Worthy.Bible » STRONG » 2 Chronicles » Chapter 32

2 Chronicles 32:1-33 King James Version with Strong's Concordance (STRONG)

1 After H310 these things, H1697 and the establishment H571 thereof, Sennacherib H5576 king H4428 of Assyria H804 came, H935 and entered H935 into Judah, H3063 and encamped H2583 against the fenced H1219 cities, H5892 and thought H559 to win H1234 them for himself.

2 And when Hezekiah H3169 saw H7200 that Sennacherib H5576 was come, H935 and that he was purposed H6440 to fight H4421 against Jerusalem, H3389

3 He took counsel H3289 with his princes H8269 and his mighty men H1368 to stop H5640 the waters H4325 of the fountains H5869 which were without H2351 the city: H5892 and they did help H5826 him.

4 So there was gathered H6908 much H7227 people H5971 together, H6908 who stopped H5640 all the fountains, H4599 and the brook H5158 that ran H7857 through the midst H8432 of the land, H776 saying, H559 Why should the kings H4428 of Assyria H804 come, H935 and find H4672 much H7227 water? H4325

5 Also he strengthened H2388 himself, and built up H1129 all the wall H2346 that was broken, H6555 and raised it up H5927 to the towers, H4026 and another H312 wall H2346 without, H2351 and repaired H2388 Millo H4407 in the city H5892 of David, H1732 and made H6213 darts H7973 and shields H4043 in abundance. H7230

6 And he set H5414 captains H8269 of war H4421 over the people, H5971 and gathered them together H6908 to him in the street H7339 of the gate H8179 of the city, H5892 and spake H1696 comfortably H3824 to them, saying, H559

7 Be strong H2388 and courageous, H553 be not afraid H3372 nor dismayed H2865 for H6440 the king H4428 of Assyria, H804 nor for all the multitude H1995 that is with him: for there be more H7227 with us than with him:

8 With him is an arm H2220 of flesh; H1320 but with us is the LORD H3068 our God H430 to help H5826 us, and to fight H3898 our battles. H4421 And the people H5971 rested H5564 themselves upon the words H1697 of Hezekiah H3169 king H4428 of Judah. H3063

9 After H310 this did Sennacherib H5576 king H4428 of Assyria H804 send H7971 his servants H5650 to Jerusalem, H3389 (but he himself laid siege against Lachish, H3923 and all his power H4475 with him,) unto Hezekiah H3169 king H4428 of Judah, H3063 and unto all Judah H3063 that were at Jerusalem, H3389 saying, H559

10 Thus saith H559 Sennacherib H5576 king H4428 of Assyria, H804 Whereon do ye trust, H982 that ye abide H3427 in the siege H4692 in Jerusalem? H3389

11 Doth not Hezekiah H3169 persuade H5496 you to give H5414 over yourselves to die H4191 by famine H7458 and by thirst, H6772 saying, H559 The LORD H3068 our God H430 shall deliver H5337 us out of the hand H3709 of the king H4428 of Assyria? H804

12 Hath not the same Hezekiah H3169 taken away H5493 his high places H1116 and his altars, H4196 and commanded H559 Judah H3063 and Jerusalem, H3389 saying, H559 Ye shall worship H7812 before H6440 one H259 altar, H4196 and burn incense H6999 upon it?

13 Know H3045 ye not what I and my fathers H1 have done H6213 unto all the people H5971 of other lands? H776 were the gods H430 of the nations H1471 of those lands H776 any ways H3201 able H3201 to deliver H5337 their lands H776 out of mine hand? H3027

14 Who was there among all the gods H430 of those nations H1471 that my fathers H1 utterly destroyed, H2763 that could H3201 deliver H5337 his people H5971 out of mine hand, H3027 that your God H430 should be able H3201 to deliver H5337 you out of mine hand? H3027

15 Now therefore let not H3808 Hezekiah H2396 deceive H5377 you, nor persuade H5496 you on this manner, neither yet believe H539 him: for no god H433 of any nation H1471 or kingdom H4467 was able H3201 to deliver H5337 his people H5971 out of mine hand, H3027 and out of the hand H3027 of my fathers: H1 how much less shall your God H430 deliver H5337 you out of mine hand? H3027

16 And his servants H5650 spake H1696 yet more against the LORD H3068 God, H430 and against his servant H5650 Hezekiah. H3169

