Thirty-One Select Sermons, Sermon collection · Sermon 13
Heedleſs SERVICE Vnacceptable.
2 KINGS 10.31.
But Jehu took no heed to walk in the way of the Lord God of Iſrael with his heart: for he departed not from the ſins of Ieroboam which made Iſrael to ſin.
IN the Text are three things principally contained. Firſt, a great ſervice performed by Iehu, both againſt the houſe of Ahab. and the houſe of Baal, with the Lords commendation of the ſame, ver. 30. that he had done well in executing that which was right in his eyes, and had done according to all that was in his heart.
Secondly, a great reward promiſed by God in Recompence of this ſervice; not ex precio operis, but ex largitate donantis; thy children to the fourth Generation ſhall ſit upon the throne of Iſrael: whoever is a labourer in Gods Vine-yard, ſhall not go away without his penny, Mat. 20. God will ſay, Call the labourers and give them their hire: yea to ſhew that he loves righteouſneſs, the unholy ſervices of unſanctified men ſhall not go unrewarded; only, indeed, as their heart is not perfect with God in the ſervice, ſo neither is his perfect with them in his reward: (for with the perfect only he will ſhew himſelf perfect, Pſa. 18.) but the reward ſhall hold proportion to the ſervice: the ſervice unſanctified, ſeemingly a ſervice, but really a ſin: ſo the reward ſhall be in it ſelf a bleſſing, but unto them a curſe: the ſervice temporal only: ſo ſhall the reward be.
Thirdly, the perſon cenſured by the Lord: though God approve, and reward that which is good; yet he doth not juſtifie that which is evil: neither can his love to the one, blind his eyes towards the other: his eyes behold, and his eye-lids try the children of men. And therefore though he had done this great ſervice, yet in all that he had done, the Lord ſaith to him, he did that which was right in the eyes of the Lord, but not with a perfect heart: he took no heed, &c.
Grace is the Law written in the heart, Jer. 3.33. the Table fleſhly, the heart: the Miniſters the pen, the Spirit the Ink, and Chriſt the Scribe, which is the Apoſtles Metaphor, 2 Cor. 3.2,3. the word is a mould, Rom. 6.17. foreign, or into which you were delivered; therefore anſwerable to the cutts in the mould, ſuch muſt be the impreſſion of the thing moulded by it. Now in the Law, the mould, there are two things: Precepts enjoyning duty: and Prohibitions forbidding ſin: now Jehu had not the Law written in his heart, and therefore his heart was not right with God in either of theſe.
Firſt, for the Precept, his heart was not right; for he took no heed, &c.
Secondly, for the Prohibition, his heart was not right: for he departed not from the ſins of, &c. The firſt part of the cenſure is upon the unſoundneſs of Jehu, in reſpect of the Precept: but Jehu took no heed: and therein are four things ſetting forth his unſoundneſs.
Firſt, his inadvertency and inconſideracy, he took no heed.
Secondly, his partiality, he took no heed to walk in the Law of the Lord: integritas objecti.
Thirdly, his inconſtancy ſome ſteps he did ſet in this way, but it was not his walk.
Fourthly, his inſincerity; he took no heed to walk with his whole heart; Many duties that his conſcience was convinced of, he neglected; there was his partiality: The duties which he did were perfunctorily performed, therein he was heedleſs; in the beſt duties that he did, he had ſelf-ends, his whole heart was not in them, there was his inſincerity: and the duties that he did ſet up, he did take them up and lay them down as might ſtand with his own worldly and by reſpects: he did not walk in them, therein is his inconſtancy: and in them all his hypocriſie.
