The History of the Old Testament Methodized

JOTHAM was twenty five years old when he began to reign, and he reigned sixteen years. He did that which was right in the sight of the Lord as his father had done before him; that is, he maintained and encouraged the true worship of God as his Father had done, but did not go into the Temple to burn incense as his Father had done; so that he was like him not in the evil he did but in the good only. Howbeit the people did yet very corruptly, and by their Priests (who too much complied with them therein) offered sacrifice, and burnt incense on the high places, which had Jotham removed he might have prevented the people's corrupting themselves in that thing, and therefore his not doing it is noted as a blemish of his government. About this time (namely in the year wherein Uzziah died) the Prophet Isaiah saw that glorious vision of the Lord sitting on his throne, and compassed about with his holy Angels, singing Holy, holy, holy Lord God of Sabbath. And he foresaw the people of the Jews from this time forward growing more and more obdurate and blind every day than other, resisting the counsel of the Prophets, and so obstructing the means God afforded them for their conversion and healing, Isa. 6. Jotham was a great builder, he built (or renewed and repaired ) the high-gate of the house of the Lord, which was (as it seems) the Gate whereby they went into the Kings Palace, 2 Chron. 23.20. And on the wall of Ophel he built much. He built also divers Cities in the hills of Judah, and in the Forrests he built Castles and Towers to prevent incursions of enemies.

He subdued the Ammonites, and forced them to pay him tribute by the space of three years, viz. an hundred talents of silver, and of wheat and barley ten thousand measures of each. So he became mighty because he ordered his counsels and actions as in the sight of the Lord, and so as he might please him.

In his days the Prophet Micah began to Prophesy, and under him and his two next successors he executed his Prophetick function together with Isaiah and Hosea. He prophesied a great while as appears Jer. 26.18. He is very like the Prophet Isaiah both in matter and loftiness of style. He prophesied both against Judah and Israel. He declareth God's wrath against them, he laments their condition, and foretells their destruction and captivities by the Assyrians and Babylonians, for the manifold sins that all sorts had committed, viz. Princes, Prophets and people, Ch. 1.2. & 3. Then he comforteth those that repent with promises of temporal blessings and deliverances from their enemies, but chiefly with promises and predictions of Christ, foretelling the place of his nativity, and the manifold blessings of his Kingdom, Ch. 4. & 5. In the next place he expostulates with all sorts for their so ill requiting God's great kindness and mercy to them, and provoking him so highly by their manifold sins, Ch. 6. Then he complains of the paucity and scarceness of good men; and he endeth his Prophesy with consolations to the Church exhorting her to expect God's time to plead her cause to the shame of her insulting enemies, and her own marvelous comfort, Ch. 7.

Towards the latter end of Jotham 's reign Rezin King of Syria, and Pekah King of Israel began to conspire against Judah, but they did not invade the land till his Sons days, the Lord therein showing mercy to him in taking him away before those heavy calamities fell upon Judah. He was buried in the City of David, and Ahaz his Son reigned in his stead.

2 King. 15. from 32, to the end.

2 Chron. 27. whole Chapter.

AHAZ succeeded his father Jotham in the very end of the seventeenth year of Pekah. He was twenty years old when he began to reign, and reigned sixteen years. He did not that which was right in the sight of the Lord his God like David his Father. The Lord was his God as to outward profession, and David was his Father by lineal descent, but he would neither faithfully serve God, nor imitate David. Soon after his Father was dead, Rezin King of Syria, and Pekah King of Israel confederated together, and conspired against him, intending with their joint forces to go up and besiege Jerusalem, and to depose him, and to make the Son of Tabeal (probably some eminent Syrian) King in his stead. The King and people of Judah were exceedingly startled at these tidings as apprehending a sudden and final destruction of their Kingdom. God hereupon sends the Prophet Isaiah to Ahaz to comfort him, and bids him take his Son Shear-jashub along with him, whose name intimated that though the Jews should be brought low yet a remnant of them at least should return to their former condition again, and should increase and enjoy the happiness of being a people and a Commonwealth of themselves. It seems the names of Isaiah's Sons were imposed upon them by a spirit of Prophesy, and so they were for signs and significations of the goodness of God which he intended to the Jews, see Isa. 8.18. And thus Isaiah brought his Son Shear-jashub to Ahaz to confirm him and his people with this sign that they should not utterly be destroyed by these two confederate Kings. Therefore he advises him to take heed of distrusting God, and to be quiet and not to be afraid of those two Tails or ends of smoking fire-brands, viz. Rezin and Pekah, whom he so calls because they should soon be extinct, and their attempts vanish into smoke, though they thought to have burnt up all before them. For within the compass of 65 years (reckoning from the Earthquake in the 22 year of Uzziah 's reign the Kingdom of Syria shall be swallowed up by the Assyrian, and Ephraim shall be broken that it be not a people. But Ahaz seems still incredulous and believed not the Prophets words. Isaiah therefore tells him if he doubted of the truth of what he had said to him in God's name, he might freely ask a sign of the Lord to be shewn him either in the heaven or in the earth for the confirmation of his faith. But he in a seeming piety said, he would not tempt the Lord by desiring a sign; whereas they do not tempt God who ask a sign when he allows them (as we see in the instances of Gideon, Judge. 6.36, 37. and Hezekiah, 2 King. 20.8.) but they that will not believe he will save them (according to his promise ) except he shows them a miracle to confirm his promise as may be gathered from Luk. 11.16. Seeing therefore Ahaz refused to ask a sign when the Lord permitted him to do it, Isaiah tells him that the Lord himself would give him a sign without asking, and that was this, Behold one that is now a Virgin shall be married , and shall conceive and bear a Son, and shall call his name Immanuel. This Son shall be born before Rezin and Pekah shall lay siege to Jerusalem. and the child's name Immanuel shall signify that God will be with the Jews to help them. Further the Prophet tells him that this child shall eat butter and honey, therefore there shall be plenty of food in Jerusalem during the siege. And before the child shall come to the use of reason, and know how to refuse evil and choose good, the lands of Syria and Israel (which Ahaz so much abhorred and dreaded) shall be rid of both their Kings, and they shall be taken away by a violent death. This was the sign the Lord would give him. And accordingly these two Kings came up and besieged Jerusalem, but could not prevail against it, and were fain to return without taking of it; and what became of them afterwards we shall see in the sequel of the story.

This wicked King Ahaz was no sooner delivered from this great danger, but he forsook God his deliverer, and forthwith walked in the ways of the Kings of Israel, and set up the Idolatrous worship of Baal, and made molten images for that Idol, and offered sacrifice in the valley of Benhinnom, and made one of his Sons to pass through the fire, and offered him as a sacrifice to Molech, (contrary to the express Law of God, Lev. 18.21.) even after the abomination of the heathen whom God had cast out before the children of Israel; and he offered sacrifices in the high places, and upon the hills, under every green tree , which in height and shade excelled others, and seemed fit for that purpose, see Deut. 12.2.

When Ahaz had thus forsaken God, God also forsook him; whereupon Rezin and Pekah dividing their forces, came again up against him, and overcame him, which before when both joined together they could not do. For the Lord being provoked by his grievous sins, first gave him up into the hands of the Syrians, who having worsted him, carried away a great multitude of his people captive to Damascus. Then Rezin at the same time as it seems subdued Elath which Uzziah had recovered to Judah, and built it a new, and placed his Syrians to dwell there. The Lord also gave him up into the hands of the King of Israel, who made a great slaughter of his people, God therein using one Idolater to scourge another; for Pekah slew in one day an hundred and twenty thousand of them (Zickri a man of Ephraim slaying one of the Kings Sons, and two other great officers of the Kings, which is mentioned for his particular honor) and the King of Israel carried away two hundred thousand prisoners of the Jews, among whom were many women and children. There was at that time a Prophet of the Lord in Samaria, whose name was Oded, whereby we see that God was not wanting to send the Israelites Prophets to admonish them, even then when they were most corrupt. This Prophet met the host of Israel coming triumphantly with their spoils and captives towards Samaria, to whom he spake after this manner, Because the Lord was wroth with Judah he hath delivered them into your hands, and ye have slain them with a rage reaching up to heaven. And now I perceive ye purpose to keep under the children of Judah, and to make the captives ye have taken bondmen, and bondwomen, whereas the Law of God forbids you [Levite. 25.39, 40, 41.] to make any of your brethren bondmen. But consider I pray you, are there not with you, even with you, sins against the Lord your God? Now therefore hearken unto me, I advise you to send back these prisoners and captives of your Brethren which ye have taken, or else assure yourselves the fierce anger of the Lord will fall upon you. It seems some eminent men of great authority in Samaria (whose names to their lasting honor are set down, 2 Chron. 28.12.) met the Army also at the same place with many others of the City, and hearing what the Prophet had said, they were so moved thereby that they stood up against the Army, and told them they should not carry their prisoners into the City; for (say they) we have offended against the Lord already, and have sins too many upon us to answer for, and ye (if you go on according to your intentions) will add more to our sins. For our trespasses are great, and there is fierce wrath from the Lord hanging over our heads for the cruelty we have already exercised against our Brethren, and therefore you shall carry these prisoners no further. The Providence of God so wrought upon the hearts of the Commanders and Soldiers of the Army that they presently submitted, and left their prisoners and spoils to those Princes, and the people there present to dispose of them as they should think fit. Hereupon these Governors took those of the captives that were almost naked and clothed them out of the spoils that were taken, and gave apparel and shoes to them that wanted, and gave them to eat and drink and refreshed them, and anointed such of them as were wounded; and then setting all the feeble of them upon asses, carried them back to Jericho, and there delivered them to their Brethren in Judea. Thus the Lord inclined the hearts hearts of the Israelites to deal mercifully with the men of Judah. Shortly after (as it seems) the Edomites invaded Judah, and carried from thence many captives. The Philistines also (whom Uzziah whilst he trusted in God had subdued, 2 Chron. 26.6.) now brake in upon the Cities of Judah in the low Countries, and the South parts thereof, and took six of them, and dwelt therein. Thus God gave the people of Judah over to the spoil, and brought them low because of the sins of Ahaz their King, who made them naked, that is, deprived them of the help and protection of God by his great transgressions in practicing Idolatry himself, and drawing his people also into it.

