Gospel Worship, Sermons · Sermon
LEVITICUS. 10. 3.
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.
THESE words are the ſpeech of Moſes to Aaron his Brother, indeavouring to quiet and comfort his heart, which was (no queſtion exceedingly troubled upon that ſore and great affliction that was upon him in the ſtrange death of his two Sonnes, Nadab, and Abibu, the ſtory is this:
After Aarons Sonnes were conſecrated to the Prieſtly Office, they coming to attend this their Office, the very firſt day after their conſecration to offer Incenſe unto God, they ventured to offer incenſe with ſtrange fire, with other fire then God had appointed Upon that the fire of Gods wrath broke out upon them, and ſlew them both preſently in the very Sanctuary before all the people, for it was a ſolemne time: being the beginning of the ſolemn Conſecration of the Prieſthood. Upon this the ſpirit of Aaron could not but be exceedingly troubled, to ſee his two Sonnes thus ſtruck. Now Moſes comes to him and ſaith, This is that which the Lord ſpake, I will be Sanctified in them that draw nigh me, and before all the people I will be glorifyed. And upon this Aaron held his peace.
We reade that once fire came downe from Heaven in a way of Mercy to conſume the ſacrifices: but now fire comes downe from heaven in a way of Judgement to conſume the ſacrificers, even Nadab and Abihu: they were Aarons ſonnes, the ſonnes of a godly man, the ſonnes of the High-Prieſt, they were his eldeſt ſonnes, for Aaron had other ſonnes beſides Nadab and Abihu, Eleazer and Ithamar, but theſe were his two eldeſt ſonnes: they were two voung men, they were ſtruck in the very prime of their age, they were two that were newly conſecrated in the Prieſts office, for ſo you finde it in the 9. Chap. And they were two men of renown in the country and before all the people of Iſrael, two men that God had much honoured heretofore; as you ſhall find in the 24 Chap of Exod. and the beginning, this Nadab and Abihu were men of great repute and great renown, that God did much honour in former times; for when God called Moſes and Aaron with the Elders to come up to him, Hee ſingles out Nadab and Abihu amongſt the reſt and names them. And hee ſaid unto Moſes, Come up unto the Lord, thou and Aaron, Nadab and Abihu, and 70. of the Elders of Iſrael. Moſes and Aaron, Nadab and Abihu are only named, and then 70. of the Elders in generall, but Moſes, Aaron, Nadab, and Abihu, as if theſe were the foure eminent men of renown among all the people of Iſrael, hee names none of the 70. Elders but theſe two, beſides Moſes and Aaron: therfore theſe two that were conſumed by ſtrange fire, were renowned men and newly conſecrated into their Office.
What was their Sinne?
Their ſinne it was offering of ſtrange fire, ſo the Text ſaith that they offred ſtrange fire, which God commanded them not, in the beginning of the Chapter.
But had God ever forbidden it? where doe wee find that ever God had forbidden them to offer ſtrange Fire, or appointed that they ſhould offer onelyonly one kind of fire? There is no Text of Scripture, that you can find from the beginning of Geneſis to this place, where God hath ſayd in terminis, in ſo many words expreſly, You ſhall offer no fire but one kind of fire. And yet here they are conſumed by fire from God, for offering ſtrange fire. I finde in the 30 `of Exod. ver. 9. that there they were forbidden offering ſtrange Incenſe, but I doe not find that they were forbidden offering ſtrange fire. In Levit. 6. 13. and divers verſes in that Chapter we find that God had appointed that they ſhould keep conſtantly the fire on the Altar burning, and never to let it go out: Now that was it ſeemes Gods intention that therefore they ſhould make uſe of that fire, and that fire onelyonly. God would have them to pick out his meaning: God ſent fire downe from heaven upon the Altar, ſo in the latter end of the 9. Chap. God ſent downe fire from heaven, & gave them a charge to keep that fire on the Altar conſtantly, and never to let it goe out: ſo that it ſeemes God would have them pick out his meaning, that becauſe he had ſent down fire from heaven upon the Altar, and gave them power to keep that conſtantly, God would have them therfore to underſtand, that what Incenſe or Sacrifice he would have the uſe of fire in, it ſhould be onelyonly that fire and no other, though God did never ſay to them directly in theſe words, You ſhall make uſe of this fire and no other, but God would have them to underſtand this. That's their ſin therefore in offering of ſtrange fire. Now fire comes from the Lord and doth conſume them. Some think this fire came from the Altar, but ſurely it could not be any ordinary fire that did conſume Nadab and Abihu at this time for you ſhall find in the next ver to my text, That the bodies of Nadab and Abihu were not conſumed by the fire, no, nor their cloathes, they were kil'd by the fire and yet their cloathes were whole. therefore it was not an ordinary fire, it was ſome Celeſtiall fire ſtruke into them to ſlay them, for ſo ſaith the text in the 4th ver. Come neer, carry away your Bretheren from before the Sanctuary out of the Camp: and ſo they went and carried them in their coats out of the Camp, ſo tht their cloathes and bodies were not conſumed, only they were kil'd by the fire: they were ſtruck with a ſudden death, and that in the preſence of the Lord: ſuch a death as God had never threatned in the Word before, God had never threatned the Prieſts and ſaid, If you Offer ſtrange fire you ſhall be conſumed by fire: but yet God ſmites them with death by fire they had not time to ſeek God, no not ſo much (as we uſe to ſay) as to ſay Lord have mercy upon me: they had no time to promiſe amendment at all: now upon this heavy judgement, the heart of Aaron could not poſſibly but be very much troubled, yea and the ſpirit of Moſes too, for Moſes was their unckle, and Aaron their father, they could not but be exceedingly much greived: but Moſes being the brother of Aaron, ſeeing his ſpirit (no queſtion) exceedingly troubled, being under ſuch a ſad affliction, and that ſuch a Godly man even as Aaron was ſhould have ſuch a ſad judgment befall his Children: Moſes comes and ſpeakes comfortably to him, and labours to ſupport his ſpirit: and how doth he do it? He comes not as ordinarily you uſe to viſit your brethren, Oh! you muſt be content with this: no, but he comes and applyes the Word of God, and ſhewes how God muſt be ſanctified; and by that he comes to quiet the heart of his brother Aaron: This is that which the Lord hath ſpoke ſaith Moſes: Hee ſeekes to ſtay the heart of his Brother with that which God ſpake.
