A Complete History and Mystery of the Old and New Testament

2 Kings CHAP. XXI. and 2 Chron. CHAP. XXXIII.

IN both these Chapters of Kings and Chronicles the History of two Kings is set forth,

First, Of Manasseh: And Secondly, Of Amon: In 2 Kings 21. we have an account only of Manasseh 's unparalleled Impiety, but in 2 Chron. 33. is a Narrative of his Repentance also,

Remarks first upon Manasseh, the first Part of both Chapters. As

First, He is described when he began to Reign and how long, ver. 1. He was but twelve Years old at his Father's Death, so was born three Years after his Father's Recovery, Chap. 20.6. and about twenty four Years after the Ruin of Israel 's Kingdom, Chap. 18.2, 10. and was the thirteenth King of Judah from the Division of the Tribes, and he Reigned fifty five Years, which was the longest Reign of any of the Judges or Kings of either Judah or Israel. As his great Grandfather Uzziah indeed Reigned fifty two Years, but in many of those Years he lived as a Leper shut up in an Apartment, 2 Chron. 26.3, 21. so of those fifty five Years Manasseh spent many of them in his most sinful Youth, others in great Misery and Captivity (for within that space (saith Junius ) was comprehended his Captivity in Babylon, 2 Chron. 33.11.) and other Years in a time of Repentance: All these Years being subtracted from the five and fifty, there will not remain so many for Manasseh 's Wickedness as some imagine, yet were they so many, as to teach us, that a wicked Man (with a Crown upon his Head) may live long, but 'tis no Evidence of God's Favor.

Remark the Second, 'It is said, He did wickedly, ver. 2. described in General, 1. In the sight of the Lord. 2. Contrary to the manner of the Jews. 3. But after the manner of the Gentiles. Yea and, 4. Point-blank opposite to his Pieus Father and to his Mother likewise, who is named Hephzibah, the very Title whereby God testifies his Delight in his Church, as the Name signifies, Isa. 62.4. from this Name of Manasseb 's Mother some do gather that her Parents who gave it, and she herself, were all Pious Persons, whereby the Impiety of her Son Manasseh is much aggravated, because he degenerated so much, and so far as he did, both from such a Father and such a Mother as he had. The Rabbins tell us, she was the Daughter of Isaiah the Prophet, but that is as uncertain, as their saying that Railing Rabshakeb was his degenerate Son (as before) 'tis not at all improbable, that she was a good Woman, because so good a King made her his Queen.

Remark the Third, Manasseh 's wickedness is described in particular, 2 Kings 21.3, 4, 5, 6, 7, 8, 9, 16. and 2 Chron. 33.3, 4, 5, to ver. 10 the wickedness he wrought, is reducible to these three Heads, 1. Idolatry, ver. 3, 4, 5. 2. Sorcery, ver. 6. And 3. Cruelty to his own and others, ver. 6, 16. In a Word, this none such Sinner Manasseh, was a Monster in Sin of the first magnitude: For, 1. He was a Defier of God. 2. He was a Murderer of Men. And 3. He was a Worshipper of Devils, N.B. Never did the cursed Leprosy of Sin spread farther in any mortal Man, that yet was a Vessel of Mercy.

Remark the Fourth, Is Manasseh 's Repentance; this is wholly omitted in his History Recorded, 2 Kings 21. but largely insisted upon, 2 Chron. 33. from ver. 11, to 14, &c. 'tis a vulgar saying [they run far, that never return] and Ambrose said to Monica the Mother of Augustine (while her Son was a wretched Manichee ) that a Child of so many fervent Prayers could not finally miscarry: So Manasseh was a Son of pious and praying Parents, and one chosen of God to be one of our Savior's Progenitors, Matth. 1.10. therefore though he ran far and wide in the ways of wickedness, yet must he not totally and finally fall▪ Manasseh Hebr. signifies For getful; who according to the Signification of his Name, forgot all the Godly Instructions of his pious Parents to him, and all their fervent Prayers they put up to God for him; and more particularly, be forgot what the Host of Heaven (which he worshipped, 2 Kings 21.3, 5. and 2 Chron. 33.3, 5.) had done, when the Sun and all that Host went ten Degrees backward for his Father's sake: Likewise be forgot all the pious Patterns of Reformation in Hezekiah, but built again all the Deformations which his Father had demolished. Moreover Manasseh (that Tiger ) laid hold with his Teeth on all the excellent Spirits of his Time, and worried them; until he had filled Jerusalem with Innocent Blood from one end to another: Besides all the other Prodigtes of Sins aforementioned, hardly to be matched in any mortal Man, unless in that bloody Monster Nero, who was an incarnate Devil: Little did good Hezekiah (when he was so loath to Dye, because he had no Son to succeed him) imagine what manner of Son he should leave behind him: Notwithstanding all, this Monstrous Sinner Manasseh must be a Convert. N.B. 1. The Rabbins relate, that Isaiah coming on a time to visit Hezekiah, told him by his Prophetick Spirit, that his Son Manasseh (there present) would prove a great Persecutor of God's Prophets, and of himself in particular, whereupon Hezekiah attempted to slay Manasseh, but that the Prophet hindered him. N.B. 2. Josephus saith, this Manasseh murdered some or other of God's Prophets, and martyred such every Day, Josephus Lib. 10 Chap. 3. with him Epiphanius concurreth, adding, that Isaiah was sawn asunder by his Order, and (as some say) with a wooden Saw, the Epistle to the Hebrews, Chap. 11.37. may seem to relate unto Isaiah 's manner of Martyrdom, saith Dr. Lightfoot. N.B. 3. The Rabbins render these Reasons, why Manasseh martyred Isaiah, 1. Because he said, that he had seen the Lord upon his Throne, &c. Isa. 6.1. but more especially. 2. Because he called the great Ones of Judah [Princes of Sodom, and Rulers of Gomorrah, Isa. 1.10. Yet 3. And more probably, because Isaiah was very bold, Rom. 10.20. in calling them Witches Children, and a Bastardly Brood, Isa. 57.3, &c. ]

Remark the Fifth, The Means used to reclaim this extravagant Wretch were twofold, 1. The Voice of God's Word; and 2. The Voice of God's Rod. This latter was Effectual, though the former was Ineffectual; for first, God sent a great many Prophets (which he most graciously afforded, even in the worst of Times) to stop the Torrent of this woeful Wickedness in both Prince and People, 2 Kings 21.10. Preaching stinging Sermons to them, ver. 11, 12, 13, 14, 15. wherein God tells them, because they had out-finn'd the Sinners of the Gentiles. Gal. 2.15. the Jews becoming worse than they, insomuch as they should have been better, ver. 9. here, therefore (saith the Lord) because you have Ears and hear not, being stupefied with Idolatry, Isa. 6.10. I will alarni you so with my Judgments on Jerusalem and Judah, as to make your deaf Ears Tingle with dolour and horror, as 1 Sam. 3.11. Jer. 19.3. so here ver. 12. and I will (as the Carpenter ) with my Line measure, and mark out the superfluous Wood that I intend to cut off, and I will wipe your City like an Housewifes Pottage-dish, turning and over-turning your whole State, ver. 13. well might God say [I have used Similitudes by the Ministry of my Prophets] Hos. 12.10. seeing Hosea was one who thus preached to them: Lavater reckons them to be Joel, Hosea, Obadiah, Micah, but above all Isaiah, who was sawn asunder by Manasseh: Dr. Lightfoot adds Habakkuk applying, Hab. 1.5. [ I work 4 wonder, &c.] a threatening Word to Manasseh.

Remark the Sixth, When Manasseh hardened his Heart against the Voice of God's Word, in the Mouth of his Prophets: Then 2. Was he caused to hearken and hear the Voice of God's Rod in his Calamity by the Chaldeans, 2 Chron. 33.11. God gave him Wisdom to hear the Voice, even the Voice of that smarting Rod, Mic. 6.9. Affliction tamed this wild Ass, and stopped him in his full Carreer of a cursed Course, yea it being sanctified, and God setting in, and setting it on, this Rod whipped him home to God and Godliness: Here Schola crucis was Schola lucis, God made this House of Correction a School of Instruction to him: The Viper (say some) when he is lashed, casteth up his Poison, whereof the skillful Apothecary maketh a Sovereign Treacle: The Traitor when he is Racked telleth the Truth, which otherwise he had never uttered, and by this discovery of Treasonable Acts, the Weal of Countries and Kingdoms comes to be Confirmed: The King of Assyria (as saith the Text) 2 Chron. 33. ver. 11. whom Josephus calls the King of Babylon, and who had now swallowed up the Assyrian Kingdom, and now at the beginning of the Babylonian ) caught Manasseh among the Thorns, (whither he had now fled to hide himself, as 1 Sam. 13.6.) and carried him bound to Babylon; and there put him into a Brazen Vessel full of holes (saith Jerome ) and therein sometimes tormented him by Fire placed round about it: But the best of his being there at other times, was to be bound in Chains in the Prison (saith Chrysostom ) and to be fed but with so much Barley-Bread, and so much Water mingled with Vinegar, as might only keep him alive: This alone was of itself enough of Misery for a King to endure: Miserum est fuisse, & non esse: Who can be so woe-begone, that was a Man (yea a King) and now-none: For a King to be both in Fetters and under Torments too in his Enemies Country, must needs be an Heart breaking Affliction: Beside another Cordolium to him, that he had finn'd away all his good Fathers vast Treasure, (which the Ambassadors had seen ) all was carried Captive to Babylon with him, &c.

Now come we to the latter Part of Manesseb 's Life, which was his better Part: Therefore the History of his Life may well be compared to a piece of painted Checker-Work; wherein there is a most beautiful mixture of Black and White, we have seen already the black▪ Part in his monstrous Iniquity; and now comes in the white Part, to beautify the Black, in his proportionable Piety: 'It is a Maxim in Philosophy [Contraria juxta se posita magis clucescunt] One contrary gives light and luster to another, when placed in a contiguous Diameter, &c.

Remarks upon the good Life of Manasseh, as before of his Bad; Are

First, His Actual Repentance [When he was in Affliction (aforementioned) He besought the Lord, 2 Chron. 33.12, 13. [beha • sar lo] Heb. when the Lord had affected him with his Straits, as Piscator renders it; and then appeared the first Divine Effect, namely, the Alteration of his obstinate Disposition made evident, 1. In his Praying to the Lord, as before he had done to his Dunghil Deities. And 2. In his humbling himself greatly; as he had sinned greatly, so his Humiliation bare some Proportion to his great Transgression (as David calls it) Psalm 19.13. Ahab did humble himself, 1 Kings 21.27, 29. but not greatly as Manasseh did. So did those Justitiaries, Isa. 58.3, 4, 5. but their sorrow for Sin was but Skin-deep, &c. Whereas Manasseh 's was deep, down-right, and down to the Heart, such as with the penitent Prodigal (after some sorry shiftings) brought him home in good earnest to his Fathers House, Luke 15.17, &c. N.B. 1. What God's Word could not do, 2 Chron. 33.10. His Rod (when sanctified) did Effect, ver. 12, 13. He heard the Rod, Mic. 6.9. Hos. 5.15. and 6.1. Job 36.8, 9. Adversity hath whipped many a Soul home on Foot to Heaven, whom otherwise Prosperity might have Coached to Hell. As God did send David into the Depths, Psalm 130.1. and Jenah into the Whale's Belly, Jon. 2.5. wherein to Repent and Pray; so God sent Manasseh here into the Dungeon upon the same Errand; 'tis better to be pickl'd in Brine, than to rot in Honey, &c. N. B. 2. Tephillatho, Hebr. This Prayer Manasseh made in the Dungeon, 2 Chron. 33.13, 19. is not found upon Record in the Hebrew Canonical Text, but there is one (said to be his) recorded in the Apocryphal Greek, which Lavater calleth [Pia sane & elegans] and Diodate tells us, that though it be a pious Prayer in the Matter of it, yet seems it more probably, some General Formulary, composed by some Godly King, rather than by Manasseh himself. N.B. And Gregory tells and odd Story of the Synodicum, set forth by Pappus, How the Nicene Council made a miraculous Mound betwixt the Apocryphal and Canonical Scriptures, and prayed God that those Writ by Inspiration might be found above, and the Spurious below, and God did so. Amongst which underneath, this Prayer was one, &c.