Before I come to theſe particulars, I will ſpeak a word to the particle, foreign It may be rendered, And Iehu: but becauſe it ſets forth the unſuitableneſs between Gods dealing with Iehu, and his towards God, therefore our Tranſlators have fitly made choice to render it here by the diſcretive particle, but: God had of an obſcure Captain taken Iehu from amongſt his brethren, and ſet him upon the Throne of Iſrael: admitted him to the higheſt earthly honour: neither was this honour perſonal barely as ſome of the Kings of Iſrael was, but hereditary: God had as it were intailed it to his poſterity, and ſpake of his houſe for a long time to come, to the fourth Generation: for which David was ſo thankful: but yet Iehu took no heed.
Doctrine. All the outward bleſsings in the world will never allure an unſanctified heart to ſerve God in ſincerity, unleſs Gods grace and Almighty Power go with them.
Doctrine. Not to ſerve God with a perfect heart, after a man hath had experience of the Profitableneſs of the ſervice, is a wonderful aggravation of his ſin. Who would not have reaſoned, God hath for one ſervice raiſed me from a meer man to be the head of all the Tribes of Iſrael; what will he do for me if I go on to ſerve him? if a temporal reward be ſo ſweet, what is an eternal if he ſo far rewards an unſound, what will he do a ſincere ſervice, wherein my heart ſhould be perfect with him? ſurely the Holy-Ghoſt hath not ſaid in vain, the merchandize of wiſdom is better then ſilver, &c. Prov. 3.15. and all thou canſt deſire cannot be compared to it; and what cannot a man deſire? Mountains of Gold, Alps of Gold, ſholes of pearl: but yet the trading in it, and the returns by it, are more profitable then any temporal thing a man can imploy himſelf in: yet ſo blind is the heart of a natural man, that he cannot deduce out of ſuch premiſes ſuch a plain inference, ſuch an eaſie connexion.
Behold, firſt a great engagement: we hold our ſelves bound to all ſervices that are lawful unto our benefactors; God had ſet Iehu in the Throne, and then he took no heed, &c.
Secondly, behold a great encouragement: he that hath found one way gainful, will be encouraged to the ſame again: and he that hath found a ſervice profitable, will afterward in the ſame ſervice be more abundant: and though he had found one ſervice ſo gainful to him as a Kingdom, yet he took no heed either he took no care at all to do the ſervice, or elſe, which is more probable, he took no heed to do it acceptably, to ſerve him acceptably with a reverent and godly fear, as the Apoſtle ſpeaks, Heb. 12.28.
But I come to the words themſelves, and in them to the firſt part of Iehus cenſure, his inadvertency: he took no heed: in the original, foreign the word ſignifies to keep or obſerve with exactneſs, or the greateſt diligence, that may be, Ioſh. 6.18. and ye in any wiſe keep your ſelves from the curſed thing, Pſal. 30.3. foreign If thou ſhouldeſt obſerve, or ſtraightly mark what is done amiſs, who ſhall ſtand? and the Septuagent puts foreign, which is commonly uſed by Chriſt in the New Teſtament, for all manner of heedfulneſs, diligence, and exact obſervation: Iehu did not take heed, he did not obſerve, he did not ſtrictly and carefully mark what he did in the ſervice of God, that ſo he might walk before him with a perfect heart: Here is therefore, Firſt, an evil thing he di… take no heed, and that was his ſin. Secondly, an evil ſign, he took no heed, and therein did manifeſt his hypocriſie and unſoundneſs of his heart.
Firſt, it is an evil thing, he took no heed, and that was his ſin: now becauſe omnis negatio fundatur in affirmatione, & therefore here is the neglected duty ſuppoſed alſo.
And ſo we have in this firſt particular three things conſiderable.
Firſt, here is a duty implyed, and that is heedſulneſs in walking towards God.
Secondly, a ſin reproved, heedleſneſs.
Thirdly, a ſign propoſed, and that is, this is made a dan gerous ſign and note of hypocriſie: A falſe and unſound heart.
Firſt, the duty implyed is heedfulneſs, carefulneſs, exact obſervation in all a mans dealing with the Lord.
