A Complete History and Mystery of the Old and New Testament

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 into 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 shows, that Grace is not entailed. 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 Elijah 's Sacrifice, 1 Kings 18.26, 27, 28, 29. to be his Lord, as Baal, Hebr. signifies, utterly rejecting a Prayer-hearing God.

Mark 2. He sacrificed his Sons to Moloch in Topheth in the Valley of Hinnom. N.B. 'Twas called 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 expressly 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 Pareus upon his Life) like a filthy Thorn betwixt two fair Lilies, 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 wicked, by how much better the Father and Son were, and more virtuous and truly Godly.

Remark the Second, God suffers not this none-such Sinner to pass unpunished: 'It is said expressly [Wherefore the Lord (which would have been his God, had he been docible) did deliver him into the hand of the King of Syria, and He smote him, &c. and carried 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 hundred 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 Champions) 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 special 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 thousand 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 hundred Years before this: He put his Life in his hand, and met this bloody Host in the Face (saith Piscator ) before they reached 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 show 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 ) 'It is true the Jews have sinned, and therefore are they conquered, but do not ye Sin too, both in arrogating this Conquest to yourselves 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 Oil also to supple them; he here with soft Words adviseth them to show 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, telling 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 shown 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 Grotius ) 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 Governors 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 mightily 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. Jerome renders this Reason, why Oded omitted that usual 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 Repentance upon the Prophet's Preaching to them, they did more than they were desired, for they did not only dismiss their Captives, but they restored all the spoils taken in Battle, clothed those they had stripped, fed those they had almost starved, 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 showing 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 lenghthening 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) resolving 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 Posterity 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 assures 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 smoke 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 despised 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 [Until 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 myself, &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 called [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 offered him a most satisfying sign for confirming his Assurance of Deliverance, &c. Notwithstanding, this faithless Ahaz (scorning to crave any such courtesy from God's Divine Hand ) seeks for Human Help from this Assyrian King, to whom Ahaz sends a parcel of Compliments [I am thy Servant] therefore I put myself 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 sum of Cash along with his Compliments, as a Present also, ver. 8. which mostly gained the Assyrian King, ver. 8. who, though' he went not to Jerusalem, 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 rendered for all his Cruelties to Judah. N.B. How completely was Isaiah 's Prophecy accomplished in the slaughter of those two Kings, Rezin and Pekah, whom the Prophet thought not worth naming, though' two great Potentates, but calls them in contempt [the two Tails of those smoking fire-brands] Isa. 7, 4, 5. which is a most elegant Metaphor, whereby he encourages Ahaz not to fear them; for though' they come with formidable Forces, and with such fury and fierceness, as if by Fire and Sword they resolved to destroy all before them without Resistance, yet are they but smoking (not flaming or burning) fire-brands, fuming out their Frenzy at their Noses; and they are not two whole fire-brands, but only two Tails or Ends, that were now smoking 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 mere flash, but evaporating smoke, which the higher it riseth, the sooner it vanquisheth: Tho' they would do mischief, yet they could not do it, because but smoking, and not burning; and though' they have indeed done much mischief to Judah severally heretofore, and now think to do much more jointly in this Confederacy, yet the Counsel of Heaven hath otherwise ordered 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, though' 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 gratify the Incredulous Pharisees, but calls them a Bastardly 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 mistaketh) but rather out of Madness, whereof all such are guilty (saith good Oecolampadius ) 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, shaving 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 thither to congratulate his Victory, and to ingratiate himself farther with his great Deliverer, 2 Kings 16.10. but God crossed him of his Expectation of a farther continuance of Assyrian Favor, 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 helped 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 pattern of it to Urijah the Temporizing High Priest, who complying with the King's Command 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 Urijah suffering him to do so, whereas zealous Azariah would not suffer Ahaz 's his Grandfather Uzziah, a far better man to do it; and though Uzziah was smitten with Leprosy for so doing, yet Ahaz was smitten with a far worse Plague, to wit, with an incurable Obduration, 2 Chron. 28.22. as appears in the fifth Mark, and here he sacrifices to the Syrian God's, 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 Dial 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 ingratiate himself with Tiglath-pilezer, by all this public contempt cast on God's worship; Urijah 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 died a natural Death, though a detestable Wretch, All changing their Temporal into Eternal Woe, &c. God puts off punishing some Wicked Men here for hereafter.

2 Kings CHAP. XVII.

THIS Chapter contains the Expiration and Extirpation of the Kingdom of Samaria or that of the ten Tribes, wherein Antecedents, Concomitants, and Consequents are very considerable. Remarks first upon the Antecedents, are,

First, A Description of this last King of Israel, Hoshea, whose Name signifies Salvation, yet his Traiterous and King-killing Nature (quite contrary to his Name) brought and wrought Destruction both to himself, and to his Samaritan Kingdom. Though this King was bad enough in slaying his Sovereign, Chap. 15.30. and setting himself in his stead, reigning four Years in the Days of Ahaz, and five Years in the Days of Hezekiah, ver. 14. yet was he not so bad, as those Kings that went before him, ver. 2. for he suffered his Subjects to go up to the Passover (saith Lavater ) celebrated by Hezekiah, when he invited them, 2 Chron. 30.11.

Remark the Second, Notwithstanding this Hoshea was not so notoriously bad as Jeroboam had been who forbad the ten Tribes to worship God at Jerusalem, 1 Kings 12.28. yet the measure of the Israelites Sin • being now full, Vengeance comes upon them without Remedy, Chap. 23.26. of 2 Kings for now the Lord let loose Shalmaneser the Son of Tiglath pilezer, and Father to Sennacherib; he comes up against him, and brings him into Vassalage, ver. 3. and executed many other outrageous Cruelties intimated in Hos. 10.14. N.B. This showeth, that God executeth his Judgments not only for the Sins of the present times, but also for the Sins of former times. Hoshea 's smaller Sins added to the greater Sins of his Predecessors, they were now greater Aggravations, and did still more highly provoke the Lord to greater Indignation.

Remark the Third, Though this Hoshea was Content to pay Tribute, according to his Covenant sworn to the King of Assyria, yet soon was he weary of that Vassalage, and thereupon sends to So King of Egypt (betwixt whom and the King of Assyria, there was continual Emulation) for his Aid and Assistance, ver. 4. which being promised Hoshea by So, he paid no more the Annual Tribute to Assyria, according to Custom and Covenant; this enraged Shalmaneser, whereupon he came up and besieged Samaria, the Septuagint reads it [ 〈 in non-Latin alphabet 〉 ] of 〈 in non-Latin alphabet 〉 to hedge up the City; and so strong and well fortified was Samaria, that it held out three Years Siege, ver. 5. at the end the King of Assyria took it, put Hoshea in Prison to make sure of him, when he had completed his Conquest over the Country as well as City, and when he had done that Work, he then carries away both the King (till then fettered in Prison) and his Subjects also all Captives into Assyria and into Media (then in Subjection to the Assyrians ) ver. 6. not only to replenish those Countrys, but also to cut off all Hopes of their returning into their own Country, seeing those Captives were removed so far distant from Canaan.

Remark the Fourth; The procuring Cause of this Utter Rejection of Israel, or the Ten Tribes, is described from ver. 7. to ver. 18.

Mark 1. God Accuseth them for Worshipping strange God's, after the manner of the Heathen, ver. 7.8. which Grotius calleth ( Gravis 〈 in non-Latin alphabet 〉 gravium Malorum ) a grievous Catalogue of the Peoples grievous Sins, and their long continuance in them, even from the time of their coming out of Egypt; which Deliverance did much aggravate their so soon learning to be Idolatrous after it, Ezek. 20.8, &c. but much more their continuing so long to be such, though' God long before this had Threatned [that their Land should spew them out for such Abominations] Lev. 18.26, 28.

Mark 2. They are blamed both for affronting the Right Object, and for Debauching the Right Office and Action of Divine Worship, ver. 9.10, 11, 12. The first they did in contemning God's Temple, preferring their High Places before God's House, and adoring their own Images before Himself the Most High: And they did the second in working wicked things on purpose to prooke God, instead of worshipping Him according to God's Word, with any purpose to please him thereby.

