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. XVI. and 2 Chron. CHAP. XXVIII.

THE Holy Penmen of both those Books, now return to the History of the Kings of Judah, the Kingdom of Israel or Samaria, coming now to and going upon its last Leg; namely, Hoshea mentioned barely before, 2 Kings 15.30. but largely described in Chap. 17. where that Kingdom was extinguished, and the ten Tribes were carried in∣to a final Captivity.

These two Chapters, 2 Kings 16. 2 Chron. 28. are a Narrative jointly of one of the most impious Kings that Judah had, to wit, an History of the Life of King Ahaz the eleventh from the Division.

Remark the First, This Ahaz was a bad Son of a good Father Jotham. N.B. And though Ahaz was a bad Father, yet had he a good Son, Hezekiah, which shews, that Grace is not entail'd. The Wickedness of this King is described in General; first, Negatively [He walked not in the ways of David] and then Positively [But in all that was not right] which are described in Particular, 2 Kings 16.1, 2, 3, 4. and 2 Chron. 28 1, 2, 3, 4.

Mark 1. He was a worshipper of Baal, accounting that Dumb and Deaf Idol at Eli∣jah's Sacrifice, 1 Kings 18.26, 27, 28, 29. to be his Lord, as Baal, Hebr. signifies, ut∣terly rejecting a Prayer-hearing God.

Mark 2. He sacrificed his Sons to Moloch in Topheth in the Valley of Hinnom. N.B. 'Twas call'd Topheth from Toph, Hebr. a Drum, because the Pagans used to beat a Drum, while they were sacrificing their Children, that the cry of the burning Child might not be heard: From this Valley Gehinnon (saith Sir Walter Rawleigh) comes the Word Gehenna, for Hell, Matth. 5.22, 29. and Tophet also is used in the same Sense and Signification, Isa. 30.33.

Mark 3. He sacrificed and burnt incense in High Places, after the manner of the Heathen, and expresly against the Command of God: Thus did he evil with both Hands earnestly, Mic. 7.3. as if afraid to be outdone by others, taking long strides towards Hell.

Mark 4. This black branded Ahaz, 2 Chron. 28.22. stands here in the History (saith Learned Paraeus upon his Life) like a filthy Thorn betwixt two fair Lillies, or like a black besmeared Collier betwixt two neat and fine Fullers; namely, his godly Father Jotham and his godly Son Hezekiah, himself being so much the worse and more wic∣ked, by how much better the Father and Son were, and more vertuous and truly Godly.

Remark the Second, God suffers not this none-such Sinner to pass unpunished: 'Tis said expresly [Wherefore the Lord (which would have been his God, had he been doci∣ble) did deliver him into the hand of the King of Syria, and He smote him, &c. and carri∣ed away a great Multitude of Captives to Damascus, 2 Chron. 28.5. he becoming no

better by this, God lets loose, Pekah the King of Israel upon him, who slew an hun∣dred and twenty thousand of his valiantest Men in one Day [Because they had forsaken the Lord God of their Fathers] ver. 6. and then it was that Zichri (one of Pekah's Cham∣pions) slew Maaseiah Ahaz's Son, &c. ver. 7. this was to Plague him for sacrificing his Sons to the Devil: yet God takes care to preserve his good Son Hezekiah by a spe∣cial Providence, both from being sacrificed by his Idolatrous Father, and slaughtered by this Champion of Pekah. God had Work for him to work in the World.

Remark the Third, Nor must Ahaz's supposed Eldest Son be slain alone here, but two of his principal Courtiers are slain with him to bear him Company into another World, ver. 7. nor was this all the mischief done him by Pekah, but two hundred thou∣sand Women, Sons and Daughters were carried away Captive with much spoil toward Samaria, ver. 8. these also were Sinners against their own Souls, Numb. 16.38. for the Children gathered Wood, and the Fathers kindled the Fire, the Women kneaded Dough to make Cakes to the Queen of Heaven, &c. Jer. 7.18. probably the Husbands of those Women, and the Fathers of those Children were slain among the hundred and twenty thousand Men. N.B. This aggravtes Israel's cruelty to Judah.

Remark the Fourth, Here God's repentings are kindled together, and he would not execute the fierceness of his wrath, Hos. 11.8, 9. God sends the Prophet Oded to mitigate Judah's Misery, ver. 9, 10, &c.

Mark 1. This Oded might descend of that Oded in Asa's time, which was two hun∣dred Years before this: He put his Life in his hand, and met this bloody Host in the Face (saith Piscator) before they reach'd Samaria. This was a bold attempt, but God who call him, kept him also.

Mark 2. He boldly reproves them for their Barbarity to their Brethren, using an Hyperbole to them (saith Vatablus) to shew their Rage had known neither Mean nor Measure, but had been so great, that the one end of it did reach up to Heaven. N.B. Brethren's Blood cries so high, Gen. 4.10.

