's Prayer.

Remark the Third, This great Prince must not go from a King to a Prophet empty-handed, 1 Sam. 9.7. therefore saith the sick King to Hazael [ Take a present with thee, &c.] ver. 8. and it was a right Royal Present, ver. 9. even forty Camels Burden (which will bear more than an Horse or an Ass ) of the choicest commodities of Damascus, and surely that rich Country of Syria afforded abundance of pleasant and precious choice Commodities; so that this present was more precious and nobler than that of Naaman, Chap. 5.5. N.B. 1. What will not Kings and the greatest of Mortals spare, for procuring Life and Health? even all a Man hath said the old Lyar truly, Job 2.4. By this rich Present Benhadad thought to purchase the Prophet's Prayers. We are not told, whether Elisha received it (as he did that, Chap. 4.42.) but because the same Reason of his refusing Naaman 's Present, was still in force, therefore 'tis probable he received it not, though Presents were wont to be presented to Prophets, as above, &c. 1 Kings 14.3. N.B. 2. Behold how the Hearts of Kings are in the Hand of the Lord, Prov. 21.1. the Lord changeth both the Words and the Hearts of Kings, Dan. 3.28. this same Benhadad, who before persecuted Elisha as an Enemy, Chap. 6.13, 14. doth now in his extremity Court him honourably as a Father, saying [Thy Son Benhadad hath sent me to say to thee, shall I recover, &c.]

Remark the Fourth, The Oracle Elisha Answers, ver. 10. in ambiguous Words [Thou mayst certainly recover]. the Hebrew particle [Lo] may be read either as a Negative [say not] or as a Relative particle [say to him] therefore (saith Sanctius ) the Prophet mocked this wicked King (as Micaiah had done Ahab when he bid him [go and prosper] 1 Kings 22.15.) and deludes him (saith Piscator ) with vain Hopes of Health again, but Tremellius renders it [non omnino revalesces] thou shalt in no wise recover, so that Hazael manifestly lied (saith Lyra ) in returning his Answer, ver. 14. some read the Words Interrogatively [Say to him, shalt thou indeed recover?] (as thou dost flatter thyself): No (which Negation is implied in the very Interrogation) The Lord hath showed me, that he shall surely Dye▪ Peter Martyr here adds also, that this seeming contradiction is easily reconciled; for Elisha doth but tell Hazael, that Benhadad 's Disease was not Deadly in its own Nature, 'tis not so mortal of itself, as to take away his Life, but though he die not by this Disease, He shall surely Dye by another Cause, to wit, by Suffocation, ver. 15.

Remark the Fifth, The Prophet fixed his Eyes upon Hazael, ver. 11. and looked with such an awful Gravity, as put this Peer to the blush, but Elisha wept, foreseeing all the Villanies, that this Hazael would execute upon Israel, as Christ did, Luke 19.41.

The Third Oracle of Elisha Recorded here (which makes his Fifth, as before) is his foretelling Hazael should come to the Kingdom, ver. 12, 13.

Mark 1. Hazael with Reverence asks [ Why weepeth my Lord?] Elisha answers, because I foreknow from Elijah my Master, that thou wilt be King, 1 Kings 19.15, 16. and then wilt thou exercise and execute most excessive Acts of inhumane Barbarities upon Israel: The Evil of sinning, I foresee in thee, and the Evil of suffering I foresee in them, is the double Cause of my Tears.

Mark 2. Hazael replies, still with Reverence to the Prophet [Is thy Servant a Dog? &c.] to do so, more like a ravenous Beast than a reasonable Man: Peter Martyr puts a double Sense upon his Words. 1. I am now but a mean Dog (as 2 Sam. 3.8.) and have no Power to act such Cruelties which none but a King can Act, which I am not, nor am like to be: Or 2. Hazael at this time might abhor such barbarous, cursed and cruel Actings, as rending forth the Bowels of Women, and dashing their Children in pieces, &c. he might here speak sincerely [be it far from me] not knowing his own Heart. N.B. No Man knows before hand what Depths of the Devil, Rev. 2.24. lay lurking in the bottom of his Heart, which is deceitful, above all things and desperately wicked, Jer. 17.9. only the Lord knows it, ver. 10. who searcheth the Reins, and before whose Eyes all things lay dissected and with their Faces upward (as the Word 〈 in non-Latin alphabet 〉 signifies) Heb. 4.12, 13. Insomuch that he knows beforehand, both what good men will do hereafter, Gen. 18.19. and what wicked men will do also in after-times, and this same all-knowing God, John 21.17. Acts 1.24. revealed to Elisha, this bloody Disposition to be in Hazael, and though he did not suspect himself to be such a Dog at this time, yet when he came to be King, his Honors changed his Manners, and he became such a savage devouring Dog, justly for the Vexation and Vastation of Idolatrous Israel, as God's scourge to them.

Remark the Fifth, Hazael returns with Elisha 's answer to Benhadad, ver. 14, 15. Wherein Mark

1. Hazael relateth the Prophet's answer by halves only, and with as much honesty (saith Junius ) as he afterwards strangl'd his Sovereign: He represents only one part of the Prophet's Words, concerning the possibility of his recovery, because his Disease was not mortal, but he conceals what the King most desired, namely, the Event and Issue of his Sickness: And this he did out of design to make his Master the more secure, that he might the better execute his Treason.

Mark 2. The means whereby Hazael murdered his Master was a wet clothe, ver. 15. Hazael, being impatient of delay, lest the King should recover from his Fever, which his fretting had cast him into, pretends to cool and cure Benhadad 's burning Fit (saith Piscator ) but intends to stifle him, as he did: And this he the more boldly attempted, because the Prophet's Prediction made him confident of the success; which Oracle (saith Peter Martyr ) excuses not Hazael 's Treason and Treachery. He made too much haste (saith Grotius ) to accomplish God's Oracle, but he ought to have waited God's time: Though some say, Hazael applied it at the King's command, who unable to bear his burning, bad him to do so, but not to Choak him.

Mark 3. This Crafty Traitor did so cunningly contrive his Master's Death (saith Peter Martyr ) that 1. He could not cry out [Murder] when his Mouth was stopped with this clothe: And 2. There appeared no wound upon Benhadad 's Body▪ only his Breath was stopped, hereby Hazael was not suspected by either Peers or People to be the Murderer, and therefore they quietly suffered him to succeed the King in his Throne, whom none durst oppose, because powerful with the People: Did not these two ( Benhadad and Hazael ) make two famous Syrian God's, both which (saith Josephus ) are worshipped with Divine Honor in that Country? N.B. Many Kings may thus be murdered, and the World never the wiser, &c.

2 Chron. Chap. 21. with 2 Kings Chap. 8. ver. 16, to 25.

Remark the First is, A Preliminary Word to this following History, because the Narrative of Jehoram King of Judah begins here, 2 Kings 8.16. and carried on to ver. 25. but more amply described in 2 Chron. 21. throughout the whole Chapter. Therefore is it necessary to join those two Histories together, and the rather, because the latter by Ezra is far larger than the former of this Book of Kings, which as some suppose was writ by Jeremy, wherein we find oft but a short account, so 'tis supplied in the Book of the Chronicles, as hath been observed before: And whereas the two Sons of Ahab, and Jehoshaphat had much what the like Names, (through the Confederacy and Affinity of the two Fathers) and both of them lived and reigned together at the same time, therefore for Distinction-sake, I call the King of Israel, the Son of Ahab, Joram, and the King of Judah, Jehoshaphat 's Son, Jehoram.

Remark the Second, Jehoshaphat is still alive, until the fourth Year of Joram the Son of Ahab, 2 Kings 8.16. and then Jehoshaphat Dying, his eldest Son Jehoram Reigned in his stead, 1 Kings 22.50. 2 Chron. 21.1, 2, 3. though he had ruled as a Viceroy in his Father's both Absence and Old-Age: And 'tis not improbable, but that this Jehoram had a fair Deportment while his Father lived, because he twice committed the Government of the Kingdom to him: No sooner was Jehoshaphat (who had awed him while he lived) now Dead, but he showed himself in his black and bloody Colours, and being a gross Idolater became so bloody minded, that to strengthen himself from Corrivalship in his Kingdom, he murder'd all his own Brethren. N.B. The Rabbins tell us, that he slew them, because they did Patrizare, follow their Father's steps, and walked in the good ways of Godly Jehoshaphat, and would not by any means conform to his cursed Idolatries: He was so bad a Son as a good Father could well have, &c.