Mark 3. They are likewise Arraigned for Adding to their Natural Obstinacy, a notorious Impudency in their ways of Wickedness, ver. 13, 14, 15, 16, 17. though' God never left himself without Witness, Acts 14.17. but always left them without Excuse, Rom. 1.20. by sending ordinary Seers, and extraordinary Prophets, to testify against their Sins, yet they added (saith Grotius ) to their Sinews of Iron even Brows of Brass, Isa. 48.8. Rejecting God's Statutes, and contemning his Commands in many abominable Actions.

Remark the Fifth; The Vindication of God's Righteousness, in writing Lo-Ammi and Lo-Ruhamah upon Israel, in causing their Kingdom to cease, Hos. 1.4, 5, 6, 7, 8, 9. the Lord was provoked to do so by the Sins of the People, ver. 18, 20, 23. here: Nor was this all that God saw, how the Ten Tribes, had not only Debauch'd one another, but that they had done what they could to Debauch Judah also, ver. 19. which was become the worse now by the ill Neighbourhood of Idolatrous Israel, Hos. 4.15. Judah became the worse, because she should have been better by such a Warning in God's Rejecting Israel, Jer. 3.8. Woe to them by whom offenses come, Matt. 18.7.

The Second Part is the Concomitants of the Ten Tribes Captivity; namely, the Colony transplanted from Babylon (then under the Power of Assyria ) and from other Countries to Samaria in their stead, ver. 24. These New-Planters of Israel from various Countries sent by Shalmaneser now, and by his Grand-Son Eserhuddon afterward, Ezra 4.2. made (say Junius and Piscator ) such a mealy of Differing Minds and Manners, that an Horrible Confusion came among them, ver. 30, 31. These Colonies of Strangers were afterward called Samaritans, (Mat. 10.5. Luk. 9.52.) who laid claim to the Privilege of the Patriarchs, Joh. 4.20. because their Priests ( sent them, ver. 27. here) had inhabited this same Land.

The Third Part is the Consequents of Israel's Captivity.

Remark the First, The Entertainment those New Colonys found, when they came in the Room of the old Inhabitants of Israel now led away Captive, &c. [the Lord sent Lions to set upon them for their unparalleled Impiety,] ver. 25. These Strangers worshipped not God in any manner, having no knowledge of Jehovah, but of their own Idols only, so they fell short of the Idolatrous Israelites, who worshipped the true God but in a false manner. Therefore (saith Sanctius ) God sent Lions to slay some of them, whereby he vindicated his own propriety in that Holy Land above all other Lands, of which he saith, [the Land is mine] Levite. 25.23. And as he had said of Israel, [they shall not dwell in the Lord's Land,] Hos. 9.3. because they would not live by the Lord's Laws, and therefore God had now Rejected and Removed them: so now these Lions must let those Strangers know, the Lord will not suffer them to profane his Land.

Remark the Second: This Malady startl'd those Strangers, whereupon they send to Shalmaneser for a Remedy, ver. 26. thinking (saith Grotius ) that Jehovah was some Topical Deity, as 1 Kin. 20.23. to whom a particular Province was allotted, foolishly imagining that each Land had their proper Tutelar God: Therefore Shalmaneser sent some of those Captive Priests back, whereof one was Chief, ver. 27. and with them other Assyrians (saith Vatablus ) to supply the places of those slain by Lions in these new Plantations: Those Priests placed themselves at Bethel, ver. 28. or at least the chief of them, which very place intimates they were Jeroboam's Priests, (though' the Calf might be gone, because it was of Gold ) but more especially it appears so by their manner of making Priests of the lowest of the People, ver. 32. as Jeroboam had done, 1 Kin. 12.31. Such Priests taught these New Samaritans the manner of the God of the Land, as it was practice'd in Israel before.

Remark the Third: Hence came that Mongrel Religion of the Samaritans, a mere Gallima • frey, a mixture of true and false Worship, a Worshipping they knew not what, Joh. 4.22. 'tis said here, [they feared God] which those Priests taught them, ver. 28, 22, 33. yet was this but a slavish fear, because of his Lions that slew some of them; which Fear is not materially Evil (such as the Idolatrous Israelites had) but formally and eventually: 'It is said [they feared not the Lord] ver. 34, they did, and they did not, because they mingled his Service with that of their Idols; they feared him not rightly, because not truly nor totally, so as good as none.

Remark the Fourth: So Gracious was God, that the Judgment of the Lions was undoubtedly Removed, (of which we hear no more) because the true Jehovah was now Acknowledged, though' each City had its own God, ver. 29. goodly God's of their own making, Rom. 1.23. some in the form of an Hen hurkling over her Chicks, ver. 30. as Succoth benoth signifies, and others of other forms; as Nergol a Woodcock, Ashima a Wolf; and ver. 31. Nibhaz a barking Dog; Tartak a braying Ass, Adrammelech and Anammelech (the same with Molech ) an Horse and a Mule, signifying a glorious yet an afflicting King; so Satan was, who seduced them to sacrifice to him their own Children by Fire. Tho' their Mongrel-Worship here, was 1. contrary to God's Law, which Rejects the Rites of Heathens, ver. 34.36, 37, 39, 40. and 2. contrary to God's Covenant, which Rejects the Persons of Heathens, ver. 35, 38, yet God Removes the Lions, as he had done the Drought in Ahab 's day, 1 Kin. 18.39, 41, &c. because God was owned though' the Calves were continued: Temporal Judgments may be Removed upon the Removal of some gross Sins, though' there be not a thorough-Reformation, &c.

2 Kings CHAP. XVIII. and 2 Chron. CHAP. XXIX.

THESE two Chapters give us a conjunct Account of the most Illustrious Life of King Hezekiah, both as to Age, Off-spring, Actions and Passions in conjunction with the following Chapters.

Remark the First, Is first upon his Age: Sanctius saith, that King Ahaz was about Fourteen Years old when he begat Hezekiah, whose Mother's Name was Abi, ver. 1, 2. and Abijah, 2 Chron. 29.1. Abi signifies my Father, and Abijah my Father of the Lord; for our Lord Christ descended from him, Matt. 1.9, 10, &c. He was Twenty and five Years old when he began to Reign, and Reigned Twenty and nine Years; beginning his Reign in the third Year of Hoshea, namely, of those nine Years mentioned Chap. 17.1. wherein he Reigned (saith Vatablus ) as an Absolute King, and no longer a Tributary Vassal to the King of Assyria. N. B. For Resolving the Doubt arising hence, Junius and Piscator concur, saying, That Hoshea was Tributary to the Assyrian eight Years, which make up his Seventeen Years Reign. But Learned Dr. Lightfoot steps farther, saying, That Hezekiah Reigned fourteen Years in his Father Ahaz 's time: For though' Shalmaneser's First Expedition was against Samaria and Hoshea its King, yet his Second was against Jerusalem, which he likewise subdued, and deposed Ahaz, making him as a private Person, but placed in his Throne his Son Hezekiah, whom God had reserved (for an Instrument of his Glory and good to his People) from the bloody Sacrifices of Ahaz to Molech, and from the Massacring Hand of the Enemy who slew some of Ahaz 's Sons, 2 Chron. 28.3, 7. N. B. Nor must it be though a thing Impossible, that Ahaz, while so very young, should beget Hezekiah, seeing Judah, when but a green Youth of 13 or 14 Years old, begat Er his Eldest Son, Gen. 38.1, 2, 3. as profound Pareus observeth, and seeing Solomon begat his Son Rehoboham (as Sanctius saith) when but about 12 Years old, which he gathers from 1 Kin. 14.21. Beside. Jerome doth assure us with a solemn Asseveration, that he knew a Drunken Nurse was got with-child by her Nursling a Boy of ten Years old; God so ordering it (saith he) that the secret wickedness of that wicked Woman might be discovered, Jerome. Epist. 131. ad Vitalem.