Ahaz being thus forsaken of God, and sore distressed on every side, he takes the gold and silver that was in the Lord's house, and in the Treasures of his own house, and sends it for a present to Tiglath-pilesar King of Assyria, saying to him, I am thy servant, and thy son, that is, I am willing to be Tributary to thee, and to serve thee, and will be obedient to thee as a Son to his Father, if thou wilt come and deliver me out of the hands of the King of Syria, and the King of Israel. The King of Assyria being an ambitious Prince, and affecting rule and domination over all Nations about him, readily embraced this occasion of invading Syria, and coming with a great Army to Damascus he took it, and carried away the inhabitants thereof to Kir a City of Media, and put to death Rezin King of Syria; fulfilling therein the forementioned Prophecy of Isaiah, Ch. 7.16. Before the Child shall have knowledge to refuse evil and choose good, the lands which thou abhorrest shall be forsaken of both their Kings . And Chap. 8. Before the child shall have knowledge to cry, My Father, and my Mother, the riches of Damascus, and the spoil of Samaria shall be taken away before the King of Assyria, that is, it shall be plundered and wasted in his sight, and by his command. And Ch. 9.11. Therefore the Lord shall set up the adversaries of Rezin against him, and join his enemies together. Amos also prohesied of these things, Ch. 1.3, 4, 5. Thus saith the Lord, for three transgressions of Damascus, and for four I will not turn away the punishment thereof, but I will break the bar of Damascus, and cut off the inhabitant from the plain or Aven, and him that holdeth the scepter from the house of Eden, and the people of Syria shall go into captivity unto Kir, saith the Lord.

Thus the Kingdom of Damascus, (and with it that of Hamath of which as being then in a flourishing condition mention is made, Isa. 37.13. and Jer. 49.23.) which was begun in Rezon, 1 King. 11.23, 24. now ended in this Rezin, after it had continued about ten Generations.

Ahaz now goes to Damascus to Tiglath-Pilesar to congratulate him for his late victory obtained over the Syrians; he seeth there an Idolatrous Altar, the fashion and pattern of which, with all the workmanship thereof, he took and sent to Urijah the Priest at Jerusalem, with command that he should make the like there, which he accordingly did against his return. And Ahaz took a resolution, (as it seems) to sacrifice to the gods of Damascus which he vainly thought had smitten him, and helped the Syrians against him, whereas he saw they could not defend their own worshippers from the power of Tiglath-Pilesar. However he said because the gods of the Syrians help them, I will sacrifice unto them, that they may also help me. But this Idolatry proved fatal to him, and to all that joined with him therein, for thereby they provoked God to give them over into the hands of their enemies. Ahaz being now returned to Jerusalem, and this new Idolatrous Altar provided for him, he commanded Urijah to remove the Brazen Altar (which Solomon had made) from the forepart of the Priests-Court where it stood, and to set it on the North-side (as it were in a corner out of the way) and to place this new Altar in the place of it, telling him that Solomon 's Altar should be for him to inquire of the Lord by when he thought fit. Then on this new great Altar he offered a burnt-offering and a meat-offering, and poured out a drink-offering to dedicate it. He commanded also Urijah to offer the morning and evening-sacrifice on this Altar, and all other sacrifices, that either King or people should offer. Urijah like a wicked false hearted wretch, and a fellow that would do anything (even forsake God and his Religon) to please his Prince, readily did what Ahaz commanded him. Ahaz then proceeded further and defaced and cut in sunder many of the Sacred vessels and utensils of the house of the Lord, that they might never be used again in his service. He cut off the borders of the bases, and removed the lavers from them, and took down the Molten Sea from off the stately Brazen oxen on which it stood, and set it aside. And the Covert of the Sabbath (viz. the retiring place for the guard and watchmen that on the Sabbath-day and whole week were to keep the watch of the Temple which they had built in the house) he removed, and put by or stopped up the Entry and stately Gallery, whereby the Kings used to pass from their Palace to the house of the Lord. And he shut up the doors of the covered Temple, that the Priests might not enter into it to perform the services there required, and it seems it was not opened again till his sons days. See 2 Chron. 29.3. Further, he made him Altars in every corner of Jerusalem, and in several Cities of Judah he set up high places to burn incense to other gods, and so provoked the Lord exceedingly against him. And all this (it seems) he did to ingratiate himself with the King of Assyria, and that he might show that he had forsaken the Religion of his Fathers, and had embraced Heathenism. And because he did all this when he had been lately so heavily afflicted of the Lord, therefore was his sin highly aggravated, and this brand and black mark set on him, This is that King Ahaz, viz. that trespassed so heinously against the Lord.

When Ahaz had thus made himself a vassal and tributary to the King of Assyria (which vassalage his Son soon shook off. See 2 King. 18.7.) he quickly found that he had received more hurt than help from him, as the Prophet had before intimated to him, Isa. 7.20. In the same day shall the Lord shave with a razor that is hired, namely by them beyond the River, by the King of Assyria, the head and the hair of the feet, and it shall also consume the beard. For though the King of Assyria to serve his own turn vanquished Damascus, yet he impoverish'd Ahaz, and did not restore to him any of those Cities which his enemies had taken from him; nor did him any other good in recompense of those great treasures which he had given him; and perhaps he did otherways distress him.

As Tiglath-pileser went up against Damascus and took it, and slew Rezin (as hath been said before) so he shortly after (as it seems) invaded the land of Israel, and made that great havoc, of which we read 2 King. 15.29. In the days of Pekah King of Israel came Tiglath-pileser King of Assyria and took Ijon, and Abel-beth-Maacah, and Junoah, and Kedesh, and Hazor, and Gilead, and Galilee, all the land of Naphtali, and carried them captive to Assyria. See more hereof in the life of Pekah.

Ahaz towards the latter end of his reign, set up a stately Dial which afterwards afforded a miraculous sign to his Son Hezekiah, though he himself refused to ask a sign.

In the last year of his reign he set up his Son Hezekiah with him in the Kingdom.

Ahaz now dying was buried in Jerusalem but not among the Kings, he having been so great an Idolater.

The Prophet Isaiah this year forewarns the Moabites of a great calamity that would befall them within three years after. See Isaiah 15.1. & Ch. 16.14.

2 King. 16. wh. Ch.

2 Chron. 28. whole Chapter.

Isai. 7. from v. 1, to 17.

HEZEKIAH being taken by his Father into the Government, in the last year of his reign, from that time (being the latter end of the third year of Hoshea King of Israel ) he reigned twenty nine years in Jerusalem. His Mother's name was Abi, or Abijah, the daughter of Zachariah. If she was (as 'tis supposed) the daughter of that Zachariah, by whom (so long as he lived) Uzziah was kept in the way of truth, [2 Chron. 26.5.] we may well think that her piety (manifested in this religious education of her Son) was a chief means under God that he proved so zealous for the cause of true Religion, though his Father was so extremely wicked. He was twenty five years old when he began to reign, and he did that which was right in the sight of the Lord, according to all that David his Father had done, and removed the high places, which neither Jehoshaphat nor any of the good Kings of Judah had done before. 2 K. 18. fr. 1, to 4. 2 Chr. 29.1, 2.