Remark the Second, No doubt but Manasseh prayed for his own Inlargement and his God (so called, ver. 12.) Whom he besought, he found not inexorable, as the Heb. [Vaiegnather] signifies: Though he had cast off his God and had been inexorable to him, yet his God had not cast off him: When his Soul was greatly humbled for his great Sin, then was he quickened to pray for Pardon, ver. 13. which was the ready way to meet with Mercy from God, who is High and Mighty and Merciful too, Isa. 57.15. and 66.2. and then God likewise granted him his Inlargement which he desired; this undoubtedly was done (though we are not told how) by God's moving the Enemy to show him Mercy, according to his precious Promise, Jer. 15.11. and according to Solomon 's Prayer, 1 Kings 8.46, 47, 48, 49, 50. which was here performed, when he had his Bonds loosed, and dismissed to return to his own Country. N.B. 1. This Confutes that Novel Opinion both of the Old and of the New Novatians, who teach that the great God hath no Mercy for great Sinners: None, though never so sinful (if they have not sin'd that Sin unto Death ) need to despair of Mercy; seeing a Sinner of the vastest size found Mercy here. If Men can but find a Praying Heart, God will find a Pitying Heart, and an helping Hand. N.B. 2. The Rabbins report their uncertainties, whether Manasseh got out of Prison with the King of Babylon's good leave, or he made his escape: And some say, his Prison doors were opened, his Chains loosed, &c. and he was delivered as Peter was afterwards, Acts 12.6, 7, 10. but 'tis enough for us to know [The Lord knows how to deliver his] 2 Pet. 2.9.

Remark the Third, Manasseh being returned home, his first work was (saith Josephus ) to reform Religion, and then to repair the Walls, ver. 14. which probably were broke down, when he was taken Captive, yea and the Lord's Altar which he himself had defaced in his Idolatrous Humour, and then to destroy those Idols which in that Humour he had before adored, ver. 15, 16. which Deeds on both hands were good Evidences of his true Repentance, and which (no doubt) he had vowed to do in his Distress; observing God's Rule [Vow and Pay] Psalm 66.13, 14, &c.

Remark the Fourth, When this Reformed King had reformed his Kingdom (save only the High Places, that old Superstitious and unremovable Custom) and had reduced his People to rights, whom he had formerly seduced to Sin, 2 Kings 21.9. then he died in the fifty fifth Year of his Reign and sixty seventh of his Life, and was buried in his own Garden, 2 Kings 21.18. by his own Last Will appointed, as holding himself unworthy (for his former Abominations) to be buried in a Royal Sepulcher.

The latter Part of both these Chapters relate the Life of Amon his Son and Successor, the fourteenth King of Judah, and one that was old enough when he succeeded, being ten Years older than his Father, when he began to Reign, and being born (as is supposed) in the Time of his Fathers Repentance, yet doth he imitate his Fathers Sins (notwithstanding all the former fearful Fruits thereof) but not his Fathers Graces. He humbled not himself as his Father had done, but waxed worse than he (say the Rabbins ) in burning the Book of the Law; wherefore God soon cut him off after two Years Reign, because (saith Tirinus ) He would not be made wiser by his Fathers Example: His own Courtiers conspired against him and slew him, 2 Kings 21.19, to 26. and 2 Chron. 33.21, to 25. N.B. But because Josiah his Son was very Young, so could not revenge his Fathers Death, therefore the People undertook it, as a special Part of Justice.

2 Kings CHAP. XXII. and 2 Chron. CHAP. XXXIV.

THESE two Chapters contain the History of the beginning of good Josiah 's Reign, a most Pious Son of a most Impious Father Amon, who well knew all the Calamities that befell his Father Manasseh for his most notorious Impiety: Yet was not cautioned, is killed and buried in a Private Place.

Remarks upon Josiah. First, He was the youngest King (being but eight Years old when he began to Reign, ver. 1.) that ever sat upon the Throne of Judah, as young again as Uzziah, 2 Kings 15.2. Dr. Lightfoot well observeth, that God had a great deal of Work to be done by Josiah, therefore he sets him upon the Throne betimes to accomplish that Work, which he had cut out for him in the World, and which God had foretold in his Word should be wrought by him. N.B. Giving him then his Name about three hundred forty Years before he was born, 1 Kings 13.2.

Remark the Second: This Name (which God himself had given him so long ago) signifies the Salvation of God; to which High Name his renewed Nature did excellently Answer both as to himself, for he made God his Salvation by believing in him, and as to his People, whom by God's Help he saved both from Idolatry and from a foreign Enemy all his days. His good Mother Jedidah (which signifies the Lord's Darling ) did undoubtedly drop in Divine Instruction to season her young Son, so soon as he was capable to receive it; insomuch as he sucked in a savor of Piety with his Mothers Milk, and began betimes (1.) to do that which was right, &c. (2.) To walk in the good ways of David: And (3.) more carefully than David; He avoided all Aberrations on both hands, but kept God's Cause-way, Numb. 20.17. 1 Sam. 6.12. Deut. 5.32. Josh. 1.7. Prov. 4.27. until he came to his last Step, till then he step d right, ver 2.

Remark the Third: No sooner had Josiah passed the time of his Minority, (living under a Tutor and Protector, as Grotius well observeth) and come to the Age of Sixteen Years, the Eighth Year of his Reign, 2 Chron. 34.3. than he began publicly to show his Zeal for God, wherewith his Soul had been seasoned in his Childhood, as above: Upon which Account too much good cannot well be spoken of this pious Prince, that while he was now just entering into the Age of manifold Temptations, and a State much expos 'd unto many Touthfui Lusts, and having now no Protector over him, but had the Administration of his Kingdom wholly in his own hands, without the Controul of any Superior, yet even at Sixteen Years of Age he begins to be in good earnest for a public promotion of a Religious Reformation. Oh Mirror of Piety! at such an Age when commonly Youth is addicted to Vanity, Eccles. 11.10.

Remark the Fourth; His Reformation of Religion (as described 2 Chron. 34.) hath Circumstances of Removing (1.) the High-places, with their Groves, &c. ver. 3. (2.) The Altars and Idols which he Demolished, ver. 4. (3.) He burnt the Bones of the Idolatrous Priests, 2 Kings 23.20. Defacing their Sepulchers, ver. 5. (4) He in a word purged forth Idolatry, both out of the City and out of the Country, far off as well as near hand, ver. 6, 33. so great was his Zeal.

Remark the Fifth; Josiah's Repairing the Temple. 2 Kin. 22. ver. 3, to ver. 20. 2 Chron. 3 34. ver. 8, to ver. 28. Wherein, Mark first, the Antecedents, seconaly, the Concomitants, and thirdly, the Consequents.

Mark 1. Upon the Antevedents. 'It is well observed, that the great Reformation of Religion (Recorded in 2 Kings 23.) was done before this Reparation of the Temple, which was not done until the Eighteenth Year of his Reign, 2 Kings 23.3. and 2 Chron. 34.8. But before this time he had given many public Manifestations of his Holy Fervency for God, &c. which are in the 2 Kings 22. omitted. For in the Eighth Year of his Reign he began to seek Public Reformation while yet young, but Sixteen Years old, and in his Twelfth Year (when Twenty Years old) he purged Judah and Jerusalem, &c. 2 Chron. 34.3. Now this good King goeth on still to do more and more good after that, both in his Eighth and Twelfth Year; he added his care to Repair God's House in the Eighteenth Year of his Reign.

Mark 2. Notwithstanding the many Reformations that had been made, especially in Hezekiah 's Reign, 2 Chron. 29.3, &c. yet read we not of any Solemn Repairing of the Temple, save only that by Jehoash in the Days of Jehoiada, 2 Kings 12.2, 5. but that being about 234 Years before Josiah, there must now be need of new Reparations; Tempus est edax rerum, Time wears all things.

Secondly, The Concomitants of this Solemn Repairing the Temple.

Mark 1. The Manner how this Work was Undertaken: It was done Equally, Justly, and Prudently, saith Moses Flaccerus, 2 Kin. 22.3, 4, 5, 6, 7. and 2 Chron. 34.9, 10, 11, 12, 13. both Workmen and Overseers, all did faithfully; so that no Reckoning was made (saith Piscator ) about the Money they had received: All set themselves as in the presence of God, to whom Eye service will do well.

Mark 2. The chief Commissioner for managing this great Work was Hilkiah, a good High Priest, and one careful enough both to keep God's Worship pure within, and to Repair the Stone-Walls, which Temporis injurid & Hominum incuriâ, by Continuance of Time, and by Violence of Idolaters, were much Decayed without. Some suppose this good Man was Jeremy's Father, Jerem. 1.1.

Thirdly, The Consequents was the finding the Book of the Law.

Mark 1. This same Hilkiah found amongst the Rubbish the Original Copy of the Law of Moses's own Hand-writing, 2 Chron. 34.14. and by him caused to be put in the side of the Ark, Deut. 31.26. whence some suppose it was the Book of Deutronomy only: Some Pious Priest had hid it in a secret place of the Temple, lest in the Idolatrous times of Manasseh and Amon, it should be taken and burnt, which they did to all the Copies they could find, (say Sanctius and Lavater ) as the Rabbins do relate; or at least, those Idolatrous Kings had so suppressed God's Law, that at this time Josiah had not yet seen it, saith Vatablus. For though' Manasseh Repented, yet by Old Age and Death he was prevented from Restoring God's Law, saith Munsterus.

Mark 2. This New-found Old Original Manuscript was carried to Josiah, ver. 9.10. and 2 Chron. 34.15, 16, 17. where it is more largely related: Hilkiah gave it to Shaphan (the King's Messenger to him, ver. 3.) as a rare Present fit for the hands of a Royal Prince, &c. N. B. What a shame is it, that Bibles (now so common) are so little prized among us? 'It is a sad Complaint of Learned and Pious Dr. Moulin he maketh concerning the French Protestants, saying, [Time was, when, while the Papists burnt us for Reading the Scriptures, we burnt with zeal to be Reading of them; but now, with our Liberty, is bred not only a Neglect, but also a Disesteem of God's Word, D. Moul. Theatr. pag. 278.

