moment th11t we hRd set before us for ~earcl1 e.nd discovery Rn object perceptible by the 1<enses. Tiefore beginning the se11rch, should we not be wise in assuring ourselves on tho following points_? 1. 'l'he real existence of the object. 2. The probability or findin" it. 3. A corresponding rewRrd for the possible toil of the seo.rch. There h1ts been fo.ith on these points which has had no ration1tl be.sis, and of course has ended in dis1tppointment • e._q: the enthusiastic see.rching for the philosopher's stone. But here is an object, th~ obJect supreme of all-God, the Fountain of being e.nd blessedness; and this object cannot be known by the senses. There are many so-called arguments for the existence of e. God, but men who think that they therefore really believe in the existence of a God are self-deceived. Believing in the existence of a Being to whom this name of God i~ given must be an e.ct of pure faith. Men must say, "I cannot believe otherwise; I cannot believe the contrary." '!'hen to this must be added the practical impulse to oome in contact with him. Note here exactly what is deme.nded, as the ordinary version fails to give us quite the meaning. He that comes to God must believe in God's existence, and that when men seek him out and come to know him in actuo.l experience :rnd service, he gives them most real, substantial rewards. For the seeking out diligence is of course required, but diligence is not the quality primarily referred to. "Seek out" is only a more suggestive way of saying ":find."-Y.
Ver. 7.-TMfaith of Noah. Going from Enoch to Noah, we pass from a mere hint e.s to chare.cter into the greatest fulness of detail. Enoch's faith wo have to take upon trust, for no act of his life is recorded from which we could infer his faith. Noah's faith, on the other hand, we can see for ourselves. It is set before us in a great and notable action, and not to see it would argue great spiritual blindness on our part. Note- I. 'l'HE TRUE SIG1'"IFICANCE OF THE DELUGE. 'l'h<!re is much a.bout the Deluge that we cannot understand, never shall understand. Its mode, its deto.ils, its extent, we Ehall ha,;-e to leave unsettled questions. Difficulties inherent in the record we must con- fess. But at the same time, our ignorance and perplexity will be a small matter if only we take care not to lose the spiritual significance of the record. We have in the Deluge a great illustration of human faith on the one side, human unbelief on the other. Noah had a revelation, &D intimation of impending destruction, which he believed to be from God and to be the truth. Straightway he began to show his faith by his works, thus becoming by his very action a prophet to his neighbours and a test of their disposition. Noah, the believer, is the great central figure in connection with the Flood, and the nar- rative of it is given, not for the sake of recording a stupendous physical change, but for the sake of illustrating how the character of one man may influence the deHtiny of a whole race. II. KoAR B:AD NO GROUND FOB ACTION EXCEPT PURE PAITH. Everything in the way of human experience and ordinary probability was against him. He was not guarding against any of those things which men take trouble to guard against. Possibly the certainty of a greo.ter evil led him, comparatively speaking, to neglect smaller ones. It would seem to the world that he might have employed his time more profitably, and also his substance. He could not make his work appear a prudent or a rational one; as he went on with the work and felt his loneliness, he would often be compelled to ask whether he was deluding himself, or was really in the path of duty. III. TIIE COBBESP01'""DENCE OF NoAH'B ACTION WITH HIS PROFESSED FAITH. It does not appear that he went about proclaiming destruction. The revelation was made to liim to secure his own BBfety. His real belief in the Deluge was shown in the most convincing way by his building of the ark. Many beliefs are only in word; they do not at all influence life; nay, more, the stress of necessity may bring action that con- tradicts them. We have to watch what a man does if we would know what he really believes. n·. NoA.H's ntPLICIT CONDElllNATION OF OTHER!!. In building the ark, he condemned the world. The believer cannot help condemning the unbeliever. He does not wish to condemn, but his very actio!i. is a censure ; and the more full of spirituality the action, the more does it look like e. censure of others. And in the case of Noah the condem- nation was unusually manifest. For if he was right, th~n a_ll round him, on every side, ark-building ouaht 0 to have begun. The condemnation mdeed was mutuo.l, and only time could ehow which C<Jndemnation was grounded in right and authority. CII. U 1-40.] 'rIIE EPISTLE TO THE HEBREWS. 347
V. NoAH's nr:sro:-:smrr,JTY. He lrnilt, an ark for the s:wing of bis honsc. To neglect the Divine demand for faitn will not only ruin us, but may bring suffering to other~. ~oah had his family to think of. Blessing anrl security came to his children through hiJ oberlience. 'rhe highest thingg can, of course, only come by individual faith and submi~sion,. but something will come to others if only we believe. 'l'he believer, while he serves himself, cannot but be of service to others.-Y.