In the first year of his reign in the first month Abib, he opened the doors of the Lord's house which his Father had caused to be shut up [2 Chron. 28.24.] and repaired and adorned them by overlaying them with Gold. Then assembling the Priests and Levites together in the East-street , (whom his Father had forced to abide in their Cities and suburbs shutting them out of the house of the Lord) he like a pious and prudent Prince spake to them after this manner, Hear now ye Priests and Levites, and attend unto the words which I shall speak unto you. I require you in the first place to sanctify yourselves, and to sanctify the house of the Lord God of your Fathers, and to carry forth the filthiness out of the holy place; that is, to cleanse it of all Idols, and all those things which Idolaters used in their worship. For our Fathers (both mine and yours have trespassed, and done that which was evil in the sight of the Lord, and have forsaken him, and have turned away their faces from the habitation of the Lord, and turned their backs upon it; that is, have openly, basely, and opprobriously forsaken the worship appointed by him in his Temple, [see Jer. 2.27.] and have shut up the doors of the Porch, and not suffered the lamps to be lighted in the Temple, nor the incense to be burnt; neither have they offered the burnt-offerings unto the Lord in the holy place as they should have done, therefore the wrath of God was upon Judah and Jerusalem, and he hath delivered them up to great trouble, even to the astonishment and hissing of strangers, as you have seen with your eyes. For lo our Fathers have fallen by the sword, and our wives, sons and daughters have been led into captivity for their great transgressions. Now seeing Reformation is a special means to divert the wrath of God, it is in my heart to make a Covenant with the Lord God of Israel, and thereby to engage myself and my people to a real reformation, that so his fierce wrath may turn away from us. Wherefore my Sons stir up yourselves, be not ye negligent, for the Lord hath chosen you to stand before him, and to burn incense unto him; therefore be not wanting to your duties, and to perform the ordinances of his house as he requires.

The King having ended his speech, several of the Priests and Levites taking courage thereat sanctified themselves, and according to the Kings command (which they saw was agreeable to the word of God) they came to cleanse the Temple, and upon the eighth day of the first month entering in at the Porch they began to cleanse the house of the Lord, and spent eight days in cleansing the Holy of Holies, and the holy place and the Porch, and then spent eight days more in cleansing the Courts appertaining to the house, and having brought out all the uncleanness and filthiness, and Idolatrous trash they found in the Temple, the Levites carried it out, and threw it into the brook Kidron. Then they came to the King and told him what they had done, viz. that they had cleansed the whole house of the Lord, and the Altar of Burnt-offering, with all the vessels thereto appertaining, and the show-bread-table, with the utensils belonging to it. Moreover (say they) all the holy vessels which Ahaz in his transgression did cut in pieces and cast away, we have repaired and renewed, and fitted and sanctified for the holy use to which they were appointed. Behold they are before the Altar of the Lord, and ready to be set in their proper places. 2 Chron. 29. from v. 12, to 20.

The next morning King Hezekiah called together all the Rulers of the City, and went up with them to the house of the Lord, where he together with the people by the Ministry of the Priests and Levites offered seven Bullocks, seven Rams, seven Lambs, and seven He-goats as a sin-offering upon the Altar of the Lord to make atonement: 1. For the King, his counsellors and officers, and family. 2. For the sins and abominations that were committed in the Temple by Idolatry and false worship. 3. For the sins of Judah, that is, of the whole people. And the Priests killed the Bullocks and Rams, and sprinkled the blood on the Altar, and they brought forth the he-goats before the King and all the congregation, and they laid their hands on them, thereby acknowledging their sins, and that this sacrifice was offered up in their stead, and the Priests killed them, and made reconciliation for the people with their blood. For the King commanded that the burnt-offering and the sin-offering should be offered for the whole people, that atonement might be made for all, that the plaster might be as large as the sore. And he took care also to have the praises of the Lord solemnly sung by the Levite-singers, and that they should be ready with their Cymbals, Psalteries, and Harps to do it as David, Gad and Nathan (being all inspired by God) had directed. The Levites therefore standing ready with their instruments, and the Priests with their Trumpets, when the burnt-offering began to be offered, then the Song of the Lord began to be sung, viz. the 136 Psalm, the Trumpets sounding, and the Levites singing and playing on their instruments (the more to excite their spirits) and all this continued till the burnt-offering was offered; and then the King and all the people bowed their heads and worshipped the Lord. And the King and his Nobles commanded the Levites that they should sing praise unto the Lord with the words of David and Asaph the Seer, which accordingly they did with great gladness of heart, bowing also their heads, and worshipping. Then the King spake to the Priests saying, Ye have now consecrated yourselves as it were a new to the Lord, therefore approach his Altar and bring in the sacrifices and thank-offerings which the people shall be willing to offer. The whole congregation being much wrought upon by the Kings words, presented their sacrifices and thank-offerings very freely, and those that were of a more free and forward spirit offered whole burnt-offerings, wherein there was more respect manifested to God than in other sacrifices, for in these the offerers themselves had a part, but in the other all was consumed on the Altar, and yet the number of these burnt-offerings that were now offered was very great, viz. seventy bullocks, and an hundred rams, and two hundred lambs. But the other sacrifices of several sorts that were offered, viz. peace-offerings, and free-will offerings were very numerous, viz. six hundred oxen, and three thousand sheep. But the Priests were too few to slay all the burnt-offerings, therefore the Levites did help them till the work was ended, and till other Priests had sanctified themselves. For the Levites were more forward to sanctify themselves than the Priests, and so there were more of them at this present sanctified than of the Priests. Besides the burnt-offerings were very many, and the fat of the peace-offerings was to be pulled off, and burnt upon the Altar, and drink-offerings to be added to every burnt-offering; all which required much work, which those few Priests were not able to perform at this time.

Thus the service of the house of the Lord was set in order by good Hezekiah. And the King rejoiced, and all that were truly pious with him, that the Lord had put such a good inclination and zeal into the hearts of the people, whereby they were so willing and so readily inclined to this work of reformation. And it was evident that the thing was of God because it was done sooner and with more speed than could reasonably have been expected, considering how much before (under Ahaz) they had been corrupted with Idolatry. And to have their hearts so soon and so wonderfully changed was an extraordinary work of the Spirit of God. 2 Chron. 29. wh. Ch.

Hezekiah now resolves to have the Passover solemnly celebrated, but it could not be kept at the time appointed, viz. on the 14th. day of the first Month, because the purgation of the Temple was not finished until the 16th. day of that month, neither had the Priests sanctified themselves sufficiently, neither were all the males gathered together to Jerusalem according to the Law as they ought to be at that great Festival; therefore the King, Priests, and representative body of the people appointed to keep the Passover on the 14 day of the second month, and in order hereunto the King sent to Judah and Benjamin, and to all the Israelites that had joined themselves to them, and sent Letters also to the remainder of the ten Tribes that were not carried away by Tiglath-pilesar King of Assyria (as many of their brethren were. See 2 King. 15.29.) even to all the Israelites from Dan to Beersheba, inviting them to come to the house of the Lord to keep the Passover. For they had not done it of a long while in such sort as was prescribed. So the Posts went out with Letters from the King and his Princes, inviting the Israelites to come and keep this solemn Festival at Jerusalem. His Letters ran thus, Ye children of Israel I exhort you to turn again unto the Lord God of Abraham, Isaac and Jacob, and he will return in grace and mercy to the remnant of you that are escaped out of the hand of Pul and Tiglath-pilesar Kings of Assyria, 2 King. 15.29. 1 Chron. 5.26. And be not like your Fathers and your brethren which trespassed against the Lord, who therefore gave them up to desolation as you see at this day. Neither be ye stiff-necked as your Fathers were, but yield yourselves unto the Lord, and willingly give up yourselves in obedience unto him, and enter into his Sanctuary and Temple (which he hath consecrated to himself for a place of workship, even as long as it shall stand) and there appear before him, viz. in the Court of the people, and serve the Lord your God, that the fierceness of his wrath may turn away from you. For if you turn again unto the Lord, your brethren, and your children that are led away captive shall find compassion from them that led them away, and God will move their hearts to let them return and come again into their own land. For the Lord our God is gracious and merciful, and will not turn away his face from you if you turn unto him by true repentance.