Mark 3. Shaphan Read it, (doubtless at the King's Command, as Jerem. 36.21.) good Josiah well shown how much he was affected toward it, and effectually wrought upon by it in 3 Respects, (saith Flaccherus ) (1.) Lectione libri; (2) Laceratione Vestium; And (3.) Legatione ad Prophetissam. 1. He was not only Desirous to hear God's Word, (which Wicked Men account but Wind and in Terrorem only, Jerem. 5.12, 13, 14) but was also deeply touched with it upon his tender heart, ver. 19. because through some Neglect, he had not Read it according to God's Command all his life, Deut. 17.19. 2. He shown how much his tender heart was touched with hearing it, by that External Sign of Rending his Cloaths, ver. 11. an outward Expression of much inward Contrition, or rending of the Heart as well as of the Garment, Job 2.13. 3. He sent to the Prophetess.

Mark 4. When Josiah had heard the Dreadful Divine Comminations denounced against the Jews in that Book for his Predecessors Sins, and thought those direful Curses were just hanging over their Heads, he therefore cries, [ Go ye, and Enquire of the Lord for me, &c. ver. 12, 13. and 2 Chron. 34.20, 21. [that he might know when those Iudgments would come, and whether no means might not yet be made use of wherewith to pacify God's Wrath and prevent them.

Mark 5. Hilkiah and his Partners were not sent to Jeremy or Zephaniah, though' they both were Prophets in Josiah 's time, Jerem. 1.2. and Zeph. 1.1. (say Lyra, Sanctius, Erpennius, &c.) because (1.) Jeremy was now but very young, and not at Jerusalem, but at Anathoth, (the place of his Birth) where he contended with the Footmen, his Townsmen and Kinrded, who would have killed him, Jerem. 11.12. Whereupon he goes up to Jerusalem, and there God tells him the Courtiers would be Rougher than his Kindred, and asks him [ How could he Run with those Horsemen at the Court, when the Footmen in the Country had wearied him? ] Jer. 12.5. He began but to Prophesy in the 13th. Year of Josiah, Jerem. 1.2. and 2.6. Caussinus saith, that Jeremy began to Prophesy at 15 Years old. (2.) Because Zephaniah had not yet appeared to be a Prophet at all, (being supposed to be Hezekiah's Grand-child ). He arose in the latter times of Josiah, and Prophesied expressly against the King's Children ( Jehoahaz, Jehoiakim, and Zedekiah ) for their new-fashioned new-fangl'd Apparel, Zeph. 1.8. and the Eldest of these three was but 12 Years old at Josiah 's 18th. saith Dr. Lightfoot.

Mark 6. But those Messengers of the King were therefore sent to Huldah the Prophetess; For (1.) Souls have no Sexes, in point of Holy Prophecy, Male and Female are all one in God as they are in Christ, Gal. 3.28. Tho God forbid Women the Ordinary Ministerial Function in the Church, 1 Cor. 14.34. 1 Tim. 2.12. yet Extraordinary Gifts God gave to the Female Sex according to his good pleasure, both in the Old Testament (as Miriam, Exod. 15.20. Deborah, Judge. 4.4. and Hannah, 1 Sam. 2.) and so in the New Testament, as Anna, Luke 2.36. Elizabeth and the blessed Virgin, Luk. 1. and Philip's Daughters, Acts 21.9. (2.) She was sent to here, because the King's Matter required haste, and this Huldah was at hand, [ She dwelt in Jerusalem, in the College] ver. 14. in Mishneh, Hebr. as Deutronomy is called Mishneh-Torah, the Second Law, so 'tis supposed she dwelt in the Second Part of the King's Palace, and the King and his Courtiers having longer experience of the eminency of her Prophetick Gifts, they minded more the Message God sent, than the Messenger by whom God sent it to them.

Mark 7. The Answer this Prophetess sent from God to the King was, that (1.) which related to the People, which the King must know, v. 15, 16, 17, and 2 Chron. 34.23, 24, 25. wherein she (1.) styles the King, [Man] to mind him of his Mortality (not out of contempt) whereof Kings have need to be minded. N. B. King Philip ordered his Page to cry every Morning to him, Remember thou art but a Man. Huldah here speaks from God, with whom there is no respect of Persons, so might say [tell the Man] yet owns his Royalty in adding that Phrase [that sent you unto me.] She (2.) denounces all those Judgments declared in Deut. 28. (which, Munsterus saith, was the part read to Josiah ) were just ready as a Fire to fall upon the Heads of the Jews for their notorious Idolatry, Impiety and Impenitency) which should not be quenched till it burnt them (as we say) out of all House and Harbor, &c. But (2ly.) that of the Divine Oracle, which relateth to Josiah himself. (1.) She giveth the King his just Title, [ but to the King of Judah] ver. 18. whereas before she had called him only Man, ver. 15. N. B. Piety is no Enemy to Mannerly Civility. (2.) She declares her Message, not as any private Motion of her own heart, but as from the Lord again and again, ver. 18, 19. She saith (3.) because thine heart was tender, easily touched with the least Sin, and easily dissolved into Tears and Tenderness, because thou hast been Humbled, therefore shalt thou die in peace, and not see this Curse executed, ver. 20.

Mark 8. And last. How happy it is in an impetuous Storm to be a gentle Reed, which stoops and stands, whereas the sturdy and obstinate Oak (that will not bend) is blown up by the Roots by its standing so stisly against the strongest Gusts of God's Judgments? N.B. Huldah was not a lying Prophetess; for though' Josiah died in War, Chap. 23.29. yet died he in peace, (say Enpennius and Sanctius ) for when he died, his Kingdom had a public Peace, and though' he was slain, yet not by an Enemy that had any Quarrel against him or his Kingdom: Beside, he died in peace with God and with his own Conscience; and was not only taken from the evils to come, Isa. 57, 1, 2. but also was by Death translated unto everlasting peace, &c.

2 Kings CHAP. XXIII.

THE First Part of this Chapter is Josiah 's calling a General Council to Renew their Covenant with God, ver. 1, 2, 3. and 2 Chron. 34. ver. 29, to the end.

Remark the First: The Prophets that were present at this Council (saith Menochius ) were undoubtedly Jeremy, (with Baruch, ) Zephaniah, Urijah, (of whom we read, Jer. 26.20, &c.) and Huldah the Prophetess; to which Vatablus adds, that though' these same were at first absent, yet through the care of this Godly King, they were all called to Assist in the Assembly; yea, and the Children of the Prophetess also, and the People of all sorts, because all had Sinned, and so all are called to repent of their Sins.

Remark the Second; Josiah called this Convocation, that he might ensure the Promise to himself the better, and if possible, to avert the Judgments of God threatened against the People by Huldah the Prophetess: He caused one of the Priests to read the Covenant contained in that Book of Moses's Manuscript, and he constrained by his Royal Authority all that were present to take the Covenant, 2 Chron. 34.33. saith Junius; to which Lavater adds, N. B. Good God, what need have we of another Josiah at this time, when so many Abuses abound among us?

Remark the Third; The People pretended and professed that they would stand to the Covenant in forsaking Idolatry, and in following the Commands of the True Jehovah, giving their Personal consent each for himself, and binding themselves by Oath to perform it; but the most of them Dissembled, as is apparent (1.) from the Prophet's complaint concerning them in the time of Josiah 's Life, Jerem. 3.6, 10, 11. They turned not to God with all their heart but dealt deceitfully, and therefore he exhorts them to Plow up their Fallow Ground, &c. Jerem. 4.3. and wash thyself from wickedness, &c. ver. 14. And (2.) 'tis apparent by the Peoples Revolting and running so openly and impudently into Idoaltry after Josiah 's death: Yet this good King, hoping the best of them brought them to be bound to their good Behaviour by the Sacred Bonds of this Solemn Covenant, who himself stood to it sincerely and with his whole heart, though' they stood to it feignedly and with their mouth only.

The Second Part of this Chapter, 2 Kings 23. is a larger Amplification of this good King's Reformation, from ver. 4, to ver. 27. which he began in the Twelfth Year of his Reign, 2 Chron. 34.3. the farther carrying on of which is described there, ver. 4, 5, 6, 7. Jeremy began to Prophesy in the 13th. Year of Josiah, Jer. 1.2. to help forward his begun. Reformation, which yet went on very slowly; not through any Negligence in Upright Josiah, but by backwardness of both Princes and People, in whom Idolatry was so fast Rooted, that Josiah spent his 13, 14, 15, 16, and 17 Years in its extirpation, and 'twas not till his 18th. Year, 2 Chron. 34.8. that the Copy of the Law written with Moses's own hand, was found in the Temple, &c. as is spoken of before: Tho' some do suppose that this Reformation (here related) was wrought before upon the Grounds afore mentioned; yet let us take a fresh Review of it as it lies Recorded in order of Place in this Chapter, (omitting the order of Time ) and then may we admire (with Dr. Lightfoot ) the Remissness of both Princes and People, in Retarding this Reformation which Zealous Josiah began in his Twelfth Year; yet 'tis almost incredible how much Filth remained to be removed in his Eighteenth Year, as 2 Kings 23. relates.

Remark the First, Upon his Reforming the Temple and Places adjacent.

Mark 1. He Removed all those Vessels, and Utensils that had been made for the Worship of Baal, ver. 4. and though' some of them doubtless were of precious Matter and curious Workmanship, yet this pious King would not permit them to continue, but either burnt them, or pounded them into Dust near to the Brook Kidron; and such was good Josiah's Abhorrency of them, that he did not cast the Ashes of those Abominable things into that Town-Ditch, &c. (they shall not have any place in his Kingdom, that Holy Land of Judah, saith Cajetan ) but carrys them to Bethel belonging to the Ten Tribes, to pollute that place which had been the chief Throne of Idolatry, say Junius, Vatablus and Grotius: Jeroboam 's Golden Calf there had turned Beth-el, the House of God, into Beth-aven, Hos. 10.5. an House of Wickedness, as their Names Hebr. do signify. The filthy Dust of those Mawmets must not be allowed to lie near Jerusalem, (saith Lavater ) but it was carried about eight Miles from thence to disgrace that Idolatrous City Bethel.

Mark 2. This zealous King Deposed the Idolatrous Priests, &c. ver. 5. called Chemarims, Hebr. not only because they wore black Cloaths (as the word signifies) after a Superstitious fashion, which is the concurrent opinion of Junius, Piscator, Mercerus, Munsterus, Montanus, Pagnin, &c.) but also because they were Tinged, Singed, and burnt black inwardly with an Hell-fire-fervency for a false Religion, saith Avenarius, &c. N. B. The Prophet Hosea speaks of those Priests, Hebr. Chemarims, Hos. 10.5. affecting a black Habit, Sanctimoniae Ergô, for Sanctimony's sake: And the Prophet Zephaniah saith in Josiah 's Day, that God will cut off the Name of the Chemarims, Zeph. 1.4. namely, Baal's Chimney Chaplains, black Sooty Fellows, like those Greasie Mass-Priests or Abby-Lubbers in the Romish Church. Elias in Tisbi saith, these Atratei Black-coats were shut up in Cloisters, and the Jewish Rabbins call the Monks Chemarims. Many Men (addicted to Idolatry) entertained those Chemarims in Josiah 's time, Jer. 3.6. Zeph. 1.1, 4. as too many do Harbor Mass-Priests in our Times ); those Josiah cut off, according to Zephaniah's Prophecy, &c.

