I shall not go over the several progresses of this glorious design ; only tell you that this chapter is chiefly spent in setting forth the care of this good prince for the due celebration of the passover. And in- deed that is kindly reformation that maketh the ordinances of God to speak a pure language, Zeph. iii. 9 ; and above all, ordinances that take care for the purity of the sacrament. Well, the priests are despatched to this pm-pose throughout all Israel and Judah, and are entertained with varied success. Some laugh and scoff at them ; and indeed it is an usual thing for reformers to meet with a scoff ; and all the welcome that a reformation finds is but a jeer, a frump. But it is said in ver. 11, however, ' divers humbled themselves, and came to Jerusalem.' Amongst those that came, all of them are not so clean as could be wished, for there were many in the congregation that were not sanctified, ver. 17 ; and therefore they are fain to make a virtue of necessity, to put the Levites upon another employment, Avhich was not so properly theirs ; for it belonged to the priests (as you may see, Lev. i. 5), only to kill the beasts appointed for the celebration of the passover ; yet the Levites are fain to do it now. The reason of this unusual practice is more fully rendered in the text — ' For a multitude of the people, even many of Epliraim,' &c.
And thus you see I have brought you home to the words, which are, for the general scope of them, a i-eason why the Levites did execute the priests' office. In them briefly you have — (1.) The state and condi- tion of the people ; (2.) The prayer of Hezekiah because of that state and condition ; (3.) The gracious answer of God to that prayer.
1. The state and condition of the people, set forth in two things — (1.) By their indisposition — ' Many of Ephraim, Manasseh, and Issa- char had not cleansed themselves ; ' they were guilty of some legal pollution. (2.) By their practice, notwithstanding this indisposition — ' Yet they did eat the passover otherwise than it was written ; ' that is, notwithstanding this indisposition, many did rush upon the ordin- ances.
2. Hezekiah's prayer — ' But Hezekiah prayed for them saying, The Lord pardon every one that prepareth his heart to seek the Lord, though he be not cleansed according to the purification of the sanctuary ; that is. he entreats the Lord, that though the people failed in some
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legal and ceremonial preparation and the outward acts of purification, yet that the Lord would be pleased to pardon those whose hearts were right and fitted and prepared for them. As if he had said — Lord, these men have not purified themselves with outward purification, yet because their hearts are set towards thee, therefore, Lord, pardon the failing.
3. Here is the success — ' And the Lord hearkened to Hezekiah, and healed the people.' He was pleased to dispense with them notwith- standing their indisposition.
There are 1hree queries in all these three parts, and I must despatch them in a word.
1. Concerning the indisposition and practice of the people. A ques- tion may be raised, Whether those of Ephraim, Manasseh, and Zebulun, sinned or no in coming to the ordinance ?
I answer, briefly and affirmatively, that they did ; and that for two reasons drawn from the text.
[1.] They offended ; because the text saith— *They did otherwise than was written.' God's service is prescribed, and what he would have us to do is written. The apostle, speaking concerning the Lord's supper, saith, 1 Cor. xi. 23, " For I have received of the Lord that which I also delivered unto you.' God is the best appointer of his own worship. The essentials of a sacrament are set down in the institution, from which we must not swerve to the right nor to the left. Obedience must be adequate to the commandment. We must not do more nor less than is prescribed. To do more is will- worship and superstition ; to do less is irreligion and profaneness. And this latter was the fault of these Israelites ; they were not cleansed according to the law, and ' therefore they did eat the passover otherwise than it was written.' But—
[2.] It is probable they sinned, because Hezekiah prayed for them for the pardon of their offence. Where there is no sin there needs no par- don. If Hezekiah pray, it is a sign the people are guilty. We cannot imagine this good king would compliment with God, and make that a fault in the excuse which was none in the committing ; as our gallants would fain be accounted faulty that they may handsomely crave a pardon. No doubt this good prince thought it a weighty business when he saith, ' The good Lord pardon,' &c.
2. Another query falleth in upon this concerning the second part, Hezekiah's prayer. If the men sinned in coming, why did he merely pray for them ? He should rather have kept them back, he being the chief governor; did he not offend in not keeping them off"? I answer — No , for —