So the Posts passed from City to City through the Country of Ephraim and Manasseh even unto Zebulun, but most of them (it seems) laughed them to scorn, and mocked at them for this their message. However divers of Asher, Manasseh and Zebulun, humbled themselves under the hand of God for their former sins, and came to Jerusalem. But in Judah the hand and power of God eminently appeared in making them unanimous, and giving them (as it were) one heart, and one mind to do the commandment of the King, and of his Princes, which was guided by and grounded on the word of the Lord. And there assembled at Jerusalem very many people to keep the Feast of the Passover in the second month; and being there met, they arose and took away the Altars that were in Jerusalem, viz. those that Ahaz had made, both the Altars of burnt-offerings, and the Altars of incense, and cast them into the brook Kidron. Then they killed the Passover on the 14th. day of the second month, and the Priests and the Levites that had been before backward, were now ashamed of their backwardness (seeing the forwardness of other Levites and of the people themselves) and they sanctified themselves, and brought in the burnt-offerings into the house of the Lord, and did what belonged to their office. And they stood and officiated in their proper places, wherein each order was appointed to stand, as they were accustomed to do before Ahaz 's time, who put them all out of order. The Porters stood in their places, the Singers in theirs, and the Levites (that assisted the Priests ) in theirs, according to the ordinances delivered by Moses. The Priests also sprinkled the blood of the sacrifice upon the Altar, having received it from the hands of the Levites. And then there being many of the Priests that were not sanctified, the Levites that were sanctified had the charge of killing the Paschal lambs, and other sacrifices that were to be offered. And this was done to keep the sacrifices from being polluted as they would have been, if unsanctified persons had offered them. And many of the people that were of the Tribe of Ephraim and Manasseh, Issachar and Zebulun had not cleansed themselves according to those rites that were enjoined to such as were to eat of the Passover, and yet through ignorance did adventure to eat of the Passover, whereupon God gave some visible evidence of his displeasure against them, which Hezekiah observing, prayed to the Lord for them, saying, Good Lord pardon everyone that setteth his heart in truth and sincerity to seek the Lord God of his Fathers, though he hath failed (through ignorance) in the use of those external rites of cleansing required of him, and is not cleansed according to the purification of the Sanctuary, nor hath used such means of purifying himself as are prescribed to such as come to God's holy place. And the Lord heard the prayer of Hezekiah, and removed the judgment he had inflicted on them. So they kept the Feast of the Passover seven days with great gladness, and the Priests and the Levites praised the Lord day by day, singing and praising the Lord on loud instruments of music. And Hezekiah encouraged and spake comfortably unto all the Levites that taught the good knowledge of the Lord; and the people did eat joyfully every day of the Feast, and offered peace-offerings, and made confession of their sins to the Lord. And the King, Princes and Priests, and all the chief of the assembly advising together resolved to keep other seven days to the Lord; which though it was besides the Law, yet the case being extraordinary, God accepted their holy zeal, and they did accordingly keep them with great gladness. And the King gave to that great assembly and congregation a thousand bullocks, and seven thousand sheep, and the Princes gave them a thousand bullocks, and ten thousand sheep, that they might offer part to the Lord, and eat the remainder themselves in those days of Feasting, and that those of the Ten Tribes that were there present might be the better entertained. And a great number of Priests though they were backward before, yet now seeing the great need of their pains, and beholding the zeal of others, they sanctified themselves, and put themselves on to forward the service of the Lord. And that vast congregation of all sorts there met together, greatly rejoiced, and there was such joy in Jerusalum at this time as since the days of Solomon, and the division of the Kingdoms there had not been the like. And the Priests (that descended from Levi ) blessed the people according to Numb. 6.23, &c. and their voice was heard, and their prayer came up to God's holy dwelling place, even to Heaven, and the blessing which the Priests pronounced, God was pleased to ratify. 2 Chron. 30. wh. Ch.

When these things were finished, all the Israelites which were there present about the end of the 2d said month, being encouraged by the King, went forth through all the other Cities of Judah, and brake down the Images, and cut down the Groves, and destroyed the high places and Altars throughout the whole land of Judah and Benjamin, and even throughout all the Cities of Ephraim and Manasseh (that were under the dominion of the King of Judah ) until they had finished the work they went about, which being done they returned everyone to his own home in their several Countries, 2 Chron. 31.1.

Hezekiah went yet further and brake in pieces the brazen Serpent which Moses had set up ( Numb. 21.9.) to cure such as were stung with fiery Serpents; which being kep • as a monument of God's grace, goodn • ss and mercy to them, many of the people were so superstitious as to yield to it Divine honor, this good King therefore brake it in pieces, that God might be no longer dishonored by it. For when things lawful and useful are perverted to Idolatry they may lawfully be destroyed. And Hezekiah called it Nehustan, that is, a little piece of brass, intimating to them there was no deity in it, and therefore no worship to be done unto it. 2 King. 18.4.

Then King Hezekiah took order that the Priests and Levites should serve everyone of them in his office and course, and should minister and do the service belonging to their places, and praise the Lord in the gates of the tents of the Lord, that is, within the gates of the Temple, which by reason of the several Courts and buildings, and Chambers belonging to it were as Tents in a Camp for the several orders of Ministers that belonged to it to lodge in. And whereas the morning and evening-sacrifice, and the sacri ices appointed for the Sabbaths, and New-M • ons, and other set and solemn Festivals were ordinarily to be taken out of the offerings which were laid up in the Treasuries of the Temple, and those being much exhausted by Ahaz, and the people being much impoverished by inroads of enemies, Hezekiah for the ease of the people appointed a portion for and towards these sacrifices out of his own revenue. He commanded also the people that dwelt at Jerusalem to give to the Priests and Levites the portion and maintenance that by the Law belonged to them, that so being freed from distracting worldly cares, they might the better attend to their work, and might search into and study and meditate on the Law of God, and faithfully expound it to the people, teaching them to perform the duties therein commanded. And the children of Israel in and about Jerusalem when this command was first given brought in abundance of the first-fruits of corn, wine and oil, and honey, and of the things that grew out of the earth, and the tythe of all things that were by the Law enjoined. And those that dwelt in the Cities of Judah brought in the tythe of oxen and sheep, and all other things which were ordained to be set apart from the rest of their goods, as being consecrated unto God, and given to the Priests and Levites. And they brought in so abundantly that they laid them by heaps; and they began to make those heaps, and to bring in their tithes to the house of the Lord in the third month (which was the beginning of their harvest) and finished them in the seventh month when they gathered all other fruits of the land, and which was counted the last of their harvest. And therefore the Feast of Tabernacles (which was in that month ) was called the feast of ingathering in the end of the year, Exod. 23.16. When Hezekiah and the Princes came and saw those heaps (which were many and great ones ) they blessed the Lord for stirring up the people to bring in their tithes so cheerfully and so plentifully, and blessed the people for their forwardness therein. Then the King asked the Priests and Levites how it came to pass (seeing there were many of them) that they had spent no more of the provisions brought in for them? Azariah the chief Priest of the house of Zadok made this answer, Be Be pleased to understand, O King, that since the people began to bring in their first-fruits and tithes into the house of the Lord, we have had enough to eat, and have left a great deal besides. For God hath so abundantly blessed his people, that their offerings have not only yielded us sufficient provision, but this overplus which thou seest here, is also left. Then the King commanded that they should prepare Chambers and storehouses wherein to lay up what remained for the future, and ordered that the tithes and offerings, and dedicate things should be laid up in them, and appointed Cononiah the Levite, and Shimei his brother to be Treasurers, and to keep an account of what was brought in, and what was delivered out, according to the order established, 1 Chron. 26.20. Then there are ten set down by name who were overseers under them by the command of the King, and the high Priest who had the chief rule over those that belonged to the house of the Lord. And Core (who was Porter at the East-gate ) and six under him had charge to distribute the oblations and tithes to the Priests and Levites, and that to all sorts of them as they were set in their several courses both great and small, viz. to everyone what was sufficient for him. And they were to distribute them also to the young ones who were in their Genealogies of males, from three years old and upward, and to those that were registered in the Genealogies of Priests and Levites from twenty years old and upward, who came in their particular courses to do service in the house of the Lord. Nay further, they were to distribute them to all their little ones (that were registered) though under three years, and to their wives, sons and daughters throughout the whole multitude or congregation of Priests and Levites; for they having sanctified themselves in their distinct offices for the holy service of the Temple they had not time or leisure to provide temporal things for themselves, their wives and children as others had. And besides those persons before mentioned that were to distribute the holy things to those that dwelt at Jerusalem, or came up thither in their several courses to perform their service at the Temple; there were others also of the Priests chosen that dwelt in the other Cities of the Kingdom that were to give portions to the Priests and Levites (whose names were registered according to their Families) who were then abiding in those places, and not attending at the Temple. This care did Hezekiah take throughout all Judah, and he did that which was good and right in the eyes of the Lord, and he did it in truth and sincerity. And in every work that he began relating to the service of the house of the Lord, and to the observance of the Moral Law, and the ordinances about Divine worship (by all which he took care that God might be duly sought unto and honored and obeyed ) he did it uprightly and with a fervent zeal, and the Lord prospered him therein, 2 Chron. 31. from v. 2, to the end.

About this time (as 'tis supposed) that Copy of Solomon 's Proverbs mentioned, Prov. 25.1. was found, and transcribed by some of Hezekiah 's servants out of the old Manuscript which was (as 'tis like) much spotted and soiled with time and neglect. Further we are to observe what an excellent character is given of Hezekiah, 2 King. 18.5, 6. viz. that he trusted in the Lord God of Israel, so that after him there was none like him among all the Kings of Judah (since the rent of the Kingdoms ) nor before him. He excelled those that went before him in removing the high places, which neither Jehoshaphat nor any of the good Kings of Judah had hitherto done. But as for those that were after him some may object that which is said of Josiah, [2 King. 23.25.] viz. that there was no King before him like unto him. But to this we may answer that though Josiah excelled Hezekiah in some things, yet in other things Hezekiah excelled him. For Hezekiah was the first that removed the high places, but when Josiah removed them he had Hezekiah 's example to encourage him therein, and Hezekiah was more successful in war than Josiah. They were indeed both excellent Princes, though in some things the one might excel the other. 'It is further said of Hezekiah, that he clave to the Lord, and departed not from following him, but kept his commandments. And the Lord was with him, and he prospered him in all his enterprises. As in particular in his wars against the Philistines, against whom he mightily prevailed, and took all those Cities from them, which they had taken from his father Ahaz, see 2 Chron. 28.18.