17 He wrote H3789 also letters H5612 to rail H2778 on the LORD H3068 God H430 of Israel, H3478 and to speak H559 against him, saying, H559 As the gods H430 of the nations H1471 of other lands H776 have not delivered H5337 their people H5971 out of mine hand, H3027 so shall not the God H430 of Hezekiah H3169 deliver H5337 his people H5971 out of mine hand. H3027

18 Then they cried H7121 with a loud H1419 voice H6963 in the Jews' speech H3066 unto the people H5971 of Jerusalem H3389 that were on the wall, H2346 to affright H3372 them, and to trouble H926 them; that they might take H3920 the city. H5892

19 And they spake H1696 against H5921 the God H430 of Jerusalem, H3389 as against the gods H430 of the people H5971 of the earth, H776 which were the work H4639 of the hands H3027 of man. H120

20 And for this cause Hezekiah H3169 the king, H4428 and the prophet H5030 Isaiah H3470 the son H1121 of Amoz, H531 prayed H6419 and cried H2199 to heaven. H8064

21 And the LORD H3068 sent H7971 an angel, H4397 which cut off H3582 all the mighty men H1368 of valour, H2428 and the leaders H5057 and captains H8269 in the camp H4264 of the king H4428 of Assyria. H804 So he returned H7725 with shame H1322 of face H6440 to his own land. H776 And when he was come H935 into the house H1004 of his god, H430 they that came forth H3329 of his own bowels H4578 slew H5307 him there with the sword. H2719

22 Thus the LORD H3068 saved H3467 Hezekiah H3169 and the inhabitants H3427 of Jerusalem H3389 from the hand H3027 of Sennacherib H5576 the king H4428 of Assyria, H804 and from the hand H3027 of all other, and guided H5095 them on every side. H5439

23 And many H7227 brought H935 gifts H4503 unto the LORD H3068 to Jerusalem, H3389 and presents H4030 to Hezekiah H3169 king H4428 of Judah: H3063 so that he was magnified H5375 in the sight H5869 of all nations H1471 from thenceforth. H310

24 In those days H3117 Hezekiah H3169 was sick H2470 to the death, H4191 and prayed H6419 unto the LORD: H3068 and he spake H559 unto him, and he gave H5414 him a sign. H4159

25 But Hezekiah H3169 rendered not again H7725 according to the benefit H1576 done unto him; for his heart H3820 was lifted up: H1361 therefore there was wrath H7110 upon him, and upon Judah H3063 and Jerusalem. H3389

26 Notwithstanding Hezekiah H3169 humbled H3665 himself for the pride H1363 of his heart, H3820 both he and the inhabitants H3427 of Jerusalem, H3389 so that the wrath H7110 of the LORD H3068 came H935 not upon them in the days H3117 of Hezekiah. H3169

27 And Hezekiah H3169 had exceeding H3966 much H7235 riches H6239 and honour: H3519 and he made H6213 himself treasuries H214 for silver, H3701 and for gold, H2091 and for precious H3368 stones, H68 and for spices, H1314 and for shields, H4043 and for all manner of pleasant H2532 jewels; H3627

28 Storehouses H4543 also for the increase H8393 of corn, H1715 and wine, H8492 and oil; H3323 and stalls H723 for all manner of beasts, H929 and cotes H220 for flocks. H5739

29 Moreover he provided H6213 him cities, H5892 and possessions H4735 of flocks H6629 and herds H1241 in abundance: H7230 for God H430 had given H5414 him substance H7399 very H3966 much. H7227

30 This same Hezekiah H3169 also stopped H5640 the upper H5945 watercourse H4161 H4325 of Gihon, H1521 and brought it straight H3474 down H4295 to the west side H4628 of the city H5892 of David. H1732 And Hezekiah H3169 prospered H6743 in all his works. H4639

31 Howbeit H3651 in the business of the ambassadors H3887 of the princes H8269 of Babylon, H894 who sent H7971 unto him to enquire H1875 of the wonder H4159 that was done in the land, H776 God H430 left H5800 him, to try H5254 him, that he might know H3045 all that was in his heart. H3824

32 Now the rest H3499 of the acts H1697 of Hezekiah, H3169 and his goodness, H2617 behold, they are written H3789 in the vision H2377 of Isaiah H3470 the prophet, H5030 the son H1121 of Amoz, H531 and in the book H5612 of the kings H4428 of Judah H3063 and Israel. H3478

33 And Hezekiah H3169 slept H7901 with his fathers, H1 and they buried H6912 him in the chiefest H4608 of the sepulchres H6913 of the sons H1121 of David: H1732 and all Judah H3063 and the inhabitants H3427 of Jerusalem H3389 did him H6213 honour H3519 at his death. H4194 And Manasseh H4519 his son H1121 reigned H4427 in his stead.