The firſt thing that the Text preſents to our view is this;
Doctoine. He that will ſerve God acceptably, muſt ſerve him heedfully: we may obſerve it enjoyned in the two great Ordinances of Hearing and Prayer: in the one God ſpeaks to us, and in the other we ſpeak to God. Eccl 5.1. the wiſe man directs us in the performance of all manner of ſervices towards God, ſpecially thoſe that concern his own immediate worſhip: and the rule is, look to thy feet, or keep thy feet, obſerve thy feet; for the ſame word is there uſed, foreign conſiderthy way, be well adviſed in what thou doſt. Ponder the path of thy feet, Prov. 4.26. when thou comeſt to perform a ſervice unto God; this is the general rule: then in particular he deſcends to the duty of prayer, and ſaith, be not raſh with thy mouth; weigh well thy petitions and the nature of them and grounds of them, before thou venter to put up any in the name of the Lord: and do not utter a raſh raw indigeſted prayer before the Lord: and to this end, look well to thy heart, that is, be not haſty; for it is a haſty Spirit that cauſeth a man to be raſh with his mouth: therefore let thy watchfulneſs begin there; for out of it are the iſſues of life: heedfulneſs in the heart will prove a door to thy lips, and a bridle to thy tongue: So that here is all heed required, keep thy feet, be not raſh with thy mouth, let not thy heart be haſty, let not thy mouth cauſe thy fleſh to err. The like direction is given concerning hearing, by him that is greater then Solomon, Mark. 9.23. Luk. 24.8.18. take heed how and what you hear: he that hath ears to hear let him hear: that is, ſeeing God hath given his word, and great is the company of his Preachers, ſeeing alſo he hath given you ears to hear, and underſtanding to profit by it, and ſeeing your ears are allowd to hear ſuch things, let your utmoſt diligence be ſeen in it; come not to hear unleſs you bring your ear with you: take heed that you hear; let not the duty be neglected; and when you hear, take heed both to the matter, and to the manner, take heed what, and take heed how you hear; and this heed the Apoſtle expreſſeth foreign, or more exceſſive heed, more abundant, leaſt at any time foreign, we prove leaking veſſels, and ſo ſpill ſuch precious liquor, Heb. 2.1. therefore to preſs upon you the neceſſity of this duty: Firſt, the right and ſerious conſideration of the nature of that God with whom we have to do, Heb. 4.13. will much inforce it, if a mans heart were but ballanced with it when he comes to perform the duty.
Firſt, if we conſider his greanteſs and majeſt; where greatneſs is amongſt men (who if compared to him, are leſs then nothing and vanity, yet) they expect in ſervices exactneſs anſwerable; which is given by Solomon as a ground of it, Eccl. 5.2. he is in heaven, and thou art upon earth: therefore look to thy feet, and let thy words be few: Conſider therefore, he is the high and lofty one that inhabits eternity, that dwells in the high and holy place, Iſa. 5.7,15. Mat. 18.10. Ezek. 1. Job 16. therefore Chriſt directs us in prayer to look upon God in heaven, Mat. 6.9. that beholding him in his greatneſs and glory, our hearts may be over-awed, when we come before him in his Ordinances, Rev. 4.2,3.
Secondly, if we conſider his holineſs, therefore the Angels are ſaid to be full of eyes round about, (that is) as it were made up of nothing but heedfulneſs and watchfulneſs in all the ſervices that they perform unto the Lord: and what makes them ſo to be? it is becauſe they behold God in his holineſs and purity, Iſa 6 21.
Thirdly, as a Judge, Rom. 2.14. Joh. 12.48. Gen. 9.15. and that for this cauſe he puts no conſidence in his Saints, he charges his Angels with folly, Job 4.18. Ezek. 2.13.
