conviction upon our minds, as if we had seen a demonstration of it exhibited before our eyes.]

From the testimonies themselves let us turn our attention to,

II. The effects produced by them—

It is common to visible objects to affect us strongly. Accordingly the people were deeply impressed by what they now saw. They were filled,

1. With exalted joy—

[Had they not been taught to expect some extraordinary expressions of God's regard, they would probably have been terrified, as Gideon and Manoah were: but being prepared", they were filled with triumphant exultation, and rent the air with their shouts ".

How far a similar mode of expressing our religious feelings at this time would in any case be proper, we will not absolutely determine: but we apprehend that in the general it would not. Such manifestations as those we are considering, are calculated to make a strong impression on the mind, and to call forth the affections into violent and immediate exercise: but the truths of the Gospel, and the communications of God to the soul, affect us rather through the medium of the understanding; and, consequently, are both more slow, and more moderate, in their operation. Yet doubtless somewhat of the same emotions must be right, especially in our secret chamber, where our communion with God is usually most intimate; and where others who are strangers to our feelings, cannot be offended by what they would deem enthusiastical or hypocritical expressions of them. The inward triumph of the Apostle Paul seems more suited to our dispensation: and that it is both the privilege and duty of every one of us to enjoy.]

2. With profound reverence

["They fell upon their faces," in humble adoration of their God and King. This union of humility and joy was exactly what one would have wished to see in them: and happy would it be if some who talk most of spiritual joys would learn of them! Even the seraphim before the throne cover both their faces and their feet, from a consciousness of their unworthiness to behold or serve their God: and the glorified saints, from similar feelings, cast their crowns at his feet. How much more therefore should we have our most exalted joys tempered with humility! This should never for one moment be forgotten:

f Judg. vi. 21, 22. and xiii. 19—22. h See a similar instance, Ezra iii. 11.

g ver. 6.

i Rom. viii. 31-39.

our affiance, our love, our gratitude, our assurance, our very triumphs, will all prove vain, if they be not chastised and softened with humiliation and contrition. If we look at the most eminent saints, and mark the effects of God's condescension to them, we find them invariably expressing their acknowledgments in a way of reverence and self-abasement*: and the more our devotion resembles theirs, the more acceptable it will be to the Supreme Being.]

Let us LEARN from this subject,

1. To lay no stress on transient affections

[One would have thought that such a frame of mind as the people experienced at this time, must have issued well; and that they would henceforth approve themselves faithful to their God. But these were mere transient emotions, which were forgotten as soon as any temptation arose to call forth their unsubdued corruptions. And thus it is with multitudes under the Gospel; whom our Lord compares to seed sown upon stony ground, which springs up with great rapidity, but withers away as soon; because it has no deepness of earth to grow in, nor any roots to nourish it'. We ought indeed to have our affections called forth into exercise; nor is that religion of any value that does not engage them in its service: but that religion which is seated only in the affections, will never be of any long duration. The understanding must be informed, the judgment convinced, and the will determined, upon the subject of religion; and then the affections will operate to advantage; but, unless the whole heart and the whole soul be engaged in the work, it will come to nought.]

2. To be thankful for the advantages that we enjoy

[We are apt to envy the Jews their exalted privileges, and to imagine, that, if we had enjoyed the same, we should have made a better improvement of them: but we see how fleeting and inefficacious are the impressions made by sensible manifestations, when of that whole nation two only were admitted into the promised land. They "walked by sight:" but we are "to walk by faith." This is the principle which we are to cultivate: we must look by faith to the great sacrifice: we must see our great High-Priest entered within the veil for us, and coming forth to "bless us with all spiritual blessings." Then shall we find, that, in proportion as this principle is brought into exercise, it will work by love, and purify the heart, and overcome the world, and render us meet for our everlasting inheritance.]

k Gen. xvii. 3. Exod. iii. 6.

Matt. xiii. 5, 6, 20, 21.

CXXVIII.

DEATH OF NADAB AND ABIHU.

Lev. x. 1-3. And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord, and devoured them; and they died before the Lord. Then Moses said unto Aaron, This is it that the Lord spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron held his peace.