But where do we find that God ſpake this?
It's hard to find in any Scripture theſe very words in ter minis before this time: and therefore Auguſtin thinks it was onelyonly the word God ſpake but not written, and ſo they had it from hand to hand by tradition as many other things, as the Prophecie of Enoch that the Apoſtle Jude ſpeakes of, you doe not find it written in the Book of God, and yet the Apoſtle ſpeakes of it, ſo that indeed it was from hand to hand: yea and we find in the New Teſtament when Paul ſpeakes of a thing that Chriſt ſhould ſay, how that our Lord ſaith, It is a more bleſsed thing to give then to receive; you find it not recorded in the Goſpels that Chriſt ſaid ſo. So, this is that which the Lord ſaid, though it was not written from the beginning of Geneſis to this very place, or otherwiſe though it be not recorded in expreſſe terms, yet ſomthing is recorded to the ſame purpoſe and effect: and ſo it may ſeeme to have reference to that Scripture Exod. 29. 43. there we have a Scripture comes as neere to it as any I know. And there will I meet with the children of Iſrael, and the tabernacle ſhall be ſanctified by my glory, that's as much in effect, as I will be ſanctified in thoſe that come nigh me, in thoſe that come to Worſhip me in my Tabernacle, I will be ſanctified in all things that concerne my Worſhip, I will be ſure to be ſanctifyed there.
I will be ſanctified] I will be Hallowed, for it is the very ſame that you have in the Lords Prayer, Hallowed be thy Name, only that's the Greeke word, and this is the Hebrew: but if you would tranſlate this word into Greeke, you muſt tranſlate it by the ſame word that Chriſt ſpake when he taught his diſciples to pray hallowed bee thy name, Hallowd and Sanctifyed is all one. Lord let thy Name appeare to be Holy: ſo I will be Sanctified, that is, I will have my Name appeare to be Holy, I will be made known unto my People, and to all the World that I am a holy God: that's the meaning of I will be Sanctifyed, I will be knowne to al the world that I am a Holy God.
And before all the People I will be Glorifyed, ſo it is in the latter part of the verſe: as if God ſhould ſay, I account it to be my glory that I ſhould be manifeſted to be Holy before all the World.
I will be Sanctifyed, that is I will have my People to demeane and carry themſelves ſo as to hold forth their acknowledgement of my Holyneſſe ſo, as by their carriage I may appeare to be a Holy God. I will be Sanctifyed by them, or otherwiſe if they ſhall not in an active way Sanctify my name, that is, if they ſhall not demeane themſelves ſo as to hold forth the glory of my Holyneſſe, then I will be Sanctifyed upon them; I will demeane and carry my ſelf towards them ſo, as by my actions upon them, I will make it appeare what a Holy God I am: So God is Sanctified two wayes, eyther by the Holyneſſe of his People, in their carriage towards him holding forth the glory of Gods Holyneſſe: and ſo in that 1. Pet. 3. 15. Sanctifye the Lord God in your hearts, the Saints doe ſanctifye God in their hearts when they feare God as a Holy God, and Reverence him and Love him as a holy God: and ſo Sanctifie him in their lives, when their lives doe hold forth the glory of Gods Holyneſſe, then God is Sanctifyed.