Fourthly, if we conſider his ſpecial Preſence; it is true, that becauſe he is everywhere preſent, therefore a man ſhould walk before him and be upright, Gen. 17.1. but, when we come do to him ſervice, he hath promiſed a more ſpecial preſence: he walks in the middle of the Golden Candleſticks, Rev. 2.1. in the Temple, it is ſaid, the glory of the Lord was there, Ezek. 8.3,4. there he will meet, and there he will bleſs, Exod, 20.24. and to note his ſpecial preſence, it is ſaid, 2 Cor. 6 16. foreign, I dwell in them, and that is not at once and no more, but at all times: Gods ſpecial preſence: he ſaith, I will ſet them before my face for ever, Pſal. 41.12. Now to neglect God when he is preſent, and to provoke him to his face, that is made a great aggravation, Iſa. 65.3. that ſhews a man hath caſt off all fear.
Fifthly, if you conſider the jealouſie of God, which is the argument uſed by that good man Ioſhua, 24.19. you cannot ſerve the Lord, for he is a jealous God: his ſcope is not to deterr them from ſervice, for he exhorts them thereunto, as we ſee ver. 15. but he ſaith, ye cannot ſerve the Lord; to ſhew the difficulty, how hard it is to ſerve him acceptably, that they might do it with the more fear, care, and heedfulneſs: and the ground of it is, for he is a jealous God; Now jealouſie is exceeding obſervant and quick-ſighted, takes notice of the leaſt neglects, not only from a Corrival, but alſo from the perſon on whom God hath ſet his love; ſoon takes notice of the leaſt ſlight and neglect, and having once taken notice of it, we know that it doth make deep impreſſion upon the heart; for jealouſie is cruel as the grave, and is as the rage of a man; Pro. 6.34 Cant. 8.6.
Secondly, yet to preſs it further, Conſider the rule of this ſervice; for as a Chriſtians ſervice muſt be ſpiritual, ſo it muſt be regular, Gal. 6 10. foreign, according to this rule: it muſt be canonical obedience in a ſpiritual ſenſe; as the whole ſervice muſt be reaſonable ſervice, ſo it muſt be word-ſervice, Rom. 12.1. therefore foreign it may be rendered, either reaſonable ſervice, or word-ſervice: and ſo the ſame word is rendred by our Tranſlations ſo in 1 Pet. 2.2. foreign, Not the reaſonable ſincere milk, but the ſincere milk of the word, that we may grow thereby; Now Aquina; tells us, that if the Carpenters hand were the rule, he could never ſtrike awry; but becauſe it is not, but he hath a rule without, according to which every ſtroke muſt be regulated, therefore unto that he muſt take heed: ſpecially, if we conſider in this rule theſe four particulars.
Firſt, it is a ſtraight rule; there is no turning, no defect: for the Law is holy, Rom 7.12. perfect, Pſa. 19.7. it omits no duty, it bears with no ſin, it is a ſtraight gate, a narrow way, Mat. 7.13,14. there is no rule that ever man made, but it hath ſtill been too ſhort, and there hath been ſomething in particular not determined by that rule: its not ſo here, neither in the actions, words, or thoughts of the heart: therefore David ſaith, I have ſeen a… end of all perfection: look upon the moſt perfect and exact Laws of men, and there be defects in them; a man may be able to look to the end of them, and ſee where they do fail; but thy commandment is exceeding broad; it reaches to all perſons, places, times, actions and thoughts; he could ſee no end thereof wherein it was defective, it had ſuch a latitude, Pſal. 119.96. and the more ſtraight the rule is, the more we ought to take heed leaſt we ſtrike aſide to the right or leſt hand: therefore in reſpect of this rule, if in any thing, that counſel of Solomon is to be taken, let thine eyes look right on, and let thine eye lids look ſtraight before thee, Prov 4.25.