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on 2 Chronicles 32

Commentary on 2 Chronicles 32 Matthew Henry Commentary


Chapter 32

This chapter continues and concludes the history of the reign of Hezekiah.

  • I. The descent which Sennacherib made upon him, and the care he took to fortify himself, his city, and the minds of his people, against that enemy (v. 1-8).
  • II. The insolent blasphemous letters and messages which Sennacherib sent him (v. 9-19).
  • III. The real answer God gave to Sennacherib's blasphemies, and to Hezekiah's prayers, in the total rout of the Assyrian army, to the shame of Sennacherib and the honour of Hezekiah (v. 20-23).
  • IV. Hezekiah's sickness and his recovery from that, his sin and his recovery from that, with the honours that attended him living and dead (v. 24-33).

2Ch 32:1-8

Here is,

  • I. The formidable design of Sennacherib against Hezekiah's kingdom, and the vigorous attempt he made upon it. This Sennacherib was now, as Nebuchadnezzar was afterwards, the terror and scourge and great oppressor of that part of the world. He aimed to raise a boundless monarchy for himself upon the ruins of all his neighbours. His predecessor Shalmaneser had lately made himself master of the kingdom of Israel, and carried the ten tribes captives. Sennacherib thought, in like manner, to win Judah for himself. Pride and ambition put men upon grasping at universal dominion. It is observable that, just about this time, Rome, a city which afterwards came to reign more than any other had done over the kings of the earth, was built by Romulus. Sennacherib invaded Judah immediately after the reformation of it and the re-establishment of religion in it: After these things he entered into Judah, v. 1.
    • 1. It was well ordered by the divine Providence that he did not give them this disturbance before the reformation was finished and established, as it might then have put a stop to it.
    • 2. Perhaps he intended to chastise Hezekiah for destroying that idolatry to which he himself was devoted. He looked upon Hezekiah as profane in what he had done, and as having thrown himself out of the divine protection. He accordingly considered him as one who might easily be made a prey of.
    • 3. God ordered it at this time that he might have an opportunity of showing himself strong on the behalf of this returning reforming people. He brought this trouble upon them that he might have the honour, and might put on them the honour, of their deliverance. After these things, and the establishment thereof, one would have expected to hear of nothing but perfect peace, and that none durst meddle with a people thus qualified for the divine favour; yet the next news we hear is that a threatening destroying army enters the country, and is ready to lay all waste. We may be in the way of our duty and yet meet with trouble and danger. God orders it so for the trial of our confidence in him and the manifestation of his care concerning us. The little opposition which Sennacherib met with in entering Judah induced him to imagine that all was his own. He thought to win all the fenced cities (v. 1), and purposed to fight against Jerusalem, v. 2. See 2 Ki. 18:7, 13.
  • II. The preparation which Hezekiah prudently made against this storm that threatened him: He took counsel with his princes what he should do, what measures he should take, v. 3. With their advice he provided,