Put then if we do not do ſo, then God Sanctifies himſelf, that is in wayes of Judgement upon thoſe that do not in wayes of holyneſſe Sanctifie his Name. And thus you have it Ezek. 28. 22. And ſay, Thus ſaith the Lord God, Behold I am againſt thee O Zidon, & I will be glorified in the middeſt of thee, and they ſhall know that I am the Lord, when I ſhall have executed judgment in her, and ſhall be Sanctified in her. And this is all one with I will be glorified in the middeſt of them. And in the 38. of Ezek. 16, 23. You have to the ſame purpoſe, And thou ſhalt come up againſt my people of Iſrael, as a cloud to cover the Land: it ſhall be in the latter dayes: and I will bring thee againſt my Land, that the Heathen may know mee, when I ſhall be Sanctified in thee O Gog, before their eyes. And in the 23. ver. Thus will I magnifie my ſelfe, and Sanctify my ſelfe, and I will be knowne in the eyes of many Nations, and they ſhall know that I am the Lord, In the way of the execution of Judgment: thus I will Sanctifie my ſelf, ſo I will be Sanctified in thoſe that draw nigh me.
In thoſe that are nigh mee] Nigh ones, ſo it may be read: that is, eſpecially the Prieſts that did approach to God. Ezek. 42. 13. they approach to God eſpecially. But it is meant generally of all thoſe that ſhall have to deale in my Worſhip, whoſoever ſhall come to Worſhip me let them look to it; they muſt Sanctifie my name, they muſt ſo demeane themſelves in my Worſhip, as to hold forth my Name to be Holy: or otherwiſe I will manifeſt my ſelfe againſt them in the wayes of Judgment, for I will appeare to be a holy God. I will have the glory of my Holyneſſe one way or other (ſaith God) in thoſe that come neere Mee, As if God ſhould ſay, Though it's otherwiſe with men, they indeed will be ready to favour thoſe that are neere them, but I will not doe ſo. Men will ſooner paſſe by the offences of thoſe that are neer them then thoſe that are not as ſuppoſe that a ſtranger commits an offence, you would be ſevere towards him; but ſuppoſe it were one of your owne Children, or kinſmen, what would you doe then? Doe not we ſee that men will rather favour their owne kindred then ſtrangers, though the offence be the ſame? But I will not doe ſo ſaith God. Suppoſe it be one of your own family, will not you be ready to excuſe them? Suppoſe it were your own Child that ſhould cōmit ſuch an offence, Oh! what friends would you make to take him off from puniſhment? Though men will do ſo towards their own, yet be bitter and ſevere towards ſtrangers; Yet I will not be ſo ſaith God: Let thoſe that are neer me looke to it, I will be Sanctified by them. I will be ſanctifyed in thoſe that draw neere me.
Now upon this, when Moſes ſaid thus, That God would be ſanctified in thoſe that draw neere him: this was Moſes ſcope to Aaron, as if Moſes ſhould ſay, Aaron, though I confeſſe the hand of God is heavy upon you this day: Yet it is fit for you to ſubmit to God, 'tis fit that God ſhould be glorified what ever becomes of you; you are deare to God, but Gods Name is dearer to him then you are: what ever the lives of your Sonnes were, yet it is fit that God ſhould be honoured, and his name Sanctified what ever becomes of your Sonnes, or of your Comforts, and therfore let your heart be quieted, you have had a great loſs and affliction upon you; but God hath had glory; God hath glorified himſelfe. How hath God glorified himſelfe? Very much by this way; for God by this way hath done an act to make all the People of the Land feare before him; to cauſe them to Worſhip him with all reverence. All the people of the Land ſeeing ſuch a Judgment as this, and hearing of it; they will learne for ever to feare and Reverence this God: they will ſay, How ſhall wee appeare before this Holy God? Wee had need take heed how we appeare in his preſence, and Worſhip him according to the way that Hee himſelfe would be Worſhipped; As if Moſes ſhould ſay, This Honour that God hath by this meanes in the hearts of his people it is that, that you ſhould account a greater good then the Lives of your Children, what ever they are. This is the Scope of Moſes ſpeech to Aaron. Now upon this the Text ſaith:
Aaron held his peace] Hee was ſilenced. It may be before, Hee was expreſſing himſelfe in greife: and ſorrow'd exceeding much in words; but now he was quiet and had nothing to ſay: he did by his ſilence acknowledge, his Children were dear to him, but it's fit that God ſhould be glorified what ever becomes of his Children, and therefore Aaron holds his peace.
But the word that is here tranſlated Holds his peace, It hath more in it then meere ſilence; for the Hebrews have another word to ſignifie meere ſilence of ſpeech: but this ſignifies a ſtaying of the heart, that it doth not further proceed in any trouble of Spirit, a ſilence in the very heart, and ſtaying of it; a ſtaying of the motions of the heart. I find the ſame word to be uſed in Scripture, when Joſhua ſaid to the Sunne ſi and ſtill, ſtay thy ſelfe on Gibeon, Joſ. 10. 12. It's the ſame word that is here tranſlated and Aaron held his peace, that is, he was ſtayed from further vexing or troubling of himſelfe, or being diſquieted. Whereas his heart was in a ſtrong violent motion: Now Moſes ſpeech did ſtop him, and gave a ſtop to his heart to make it ſtand ſtill in a wonderfull manner, as the Sunne when Joſhua ſpake to it to ſtand ſtill. As if the Lord ſhould have ſpoken to his heart, Aaron thy heart is in a mighty ſtrong motion, but conſider that I muſt be Sanctifyed in thoſe that drawe nigh mee and let all thoſe motions of thy heart be ſtopt and quiet. Thus now you ſee the meaning of the Scripture, and the ſcope of it. Now in this ſcripture you have theſe three ſpeciall and notable points.