Remark the Third, He had a wicked Woman to his Wife, Athaliah the Daughter of Ahab, 2 Chron. 21, 6. who drew him to follow her Father's wicked ways, 2 Kings 8.18. she degenerated not from that Beldame her Mother Jezebel, who stir'd up her Husband Ahab to work wickedness, 1 Kings 21.25. so this Daughter of Jezebel (or Sister to Ahab, as some say, however a second Jezebel ) did the like to her Husband Jehoram [ 〈 in non-Latin alphabet 〉 ] like Bird, like Egg. Good Jebosaphat (saith Peter Martyr ) was much mistaken in his measures, when he matched his eldest Son and Heir Apparent of his Kingdom, with such an Idolatrous Branch and Brat. No doubt, but Jehoshaphat did it upon a Reason of State, and out of a seeming Godly Policy, that this Marriage might be a means to unite the two divided Kingdoms under one Head, and in the true Religion, but matters happened quite contrary, and this unequal Marriage is noted here and elsewhere, as the cause both of the notorious wickedness of his Posterity, and of the grievous Calamities that befell them thereupon. N.B. Oh the sad Effects of violating Divine Laws, for the sake of Human Reasons! After these three Preliminary Remarks, come we now to a more particular Description of this degenerate Son of a good Father.

Remark the First, This Jehoram the Son of Jehoshaphat, laid a bloody Foundation of his Kingdom in the slaughter of his own Brethren, and of many of the Nobles of Judah, because (saith Tirinus ) his Brethren opposed him in his departing from his good Father's Religion, and establishing Idolatry, and the Nobles took part with them in this good Opposition, and he feared (saith Osiander ) that these honest Noble-men would revenge the murder of his Brethren. Hence Sir Walter Rawleigh well observes, that this Jehoram was the first that is mentioned to have set up Irreligion by force. This desperate Tyrant thought it a greater Happiness to be feared, than to be loved, he cuts off those he feared, by whom he might have been dreadful to others, 2 Chron. 21.4. This Foundation laid Romulus of the Roman Kingdom in the Blood of his Brother Rhemus, and many more in Ancient History, and this is the modern Turkish manner also. N.B. A Wicked Wife (that Jezebel of Jerusalem ) Athaliah drew Jehoram to all this Villany.

Remark the Second, See how surely his heinous bloody and inhumane Sin found him out, Numb. 32.23. for first, a terrible and stinging Letter of Elijah 's writing came to his hand, 2 Chron. 21.11, 12, 13, 14, 15. when he saw (or foresaw ) the Spirit of Jezebel working so bloodily in the Butchery of his Brethren and Nobles, wherein Elijah lets Jehor ••• know, that he sinned willfully after he had received the Knowledge of the Truth from • is good Father Jehoshaphat, and now there remained no more Sacrifice for Sin, but a certain fearful looking for of Judgment, and fiery Indignation, which shall devour both his Person and Family, Heb. 10.26, 27. N.B. There be various Opinions about this Letter of Elijah to Jehoram, upon which abstruse Point, I am requested to enlarge, &c.

The First is, The Romish Doctors, Caussinus (and this Jesuit Caussinus makes Elijah the first Monk among Mankind, who founded the order of the Carmelites ) and such as do Papizare symbolizing with the Romish Church, do affirm, that this Letter Elijah sent out of Paradise, by the hand of an Angel, seven or nine Years after his Translation and Assumption thither [Ita sanctis mortuis res vivorum sunt curae] Thus the Saints departed take care of the affairs of those that live in this lower World, saith Genebrard, a Popish Divine of Paris, a good Hebrician, but a petulant Writer, this is asserted to authorize that Romish Doctrine of Saints and Angels Invocation: Our Bishop Andrew's gives this Character of this Genebrard, that he served to verify, much Learning and Railing may be Accidents in one Subject: And great Grotius himself doth thus far gratify this Popish Point, saying, that this Letter, to be written by Elijah after his Rapture, is no more to be admired than the Divine Dream of Judas Maccabens, wherein he saw Onias the High Priest, and Jeremias the Prophet Praying for the People after they both were Dead, 2 Maccab. 15.12, 13, 14. but Sir Walter Rawleigh saith better, that these Conceits grounded only upon the Jewish Rabbins Traditions are Tales, somewhat like the Fable devised by Erasmus, of our Lady's, the Mother of our Lora's Letters, or of the Verse that was sent from Heaven by St. Giles: 'It is as ridiculous to say, that Elijah appeared with this Letter to some good Man, the Messenger hereof, as indeed he did to the three Disciples at Christ's Transfiguration, Matth. 17.3, 4, 5. long after his Translation.

The Second Opinion is, That of Maluenda and Mariana, who deny that this was Elijah the Thisbite, but another Prophet of the same Name, or that Elisha was called here Elijah, because he came in the Spirit of Elijah resting upon him: Thus John the Baptist is called Elias for the same Reason, Luke 1.17. Matth. 17.12, 13. with this Opinion of those two learned Jesuits both Junius and Piscator seem to concur, saying, that it was Elisha 's Letter, yet bearing the Name of Elijah 's (in whose Spirit and Power it was written) that the writing might have the more Authority and weight with it.

The Third Opinion is, That of Dr. Lightfoot, who in his Chronical Order of this History placeth this Passage in Elijah 's Life-time before his Translation, saying, 'tis ridiculous to hold as the Jews do, that Elijah sent this Letter out of Heaven after he was wrapped up thither, but this Jehoram slew his Brethren, and the Princes of Judah, presently after his Father had left him in the Throne, and was gone away for Moab: His Father Jehoshaphat being now out of the Land, he riseth up against his Brethren and Nobles, and slew them, resolving to keep the Kingdom; Elijah, being yet alive, heareth of this, writes this stinging Letter to him.

The Fourth and most received Opinion is, That Elijah, before his Rapture, did foresee by his Prophetick Spirit, what a wicked King this Johoram would prove, so impious, as not to endure a living Prophet to declare the Truth to him upon Earth, therefore Elijah while alive writes this Prophecy and left it (saith Dr. Mayer ) with Elisha (as he did that concerning Hazael 's and Jehu 's coming to their Kingdoms, as they walked and talked, 2 Kings 2.11.) who was to convey it to him at a convenient time, that thereby Jehoram might be more convinced of his Sin, and confounded for his Villany, when he should see a writing brought to him from one that was now in Heaven.

N.B. 1. The former Opinions do rather cut the Knot, than loose or untie it: 'It is but fabulous to say Elijah writ it from Heaven. 2. Elijah 's foretelling future things concerning Jehoram, was no more than what Ahijah did of Josiah, 1 Kings 13.2. and Isaiah of Cyrus, Isa. 45.1.3. 'It is apparent that Elijah was translated before this Passage, for Jehoshaphat asked [ Is there not here a Prophet of the Lord, and 'twas answered, here is Elisha that poured Water on the hands of Elijah] 2 Kings 3.11. by which it appeareth, that Elijah was now translated, Chap. 2.10. for Elisha was not famous till after it. 4. The Order of Scripture-Chronicle (saving the Credit of that most learned Chronicler aforenamed) ought not to be inverted, but upon unavoidable Emergencies, when a full Story is related together. 5. The marvelous Providence of God in preserving this Prophecy of Elijah in those corrupt times after the Rapture of Elijah, insomuch that it came safely and seasonably to Jehoram 's hands, and so are to our hands conveyed the writings of the Prophets and Apostles as from Heaven calling us to repent.

Remark the Third, This Prophecy of Elijah concerning Jehoram is not perished, but is extant so far as it is expedient for the Church to know it, 2 Chron. 21▪ 12, 13, 14, 15. Wherein the Contents,

Mark 1. Elijah upbraids him for being such a Degenerate plant of s •• h a blessed stock as David, Asa and Jehoshaphat were; to depart from the good Patterns of Godly Progenitors is a great Aggravation: His Presumption in being a Son and Successor of David (on whom God had promised a Succession) was hereby quash'd for his Ingratitude, &c.

Mark 2. He chargeth him not only for despising the wise Counsel and good Example of his godly Ancestors, but also for following the wicked Ways of the Kings of Israel, who were all Impious and Idolatrous, ever after the Kingdom of David was divided into two.

Mark 3. He accuses him also for the Slaughter of his Brethren, &c. who were Innocent and Religious, setting themselves to maintain the true Worship of God, and to oppose his Idolatry: This Jehoram would not hear of by word of Mouth, now is told it by one now in Heaven.

Mark 4. He is told likewise, ver. 14. that God will smite his People, because they had complied too much with his Compulsions to Idolatry, ver. 11. A Prince is punished in his people, Prov. 14.28. saith Mariana here.