Mark 3. Josiah Destroyed the Idolatrous Grove, ver. 6. either that Grove which was planted nigh the Temple, (as Flaccherus supposeth) wherein the Image of Baal was Worshipped after the manner of the Gentiles, who Worshipped Priapus in Groves, after which they committed all lascivious Beastiality in promiscuous Copulations; therefore the Lord forbade by his Law, the Planting of any such Groves, Deut. 16.21. because it was the practice of Idolaters, 1 Kings 15.13. and might be the occasion of reviving that abominable Idolatry: Or rather, this was a Representation of that Grove, or the Image of it, because 'tis said [He brought out the Grove from the House of the Lord,] ver. 6. and we read of an Image with a Carved Grove about it, 2 Kings 21.7. that, not God in the Temple, but the Devil in the Grove, might be Worshipped, saith Sanctius: And this Image he stamped small to Powder at the Brook Kidron, and the Powder thereof he poured upon the Groves of that Rascality, which had been set on Mischief, as Exod. 32.22, 23. and which had Worship'd the Groves, 2 Chron. 34.4. And this Bastardly Brood (so called) was probably Buried in this infamous place, as a brand of Ignominy put upon them, saith Tirinus: All this was done (saith Junius ) in detestation of Idolatry, and for Caution to them that still lived.

Mark 4. Josiah extirpated the cursed Cells or Seats of the Sodomites, ver. 7. those abominable Brothel-Houses, in which Males prostitute their Bodies to Males, which was both a Punishment of Idolatry, Rom. 1.23, 24, 27. and a part of their Idol-worship, practiced at the Instigation of that impure and diabolical Spirit worshipped in the Idol, saith Lavater, from 1 Kings 15.12, 13. and wickedness was so far spread in this Time (saith Sanctius ) that those heinous Sodomites drove a gainful Trade, even in the Temple itself, and their spiritual Pollution involved them into such carnal Lusts, as the very Women were not ashamed (say Sanctius and Osiander ) to Weave Curtains for hiding the Men's shameless Sodomy, acted even by the Priests of the Groves, &c.

Remark the Second, Josiah 's Reformation (after the Temple ) in City and Country.

Mark 1. He demolished all the High Places from the North to the South Coast of the Country without Partiality, ver. 8. neither sparing those Priests of Aaron 's Line, though they sacrificed not to Idols (saith Menochius ) but to the true God, yet because they did it in a forbidden Place, Deut. 12.11. therefore he deposed them from their Offices: Nor did he spare the Rich more than the Poor (saith Junius ) for when he had polluted all the high Places in other Cities (to take away their supposed Sanctity, saith Grotius ) he found an High Place erected by Joshun the Governor of the City at the very Gate, after the manner of the Pagans; who placed their Tutelar, or guardian-God's at the Gates of their Cities: This Joshua in Josiah 's Day, was a great Man and had a good Name, Heb but was a bad Man and of a superstitious Nature: He had complied with the Iniquity of former times, in setting up an high Place at the Gate nigh his Palace, yet Josiah 's Zeal spared it not.

Mark 2. Josiah 's candour toward those Priests descended from Aaron, ver. 9. for though they had not kept the charge of the Lord, but had foully apostatized in sacrificing to God in forbidden Places, either for fear or for favor becoming Time servers, and comporting with Idolatrous Kings, and therefore must bear their Iniquity; namely, they and their Posterity must be degraded from their Priestly Functions, as a Punishment thereof, saith Menochius. N.B. Other faults (saith Grotius ) in the Priests were pardoned if they proved Penitent, he did not remove them from their Sacerdotal Offices, but for Idolatry and Worshipping God in unlawful Places did Degrade them; yet because these were, 1. Levites of Aaron 's Race, though lapsed and hurried down the stream of Temptation in former Times. And 2. They were Penitents, falling by Infirmity, but rising again by Repentance ( Poena or Punishment and Penitency are near of kin, being Words of the same Derivation) therefore for the Honor of the Priesthood, this Pious King takes care of their maintenance, when laid aside from the Service of God's Altar, as Neh. 13.28. Such an one was that temporizing Priest, Nehemiah chased from him: But a fuller Example hereof is in Ezek. 44.10, 11, 12, 13, 14. they yet were to live out of that allowance for the Priest, ver. 29, 30. Lev. 2.4, 5, 10, 11. and 24.5, 6, &c. Junius well observeth, that their spiritual Blemish put them into the very same State, which corporal Blemishes brought them into, Lev. 21.17, 18.

Mark. 3. Josiah defiled Topheth, ver. 10. a pleasant Valley near Jerusalem, wherein Idolatrous Kings had cruelly tortured and tormented their own Children by burning them to Molech, Chap. 16.3. Jer. 7.31. called Topheth (saith Junius ) from Toph a Drum which was there beaten, lest the Father should hear the most horrible howlings of his Child burning in the Fire. N.B. From this abominable abuse of this Valley of Hinnom, Tophet was taken for Hell, Isa. 30.33. which in Matth. 5.22. is called Gehenna from this Valley of Hinnom, representing that place of Torment without End and past Imagination. This fruitful Valley zealous Josiah defiled by Dung and dead Men's Bones, &c. (saith Lavater ) to prevent the like abuses forever.

Mark 4. He likewise took away the Horses of the Sun, &c. ver. 11. which were either, 1. Carved Horses, to which were adjoined a carved Chariot with the Picture of the Sun, according to the Custom of the Persians, &c. as Sanctius saith: Or 2. They were rather living Horses, because had they been graven Work, the Scripture would have expressed the Matter they had been made of, as it doth of Aaron 's golden Calf, and Moses 's brazen Serpent, &c. beside (saith Lavater ) 'tis said, he only took away those Horses, but burnt them not; whereas the Chariot he burnt, and 'tis not said, he took it away, &c. N. B. Those Horses were kept to carry the Sun-worshippers in a Chariot with speed every Morning to worship the Sun at its first peeping forth. This Nathan Melech (which signifies the King's Gift ) though a Courtier, thought it an Honor to be Groom of the Suns 's Stable, but Josiah spoiled his Honor and all else, &c.

Mark 5. Josiah brake down all the Altars, ver. 12. whereof some were built upon the Roof of the Royal Palace (so mad were they upon their Idols) and others in the two Courts of the Temple; not being content with the common and public High Places and Altars, they would have such in private for secret Service: And though Manasseh after his Repentance had demolished what he had made, 2 Chron. 33.15. yet he did not so abolish the Foundations of them utterly; hence they became Snares to his Successors (saith Grotius ) Jer. 19.13. Zeph. 1.5. those Idolatrous Kings (saith Menochius ) worship'd the Host of Heaven at their Altars on their House-tops, but pious Josiah in Post-haste (as Ruts, Heb. signifies) pulled them all down perfectly.

Mark 6. He destroyed the High Places which Solomon in the time of his Apostasy had built, to gratify his Foreign Mistrisses, 1 Kings 11.5, 6, 7. and that upon Mount Olivet, ver. 13. here even in the sight of the Sanctuary: So this Impudency did outface the great Jehovah, who could not look out of his Temple (the place of his Habitation) but he saw those abominable Idols upon that Vile-Hill, which therefore he calleth here, not Har-Hamiscah, the Mount of Anointing or Olives (as Piscator well observes) but Har-Hamaschith, the Mount of Corruption; for here the People had corrupted themselves with Idolatry, as 'tis said, Exod. 32.17. and Deut. 32.5. all those Idols are called Abominations, because they were abominable in themselves, and made their Worshippers abominable to God; yet had they not made the place itself so abominable, but afterward it became our Savior's Oratory, or usual Place of Prayer, whither he was wont (when at Jerusalem ) to retire for Privacy, Luke 21.37. and 22.39. N.B. From whence we may learn, that such Places as have been abused to Idolatry, may yet be afterward used for God's Service, especially when God raiseth up such a Reformer as Josiah was, who removed all those Abominations, notwithstanding the Authority of Solomon was upon them, wherein he excel'd all the Kings that went before him, &c.

Mark 7. Good Josiah brake in pieces all the Images, &c. ver. 14. those that were the most curious Mawmets and Monuments of Idolatry he spared not, though undoubtedly some corrupt Courtiers about him, could have wished the contrary: No doubt, but they pitied that those prancing Horses of the Sun (the swiftest Creatures dedicated to the swiftest God, saith Xenophon ) should be killed, and the curiously framed Chariots burnt; but Zeal transports this pious King to make away with all, cutting down the most delicate shady Groves, and fills them with the Bones of those Idolatrous Priests, which he caused to be dig'd out of their Graves, ver. 16, 18. by this means (saith Vatablus ) he polluted their Places of Idolatry, as ver. 8, 10. knowing that, especially among the Jews, the least touch of a dead Carkass or its Bones, would horribly contract a legal Contamination; so they would never frequent those Places (where Dead-men's Bones lay) in such a superstitious Manner, as formerly they had done.

Remark the Third, His Reformation in Israel, after that in Judah.

Mark 1. Moreover Josiah went to Bethel, ver. 15. which belonged to the ten Tribes, 1 Kings 13.1. saith Vatablus, but Lavater addeth, this good King did not stretch his Power beyond his Bounds, notwithstanding; for the ten Tribes being now in Captivity, the Land of Israel seemed now returned to its right old Landlord of the House of David, and though this was suspended for a Time, by God's grant of the ten Tribes to Jeroboam and his Successors, yet these being all extinct, it returns to Josiah, especially seeing God had both predicted and promised, that this same King by Name should do this, 1 Kings 13.2. whereby Josiah had Power from God, who ordained him, and commanded him to do it. Thus Josiah rightly began his Reformation at Bethel in an abandoned Land.

Mark 2. Some Sepulchers he searched, namely those of the Idolatrous Priests, ver. 16. whose Bones he dig'd up and burnt them upon Jeroboam 's Altar to pollute it for Idolatrous use, this had been foreseen and foretold above three hundred Years before, 1 Kings 13.2. Their Sins God punished in the Place where they had been committed, and God's forbearance for so long a Time was no forgiveness in God's Decree. Nor doth the King trust his Officers, but sees all done with his own Eyes, wherewith he espied another Sepulcher which he molested not, ver. 17, 18. namely, that of the Man of God that had predicted these things, 1 Kings 13.2, 11, 30, 31. probably this was known by such a Grave stone as Jacob set upon Rachel 's Grave, Gen. 35.20. with some Inscription upon it: When he saw it, he said [Let no Man move his Bones] which shows God's care, that the dry Bones of his Servants, may quietly rest: And the Bones of that old lying Prophet fared the better for being mixed together with the Bones of the Man of God, but especially because he believed the Truth, 1 Kings 13.32.

Mark 3. And so he goes on with Reformation throughout the whole Country and Kingdom of Israel called oft Samaria, as here, ver. 19. and 2 Kings 17.24. he destroyed all Relicks of Idolatry in Samaria, as he had done at Bethel: As for the Royal City Samaria itself, it is not said, that Josiah entered into it, for the Inhabitants thereof did cleave close to their Idols, 2 Kings 17.41. some suppose, that the King of Babylon (needing Hezekiah 's assistance against the Assyrian his Mortal Enemy) might enlarge Hezekiah 's Dominion over the then abandoned Country of the ten Tribes, at least in Matters of Religion, as seems probable from 2 Chron. 30.1, 4▪ 5, 6. and the same Power seems to be continued by the King of Babylon to Manasseh, betwixt whom there was some League, upon which he was returned home to his Kingdom, 2 Chron. 33.13. and this Dominion over Israel might accordingly descend down to Josiah, indenting with him and his Predecessors to defend the King of Babylon against the King of Egypt, who therefore was so zealous against Pharaoh-Necho, 2 Chron. 35.20, &c. If so, then Josiah was not over busy beyond his bounds in Reforming Israel, as well as Judah.