1 That in worſhiping of God, there is a drawing nigh unto him.
2 That when wee doe drawe nigh to God, wee ſhould take heed to our ſelves that wee Sanctifye Gods name.
3 If wee doe not Sanctifye Gods name in our drawings nigh to him, then certainly God will Sanctifye his owne Name upon us.
Theſe are the three points that I intend to handle; And eſpecially the ſecond to handle largely among you. I confeſſe upon another occaſion in one Sermon I have ſpoke out of theſe words, but now I intend not onelyonly in generall, to ſhew you how you ſhould ſanctifie Gods Name in Worſhip, but likewiſe in the particular Acts of Worſhip: As Sanctifying his name in Prayer, in Receiving the Sacrament, in Hearing the Word in the ſeverall chief parts of the Worſhip of God how his Name ſhould be ſanctified: For in all theſe you do draw nigh to God. And for that end I have pitcht my thoughts upon this Scripture. But before I come to theſe three great Points, that are the principall points in the words read unto you I ſhall take up divers other notes of obſervation that ly up and down as it were ſcattered that are of great uſe: and will help us further to make uſe of this ſcripture in the other points that I ſhall come to afterwards, and handle more largely.
The firſt Note is this, 1 Obſerv.That in Gods Worſhip there muſt be nothing tendered up to God but what hee hath commanded: what ſoever wee meddle with in the Worſhip of God, it muſt be what wee have a warrant for out of the word of God.
For this ſpeech of Moſes is upon occaſion of the Judgment of God upon Aarons Sonnes for offering ſtrange fire: They offered fire that God had not commanded. Hence I ſay that all things in Gods worſhip muſt have a warrant out of Gods word, muſt be commanded. It's not enough that it is not forbidden. I beſeech you obſerve it it is not enough that a thing is not forbidden, and what hurt is there in it? But it muſt be commanded I confeſſe in matters that are Civil and naturall, there this may be enough: If it be but according to the rules of prudence, and not forbidden in the word we may make uſe of this in Civill and naturall things. But now when we come to matters of Religion, and the Worſhipp of God; we mu… either have a command, or ſomewhat out of Gods Word by ſome Conſequence drawn from ſome Command wherein God manifeſts his will either a direct command, or by comparing one thing with another, or drawing conſequences plainly from the Words. Wee muſt have a warrant for the Worſhip of God. One would have thought that theſe Preiſts offering Incenſe to the true God, what hurt was there in taking other Fire? But there was no Command for it, and therefore it was not accepted. It's true there are ſomethings in the Worſhip of God that are Naturall and Civil helpes, and there we need not have any Command: As for inſtance; when we come to Worſhip God, the Congregation meets, they muſt have a convenient place to keep the Ayre and weather from them: now this is but a naturall help, and ſo far as I Uſe the place of worſhip as a naturall help, I need have no Command. But if I will put any thing in a Place beyond what it hath in it's owne nature, There I muſt look for a Command. For if I account one place more Holy then another: or to thinke that God ſhould accept of worſhip in one place rather then in another: This is to raiſe it above what it is in its owne Nature. So that when any Creature is raiſed in a Religious way, above what it hath in it by Nature if I have not Scripture to warrant mee I am therein Superſtitious. It is a very uſefull rule for to help you: If any Creature that you make any uſe of in a way of Religion beyond what it hath in its owne Nature, If you have not ſome warrant from the Word of God (whatſoever ſpecious ſhew there may be in it) it is Superſtition. As now for the place, there was a place that was Holy, but then it had an Inſtitution from God. And ſo for garments to uſe thoſe that are decent the light of reaſon is enough: but if I wil put any thing upon them beyond what there is in them in their owne nature, as heretofore in a Surplis; what, had that any more decencie in its owne nature, but only mans Inſtitution? Now when man ſhall put a Relgious reſpect upon a thing, by vertue of his owne Inſtitution when he hath not a warrant from God: Here's Superſtion, wee muſt al be willing worſhippers, but not Will worſhippers; We muſt come freely to worſhip God; but we muſt not worſhip God according to our own wils, and therefore what ever we do in the Worſhip of God if we have not a warrant for it, when this is ſaid, Who requireth this at your hands? It will ſtop our mouths another day. In Matthew 15. 9. In vain do they worſhip me teaching for Doctrine the commandments of men. In vain: it is a vain thing to Worſhip God when there is nothing but a commandment of man for this Worſhip. If you would Worſhip God, you muſt have a Commandment of God for the Worſhip: And in Iſa. 29. 13. there is a place to the ſame purpoſe, that ſhews how the Lord is offended with any man that ſhall teach his fear by their own precepts, Wherefore the Lord ſaid, For aſmuch as this people draw neer me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear towards me is taught by the precepts of men: Mark it: Now if this be ſo, the Lord have mercy upon us in this thing. You have cauſe to be humbled every one of you, I believe, in ſome degree or other, this Congregation very much, and moſt Congregations that have had the fear of God taught them by the precepts of men: How many things have there been in the Worſhip of God that you can ſhew no warrant in the Word for? A great many things meerly mans inventions, however they are now caſt out, becauſe Authority came in and caſt them out, and ſo you ſubmit to it; but that's not enough for you to ſubmit to it becauſe Authority would have it ſo: but you ought to be humbled before God for all you Will-worſhip, for all your yeildings to any thing in the Worſhip of God, that was taught by the precepts of men; You ſee how ſevere God was to Nadab and Abihu for but taking other fire then that which God had appointed to offer up Incenſe, though there was no direct commandment againſt it. If the Lord hath ſpared you, and not manifeſted any diſpleaſure upon you, you have cauſe to acknowledge Gods mercy, and to be humbled for all your falſe Worſhip; certainly God doth expect it from this Land to be humbled for their Will-worſhip, or otherwiſe they few among thornes: All the Reformation that is among us, if there be not an humiliation before for our falſe Worſhip: 'tis not enough that we ſet up now the true Worſhip of God, but we muſt be humbled for our falſe Worſhip. And that's the firſt Note; That in the Worſhip of God there muſt be nothing but what God commands.
