SEEMON XXXII.
For he ilicd comeili to God, must believe that he is, and that he is a reiuarder of those that diligently seeJc him. — Heb. xi. 6.
Use 6. Here is a direction to us in our addresses to God. Fix our thoughts on the consideration of his being — ' He that cometh to God, must believe that God is ' — say, I do not go now to speak to an idol, but to the living God. Every one that comes to God should by actual thoughts revive this principle upon his memory and affections, for this will be of great advantage to him — Why ?
1. To avoid customariness ; for otherwise we shall be perfunctoiy and customary. It was the saying of a wretch, speaking of public worship — Eamus ad communem errorcm — Let us go to the common error. If men do not say so, or think so in opinion, yet this is the
VeR. 6.] SEEMONS UPON- HEBREWS XI. 143
language of their practice ; they do not act as nnto a God. The God of a carnal customary worshipper is but an idol. In the duty of prayer, many a man comes and makes a large confes.sion to God, but feels no grief and shame. Let him but speak half so much against himself to his guilty fellow-creature, one that is but despicable dust and ashes, the man would blush and be ashamed ; yet he can s|)eak it to God, and have no remorse. If they are put upon examination before a magistrate, and make such a confession, how would they tremble ! yet they are not humbled at the remembrance of God. Alas ! man hath but a drop of indignation against sin ; the best are made up of mixed principles ; man cannot be so severe as the holy God. Man hates evil, because it is against his interest ; but God hates evil, because it is against his nature. And therefore what is the reason we have not this remorse, shame, and lively sorrow, when we are repeating the sad story of our lives to God ? It cannot be from confidence of God's mercy ; for when conscience is awakened and scourged for those sins, it is the most difficult thing in the world then to get comfort ; but we are cus- tomary and careless, and do not weigh the matter : so for supplication, we do but tell a fair tale, and make it but a matter of talk, and do but fill up a little time with words, and consider not that we are speaking to the living God ; if we did, we would be more reverent and serious when we make mention of him. Put it in a temporal case : Mai. i. 8, ' If ye ofier the blind for sacrifice, is it not evil ? and if ye ofier the lame and sick, is it not evil ? offer it now unto thy governor ; will he be pleased with thee, or accept thy person ? ' If I were admitted into the presence of a great king, and were to make my requests in a matter of great concernment, would I not look after them, and observe how my requests are granted ? But, alas ! we throw away our prayers, as children shoot away their arrows, and never look after them. So for thanksgiving, we would have a more warm sense of the courtesies of men, if a man had but done half so much for us ; but we give the Lord but cold and drowsy thanks,
2. To avoid iiTeverence. The angels are said to have six wings — ' And with twain they covered their faces, and with twain they covered their feet,' &c. Isa. vi. 3. They fear not commutative justice, and are assured of the favour of God ; yet they clap their wings, and cover their faces. Fear is a duty compatible with the blessed estate ; we have more cause, but they have more grace ; we do not see him that is invisible, and visible objects only work upon us.
3. To avoid deadness. I am speaking to the living God, Heb. ix. 14, ' To serve the living God.' Worship must be proportionable to the object of w^orship. The heathens offered a flying horse to the sun as most suitable, because of the swiftness of his motion. Dead service may become a dead idol, but not a living God. I should raise up my- self and deal in good earnest with him.
4. To beget a confidence. God is not a vain help that cannot save us, — ' We trust in the living God,' 1 Tim. vi. 18. Baal's priests may draw blood from themselves, but could not get a word of answer from their idol ; but we speak to a God that is at the other end of causes, that hath influence upon all things, one that needs but speak the word, and we shall be whole.
144 SERMONS UPON HEBREWS XI. [SeR. XXXII,
But what thoughts are fittest to fix our hearts on the being of God when we are in jirayer ? or so to keep our hearts under a sense of God's being in that duty, as that we may conceive of him aright ? I shall handle this case —