Mark 4. Josiah slew the Priests, ver. 20. namely, such as Jeroboam had made of the meanest of the People, 1 King 12.31. saith Menochius, and Grotius supposeth, these Priests of the High Places resisted Josiah in his Reformation, or if they did not, their Usurpation was Death by God's Law, Numb. 3.10. or they were the Priests of Baal, 2 Chron. 34.4. where 'tis said, He broke down the Altars of Baalim, for as Lavater well observeth, when the Assyrians departed home with their Captives out of Israel, Chap. 17. of 2 Kings, many Israelites who had hid themselves in other Countries, returned home with their Priests, and set up their old Idolatry again; those therefore were the Priests whom Josiah found, to whom he would show no such Mercy, as he had done to the Priests of Aaron 's Line, ver. 8, 9. but slew them and offered them up as Brute Victims (saith Lavater ) upon their own Idolatrous Altars, burning their Bones upon them, whereby he did defile them, as ver. 16.

Mark 5. Josiah rooted out moreover all the Wizards, &c, ver. 24. of which see Lev. 19.31, and 20 27. Numb. 22.5. Deut. 18.11. and the Teraphims, Images of Men (such as Michal put into David 's Bed, 1 Sam. 19.13.) by which the Heathens consulted, Ezek. 21.21. and Answers were returned by them, Zech. 10.2. either by the subtlety of Satan, or by the Forgery of the Priests: And he destroyed also all other Monuments of Idolatry, which he found in Judah as well as in Israel, he did all he could possibly do to prevent that utter Devastation of his Country foretold by the Prophets, but the Decree was even ready to bring forth, Zeph. 2.2. and there was no reversing it.

Remark the Fourth, Josiah 's Celebration of the Passover, ver. 21, 22. 2 Chron. 35.

Mark 1. Sanctius saith here, so soon as Josiah had abolished the false Worship (forbidden by God's Law) he now endeavors to set up the true worship of the Living God commanded by his Law, which Hilkiah had found, Chap. 22.8. and now had been read to them all.

Mark 2. The Passover was a most sacred and solemn Sacrament, and Ordinance of God, Exod. 12.1, &c. and had been much and long neglected, without which all their Sacrifices were accounted in vain, for this Ordinance gave Vigour, Virtue, and Value to all others, and no Israelite ought to want this Sacrament, which was both a Monument of their Deliverance past, and likewise a Type of the Messiah to come, therefore did Josiah so zealously revive it.

Mark 3. Though this famous Passover be passed over, after a Compendious Manner, in 2 Kings 23.21, 22, 23. showing only, 1. The Time of it, in the eighteenth Year of his Reign (supposed to be immediately after his renewing the Covenant, 2 Chron. 34.31, 32. and 35.1.) And 2. The Excellency of it, exceeding all former Passovers for such Preparation, Humiliation, Detestation of Idolatry, and Reformation of Religion, &c. but 'tis more particularly described in 2 Chron. 35. from ver. 1, to 18.

2 Chron. CHAP. XXXV. with 2 Kin. CHAP. XXIII.

THIS Chapter, with the latter end of 2 Kings 23. contains two Parts. First, The Pious Life of Josiah in the residue of his Days. And Secondly, His Violent and untimely Death after all his Goodness: The first Part concerning his Pious Life, is this Passover in particular.

Remarks upon it are, First, Josiah 's Holy Instructions to the Priests and Levites, &c.

Mark 1. The Time when he celebrated this public Passover; it was upon the fourteenth Day o • the first Month, ver. 1. which was the Day expressly enjoined in the Law, Exod. 12.2, 6. and now he commanded the People to keep it as well as himself, 2 Kings 23.21. for some suppose that when the Doors of the Temple had been shut, 2 Chron. 28.24. the Holy Priests and the People had been constrained to keep the Passover, and other Holy Feasts in Private, but now he calls all in to Public Worship.

Mark 2. He commanded the Priests to put the Ark in the House, &c. ver. 2, 3. Erpennius saith, it had been removed out of the Temple, either 1. In Ahaz 's Time, that it should not be there among his Idols (but surely Hezekiah returned the Ark into its Place). Or 2. In the Time of Manasseh, &c. or rather 3. In the Days of Josiha 's wicked Father Amon, to make way for some Idol in its Room: And Piscator adds, 'tis no wonder the Ark was removed by some Idolatrous King, when they durst remove other sacred Vessels, 2 Kings 16.14. and cut them in pieces also, 2 Chron. 28.24. and some say, the removing of the Ark into its Place, occasioned the finding of Moses 's Manuscript by Hilkiah.

Mark 3. He bids the Priests, &c. prepare themselves for the Passover, ver. 4.5. and their Brethren, ver. 6. by purifying and quickening them for performing so solemn a Service, as was killing the Passover, &c. and Josiah himself excites them to their Duty by this Argument (saith Vatablus ) saying [ Ye Priests are now freed from that Burden which lay upon your forefathers, of carrying the Ark upon their Shoulders from Place to Place, while it remained in the Tabernacle, but now (saith Josiah ) It shall not be a Burden to your Shoulders (seeing 'tis now seated in the Temple ) therefore now serve the Lord, ver. 3. so much the more (as now freed from that burden) in other Services, in Sacrificing, Singing, &c]

Remark the Second, The Royal Actions of King Josiah at this Passover-Feast: He gave thirty thousand Passover Offerings to the People, ver. 7. All of his own Substance: By this Munificence (saith Osiander ) the King supplied the wants of his poor People, and Dr. Hall Notes the same here, saying [Rather than fail, Josiah 's Bounty shall supply to Judah Lambs for their Paschal Devotion. N.B. No Alms is so acceptable, as that whereby the Soul is furthered ]: Kids are named here as well as Lambs, for Lyra and Piscator say, from Exod. 12.5. that in the want of a Lamb the Law allowed a Kid might be offered, and the three thousand Bullocks he gave likewise to be offered up after the Lambs (saith Piscator ) upon the several Days of that Feast of Unleavened Bread, which was another part of that great Solemnity.

Remark the Third, The Liberality of the Princes at this Passover-Feast, ver. 8. in giving two thousand six hundred small Cattle, and five hundred Oxen. N.B. Behold the Power of a Royal Pattern, the Example of this good King moves those Princes to do as he did, though they were Persons bad enough, according to Zephaniah's Character of them, Zeph. 3.3. yet these gave Liberally, not only to the People, as ver. 7. but also to the Priests and Levites here, that they might likewise rejoice with the People.

Remark the Fourth, The Bounty also of the Superior-Priests unto the Inferior Levites, ver. 9, 10, 11, 12. here's another liberal Gift of five thousand small Cattle, and five hundred Oxen: So that the total sum given here by King, Princes and Priests, amounteth to three thousand eight hundred Bullocks, and thirty seven thousand and six hundred of the smaller Cattle. N.B. Oh prodigious Oblation to the Lord for Judah to afford, after it had been so harassed with so many contrary Commotions. 'It is true, Solomon abounded much more in his Oblations, 1 Kings 8.63. but he was King over all Israel, lived in a time of sublime Peace and prodigious Plenty, he making Silver and Gold as common as Stones in the Streets, &c. 2 Chron. 1.15. N.B. Those Hypocrites, Mic. 6.7. made an overture of great Cost, so they might thereby purchase to themselves a Dispensation to live as they listed.

Remark the Fifth, The Manner of this solemn Celebration.

Mark 1. The Paschal Lamb was roasted, ver. 13. according to the Ordinance, Exod. 12.8, 9. to signify the tormenting Death of Christ, who, as it were, was Rosted in the Fire of his Fathers fierce Wrath, the rest were Sod and distributed to the People.

Mark 2. Those Priests served the People first, and afterwards they prepared for themselves, ver. 14. out of the Peace-offerings, for till Night they had been busied with the Burnt-offerings N.B. They were not like those Irregulares Gulares, greedy Gullions, 1 Sam. 2.15, 16. that served themselves first.

Mark 3. The Singers kept their Stations, according to the command of David, and his prime Masters of Music, 1 Chron. 25.1, 2, &c. These Singers graced the Solemnity with their Spiritual Songs, and the Porters stood at the Gates, that none might depart during the Solemnity, therefore Provision was prepared for them both, ver. 15. as for the Priests, ver. 14.

Mark 4. So all the outward parts of God's Worship were performed by each Officer in his Place, ver. 16. everyone doing what was appointed to be done by them as Josiah ordered, ver. 10 and they continued together to keep this Passover seven days, ver. 17.

Remark the Sixth; The unparalleled Pattern of Josiah, both in Person and Passover. 1. No King like him in Personal Piety, 2 Kings 23.25. he was a Matchless Man and a Pe • rless Prince: Tho' this same Character of a none-such be given to Hezekiah, 2 Kings 18.5. Masius saith well, there was none like Hezekiah in those Pious Actions which are described in that place; but there was none like Josiah, take him in all Respects: Josiah excelled Hezekiah (1.) in his Contrition and tenderness of Heart, 2 Kings 22.19. (2.) in Purging Israel from Idols, &c. as well as Judah, and that by a Personal Acting in both Countries, &c. as Sanctius observeth, and beginning his Reformation when so very young, &c. (3.) In his Humility, being never puffed up as Hezekiah was, 2 Chron. 32.25, 31. (4.) In his Unparallel'd Passover, which is the second thing wherein none were ever like him, 2 Kings 23.22. 2 Chron. 35.18. no not from Samuel's time, wherein Israel became a Kingdom under Saul; no nor in the Days of David and Solomon, (1.) In such a Spiritual manner, though' they might have a greater concourse of People out of the Twelve Tribes, and a vaster multitude of Sacrifices. (2.) Much less after the Kingdom came to be Divided, and both of them most miserably Headed, therefore must needs fall far short of this in the Solemnity of the Service. (3.) Grotius, Junius, Piscator, do all observe, That no King of Judah ever kept the Passover with such Pious Preparations of the People ( who came unprepared to Hezekiah 's Passover, 2 Chron. 30.18, 19, 20.) and of the Priests and Levites, and of himself also; nor with such an Universal Removal of all Abominations, nor with such a deep Devotion, and with such a Solemn Renovation of the Covenant. (4.) There never had been such an Universal joy of all good Men as was now; both because of their Remembrance of those most miserable Times past under Manasseh and Amon: And also because of the good Hope they now had for the Establishment of their Kingdom, and of the True Religion in it, whereby the direful judgments (denounced against them) might be prevented; this was great joy.