Secondly, it is alſo a ſpiritual rule, the Law is ſpiritual, Rom. 7.12. directs not only the motions of the body, but alſo of the Spirit; it is the candle of the Lord: the Spirit enlightned by this rule, ſearching the inward parts of the belly, Prov. 20.27. opening the treaſures of darkneſs, diſcovering foreign, the hidden things of darkneſs, and the counſels of the Lord, 1 Cor. 4.5. dividing between the ſoul and the Spirit, the joynts and the marrow, and is a diſcerner of the ſecret purpoſes and intents of the heart, Heb. 4.12. Now the ſoul of man being the act of the body, is far more active then the body, and the thoughts and motions of it are infinitely more in number, and more ſuddenly and unobſervedly break forth then thoſe of the body; therefore he that will keep cloſe unto the rule, had need as the Apoſtle exhorts, give heed to it 1 Pet. 1.19.
Thirdly, Conſider alſo the univerſality, and reality of the Law; the Holy-Ghoſt calls it therefore foreign, Jam. 2.8. that which is in all things the higheſt Judge: from whence, though quatenus habet rationem foederis, there is, yet quatenus habet rationem regulae, there is no appeal; from the Law in the point of the Covenant and curſe there is: but in point of obedience there is no appeal: So that there is now but one Law, one God, and one Judge, and one Hell, to the higheſt as well as to the loweſt: and there is no appeal from it; this Law binds Kings in chains, and Nobles in fetters as well as the meaneſt, Pſa. 149.8. Now had not a man need to give heed to ſuch a Law, from whence there is no appeal, but if a man be caſt, to the ſame Law he muſt ſtill ſtand?
Fourthly, Conſider further the harmony and coherence of this rule; they are like Ezekils wheeles, they do one involve and include another, Jam. 2.10. he that breaks one, is gu…y of all: the whole Law, and the ſame authority is wronged; and the ſame diſpoſition of heart manifeſted in one, that would be in the breach of them all: and would ſurely ſhew it ſelf if there were occaſion, and opportunity to draw it out: and it is the want of this right knowledge of the rule, that makes men ſet light by many ſins, and count them ſmall, becauſe they look not upon the Law broken in reſpect of its harmony, and dependence, and ſo ſee not themſelves guilty of all but that man that ſees the greateſt tranſgreſſion in the leaſt, and ſees the whole Law broken in every deviation, will ſay that he had need take heed that he tranſgreſs not in one, leaſt he make himſelf guilty of all.
Thirdly, yet to preſs it farther, Conſider the perſon who thou art, that doſt perform the ſervice, and if thou be but well-acquainted with thy ſelf, thou ſhalt ſee great reaſon to be exceeding heedful when thou comeſt before the Lord, and that in theſe particulars.
Firſt, Conſider, by ſin we are become unprofitable, Rom. 3.12. droſs and chaff, fit for nothing; and unto this add our enmity unto God; we are naturally enemies in our minds, through evil works, Col. 1.21. and this takes off a mans heart: that as by ſin he is made unprofitable, ſo he hath no mind to do God ſervice: for he is an enemy in his mind: now what a mans mind is not on, unleſs he give diligent heed, he will quickly vaniſh in his own thoughts, and tender to God but his labour and bodily exerciſe, and no more.
Secondly, in all our ſervices unto God we are full of ignorance: we know not how to pray, or what to ask, Rom. 8.26 therefore Chriſt offers daily foreign, Heb. 9.7. for the ignorance of the people in the ſervices that they do perform. Now the leſs acquaintance a man hath with any thing, the more heed he had need to take; elſe immediately he is like to miſcarry: for ignorance is the mother of error: no man wonders to ſee the blind go out of the way.
Thirdly, there is in all our ſervices much forgetfulneſs in reſpect of the things we do know: ye have forgotten the exhortation, ſaith the Apoſtle, Heb. 12.5. I thought good to put you in remembrance: though you have known & been eſtabliſhed in the preſent truth, as 2 Pet. 1.12. therefore a man had need recollect his thoughts, and take in the whole rule, that ſo he may not afterward ſay, it was an overſight; and his conſcience condemn him in his own account.