But we must now for the better understanding this History of Hezekiah look a little into the neighbor Kingdom of Israel. We shall find that in the days of Menahem the sixteenth King that there reigned, (who began to reign in the 39th. year of Uzziah) that God stirred up the spirit of Pul King of Assyria to invade the Kingdom of Israel, 1 Chron. 5.26. and he made great spoil among them. Then in the latter end of the reign of Pekah (the eighteenth King of Israel who began to reign in the 52 year of Uzziah) Tiglath-pileser Son of Pul carried away captive the people of Gilead, and Peraea, to wit the Reubenites, Gadites, and half the tribe of Manasseh unto Chabor and Haran, and then passing over Jordan possessed himself of Galilee, and carried away the inhabitants of Naphtali into Assyria. So that at this time he subdued (in a manner) five Tribes of Israel, 2 King. 15.29. Tiglath-pilesar dying, Salmanassar his Son succeeded him, who in the ninth year of Hoshea, and sixth of Hezekiah after three years siege took Samaria, and their King Hoshea, and carried away the Israelites captives into his own Country, as we shall see more in the life of Hoshea. So that the Kingdom of Israel now came to an end. Sometime after Salmanassar dies, and his Son Sennacherib reigned in his stead, whom Herodotus (Lib. 2.) calleth King both of Assyria and Arabia too. Perchance for that the Assyrians at that time together with Peraea or the land of Gilead, and Hamath, or Ituraea, had also under their power a part of Arabia, either Petrea or Deserta. For Ava or Ivah (which Sennacherib so much boasteth of to have been conquered by him or his ancestors, 2 King. 18.34. and Ch. 19.13.) was a Country lying in the desert of Arabia, as Fran. Junius affirms upon 2 King. 17.24. And the Prophet Isaiah foretelling the calamity which was to befall the Moabites under Salmanassar (Isa. 15.7. and Ch. 16.14.) threatens them that whatever they had laid up in store, the Assyrians should carry it away into the valley of the Arabians. Sennacherib now (about the eleventh or twelfth year of Hezekiah as 'tis probable) resolving to make war against the Egyptians (perhaps because they had been so lately assistant to the Israelites against the Assyrians in the reign of Salmanassar, and an occasion of their revolt, (see 2 King. 17.4.) and the Philistines, as it seems, joining with him therein) he sends part of his Army under Tartan (one of his Generals ) to besiege Ashdod or Azotus, which City Hezekiah had sometime before recovered out of the hands of the Philistines. Now that this war lasted three whole years may be gathered out of Isa. 20. where the Prophet putting off his coat of hairy cloth (belonging to his Prophetical function, see Zach. 13.4.) from his loins, and his shoos from his feet, was commanded to walk up and down naked and bare foot as some conceive, three days (a day being put for a year ) to signify to the Egyptians and Ethiopians, that when that time was once run out, they should in like manner (being stripped of their clothes and barefoot) be led away into captivity and bondage by the King of Assyria; which command the Prophet is said to have received in the year when Tartan being sent by Sargon King of Assyria besieged Ashdod and took it, Isa. 20.1. where by Sargon we must understand Sennacherib himself among whose Commanders this Tartan is particularly named, 2 King. 18.17. And the King of Assyria sent Tartan, and Rabsaris, and Rabshakeh from Lachish, &c.

Hezekiah (whether provoked by Sennacherib's taking of Ashdod so injuriously from him, or for other reasons ) resolves now to shake off the King of Assyria's yoke which his Father Ahaz had taken on him, and would no longer pay him Tribute. Hereupon Sennacherib in the fourteenth year of Hezekiah (even after he had made so good an establishment of Religion, see 2 Chron. 32.1.) bringing his Army out of Egypt, where he had made great havoc (of which calamity the Prophet Nahum seems to speak, Ch. 3.10. Yet was she carried away, she went into captivity: her young children also were dashed in pieces at the top of all the streets; and they cast lots for her honorable men, and all her great men were bound in chains) invades the Kingdom of Judah, and besieges many of their fenced Cities, and took many of them. Hezekiah bestirs himself with all diligence to defend himself and his Kingdom against him. And to that end by the advice of his Captains and Council he filled up the fountains and springs that were without the City of Jerusalem, and covered them with earth, and carried the waters by pipes under ground into the City, that so the Assyrians if they came to besiege the City, might be distressed for want of water; also the brook Gihon or Siloam (which ran through the midst of the Country where Jerusalem stood, and divided itself into two streams) one of them he turned from the usual channel, and brought it strait down into the westside of the City of David, 2 Chron. 32.30. and made a great pond to receive the water of it for the benefit of the besieged. And the Princes and the people did much assist him therein. Also he fortified Jerusalem, and built up that part of the wall that was broken down by Joash King of Israel in Amaziah 's time, which breach it seems was not fully repaired till now, and he made the wall strong and high, and made also another wall without as an Antimural or outwork, [see 2 King. 25.4.] and repaired Millo in the City of David, which some think was their Town-house (where the people had their general assembly ) or else some fort in the City; he also provided all sorts of arms, offensive and defensive, and set Officers and Commanders over his Soldiers, and calling them together into the broad street that was by the City-gate, he spake comfortably to them after this manner, My good subjects and faithful soldiers, be ye strong and courageous, be not afraid of the King of Assyria, nor of the great multitude that is with him. For there be more with us than with him; with him is only the arm of flesh, but with us is the Lord our God to help us, and to fight our battles. And the people rested themselves on the words of Hezekiah.

2 King. 18.13.

2 Chron. 32. from v. 1, to 9.

Hezekiah seeing how soon the Assyrian had taken many of the fenced Cities of Judah, and that proceeding on in his victories he had also laid siege to Lachish, he began to entertain thoughts of buying his peace with him. Hereupon he sent his Ambassadors to him to acknowledge his offense in denying the tribute, and to entreat his favor, yielding withal to pay whatever tribute he should impose upon him. Sennacherib being puffed up with his success requires of him three hundred Talents of Silver, and thirty Talents of Gold ; Hezekiah to raise this sum was forced to take the treasures of the Lord's house, and cut off the Gold even from the doors of the Temple, and from the pillars which himself had overlaid. But the King of Assyria having gotten the Gold and Silver into his hands, notwithstanding most perfidiously went forward in his enterprize of subduing them. And therefore he not only continued the siege of Lachish, but sent a great Army under the command of three of his Captains (whereof Rhabsheka was chief, and therefore only mentioned by Isaiah, Ch. 36.2.) to besiege Jerusalem. Rhabsheka at his first coming before the City, desired a Treaty with the King, and three of the Kings Officers of State, viz. Eliakim, Joah and Shebna being sent out to him, in a proud imperious and braggadocian manner he spake thus to them, Tell your King Hezekiah thus saith the great King, the King of Assyria, what confidence is this wherein thou trustest? Thou sayest possibly (but they are but vain words) I have counsel and strength for the war, whereas alas thou hast neither. Or it may be thou trustest in some foreign aid, or else surely thou never durst have rebelled against me. And the aid thou expectest I suppose is from Egypt, but alas therein thou trustest but upon a staff or stalk of a broken reed, on which if a man lean it will not support him, but run into his hands and pierce him; even such and no other is the King of Egypt to all that trust on him. But possibly thou wilt say, we trust in the Lord our God; but this is a vain confidence also; for 'tis he whose high places and altars thou hast taken away (and therein highly offended him ) and hast said to the inhabitants of Judah and Jerusalem, ye shall perform your solemn worship before this Altar in Jerusalem, and not in other places; therefore thou hast little reason to trust in thy God. And as for thy own strength it is mere weakness; I will deliver thee two thousand horses which thou shalt keep if thou art able to set riders on them, provided thou wilt give hostages to my Master to return them again if thou canst not, as I am confident thou canst not; how then canst thou think to turn away the face of the least of my Masters Captains? Possibly thou puttest thy trust in Egypt for chariots and horsemen, but alas they will miserably fail thee. And as for thy confidence in thy God, that also is vain; for I am not come up without commission from him to destroy this City. 'It is he that hath sent me against this land to destroy it.

Thus spake this bold presumpouous wretch, grounding his confidence only on their former success. Then turning his speech to the people on the wall, and speaking to them aloud in the Hebrew tongue, Wherein (says he) do ye trust that ye think to abide and subsist in the siege of Jerusalem? Doth not Hezekiah persuade you when he persuades you to hold out to give over yourselves to die by famine, and by thirst, telling you that the Lord your God will deliver you out of the hand of the King of Assyria? Hear you what my Master now speaks to you by me his servant, Know you not what I and my Fathers have done unto all the people of other lands? Were the God's of those Nations able to deliver them out of my hands? who was there of all the God's of those Nations which my Fathers destroyed that could deliver their people out of our hands? how much less shall your God deliver you?