Remark the Second, Is Secondly upon his Parents from whence he descended, as to his Father Ahaz. Here we have a most Pious Son succeeded a most Impious Fathers As Ahaz was a None-such for Evil, 2 Chron. 28.22. so Hezekiah was a None-such for Good, 2 Kin. 18.5. 2 Chron. 30.26, &c. As to his Mother Abijah, she was (saith Vatablus ) a Woman very Famous for Goodness in those times, as her Husband was Infamous for Badness. She was the Daughter of Zachariah the King, mentioned before, (say some) but others more probably say she was the Daughter of Zachariah the Seer, 1 Chron. 26.5. N. B. Hezekiah her Son proved the better Man for the Godly Instructions of his good Mother; she could better prevail upon her Tender Son, than upon her Harden'd Husband, whose Pertinacy would not be moved at all by her Piety. His pious Mother (the Daughter of Zacharias the good High Priest, whom wicked Joash slew, 2 Chron. 14.20, 22.) had so well principl'd her Son Hezekiah, while he was young and under her Inspection and Tutorage, that he did that which was right in the sight of the Lord, like David his Father, ver. 3. both in sincerity of heart, and in integrity of life: And no sooner was he got into the Throne, but his first Care was to Rectify and Reform Religion, which had been notoriously Deformed in his Father Ahaz 's days. Whereupon our learned Gattaker makes an excellent Annotation, saying, Hezekiah most piously and prudently observed Hippocrate's Rule, [Si quid moves, à principio move] Apho. 2.29. for 'tis said, when he began to Reign, then he began to Reform, [in the first Year of his Reign, and in the first Month, 2 Chron. 29.3. N. B. and in the first day of the first Month, ver. 17. he began his Reformation. As all wise Persons observe wisely the Spring of the Year (which is a Spring of Nature ) to be the most opportune Season for Purging their Natural Bodies: So all prudent Princes prudently improve the Spring of their Reigns for reforming Religion, redressing of Grievances, &c. as the aptest opportunity for such Enterprizes, because Impressions may then be made more easily upon the Minds of the People, and such as will last the longer, saith the Lord Bacon, &c.

Remark the Third, Is Thirdly upon his Actions in Particular, as they are said to be Right in God's sight in General, ver. 2.

Mark 1. He opened the Doors of the Temple, 2 Chron. 29.3. which his Father Ahaz had profanely shut up. 2 Chron. 28.24. and he Repaired them that were grown Rusty and decayed for want of use, &c. and other decayed parts of it. Here is a blessed Pattern.

Mark 2. He Assembles the Priests and Levites, makes an Elegant Oration to them, full of Faith and Piety in every Passage wherein he lays his Royal Command (as from the Lord) upon them for the Sanctification of their Persons, 2 Chron. 29.4.5, 6, 7, 8, 9, 10, 11. Herein his Prologue is very Pathetical, and his Proposal is confirmed by Cogent Arguments, drawn both from Peril in neglecting, (as their Predecessors had done, to bring great Plagues upon the Land) and from Profit in performing their Duty, their Reformation might procure God's Reconciliation, ver. 10. But his Epilogue, ver. 11. is much more Emphatical, calling them [his Sons] though' many of them might be Elder than himself, but his Office made him their Nursing Father (as Isa. 49.23.) saying, [Be not Negligent.] This is a good Memento for Ministers, who ought first to Sanctify themselves, seeing they are set apart to Sanctify other Persons and things.

Mark 3. He put the Priests and Levites (when Sanctify'd ) upon the Purgation of the Temple, 2 Chron. 29. ver. 12, to 19. They brought forth all Uncleanness, all Idols, Trinkets, Trash and Trumpery which his Idolatrous Predecessors had brought into the House of God to Profane it; yea, and the Altar of Damascus, which his Father had most profanely set up in God's Temple, justling out God's Altar out of its proper place into a by corner, as before. All polluted things they found there (leaving nothing behind as a Nest-Egg to give the Hen of Idolatry any hope of a desired Day for returning) they cast all into the Town-Ditch and into Tophet, (saith Grotius ) the fittest place for them.

Mark 4. Hezekiah then gave a New Consecration and Dedication to the Temple; ver. 20 to the end of 2 Chron. 29. Note here principally, 1. in how small a Tract of Time what a deal of Trash may be Contracted; Jotham (Predecessor to Ahaz ) is commended for his endeavors after Reformation; Ahaz succeeds and brings in so much Pollution into God's Temple, as took up Sixteen Days to carry forth, ver. 17. though' many hands of Zealous Priests and Levites, &c. were employed to purge it out. Note 2dly. in this Purging of the Temple (which Hezekiah performed in the beginning of his Reign) it may well be supposed (saith Dr. Lightfoot ) that the Copy of Solomon's Proverbs was found, mentioned, Prov. 25.1. and was transcribed by some of Hezekiah 's Servants out of the old Manuscript, which probably was much soiled with Time and Neglect. Solomon had his Thousand out of this his Vineyard of Three Thousand Proverbs, 1 Kin. 4.32, and these Men of Hezekiah not only found but also communicated the Fruit thereof, Cant. 8.12. N. B. 'It is good for Men to be laboring what they are able for the Glory of God and the good of others, though' it be but a Copying out another Man's Labors, and preparing it for the Press and public Service: 'It is honest to be a Second or a Third (saith Tully ) in following one that is first in good things. Note 3dly. Hezekiah 's Zeal for God's Glory, whose Father's short Reign had so filled God's House with Filth: His Son here rose early, ver. 20. and could not rest till he had Reformed all that was Deformed, calling a Parliament here for that purpose: Oh pray for such Ready Religious Reformers in our Day, seeing Antichrist hath had so long a Lease: Ahaz reigned but Sixteen Years, 2 Kin. 16.2. and in some part of Ahaz 's short Reign did Hezekiah sit on the Throne, as is noted before; and if Ahaz had so pestered the Temple with his Trinkets in so little time, no wonder if Antichrist hath filled it top-full in his long Lease of 1260 Years; and no wonder if our Reformers remove no more of the Rubbish, some in one Age and some in another. Christ himself will come and purge his Temple, Mal. 3.1, 2, 3. Oh pray, pray, pray, that Christ may come quickly to remove all Rubbish, and Reform all that is Deformed, &c. Revel. 22.20.

Mark 5. Hezekiah having anew Consecrated the Temple (that had been so long Defiled) with Sacrificing seven Bullocks and seven Rams, and with singing Holy Songs of Praises, &c. and with Threescore and ten Bullocks for a Sacrifice of Thanksgiving, &c. then went he abroad to throw down the High Places, 2 Kin. 18.4. according to God's command, Deut. 7.5. N. B. Menochius well observes here, that he left some of them standing, as appeareth from 2 Kin. 23.13, 14. either because the People would not permit it; or because they did worship no Idols there: No doubt but the Judgments of God upon Israel for their Idolatry at this time, must make the People of Judah less pressing after their old Superstition, and more pliable to the Commands of God and of their good King, who was better than his Predecessors.

Mark 6. A Sixth good Action of Hezekiah was his breaking of Images, and cutting down Groves, according to God's command, Deut. 7.5. no doubt but they brake in pieces the Images and such like Trumpery they found in the Temple, yea and stamped them into dust (as was done Exod. 32.20.) before they cast them into the Brook Kidron, 2 Chron. 29.16. but these were foreign Images found abroad in the Land of Judah, and he cut down the Groves, 2 Kin. 18.4. which were places planted with Trees for Delight, and which Idolaters Dedicated to the Honor of their Idols, whereby they allured People to Idolatry. Such as mad Maacha Asa's Mother devised, [setting up her filthy Idol of Priapus in a Grove, 1 Kin. 15.13. and such as none-such Ahab made, 1 Kin. 16.33. and Jerem. 17.2. pretending an Imitation of Abraham, Gen. 21.33.] N. B. But Abraham planted a Grove only that he might have a private place of Prayer to the Lord, (not to worship Idols ) and to nourish his holy Fire with, &c.