Fourthly, even in thoſe things that we do remember, and actually Conſider, yet there is much dulneſs, and deadneſs, and unmoveableneſs in the affections towards them: ye are dull of hearing, Heb. 5.11. therefore a man had need take the more heed to ſtir up himſelf, and to awaken theſe, as Deborah doth, Awake, awake, Iudg. 5.12. and as David, Awake my glory awake lute and harp, &c. Pſal. 57.8. therefore a man had need to whet and ſharpen the rule upon himſelf as well as upon others. See Deut. 6.7. the word ſignifies to whet, ſharpen, to repeate often, and with intention.
Fifthly, there is much raſhneſs and inconſideracy in all things that a man puts his hand unto; ſpecially in the ſervice of God: and therefore Solomon well ſaw it to be an evil, and our nature was prone to evil; for he would never have given that preventing Phyſick, Eccl. 5.2. be not raſh with thy mouth. Whereas he ſaith, the heart of of the Righteous teacheth his mouth, Prov. 16.2,3. he ſpeaks that ſpecially, becauſe Gods word in his heart he hath well digeſted: there is in the beſt men much precipitancy, many overſights, much inadvertency: there is folly and madneſs in the heart of a man whileſt he liveth; Eccl. 9.3. and both are haſty: therefore a man had need take heed to himſelf.
Laſtly, there is much looſneſs and vanity in a mans thoughts, Ier. 4.14. how long ſhall thy vain empty thoughts, that have nothing in them, lodge within thee! that when a man ſets about any duty, his thoughts will not keep to the thing in hand, he likes not to retain God in his knowledge, Rom. 1.28. the mind of man will never leave toſſing from one thing to another, till it ſhift out thoughts of God, and of the ſpiritual part of duty: alſo mans mind in a duty converſing with God, is like one that looks through an Optick-glaſs upon a ſtar, with a palſey hand: it is long before he can ken and diſcern it, and as ſoon as he hath found it, ſo unſteady is his hand that he looſeth it again; and ſuch is the unſteadineſs of our thoughts in the moſt ſerious ſervices. Now ſeeing it is ſo, if ever a man will ſerve God acceptably, he had need ſerve him heedfully: take heed how you hear, watch unto prayer, Mar. 13.33.
Secondly, here is alſo a ſin reproved, and that is heedleſneſs; but Iehu took no heed, or did not diligently obſerve to walk, &c. hence,
Heedleſneſs in a mans converſe with God, is a provoking evil.
Firſt, It is ſo by the Lords own ſentence and cenſure, Iſa. 29.13. This people draw nigh to me with their lips, but their hearts are removed far from me. Ezek. 33.31.
Secondly, it is ſo by the Saints own confeſſion, Iſa. 64.67. Our righteouſneſſes are as filthy rags; there is none to call upon thy name, and that ſtirs up himſelf to take hold of thee.
Thirdly, It is ſo by Gods juſt Judgement, as in 2 Sam. 6.7. where Uzzah without due conſideration did touch the Ark, not being thereunto called, it is ſaid, the Lord ſmote him for his errour, or as the word, foreign for his raſhneſs and forgetfulneſs, and he dyed before the Lord, Now to preſs this upon you alſo, I deſire that theſe particulars may be well conſidered.
Firſt, ordinarily, according to your care and heed in the duty, ſo will God meaſure to you grace, and profit by the duty, Mar. 4.24. Look with what meaſure you meet, ſhall be meaſured to you again: that is, look what meaſure of care and preparation you bring to the ordinance, ſuch a meaſure of fruit and profit ſhall you carry from it.