Thus blasphemously spake Rabsheka against the Lord, and against his servant Hezekiah, speaking of the God of Israel as of the gods of the Nations, which were wood and stones, and the work of men's hands. Then Hezekiah 's Messengers desired him to speak in the Syrian language (for that they understood) and not in the Hebrew tongue to affright the people on the wall, else they would be gone and break off the Treaty. Rabsheka hereupon said to one of them, What hath my Master sent me to speak to thy Master only, hath he not sent me to speak to them on the wall also, that they may know they shall eat their own dung, and drink their own piss if they do not yield? So he lifted up his voice louder, and said to the Soldiers that were on the wall, Hearken not unto Hezekiah but unto the King of Assyria, who says thus to you by me his servant, make an agreement with me by a present, and come forth to me and deliver this City into my hands, and then ye shall eat every man of his own vine, and of his own fig tree, and shall drink everyone waters out of his own cistern. And this happiness ye shall enjoy till I come and carry you to a land like your own, a land of corn and wine, a land of bread and vineyards, a land of oil, olive and honey, and so ye may live plentifully, otherwise ye must expect nothing but desolation and death. And do not let Hezekiah deceive you by telling you the Lord will deliver you. Hath any of the gods of the Nations delivered his land out of the hands of the Kings of Assyria? Where are the gods of Hamath or Arpad (Cities of the Syrians ) or of Sepharvaim, Hena and Ivah, have they delivered Samaria out of my hands, though those gods were there worshipped?

Thus this Blasphemer went on venting his rage and blasphemies, but the people (as the King commanded) answered him not a word. Then the Kings Messengers returned to him with their clothes rent, and told him the words of Rabshakeh.

Hezekiah deeply perplexed hereat, being clothed in sackcloth went to the Temple there humbly to seek unto the Lord for help in this woeful distress, and withal sent Eliakim and Shebna, and the Elders, and the Priests (clothed also in sackcloth ) to the Prophet Isaiah, who said unto him, This is a day of great trouble unto us, and a day of sad rebuke, and a day of blasphemy, for Rabshakeh hath blasphemed the living God. Therefore we beseech thee pray earnestly to the Lord for us, for the children are come to the birth and there is no strength to bring forth; that is, our sorrow is extreme, our danger desperate; we are brought into such extremities, that except help come presently from the Lord, and he be pleased miraculously to save us we are sure to perish. It may be the Lord will manifest that he hath heard the blasphemous words of Rabshakeh by punishing him for them; wherefore lift up thy prayer and pray earnestly for the remnant of the people that are left; thou seest the Ten Tribes have been carried away captive, and only Judah and Benjamin are left, and of them great havoc hath been made by the Assyrians in many of their Cities, therefore pray earnestly for us. Isaiah bids them return this answer to Hezekiah, Thus saith the Lord, Be not afraid of the words which thou hast heard, wherewith the servants of the King of Assyria have blasphemed; behold I will send a blast upon him which shall blow him out of this land as the dust or chaff is blown before the wind, and he shall hear a rumour of the destruction of a vast number of his Soldiers and Commanders in one night, and shall return to Nineveh his chief City, and there I will cause him to fall by the sword.

2 King. 18. from v. 13. to the end.

2 King. 19. from v. 1, to 8.

Isai. 36. whole Chapter.

Isai. 37. from v. 1, to 8.

Rabshakeh finding that he could neither threaten nor flatter the inhabitants of Jerusalem into a surrender, leaving his Army before the City, he went presently to Sennacherib (whom he found risen from before Lachish, and besieging Libna ) to inform him of the state of things at Jerusalem, as also perhaps to confer with him about opposing Tirhakah King of Ethiopia, who (as he understood) was now coming with his Army against them. Sennacherib therefore that he might use all possible means to terrify Hezekiah into a speedy surrender (that so he might the better attend the motion of Tirhakah 's Army) he sends other messengers to him, who brought a threatening message by word of mouth, and spake to him after the same rate that Rabshakeh had done before; they did not indeed mention the persidiousness of Egypt, nor the weakness of Hezekiab 's Army as Rabshakeh had done, but understanding that Hezekiah relied wholly on God, therefore they endeavor to affright him from that confidence by telling him with what ill success other Nations had relied on their gods, instancing in Gozan and Haran, Rezeph, and the people of Eden, (all as 'tis like, regions of Mesopotamia ) and several other people; and therefore they would have persuaded him that he had little reason to trust and rely on his God. They also brought with them a blasphemous and threatening Letter from the King of Assyria, which Hezekiah having received and read, he went up to the Temple and there spread it before the Lord, and poured forth unto him a most fervent prayer with many tears, humbly and earnestly begging his help in this his great extremity. He humbly intreats the Lord to take notice of, and to revenge the horrible blasphemies of that daring wretch the King of Assyria against his great and glorious Majesty. His prayer was after this manner:

O Lord of hosts, God of Israel, who dwellest between the Cherubims on the Mercy-seat, and thence art wont to manifest thy gracious presence and thy power to thy poor people. Thou art God, even thou alone, and all the Kingdoms of the earth are thine. Thou hast made heaven and earth, and all things therein are subject unto thee. Incline thine ear, O Lord, and hear the blasphemous words of Sennacherib's Letter which I here present before thee, and open thine eyes and see the blasphemies he hath written therein. Hear I pray thee, and take notice of all these blasphemous railings wherewith he hath blasphemed and reproached thee the living God. Of a truth, O Lord, the Kings of Assyria have laid wast the Nations they warred against, and have cast their gods into the fire, for they were no gods but the works of men's hands, wood and stone; and therefore 'tis no wonder they destroyed them. But thou art the ever living and true God, a God of infinite power and might. Therefore we pray thee save us, save us out of the hands of the King of Assyria that all the Kingdoms of the earth may know that thou art God, and thou only.

Hezekiah having ended his prayer, Isaiah sent unto him this message, Thus saith the Lord God of Israel, whereas thou hast prayed unto me against Sennacherib King of Assyria, this is the word which I have spoken concerning him: The virgin-daughter of Zion shall despise and laugh thee to scorn (O King of Assyria) and shake her head at thee, to wit, when she shall see thine Army destroyed. And consider (O thou blasphemous wretch) who it is whom thou hast reproached and blasphemed, and against whom thou hast lifted up thine eyes so high, and carried thyself so proudly, is it not against the holy one of Israel? By Rabshakeh and his companions thy servants, thou hast reproached the Lord, and hast said, By the multitude of my Chariots am I come up to the height of the mountains, (as if thou shouldest have said the strongest places of the Kingdom have I subdued and passed through as a conqueror, even those that seemed most inaccessible) and am come to the sides of Lebanon, that is, to their chief City and strength, the City of Jerusalem (where the King, his Nobles and Princes dwell, are like tall cedars and firr-trees in Lebanon) and will cut down the tall-cedars and the choice firr-trees thereof; that is, I will destroy the Nobles and Princes of Jerusalem, and will enter into the lodgings of his border; that is, will possess myself of his frontier-Towns, and will enter into the forest of his Carmel, or (by an hypallage) into the Carmel of his forest; that is, his most excellent and pleasant hill, viz. mount Zion, on which the most pleasant objects in Jerusalem were seated. Thou further sayest, I have digged and drunk strange waters, and with the soles of my feet have I dried up all the rivers of besieged places; that is, when I have come to places destitute of water, even there have I digged up new fountains (where none were before) and where Cities have been environed with great and deep waters, no sooner have I set my foot there to besiege them, but with the multitude of my Soldiers I have dried them up . But though thou boastest so much of thy power in subduing Cities and Countries hast thou not heard that I (the Lord of Heaven and Earth) long ago contrived and determined what thou shouldst do, viz. that thou shouldst lay wast defensed Cities, and turn them into ruinous heaps, see Isa. 10.5, &c. And accordingly I have now brought it to pass. And thence it was that the inhabitants of those places were of so small power (I striking fear into their hearts) and were dismayed and confounded; nay they were as the grass of the field, and as the grass on the house-tops which soon withereth away, and as the corn that is blasted before it be grown up. And as for thee, I know thine abode, and where thou dwellest, and what thou dost meditate against me at home and abroad, when thou goest out, and when thou comest in; I know all thy counsels and actions, both public and private; I know thy rage against me, and how thou reproachest my power, and threatnest me as if I were an Idol. [See Isa. 36.20.] And because thy rage against me, and thy tumult is come into my ears, that is, because I have heard thy outrageous and ruffling words, I will put my hook into thy nose, and my bridle into thy lips, and will turn thee back by the way by which thou camest, that is, thou shalt go as thou camest without effecting what thou designest against Jerusalem.