Mark 3. Then he sweetly insinuates, reminding them of their own Sins, saying (saith Vatablus) 'Tis true the Jews have sinned, and therefore are they conquered, but do not ye Sin too, both in arrogating this Conquest to your selves and not to God, and also in making your Brethren Slaves, ver. 10. which is a Sin against God's Law, Lev. 25.42, 43. and 39.40. beside other Sins, which if not repented of, will bring the like Vengeance upon you.

Mark 4. After he had (like the good Samaritan, Luke 10.34) poured in Wine to search their wounds, he useth Oyl also to supple them; he here with soft Words adviseth them to shew Mercy to their Brethren, with whom they had dealt unmercifully, ver. 11. N.B. 1. This Prophet is the Picture of a good Preacher, here turning himself into all shapes of Speech and Spirit to work upon his hearers, according to the Task prescribed to Timothy, 2 Tim. 4.2, 3. N.B. 2. Oded's last Argument was Clinching and Cogent, tel∣ling them they could not give a better Evidence of their Repentance, than to break every Yoke, and to let the oppressed go free, Isa. 58.6.7, &c. but if they shewed no Mercy, they should meet with Judgment without Mercy, James 2.13. [The Wrath of God hangs over your Heads] saith he, if you add cruelty to cruelty against God's Law (saith Gro∣tius) Deut. 12.5. If you forgive not your Brethren, God will not forgive you, Math. 6.12.

Remark the Fourth, The Prophet gains the desired Point, for presently four of the chief Commanders of the Army or Governours of the City, stood up to withstand the bringing of the Captives into Samariae, &c. ver. 12, 13. saying [Ye shall not add this heinous Sin to the vast heap of all our other Sins, for the Idolatry of the whole Land is too well known, and we have cause enough to fear the Wrath of God will fall down upon us some way or other, &c. N.B. Here behold and wonder, how mighti∣ly did the Word of God in the Mouth of this one Prophet work upon them, though he came not with the common Phrase of all other Prophets [Thus saith the Lord] in his moving Oration to them. Hierom renders this Reason, why Oded omitted that usu∣al Phrase, because (saith he) the Prophet thought Israel unworthy of it, for their abominable Idolatries: However, though he used not the Lord's Name, he so spake the Lord's Truth, that the Lord blest it, and made it effectual to bring over those four great Commanders to comply with it, yea and many of the common People to accompany them in this good work, yea the armed Men laid down their Arms, ver. 14, 15. and yielded to the Arguments pressed thus upon them.

Mark 1. Behold here what a few may do against many, against a Multitude in a good Cause when God is with them, and when set about it in good Earnest, and in God's Strength, Psalm 71.16. John 7.35.

Mark 2. Then doth Reformation and redressing of Grievances prosper, &c. when Princes do take part with the Prophets of the Lord, to beat down the Transgressions of the People, &c.

Mark 3. Grotius well observes, upon ver. 14, 15. that as an evidence of their Re∣pentance upon the Prophet's Preaching to them, they did more than they were desired, for they did not only dismiss their Captives, but they restor'd all the spoils taken in Battel, cloath'd those they had stripp'd, fed those they had almost starv'd, anointed those they had wounded, and set upon Asses such as were weak, weary and wax'd feeble with their wounds.

Mark 4. Dr. Lightfoot likewise well observes, that this Act of Mercy in Israel to Judah, was the only good Act that we read of acted in Samaria for a long Season: This their shewing Mercy to the Poor Captives (carrying the feeble upon Asses, being unable to go back on Foot, as far as Jericho near Judah) was a likely way for lenghthen∣ing their Tranquillity, Dan. 4.27.