Mark 5. The divine Threatning riseth higher, Not only the Lives of thy People, but of thy Children also, shall go for the Lives of thy Brethren and Nobles; yea thy Wives and Goods shall be plagued likewise.

Mark 6. Then thy person shall be smitten with a mortal Disease, which after Two Years time of torturing Torment shall destroy thee, ver. 15. All this was accomplished, ver. 16, 17, 18, 19, 20. Yet all this long time of intolerable Dolor was but a Typical Hell, and only a foretaste of Eternal Torments, unless he Repented: He departed undesired at last.

Remark the Fourth; The marvelous mixture of the White of Mercy with the Black of Misery here checker'd together,

Mark 1. Though God's Judgments were severely executed upon this wicked Jehoram and his Family, yet the Lord extinguished it not utterly, but reserved him a Lamp for David 's sake, 2 Kings 8.19. 2 Chron. 21.7. Though God, the Avenger of all such unjust Murders, soon after this did execute Vengeance upon himself and his Children, 2 Chron 21.17, 18. and upon his Grand Children also, Chap. 22.10, 11. yet Jehoaaz was left of the one, and Joash of the other; out of which reserved small Lights or Lamps came at length the Light of the World, the Sun of Righteousness.

Mark 2. Though Edom Revolted in his time, so fulfilled the Prophecy of Isaac, Gen. 27.40. which had ever been Tributary to Judah from David 's time, 2 Sam. 8.14. with 1 Kings 22.47. yet God gave Jehoram a Victory over the Edomites, 2 Kings 8.21. but it was so lame, that he could not prosecute it thoroughly; for Libnah (one of his own Cities of Judah, and given to the Priests, Josh. 21.13. 1 Chron. 6.57.) Revolted in his absence, ver. 22. These godly Priests not enduring his late Innovations, and other Abominations, forsook their Obedience, because he had forsaken the Lord, 2 Chron. 21.10, 11. God wrote his Sin upon his Punishment: He had cast off God's Yoke, and broke his Covenant, the same is done to him both at home and abroad.

Mark 3. Wicked Practices never prosper long: The Lord (that holds the Spirits of Enemies in his Hand) let loose the tamed Philistines, the ragged Arabians, &c. against him; they come and plunder Jerusalem and the King's Palace, 2 Chron. 21.16, 17. and slew all his Sons but the youngest, Chap. 22.1. Yet Athaliah escaped for a public Mischief; and though he also escaped the hands of Men, yet the hand of God struck him so, that he died of a most loathsome Disease, his Bowels burst out, ver. 18, 19, 20. He that had no Bowels for his six Brethren, hath now none for himself: He was weary of his own Life for great pain, and his People was weary of him also.

2 Kings 8.25, 26, &c. 2 Chron. 22.1, &c.

In both those places we have an Account of Jehoram 's youngest Son, who succeeded his Father in the Throne of Judah.

Remark the First; This Man was a King of three Names, (1.) he is called Jehoaaz; 2 Chron. 21.17. (2.) Ahaziah, 2 Chron. 22.1 and, (3.) Azariah, ver 6. He was a Sprig of that wicked Woman Athaliah, who was altogether guided by her devilish Directions. No wonder if it be said [ He did wickedly, &c.) 2 Kings 8.27. when such a crafty and imperious Beldame (as Athaliah ) was his Counselor, 2 Chron. 22 3. And though there seems a difference about this King's Age when he began to Reign, 2 Kings 3.26. saith [22] but, 2 Chron. 22.2. saith [42.] The Hebrew reads this latter place, [The Son of two and forty Years] to wit, of Omri 's House, in which it fell, and Ahaziah with it, who was of Omri 's Pedigree by his Mother Athaliah. This the Text directs us to, when it calls his Mother the Daughter of Omri, ver. 2. which was indeed the Daughter of Ahab, as Dr. Lightfoot observeth:

Remark the Second; This King of Judah with his three Names, would needs assist his Cousin Joram King of Israel ( Ahab 's Son) in his War against Hazael at Ramoth-Gilead, 2 Kings 8.28. as Ahaziah 's Father Jehoram, and his Grand-father Jehoshaphat Kings of Judah, had been bewitched with the House of Ahab to associate themselves therewith to their own Damage. N. B. So was this Ahaziah bewitched also to his own Destruction, for his complemental Visit to wounded Joram, which cost him his Life afterward.

Remark the Third; In this Siege of Ramoth, Joram King of Israel received by the Syrians such a mortal Wound, as made him sick of a Fever, 2 Kings 8.29. It seems Kings in those times exposed themselves unto great dangers in Battles. As this same War was begun by Ahab the Father and proved fatal to him, 1 Kings 22.3.34. so it did no less to this Joram, Ahab's Son. Here was he wounded, and went down from Ramoth, about twenty-four Miles, to Jezreel (a place of greater security) to be healed, &c. 2 Kings 9.15. so that Jehu had a fair opportunity (saith P. Martyr ) to fall upon Joram when he was withdrawn from his Army thither, for Curing his Wounds.

The Fourth Remark is, The final Fall of those two wicked confederate Kings is described together, with the fall of the Grand Jezebel, in 2 Kings 9. 1. Of Joram King of Israel, ver. 24, 25, 26. 2. Of Ahaziah this King of Judah, ver. 27, 28, 29. Then 3. of Jezebel that impious Queen, ver. 30, 31, to 36. Whereas in the 22. of Chronicles the account there given doth only concern this man with three Names, where we find several Circumstances of his last End described, which are not Recorded in the Book of Kings, as well as of his first beginning to Reign, which he did by the Authority of the Sanhedrim, then sitting in Jerusalem, ver. 1. while Jehoram under his dolorous Disease, took no care to settle a Successor. So ver. 9. gives an Account (omitted in the Book of Kings ) that Jehu allowed this wicked Ahaziah an honorable Burial for the sake of his good Grand-father Jehoshaphat, from whose honored Dust he received this Favor, though a degenerate Grand-son: Holiness hath its Honor even from those that have it not: God moved them to bury him, from respect to Jebosaphat, &c.

2 Kings CHAP. IX.

THIS Chapter brings in Jehu 's anointing to be King of Israel, whom God raised up to destroy Ahab 's House; for the accomplishing of which his Generation-work, God gave him a fiery and a furious Temper.

Remarks, First upon his being anointed by a Prophet, as, First, Elisha must not go himself to anoint Jehu, either because be was now grown old, or for privacy-sake (saith Menochius, &c.) he being too well known among the Captains, but he calls one of the Sons of the Prophets, ver. 1, &c. whom the Rabbins over-curiously determine to be Jonah the Son of Amittai, Jon. 1.1. who, they say, was the Widow's Son of Sereptah, whom Elisha raised from the dead, 1 Kings 17.22. However, he was one unknown to Jehu; had Elisha himself gone, it would have made Joram 's Party jealous, &c.

Remark the Second; This Young Prophet Elisha orders not to fetch the Sacred Oil from the Temple, (saith P. Martyr ) but took that which was at hand, because the Matter admitted of no delay; nor did he take an Horn of Oil, wherewith both David and Solomon were anointed, 1 Sam. 16.1. and 1 Kings 1.39. (which intimated a perpetuity of their two Kingdoms) but a Glass Vial or Box. as 1 Sam. 10.1. (the same Hebrew word in both places) to show a deficiency or failure in Saul 's and Jehu 's Kingdoms. Jehu was anointed (saith P. Martyr ) that in an extraordinary way he might succeed Ahab's Sons, whom he was utterly to extirpate.

Remark the Third; This Young Prophet obeys Elisha, though in peril of his Life for High-Treason, because Joram was still living: He goes to Ramoth, which Cajetan, P. Martyr, &c. think) was now won from the Syrians by Israel 's Army, though Jorant was gone to Jezreel, leaving Jehu his General in his absence. This they gather from the mention of the inner Chamber, ver. 2. and the top of the Stairs, ver. 13. and the Charge, [Let none go out of the City] ver. 15. Here the Prophet anointed Jehu, and in God's name told him of Royal-work, &c. ver. 6, 7, 8, 9, 10. This was done according to the command of Elijah to Elisha, 1 Kings 19.16. and now of Elisha to this Young Prophet.