    • 1. That the country should give him a cold reception, for he took care that he should find no water in it (and then his army must perish for thirst), or at least that there should be a scarcity of water, by which his army would be weakened and unfitted for service. A powerful army, if it want water but a few days, will be but a heap of dry dust. All hands were set immediately to work to stop up the fountains, and the brook that ran through the midst of the land, turning that (it is probable) into the city by pipes under-ground. Such as this is the policy commonly practised now-a-days of destroying the forage before an invading army.
    • 2. That the city should give him a warm reception. In order to this he repaired the wall, raised towers, and made darts (or, as it is in the margin, swords or weapons) and shields in abundance (v. 5), and appointed captains, v. 6. Note, Those that trust God with their safety must yet use proper means for their safety, otherwise they tempt him, and do not trust him. God will provide, but so must we also.
  • III. The encouragement which he gave to his people to depend upon God in this distress. He gathered them together in a broad open street, and spoke comfortably to them, v. 6. He was himself undaunted, being confident the invasion would issue well. He was not like his father, who had much guilt to terrify him and no faith to encourage him, so that, in a time of public danger, his heart was moved, as the trees of the wood are moved with the wind, and then no marvel that the heart of his people was so too, Isa. 7:2. With what he said he put life into his people, his captains especially, and spoke to their heart, as the word is.
    • 1. He endeavoured to keep down their fears: "Be strong and courageous; do not think of surrendering the city or capitulating, but resolve to hold it out to the last man; do not think of losing the city, nor of falling into the enemy's hand; there is no danger. Let the soldiers be bold and brave, make good their posts, stand to their arms, and fight manfully, and let the citizens encourage them to do so: Be not afraid nor dismayed for the king of Assyria.' The prophet had thus encouraged them from God (Isa. 10:24): Be not afraid of the Assyrians; and here the king from him. Now it was that the sinners in Zion were afraid (Isa. 33:14), but the righteous dwelt on high (Isa. 33:15, 16) and meditated on terror so as to conquer it. See Isa. 33:18, which refers to what is recorded here.
    • 2. He endeavoured to keep up their faith, in order to the silencing and suppressing of their fears. "Sennacherib has a multitude with him, and yet there are more with us than with him; for we have God with us, and how many do you reckon him for? With our enemy is an arm of flesh, which he trusts to; but with us is the Lord, whose power is irresistible, our God, whose promise is inviolable, a God in covenant with us, to help us, and to fight our battles, not only to help us to fight them, but to fight them for us if he please:' and so he did here. Note, A believing confidence in God will raise us above the prevailing fear of man. He that feareth the fury of the oppressor forgetteth the Lord his Maker, Isa. 51:12, 13. It is probable that Hezekiah said more to this purport, and that the people rested themselves upon what he said, not merely upon his word, but on the things he said concerning the presence of God with them and his power to relieve them, the belief of which made them easy. Let the good subjects and soldiers of Jesus Christ rest thus upon his word, and boldly say, Since God is for us, who can be against us?

