A compleat history and mystery of the Old and New Testament logically discust and theologically improved : in four volumes ... the like undertaking (in such a manner and method) being never by any author attempted before : yet this is now approved and commended by grave divines, &c. / by Christopher Ness ...

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 unparallel'd Impiety, but in 2 Chron. 33. is a Narrative of his Re∣pentance 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 Ruine 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 Ʋzziah 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 compre∣hended his Captivity in Babylon, 2 Chron. 33.11.) and other Years in a time of Repen∣tance: 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 Evi∣dence of God's Favour.

Remark the Second, 'Tis 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 man∣ner 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 her self, 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 Mo∣ther 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 re∣ducible 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 Manas∣seh, 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 Leprosie 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 Mo∣ther of Angustin (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 Saviour's Progenitors, Matth. 1.10. therefore though he ran far and wide in the ways of wickedness, yet must he not totally and final∣ly 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 demolish'd. Moreover Manasseh (that Tiger) laid hold with his Teeth on all the excellent Spirits of his Time, and worried them; un∣til 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 loth to Dye, because he had no Son to succeed him) imagine what manner of Son he should leave behind him: Notwithstanding all, this Monstrous Sin∣ner 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 hinder'd 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 man∣ner of Martyrdom, saith Dr. Lightfoot. N.B. 3. The Rabbins render these Reasons, why Manasseh martyr'd 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 Ju∣dah [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 Ba∣stardly Brood, Isa. 57.3, &c.]

Remark the Fifth, The Means used to reclaim this extravagant Wretch were two∣fold, 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 Pro∣phets (which he most graciously afforded, even in the worst of Times) to stop the Torrent of this woful Wickedness in both Prince and People, 2 Kings 21.10. Preach∣ing stinging Sermons to them, ver. 11, 12, 13, 14, 15. wherein God tells them, be∣cause 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 stupified 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 horrour, 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 super∣fluous Wood that I intend to cut off, and I will wipe your City like an Housewifes Pot∣tage-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 Habak∣kuk applying, Hab. 1.5. [I work 4 wonder, &c.] a threatning Word to Manasseh.

Remark the Sixth, When Manasseh harden'd 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. Affli∣ction tamed this wild Ass, and stop'd him in his full Carreer of a cursed Course, yea it being sanctified, and God setting in, and setting it on, this Rod whip'd 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 skilful Apothecary maketh a Soveraign 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 Countreys 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 King∣dom, 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 Ba∣bylon; 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 it self 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 Countrey, 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 Embassadors 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 al∣ready the black▪ Part in his monstrous Iniquity; and now comes in the white Part, to beautifie the Black, in his proportionable Piety: 'Tis a Maxim in Philosophy [Con∣traria juxta se posita magis clucescunt] One contrary gives light and lustre 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, name∣ly, 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 Transgres∣sion (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 whip'd many a Soul home on Foot to Heaven, whom otherwise Prosperity might have Coach∣ed 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 Ho∣ney, &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 Apo∣cryphal and Canonical Scriptures, and pray'd 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. [Vai∣egnather] 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 quicken'd 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 shew him Mercy, ac∣cording 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 dis∣miss'd to return to his own Countrey. 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 Sin∣ners: None, though never so sinful (if they have not sinn'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 Baby∣lon's good leave, or he made his escape: And some say, his Prison doors were open∣ed, 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 de∣faced 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 redu∣ced his People to rights, whom he had formerly seduced to Sin, 2 Kings 21.9. then he di∣ed 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 un∣worthy (for his former Abominations) to be buried in a Royal Sepulchre.

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 suppo∣sed) in the Time of his Fathers Repentance, yet doth he imitate his Fathers Sins (not∣withstanding 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 Rab∣bins) 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 re∣venge his Fathers Death, therefore the People undertook it, as a special Part of Justice.