Mark 7. But the most Sublime Action of Hezekiah 's Reformation was [ his breaking in pieces the brazen Serpent, that Moses had made ] 2 Kin. 18.4. the Emphasis lays here, it was of Moses's making, and at God's appointing, Numb. 21.8, 9. erected at first as a means for curing those that were Stung with Fiery Serpents, and hitherto had been kept as a Monument and Memorial of God's great Mercy at that time, as a special Type of Christ, Joh. 3.14, 15. but now they had most Superstitiously burnt Incense to it, though' Moses never made it as an Object of Worship, but only as means of a Cure; but now such was the Secret Venom of the Israelties Idolatry, that they yielded Divine Honor to this Monument, and so they made the Brazen Serpent to Sting far worse than the Fiery did, which only Stung the Body, But this the Soul, that Nobler part. N. B. Hence Grotius gravely Noteth, That Hezekiah in breaking this Brazen Serpent is an egregious Example for Kings, that when things Lawful and Useful (if not Necessary) be perverted to Idolatry, they may lawfully be destroyed, that they be not a Stumbling-block to the Blind; and he called it Nehushtan, in contempt, a piece of broken Brass, nothing of a Deity in it either to harm or help you, so not to be Adored, saith Vatablus. Oh Crafty Devil (saith Sanctius ) what God ordained to Cure, he orders o Kill hereby, &c.

2 Chron. CHAP. XXX.

THIS Chapter is an History of Hezekiah 's celebrating the Unparallel'd Passover, the like whereof had not been since the Revolt of the Ten Tribes, either for such a General Assembly, or for such a Solemn and Sacred Festivity.

Two General Parts make up the whole Chapter; the first is the Appointment of the Passover by Royal Authority, and the second is the Observance of it in a God-pleasing manner.

The Particular Remarks upon the first General Part.

Remark the First: King Hezekiah, with the consent of his Council, sends forth his Royal Proclamation, not only to his own Subjects of Judah, but also unto all Israel, from Dan to Beersheba, that is, from North to South, ver. 5. and this he doubtless did in the first Year of his Reign, and so soon as he had cleansed and Consecrated the Temple: N. B. For a Right Religious Reformer lays under a Double Duty; the first is Negative, in Removendo prohibentia, or Removing of Rubbish, &c. The second is Positive, in Applicando Auxiliatoria, or Applying of Helps, when what hinders is done out of the way. It need not be questioned, that this good King neglected any time, but did diligently strike while the Iron, was Hot, in sending forth his Amicable Invitation to the Ten Tribes (now under convincing Afflictions) to come in from their Idolatries to the Right Religious worship of the true Jehovah. This overture of Reconciliation (saith Dr. Lightfoot ) unto the Lord they once more mercifully enjoy before their fatal and final Rejection.

Remark the Second, Is the Import or Purport of his Royal Inviting (rather than Commanding, as Grotius noteth) Proclamation was to Rouze up the poor Remnant of Israel (now in dreadful Distress) unto a sound Repentance, ver. 6. and he presseth this point of their renewing the Covenant with God upon them by two Arguments; the first is taken from fear of Danger, into which the Captive Israelites had brought themselves by their Apostasy and Impenitency, ver. 7, 8. see 2 Kin. 15, to 29. 1 Chron. 5.26. and 2 Chron. 28.20. where they had been given up to Desolation: But (saith he in his Royal Letters) if ye will submit to his Justice and implore his Mercy, If ye will put yourselves into the hands of Justice in hope of Mercy, then brings he in his Second Argument, namely, Hope of Advantage even to your Captive Brethren, ver. 9. who shall find favor with their Enemies for your Pitty and Prayers, &c.

Remark the Third, Is the Fruit and Product of this Royal Proclamation, ver. 10.11. These Royal Letters were sent by Post not only to all Judah, but to all Israel, living beyond the Kingdom of Judah also: And though' Ephraim and Manasseh be only named, ver. 1. because they lay nearest to his Kingdom, and a great number of them had from time to time joined themselves to Judah in the Worship of God. 2 Chron. 15.8, 9. and, as Masius observeth, therefore Hezekiah had more hopes of Success among them: Yet the several Posts were sent to all the Ten Tribes as far as Zebulon, ver. 10. which was by the Sea-side, Gen. 49.13. so was one of Israel's Utmost Coasts: But the Effects of this Royal and Godly Message were twofold; for first, many of the Ten Tribes Mocked the Messengers: They had so long wanted the Meat of God's Ordinances, that the generality of them had quite lost their Appetites thereunto; they looked upon Religion as so light and frivolous a matter, as to laugh those to scorn for so many Fools, that stir'd a foot out of their own Country upon that Account: Thus profane were they become to contemn the Worship of God. N. B. 'It is a sad Symptom of a coming common Calamity, when Religion is become a Matter not of Form only, but of Scorn also. Nor was this all (if Josephus may be trusted for Truth) who says, Those Scoffing Israelites did not only Scorn, but also Slew the Messengers that Invited them, yea and the Prophets too that exhorted them to go up to the Passover at Jerusalem, in defiance of Hezekiah 's Authority, because they lived out of his Dominions: However, they did thus Ripen fast, and became Ready for that Ruin, which came upon them a few Years after, for this offer of Grace was in the first Year of Hezekiah, and about five Years after this they were all carried away Captive in the sixth Year of Hezekiah, 2 Kin. 18.10, 11.

Remark the Fourth: But the King's Call and Invitation had a contrary and a more blessed Influence upon others of the Israelites, for divers of Asher, Manasseh and Zebulon, Humbled themselves under the sense of their Sins, and were more easily drawn to Jerusalem, the place where they hoped to find Mercy: And according to the Judgments of some Learned Men, they did find so much Mercy with the Lord at the Celebration of this Solemn Passoever, that the Lord hid them, when the rest of the Scorners were all carried away Captive: However, preserved they were, if not from the Common Destruction, yet from the Common Distraction, for God will save the Humble Person, Job 22.9. Zeph. 2.3. but the Grace of God did more powerfully operate in Judah than in Israel, ver. 12. inclining their hearts to an unanimous Complyance to God 's and the King 's Call: Oh how well is God called the Father of Spirits, Heb. 12.9. who holds the Spirits of all Mortals in his own hand, and turns them which way he pleaseth. 'It is said [ the Lord stirred up the Spirits of Pul and Tilgath-Pileser, &c. 1 Chron. 5.26. and what a strange Change was wrought here in the Men of Judah's Spirits, who so lately had universally complied with the Idolatrous Orders of Impious Ahaz, and now are made as mad and forward for God, as ever they had been against him; like Paul, Acts 26.11. 2 Cor. 5.13.

Remark the Fifth, The Time appointed for this Passover was the second Month, ver. 2, 13, 15. which was point blank against the Law of Moses, requiring it to be kept in the first Month, Exod. 12.2, 6. but the Law of Necessity (saith Piscator ) in Cases extraordinary did justify this Act out of it's appointed Time, as it had done before with God's Allowance, Numb. 9.10, 11. The Impediments here (saith Osiander ) were not unlike the Impediments there, where the Divine Dispensation was granted, for to keep the Passover in the first Month at this Time, according to God's first Law was impracticable, yea impossible now upon a threefold Account. N. B. First, The Temple was not purified before the fourteenth Day of the first Month was past, seeing they were sixteen Days in cleansing it, 2 Chron. 29.3, 17. and till it was duly cleansed, the Feast of unleavened Bread could not be kept in it. Secondly, A competent number of Priests could not be got prepared, for so solemn a Festival against the first Month, for 'tis said [ The Priests were but few, and not so forward and free-hearied as the Levites ] 2 Chron. 29.34. and here 'tis said [The Priests were not sufficiently sanctified] ver. 3. for so solemn a service so soon. Thirdly, Another hindrance from keeping the Passover in the first Month was, because the People could not so soon be assembled for its Celebration, ver. 3. for they could not be summoned until the Temple was purged.

The Second Part of this Chapter, is the observance of this Sacred Service so acceptable to the Lord.