Remark the Seventh; The Event and Effect of this Unparallel'd Passover: As (1.) The King Josiah is Proclaimed even by an Herald from Heaven (the Penman of this Scripture Inspired by the Holy Spirit) to be a none-such from Samuel, the World's Paragon, &c. 2 Kings 23.25. None ever clave to God with all his Heart, Soul and Strength (saith Grotius ) as he did. (2.) The People (notwithstanding their Sincere King ) did but dissemble their Repentance from Idolatry; for (as Grotius observeth) the Prophecies both of Jeremy and Zephaniah in those Times, do evidently demonstrate this; and Wolfius adds, That not only all good Josiah's Sons were bad, following rather Manasseh in his Wickedness, than their own Father Josiah in his Holiness; but also that a great part of this People did more approve of Manasseh's matchless Extravagancies, 2 Kings 24.3, 4. and thefore 'tis said Manasseh's Sins must not be forgiven here, ver. 26. (3.) The Third Effect was [The Lord resolves to Remove Judah,] ver. 27, which was now grown worse than Israel, Jerem. 3.11. and was therefore worse, because she should have been better warned by the Harms of Israel now in Captivity. Judah sinned against greater Light and Love, and therefore the Lord determines to teach them their breach of promise, threatened Numb. 14.34.

The Second Part of both these Chapters, 2 Kings 23. and 2 Chron. 35. is a Narrative of the deplorable Death of this good King Josiah; wherein the Antecedents, Concomitants and Consequents are Remarkable. First the Antecedents; Remarks thereon are (1.) 'It is said, 2 Chron. 35.20. After all this, when Josiah had prepared the Temple, &c. that is, After all his Piety demonstrated in celebrating the Passover, and all his other Glorious Reformations, when he and his People hoped that God was Reconcil'd, and a firm foundation laid of future Felicity, yet all this Zeal could not prevent God's judgments to be inflicted; as for Manasseh 's Sins, 2 Kings 23.26. so also for the Sins of the People, even in Josiah 's time, Jerem. 3.6. about 13 Years after, all the aforesaid accomplished in the 18th. Year of his Reign, 2 Chron. 35.19. and he Reigned 31 Years, 2 Chron. 34.1. in which last Year happened the fatal fall of this good King, in the 39th. of his Age; the fall of which Flower, even in the flower of his Age, blasted all the Hopes of Felicity afore-mentioned. N. B. So much are Men oft mistaken about the Design: of God's Counsels; and it shows, that sometimes the Sins of a People in a Land, full • y prove too strong for the Prayers and Piety of their Pious Prince, and of good People in it, Ezek. 14.14.

Remark the Second; What was done in the space of those 13 Years, betwixt the 18th. Year of his Reign and Reformation, and his Death, in the 31st Year thereof, is not Recorded in Scripture; but (as Dr. Lightfoot learnedly observeth) in those latter Years of Josiah did Jeremy the Prophet Phrophesy very sad Calamities against Judah and Jerusalem in his Chapters, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12. wherein he tells them plainly, that Jerusalem should become like Shiloh, &c. And the same Doctor solidly saith, that the sad Restraint of Rain mentioned Jer. 3.3. did relate to the last Years of Josiah, v. 6. and continued some part of Jehoiakim's Time, against whom and his Queen he Prophesied, Jer. 13.18. and then mentions the Drought immediately after, Jer. 14.1, 2, 3, 4, 5, 6. And 'tis an excellent Observation of Dr. Lightfoot, That probably there was a League of Judah with Egypt in Josiah 's time, and such a Relyance upon Pharaoh as the Prophet Reproves, Jer. 2.18, 36, 37. and therefore Josiah's Death by the King of Egypt, might be a Temporal Punishment for his Relyance upon Egypt.

Remark the Third; And in these latter Years of Josiah did the Prophet Zephaniah arise to Prophesy, (whom the Rabbins relate to be the Great Grand-child of King Hezekiah ) and he Prophesieth against the King's Children, Zeph. 1.8. the Three Sons of Josiah; namely, Jehoahaz, Jehoiakim, and Zedekiah, not only for their new fashions and new-fangl'd Apparel, after the manner of the Chaldean and Egyptian Habits, but also for their Personal Wickedness of Life even in their Father's Life-time, imitating Manasseh's Impious Manners more than the most Pious Example of Josiah, for whose Sins, and the Sins both of Princes and People, Zephaniah denounces most dreadful Judgments, as the Plunder of Jerusalem, the Slaughter of their Persons, and Destruction in all parts without, within, and in every Corner, Zeph. 1. ver. 10, 11, 12, 13, 14, 15, 16, 18, &c.

Remark the Fourth, Upon the Antecedents; the King of Assyria had Conquer'd Carchemish (which belonged to the King of Egypt ) long ago, Isa. 10.9. of which Conquest that Berodach (or Merodach, Isa. 39.1.) Baladan there boasteth, it lying so near Euphrates; and though' here he be called the King of Assyria, yet was he indeed the King of Babylon, having Rebelled against Esar-Haddon, (his Lord) and Conquer'd him and his Kingdom, and now became the Head of the Empire, and glory'd in this Title of being called the King of Assyria, according to the name, 2 Kings 23.20. as is noted before; and Pharaoh-Necho (which signifies Claudus, saith Masius, the Club-foot or Gouty King ) marches with his Army to Recover Carchemish. This shows he had no Quarrel against Josiah, but rather more likely (says Dr. Lightgoot ) in League with him; yet because part of the Land of Judea lay betwixt Egypt and Carchemish, Josiah durst not trust his March through his Kingdom; not so much searing his own danger (saith Menochius ) as because he was now in League with the King of Babylon, 2 Kings 20.12, 13, 14. and therefore was willing to do this kindness for him, as to stop the passage of his Adversary.

Remark the Fifth; Whatsoever the Cause was, herein good Josiah greatly failed▪ For (1.) the King of Egypt sent Ambassadors to persuade him to desist, a and dissuade him from Resistance, 2 Chron. 35.21. saying, [I come not to Quarrel with thee, El beth milchamthi, Hebr.] but against the House of my War, saith Vatablus, to wit, the Assyrian House; and [Chedal Leca Meelohim] Hebr. that is, Desist to War against God, by whose Authority I have undertaken this War. Grotius thinks God gave this Command to him by Jeremy, as he did to Jehu, a stranger to true Piety, 2 Kings 9.7. But this is not credible, that either Jeremy should not declare it to the King Josiah, or that Josiah should not acquiesce in the Will of God declared by Jeremy. (2ly.) He failed, in so Rashly going forth, notwithstanding all the good Counsel that Necho gave him in not fighting against God: Tho' Josiah might indeed judge that Necho made use of God's Name in a pretence only to move Josiah the sooner to Desist, as Rabshakeh had done before him, 2 Kings 18.25. yet in so Important an Affair he should have Advis'd with that famous Prophet Jeremiah, or with Zephaniah, or Urijah, all Prophets then living, Jerem. 26.20. beside a College of Seers, &c.

Secondly, The Concomitants of Josiah's Death: Where, how, and by whom?

Remark the First; Josiah persists in going out against Pharaoh-Necho, who had given him such fair warning that God would Kill him, 2 Chron. 35.21. and met him at Megiddo, without considering how the Chance of War is very uncertain.

Remark the Second; Josiah Disguis'd himself, ver. 22. that he might not be known to be the King, (as Ahab had done before him, 1 Kings 22.30.) knowing that Enemies Aimed most at them, if espied in the Battle. N.B. Peradventure he encouraged himself to this Fool hardiness by misinterpreting God's Promise, [Thou shalt die in peace] 2 Chron. 34.28. therefore at the first sight, 2 Kings 23.29. before the Battle began, while he was riding from one Wing to another to set his Army in Array, &c. saith Josephus, an Archer slew him.

Remark the Third; 'It is said [Pharaoh slew him,] 2 Kings 23.29. that is, by the hands of his Egyptian Archers, who discerned him (though' Disguis'd) to be the King by Valorous venturing himself in the Front of the Battle, whereby he provoked the Archers to Aim at him; and (as Menochius well observeth) the Providence of God so ordered the Arrow of one of the Archers, that it hit him in a killing part of his Body, and gave him his Mortal Wound.

Remark the Fourth; This was to show (saith the same Author) that Pharaoh-Necho had not lied to him in telling him, that God had sent him against the Assyrian, and if Josiah hindered him therein, he fought against God, and God would kill him for so doing: Yet Josiah did not immediately fall down dead in his Chariot, but he said, [Remove me out of the Battle, for I am sore Wounded,] 2 Chron. 35.23. as Ahab had done in the like case, 1 Kings 22.34.35. N.B. 1st. The same hand of Divine Providence that had directed David 's Sling stone to hit the killing place of Goliath's Forehead, (which afterwards made Saul 's Javelin to miss David 's Body ) did likewise direct the Arrow of this Archer to give this good King his fatal blow. N.B. 2dly. Osiander observes well here, that Josiah ought not to have despised the Advice that the King of Egypt had given him, for it must be considered, not so much who speaks it, as what is spoken, &c. N.B. 3dly. No doubt but some corrupt Courtiers had such Malignity as now to calumniate Josiah for his former pious Reformations, and reflectingly to Taunt him, that he was now right served for his fool-hardiness in pulling down those Idols, &c. that his Predecessors had set up.

Remark the Fifth: Yet he had faithful Servants about him, who forsook him not in his extremity, but removed him out of his chief Chariot (that doubtless was now full of blood) into the next Chariot that followed him, saith Vatablus, and they carried him (not Mortuum but Moribundum ) not dead, but a Dying Man, from Megiddo to Jerusalem, where his Palace was, and where he might meet with the best means for his Cure, and if he died, there did he choose to die, and he did so; not desiring to die at Megiddo that was in the Tribe of Manasseh, Josh. 17.11. where he would have stopped Necho from passing his Country.

Remark the Sixth; Tho' this good King got his Death's wound at Megiddo, yet he died not till he came to Jerusalem, 2 Chron. 35.23, 24. Notwithstanding it is not to be doubted by the common Rules of just Charity, but that Josiah (in his passage between these two Places, (finding himself without hope of Recovery,) and before his last Agony of Death, did really Repent of his Rashness, and was by his most Gracius God most perfectly pardoned, N. B. for two Reasons; 1. Seeing it was only a Sin of Ignorance, not knowing God had spoke this to Necho, but he had more cause to suspect than to believe his Testimony. 2. Because God had promised he should die in peace, 2 Kings 22.20. that is, in favor with God, though' he died in War. Undoubtedly he died not in his Sin, as Joh. 8.21. though' he died for his Sin, &c. for he had led an Holy Life in the whole course of his Conversation.

The Third Part is the Consequences of Josiah 's Death.

Remark the First; Josiah this good King dies, and all the felicity of the whole State of Israel dieth with him, for thenceforth it was never known, but (as Thebes was after the death of famous Epaminondas ) by its Calamities only; therefore both City and Country had good cause to Mourn for him, 2 Chron. 35.24. which was the greatest Mourning we read of, and to which the Prophet alludeth in Zech. 12.10, 11. N. B. 'Twas a most • lamentable loss, whether we consider 1. the Personal goodness of this Man, the Island of one innocent Person is delivered by the pureness of his hands, Job 22.29. whereas one Sinner destroyeth much good, Eccles. 9.18. 2. Or the manifold good he acted in his Life-time as a King, he might say with David, [I hear up the Pillars of it,] Psal. 75.3. as a true Atlas that upheld the State, Isa. 6.13. Or 3. The most miserable Calamities that befell that Kingdom after his death, &c.