Thus the Prophet delivered to Hezekiah the mind of God concerning the King of Assyria. Then he tells the King and the people that this shall be a sign to them by which they may assuredly know that they are loved of God with a Fatherly love, viz. that though they had been hindered from sowing and planting this year by reason of the Assyrians invading their land, and though they could not sow nor plant the next year, because it was the Sabbatical year, yet they should have plenty of corn notwithstanding that should grow and spring of itself (without any tillage ) from the scattered seeds that fell on the earth the former years. And herein (says he) the Providence of God will eminently appear for you that the ground shall yield of itself sufficient food for three years together; for though in the third year ye may sow and reap, and plant vineyards, and eat the fruit thereof, yet ye cannot reap what ye shall sow in that year until the end of it; therefore it will be no less than miraculous that two years together so much corn shall grow of itself as shall serve you for three years. The Prophet further encourages them, and bids them not fear because their Nation was reduced to a small number, nor think that therefore they should not be able long to subsist, for he tells them that that small remnant of them which shall escape the sword of the Assyrians shall be like a thriving flourishing tree that shoots its roots downwards, and its branches upward, on which it bringeth forth much fruit. So they shall be well settled in their Nation, and shall be fruitful in it. He further tells them that that remnant w ^ch is now shut up in Jerusalem and mount Zion shall go out of it, (when the siege is raised) into all parts of the land of Judah, and shall inhabit it, and replenish it, shall sow the ground, and reap the fruit thereof. For the zeal of the Lord of hosts will do this; that is, the zeal he hath for his own glory, and the love he bears to his people, and the indign • tion he hath against • is enemies will move him to do it. And further (says he) let the King and all his faithful people encourage themselves, for thus saith the Lord, Sennacherib shall not come into this City, nor force the Gates of it, nor shoot an arrow at those that stand upon the wall, neither shall he assault it with men armed with shields, nor cast a bank or trench against it, but he shall go back the way that he came; for I will defend this City, and save it for mine own sake, and for my servant David's sake, because of the promise I made to him that I would establish the Throne of his Kingdom. 2 King. 19. from 8, to 35. 2 Chron. 32. from 10, to 21. Isa. 37. from 8, to 36.

Hezekiah about this time, viz. in the fourteenth year of his reign (when the Assyrian Army lay about Jerusalem ) fell extreme sick, and his sickness seemed such as threatened to put an end to his life. The Prophet Isaiah coming to him from the Lord, bad him set his house in order, for he should die. This sentence though very sad in itself, yet seemed not absolute, but conditional, and so Hezekiah understood it; and accordingly turning his face to the wall as he lay in his bed, he earnestly prayed to the Lord to spare his life, saying, Remember now, O Lord, how I have walked before thee in truth and with a perfect heart, and have done that which was good in thy sight. He mentions not his good deeds as if he thought them meritorious, but only that he might incline the Lord the rather to show him mercy; for the Lord is more ready to show mercy to those that walk according to his laws and commandments, than to those that disobey them. And Hezekiah wept sore. He had many reasons to desire to be spared at this time. For first if he should now die he should leave Judah and Jerusalem under the pressure of Sennacherib, and should not see the delivery of it. 2ly, He had no Son as yet to succeed him in the Throne, and it could not but be a matter of great sorrow and grief to him to think that the promise made to David and Solomon [1 King. 8.25.] should not appertain to him. He knew also that the M • ssiah was to spring from the seed of David, and he being lineally descended from David, if he lived to have issue he might hope that the Messiah might spring from him; from which hope he should be cut off if he died at this time. 3ly, He had reason to think that they who were so ready to ascribe the calamities of his time unto him because he had broken down the Idolatrous Altars and Images, and made a reformation, would be more ready to ascribe them to him if he now died, and would say (though unjustly ) that for this cause God had cut him off in displeasure. And therefore for this reason he pleads his integrity, and that what he had done in the reformation of Religion he had done it with an upright heart, knowing it to be well-pleasing unto God. And accordingly he found that the Lord was well pleased with it, for before the Prophet was gone out of the middle Court of the Kings house, he was sent back again to the King with this comfortable message, Thus saith the Lord the God of David thy Father (intimating to him thereby that he was mindful of his promise made to David, 1 King. 2.4.) I have seen thy tears, and am moved to compassion by them, and I will spare thy life, and add unto thy days fifteen years, and on the third day from hence thou shalt be so perfectly recovered that thou shalt go up to the Temple to render praises and thanksgivings unto me for thy sudden and wonderful recovery; and moreover I will deliver thee and this City out of the hands of the King of Assyria, and I will defend it for my own glories sake, and for the sake of David my servant.

The Prophet having delivered this comfortable message to the King, he then directed him to lay a mass made of dry figs as a plaster upon his boil or plague-sore (for so it is conceived to be) and though the medicine prescribed was proper for the cure in a natural way, yet if we consider the speediness of the cure, we may well conclude there was a supernatural and miraculous virtue added by God to hasten the operation of it. Hezekiah though he made use of the means prescribed by the Prophet, yet for the strengthening of his faith he humbly desired a sign from the Lord that he should recover, because this new promise was so contrary to the former threatening. Isaiah tells him he shall have this sign from the Lord, the shadow on the Sundial of Ahaz should suddenly either go backward, or forward ten degrees, or ten half-hour lines which he should choose. The going backward or forward of the shadow (which always follows the motion of the Sun) ten degrees on a sudden would have been a wonderful miracle, yet because it is natural for the Sun and consequently the shadow to go forward (and not backward ) and though it had moved faster away forward now then at other times it had not been so great a miracle as to remove backward (which was a course directly against nature ) therefore Hezekiah chose the going backward of the shadow to be his sign. Isaiah thereupon prayed unto the Lord, and the Sun went back ten degrees [see Isa. 38.8.] and so caused the shadow on Ahaz 's Dial to go back ten degrees also; and 'tis like the shadow went back in the same manner in all their Dials, as we may gather from 2 Chron. 32.31. though here in the Dial of Ahaz it was most observed. And thus was Hezekiah 's faith confirmed, and accordingly he was healed on the third day as was promised. 2 King. 20. from v. 1, to 12. 2 Chron. 32.24. Isa. 38. fr. 1, to 9. & v. 21, 22.

Hezekiah sometime after his recovery composed and set forth an excellent song of praise and thanksgiving wherein he magnifies the mercies and loving kindnesses of the Lord towards him in preserving him from that dangerous sickness, which Song he begins thus, I said in my extreme sickness (when the Lord was about to cut off my days, and to take away my life) I shall go down to the gates of the grave, and shall be laid in my sepulcher. I said, my life is cut short, I am deprived of the residue of my years which (in the ordinary course of nature) I might have hoped to live. I said, I shall not visit the Temple of the Lord anymore among those that will there worship, I shall no longer converse with men on the earth. I said, mine age, that is, the residue of my years which I might have hoped to live is departed from me, and is removed out of my sight as a shepherds tent, which we see pitched here today, is tomorrow removed we know not whither. I said, I have caused the Lord by my sin to cut off my life as if a weaver should cut off his web from the thrumb before it be finished. I said, the Lord will cut me off with a grievous sickness, which makes my flesh to consume and pine away. I said, every day and all the day long that the Lord would make an end of me before the night came; and when the night came I thought every hour that as a lion he would break my bones, and destroy me before morning, and so again after the morning came I thought every hour I should die by reason of the extremity of my pain. Like a crane or a swallow so did I chatter; that is, I made a doleful noise through the greatness of my pain and anguish. I did mourn as a dove, and so long did I lift up mine eyes towards heaven in prayer that they were weary and dim with looking up. I said often, O I am oppressed by my disease, Lord undertake for me and rescue me from this oppressing pain. When he had thus set forth his sad and deplorable condition he then declares God's unexpected mercy and goodness to him in revoking his former sentence against him, stirs up himself to all possible thankfulness. What shall I say (says he) in what words shall I express the loving kindness of the Lord? who hath not only graciously removed my disease but hath promised to add to my life fifteen years. The Lord hath promised it unto me by his Prophet, and I doubt not but he will perform it. I shall go softly all my years, that is, I shall pass the rest of my life cheerfully and quietly after this bitterness of my soul, after this sharp brunt is past and gone. O Lord by these things men live, that is, by thy promises and performances is the life of man prolonged, and mine among the rest, whom thou hast graciously restored to health again. And thus thou hast recovered me, and made me to live. Behold for health I had bitter sickness, but thou hast in great love to me delivered me from the pit of corruption, for thou hast cast all my sins behind thy back, and freely forgiven them, and thereupon hast taken away the punishment which they had brought upon me. And thou hast done all this for me that I might praise thee in the land of the living. For the dead that lie in the grave, cannot praise thee, nor celebrate thy name. The dead that go down into the pit cannot hope nor expect thy truth and faithfulness in performing thy gracious promises as the living may. The living, the living, he will praise thee for thy mercy shown unto him, as I do this day. The living Fathers will declare to their children thy goodness and mercy which thou hast shown unto them, and I hope I shall transmit to my posterity how ready thou wert to save me when I was brought so very low. And accordingly I and my people will sing this and other songs of praise to thee in the Temple with stringed instruments all the days of my life. Isa. Ch. 38. from v. 9, to 21.

Sennacherib hearing of Tirraka King of Ethiopia 's coming against him, went himself (as 'tis thought) to meet him with his Army, and having discomfited him, he led away abundance of them captives in such scornful manner as is expressed, Isa. 20.4. So shall the King of Assyria lead away the Egyptians prisoners, and the Ethiopians captive, young and old, naked and barefoot, even with their buttocks uncovered to the shame of Egypt. And the Jews were ashamed of Ethiopia their expectation, and Egypt their glory. Isa. 20. from 3, to the end.

After this victory over the Ethiopians and Egyptians it seems the Assyrians did reinforce their siege of Jerusalem, begirting it with a vast host of men, though Sennacherib himself in person did not come thither as may be gathered from Isa. 37.33. Thus saith the Lord concerning the King of Assyria, he shall not come into this City, nor shoot an arrow there, nor come before it with shields, nor cast a bank against it. But though he was not there himself, yet his Army pressed on the siege with great vigor, and when there was no likelihood (in an human way ) but that the City should be taken by this great host, then did the Lord by his holy Angel in one night destroy an hundred fourscore and five thousand of them, and among them many of their Captains and Leaders, and in the morning when the men of Jerusalem went out they saw all these lying dead on the ground, and those few that had escaped the sword of the Angel were fled. Isa. 37.36. 2 King. 19.35. 2 Chron. 32.21.