Remark the Fourth; This Act, though secretly managed, did startle at the first the other Captains under Jehu the General: They ask, [Wherefore came this mad Fellow? &c.] ver. 11. N. B. Thus those profane Captains flouted the Lord's Prophets for their declaiming against their Debauchery and Idolatry; and thus the Lord's Ministers are counted and called by a mad World (always beside itself in Matters of Salvation) even in all Ages, as Jerem. 29.26. Hos. 9.7. Acts 26.24. 2 Cor. 5.13. yea, Christ himself was supposed to be beside himself by his Carnal Kindred, Mark 3.21.

Remark the Fifth; However, those rude Ruffians knew him by his Habit and Gesture to be a Prophet, and that he came upon some great Errand, which they were more eager to know, because Jehu modestly endeavored to conceal it, ver. 12. And when they knew it, partly from expected Preferment, partly from human Nature that desires Novelties, but principally from God's Providence inclining their Hearts, they consented and confirmed what this mad Man had done, ver. 13. making use of the top of the Stairs for Jehu's Throne, and their own Garments instead of a Cloath of State for him to tread upon.

Remark the Sixth; Joram 's absence from his Army (because of his Wounds) made very much for Jehu's Advantage (saith P. Martyr ) Jehu immediately marcheth to Jezreel, where Joram was, and where Jehoaaz or Ahaziah King of Judah was come to visit his Cousin King of Israel, ver. 15, 16. which is marked as a marvelous Act of God's Providence, 2 Chron. 22.6, 7. N. B. That as these two wicked Kings had joined themselves together in sinning; so God ordered it, that they should both be joined together in suffering; Joram came thither to be cured of his Wounds, and Ahaziah came thither to condole with his wounded Cousin-King; at this juncture comes Jehu, and catches them both in his Net.

The Second Part, is, what Jehu acted after he was thus Anointed.

Remarks upon it are, First, no sooner had Joram's Watchman discovered Jehu by his furious Marching, but he sends first one Scout, and then another, ver. 17, 18, 19, 20. both which Jehu detained, telling them, That he would himself give an Answer to Joram: Upon this Discovery Joram, though sick and wounded, goes in his Chariot to meet Jehu, ver. 21. never dreaming of an Enemy, but rather thinking (though' his Messengers were detained) that Jehu came with good Tidings from the Army, whereof he had left him the General, and that Jehu himself was resolved to be the first Messenger of their Success against the Syrians. Thus God infatuates whom he designs to destroy.

Remark the Second; When Joram saw Jehu, ver. 22. he asked. If he came in Peace, suspecting some Treachery when it was too late: Jehu answers briskly and bravely again (saith P. Martyr ) [ What Peace? &c.] His Answer was as fierce and furious as his March was. He mentions not Joram's, but his Mother Jezebel's Sins▪ who was a notorious Adulteress and Idolatress, partly because she was the Original of all the Mischiefs, and partly because Joram had made his Mother's Sins to be his own, seeing he had not restrained her according to his Royal Duty, and as pious Asa had restrained, yea and deposed his Mother, 1 Kings 15.13. whereas Joram rather promoted Jezebel 's matchless Villany, and was himself an Idolater, if he were not an Adulterer also.

Remark the Third; Jehu slays Joram in the Field of Jezreel, ver. 23, 24, 25, 26. Joram's Carcass must now serve to Manure that Vineyard, which his Father Ahab had so bloodily wrung from Naboth, by Butchering both him and his Sons (as is expressed here) that he might have a clearer Possession of it, yea, and Jezebel, the principal Promoter of the Slaughter of the Lord's Prophets, as well as of the Murder of Naboth, even her stinking Carcass, both alive and dead, notwithstanding all her Perfumes and Paintings, shall become manure also to this same Vineyard: How dear was this Garden of Herbs bought, and how richly Dung'd even with Royal Corps?

Remark the Fourth; Ahaziah was wounded also by Jehu 's Order, but not so mortally as Joram was by Jehu's Arrow, who sank down dead by it; for Ahaziah fled to Megiddo, ver. 27. but hid himself in Samaria, as thinking it the safer place, 2 Chron. 22.9. or he died at Megiddo in the Country of Samaria, yet Jehu suffered his Servants to carry his Corps to Jerusalem, ver. 28. for Jehoshaphat's sake.

Remark the Fifth; Jehu comes to Jezreel and executes Jezebel, ver. 30, to 37.

Mark 1. She painted her Face either to affright Jehu with her Majestick Looks, saith Lavater, or to allure him from Murder to Adultery, saith Vatablus; but she was too old for that now, saith P. Martyr, and mourning Weeds had been more meet for her in the loss of her Husband and of her Son, &c.

Mark 2. Jezebel expostulates with Jehu, ver. 31. wherein she calls him a Second Zimri, his Master's Murderer. She thought that, being a Woman, she might wag her wicked Tongue at will, and that Jehu durst not meddle with her; not knowing that he had a particular Charge from God about her, ver. 7, 10.

Mark 3. Jehu cries [Who is on my side?] ver 32. and her Eunuchs (that commonly attended the Queen, being mercenary Creatures) did quickly comply with Jehu's command, of casting her out at the Window, ver. 33. N. B. Behold (saith P. Martyr ) how Court-Parasites change their Minds with their Conditions.

Mark 4. See how God writes her Sin upon her Punishment; her Brains that had devised Mischief against God's Servants, are now strewed upon the Walls; and she that had insulted over the Lord's Prophets, is now trampled under Foot by Horses heels: She, that out of her dogged Disposition, had flown upon so many that feared God, is now justly devoured by Dogs.

mark 5. Jehu had for the present forgot Elijah's Prophecy of her, 1 Kings 21.23. when he bad to bury her, because she was the Daughter of Ethbaal King of Sidon, 1 Kings 16.31. whom he was loath to incense in his unsettled Estate; but when word was brought him, the Dogs had devoured all her Flesh, and left nothing but Bones (a fair warning to foul dogged Persecutors) then he remembered what he heard Elijah say, ver. 36, 37. Where he relates more than was recorded, 1 Kings 21.23. which now is made Scripture, as if before related.

2 Kings CHAP. X.

THIS Chapter is a farther Narrative of Jehu's Life and Death. His Actions in his Life are twofold; the first were lawful and laudable, from ver. 1, to ver. 27. the second were unlawful and illaudable, a stain in his Escucheon, ver. 29, 30, 31.

Remarks upon his laudable Actions are First, His Severity in extirpating Ahab's Posterity and Kindred, according to God's command.

Mark 1. Ahab had Seventy Sons by several Wives in Samaria, ver. 1. as if he had bid defiance to that divine Threatning of Rooting out his Family, as if impossible, &c.

Mark 2. Jehu writes a trying Letter to the Grandees of that Royal City, that they would set up the likeliest of all these Seventy Sons to succeed Joram in his Throne, and fight yet for him; thus he felt their Pulses, whether for or against him, ver. 2, 3.

Mark 3. Those Pusillanimous Peers truckle at a small Intreaty to betray their Trust, never consulting (saith P. Martyr ) either with the Word of God, or with his Prophets; nor do they send Ambassadors, but immediately yield to him, ver. 4, 5.

Mark 4. Hereupon Jehu writes a second Letter, ver. 6. to send him the Heads of those Seventy Sons in a Basket, &c. As God had his holy Hand in their Pusillanimity, in order to Root out Ahab's House, so likewise in this Retaliation; for as Ahab and Jezebel had, by a Letter sent to the Elders of Jezreel, shed the Blood of Naboth and his Sons, so they should have the Blood of all their Sons shed, by a Letter sent from Jezreel to the Elders of Samaria, and all these Heads must be brought in Baskets, ver. 7. to Jezreel, because Ahab had sent from Samaria for some Baskets of Grapes out of Naboth 's Vineyard at Jezreel.

Mark 5. Those Seventy Princes Heads which the second Letter (writ not in black but in blood ) fetched from Samaria, Jehu bids the Messenger lay them all Night at the Gates of Jezreel, which was the place of Judicature, and which now were shut when they came, ver. 8. thus saith Vatablus; but Menochius renders this Reason, That Jehu durst not trust the Samaritans (that brought those Heads) to be admitted into the City in the Night. Lavater saith best, saying, This was the place of greatest Concourse, both for Judgment and for Egress and Regress, where the People beheld next Morning this formidable Justice upon Ahab 's Family, and so justify Jehu in God's just Vengeance upon them.