2Ch 32:9-23

This story of the rage and blasphemy of Sennacherib, Hezekiah's prayer, and the deliverance of Jerusalem by the destruction of the Assyrian army, we had more at large in the book of Kings, 2 Ki. 18 and 19. It is contracted here, yet large enough to show these three things:-

  • I. The impiety and malice of the church's enemies. Sennacherib has his hands full in besieging Lachish (v. 9), but hears that Hezekiah is fortifying Jerusalem and encouraging his people to stand it out; and therefore, before he come in person to besiege it, he sends messengers to make speeches, and he himself writes letters to frighten Hezekiah and his people into a surrender of the city. See,
    • 1. His great malice against the king of Judah, in endeavouring to withdraw his subjects from their allegiance to him. He did not treat with Hezekiah as a man of honour would have done, nor propose fair terms to him, but used mean and base artifices, unbecoming a crowned head, to terrify the common people and persuade them to desert him. he represented Hezekiah as one who designed to deceive his subjects into their ruin and betray them to famine and thirst (v. 11), as one who had done them great wrong and exposed them already to the divine displeasure by taking away the high places and altars (v. 12), and who, against the common interest of his people, held out against a force that would certainly be their ruin, v. 15.
    • 2. His great impiety against the God of Israel, the God of Jerusalem he is called (v. 19), because that was the place he had chosen to put his name there, and because that was the place which was now threatened by the enemy and which the divine Providence had under its special protection. This proud blasphemer compared the great Jehovah, the Maker of heaven and earth, with the dunghill gods of the nations, the work of men's hands, and thought him no more able to deliver his worshippers than they were to deliver theirs (v. 19), as if an infinite and eternal Spirit had no more wisdom and power than a stone or the stock of a tree. He boasted of his triumphs over the gods of the nations, that they could none of them protect their people (v. 13-15), and thence inferred not only, How shall your God deliver you? (v. 14), but, as if he were inferior to them all, How much less shall your God deliver you? as if he were less able to help than any of them. Thus did they rail, rail in writing (which, being more deliberate, is so much the worse), on the Lord God of Israel, as if he were a cipher and an empty name, like all the rest, v. 17. Sennacherib, in the instructions he gave, said more than enough; but, as if his blasphemies had been too little, his servants, who learned insolence from their master, spoke yet more than he bade them against the Lord God and his servant Hezekiah, v. 16. And God resents what is said against his servants, and will reckon for it, as well as what is said against himself. All this was intended to frighten the people from their hope in God, which David's enemies sought to take him off from (Ps. 11:1; 42:10), saying, There is no help for him in God, Ps. 3:2; 71:11. Thus they hoped to take the city by weakening the hands of those that should defend it. Satan, in his temptations, aims to destroy our faith in God's all-sufficiency, knowing that he shall gain his point if he can do that; as we keep our ground if our faith fail not, Lu. 22:32.
  • II. The duty as well as the interest of the church's friends, and that is in the day of distress to pray and cry to Heaven. So Hezekiah did, and the prophet Isaiah, v. 20. It was a happy time when the king and the prophet joined thus in prayer. Is any troubled? Is any terrified? Let him pray. So we engage God for us; so we encourage ourselves in him. Praying to God is here called crying to Heaven, because we are, in prayer, to eye him as our Father in heaven, whence he beholds the children of men, and where he has prepared his throne.
  • III. The power and goodness of the church's God. He is able both to control his enemies, be they ever so high, and to relieve his friends, be they ever so low.
    • 1. As the blasphemies of his enemies engage him against them (Deu. 32:27), so the prayers of his people engage him for them. They did so here.
      • (1.) The army of the Assyrians was cut off by the sword of an angel, which triumphed particularly in the slaughter of the mighty men of valour, and the leaders and captains, who defied the sword of any man. God delights to abase the proud and secure. The Targum says, The Word of the Lord (the eternal Word) sent Gabriel to do this execution, and that it was done with lightning, and in the passover night: that was the night in which the angel destroyed the first-born of Egypt. But that was not all.
      • (2.) The king of the Assyrians, having received this disgrace, was cut off by the sword of his own sons. Those that came forth of his own bowels slew him, v. 21. Thus was he mortified first, and then murdered-shamed first, and then slain. Evil pursues sinners; and, when they escape one mischief, they run upon another unseen.
    • 2. By this work of wonder,
      • (1.) God was glorified, as the protector of his people. Thus he saved Jerusalem, not only from the hand of Sennacherib, but from the hand of all others, v. 22; for such a deliverance as this was an earnest of much mercy in store; and he guided them, that is, he guarded them, on every side. God defends his people by directing them, shows them what they should do, and so saves them from what is designed or done against them. For this many brought gifts unto the Lord, when they saw the great power of God in the defence of his people. Strangers were thereby induced to supplicate his favour and enemies to deprecate his wrath, and both brought gifts to his temple, in token of their care and desire.
      • (2.) Hezekiah was magnified as the favourite and particular care of Heaven. Many brought presents to him (v. 22, 23), in token of the honour they had for him, and to make an interest in him. By the favour of God enemies are lost and friends gained.

2Ch 32:24-33

Here we conclude the story of Hezekiah with an account of three things concerning him:-