Remark the First, The Actions of the People, both coming up to Jerusalem in a prodigious concourse, brought thither by the Holy Hand of Almighty God, ver. 12, 13.53.1. it was a Day of God's Power, which made them such a willing People, Psalm 110.3. and so forth-bearing they were, that the Priests and Levites were ashamed, ver. 15. and well they might (saith Vatablus ) because they saw their own former backwardness to such a blessed Business, Chap. 29.34. now so notoriously upbraided by the forwardness of the Common People; nor was this all that was notable in them, but the People likewise arose (which Vatablus saith, signifi'd their Alacrity ) and broke down all the Altars (which Ahaz had erected in the Temple unto his Idols ) ver. 14. Whereas God had but one Altar, Baal had many in every Street of the City, Jer. 11.13.

Remark the Second, The Actions of the Priests and Levites, 1. 'It is said [Then they killed the Passover] ver. 15. namely when all the Baggage and broken Altars of Idolatry were first cast into the Brook Kidron. N. B. Oh that we could do so, and then come clean to the Lord's Supper, 2 Cor. 5.7, 8. 2. The Levites held the Bason to receive the Blood of the Sacrifice, and then the Priests sprinkl'd it, ver. 16. as a Type of that Blood of sprinkling that speaks better things, Heb. 12.24. 3. They supplied the defects of the unclean, ver. 17. by sanctifying those that came unsanctified, having more of desire to partake of the Passover, than they had of Diligence to prepare for it; either through want of due time beforehand (saith Osiander ) for the thing was done suddenly, Chap. 29.36. or it was for want of due Instruction, &c. and this Work of sanctifying the unclean, (that God's Passover might not be polluted by the unprepared) is Attributed here to the Levites, because they were more upright in Heart to sanctify themselves than the Priests, Chap. 29.34. therefore the Levites did stay the Sacrifice, fley it and lay it by piece-meal upon the Altar, and offered it up to God for sanctifying the unclean, which was a Work proper to the Priests, but that they had not sanctified themselves sufficiently, ver. 3. here, and again [ a great number of Priests sanctified themselves, ver. 24. having then both more Time and farther need to do so, saith Vatablus, being ashamed to come behind all, whose place was to go before all, &c.]

Remark the Third, The Actions of the King, praying for the unclean, ver. 18, 19.

Mark 1. The occasion of his Prayer was, [ many of the ten Tribes (who had been a long time without God, without Law, and without a teaching Priest, 2 Chron. 15.3.) came rudely and irreverently to the Passover, for which they some way or other (not expressed) so signally were stigmatiz'd, as to need healing, ver. 20. they smarted for their coming unprepared to the Passover, either by some sudden Sickness (a Disease of the Body) or by Guilt of Conscience, a Disease of the Soul, say some Learned Men here.]

Mark 2. Hezekiah 's Prayer for this unprepared Priests and People, that God would pardon both the one and the other, when he saw some visible Sign of Divine Displeasure upon them: Pleading with God for them after this Manner [The good Lord pardon everyone of us, what is wanting in any of us, for want of Time or Means, &c. and out of thy wonted goodness graciously accept of our (though weak yet willing ) Services, &c. ] Vatablus and Piscator make this the sense of the King's Prayer for the unprepared People, that he urgeth for an Argument [The People had prepared their Hearts to seek God] to wit, with a Moral and Internal Purity, though they wanted that Ceremonial and External Purification, which the Law required in such as serve God in his Sanctuary; they have prepared their Hearts, as well as they were able, though far short of what they should be.

Remark the Fourth, God's Answer to Hezekiah 's Prayer, ver. 20.

Mark 1. Junius and Piscator, &c. say, that God healed them on both sides, Psalm 103.3. both their Souls of the guilt of Sin, and their Bodies of the Pain of Sickness, otherwise it could not have been known, that the Lord had heard the King's Prayers for them.

Mark 2. The Rabbins say, some of the People God slew for their unpreparedness, but at Hezekiah 's Prayer the Plague stayed; Others not improbably say, seeing God is said here to hear his Prayer and to heal his People, this was manifested by some Visible Sign, and possibly by Fire from Heaven consuming the Sacrifice, the usual token of God's acceptance: Whatever it was, it gave great satisfaction to their Minds, which made them keep the Feast with gladness, ver. 22, 25. N. B. From this famous History, learn these Mysteries. 1. The Passover was an Old-Testament-Sacrament, instituted in memorial of Israel 's Deliverance from Egypt, and particularly in memorial of God's passing over Israel, when he destroyed all the first born of Egypt, Exod. 12.12, 13, 14. Now if God was so severe in branding those that came unprepared to this Passover; How much more ought we to tremble at coming unworthily to the Lord's Supper: He that came in to the Wedding Supper without the Wedding-Garment on his back was carried out, but not without Iron-fetters on his Feet, Matth. 22.11, 12, 13. and for this Cause many are Sick, and some dead outright, 1 Cor. 11.30. N. B. 2. Hezekiah here represents, First, The Work of every Gospel Minister, who must make an Atonement for their People, as the Vine dresser did for sparing the unfruitful Vineyard, &c. Luke 13.8, &c. Happy are that People, who have praying Vine-dressers to intercede for them, at which God, when most angry, will yield somewhat: God forbid (saith Samuel ) I should cease to Pray for you, 1 Sam 12, 23. this is to fulfil our Ministry, Col. 4.17. to stand with our Incense 'twixt God and our People, as Aaron did, Numb. 16. ver. 46, 47, 48. Secondly, Hezekiah resembles our Blessed Mediator, praying both for Priest and People, Heb. 9.24. our High Priest for Expiation, Exod. 30.10. Lev. 16.2, 24. our Surety, Gen. 43.9. and 44.32. Heb. 7.22. to whom God will not say nay, 1 Kings 2.20. but hears him always, John 11.41. nor will he forget us, as the Butler did Joseph, Gen. 40.23. but makes up all our defects, Rev. 8.5, &c.

Remark the Fifth, Hezekiah spake comfortably to the Hearts of all the Levites, to encourage them in working lustily under that laborious employ of teaching the good Knowledge of God, ver. 22. promising them his best Assistance, which few Princes do at this Day. N. B. Hereby the whole Assembly was so transported, that as the Priests on the one hand, had most loudly sounded out the High Praises of the God of Israel for giving them such a seven Days Holy Feast, as had not been since Solomon, ver. 21, 26. so the People were willing to keep other seven days over and above what God's Law required, ver. 23. that those of the ten Tribes (saith Osiander ) might have time enough for full Confirmation in the true Religion, &c.

Remark the Sixth and Last, The Management of this solemn Festival to the end, 1. The King gave a thousand Bullocks, &c. whereon (beside Sacrifices, &c. ) a public Feast was made to refresh those Strangers of Israel (saith Osiander ) that they might not think the fourteen Days Time of absence tedious, but Jom be Jom, Heb. Day by Day they might serve the Lord with gladness. 2. The Princes follow this good Pattern of the King, and gave as many Bullocks as he did, and three thousand Sheep more than he gave, ver. 24. for they were many; and Ahaz had exhausted the Royal Treasure. 3. This nonesuch Solemnity was carried on and concluded with great Joy, the Priests praying God; to bless the People, which Prayers, Numb. 6.23. God heard in Heaven, &c. ver. 25, 26, 27.

2 Chron. CHAP. XXXI.

THIS Chapter consists of two Parts. First, The Actions of the People. And Secondly, Of Hezekiah after this Passover.

Remarks upon the First, in ver. 1. The Subjects of King Hoshea joined with those of King Hezekiah to break down the Images of Baal, &c. even in Ephraim and Manasseh, which were out of Hezekiah 's Jurisdiction, but belonged to Hoshea, looking upon him either as an Usurper, or an Atheist, rather than an Idolater; or if an Idolater, yet confined to Calf-worship, and not so zealous for Baal as his Predecessors had been: However, this zealous Act (saith Osiander ) was done without Hoshea 's Consent, for now the Men of Ephraim and Manasseh, having heard the Law, received the Sacrament, and had their Hearts filled with the Joy of the Lord, which was their Strength, Neh. 8.10. they were divinely transported, and would not return home, till they had Reform'd thus far in the Kingdom of Israel, which (as Junius saith) was now tottering toward it's final fall.

