Hezekiah began by cleansing the temple of those defilements which had been allowed to accumulate during the reign of Ahaz. In other words, he attended first to those matters for which he was more directly responsible, offering sin-offerings, and sharing with Judah the joy of restored worship at the altar and in the house of Jehovah. It is well to remember that we must be right personally before we can help others. We must remove any thing from the house of God which would bring reproach upon Him before we can, as it were, throw open the doors to the rest of His people. There must at least be the earnest purpose to do this,-its perfect accomplishment should be our desire, however feeble we may be. This cleansing and these offerings, suddenly done, bring great joy to Hezekiah and Judah,-a joy they long to share with all Israel. Let us mark this :true purging of ourselves, followed by truly entering into Christ's sacrifice, brings a joy deep and full,-a joy, too, which makes us long that all God's people might share it with us. There is nothing selfish about true communion; he who has his head upon the Lord's bosom longs that others may have theirs there too. An exclusiveness which rests satisfied with a few only knowing and enjoying the good things of Christ, we may be sure is not according to God, however correct as to the letter it may be.

There is no such exclusiveness with Hezekiah and the men of Judah. It is to the passover, the memorial of their redemption, and answering to the Lord's supper for us, that he would invite them. Let us notice his letter. It is a call, first of all, back to God. "If thou wilt return, return to Me." (Jer. 2:1:) No passover, no Jerusalem-worship will answer unless there is first the turning unto the living God. Of what use would it be if all the people of God were together, without a single exception, and yet not with God ? That would be Rome's unity, tending to foster pride, not to glorify God. It is a mercy saints are kept apart outwardly unless there is truly a return to God. The outward divisions only speak of hearts divided from Him. They are to be mourned over, but let us ever remember that heart-work must come before true union outwardly can take place. Hezekiah's letter speaks of all this. It is gracious, but faithful. It does not gloss over the sad condition of Israel, while at the same time it assures them of blessing if they return-blessing reaching even to those who had been carried into captivity.

Let us notice one thing just here. There is no suggestion of any compromise as to the question of Israel's separation from the kingdom of Judah which had taken place years before. Israel had turned their backs upon God's house, and His order ; to these they were now invited to return. Had he been willing to do so, Hezekiah could doubtless have secured a much more general response. Had he proposed a common basis of union at Samaria, or, dropping both Samaria and Jerusalem, had he been willing to select some third city as their place of worship and meeting. Jerusalem too unpleasantly reminded them of their departure therefrom, so Hezekiah's message of love is treated with scorn and mockery. To-day, God's center is open for the return to it of all His people. But how is the loving invitation to return to the simplicity of knowing Christ alone received ? With scorn and mockery. The feeble few who dare to issue such an invitation to their brethren are called self-righteous, and their enjoyment of the presence and power of the Spirit is mocked at. On the other hand, every compromise, every union, alliance, society, is gladly recognized, and its appearance hailed as a fresh indication of energy and faith. Why is this? The call back to God's center reminds us of our departure therefrom, is humbling to our pride, and is therefore refused. Union and league foster pride, and are therefore indorsed. Doubtless there is real earnestness and zeal, but that is in spite of, not by means of, these leagues.
A few, not all, respond to Hezekiah's invitation, and are received by their brethren at Jerusalem. It was humbling to them thus to return, but how blessed to be once more on ground where God had put His name,-to worship Him, not " according to the dictates of their conscience," but according to the dictates of His Word.

It was humbling enough for all-Judah as well as Israel-to keep that passover. It was in the second month, not the first, and so reminded them of their uncleanness, their lack of readiness to keep it at the time appointed. Like those who were unclean in the wilderness, (Num. 9:10, ii) they came in under a special provision. Here is where all of us are. If in His mercy the Lord has recovered us, and gathered us around His table, is it not as it were in the second month ? Are we not reminded that the freshness and fervor of Pentecost are gone, that centuries of failure and wandering have come in ? None can exalt himself above the other in these things:we must all be very quiet, very lowly. Grace, and only grace, has been at work.

But there is more. Some of these people had not cleansed themselves aright for the passover, and yet had eaten it. Strictly, they would have been excluded, or, having partaken unworthily, would have been judged. But here grace again interposes. Hezekiah recognizes the purpose of their hearts to return unto the Lord ; and though many things were not as they should be, he prays, "The good Lord pardon every one that prepareth his heart to seek God, the Lord God of his fathers, though he be not cleansed according to the purification of the sanctuary." His prayer is answered, and in peace and joy the people keep the feast seven days. Indeed, in the energy of their newly found joy, they keep seven days more. There is much for us to learn here. Righteousness is needful; but righteousness without pity, without considering past history and present circumstances, will fail of its own object. There may be many things in our brethren we could wish were different, many things in their past lives we could wish cleared up ; but can we not, spite of these things, recognize the desire and purpose of their hearts, and take them upon that.

Might we not expect much blessing and great joy did we thus imitate Hezekiah ? First, he gets right himself. Second, he invites his brethren to God's center. Thirdly, he seeks to prevent sorrow coming in through their imperfections.

Let us learn from him. But let us remember he gave up no principle. He would welcome to Jerusalem ; he would go nowhere else. In a day of declension like this, we cannot be too eager to recall God's beloved people to Himself; but if we are on His ground, let us remember that word, " Let them return unto thee, but return not thou unto them." In the application of these principles there may be, and doubtless will be, difficulty. But that does not affect the principles. Only let there be hearts overflowing with love, and subdued into godly fear, and we will ever be guided aright.