  • I. His sickness and his recovery from it, v. 24. The account of his sickness is but briefly mentioned here; we had a large narrative of it, 2 Ki. 20. His disease seemed likely to be mortal. In the extremity of it he prayed. God answered him, and gave him a sign that he should recover, the going back of the sun ten degrees.
  • II. His sin and his repentance for it, which were also more largely related, 2 Ki. 20:12, etc. Yet several things are here observed concerning his sin which we had not there.
    • 1. The occasion of it was the king of Babylon's sending an honourable embassy to him to congratulate him on his recovery. But here it is added that they came to enquire of the wonder that was done in the land (v. 31), either the destruction of the Assyrian army or the going back of the sun. The Assyrians were their enemies; they came to enquire concerning their fall, that they might triumph in it. The sun was their god; they came to enquire concerning the favour he had shown to Hezekiah, that they might honour him whom their god honoured, v. 31. These miracles were wrought to alarm and awaken a stupid careless world, and turn them from dumb and lame idols to the living God; and men were startled by them, but not converted till a greater wonder was done in that land, in the appearing of Jesus Christ, Mt. 2:1, 2.
    • 2. God left him to himself in it, to try him, v. 31. God, by the power of his almighty grace, could have prevented the sin; but he permitted it for wise and holy ends, that, by this trial and his weakness in it, he might know, that is, it might be known (a usual Hebraism), what was in his heart, that he was not so perfect in grace as he thought he was, but had his follies and infirmities as other men. God left him to himself to be proud of his wealth, to keep him from being proud of his holiness. It is good for us to know ourselves, and our own weakness and sinfulness, that we may not be conceited or self-confident, but may always think meanly of ourselves and live in a dependence upon divine grace. We know not the corruption of our own hearts, nor what we shall do if God leave us to ourselves. Lord, lead us not into temptation.
    • 3. His sin was the his heart was lifted up, v. 25. He was proud of the honour God had put upon him in so many instances, the honour his neighbours did him in bringing him presents, and now that the king of Babylon should send an embassy to him to caress and court him: this exalted him above measure. When Hezekiah had destroyed other idolatries he began to idolize himself. O what need have great men, and good men, and useful men, to study their own infirmities and follies, and their obligations to free grace, that they may never think highly of themselves, and to beg earnestly of God that he will hide pride from them and always keep them humble!
    • 4. The aggravation of his sin was that he made so bad a return to God for his favours to him, making even those favours the food and fuel of his pride (v. 25): He rendered not again according to the benefit done unto him. Note, It is justly expected that those who have received mercy from God should study to make some suitable returns for the mercies they have received; and, if they do not, their ingratitude will certainly be charged upon them. Though we cannot render an equivalent, or the payment of a debt, we must render the acknowledgment of a favour. What shall I render that may be so accepted? Ps. 116:12.
    • 5. The divine displeasure he was under for this sin; though it was but a heart-sin, and the overt-act seemed not only innocent but civil (the showing of his treasures to a friend), yet wrath came upon him and his kingdom for it, v. 25. Note, Pride is a sin that God hates as much as any, and particularly in his own people. Those that exalt themselves must expect to be abased, and put under humbling providences. Wrath came on David for his pride in numbering the people.
    • 6. His repentance for this sin: He humbled himself for the pride of his heart. Note,
      • (1.) Though God may, for wise and holy ends, suffer his people to fall into sin, yet he will not suffer them to lie still in it; they shall not be utterly cast down.
      • (2.) Heart-sins are to be repented of, though they go no further.
      • (3.) Self-humiliation is a necessary branch of repentance.
      • (4.) Pride of heart, by which we have lifted up ourselves, is a sin for which we ought in a special manner to humble ourselves.
      • (5.) People ought to mourn for the sins of their rulers. The inhabitants of Jerusalem humbled themselves with Hezekiah, because they either knew that they also had been guilty of the same sin, or at least feared that they might share in the punishment. When David, in his pride, numbered the people, they all smarted for his sin.
    • 7. The reprieve granted thereupon. The wrath came not in his days. While he lived the country had peace and truth prevailed; so much does repentance avail to put by, or at least to put off, the tokens of God's anger.
  • III. Here is the honour done to Hezekiah,
    • 1. By the providence of God while he lived. He had exceeding much riches and honour (v. 27), replenished his stores, victualled his campus, fortified his city, and did all he wished to do; for God had given him very much substance, v. 29. Among his great performances, his turning the water-course of Gihon is mentioned (v. 30), which was done upon occasion of Sennacherib's invasion, v. 3, 4. The water had come into that which is called the old pool (Isa. 22:11) and the upper pool (Isa. 7:3); but he gathered the waters into a new place, for the greater convenience of the city, called the lower pool, Isa. 22:9. And, in general, he prospered in all his works, for they were good works.
    • 2. By the respect paid to his memory when he was dead.
      • (1.) The prophet Isaiah wrote his life and reign (v. 32), his acts and his goodness or piety, or which it is part of the honour to be recorded and remembered, for examples to others.
      • (2.) The people did him honour at his death (v. 33), buried him in the chief of the sepulchres, made as great a burning for him as for Asa, or, which is a much greater honour, made great lamentation for him, as for Josiah. See how the honour of serious godliness is manifested in the consciences of men. Though it is to be feared that the generality of the people did not heartily comply with the reforming kings, yet they could not but praise their endeavours for reformation, and the memory of those kings was blessed among them. It is a debt we owe to those who have been eminently useful in their day to do them honour at their death, when they are out of the reach of flattery and we have seen the end of their conversation. The due payment of this debt will be an encouragement to others to do likewise.