The Second Note is,2 Obſerv. In the matters of Worſhip God ſtands upon little things: Such things as ſeem to be very ſmall and little to us, yet God ſtands much upon them in the matter of Worſhip. For there is nothing wherein the Prerogative of God doth more appear then in Worſhip: as Princes, they ſtand much upon their Prerogatives, now God hath written the Law of natural Worſhip in our hearts, as that we ſhould love God, fear God, tru… in God, and pray to God: this God hath written in our hearts: but there are other things in the Worſhip of God that are not written in our hearts, that only depend upon the Will of God revealed in his Word, which were no duties except they were revelead in his Word. And theſe are of ſuch a nature as we can ſee no reaſon for but only this, becauſe God will have them. As now, there are many kind of Ceremonies to manifeſt honour to Princes that there is no reaſon for them at all, but meerly becauſe it is a Civil Inſtitution ſo appointed: ſo God would have ſome waies for the honouring of him that the creature ſhould not ſee into the reaſon of them, but meerly the will of God to have them ſo, now God ſtands much upon little things, though men would think it a little matter whether this fire or that fire, and will not this burn as well as that? But God ſtands upon it: And ſo for the Ark, when Vzza did but touch the Ark when it was ready to fall, we would think it no great matter; but one touch of the Ark coſt him his life. There is not any one minnum in the Worſhip of God, but God ſtands mightily upon it: In the matter of the Sabbath, that's his Worſhip, for a poor man to gather a few ſticks, what great matter is it? but God ſtand upon it. And ſo when the men of Beth-ſhemeſh did but look into the Ark, it coſt the lives of fifty thouſand threeſcore and ten men. If it be a matter of a holy thing that concerns his Worſhip, he would not have it abuſed in any thing. Let us learn to make conſcience of little things in the Worſhip of God, and not to think, O how nice ſuch are, and how preciſe and nice in ſuch ſmall things! Thou doeſt not underſtand the nature of Divine Worſhip if ſo be thou art not nice about it; God is nice and ſtands upon little things in the matter of his Worſhip.
Another Note is this; Obſerv.That there are no priviledges or dignities of men that can ſecure them from Gods ſtroke.
Firſt Moſes the man of God, he was their Uncle; Aaron that great inſtrument of Gods glory, he was their Father: They were men that were newly conſecrated to the Prieſts office they were renowned, men that God put much glory upon; yet if they will venture but to offend God in this little thing, Gods wrath breaks out upon them and kills them preſently. Let us take heed then of venturing, and do not think that any ſervices that we have done heretofore can bear us out; If the greateſt cannot be bore out with all their Priviledges, how dare we poor wormes venture upon the diſpleaſure of God? Thou that art a worthleſſe creature of no uſe at all in the world, dareſt thou provoke this God, when as the Lord is ſo angry againſt men that are of great uſe and ſervice, to let out his wrath upon them ſuddenly? If you ſhould ſee a Prince not ſpare his Favorite, or his Nobles that are about him, but upon one offence that we think is but a little offence, that the Princes anger ſhould be ſo much againſt them as to coſt them their lives; what cauſe is there for poor people to tremble then when they have done that which may incur the anger of their Prince? You ſee all outward priviledges and greatneſſe will not excuſe from the ſtroke of Gods Juſtice, it ſhould not excuſe from the ſtroke of mans juſtice: It's true, among men poor people they go to it if they offend, but if great men offend they eſcape; but it is not ſo with God, for Nadab and Abihu were great and renowned men.