Mark 6. Jehu comes in the Morning, ver. 9. and a vast Concourse of People to behold this lamentable Spectacle: Some hard hearted Hannibal would have cried out, (as he once did upon the like occasion) O formosum Spectaculum, O brave sight. 'It is wittily said, that this evil World is like those heaps of Heads placed on both sides the Gates of Jezreel, that had not so much as one heart among so many heads. Few hearts be for God, 1 John 5.19. But Jehu (saith Vatablus ) makes an excellent Apology here, alleging, that neither he had slain his Master, nor they the Seventy Sons, but it was the Lord himself, for the Prophecy of Elijah was now fulfilled, and the Decree of God was hereby executed, ver. 10. and therefore let not this multitude (met here) fear God's Vengeance on the Innocent.

Mark 7. Jehu likewise slew all Ahab's Court-Creatures, ver. 11. such as he had advanced to Wealth and Honor, and who had been Partners with him and Jezebel in their Sins, together with all their Kindred, excepting Joash King of Judah (saith Lavater ) and Ahaziah's Brethren, which he slew afterwards, ver. 12, 13, 14. because they were Nephews and near Kindred of Ahab 's House, 2 Chron. 22.8. for his immediate Brethren were all carried away by the Arabians, 2 Chron. 21.17. he slew also Ahab and Jezebel's Domestic Chaplains, who were Princes of all the other Priest (saith Sanctius ) and who were fed at Ahab 's Table, as 1 Kings 18.19. a fair warning this was to Baal's Priests.

Remark the Second, is, Jehu's Popularity after all this Severity, ver. 15, 16.

Mark 1. Jehonadab, a Rechabite of Jethro's Stock, 1 Chron. 2.55. a Man famous among the People (say Junius, Peter Martyr and Piscator ) both for his Prudence and his Piety, as both appeareth from this place, and from those precious Precepts recorded, Jerem. 35.6. he hearing how Jehu was God's Instrument to execute Justice upon Ahab's House, comes to congratulate him.

Mark 2. Jehu meets him, who (as Josephus saith) was of his old Acquaintance, salutes him with all insinuating Candor and Kindness, asking him, how he approved of his Person and present Proceedings. Jehonadab heartily answers with a double [ It is, it is, Hebr.] to show his Heart approved of his Actions, and he gave him his Hand also, as a sign of his Approbation, even the right hand of Fellowship, Gal. 2.9.

Mark 3. Jehu did well in desiring Jehonadab's Company, to countenance his Proceedings among the People, with whom he knew him to be had in great Veneration: So he hath him handed into his Chariot. N. B. 'It is Piety as well as Policy to join friendship with the Religious.

Mark 4. Here begins Jehu 's unsoundness to appear, in saying, [Come see my Zeal for the Lord.] Sincerity is most suspicious of itself, and better conceited of others, John 21.15, 16, 17. Jehu prefers himself before Jehondab, in saying before, [Is thine heart right, as mine heart is;] and he now, not questioning his own heart as he did Jonadab 's, must have his Zeal seen. Ostentation is an Evidence of Hypocrisy, it must be noted and noticed, &c. Secresy is a good sign of Sincerity.

Mark 5. His Actions were indeed Zeal and Justice, and not Cruelty, because done according to God's Revealed Will, which is the Rule of all Righteousness, Jonadab had only heard of his former Zeal against Ahab 's House; and now Jehu must have him see his following Zeal against Baal's Priests afterwards.

Mark 6. But before this he went to Samaria, and flew all the remainder of Abab 's Allies, ver. 17. so that not one remained to Revenge the slaughter aforesaid: This Zeal Jonadab saw, &c.

Remark the Third; Jehu's Zeal Jonadab likewise saw in abolishing the Worship of Baal, from ver. 18, to ver. 27. wherein,

Mark 1. Jehu 's decoying all the Priests of Baal into his Net, pretending an extraordinary Sacrifice to Baal, but intending the Priests of Baal themselves should be made the Sacrifice, &c. N. B. This zealous Act of Jehu some learned Men judge laudable, as well as lawful; alleging, 1. That Solomon dissembled his slaying of the living Child. 2. That Elijah called all Israel and the Worshippers of Baal together accordingly. And, 3. Jehu did but seem to allow of Baal 's Worship for a little space, that he might the better manifest his speedy dislike and detestation of it, &c. N. B. But Augustine, the Schoolmen, Peter Martyr, &c. all concur, that this was a pernicious as well as an officious Lye, as it was a Profession of Idolatry for the time, and a Confirmation of Baal's Worshippers: So this act was a public Scandal for the present, his Words being manifestly false, and spoken with a design to deceive, though with a pious Intention, which alone cannot excuse from Sin, &c. and they answer the aforesaid Objections; 1. 'It is an unalterable Principle, that we must not do the least evil of Sin, no, not for the procuring of the greatest good, Rom. 3.8. 2. That act of Solomon, to discover the true Mother, &c. is expressly called the Wisdom of God, 1 Kings 3.28. wherein no indirect means were actually made use of 3. P. Martyr answers to that of Elijah, that he called not the Baalites to Sacrifice, but to see a Miracle, &c. besides, in Elijah's Days, the Baalites did daily Sacrifice to Baal, but durst not do so now; and if Jonadab did concur with Jehu herein, 'twas his human Infirmity.

Mark 2. Jehu, having gull'd and beguile'd the Prophets and Priests of Baal into his Trap, by proclaiming a solemn Assembly of every individual Person of them (upon pain of Death if any absented) ver. 19, 20. So that the House of Baal was top full, as that they stood mouth to mouth, Hebr. ver. 21. He calls for Baal's Sacred Vestments, ver. 22. N. B. The Devil endeavor'd (saith Peter Martyr ) to imitate God in Holy Vestments; this was a new and another pious Fraud (as the Phrase is) to make the Worshippers of Baal think that Jehu was serious and sincere in his Profession; Quod volumus, facile credimus, 'It is natural and usual most easily to believe, what we desire and wish to be true. 'It is a wonder (saith Osiander ) that there should now be so many Priests of Baal, that so great a number were here assembled, as to stand [peh la peh, Hebr.] face to face to fill the House, seeing Elijah had cut off such abundance of them, but Jezebel (saith he) had sedulously recruited that slaughter: And 'tis also a wonder (saith Menochius ) that so many Priests should dare to come now to the Temple of Baal, when they had so many grounds of Suspicion, that this was not done for their Approbation, much less to Reward them for their pains; as 1. They could not be ignorant how Jehu had slain Ahab's Household Chaplains those Priests of Baal, ver. 11. and had they not hence fair warning to fear Jehu? 2. Jonadab's Presence with Jehu, ver. 23. might well have made them jealous of Jehu, for they knew him an utter Enemy to their Idolatry. 3. Jehu 's search for the Servants of the Lord among them, ver. 23. might likewise make them suspect a design against them; but they were besotted and infatuated by God (saith he) and went on without Wit or Fear, as an Ox to the Slaughter, and as a Fool to the Stocks, as before, &c.

Mark 3. As soon as the chief Priest of Baal (2 Chron. 23.17.) had made an end of his Sacrifice to Baal, Jehu commands Eighty Soldiers to slay them all, &c. ver. 24, 25. Thus (saith P. Martyr ) those Worshippers of the Devil did symbolize with the Servants of God in sacrificing; Faciunt & Vespae favos, Drones mitate Bees, and Apes, Men. This was an Apish Imitation. And thus long (saith he) did Jehu delay his destroying them till their Sacrifice was done, because all the Baalites were not at first come, but some dropped in every moment; and the Law of God commands that Idolaters shall be slain, Deut. 13.9. And when Jehu had destroyed the persons, he falls upon the Things of Baal, ver. 26, 27. destroying Baal both ways out of Israel, ver. 28. Those Gelilim, Heb. dirty or dungy Deities Jehu doomed to the Jakes, as fittest for them.

Remark the Fourth, is, upon Jehu's illaudable and unlawful Actions, wherein.

Mark 1. He thus far did well, but had ill Aims and Ends in his well doing. N. B. While God's way and Jehu 's lay together, he kept constant in fulfilling God's Will, so far as Matters tended to settle him in his Throne and Kingdom, but when those two ways parted, then Jehu departs from God, ver. 29. there was malun opus in bona materia, Works materially good may not ever prove so formally and eventually: He made an end of Baal, but not of the golden Calves, which made an end of him; He did much, but not all, the rusty hand of a Dial seems right at some time of day.

Mark 2. The Lord sent some Prophet to promise him Prosperity to his Posterity for four Generationss [because he had done well] ver. 30. which was a Privilege not vouchsafed to any King of Israel after the Division of the Kingdom. N. B. This shows God will not be indebted to any Man; none shall say, Obeying God is an hard Bargain; no • may we judge by outward success (saith P. Martyr ) for Jehu was an Idolater.

