A compleat history and mystery of the Old and New Testament logically discust and theologically improved : in four volumes ... the like undertaking (in such a manner and method) being never by any author attempted before : yet this is now approved and commended by grave divines, &c. / by Christopher Ness ...

2 Chron. CHAP. XXX.

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

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

The Particular Remarks upon the first General Part.

Remark the First: King Hezekiah, with the consent of his Council, sends forth his Royal Proclamation, not only to his own Subjects of Judah, but also unto all Israel, from Dan to Beersheba, that is, from North to South, ver. 5. and this he doubtless did in the first Year of his Reign, and so soon as he had cleansed and Consecrated the Temple: N. B. For a Right Religious Reformer lays under a Double Duty; the first is Negative, in Removendo prohibentia, or Removing of Rubbish, &c. The second is Posi∣tive, in Applicando Auxiliatoria, or Applying of Helps, when what hinders is done out of the way. It need not be questioned, that this good King neglected any time, but

did diligently strike while the Iron, was Hot, in sending forth his Amicable Invita∣tion to the Ten Tribes (now under convincing Afflictions) to come in from their Ido∣latries to the Right Religious worship of the true Jehovah. This overture of Recon∣ciliation (saith Dr. Lightfoot) unto the Lord they once more mercifully enjoy before their fatal and final Rejection.

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

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

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

Remark the Fifth, The Time appointed for this Passover was the second Month, ver. 2, 13, 15. which was point blank against the Law of Moses, requiring it to be kept in the first Month, Exod. 12.2, 6. but the Law of Necessity (saith Piscator) in Cases ex∣traordinary did justifie this Act out of it's appointed Time, as it had done before with God's Allowance, Numb. 9.10, 11. The Impediments here (saith Osiander) were not un∣like the Impediments there, where the Divine Dispensation was granted, for to keep the Passover in the first Month at this Time, according to God's first Law was impra∣cticable,

yea impossible now upon a threefold Account. N. B. First, The Temple was not purified before the fourteenth Day of the first Month was past, seeing they were sixteen Days in cleansing it, 2 Chron. 29.3, 17. and till it was duely cleansed, the Feast of unleavened Bread could not be kept in it. Secondly, A competent number of Priests could not be got prepared, for so solemn a Festival against the first Month, for 'tis said [The Priests were but few, and not so forward and free-hearied as the Levites] 2 Chron. 29.34. and here 'tis said [The Priests were not sufficiently sanctified] ver. 3. for so solemn a service so soon. Thirdly, Another hinderance from keeping the Passover in the first Month was, because the People could not so soon be assembled for its Cele∣bration, ver. 3. for they could not be summoned until the Temple was purged.

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

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

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

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

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

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

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

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

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

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

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