Remark the Fifth, After all this (saith Piscator) Ahaz's wickedness brings Rezin the King of Syria and Pekah the King of Israel joining both their Armies to besiege Jerusalem; then Ahaz sent to Tiglathpileser King of Assyria for Relief, 2 Chron. 28.16. 2 Kings 16.5, 6, 7. These two Kings in Confederacy, came up against the Capital City (which they had already swallowed up in their ambitious Desires and Expectations) re∣solving to take Ahaz out of the way, and to set up the Son of Tabeal (whom some suppose to be some great Man of Syria) or, as Dr. Lightfoot thinks, one of the Poste∣rity of Tabrimmon, 1 Kings 15.18. which signifies (a good Rimmonite) such as worships well the Syrian God Rimmon, 2 Kings 5.18. as Tabeel signifies (a good God.). Others say, they designed to set up Zichri the Israelite for his meritorious Act in slaying Ahaz's Son, 2 Chron. 28.7. to be King in his stead, but they could not accomplish their design (saith Josephus) because they could not Conquer Jerusalem, though they came with such formidable Forces, as wherewith to march through the whole Land of Judah to the very Walls of their chiefest City without the least Obstruction or Opposition. The Reason of their Disappointment is Recorded by Isaiah the Prophet, Isa. 7.6, 7. who as∣sures Ahaz from the Lord, that he should be delivered from those two firebrands, which were but two Tails, now become such, and now ready to smoak out their Last: The Prophet offers Ahaz a sign of his deliverance, which Ahaz scornfully rejected, Isa. 7.11, 12. but his Son Hezekiah was of a better Mind, 2 Kings 20.8. he there de∣spised not to try his Jehovah, as his Father had done: And because Ahaz did so, the Lord voluntarily of himself gave this Sign, that the Lord would not quite cast off the House of David [Ʋntil a Virgin have born a son, and that Son be God in our Nature] Isa. 7. ver. 13, 14, &c. N.B. Both these are two great Wonders indeed, importing hereby that though the present Conspiracy of the Confederate Kings against Ahaz should be confounded, ver. 7, 8. of Isa. 7. yet was it not for the sake of such a cursed King as Ahaz was, but for the sake of God's Promise to David's House, for continuing a Lamp to him still in Jerusalem, 1 King 11.36. and 15.4. It was a wonderful Condescension in God to make so fair an offer to so foul a Sinner, as to bid him ask a Sign, either above or below, but he most Refractorily Answers. [I will ask no askings, let God keep his Signs to himself, I know a Trick worth two of that, I can otherwise relieve my self, &c.]

Remark the Sixth; This brave Trick, for his own Relief, (when he and his People were grievously affrighted with the two Confederate Kings coming to besiege him in Jerusalem) was his sending to the King of Assyria for help, 2 Kings 16.7.2 Chron. 28.16. where Tiglath-pileser is call'd [Kings] to express his great Grandeur, esteeming his Princes to be so many Kings, Isa. 10.8. so he was a King of Kings, and therefore to him did Ahaz send for help, even then when Isaiah bade him trust only in God, and offer'd him a most satisfying sign for confirming his Assurance of Deliverance, &c. Notwith∣standing, this faithless Ahaz (scorning to crave any such courtesie from God's Divine Hand) seeks for Humane Help from this Assyrian King, to whom Ahaz sends a parcel of Compliments [I am thy Servant] therefore I put my self in subjection under thee; [and thy Son] therefore as thou art my Master and Father, let me have protection by thee [Come and save me] from these two Confederate Kings that are come to besiege me, 2 Kings 16.7. and he sent a vast summ of Cash along with his Compliments, as a Present also, ver. 8. which mostly gained the Assyrian King, ver. 8. who, tho' he went not to Jeru∣salem, as Ahaz desired, yet set upon Damascus designedly to divert Rezin from his Siege in Judah, as indeed it proved; for Tiglath-pileser takes Damascus, Rezin marches off from the Siege to defend his own Kingdom, as Saul had the like Avocation, 1 Sam. 23.28. Rezin hereby falls into the hands of the Assyrians, who slew him; so dearly did

he pay for his conspiring with Pekah King of Israel against Judah; nor did Pekah fare better, for he was after this slain also by Hoshea, 2 Kings 15.30. so Revenge is rendred for all his Cruelties to Judah. N.B. How compleatly was Isaiah's Prophecy accom∣plished in the slaughter of those two Kings, Rezin and Pekah, whom the Prophet thought not worth naming, tho' two great Potentates, but calls them in contempt [the two Tails of those smoaking fire-brands] Isa. 7, 4, 5. which is a most elegant Metaphor, whereby he encourages Ahaz not to fear them; for tho' they come with formidable Forces, and with such fury and fierceness, as if by Fire and Sword they resolved to de∣stroy all before them without Resistance, yet are they but smoaking (not flaming or burn∣ing) fire-brands, fuming out their Phrenzy at their Noses; and they are not two whole fire-brands, but only two Tails or Ends, that were now smoaking out their last, and should shortly be quite extinguished: Hence the Prophet bids him fret not, faint not, send not to the Assyrian, assuring him, they had more Pride than Power, a meer flash, but evaporating smoak, which the higher it riseth, the sooner it vanquisheth: Tho' they would do mischief, yet they could not do it, because but smoaking, and not burning; and tho' they have indeed done much mischief to Judah severally heretofore, and now think to do much more joyntly in this Confederacy, yet the Counsel of Heaven hath otherwise or∣dered it, which dashes in pieces all the contrary Counsels on Earth, Prov. 21.30. Psal. 2.4. N.B. 2. How transcendently gracious and ineffably merciful is the great and good God even to bad Men, in giving an Elijah to Ahab, and an Isaiah to Ahaz, tho' both of them were notoriously wicked! As Elijah had been a faithful Monitor unto faithless Ahab from the Lord (as is to be seen in the foregoing History of that King and Prophet) so was Isaiah no less, but much more to Ahaz from the Lord likewise. For,