Mark 3. Jehu had a dispensatory Conscience, following God well in such Duties as suited with his Designs, but no farther, ver. 31. He did well in its Kind, but partially (saith Grotius ) the Matter was not amiss, but for the Motive, Manner and End no whit well because (saith P. Martyr ) it came not from his Heart. A Man may recover of a Fever, and die of a Dropsy: Jehu cast off Baal, but kept Jerohoam's Calves, lest it should cost him his Kingdom; A Region and Regiment was more in his Eye than Religion was.

Mark 4. Now begins Hazael to exercise those bloody Butcheries upon Israel, ver 22. which Elisha had foretold, Chap. 8.12. for Jehu's Calf-Worship: He conquered not only Ramoth-Gilead lately recovered by Joram▪ but all that rich Country of Gilead, ver. 33. It was first got by Moses, and now first lost (saith P. Martyr ) by Jehu, who reigned 28 years, and then died, ver. 34, 35, 36. a longer time than any of this Predecessons▪ his four Sons successively succeed him; 1. Jehoaaz, 2. Joash, 3. Jerobram, and, 4. Zachariah.

2 Kings CHAP. XI.

THIS Chapter returns to the History of the Kingdom of Judah, ending at the Death of Ahaziah slain by Jehu, Chap. 9.27. 2 Chron. 22.9. now 'tis reassumed here, ver. 1, 2, 3. and 2 Chron. 22.10, 11, 12. which relates first the Usurpation of Athaliah, and then the Succession of Joash. Remarks first upon Athaliah are,

First, This Athaliah was Ahab 's Daughter, married to Jehoram the Son of Jehoshaphat, by whom she had Ahaziah, who going with Joram to Ramoth, Chap. 8.28. left his Mother to govern the Kingdom during his absence. This gave her the greater Advantage to usurp all after her Son's Death, advancing herself to the Throne, by destroying all the Blood Royal descending from David, that she might have no Competitors to the Crown.

Remark the Second, Idolatry was so deeply Rooted and Riveted in that degenerate Family of none-such Ahab, that it could not be routed out, but by rooting that whole corrupted stock, many of that Royal offspring had been slain by Jehoram, 2 Chron. 21.4. others were carried away Captive by the Arabians, &c. 2 Chron. 21.16, 17. others were slain by Jehu, 2 Kings 10.14. the Remainder this wicked Woman Athaliah destroys here, so as she thought there was none left to lay claim to the Crown.

Remark the Third▪ This Athaliah the Daughter of Ahab, was so wickedly inhumane, that she destroyed not only that Seed-Royal, which were born of other Venters, but also even those that sprung out of her own Womb, doubtless some of these she slew were so descended, thus her Idolatry and Ambition had quite cancel'd out all natural Affection. N.B. Nor was this all, but the Devil did design by her bloody Hands to Root out the Race whereof Christ was to be born: Josephus saith, that out of Envy (that Diabolical Vice, as Austin calls it) she sought to destroy the House of David as Jehu had destroyed her Father Ahab 's House: This she did (saith Peter Martyr ) out of her Zeal to uphold Baalism in Judah, which she saw (to her grief) rooted out by Johu in Israel▪ And he excellently addeth, N.B. That Jehoshaphat 's Posterity was destroyed also hereby, to teach us that God will not spare the Seed of his Servants who fall to Idolatry, and to testify his utter abhorrency, that any of them should contract Affinity with Idolater • , &c.

Remark the Fourth, God over-shoots the Devil in his own Bow, though the Devil designed to destroy all the Seed-Royal of David by this wicked Woman, and she endeavor'd it to her utmost. But God remembered his Promise to David, that he would leave him a Lamp in Jerusalem, 1 Kings 15.4. to this Promise Joash owed both his Life and his Kingdom, by virtue of which he was miraculously preserved. N.B. Grotius observes, that the House of David was preserved in this one Child, as once Gideon 's House was in one only Son, Judge. 9.5. and P. Martyr is of opinion, that the Nurse laid this young Child among the Carcases of those that were slain, as if he had been slain also, and she told it to that compassionate Princess Jehosheba, who with the Advice and Assistance of her Husband good Jehoiada, conveyed the Child away from the King's Children into a Privy Chamber of the Temple, and there hid him and his Nurse to attend him: She did herein, as God himself afterwards did with Jeremy and Baruch, Jer. 36.26. and with the Holy Child Jesus, Matth. 2.14. and as Moses had been hid from slaughter, Exod. 2.2, &c.

Remark the Fifth, This Jehosheba (the Aunt and Hider of Joash ) was a King's Daughter, yet a good Priest's Wife: The Holy Priests were then in such high and honorable Veneration, that even Kings Marry'd their Daughters to them: She was Daughter to King Jehoram, but not by that wicked Woman Athaliah (say Piscator and Peter Martyr ) but by another Wife, because so Holy a Priest as Jehoiada was, would not have dared to marry her of an Idolatrous Family: And had Joash been Athaliah 's own Child, she might better have taken him to herself, and under that colorable pretence have exercised her Tyranny: But more probably she feared, that the Crown would be carried from her to another Family.

Remark the Sixth, Athaliah Revels it out in her Tyranny for seven Years, supposing all safe, she promotes the Idolatry of the House of Omri: She either believed that Joash was slain with the rest of his Brethren, or if she suspected that this Child was saved, yet she might think an Infant could do her no great harm, for she feared not to confirm her usurped Kingdom in a few Years to herself so, as not to be shaken by a weak Child, or she held it no Policy to hold up such a surmise, and make any strict search and enquiry after it, lest the People should listen and learn, that there was yet one of David 's Family left alive, and they, being weary of her Tyrannical Government, might hearken and hanker after him, through desire of a change, &c.

The Second Part is, Jehoiada 's prudent Contrivance to bring Joash to the Crown, and to depose her from being Queen, who had no Title to it.

Remark the First, Jehoiada 's Conspiracy against usurping Athaliah, ver. 4, 5, 6, 7, 8, 9, &c. and 2 Chron. 23. throughout, and setting up of Joash. The Antecedents whereof were the Circumstances of the Plot.

Mark 1. The Time when, namely, when the young Prince was now seven Years old, ver. 4, 21. so long had Jehoiada waited for a fair opportunity to settle the right Heir upon the Throne: No doubt, but during the six Years of this Idolatrous and Tyrannical usurping Queen, he communicated his Counsels to some faithful Friends, but could not come at a sufficient Preparation to protect this young King against the Power of Athaliah: Now fetches he Rulers, five only at the first into Covenant with him, ver. 4. and 2 Chron. 23.1, 2. and Priests and Levites with some picked out of the other Tribes of Israel, whose Conscience and Interest obliged them.

Mark 2. The Lawfulness of this Conspiracy appeareth, saith Peter Martyr, because 1. Jehoiada was no Private Person, but the High Priest, to whom belonged not only the Judgment of Sacred, but also of Civil things: Especially having the Concurrence of Princes, Priests and Levites. And 2. He was the Husband of the right Heir's Aunt, so had by the Right of Affinity, the Guardianship of this Fatherless and Motherless Child, &c. 3. Athaliah had not so much right to the Crown, as Jehoiada 's Wife a Princess, but was a mere Usurper, and one of that wicked House of Ahab, which God had particularly devoted to Destruction. 4. 'Twas the proper Place of the High Priest to see God's Promise to David performed, and the Law in Deut. 17.15. observed, which admits of Brethren to Rule, but no Sisters much less Strangers. 5. Grotius adds, she was an incurable Idolatress, so deposing was her Due. 6. He did this by Divine Direction of the unerring Spirit of God.

Mark 3. This Prudent and Pious High Priest Jehoiada (of the House of Zadok, say the Annotations ) made a Covenant with all he found faithful among the Princes, Lord's, Priests and Levites, to depose Athaliah, to set up Joash, to put down Idolatry and to establish the true Religion. N.B. Thus good Governors, resolving to reform Religion, used to begin with a Covenant, 2 Chron. 15.12. and 29.10. and 34.31. Ezra 10.3. Neh. 9.38. and thus Jehoiada did, as He was the young King's Protector at this Time [taking an Oath of them here] to Secrecy from Athaliah, and Fidelity to Joash, then he shown them the King, to quicken them up the more to Act vigorously in accomplishing the High Priest's honest and honorable Designs.

The next Circumstance is, the Concomitants of this godly Conspiracy.

