[1.] He took all the pains that possibly he might for the due cele- bration of the passover ; he used all the means ; he deferred it for a while, that the priests might be sanctified, and the people better pre- pared, ver. 3. He sends posts to give warning of it too, and doth what he can to cleanse and fit them ; and therefore he could not be blamed.
[2.] The priests were faulty in not being sanctified themselves. [3.] Something may be said too, if we consider the posture of the kingdom at that time. Hezekiah had but two tribes, Judah and
332 A PREPARATIVE SERMON FOR
Benjamin ; and probably they were all cleansed, and served the Lord with one heart, for it is said the multitude of those that were not purified were of Zebulun, and Ephraim, and Manasseh, and Issachar; that is, some scattered people of the ten tribes that were then in captivity, not under his dominion. He had given them license and passport to come to Jerusalem, and receive ; therefore, if they came not after the due manner, the fault was their own. Hezekiah's care is showed in praying for them. And, indeed, it is christian patience to suffer, where we have not power to help it. When we do what we can to keep off unworthy receivers, if they come still, and we have no other authority over them, let us pray for them ; especially if the defect be not in the heart and life of the service. But —
[4.] These had prepared their hearts towards the Lord. They were careful of the main business; therefore, because of a great inconvenience that would follow, it was but fit they should be dispensed with. It is true, a partaker sliould be fitted and fully accomplished. Preparation is due preparation when it cometh to the fulness of the precept ; and a receiver is then purified when he is cleansed according to the ])urifica- tion of the sanctuary. Yet because the failing and unfitness was in a ceremonial pollution, and because they came from far, and for want of time, it was better for Hezekiah to sue for a dispensation than to turn them off; for they were mocked at their coming up; and they Avould have been more laughed at if their journey had been to no purpose, and they had returned re infecta, without receiving the pass- over. And therefore well might Hezekiah pray that the Lord would })ass by their other wants and weaknesses, because the people we see set their hearts right.
3. The third query is about an expression — ' And God healed the people.' Why ? Had God smitten them for so small a fault, for want of a ceremonial cleansing ? especially since the fault could hardly be avoided, by reason of the straits of time, and a long journey. I answer —
[1.] It is true that God doth usually punish faults of this nature with smitings. You know what is said, 1 Cor. xi. 30, ' For this cause many are sick among you, and weak, and many sleep.' For this cause, for irreverent receiving. And indeed that which is little in man's account is not so many times in God's. God is chary of his ordinances, and jealous of his worship ; failings are faults there, and therefore he is sensible of the least prevarication. Uzzah is smitten for looking into the ark. And these here may well need an healing for but coming without a due cleansing. For —
[2.] This ceremonial pollution was threatened with death ; as Lev. vii. 20, it is said, ' The soul that eateth of the sacrifice, having his uncleanness upon him, that soul shall be cut off from his people.' Therefore the people were all under the penalty of this sentence. And though God smote none of them, for aught we know, yet he might well be said to heal them, because he freed them of this guilt, and delivered them from the power and curse of this law. And, indeed, where the heart is right, God is not hard to be entreated to pardon a failing which can plead necessity, especially since God does rather look to the heart than the offering, and the frame of
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the soul more than to the outward order. Nunquam in odoribus sri.crificiorum, kc. — A desire of being cleansed is often accepted for the cleansing itself.
Well, these are the parts, and you have heard them explained.
I shall insist on the first — The people's state and condition. And so — (1.) Of their indisposition ; (2.) Of their practice.
First, Their indisposition — 'A multitude of the people had not cleansed themselves.' I observe thence briefly, and by way of preface to the rest of the doctrines, that in those times in which there is much care had about the right celebration of a sacrament, there are many yet that are unworthy.
Hezekiah sends posts, breaketh down the idolatrous places, doth what he can for the due celebration of the passover ; and yet you see here are many ' that had not cleansed themselves.' The point I prove by that. 1 Cor, xi., the whole context, from ver. 17 to the latter end. The apostle had but newly planted a church amongst them, and in- structed them in the nature of ordinances ; and yet, you see, ere they are warm in their religion, they had may unworthy communicants, imfit to partake of the ordinances. It is with institutions usually as it is with men : their vigour declineth with their as^e ; ordinances lose much of their life and right observance when a people have been inured to them. And yet you see here, as soon as they began to be instructed what a sacrament meant, and who ought to be partakers, yet most of them were unworthy to receive ; some were j anglers, and some intemperate ; divers faults amongst them.