SERMON XXXIII.
And that he is a rewardei' of them that diligently seek him. —
Heb. xi. G.
Two principles are necessary to be firmly believed of all that would entertain communion with God — God's being, and God's bounty ; God's being ' That he is,' and God's bounty — ' That he is a rewarder of them that diligently seek him.' Both these principles give life to all our duties and services ; and therefore a man that would please God, and live in liis favour and friendship, or that would come to God, that would have anything to do with him in prayer, praise, or any other service, he must be firmly persuaded of these two things.
1. Of the being of God — that God is; otherwise why should we be touched with any sense and care of religion, unless we believe that there were a God to whom this religion is tendered ; that God is not a fancy, a nothing, but a true and real being, and that the God whom we serve is he. Without this all worship would be but a foolish custom and empty formality, and a compliance with a common error, for why should we go to him whom we conceive not to be ? And therefore he that would have anything to do with God must fix his heart in a belief of this principle, that God whom I now serve is that infinite, that eternal power that made me and all things.
2. The bounty of God — ' He is a rewarder of them that diligently seek him,' where observe — (1.) The notion by which his bounty is expressed — 'He is a rewarder,' or a giver of rewards, iJna-daiTohoT-q^. (2.) The objects or persons to whom — ' Of those that diligently seek him.' Where again we may take notice of the act, ' they seek him,' and the manner ' diligently.' Both are folded up in one word in the original, T0i9 eKtrjTovaiv : the word ^rjrelv signifies to seek, and the comi)Ound eK^rjretu, to seek out till one find. Xow God must be sought out ; we must do our uttermost to seek him till we find him ; therefore our translators fitly render the word by two, 'that diligently seek him.' Now this qualification is to be understood both inclusively and exclusively. [1.] Inclusively : to involve all that would give up themselves in his holy word to inquire after God. The Lord takes a charge upon himself impartially to reward all that seek him : whether rich or poor, bond or free, he is a rewarder to them ; indefinhely to all them that seek him. [2.] E.Kclusively : he rewardeth none but those; they and they only do find and enjoy him. The point of doctrine will be this —
154 SERMONS UPON HEBREWS XL [SeR. XXXIII.
Loct. That the fountain of all obedience, gratitude, and service to Grod is a firm belief of his being a rewarder of all them that diligently seek him.
I shall (1.) Explain the proposition that is to be believed, and give the sense of it — that God is a rewarder of such ; (2.) Inquire into the nature of this faith, and show how this is to be believed ; (3.) Tell you what influence it has upon our obedience and service to God.
First, Here is the proposition that is to be believed — ' God is a rewarder of them that diligently seek him.' The proposition intimateth somewhat to be expected on God's part, and something to be done on our part.
First, on God's part. He is /xio-^aTrooor???, a reward-giver, which implies these four propositions — (1.) That not only his essence, but his provi- dence is to be believed by us, (2.) In his providence the gracious recompense is only mentioned ; it is not said he is a revenger, which is a notable part of his providence, but he is a rewarder. (3.) To show how fitly this grace is expressed by the term 'reward.' (4.) This reward is principally in the next life.
1. We are bound to believe not only his essence, but his providence. For here are two principles — that God is, and that he is a rewarder ; by which last his providence is intimated, namely, that he regardeth human affairs, and will judge accordingly, blessing the good and punishing the evil. It was the conceit of Epicurus and his followers that it would not stand with the happiness of God to trouble himself with the affairs of the world ; and practical atheists, and sinful, secure persons are of his mind : they think that the heavens are drawn as a curtain between us and God, and that he is not at leisure to mind the affairs of this lower world ; so they are brought in speaking. Job xxii, 12-14, ' Is not God in the height of heaven ? and behold the height of the stars, how high are they ? And thou sayest, How can God know ? can he judge through the dark clouds ? Thick clouds are a covering to him, that he seeth not, and he walketh in the circuit of heaven.' Our eyes and perspectives are too short for us to look above the clouds and mists of this lower world, and to understand the affairs of the world above us ; and therefore we muse of God according to the manner of us finite creatures, as if God could not see us, and judge of the state of things here below, because of the great distance between him and us ; or at least that he hath other things to do than to mind the affairs of mankind, or to trouble himself with our actions. Thus vainly do we deceive ourselves, like that foolish creature, the panther ; when it is hunted, it hides its head, and then thinks itself safe, not seen, because it sees not. The clouds and darkness that are about God may hinder our sight of him, but they do not hinder his sight of us. Oh no ; Prov. XV. 3, 'The eyes of the Lord are in every place, beholding the good and the evil' Nothing can be done without his providential assistance, and therefore nothing can be done without liis privity and knowledge. He is nearer to us than we are to ourselves, and knows our very thoughts, — not only our meaning before we speak, but our thoughts before they are conceived : Ps. cxxxix. 2, ' Thou understandest my thoughts afar off.' The mischief is, we do that which we would not have to be seep, and then would fain believe that God doth not see us. Tliis conceit,