Secondly, when either Judgement ſhall come, or God thus open thy conſcience in ſickneſs or death, all theſe ſervices that thou haſt heedleſly performed, thy ſpirit in them will fade away as leaves nipped with the wind, and a man ſhall have no comfort in them at all, Iſa. 64.6. we fade away as a leafe in our iniquity: that is, the iniquity of our righteouſneſs, the iniquity of our holy things: whereas the duties of godly men that have life, and care, and ſubſtance in them, their leaves ſhall not fade, and their fruit ſhall not be conſumed, Ezek. 47.12.
Thirdly, Conſider the oftner a man doth perform duties in a heedleſs manner, the worſe he will daily grow; and what good ſoever he had in him before, will ſurely decay, Luk. 8.18. Take heed how you hear; for to him that hath ſhall be given; and from him that hath not, ſhall be taken away; he that ſtirs not up the meaſure of grace that he hath in the duty, he will ſurely grow worſe after his performance: for in the Scripture ſenſe, idem eſt non habere & non uti.
Fourthly, there is no ſervice that thou performeſt heedleſsly but thou art in danger of ſome temporal Judgement; we ſee Nadab and Abihu were conſumed with fire from heaven, Lev. 16.2. And Uzzah 2 Sam. 6.7. and who can promiſe himſelf ſecurity from the ſame puniſhment that doth go on in the ſame ſin?
Fifthly, hereby thou ſinneſt againſt a cloud of witneſſes, the bleſſed example of all the Saints: and it is in ſome reſpect a greater Aggravation of ſin, to ſin againſt Example then againſt Precept, becauſe the one hath a ſtronger hand upon a man then the other; praecepta ducunt, exempla trahunt; look to Abraham the Father of the faithful, ſee how heedfully he walks with God, Gen. 18.27,30. Seeing I have taken upon me to ſpeak to the Lord that am but duſt and aſhes: and then by and by, Oh let not my Lord be angry, and I will ſpeak, &c. Iacob is humbled that he was not ſo aware of the preſence of God, as he ought to have been, Gen. 28.16. and David was afraid when the Lord had made a breach upon them, and cryes, Oh ſhall the Ark of the Lord come to me! and durſt not remove the Ark till he had enquired of the mind of the Lord, 2 Sam. 6.8,9.
Laſtly, it is a ſin againſt great mercy; thou ſhouldeſt be a veſſel of honour fitted for the maſters uſe; and in this reſpect godly men prize their ſervices above their comforts; And amongſt the glorious promiſes, Pſal. 10 17. Conſider this, he prepares the heart to pray, and cauſeth his ear to hear: he will accept the heedful ſervice, and will give much grace: to them that hear ſhall more be given, Mark. 4.24. elſe Mar. 1.14. Curſed be that deceiver that hath in his flock a male, and offers to the Lord a corrupt thing, &c.
Thirdly, this is not only an evil thing, but an evil ſign alſo: and ſo here made by the Holy-Ghoſt a ſign of hypocriſie and unſoundneſs of the heart of Iehu: hence this Doctrine.
A conſtant heedleſneſs in a mans converſe with God, is a dangerous ſign of an unſound heart, Iſa. 29.13. they draw neer to me with their lips; but even while they did ſo, they took no care to bring their hearts with them, but they were removed from the Lord: and this heedleſs performance was a ſign of their hollowneſs and unſoundneſs: So Chriſt ſaith of the Phariſees, their care was wholly about the out-ſide of the duty, making clean the out-ſide of the cup: Chriſt made this a ſign of their hypocriſie; for hypocriſie is but an out-ſide: like cloth of Arras, fair and beautiful without, but look to the inſide, nothing but raggs and ends: now when a mans conſtant care is only for the outward performance, and never looks whether the heart anſwer within, that is an unſound heart: but yet I ſay, conſtant heedleſneſs; for the beſt of Gods people are many times too raſh, and haſtie, and inconſiderate in their approaches unto the Lord but it is not conſtantly ſo: neither do they reſt therein: but that man with whom it is ſo, ſurely he hath nothing but a form, 2 Tim. 3.5.
Now to apply this briefly, there are in it three Directions.