The Fourth Note is,Obſerv. That the more the dignity of men is, the more is their danger if they look not to it: And this Note I gather from hence, That Nadab and Abihu were the two eldeſt ſons of Aaron, and we find in the Scripture that Eleazer, and [thamer that were the two other ſons of Aaron, they eſcaped and were not thus conſumed. Why? Becauſe the two elder ſons had the dignity and priviledge to come and offer the incenſe, and having greater dignity then the younger, and not being carefull to behave themſelves as they ought to do, the Lord ſmote them, and the younger they eſcaped. And ſo many times thoſe that are in a meaner condition they eſcape, when thoſe that are in a higher condition they are ſtruck. Let men that are in higher conditions then others look to themſelves, for their danger is greater: And you that are in a meaner condition, envy not thoſe that are higher, for you may be more ſafe in that mean condition which you are in, then they in theirs.
The Fifth Note is this,5 Obſerv. That the beginnings of things of high concernment, do meet ſometimes with great difficulties and interruptions. This Note I gather from hence, That Nadab and Abihu were ſtruck at the very beginning of their Preiſthood: as now, ſuppoſe there were a new office erected in a Common-Wealth that concern'd the Publick good of the Kingdom, and in the very firſt erecting of the office there falls out ſome hideous accident that rung throughout the whole Kingdom, as if God from Heaven had done ſome thing againſt them in that office. As now, ſuppoſe that the firſt time the Judges ſhould come at the Bench, that God ſhould ſtrike them from Heaven dead at the very Bench, it would be a mighty matter to darken the glory and honour of that office. So one would think that it ſhould have been a mighty matter to have darkned the glory and the honour of the Preiſthood alwayes: But God ſtands not upon that many times the beginnings of great things are darkned by ſad accidents, and therefore let not us be offended though we ſee ſome ſad accidents to fall out at the beginning of great things, for though accidents fall out ſadly at firſt, yet God may proſper it afterwards as he did the Prieſthood.
The Sixth Note is,6 Obſerv. That thoſe that enter into publick places, and eſpecially ſuch places as concern the Worſhip of God, they had need have the fear of God much upon them when they firſt enter into thoſe places. Now this were a very good point if I were to Preach to an Auditory of Miniſters. You ſee Nadab and Abihu upon their firſt conſecration the Lord ſmote them for this little miſcarriage as we would think, and that's a Sixth Note which eſpecially concerns Miniſters and therefore I paſſe it over.
The Seaventh Note that we have, 7 Obſerv.and that's very uſefull for us all, God would have us all to pick out his mind from dark expreſſions in his Word.
Though he doth not expreſſe his will fully, and in expreſſe terms; yet if there be any thing in his word whereby we may come to gather the mind of God, God expects that we ſhould gather his mind out of his Word, and if we do not it's at our own perill.
The mind of God about this ſtrange fire that theſe offered, you will ſay, They were to pick it out: How could they have known that it was Gods mind that they ſhould not offer any fire but that on the Altar?
They ſhould have reaſoned thus with themſelves, What hath God let ſue come down from Feaven upon the Altar, and hath he commanded that that ſhould be preſerved on the Altar for his ſervice? Surely, this muſt be Gods mind then that we ſhould make uſe of this fire rather then any other fire: God expects that they ſhould have reaſoned thus, but becauſe they did not pick out Gods mind by reaſoning after this manner, therefore the hand of God came out upon them. They offended, and it may be it was through ignorance, but it was at their perill, if they were ignorant of the mind of God when it might be known, though it were but darkly revealed, and were to be pickt out from ſeveral places compared together, it was at their perill. It is a point that we have a great deal of need of, for this is the vain heart of man, That if there be any thing that God would have that is not ſuitable to his own ends, he will ſtand wrangling againſt it, and cavelling at it; How doth it appear (will he ſay) can you bring expreſſe Scripture for it? Bring me expreſſe Scripture in words for to prove it and then I will believe it, and ſo ſtands out till you bring ſo many words of Scripture that forbids ſuch a thing, or commands ſuch a duty. Now my brethren if you be of this temper, That you will forbear nothing, nor ſet upon any thing but what you have directly expreſs words of Scripture for, you may run at your own perill into wofull dangers, into wofull ſins: know that God hath ſo revealed a great part of his mind as it is only to be known by gathering one thing from another, and by comparing one thing with another. And God expects this from you, That if upon examination of Scripture that one thing appear more likely to be his mind and will then another; you are bound to go that way that is more likely. I told you before, That in matters of Worſhip we muſt have warrant from the Word; but it doth not follow, That we muſt have a direct expreſſe warrant in every thing: As it is many times in ſome kind of picture, the great art it is in the caſt of the looks; you cannot ſay it's in the drawing of this line, or the other line, but altogether; it is the caſt of the looks that cauſes the beauty of the picture: So in the Scripture, you cannot ſay that this one line, or the other line, take it ſingle that proves it, but let them be laid all together and there will be a kind of aſpect of Gods mind, that we may ſee that this is the mind of God rather then the other, and we are bound to go that way.