Remark the Second; The Prophet Jeremiah was the chief of those Mourners, saith Grotius, being much moved at the loss of him whose worth he had fully known, and by his Prophetic Spirit foreknew that Josiah's Death did draw up the Sluce to let in an Inundation of all manner of Miseries, 2 Chron. 35.25. yea and all the Singing-men and Singing Women lamented this loss. N.B. It was the Jews manner to have Mourners at the death of Worthy Persons, Eccles. 12.5. Jer. 9.17. in which Mournings they made mention of the Party deceased with a mournful Note, how much more for Josiah here, which became an Ordinance in Israel, a constant Custom in all their following Funerals, still to bewail the death of Josiah, which began all their public Calamities upon City and Country; and this their common Mourners observed in all succeeding Generations. N.B. That Lamentation for the loss of Josiah is lost, and not the same, saith Grotius, with that Recorded in Sacred Writ, that being made for the fall of Jerusalem. N. B. How dark and deep sometimes are Divine Dispensations, that so good a King thus dies, when wicked Kings are let to live, Who can be God's Counselor? Rom 11.34.

Remark the Third: When the People of the Land had bury'd Josiah in his own Sepulcher, 2 Kings 23.30. which he had in his Life-time prepared especially for himself, among the Sepulchers of his Fathers, 2 Chron. 35.24. then they all with an unanimous consent took his Son Jehoahaz, and Anointed him King, 2 Kings 23.30. to settle him more surely in the Kingdom; though' he was younger than his Brother Jehoiakim, ver. 36. yet because he was a more stern and stout Man, more forward and better able to withstand Pharaoh-Necho than Jehoiakim was, therefore by a Popular Faction he got the Kingdom, and it succeeded accordingly. This is the judgment of Mastus, Sanctius, and Lavater; and Menochius addeth, That Jehoiakim was timorous, and fearing Pharaoh, declined the Crown, so Jehoahaz being more Valorous, was set up, lest Pharaoh finding the Throne empty, should seize it as his Wafe: But oh what a sad Change was here from one that did right into one that did evil, ver. 31, 32! Nor did he prove so fierce against Pharaoh (saith Sanctius ) as against his Subjects, and therefore is he called a Lion, Ezek. 19.2, 3. a very Cannibal to his own Country, &c.

2 Chron. CHAP. XXXVI.

THIS Chapter gives a brief Account, First, How Unhappy good Josiah was in his four bad Sons, from ver. 1, to ver. 14. And Secondly, Of the Desolation and Dissolution of the Kingdom of Judah, from ver. 14, to ver. 20 And Thirdly and lastly, Of the Jews final Deportation into the Babylonish Captivity, from ver. 20, to ver. 23. all which are Amplify'd upon in the 2d. of Kings 23.24, 25. Chapters.

Remarks upon the First Part, to wit, Josiah's bad Sons are (1.) Jehoahaz, whom a Popular Faction made King, (as is abovesaid) lest Pharaoh-Necho upon his return should make a Seizure (saith Masius ) upon the Vacant Kingdom. This Man proved a Degenerate Plant from so Pious a Father, following Amon and Manasseh more than Josiah, restoring that Idolatry his Father had destroyed, (saith Menochius ) partly to gratify the People that had promoted him, which still hankered after Superstition even in Josiah 's time, and partly to Dulcifie the King of Egypt, who was a Worshipper of Idols. Yet all this would not avail, for Necho in three Months time returns and Conquers him, 2 Kin. 23.33. but not without a great slaughter, saith Sanctius, from Ezek. 19.4. The Son endeavor'd (say Munster and Lavater )with an Army to avenge his Father's death; therefore Necho did not only Depose him, (because he had taken the Kingdom without his leave, and to show he had Power to dispose of the Kingdom) but also took him Prisoner, and carried him down to Egypt, where he died, 2 Kin. 23. ver. 34. as Jeremy had foretold, Jer. 22.11, 12. where he is called Shallum, and 1 Chron. 3.15.

Remark the Second; Necho sets up Eliakim his Brother, (who was put beside the Crown by the Factious People, being Elder than Jehoahaz, 2 Kin. 23. ver. 31, and 36. compared together,) and changed his Name into Jehoiakim, to show his Sovereignty over him, (as Dan. 1.7.) both which Names signify [God shall Arise.] This obsequious King carefully pays the Tribute Necho laid upon the Land, namely, 100 Talents of Silver (which amounted to Thirty seven Thousand and five Hundred pound Sterling ) and a Talent of Gold, which was Three Thousand seven Hundred and Fifty Pound more: This large Mulct Jehoiakim levy'd upon his People, ver. 35. from whom likely he received no less sums of Curses than of Coin. However, hereby he bought his Peace with Pharaoh, who gave him leave to Reign eleven Years, ver. 36. in which time he wrought much Wickedness, both by Idolatry, Oppression of his Subjects, and Persecution of the Prophets and other good Men, Jer. 26.20, 23. Ezek. 19.5, 6, 7. To all his other Evils he added this, that he slew Urijah the Prophet, and would have done no less to Jeremy and Baruch, but that the Lord hid them from him, Jer. 36.25, 26. Much Evil is Recorded of this King, Jer. 22.13, 17. and 26.20, &c. and 36.21, 22, 23. Ezek. 17.5, 6, 7, &c. Whereas his good Father had wept at the hearing of the Roll of Moses 's Law read, this bad Son would have cut it in pieces, &c. But the Lord Chastizes him by Nebuchadnezzar, who in the latter end of his 3d. Year, Dan. 1.1. or beginning of his 4th. Jer. 25.1. compels him to turn Tributary to him, which he continued till his 7th. Year, then ( Pharaoh his former Confederate) courted him to Rebel, &c. 2 Kings 24.1, 2, 3. where we are told of many more Scourges beside the Babylonians, (as the Syrians, Moabites, and Ammonites all foretold) wherewith the Lord scourged this Degenerate Offspring: But this King of Babylon was the principal, who took Jerusalem and Jehoiakim, &c. (the King of Egypt not daring to Relieve his old Confederate after his Forces had been Defeated at Carchemish, &c. wherein God revenged upon Pharaoh the Death of good Josiah, ver. 7.) whom he slew either in Jerusalem (as Josephus saith) and cast him unbury'd for being in League with Necho, ( Nebuchadnezzar 's mortal Enemy) or he died by the way as he was going out of the Gates Captive to Babylon, and then was cast out unbury'd, so had the Burial of an Asi, soretold by Jeremy, Jer. 22.18, 19. though' some refer this Fate to the next King.

Remark the Third, Jeconiah or Coniah or Jehoiakim succeeds him, who received the Scepter Young, managed it ill, and kept is not long, 2 Chron. 36.9. 2 Kings 24.8. at eighteen Years old (being but eight Years old when his Father began to Reign) he began to work wickedness, which was the Reason he was so soon cut off, for within a Year the King of Babylon was upon his back, 2 Kings 24.10. 2 Chron. 36.10. besieges Jerusalem, which by yielding it up according to Jeremy 's advice to him, he preserved it from Destruction, wherein (saith Josephus ) he acted the part of a good King: Notwithstanding, Nebuchadnezzar carried him Captive to Babylon, and with him his Mother and Princes of the Royal Blood, 2 Kings 24. v. 11, 12. and all the Treasures he met with or thought meet, ver. 13. and without any regard to those sacred Vessels, he brake them in pieces, that he might Barrel up a greater Quantity of them, the better for convenient Carriage; and he carried then away the greatest part of the Citizens, ver. 14 among whom was Mordecai, Esth. 2.5, 6. and Ezekiel, Ezek. 1.2, 3. who therefore calls it his Captivity, Ezek. 40.1. [and all the Craftsmen and Smiths ] that no new Arms or Fortifications might be made again against him [ Leaving none behind but the poorer sort, &c.] ver. 15, 16. yet fared it better with those in Captivity, then with those that remained unremoved, Jer. 24.4, 5, &c. to those Jeremy wrote, if the Apocryphal Baruk may be believed, Chap. 6.

Remark the Fourth, Zedekiah is set up by the King of Babylon in his Place, ver. 17. and 2 Chron. 36.10. His Name was Mattaniah, which signifies the Gift of God (good Josiah gave all his Sons good Names, but they all proved stark naught ): As the King of Egypt in token of his Dominion had changed Eliakim 's Name, 2 Kings 23.34. so the King of Babylon changeth Mattaniah to Zedekiah, and bound him by a solemn Oath to be Tributary to him, 2 Chron. 36.13. and gave him that Name Zedekiah, which signifies the Justice of God, intimating thereby, that if he broke his Oath, he should find and feel the fearful effect of God's Justice: But his Nature stood cross to his Name, for he broke Covenant both with God, Jer. 34.17. and with Man too, Ezek 17.18, 19. so Lavater: Zedekiah, forgetting the import of his Name, and how severely the Justice of God had punished Jehoiakim and Jehoiakim or Jeconiah for their Rebellion, rebels also, and was guilty of the same perfidiousness with his Predecessors, proving as bad as Jehoiakim, 2 Kings 24.18, 19. Doing much Evil in the sight of the Lord. As 1. He and his People are very naughty Figs that could not be eaten, Jer. 24.8. &c. 2. He brake Covenant with the King of Babylon, that had settl'd him on the Throne, Ezek. 17. 18, 19.3. He brake the Lord's Covenant also made with his Subjects, Jer. 34.8, 11, 17, &c. 4. He consented to cast Jeremy into a loathsome Dungeon, Jer. 38.5.5. He cut in pieces Moses 's Copy of the Law, &c. Jer. 36.23, 24. and rent not his Garments, at the hearing of which good Josiah had rent his Heart. 6. He hearken'd not to the Word of the Lord spoken by Jeremy, Jer. 37.2. nor humbled himself thereat, 2 Chron. 36.12, 13. no Repentance was in him for his former Sins, but the hardening of his Heart, 2 Kings 24.20. which Vatablus calls the effect of God's Anger, who was an Eye-witness of his Oath, &c. Thus stands he branded in Scripture.

Remark the Fifth, The Punishment of Zedekjah 's Sin is set down, in 2 Kings 25. throughout, and 2 Chron. 36. where his Sin and the Sins of his Subjects are declared with all their Aggravations, ver. 14, 15, 16, 17. that now there was a General Defection both of Priests and People as well as of the Prince, though God, who afflicts not willingly, Lam. 3.33. but rather (as Vatablus saith) desirous to spare them, sent his Messengers in Mercy to admonish them, both early and late, like a good Housholder, who is up with the first to give Directions, saith A Lapide, but they mocked the Messengers, yea, both misused and murder'd them, 2 Chron. 30.10. Matth. 21.34, 35, 36. N.B. The last means God ordinarily useth to reclaim Sinners from their Sins, is the sending of his Ministers to tell them of their Sins, and to denounce God's Judgments against them for the same: If this prevail not, then there remaineth no Remedy [gnad leen Marphe] no healing, as Vatablus renders it, the wound is then become incurable; and the Rule is [ Immedicabile Vulnus ense recidendum est, &c.] Ovid, The incurable Member must be cut off. Wherever such unreclaimable Obstinacy is found, this thrusteth Thunder-bolts into the hands of a justly provoked God, and in this Case God will not pardon, Ezek. 24.13, 14. no Remedy, Prov. 29.1. and here, ver. 16. and Heb. 10.26, 27. a certain Expectation of Wrath only remains.