Mark 1. By a wonderful Divine Condescension Ahaz is offered a satisfactory sign, &c. whereas our Lord would not gratifie the Incredulous Pharisees, but calls them a Bastard∣ly Brood for asking a sign from Heaven, Matth. 12.38.39. N.B. But so lewd a Lozel was Ahaz, that he rejected this motion of Mercy, not out of Modesty (as Ambrose mis∣taketh) but rather out of Madness, whereof all such are guilty (saith good Oecolam∣padius) who slight the Holy Sacraments, those Signs and Seals of Righteousness by Faith. So mad was Ahaz, as to think God could not help him, because he had suffered Pekah to slay 120000 of his Subjects, 2 Chron. 28.6.

Mark 2. Isaiah foretells Ahaz from the Lord, that both those two Kings, whom he so much feared, should be cut off by a seasonable Vengeance, soon after fulfilled, 2 Kings 15.30. and 16.9. which was about a year after this Prophecy, Isa. 7.16. This Prophet was not sent with a promise of Deliverance for the sake of wicked Ahaz, but because a Godly Party was still in Judah respected of God.

Mark 3. The Prophet likewise predicts to Ahaz, that if he would not rely upon the Lord, but hire help from the Assyrian, God would shave him with his Hired Razor, sha∣ving Head and Hair, that is, high and low, Prince and Peasant, yea and Beard too, that is, the Priests, as some sense it, from Psal. 133.2. See Isa. 7.17, 18, 19, 20. where God by his Prophet tells Ahaz his own, that notwithstanding this present Deliverance, he and all his shall perish by him whom he calls in for his help, and in whom he trusted, and not in God, &c.

Remark the Seventh; The Returns this wicked wretch Ahaz makes unto God for vouchsafing him all those Mercies.

Mark 1. No sooner had Tiglath-pileser taken Damascus, but away hastens Ahaz thi∣ther to congratulate his Victory, and to ingratiate himself farther with his great Deli∣verer, 2 Kings 16.10. but God cross'd him of his Expectation of a farther continuance of Assyrian Favour, for that King distressed him, but strengthened him not, 2 Chron. 28.20. N.B. This Assyrian Beast observing the Hedge to be now low, went over it, and though he had help'd Ahaz against the Syrians, yet hereby he smoothed his own way into Canaan, for Syria laying between them, had hitherto been a Bulwark against the Assyrians. So that though the Syrians had been troublesome, the Assyrians became much more, invading the Land in the very next Reign.

Mark 2. Ahaz seeing an Altar of an excellent structure in Damascus, sends the pat∣tern of it to Ʋrijah the Temporizing High Priest, who complying with the King's Com∣mand contrary to God's Command, and the Light of his own Conscience, if he were the same mentioned, Isa. 8.1, 2. This new Altar he made ready for Ahaz's returning from Complimenting Tiglath pileser, a Kings 16.11, 12.

Mark 3. Ahaz himself offers upon this new Altar, the Apostate Ʋrijah suffering him to do so, whereas zealous Azariah would not suffer Ahaz's his Grandfather Ʋz∣ziah, a far better man to do it; and though Ʋzziah was smitten with Leprosie for so

doing, yet Ahaz was smitten with a far worse Plague, to wit, with an incurable Ob∣duration, 2 Chron. 28.22. as appears in the fifth Mark, and here he sacrifices to the Sy∣rian Gods, ver. 13. that could not save themselves.

Mark 4. Instead of a Reformer, he turns Deformer of God's Temple, thrusting God's Altar out of it's Place and Use, to make room for his Syrian and finer one, ver. 14, 15. And of the Brazen Altar (Lyra saith) he made his famous Dyal mentioned, Chap. 20.11. He also removed [Musach Sabbati] the Covert wherein the Priests reposed themselves, and the Gallery 'twixt his Palace and the Temple, and all this he did to in∣gratiate himself with Tiglath-pilezer, by all this publick contempt cast on God's wor∣ship; Ʋrijah having once Debauch'd his Conscience, conforms to all, ver. 16, 17, 18.

Mark 5. Though God plagued him with many Adversaries, as Edomites, Philistines, and Assyrians, 2 Chron. 28.16, 17, 18, 19, 20, 21. yet so stubborn and stiffnecked was Ahaz, that his Distress made him worse, ver. 22. resolving rather to break than bend, so that this Monster of Mankind became a branded Belialist [This is that King Ahaz] stigmatiz'd to make up a Triumvirate. 1. Cain, Gen. 4, 15. 2. Dathan, Numb. 26.9. And 3. Ahaz here, who shut up the House of God, &c. ver. 23, 24, 25. yet dy'd a natu∣ral Death, though a detestable Wretch, All changing their Temporal into Eternal Woe, &c. God puts off punishing some Wicked Men here for hereafter.