Now ſo far Nadab & Abihu might have ſeen, that they ſhould rather have taken fire off the Altar then any other fire, But they preſum'd becauſe they had not expreſſe Word, and you ſee it was at their perill. O take heed of ſtanding out, and wrangling againſt what is required becauſe you have not expreſſe words: the Lord hath laid things ſo, and eſpecially in the New Teſtament, for the ordering of the Church in the New Teſtament as you have not expreſſe command for abundance of things, but ſometimes an example in ſome things, and ſometimes not a cleer example neither; but compare one thing with another, and that which ſeems to be neereſt the mind of God, that ſhould be bond enough to us, to tye us to go according to what the mind of God ſeems moſt probable to be in the Scripture; and an humble teachable heart will ſoon be convinced when another man will not.
We find it cleerly, That ſuch things as are moſt ſuitable to mens own ends, a little matter will ſerve the turn to perſwade men to it, though one might argue againſt it: I could eaſily ſhew it, but that I think it not ſo convenient in Pulpits to meddle with ſuch things as thoſe are. Thoſe things I ſay which are ſuitable to mens own ends and wayes, them they will cloſe withall: but other things that do croſſe the fleſh, that are moſt oppoſite to loo ſeneſſe and would bring men moſt under the government of Chriſt, thoſe things men ſtand out againſt, and they muſt have cleer and expreſſe words expreſſe and cleer warrant out of the word in ſo many termes, or otherwiſe by no means they will not ſo much as yeild to it: That's a point that if God would but ſettle it upon our hearts might be of very great uſe; A gracious heart will ſee the truth through a very little crevis: But it is marvelous to conſider what a do there is to convince a man before he is humbled of ſome part of Gods will; and how eaſie it is to convince a man after he is humbled.
The Eighth Note is this, 8 Obſerv.That ſ…nners may meet with ſome judgements of God that were never threatned in his Word.
God did never threaten before hand and ſay, Whoſoever offers ſtrange fire, I will conſume them with fire from heaven; But they meet with a judgement that was not threatned: Conſider of this, it may be when we come and ſpeak out of the word and ſhew you plainly how God doth threaten ſuch and ſuch fins, you are afraid then; but know if thou ventureſt upon wayes of ſin, thou mayeſt meet with dreadfull judgements executed that never yet were threatned: Beſides all thoſe judgements that are threatned in the Book of God thou mayeſt meet with judgements unheard of unexpected: As God hath Mercies beyond what he hath expreſly revealed in his Word, for never was it heard ſince the beginning of the world what God hath laid up for them that love him: So God hath judgements beyond what is in his Word, Sometimes when the Miniſters of God do open the threatnings that are in Gods Word, you think that they are terrible: But know that God in the treaſury of his judgments hath more dreadfull things then yet ever hath bin revealed in his Word and therefore learn to tremble not only at what is revealed in Gods Word againſt thy ſin, but tremble at what there is in that infinite Juſtice, Power, and Wiſdome of God to find out and execute upon ſinners; for thou that art a ſinner, and eſpecially if thou beeſt a bold and preſumptuous ſinner, thou mayeſt I ſay expect to meet with whatſoever evill an infinite wiſdome is able to deviſe, and that an infinite power is able to bring upon thee that thou art capable of: Thou committeſt ſuch and ſuch a ſin, perhaps thou doeſt not know of any particular judgement that is threatned againſt it: but think thus, I that do provoke God by my ſins, what may I look for? 'Tis more then I know to the contrary but that whatſoever the infinite wiſdom of God is able to find out, and what miſery ſo ever I am capable of, that the Lord may bring upon me. Conſider of this and take heed of ſin.
The Ninth Obſervation is this, 9 Obſerv.That God is very quick with ſome in the wayes of his judgements.
It may be he may ſpare others for a long time, but concerning thee he may ſay, Thou ſhalt not offend twice. If thou wilt venture the firſt act, God may ſtrike thee with death, he did ſo here with Nadab and Abihu, for they were but newly conſecrated, ſo I find it by Interpreters, That they were to be in conſecration for ſeven dayes, and this was the firſt day that they came to their place, and in the very firſt act that they did, God did ſiute them. … tremble, the Lord is quick towards ſome, he is patient towards others, but do not thou preſume becauſe he is patient to others, he may take thee in the very firſt act of thy ſin, and be quick with thee.
The Tenth Note is this, 10 Obſer.That the holineſſe of a duty will never bear a man out in the miſcarriages of a duty.
This was a holy duty, they were the true Preiſts of God, they came to offer Incenſe to the true God. It was right incenſe that they offered, there was but this one miſcarriage, They had not the ſame fire that God would have; now this miſcarriage God comes upon them for, and all the good there was in the Duty it would not bear them out.
Conſider of this you that performe many holy duties, take heed of giving way to your ſelves in any miſcarriage, for do not think, that becauſe your duties are very good and holy, that by doing thereof you may venture upon mixture; take heed of mixing any evill, any miſcarriage in a holy thing, though you have performed a thouſand holy duties, yet it will not bear you out in the miſcarriage of them.
The Eleaventh Note is this, 11 Obſer.That the Lord is very terrible out of his holy places.