The Second Part is, the Actions of Hezekiah after this also.

Remark the First; Hezekiah distributes the Offices of the Priests, that everyone might know, not only what was his Office, but also what was his time to be present at the Temple, ver. 2. which is fitly compared to a Camp, (saith Junius ) for the Watch and Ward there kept, &c.

Remark the Second; He reviveth those Laws for the Ministers maintenance, which his Father Ahaz had null'd; that those Godly, Priests, being plentifully provided for, (after a long famishing Persecution) might serve the Lord without Distraction, 1 Cor. 7.35. and therefore out of his Princely bounty, he bestows liberally of his own proper Goods and particular Cost, unto this Public Fund, ver. 3, 4, 5. that so his People (who had been much polled and peeled in his Fathers Days ) might be the more eased, yet do as he did, according to their Ability; which they did likewise, not pinchingly but abundantly, to make great Heaps of Tythes, with Voluntary Vows also, ver. 6, 7, 8.

Remark the Third: When Hezekiah, &c. saw the huge Heaps of Free-will Offerings, besides the Tythes appointed by Law, then he blessed the Lord, both for his giving such a plentiful Harvest in this Year of Reformation, and for his giving such a pious and liberal frame of Spirit to the People in bringing in so much, as Store-houses must receive what at present was not spent; as Azariah (who had withstood Uzziah, saith Lyra ) informed and advised Hezekiah, ver. 9, 10, 11, 12, 13, 14.

Remark the Fourth: So great was the abundance of the Offerings, through the Peoples Bounty and the King's Devotion, that there was Maintenance Allotted and Allowed (saith Moses Flacherus ) in a Geometrical proportion, not only to the Priests and Levites, but also to their Wives and Children from Three Years old and upwards, ver. 15, 16, 17, 18, 19. for their Males were brought so young (saith Osiander ) to learn the Worship of God, and to do some small Service in the Temple. N. B. The Liberality of the People here, both in their ordinary and extraordinary Oblations, in making such an heaped-up plentiful provision for their Priests and Levites, and for their Wives and Children also at this time: but how Cold and Gasping is our Devotion in this Day? In former and Darker Days our Fore-fathers made the Statute of Mortmain to restrain the People from giving anymore to the Church, finding they stood more need of a Bridle than of a Spur (as hath been said before) but, alas, now there needeth no such Restraining Statute, the Springs of Peoples Bounty being like Jordan, run Retrograde, and needs a Spur more than a Bridle.

Remark the Fifth: The High and Honorable Character given to Hezekiah here, ver. 20, 21. for his Sincerity, Zeal in God's Service, &c. is more distinctly Amplify'd in 2 Kin. 18.5, 6. where he is commended for his Confidence in God, for his Courage in Reformation, (caused by his Confidence ) and for his Constancy therein, cleaving close to God unto the end; so that after him there was none like him, that could outdo him in Devotion, N. B. no not Josiah himself; for he did not fall immediately upon Reforming in the first Year of his Reign as Hezekiah did, outdoing all his Predecessors in Removing the High-places, whereas Josiah did only follow Hezekiah's Example, 2 Kin. 22.1, 3. nor did he Die as Josiah did in War.

Remark the Sixth: The Lord blessed Hezekiah with a famous Victory over the Philistines, (a Warlike People ) yet recovering from them not only what his Father had lost, 2 Chron. 28.18. but much more also, 2 Kin. 18.8. great Cities as well as small, Watch-Towers bordering on them, say Junius and Piscator; yea in all other Cases ('tis said) he behaved himself wisely, even in that of casting off the Yoke of the Assyrians, which his Father's wicked Covenant had imposed upon Israel, and which Refusal, that King called Rebellion in Hezekiah, 2 Kin. 18.7. with 16.7. though' Hezekiah himself confesseth it an Offence, 2 Kin. 18.14. yet was it probably no Sin in its own nature, for God gave an Independent Sovereignty to the House of David, which Ahaz had sordidly Alienated, but no way obliging to his Son: Had his casting off the Yoke been Sin, God would not have owned him in it, but would rather have Reproved him for it by Isaiah (who was sent to him about it) than Assist him in it, and Deliver him from it, as he did, 2 Kin. 19.20, &c.

2 Kin. CHAP. XVIII, XIX. 2 Chron. CHAP. XXXII.

ALL these Three Chapters are a Narrative of Sennacherib's War against Hezekiah for his Revolt from under the Assyrian Yoke, which Ahaz his Father had voluntarily, but weakly and wickedly submitted to bear, 2 Kin. 16.7, 8, 9 and which his Son Hezekiah (under no Obligation) would not likewise own to undergo, therefore Sennacherib accounts it and calls it Rebellion, and for so doing he wages War against Hezekiah, &c.

The General Remark upon the Narrative of this War is, That the Description of it is after the manner of a Comedy, wherein there be all the Parts (as it were) of a Stage-Play; As 1st. the Prologue, or Preamble, 2 Kin. 18. from ver. 9, to ver. 16. 2dly. The several Acts in this Play or Comedy, as the First Act, to wit, the Military Treaty betwixt the Ambassadors of Sennacherib and Hezekiah, from ver. 17, to ver. 37. and 2 Chron. 32. from ver. 9, to ver. 12. And the Second Act is Hezekiah 's going into the Temple, &c. sending to Isaiah, &c. 2 Kin. 19. from ver. 1, to ver. 7. and 2 Chron. 32. ver. 20. The Third Act describes Rabshakeh's Railing Letters sent after his Departure, 2 Kin. 19. from ver. 8, to ver. 13. Then the Fourth Act contains what Hezekiah Said and Did upon his Receit of those railing blasphemous Letters, 2 Kin. 19. from ver. 14, to ver. 19. and 2 Chron. 32. from ver. 3. to ver. 8. Then 3dly. comes the Epilogue, Catastrophe, and Conclusion of the War in the final Event of it, both foretold by Isaiah, and accomplished by the Lord of Hosts, 2 Kin. 19. from ver. 20, to ver. 37. and 2 Chron. 32. ver. 21, 22, 23. This is a Scheme of the whole, &c. Now follow particular Remarks on the First Part, the Prologue of this History. The 1st. is, The Ruin of the Ten Tribes is repeated here again, 2 Kin. 18.9, 10, 11, 12. as before in Chap. 17.6, 7, &c. to teach us more thoroughly (1.) how Israel's Iniquity was their Ruin. They began with Calf-worship, and this made way for all manner of Wickedness, though' that one Sin made them guilty of All, Jam. 2.10. (2.) How it may be fair Weather with them that fear God, when 'tis very foul and Stormy to those that fear him not: While wicked Hoshea King of Israel was led Captive with his People into strange Countries, Godly Hezekiah at this same time sat in safety at home, and might keep a Passover in Jerusalem for his and his Peoples preservation.

Remark the Second: Semacherib the Son of Shalmanezer, (being flush'd with former Success against Israel ) Invades Judah, and Wars against the fenced Cities thereof, Lachish, &c. ver. 13. Hezekiah sends a Submission to him thither, and out of Pusallanimity (not still trusting in God) endeavors to make his Enemy a Golden Bridge to go over, and be rid of him thereby, ver. 14, 15, 16. thus Hezekiah became a Church Robber with Ahaz his Father. The strongest Faith may sometimes fail and be overcome with Frailty.