IN all that we behold around us there is a great degree of obscurity, so that we can judge but very imperfectly either of the actions of men, or of the dispensations of God. For want of an insight into the motives of men's conduct, we cannot form a correct estimate of their character; nor can we, without a revelation from heaven, distinguish those events which come directly from God, and those which, though ultimately referable to him, proceed rather from secondary causes. But in the Bible we find certainty. We learn the principles by which men are actuated; and see the hand of God accomplishing his own unerring purpose. We behold sin in all its diversified forms; virtue in all its various degrees; mercies in all their rich extent; and judgments in all their tremendous consequences. Had the event, of which we read in our text, happened in our day, we should probably have admired the zeal of Nadab and Abihu, and have represented their death as a translation from the service of God in an earthly tabernacle to the enjoyment of him in the tabernacle above. It is possible too that we might have ascribed the silence of Aaron to a want of parental affection. But, through the light which the Scripture casts upon these things, we behold in the death of the former, a judgment inflicted; and, in the silence of the latter, a virtue exercised.-Under these two heads we shall consider the history before us.

I. The judgment inflicted—

Nadab and Abihu were the two eldest sons of Aaron. They had been just consecrated, together with their father, to the priestly office: but,

They committed a grievous sin

[It should seem that they were elated with the distinction conferred upon them, and impatient to display the high privileges they enjoyed. Hence, without waiting for the proper season of burning incense, or considering in what manner God had commanded it to be done, they both together took their censers (though only one was ever so to officiate at a time) and put common fire upon them, and went in to burn incense before the Lord.

Now this was a great and heinous sin: for God had just before sent fire from heaven, which he commanded to be kept always burning on the altar for the express purpose of being exclusively used in the service of the tabernacle. Their conduct therefore shewed, that they had made no just improvement of all the wonders they had seen; and that they were unconscious of the obligations which their newly-acquired honours entailed upon them. It even argued a most criminal contempt of the Divine Majesty, in opposition to whose express commands they now acted.]

For this, they were visited with a most awful judgment—

[God, jealous of his own honour, punished their transgression, and marked their sin in their punishment. They had slighted the fire which God had given them from heaven; and he sent fresh fire to avenge his quarrel. They neglected to honour God; and He got himself honour in their destruction. They, by their example, encouraged the people to disregard the laws that had been promulged; and He, by executing judgment on the offenders, shewed the whole nation, yea and the whole world also, that " he will by no means clear the guilty." Thus did God maintain the honour of his law, as he afterwards did the authority of his Gospel".]

Whilst in them we behold with grief the enormity and desert of sin, in their afflicted father we are constrained to admire,

II. The submission exercised

Doubtless the affliction of Aaron was exceeding great

[These were his own sons, just consecrated to the high office they sustained. In them he had promised himself much

a Acts v. 1-11.

comfort; and had hoped, that the whole nation would receive permanent advantage from their ministrations. But in a moment he beholds all his hopes and expectations blasted. He sees his sons struck dead by the immediate hand of God, and that too in the very act of sin, as a warning to all future generations. If they had died in any other way, his grief must have been pungent beyond expression: but to see them cut off in this way, and with all their guilt upon their heads, must have been a trial almost too great for human nature to sustain.]

But he submitted to it without a murmuring word or thought

[The consideration suggested to him by Moses, composed his troubled breast. God had given repeated warning that he would punish with awful severity any wilful deviations from his law. Now, as a Sovereign, he had a right to enact what laws he pleased; and they, as his creatures, were bound to obey them. It became him to enforce the observance of his laws, and to vindicate the honour of his insulted majesty, if any should presume to violate them. What would have been the effect if such a flagrant violation of them, in those who were to be examples to the whole nation, were overlooked? Would not a general contempt of the divine ordinances be likely to ensue? For prevention then as well as punishment, this judgment was necessary. And the consequence of it would be, that God would henceforth be honoured as a great and terrible God, and that the whole assembly of the people would learn to tremble at his word, and to obey it without reserve. Thus, however painful the stroke was to him, he submitted humbly to it, because it was necessary for the public good, and conducive to the honour of his offended God.

It is not improbable too that he would recollect the forbearance exercised towards him in the matter of the golden calf; and that, while he deplored the fate of his children, he magnified the mercy that had spared him.]

From this subject we may LEARN,

1. To reverence God's ordinances

[Well may all, both ministers and people, learn to tremble when they approach God in the institutions of his worship. Were this example of divine vengeance duly considered, surely ministers would never dare to seek their own glory when they stand up to address their audience in the name of God. They would look well to their ministrations, and be sure that they presented before God no other fire than what they had previously taken from his own altar- The people too would

b Exod. xix. 22. Lev. viii. 35. and xxii. 9.