The Note is the ſame that you have in Pſal. 68. 35. The Lord is … out of his holy places: When we have to deal with God, who can ſtand before this holy God? Our God is a conſuming fire: The Lord manifeſts himſelf here moſt dreadfully to ſtrike with fire theſe two Preiſts, as in Ezek 9. 6. Begin at my Sanctuary, ſaith God. God is terrible, terrible towards thoſe that ſhall dare to approach into him, and yet are wicked or ungodly in their approaching he is terrible to thoſe that are neer unto him, God would have us all to tremble at his preſence.
In the Twelfth place, 12 Obſer.Gods judgements are often very ſuitable to mens ſins.
Here they ſinned by fire and they are conſumed by fire. They offended by ſtrange fire and God ſtrikes them by a ſtrange fire. The judgements of God are very ſuitable to the ſins of men oftentimes. As here by fire, ſo another time we find it by water: Pharoah he ſins by drowning the infants of the people of Iſrael in the waters, and God drowns him in the Sea. If you will be drowning by water you ſhall have water enough ſaith God: And ſo here, if you will be medling with ſtrange fire, you ſhall have ſtrange fire ſaith God God doth many times proportion judgments to ſinners that his righteouſnes might the more appear thoſe very creatures in which we ſin, many times God makes them or others of the ſame kind to be the executioners of his wrath. So it was with the Jewes, they would fell Chriſt for 30 pieces of ſilver, and they were ſold 30 of them for a penny atterwards: And ſo the ſtory of Adoni-hezek in the firſt of Judges, that was ſo cruell in ſuch a way to cut off Thumbs and Toes of Kings, even ſo he was ſerved in the like kind: and it's ordinary for men that are of cruell fiery ſpirits, to meet with cruell fiery ſpirits too.
And I would apply it in this particular, You that are ſtout Children to your Parents, if God lets you live you many times meet with the very ſame in your Children, and when you that are Parents meet with ſtubborn Children, you ſhould reflect, Doth not God come righteouſly upon me? And ſo you that are Servants, you are ſtout to your Maſters, why afterwards when you come to have Servants they will be ſo to you; and perhaps you were unfaithfull to your Governors, afterwards when you come to have Servants, it's a thouſand to one but they will be ſo to you. Now you ſhould ſtrike your hand upon your heart and ſay, It's juſt with God that it ſhould be ſo, and that he ſhould come upon me in mine own kind.
Another Note is this, 13 Obſer.They offered ſtrange fire. Lets take heed all of us, how we bring ſtrange fire into Gods ſervice.
Bring ſtrange fire into Gods ſervice, What's that?
I find divers writers ſpeaking upon this, ſaith Am…roſe, Luſts, and covetouſneſſe are this ſtrange fire. That which I would have you conſider of it this, Above all ſtrange fire take heed of the ſtrange fire of Paſſion and Anger, and eſpecially in the Worſhip of God and at any time when you find your hearts heated and fired with Anger when you are about to Worſhip God remember this scripture, Nadab and Abihu were conſum'd by God, with fire from God for coming into Gods preſence with ſtrange fire: Now, O Lord, how often have … come into thy preſence with ſtrange fire! Perhaps your hearts have bin burning hot with Paſſion when you have bin coming into Gods preſence: You are to pray with fervency, for ſo the Scripture ſaith: we are indeed to be heat in Prayer by the Holy Gho…t in our hearts, but certainly not to come with the fire of Paſſion and Anger: Lift up your ha…ds without w…ath and doubting. If you have been Paſſionate and your hearts have been heat that way, be ſure you get your hearts cold before you go to Prayer. And ſo when you come to hear the Word, if your hearts have been heat with Paſſion, be ſure you get them cold before you come to hear the Word: Receive with meekneſſe the ingrafted Word that may ſave your Souls.
And ſo when you come to the Lords Supper, take heed of coming with Wrath and Malice, for then you come but to offer ſtrange fire. It's a ſpeciall Conſideration for Miniſters that come to Preach, they ſhould take heed of bringing ſtrange fire into their Pulpits: that is, of venting their own Paſſions. That hath been ever a rule that I have been convinced of ſince I knew any thing of Preaching, That that man that is appointed to reveal Gods wrath, had need to conceal his own wrath that's certainly a rule for all Preachers, for the Lord ſends his Preachers to make known his wrath againſt mens ſins, but now the more they make known his wrath, the more they ſhould conceal their own; and ſo by that means when they come in the openeſt way to manifeſt Gods wrath, the more their Preaching would be accepted. Now it's true, a carnal heart would be ready to think, That when a Preacher ſpeaks out of true zeal to God, he will be ready to ſay, That he hath aiming at himſelf: Take heed of that, I believe you have had but little occaſion of ſuch a temptation in this place: But however this I know, it is the duty of the Miniſters of God to be ſure to bring nothing but the fire of the Spirit of God, the fire that they have from the Altar; their tongues being toucht with one of theſe coales, and not that they ſhould come with their own Paſſions to further the Righteouſneſſe of God, no, the wrath of man doth not accompliſh the Righteouſneſſe of God; there are ſome other particulars which being laid down, we ſhall come to the 3 main points.