Firſt, Be humbled for the hypocriſie paſt: ſo doth the Church, Iſa 6.4,6. they were aſhamed of their righteouſneſs: Hypocriſie is ſo exceeding hateful to God, that he makes all their puniſhments to be meaſured out by that; they ſhall have their portion with Hypocrites, Mat. 24.51. they ſhall have their portion with the Devil, and his Angels: to ſhew none ſo neer to the Devil as they: no man ſo hateful unto God or creatures but the Devil: and this is a moſt common and ordinary way of hypocriſie that can be: this makes the Saints groan in themſelves, therefore Bradford did write in his Letters to his friends, Iohn Bradford, a very hypocrite, a very painted hypocrite: look back with how little preparation, how vain thy thoughts, how thy eyes have wandered, &c.
Secondly, Apply the righteouſneſs of Chriſt for the pardon of this amongſt other evils, Exod. 28.38. Chriſt muſt have upon his forehead holineſs to the Lord, that he may bear the iniquity of your holy things; a great part of the holineſs of Chriſt is appointed for this, for the pardon of your unholineſs in ſervice.
Thirdly, be more heedful for the time to come; and to ſtir you up to it, conſider but only this, how heedful you have been in the waies of ſin, Prov. 16.30 He ſhuts his eyes that deviſeth miſchief; a man that will ſtudy and be intent upon a thing, will ſhut his eyes, that ſo objects from without do not diſtract his mind, ſo intent is this man in a way of deceiving, Iob 17.11. the thoughts of man are called the poſſeſsions of the heart, whereupon a mans heart doth dwell; now we know upon any ſinful projects and thoughts of evil, a mans thoughts are ſo ſettled upon them, that a man cannot remove them, but there they dwell; but as for the things of God, a mans heart dwells in them as one doth that is in another mans houſe, he is alwaies going and taking his leave.
Now let this heed be ſeen, Firſt, in thy Preparation: prepare with all thy might, as David did for the material Temple, 1 Chron. 29.2. and ſay in thy heart, as Solomon did, the houſe muſt be great and magnificent, for it is for the Lord, 2 Chron. 26.6. Iſa. 12.3. Come to the Ordinances as wells of ſalvation, as breaſts of conſolation, Iſa. 66.11. to ſee the face of Chriſt, and the goings of the Lord: Come to them as the miniſtration of the ſpirit and a Doal of ſpiritual gifts, Rom. 1.12.
Secondly, when thou art come, take heed in the performance, be not raſh with thy mouth, let not thy heart be haſty, Eccl. 5.1,2. when thou doſt, do it with all thy might, as David did, 1 Chron. 29.17. act all graces, ſtir up all thy affections, awake my glory, &c. elſe when thou haſt done, there will be an out-ſide of ſervice, but yet they will not be foreign. They will be empty works, hollow, no inward grace, or ſtrength, or affection to fill them out.
Thirdly, to ſhew that thou canſt never take heed enough, after every ſervice go and humble thy ſelf before God for thy want of heed and watchfulneſs; ſay with Abraham, I that was duſt and aſhes did take upon me to ſpeak to the Lord: and with Iacob, How dreadful is this place, it is the houſe of God, the gate of Heaven: God was here, and I was not aware, &c.
Laſtly, and to enable thee ſo to do, get the fear of the Majeſty of God throughly planted in thy heart, and whenever thou comeſt before God, ſtir up thy fear, and all thoſe awful conſiderations that may be; for fear is the watch-man of the ſoul, exceeding heedful and vigilant that is appointed as the remedy; be not raſh with thy mouth, but fear thou God. Eccl. 5.7. and to this end, walk in the fear of the Lord all the day long: walk with God in his fear at other times: a ſpecial cauſe why men are no more heedful in Gods worſhip is, becauſe they give liberty to themſelves, and have no eye to his preſence at other times, therefore, be thou in it all the day long.