Mark 1. The Prudent and Politick Management of this Religious Association, ver. 10, 11, 12. and 2 Chron. 23.7, 8, 9, 10, 11. where I find some learned Men say, that Jehoiada chose the Passover-feast-time, wherein to transact this important matter, lest Athaliah should suspect a Conspiracy from any unusual Concourse of Princes, Priests, and People, which yet was usual and customary at the Pascal Feast, &c.

Mark 2. As it was wisely done as to Time, so as to Place likewise, to wit, in the Temple, upon account both of its Capacity, able to contain vast Multitudes without suspicion at a solemn Feast, and likewise, because it was contiguous to the King, whom Jehoiada showed to his Company, saying (as Osiander saith) God never Commanded that a Woman shall Reign, much less a strange Woman, that is not of the stock of Judah: Therefore did he say [The King's Son shall Reign] 2 Chron. 23.3. and lastly, because David's Armory was there, ver. 10. 2 Kings 11. wherewith to Arm them.

Mark 3. All came into the Temple unarmed to avoid Suspicion: Now Princes, Priests and Levites being all upon this extraordinary occasion armed, all Watches and Guards are set and settled in all their Posts and proper Places, the King is brought forth under the Name of only [the King's Son ] ver. 12. here, but when Jehoiada had put the Royal Crown upon his Head, and the Book of Deuteronomy into his Hand, Deut. 17.18. and likewise anointed him with the Holy Oil, then was the loud Acclamation of all that were present [God save the King] and they clap'd their Hands for Joy, a visible Expression thereof, Psal. 47.1. Ezek. 25.6.

The Third Part is, the Consequents of all this Holy Confederacy.

Mark 1. Athaliah 's Destruction, occasioned by the Rumor of a new King soon handed to Athaliah 's Palace, being very nigh to the Temple. N.B. Which verified that old Adage [the nearer the Church, the farther from God ] this held true in Athaliah and her Idolatrous Accomplices, she upon the noise and news hereof came running into the Temple, ver. 13. and violently broke through the Ranges, ver. 8. to know the cause of this Tumult, this was done by an over-ruling Providence of God to bring her (that knew nothing all this time of this so secret Contrivance) within their Power, when she saw the King, ver. 14. though she was the grand Traitor, yet she cries out [Treason, Treason]. Jehoiada bids carry her forth, and not kill her in the Temple ] she ran away the Horse-way, and there was slain probably among the Horses, ver. 16, 17. that her Death might be like her Mother Jezebel 's, Chap. 9.33. as she was not unlike her in her Sin: Josephus saith, she was carried down to the Town-Ditch, and there dispatched, however, it was among the Stables of the King's House, and none did defend her, so weary were all Men of her Tyrannical Government, &c.

Mark 2. The double Covenant of Jehoiada, the first was sacred betwixt God and the King, that the King might be obliged to serve the Lord, to maintain his Worship, and to root out Idolatry; and the second was a Civil Covenant betwixt the King and his Subjects, ver. 17. and 2 Chron. 23.16. N.B. In the first of those Jehoiada did not bind the King to himself, as the Pope doth Christian Princes, but to the Lord; and in the second he binds the People to Allegiance and Subjection, that they should be his Liege-People, as he should be their Liege-Lord, that he should govern them, and they obey him in the Lord.

Mark 3. Baal 's beastly worship (which Athaliah had established in Judah, when Jehu had abolished it in Israel ) is now pulled down in its Temple, Altars, &c. and Matthan ( Baal 's High Priest ) is slain before the Altar of Baal, ver. 18, whither he ran for refuge, as Joab did to the House of the Lord, 1 Kings 2.28. or rather he was brought thither as the most fit Sacrifice to Baal.

Mark 4. The fourth Consequent was, The restoring of the Primitive Order of the Priests and Levites in the Temple-worship, ver. 18. and 2 Chron. 23.18, 19. where Baal 's Priests (called Athaliah 's Sons, 2 Chron. 24.7. possibly her Bastards ) had put all out of Order in the Service of God, now Jehoiada rests not, till he brings all to the rights, and reforms everything found amiss both in Worship and Order, which Athaliah (say Junius and Piscator ) had greatly corrupted.

Mark 5. The Consequence was Jehoiada 's bringing forth the new King, after a six Years close Confinement, into a Possession of his Ancestors Throne and Kingdom, ver. 19. and 2 Chron. 23.20. Here God performed his Promise, 1 Kings 11.36. and 15.4. here anew he is set up on the Throne that Solomon built (saith Grotius ) 1 Kings 10.18.

Mark 6. The Consequence; The universal Joy of the Land for this Happy Change from an Usurping and Tyrannical Queen, to the Young King Joash under the Conduct of good Jehoiada, ver. 20. N.B. 'It is worthily observed by a worthy Expositor, that as all the People of the Land did rejoice exceedingly, when that wicked Woman Athaliah was executed by the High Priest Jehoiada, even so and much more than so, shall the whole Community of God's People do, when the Whore of Rome shall be executed by Christ the true Jehoiada, who shall throw her out of the Temple, and burn her with Fire, because she hath slain the Seed Royal, put down Kings at her Pleasure, usurped the Government of the Church, set up Altars and Images to Baalim, and called such Traitors as have only endeavored to seek and set the Crown upon Christ's Head, &c.

The last Remark, from ver. 21. and Chap. 12.1. and 2 Chron. 24.1. Joash began to Reign in the seventh Year of Jehu (who pieced out God's Providence with his own Policy, as before, never molesting Athaliah, &c. ) and in the seventh Year of his own Age, for he was about one Year old, when sought for to the slaughter, and lay hid by Jehoshebah six Years: Whatever his Mother Zibeah was, his Foster-Mother (his Aunt Jehosheba ) did all the Offices of a good Mother to him, but he ill requited her afterwards in her Son Zechariah, whom he ungratefully slew for the faithful discharge of his Duty, 2 Chron. 24.21.

2 Kings CHAP. XII. and 2 Chron. CHAP. XXIV.

THESE two Chapters of Kings and of Chronicles, consist of two General Heads, First, The good Government of Joash during Jehoiada 's Life, wherein Joash 's Acts were laudable and to be commended. And the Second is, Joash 's Apostasy from goodness, after Jehoiada 's Death, where his Actions were Illaudable, and to be condemned.

Remarks upon the first Part, are First, All Joash 's Acts in General were right, as to the Matter while Jehoiada lived, but they were not upright as to the Manner of them in the sight of God, ver. 2. here, and 2 Chron. 24.2. Education moveth somewhat, though it be only an external Motive: So Nero was good (saith Grotius ) for his first five Years, while he made use of his good Master Seneca, who wrote his excellent Book de Clemontiâ for his Direction, which had such an influence upon him, that when desired to set his hand to the Warrant for the Execution of a condemned Person, he cried out [Utinam nescirem literas] I wish I had never learned to write, so loath he was to sign it.

Remark the Second, Joash 's freeness and forwardness to repair the breaches and ruins of the Temple, which had been notoriously neglected (if not abused ) by his Idolatrous Predecessors, especially by the Sons of Athaliah, ver. 7. Jehoiada did what he could to make Joash good, and therefore he provided Wives for him, 2 Chron. 24.3. N.B. Well knowing the mischief that Jezebel the Wife of Ahab and Athaliah the Wife of Jehoram had wrought in Israel and Judah: Therefore this good High Priest provideth, that this King should not miscarry by such mischievous Matches: Now the first good Act of this Young King was [He was minded to repair the Temple] 2 Chron. 24.4. 2 Kings 12.4, 5. hereby he testified his thankfulness to God, who had so safely hid him in that House for six Years from the bloody Hands of the usurping and tyrannical Queen.

Remark the Third; This young King (doubtless by Jehoiada's Direction, for what could his own Father, had he been living, have done more for him, than to provide him Wives, and give him continually all good Counsel?) commands that all the Half Shekels. Exod. 30.12, 13, &c. payable by all above Twenty, that perpetual Poll-Money, called the Collection of Moses, appointed for the use of the Tabernacle and Temple forever, yea and all the Redemption-Money, Levite. 27.2, &c. and all the Free-will Offerings of the People, Exod. 35.5, &c. All these vast Summs shall be laid out only for Repairing the Temple, wherein the Lord had so marvelously preserved him from the Murderess his Mother, to make up the Breaches which the Temple had contracted by Antiquity (having now stood 155 Years) or by the Iniquity of those later times, 2 Chron. 24.5, 6, 7, &c.