The Second Part of this 2 Chron. 36. is God's Judgments for their Sins.

Remark the First, Therefore God brought upon them the King of the Chaldees, ver. 17. but more largely related, 2 Kings 25.1, &c. The same Nebuchadnezzar who had assaulted Jehoiakim, 2 Kings 24.1. and took him, 2 Chron. 36.6. the same who had carried Jehoiakim Captive to Babylon, 2 Kings 24.15. and now being thus provoked by Zedekiah, he sets on him likewise, and besieges Jerusalem in the ninth Year of that last King, and in the tenth Month, &c. Now the Evil came, Ezek. 7.5, 6 and 24.1. Zach. 8.14. both with a Witness, and with a Vengeance, &c.

Mark 1. A most numerous Army set this large City round about with a close Siege, which lasted to the eleventh Year of Zedekiah, above a Year and half, 2 Kings 25.1, 2. to cut off all Provisions from it.

Mark 2. Though this Siege was raised for a Time, by the coming of Pharaoh Hophra to relieve their old Confederates near to them, Jer. 37.5, 11. yet this proved but a broken Reed to Judah, Ezek. 29.6, 7. for when he saw the Chaldeans too strong for him, he returned home to Egypt, and the Chaldeans to the Siege: Hophra came out like Thunder, but went back like Smoak.

Mark 3. The Chaldeans, foreseeing their Siege was like to be long against so well a fortified City, built Forts against it, which Vatablus calls a Warlike Engine upon Advance-ground for shooting Darts, Arrows or Stones into the City, Jer. 52.4. Ezek. 4.2. and 17.17.

Mark 4. During this long Siege (which Cluverius saith lasted till the third Year ) Jeremy, knowing God's Will, ceased not to press Zedekiah to a yielding up the City, saying [ He that goeth forth to the Chaldeans shall live, &c.] Jer. 38.2, 17. At this the profane Princes are highly provoked, as if he weakened the Hands of the Men of War, ver. 4. they procure his casting into the Dungeon, out of which Ebedmelech delivered him, ver. 12.

Mark 5. As the Force without was fearfully obnoxious to the City, so the Famine within was ten fold more, insomuch that Fathers did eat their Sons, and Sons their Fathers, Ezek 5.10. and Mothers their Children, Lam. 4.10. and this Famine was followed with a grievous Pestilence, Jer. 21.6, 7, 9. and 24.10.

Mark 6. The Besiegers made a breach in the Wall, at which they entered and seized upon the middle Gate, 2 Kings 25.4. Jer. 39.3. upon which Zedekiah fled betwixt the Outward and Inward Wall of the City by a private Way, having the Advantage of the Darkness of Night, and possibly some Vault under-ground as Ezekiel had foretold, Ezek. 12.12.

Mark 7. The Chaldees, that were round about the City discovered him by their Scouts, pursue, overtake, and apprehend him, 2 Kings 25. v. 5. and bring him to Riblah, v. 6. where the King of Babylon doomed him for his Perjury, Ezek. 17.18. to see his Sons slain before his Eyes (as fellow Rebels ) a sad Spectacle, and then have the Eyes of his Head put out, who had put out the Eyes of his Mind long before, else his Prevision (by the Prophets, Jer. 32.4. and 34.3. and Ezek. 12.13.) might have been a Prevention.

Mark 8. Josephus observes, that Zedekiah could not reconcile those two Prophecies of Jeremy in the Places last quoted, who tells him there [ He should go to Babylon] and of Ezekiel who saith [ He should not see Babylon] which were seeming Contradictions; hereupon he concluded that both these Prophecies were false, and both were lying Prophets. Joseph. Antiq. 10.11. yet both were made good by the Event, for he was indeed carried Captive to Babylon, but could not behold it, because his Eyes were put out before at Riblah, and he went blind to Babylon: The Dutch have a Proverb [Whom God designs to destroy, he first puts out his Eyes] neither the false Prophet Zedekiah, nor the fond King Zedekiah could unriddle it, &c.

Remark the Second, Is the Destruction of the City, and Temple, and of the Kingdom.

Mark 1. Though Jerusalem had been the Joy of the whole Earth, and the City of the great King, beautiful for Situation, Psalm 48.2. yet now is it broken up, 2 Kings 25.4. by the Besiegers, who broke down the middle Gate, Jer. 29.3, 4. there entered they and took the City, and plundered it, &c.

Mark 2. They then burnt the Temple, after they had plundered it of all its Treasure (which had now stood four hundred seventy Years and upward, saith Josephus ) 2 Kings 25.9, 10. 2 Chron. 36.18.19, and Nebuzaradan burnt down [ Kol-Beth Gadol, Heb.] every great House, sparing the smaller (saith Piscator ) for the poorest sort were to remain behind, &c. 2 Kings 24.14. and 25.22.

Mark 3. This Captain of the Guard (which some sense, Hebr. Rab tabbuchim ) as Vatablus, Piscator, Osiander call, the Master of the Butchers or Slaughter-men, so his Sword-men seem to be called for their bloody Cruelty after he had ruined both sacred and civil Fabrics and Palaces, firing both the Chief Priests and the Chief Princes out of their lurking Holes, where they lay absconded in some secret Corner of the Temple, &c. All these he sent to Riblah, where the King of Babylon slew them as chief Incendiaties in the Rebellion (saith Sanctius ) and of Zedekiah 's Council.

Mark 4. Dr. Lightfoot observes, that this Seraiah (who was slain here, 2 Kings 25.18, 21.) was High Priest and Father to famous Ezra, Ezra 7.1. and Zephaniah was the Sagan, Suffragan, or second Priest (who upon any extraordinary occasion of Sickness or casual Contamination, saith Mr. Gattaker, whereby the High Priest was disabled to officiate) this Grand Deputy was to supply his Place. N.B. These two came to such a fatal end at the fall of the Temple, as Hophni and Phinehas had at the Ruin of Shiloh.

Mark 5. The Time when the Temple and City were fired: This was on the seventh Day in the fifth Month, 2 Kings 25.8. which was in our July, in Memory of which fatal Month the poor Captive Jews kept an Anniversary Fast in Babylon during their Captivity, Zech. 7.3. bewailing the fall of Jerusalem, &c. with Psalm 137. and this seventh Day, Sanctius supposeth to be the Sabbath-day, whereon this profane Person Nebuzaradan purposely brought into the Temple his Pagan Crew, to eat, drink and be merry therein, and when they had thus polluted the Temple with their Pagan profaneness, he set it on Fire upon the seventh or Sabbath day, and it continued burning before it was wholly consumed, until the tenth Day mentioned, Jer. 52.12, 13.

Mark 6. Munsterus (out of the lesser Seder Olam ) makes the Time of this Destruction of the Temple and City, to fall out in the three thousand three hundred and eight Year of the World, and eight hundred and fifty Years after Israel 's entrance into that Land, but Learned Dr. Usher 's Computation doth better, in carrying it up higher to three thousand four hundred and five Years from the Creation: And Dr. Lightfoot advances it highest of all, to three thousand four hundred and twenty Years, &c. saying, that the eleventh Year of Zedekiah, and the nineteenth of Nebuchadnezzar was this fatal Year of Jerusalem 's fall, and then were Ezekiel 's hundred and ninety Years up, Ezek. 4.5. reckoning from Jeroboani 's Apostasy for Israel, and the forty Years for Judah from Huldah 's Prophecy in the eighteenth of Josiah; then the last Relics of Israel and Judah were carried Captive, &c.

Remark the Third, The Case and Condition of the Jews after this dismal Destruction of their City and Temple: The Conqueror (saith Sir Walter Rawleigh ) exercised his absolute Dominion over the Conquered, who upon a second search flew seventy two more that had hid themselves, beside the seven Men seized upon before, Jer. 52.25. but only five of them were slain, 2 Kings 25.19. for Jeremy and Ebedmelech were two of the seven taken by Nebuzaradan (saith Dr. Lightfoot ) and they both were delivered: Yet seventy two others were slaughtered at Riblah, Jer. 52.25, 26, 27. which number hath a considerable Reflection on the seventy two Elders (that made up the Sanhedrim ) who had been first chosen over them, Numb. 11.26, 27. and after this he took the strongest of the People Captive to Babylon, leaving the weaker sort behind to Till the Ground, 2 Kings 25.12. who would rather be a Burden than a Benefit to them.

Remark the Fourth, The Conqueror appoints Gedaliah (who according to Jeremy 's Advice had submitted in due Season to the King of Babylon ) to be Governor over this poorer sort of People, 2 Kings 25.22. whom Josephus calls Virum aequum & bonum [ 〈 in non-Latin alphabet 〉 ] a moderate and just Man, in whom the King of Babylon much Confided, and therefore made him Vice-Roy and Tributary, saith Menochius: It appears that this Ahikam the Son of Shaphan was a righteous Man, and a Friend to the Prophet Jeremy, Jer. 26.24. Ahikam had been one of good Josiah 's Counselors, 2 Kings 22.12. by this Man's Authority and Influence, Jeremy was delivered, and God rewarded him in making his Son Gedaliah Governor: Gedaliah, Hebr. signifies a great Lord, he was a Pious, Prudent, and meek spirited Man. The Prophet Jeremy is committed to Gedaliah 's care, Jer. 39.11, 12, 13, 14. yet by some oversight of Officers, he is brought bound to Ramah, the Place of the Chaldees Rendezvouz, Jer. 40.1, 2, 3, 4, 5, 6. there was a sad Mourning of all the Captives at Ramah, Jer. 31.15. Matth. 2.18. but Jeremy is loos'd from the Bonds which the Jews had put upon him, and was dismissed to go back to Gedaliah, when 'twas perceived he had no mind for Babylon; now that Promise took place [ I will cause the Enemy to treat there well ] Jer. 15.11. Probatum est: Nebuzaradan, is now as Active in honoring the Lord's Prophet, as before he had been in destroying the Lord's Temple, and the Place where his Honor dwelt.

Remark the Fifth, the mighty over-ruling Power, that the Almighty God hath over the Hearts of the most Mighty Men, as here over that most mighty Monarch Nebuchadnezzar (who now bid fare to be the absolute Monarch of the World, when he conquered Nation after Nation, Jer. 25.15, to 32.) In whose Eyes God gave Jeremy so much Favor, as to take a Fatherlike Care for his Preservation and future Provision, Jer. 39.11. &c. Having heard of his preaching Submission to the Will of God in yielding, &c. As this Divine Heart-changing Power was made more manifest upon Nebuchadnezzar afterwards, when God sent him a Grazing, &c. Dan. 4.31, to 37. so now it most eminently appeared in changing the Heart of Nebuzaradan, that praefectus Laniorum the Prince of Butchers, and causing him to become so Divine a Preacher, Jer. 40.2, 3, 4. saying [ The Lord by God hath brought all this Evil he had pronounced against this Place, &c.] N.B. A strange, good, and pious Speech to come out of the Mouth of so had a Man. How could the Captive Jews, who were now present, hear it, but be much affected with it; especially hearing him say, Behold I dismiss thee with all due Honor as a true Prophet (however despised and afflicted by thy own worthless Countrymen)