This Holy Hezekiah must have a Tedder at his Foot to keep him Humble, after his heart had been lifted up towards Heaven, in his precious privilege of such a none-such Passover. Here his Slavish Fear was got above his Heroic Faith. When he saw Sennacherib with his most formidable Forces (as appears by the Hundred forty and five Thousand of them slain afterwards, Chap. 19.25.) had taken many of the fenced Cities of Judah, yet not All of them, Chap. 19.8. he did but think to win them All for himself, 2 Chron. 32.1. but in his conceit of a Conquest of All, he was at last Conquer'd himself, Chap. 19.28, 35. However (saith Lavater ) God would punish Judah for their Idolatry, &c. notwithstanding the Holiness of Hezekiah, let Sennacherib seize upon so many Cities, as put the King into this fright, which made him Spoil the Temple, not only of its Treasure, but of its Ornaments also, that himself out of Piety in the beginning of his Reign (Repairing the Breaches of his bad Father) had laid on, 2 Chron: 29.3. And now out of Fear and Pusillanimity, himself takes off to bribe Sennacherib into a Departure, though' he had seen Sennacherib restrained by God's Power and Providence from Interrupting him in his glorious work of Reformation until he had finished the same, 2 Chron 32.1. the King of Assyria had been diverted to other Countries for full eight Years after Israel had been carried away Captive, seeing his Enterprize against Judah here, happened not until the fourteenth Year of Hezekiah. Thus it appears the best of Men are but Men at the best; this Act of Robbing the Temple better became his Impious and Idolatrous Father Ahaz, than such an Holy King as Hezekiah was: N. B. But we all need withdrawments to Humble us, as well as of enlargements to Help us: No sooner is the Spouse of Christ Feasted to the full, but immediately after she falls asleep. Cant. 5.1, 2.

The Second Part of this Comedy after its Prologue hitherto, are the several Acts thereof; and first of the first Act.

Remark upon it are (1st.) Sennacherib (Cerberus-like) swallows this vast Present, (to the value of 225000 Pound Sterling ) upon which (say Lavater, Lyra, and Piscator ) he covenanted to depart from Judah; but, having got the Money, he breaks his Covenant with Hezekiah, (whose Sacrilege could have no better success) sends Rabshakeh; &c. with a great Host, ver. 17. to demand Jerusalem itself to be delivered up to him, ver. 31, 32. This Huge Host was to terrify Hezekiah, &c.

Remark the Second: Tho' Tartan and Rabsaris be named with Rabshakeh, being all three great Commanders in the Assyrian Army, yet Rabshakeh was the chiefest of them, and the best Spokes-man, ver. 19. whom the Rabbins reckon for a Renegado Jew, because he spake Hebrew; and some of them are not ashamed to say, He was Son to the Prophet Isaiah, but proving a dissolute Prodigal, renounced the true Religion, and ran away to the Assyrians, Jerome de trad. Hebr. so now he came to be employed by them. Grotius thinks this not improbable, because his Hebrew Oration had such a strange influence upon the King and his Courtiers, Chap. 19.1. with 18.37. and Isa. 36.22. with 37.1. Because Rabshakeh Hebr. signifies the Master of Drink; therefore Masius thinks this was the name of his Office, and that he was the chief Cup-bearer to the King of Assyria.

Remark the Third: Hezekiah upon Rabshakeh's Demand, sent his Three Ambassadors ( Eliakim, Shebna, and Joash ) to Treat with those Three of Sennacherib 's, ver. 18. to whom Rabshakeh makes a most Railing Oration, from ver. 19. to ver. 25.

Mark 1. He begins with a Phrase that savoured of intolerable Pride. [Thus saith the Great King] whereby he derided the usual Preface of the Lord's Prophets, saying, [Thus saith the Great God] as if his Great King had been above the King of Kings and Lord of Lord's, &c.

Mark 2. After this proud and presumptuous Preface, he ridicules King Hezekiah 's Confidence in his Prayer to the Lord of Hosts, as if it were no better than so much Prittle prattle. All thy Prayers (saith he) can neither give thee Counsel to Contrive, nor Courage to Execute, any Relief for thyself from us, &c.

Mark 3. He derides his Dependency upon Pharaoh, which he only supposed Hezekiah did, because Hoshea King of Israel had done so before him, Chap. 17.4, 5. and the King of that Reedy Country did but prove a broken Reed to lean upon, and could not save him from Captivity.

Mark 4. Then this Blasphemer proceeds to affright him the more; that as he could promise to himself no Protection from either Pharaoh, or from his own Prayers, so not from God himself, to whom he prayed, because he had thrown down his Altars, and so made God his Enemy by binding his Worship (saith Grotius ) to one place: Thus he made that a Vice (saith Lyra ) which indeed was a most Laudable Virtue in Hezekiah's Reformation. N. B. Had he instanced in his Sacrilege, it had been more to the point, &c.

Remark 5. He then challenges him to lie lurking no longer in his Hole and strong. Hold, but come forth (if he durst) to Fight in the open Field; and whereas he might pretend his want of Horses, (which he expected from Egypt ) he proffers him 2000 Horses, wherein he jeered him for scarcity of Horses, according to God's Law, [that their Kings might not multiply Horses ] Deut. 17.16 and for scarcity of Riders too, because few Hebrews did therefore learn to Ride, &c.

Mark 6. Then to strike the greaten Terror, he pretends a Commission from God to come and destroy his City, ver. 25. this was fully forged by one who owned neither God nor his Providence; N.B. The Lord no otherwise bidding him do thus, (saith Piscator ) than as he bade Shimei to Curse David, 2 Sam. 16.10. Indeed God suffier'd it, Isa. 10.5. but he knew it not, &c.

Remark the Fourth: Rabshakeh 's Railing Oration was received with much Reluctancy, ver. 26. He is requested to speak in the Syriac Language, which the People understand not, as they do the Hebrew, lest they should (saith Menochius ) be too much terrify'd. This was no Wise Motion; hence, some say, they were the words of wicked Shebna, Isa. 22.15, to 19. and not of good Eliakim, Isa. 22.20, &c. Proud Shebna did purposely provoke Rabshakeh to Rail the more, that the People might be moved to Surrender thereby: But Lyra puts this candid Sense, saying, [ Speak no more in the Hebrew, lest the People be provoked by thy Blasphemies, and shoot Darts at thee, though' an Embassador, &c.

Remark the Fifth; Hereupon Rabshakeh lets fly his Railing Rhetoric (with more outrage than before) to the Jews upon the Wall in their own Language, pressing a Surrender of the City, ver. 27, to ver. 35.

Mark 1. He tells the Soldiers and common sort what Extremities a long Siege would surely reduce them to, of eating their own Dung, &c.

Mark 2. He makes a mere Impostor of Hezekiah, for deluding and involving them into such matchless Miseries, ver. 28, 29, 30. decoying them to yield to his Master, and then might they enjoy a blessed Peace, and so redeem themselves from the sad Calamities of a Siege, that they might go to a Land like their own Land; and therefore he Harpoth much upon that one String. [Hearken not to Hezekiah] ver. 31.32.

Mark 3. He sets on this insolent and insulting Insinuation, with an Argument ab impossibili, that it was impossible for Hezekiah 's God to deliver them out of the King of Assyria (his Masters) hand, which he proved by reckoning up all the God's of many Countries, that his Master bad mastered, ver. 33, 34, 35. [ How much less shall your God, &c.] 2 Chron. 32.15. oh prodigious Blasphemy to equal the God of Israel with such Dung-Deities, as were the Work of their hands who worshipped them, and saying, Seeing I have destroyed so many Nations (and some stronger than Judah is) in despite of all their God's, 'tis not possible that your God should better defend you, than their God's did them.

2 Kings CHAP. XX. 2 Chron. XXXII. Isa. XXXVII.

IN these Chapters an Account is given (1.) Of Hezekiah's Sickness, (2.) Of his Sin, and (3.) Of his Death, and his Successor after it.

Remarks First upon his Sickness, are (1.) The Time when it seized upon him, 2 Kin. 20.1. 2 Chron. 32.24. 'Twas in the fourteenth Tear of his Reign, (for he Reigned fifteen Years after this, which make up his Twenty and nine Years Reign, 2 Kin. 18.2.) and God sent this Sickness upon him immediately after the Ruin of the Assyrian Host, and the Raising of the Siege, &c. N.B. Tho' that Expression in ver. 6. speaks of his Deliverance from the Assyrian as a future thing, which hath made some Learned Men suppose this Sickness was before that, yet the Series of the History imports the contrary, and that Phrase might be made as God's Promise against some farther Attempts of the Assyrians for recovering their lost Reputation, and to be revenged of the Jews.