Remark the Fourth; The fervency of Joash's Zeal, though but an Hypocrite, yet it seems he chides even Jehoiada his Tutor and Foster-father, because the Priests neglected to repair the Temple according to his Royal command, 2 Kings 12.5, 6, 7. and 2 Chron. 24.5, 6, 7. So zealous was Joash (saith De Dieu ) that he bids the Priests and Levites pass through the Land, and gather this Poll-Money of the People in all parts, and not stay at their own homes till the people brought it to them. Menochius notes well here, That Joash found the Priests negligent, partly because they gathered not the Money for themselves, but for the Temple, they had no benefit by it, but their Labor for their pains, taking the Money with one hand, and paying it with the other. N. B. We love to see something coming out of our Labor, which otherwise hath but little Life in it; and partly (he saith from Josephus ) that the people were backward to part with their Poll-Money, not daring as yet to trust the Priests with it, until their Faithfulness was after made apparent, ver. 15. and partly (saith Grotius ) because public Work is always least promoted; what is the care of all men, is oft the care of no man; 'tis a vulgar saying, The mean Pot boils but meanly. However, Joash chides Jehoiada for this neglect, which shows (saith Grotius ) that Kings have the care of Sacred as well as of Civil Matters committed to them: N. B. To which I add, And that Kings may reprove the High Priest the Pope: 'It is a wonder so good a Man (as Jehoiada was) should stand in any need of quickening from the King, who now, though a mere Temporary, yet was the fore Horse (as we may say) in the Teem, the Ring-leader of his best Officers to a good Office and Exercise, &c.

Remark the Fifth; Josephus excuseth Jehoiada, saying, That it was the High Priest himself who excited Joash to call the Priests to an account, and to call him among the rest, because he could not so well prevail with them to be more diligent in promoting this public Work. Others make this Apology for Jehoiada, that he was now grown very old, it being in the Three and twentieth Year of King Joash, ver. 6. King Jebu dying the Year before, and leaving the Kingdom of Israel to his Son Jehoaaz: At this time 'tis said expressly, that [Jehoiada was grown very old,] 2 Chron. 24.15. which might be the cause of his Remissness, ver. 6. his Generation-work being now in a manner done, and therefore Joash took new and other measures for carrying on more effectually his Temple-work.

Remark the Sixth; When Joash saw the Money the Priests collected abroad in the Country, was converted to other Uses, and not to the right end for Repairing the Temple, the King commands the Priests to gather no more Poll-Money, but orders old Jehoiada to set up a Chest (like our poor Man's Box ) besides the Altar of Burnt offering, 2 Kings 12.8, 9. 2 Chron. 24.8. and this means did prove effectual, for much Money was put into the Chest, both Trespass-money for omission of good, and Sin-money for commission of evil (saith Tostatus; ) This was put into such Officers Hands as dealt faithfully. The Fabric was perfectly finished by them, ver. 10, 11, 12, 13, 14, 15, 16, and 2 Chron. 24.10, to 13. yea and new Vessels, ver. 14. instead of those Athaliah's sacrilegious Sons had stolen away, ver. 7.

Remark the Seventh; Jehoiada lived the Supporter both of Church and State, until he was an Hundred and thirty Years old, and then died, 2 Chron. 24.15. It was doubtless a great Blessing to the Kingdom of Judah, that he continued so long in it, which was an extraordinary Age in those times for him to live up to: And such an high Veneration the People had for him, that they buried him among the Kings a very great Honor done to him at his Death, because he had done so much good in his Life, both in Repairing God's House, and restoring God's Worship to be performed therein, when so repaired. Yea, and restoring the Kingdom to the House of David, in the Preservation of Joash, &c.

The Second Sort of Joash's Actions were his Illandable Actions.

Remark the First; His not taking away the High Places, ver. 3. but this was while Jehoiada lived, so not so bad as after his Death: for Custom (that Tyrant of three Letters, Mos ) had so prevailed, and riveted these high Places in the Hearts of a fond People, that the former Kings, of riper Years than Joash, and more firmly settled on their Thrones, and having greater power than Joash, yet could not remove them; no wonder then if Jehoiada was constrained to tolerate them, upon which the People so notoriously doted; insomuch that Jehoiada durst not advise the young King Joash to cross the Mobile in this Superstition they had so fondly espoused, lest it should cause a Tumult, and lest (as a learned Expositor expresseth it) the Multitude should mind more Commotioners than Commissioners, and be more guided by Rage than by Right, Violence and Obstinacy, like two untamed Chariot-Horses, hurrying forward their precipitant passionate Desires in a blindfold Career. Therefore good Jehoiada was forced to forbear, as 1 Kings 15.14. and the rather, because the Matter was good, the People Sacrificing to the Lord there, and not to any Idol: So the thing was warrantable, but the place only was unwarrantable, Deut. 12.11, 13, 14.

Remark the Second; But after Jehoiada's Death, Joash permitted deplorable Idolatry to be restored in the Kingdom, 2 Chron. 24.17, 18. Those cursed Court-Parasites (who had dissemblingly concealed their Idolatrous Minds all the days of Jehoiada ) came cringing to the King as soon as Jehoiada was dead, and persuaded this Ambitionist, that during his Tutor's Days, he was a King without a Kingdom, a Lord without a Lordship or Dominion, no better than a Subject to his Subjects, &c. that he should do well to assume to himself his Royal Power, and (as Menochius, Osiander, &c. say) they desired him to show his Royalty, in granting Liberty to every Man, to Worship God as he listed, and where he best liked, and not be tied to the Temple, &c. yea, a Liberty to recall the Worship of Baal, &c. [The King hearkened to them] Grotius here quotes Curtius, saying, Flattery is more mischievous to Kings than an Enemy, when they give Ear to it; fair Words make facile Fools fain, and Princes minds are easily altered for the worst thereby, as Joash was here, who was soon wheedl'd into base Apostasy, &c.

Remark the Third; No sooner had those Court-Parasites prevailed with Joash for a Liberty to Worship God in the old High places, but presently they Worshipped Baal there, ver. 18, 19. for which Wrath came down upon them by Hazael King of Syria, 2 Kings 12.17, 18. when Jehoiada was dead (so great a loss to a Kingdom is the death of a Godly Governor) and when Joash was relapsed into Idolatry. Principium fervet, medium tepet, exitus alget, was the Character of this Apostate. So zealous was Joash at the first, as to rebuke even good Jehoiada, for his Remisness in Repairing the Temple as before; he was too hot to hold, he is now grown stone-cold for God, and as hot for Idols, when he had lost his Religion, he lost his peace of the Kingdom, for then the Lord let loose the King of Syria upon him, as after, &c.

Remark the Fourth; Joash's Tyranny, the Daughter of his Apostasy into Idolatry, and that with Obstinacy: Such was God's pity and patience towards his own people, that he sent Prophets to protest against their backslidings, and to fore-signify his future Judgments, 2 Chron. 24.19. yea, the Spirit of the Lord came upon Zechariah the Son of Jehoiada, ver. 20. who set himself in an higher Place, that his Message from the Lord might be the better heard, and he earnestly inveighed against the wicked ways of King, Princes and People. Hereupon all these three conspire against him, Tyrants are Teachy, tange montes & fumigabunt, Touch great Men-Mountains, and they will smoke; nothing but silken words will down with them; the corrupt Courtiers taxed him as a Traitor to the King, the King commands to stone him, ver. 21. who as they were stoning him, cried out [Lord look upon it, and require it] ver. 22. that is [Make Inquisition for my innocent blood]; or it may be read, saith Piscator, &c. [The Lord will require and requite it;] So it is a Prophecy rather than a Prayer, for 'tis not probable so pious a Prophet would die with a desire of private Revenge, contrary to Christ's, Luke 23.34. and Stephen's practice, Acts 7.60. unless it were to distinguish the severe Temper and Spirit of the Law from that sweet one of the Gospel.

Remark the Fifth; God Answers Zacharias's Prayer or Prophecy, from ver. 23. of 2 Chron. 24 to the end, and 2 Kings 12.17. to the end: Joash (for this monstrous Ingratitude to Jehoiada. to whom he owed his own Life and Kingdom, thus to requite him in Murdering his Son, merely for giving him faithful Counsel) never enjoyed good day after; for, 1. The Syrians executed God's Vengeance upon him and his People, though' Joash hired off Hazael by a great Bribe in his first Invasion, 2 Kings 12.17, 18. yet the next Year he returns again, spoils Jerusalem, kills the cursed Claw-backs that had spoiled a good King, and so basely whips and tortures Joash himself (saith Grotius, Piscator, &c.) that he fell grievously sick upon it, 2 Chron. 24.23, 24, 25. And, 2. his own Servants (which Josephus saith were