Sennacherib hearing of this prodigious slaughter of his men, with shame of face returned out of the land of Judah and went to Nineveh his chief City. And the Book of Tobit tells us that at his return he (in a rage ) slew many of the Israelites whom he had there captive, Tob. 1.18. And if the King Sennacherib had slain any when he was come and fled from Judea, I buried them privately, (for in his wrath he killed many) but the bodies were not found when they were sought for of the King. Not long after (Tobit says fifty-five days) when he was at his Idolatrous worship in his Idol-temple, two of his own Sons, Adrimelech and Sharezer slew him with the sword, which done they fled presently into the land of Ararat or Armenia, and Esarhaddon his Son reigned in his stead. 2 King. 19.36, 37. 2 Chron. 32.21. Isa. 37.37, 38.

Thus God preserved Hezekiah and his people in Jerusalem miraculously from the Assyrians, and (as 'tis probable) much enriched them by the spoil of their Camp; and he manifested his favor to them by saving them out of the hands of all others also, and by guiding them, and guarding them on every side, and taking care of them. And many of Hezekiah 's subjects understanding this great goodness of the Lord to him, came to Jerusalem and brought offerings to the Lord in token of their thankfulness, and presents to the King. So that from henceforward he grew exceeding rich, and made himself Treasuries for Silver and Gold, and precious stones and jewels, and rare spices, and perfumed ointments, and made himself Armories, and storehouses for corn, wine and oil, and stalls for all manner of beasts, as horses and camels, and cotes for sheep and goats. Moreover he provided for himself also fenced Cities, and had great abundance of flocks and herds, and all sorts of worldly substance. So that he was magnified in the sight of all Nations from henceforth, and he prospered exceedingly in all that he went about. 2 Chron. 32.22, 23, 27, 28, 29, 30.

Hezekiah being now become the wonder of the world for the Suns going back for his sake, and God's fighting immediately for him against his enemies, and being grown rich and wealthy, his heart was lifted up with pride and self-confidence, and he rendered not unto the Lord according to the benefit done unto him; therefore God was angry with him, and his anger being kindled by his pride and ingratitude, and the sins of the people, he afterwards in a just judgment brought on the whole Nation the Babylonish Captivity. 2 Chron. 32.25.

Sennacherib being now dead (as is before related) and Esarhaddon his third Son succeeding him in the Kingdom, it seems Merodach or Berodach Baladan, Sennacherib's Lieutenant or Viceroy in Babylon taking advantage of the loss of the Assyrians before Jerusalem, and of the young Kings weakness and contention with his Brothers, revolted from him, and made himself King of Babylon. And being thus possessed of that Kingdom, and informed by his Chaldeans (the great Astronomers of those times) of that wonderful strange alteration in the Sun 's motion (of which we have spoken before) and hearing that it was done by the God of the Jews to assure their King of his recovery from a desperate sickness, he took this occasion to send his Ambassadors to Hezekiah, both to congratulate his recovery, as also to inquire about this wonder of the Sun 's Retrogradation, and withal doubtless to assure to himself the friendship of such a King who was a known enemy to the Assyrians, from whom he had lately revolted. Now here God left Hezekiah to himself that he might know what was in his heart , and how weak and frail he was, that so he might thereupon humble himself. For in a vain glorious ostentation he shown these Ambassadors all his Treasuries and riches that were in his own Palace at Jerusalem, or in other houses which he had in any part of the Kingdom, and he was too ambitious (as it seems) to assure to himself the friendship of this new King of Babylon, which argued too much trust and confidence in the Babylonish aid, and too much distrust of God's care over him, which was the more blame-worthy in Hezekiah who had had such large experience of God's protection of him, and of his Kingdom. And it seems Hezekiah did not own the Lord in all his deliverances and mercies, and magnify him before these Ambassadors so much as he should have done. Hereupon God sends the Prophet Isaiah unto him, who inquires of him who these Ambassadors were, and from whence they came, and what they had seen? Hezekiah tells him they came from Babylon, and that he had shown them all his Treasuries. The Prophet then delivers to him a sad message from the Lord, Behold (says he) the days are coming when the King of Babylon shall carry away this people and all their riches unto Babylon, and thy Sons which shall issue from thee shall they make captives , and they shall be ministers and servants in the Palace of the King of Babylon, 2 King. 24. & 25. Hezekiah was wounded to the heart with this dreadful message, however he meekly replied, Good is the word of the Lord which thou hast spoken; that is, it is just and righteous, and no more than what I and my people had deserved. Then humbling himself for his pride and vanity, and the people joining with him therein, [2 Chron. 32.26.] it pleased the Lord by the Prophet to declare to him that the judgment denounced should not come in his days. Whereupon he said that though it was a grievous thing to him to think of those judgments that should befall those who were to come after him, yet he acknowledged it as a great mercy of God that there should be peace and truth in his days. 2 King. 20. from 12, to 20. 2 Chron. 32.31. Isa. 39. wh. Ch.

Hezekiah three years after his recovery had his Son Manasseh by Hephzibah twelve years before his death, 2 King. 21.1.

In the days of Hezekiah (as 'tis thought) lived NAHUM the Prophet, he Prophesied of the destruction of Nineveh and the Assyrian Monarchy, and comforted the Jews with a promise of deliverance from the Assyrian Tyranny. He mentioneth the evil counsel of Sennacherib against the Lord, and foretelleth his death in his Idol-temple, Nahum 1.11. There is one come out of thee, that imagineth evil against the Lord: a wicked counselor; and ver. 14. The Lord hath given a commandment concerning thee that no more of thy name be sown: Out of the house of thy gods will I cut off the graven image, and the molten image: I will make thy grave, for thou art vile. This Prophet denounceth destruction to Nineveh in very plain terms. They had repented formerly at the Preaching of Jonah, but now had relapsed to their former wickedness. The Israelites had been much oppressed by them: First by Pul, (2 King. 15.19.) then by Tiglath-pileser, (2 King. 16.) at last by Salmanassar, who carried away the Ten Tribes captives, 2 King. 17.18. After this Sennacherib invaded Judea, and besieged Jerusalem, and grew to be like a great cedar in Lebanon, Ezek. 31.3. and now the Prophet Nahum declares God's great power, and the furious revenge he would take upon his enemies, and that he would make an utter end of Nineveh: Affliction should not rise up the second time, and no more of the name of the Assyrian should be sown, and this should be for Judah's consolation. His Prophesy contains first a general denunciation of Ninevehs destruction, and consequently of the Assyrian Monarchy. He shows their destruction shall be sudden, total, irresistible, Chap. 1. and the effect of it shall be that the people of Judah hearing these glad tidings of her destruction proclaimed openly as upon the tops of mountains, shall exceedingly rejoice at them as at tidings of peace to them, and shall then without disturbance keep their solemn feasts, and perform their vows unto the Lord, their enemies (who disquieted them) being cut off, Chap. 1.

Secondly, He gives a particular description of the destruction of Nineveh, and lively sets it forth by the dreadful approach of the enemy, the terror of their army, the taking of the City, and the captivity of Huzzah the Queen, and her maids, and their mournful deportment under their captivity, groaning, and bemoaning their condition with the mournful voice of Doves, and Tabering or beating upon their breasts to express their sorrow. Then he describes the spoiling and plundering of the City, the astonishment of the inhabitants, and how their faces would gather blackness. Also the insulting of the enemy at the desolation of this City which had been an habitation of Lions, that is of cruel oppressors, Ch. 2.

Thirdly, He sets forth the causes of Ninevehs ruin, the Lord setting himself against her for her great sins, viz. her cruelty and blood-guiltiness, her falsehood, her robbery and oppression, and her filthy Idolatries; for all which she should be made a shameful spectacle. And lest Nineveh presuming upon her own strength should think these calamities should not befall her, he shows she was not comparable to populous No, or Alexandria in Egypt, which yet was ruined, and so should she notwithstanding all her strong holds, her numerous inhabitants, strong gates, repaired towers, multitude of Merchants, and her many Counselors, Princes and Commanders. So that her bruise should be incurable, and her wound mortal, Chap. 3.

Hezekiah now dies; his acts were written by Isaiah, and by those that wrote the Chronicles of the Kings of Judah. He was buried in the chiefest of the Sepulchers of the Sons of David, and all Judah and the inhabitants of Jerusalem did him all the honor they possibly could at his death (he having been so pious and good a King) and Manasseh his Son reigned in his stead.

2 Chron. 32.32, 33.

2 King. 20.20, 21.

MANASSEH was twelve years old when he began to reign (about twenty four years after the ruin of the Ten Tribes ) and he reigned fifty five years; and so longer than any of the Kings of Judah. He did worse than all the Kings that went before him; being carried away (as 'tis probable) by such