Remark the Second: The Cause why God sent this Sickness now upon him, was, (as Menochius saith) lest either that he should grow proud of his great Victory, or because he was not so grateful to his gracious God for it as he ought to have been: And this latter is the more probable, because 'tis said, [He Rendred not again, according to the Benefit,] 2 Chron. 32.25. in conjunction with ver. 21, 22, 23, 24. but undoubtedly God Visited him here for his good, to preserve his Spirit (as Fruit is ) sweet for God's Service, Job 10.12. For this Sickness was sent of God, (1.) to exercise his Patience, &c. (2.) to discover his Disposition Godward, (3.) to quicken him up to Prayer and Humiliation; and (4.) to strengthen his Faith by more Miracles, as the sequel shows.

Remark the Third; The Nature of his Disease; He was sick of the Plague, as is probably gathered from ver. 7. where a Bile is mentioned, supposed to be a Carbuncle or Plague-Sore. Hereupon a Cataplasm or Plaister, (a Salve suitable for such a Sore) was prepared for him, and some say he had the Tokens; likewise a Plaister of Figs have a mollifying virtue for ripening hard Tumours; 'It is called a Mortal Disease, he was Sick unto Death, in the course of Nature, (his Sickness having seized upon his Vital Parts, and so was incurable by ordinary Means) he could not be cured but by an extraordinary Miracle, so strong was his Disease and Sickness. N. B. A good Man may have the Plague and die of it too, (as did Oecolampadius, Junius, Mr. Stafford, Mr. Greenham, Mr. Blackwell, and some say, famous Mr. Jer. Burroughs ) notwithstanding that precious Patent and promise of preservation from that contagious Disease of the Noisom Pestilence, Psal. 91.3, 6. a Psalm supposed to be penned upon occasion of that great Plague which followed upon David's Numbering the People, 2 Sam. 24. for then, if ever, both Prince and People stood in need of special Comfort, &c. Hippocrates calls the Plague [ 〈 in non-Latin alphabet 〉 ] the Divine Disease, because sent more immediately from God, and he preserves from it whom he pleaseth, as he promiseth there conditionally, ver. 7. if he see it good. Reverend Beza had his Family visited with it four times, and was much comforted with this sweet Psalm, which therefore he hug'd as most dear to him all his days, as he says upon it.

Remark the Fourth: The Means of Hezekiah's Cure were twofold: 1. The Internal, namely, his Prayers and his Tears, ver. 2, 3. And 2. External, his applying the Cataplasm of Figs upon the Carbuncle or Bile, ver. 7.

Mark 1. The grievousness of his Disease was aggravated upon him by the Prophet, threatening him with Death, 2 Chron. 32.24. Isa. 38.1. [Set thine House in order, for thou shalt die.] N. B. 'It is the double work of a Dying Man to set his House in Order, and to set his Heart in Order: None ought to account it ominous, or be afraid to make their Wills, seeing 'tis God himself that counsels Hezekiah by his Prophet to do so here. N. B. Nor did God's Prophet Lye in telling him [He should die] when he did not; for he spake only of Second Causes, in order to their Effects in the common course of Nature, in which sense his Disease was Deadly. When the Prophets foretold things ut futura in seipsis, then they always fell out; but when they foretold them only as in their Causes, then might they fall out, or not, as 1 Kin. 21.29. Jon. 4.3.

Mark 2. However, this Divine Message rouz'd up Hezekiah to his Prayers and Tears: Death is [ 〈 in non-Latin alphabet 〉 ] the most Formidable of Formidables, saith the Philosopher; 'tis called The King of Terrors, Job 18.14. and is mostly found a Terror to Kings: Yet did not this Godly King turn his Face to the Wall, &c. so much out of any fear of Death, (though' Nature will show some Reluctancy in the most Religious ) nor at all because he was uncertain whither he should go when he died; N. B. as was the Despairing Speech of that profane Emperor Adrian, [Nescio quo Vadis Animula Vagula, Blandula] I know not, O my merry Soul, whither thou art now going, after all our Merriments upon Earth, and now thou and I must part by Death, &c. This was none of Hezekiah 's Case; but this Message of Death was thus harsh and heavy to him, because had he then died, he had died without Issue, as appeareth, in that Manasseh was but twelve Years old at his Father's death, 2 Kin. 21.1. and he might well think, should he not have a Son to succeed him on the Throne, both God's Promise of continuing a Lamp to David's House would fail, and God's Church would be Divided about a Successor, and so fall into their old Idolatry.

Mark 3. He pleads with God in Prayer, ver. 3. his walking with God; not by sits, or for a few turns, but in Sincerity, (both for Matter, Manner, and Motive ) and in Constancy also. And such an Upright Conscience as this need neither be ashamed to Live, nor afraid to Die: And he wept with a great weeping. This Message of Death made him mourn as a Dove, and chatter like a Crane, Isa. 38.14. for it was Mar-mar, Hebr. mere bitterness to him, ver. 17. 'twas bitter Bitterness to this good Man, though' Christ (his Undertaker ) had taken away the Gall or Sting from it. N. B. No wonder if such a wicked Man as Saul was, did quite swoon away (at the tidings of Death) and fall to the ground in his full length as he did, 1 Sam. 28.20. but why should a Servant of God be either fond of Life, or afraid of Death, seeing he may better say than Agag, [Surely the bitterness of Death is past] 1 Sam. 15.32. and seeing Death to him is but as his Father's Horse, to fetch him home on Horse-back (or rather upon Angels backs ) to his Father's House: Or as Joseph's Chariot with its rattling Wheels, to carry us unto our Joseph or Jesus, as Gen. 45.27, 28.

Mark 4. Oh the prevalent Power of Prayers, soaked with Tears! Before the Prophet could reach the Outward Court, Hezekiah's Prayers, &c. had reached Heaven, and fetched down an Answer of Peace also. Isaiah is immediately sent back with both a Countermand and with Comfort also, ver. 4, 5. Say to him, [The God of David doth not forget his Promise to the House of David, therefore will he both lengthen thy Life, ver. 6. and give thee a Son as Successor. ] N. B. God's Answer to this good Man's Prayers was not more Speedy than Bountiful: In Law seven Years is reckoned for a Man's Life; but behold more than twice Seven are granted to him, ver. 6. even Fifteen Years, which is more than two Lives in Law. Indeed, God hath determined by his secret and certain Decree, the set-time of every Man's Life, Job 7.1. N. B. but nowhere do we read, that God revealed this secret set-time so expressly, especially so long before the time of Death, to any Man save to Hezekiah only: For should we know it, we should grow less watchful, and more secure than we ought to be: Yea, this good King himself did not Render, &c. 2 Chron. 32.25. N. B. Here's a very great Grant by a Gracious Prayer-hearing God, to a very faulty Prayer-making Man; his Prayer here had many Flaws in it, as those Distrustful [I Said's] Isa. 38.10, 11. do intimate. All words of Despondency in his desperate Sickness; yea, and though' the Lord foresaw his Returns to God, would not Answer his Receits from God.

Mark 5. External Means must be used and added to those Internal of Praying and Weeping; Ora, labora; a bunch of Figs must be applied, ver. 7. which is an high commendation of the Use of Medicines, and teacheth, that the Patient must Pray, but withal make Use of Means, otherwise he tempts God, rather than trusts God. Christ even in his Miracles, did oft make Use of Means, as Mark 7.33. John 9.6. but now when God gives us Means, we may not expect Miracles, but pray that God's Blessing may make them effectual. N. B. Tho' this Cataplasm of Figs was from its softening virtue a Salve fit enough for a Carbuncle-Sore, yet could it never have cured him so soon, so suddenly, without a Miracle. Christ's Cures are proved to be Miraculous by this Circumstance of being immediately accomplished, Mark 1.31. and 2.12, &c. Thus likewise Hezekiah's Recovery was demonstrated to be Miraculous, because he was promised to be Able to go up into the Temple the third Day, there to give Public Thanks for his perfect Recovery, ver. 5.

Remark the Fifth; The Sign that he asked, and God ganted, that he should