Now faith alone is the gracious power which takes us off from all confidence in ourselves, and directs us to look for all in another, in God himself; and therefore it must see that in God which is suited to give relief in this condition.

Again, there must be antecedently some encourage, ment given to him that will come to God, and that from God himself; which can be nothing but his free gracious promise to receive them who come to him by Christ, grounded on a divine revelation; which revelation itself, in reality, hath in it the nature of a promise; for the reception of which, faith is indispen-, sably necessary; this is what the apostle makes it his design to prove in a great part of the chapter.

§4. It is the duty of those who have this design of coming to God, (Tiolevaα) to believe; for this is the only appointed way of attaining that end; whence believing itself is often called "coming to God," or "coming to Christ," Isa. lv, 1, 3; John vi, 37, 44; vii, 37; the first thing to be believed is, (ÎT ε6) that God is; the expression seems to be elliptical, something more being intended than the divine being, absolutely; even as "his God." The apostle speaks not here of any such assent to the truth of the being and existence of God as may be attained by reason, or the light of nature, but that which is the true object of faith; and it is such a believing of the being of God, as gives encouragement "to come to him." And that apprehension which men may have of the being of God by the light of nature, and even of his being a rewarder, Cain had, as we have shewn, and yet he had no share in that faith which the apostle here requires; wherefore, it is evident from the context, the circumstance of the subject treated of, and the design of the apostle, that the object of faith here intended is

-the divine nature with its glorious properties, as engaged, and acting themselves in a way of giving rest, satisfaction, and blessedness to them who come unto him.

When we are obliged to believe "that he is," it is what he proposeth when he declareth himself by the name, I AM, Exod. iii, 14; whereby he did not only signify his existence absolutely, but also that he so was, as that he would actually give existence and accomplishment to all his promises to the church; so when he revealed himself to Abraham by the name of "Almighty God," Gen. xvii, 1, he was not obliged to believe merely his "eternal power and godhead," which may be known by the light of nature, Rom. i, 20; but also that he would be so to him, in exerting his Almighty power on his behalf; whereon he requires of him that he should "walk before him and be perfect;" wherefore the believing that God is, according to the text, is to believe him as our God in covenant, exercising the holy properties of his nature, power, wisdom, goodness, grace, and the like, in a way of giving rest and blessedness to our souls. For to suppose that the apostle intends by that faith whereby we may come to God, and find acceptance with him, nothing but an assent to the being of God absolutely considered, which is altogether fruitless in the generality of mankind, is a vain notion unsuited to his design.

§5. "And (μiobarodolys vivelai) that he is, or will be a reward of them that diligently seek them;" that is, he will act in all things towards them suitably to the proposal which he makes of himself to faith. when he says, I AM, or I AM GOD ALMIGHTY, or the like. God is a rewarder to them that seek him, in that he himself is their reward; which eternally ex

cludes all thoughts of merit in them that are rewarded; for who can merit God to be his reward? Is not this an act of infinite grace and bounty? And the proposal of this (O stupendous reward!) is that alone which gives encouragement to come unto him, and which the apostle designs to declare,

This farther appears from the limitation: "them who diligently seek him;” for (ε×le) the word here used, argues a peculiar manner of seeking, whence we render it diligently seek him. To seek God, implies a rule, guiding us as to the way we are to go, and what we are to expect; those that sought him without such a rule, did but strive (v) to feel after him, as men feel after a thing in the dark; when they know neither what it is, nor how to come at it.

And what can this rule be, but the rule of God's covenant with us, and the revelation made of himself therein? Again, this diligent seeking of God is an access to him by faith, initial and progressive, according to the tenor of the covenant of grace in Christ Jesus, that we may find favor and acceptance.

§6. (II.) Hence we may observe,

1. When God hath put an impossibility upon any thing, it is in vain for men to attempt it; from the days of Cain multitudes have been designing to please God without faith, all in vain; like them that would have builded a tower, whose top should reach to heaven.

2. It is of the highest importance to examine well into the sincerity of our faith, whether it be of the true kind or no; seeing thereon depends the accep tance of our persons and our duties, None ever thought that God was to be pleased without any faith at all; for the very design of pleasing God avows some kind of faith; but that special kind of faith whereby we may be justified, they regard not.

3. God himself in his self sufficiency, and all sufficiency, being thereby meet to act towards poor sinners in a way of bounty, is the first motive or encouragement to faith.

4. Those who seek God only according to the light of nature, do but feel after him in the dark, and they shall never find him such a rewarder as here described, whatever notions they may have of his justice, rewards, and punishments.

5. Those who seek him according to the law of works, and by the best of their obedience to it, shall never find him as a rewarder, nor attain what they seek after; see Rom. ix, 31, 32.

6. It is the most proper act of faith to come and cleave to God as a rewarder, by way of grace and bounty, as proposing himself for our Redeemer.

7. That faith is vain, which doth not put men in a diligent inquiry after God.

8. The whole issue of our finding God when we seek him, depends on our way and rule in so doing.

VERSE 7.

By faith Noah being warned of God of things not seen as yet, moved with fear, prepared an ark for the saving of his house; by which he condemned the world, and became heir of the righteousness which is by faith.

$1. Introduction. Noah. $2. Warned of God. 3. Obeyed. §4. Prepared an ark. $5. To the saving of his house. $6. Condemned the world. 7. Became heir of the righteousness of faith. $8, 9. (II.) Observations.

$1. (I.) NOAH is the third person mentioned in the scripture, to whom testimony was given in particular that he was righteous; and therefore the apostle pro-. duceth him in the third place, as an instance of the power and efficacy of faith, declaring also wherein his faith wrought, and was effectual. The application of

this example was exceedingly proper and seasonable to these Hebrews, who stood now on their trial of what they would follow and abide by, faith or unbelief; for here they might see, as in a glass, what would be the effect of the one and the other. Noah being designed of God for a work uncommonly important, to live and act at that time wherein God would destroy the world for sin, he had his name given him by a spirit of prophecy. His father Lamech called him (n) Noah, for, said he, (1) this shall comfort us concerning our work and toil of our hand, because of the ground which the Lord hath cursed, Gen. v, 29. He foresaw that by him, in his days, relief would come from the curse; which was done-partly, in the just destruction of the wicked world, wherein the earth for a while had rest from its bondage under which it groaned, Rom. viii, 22;-and partly, that in him the promise of the blessed seed should be preserved, whence proceed all rest and comfort; as to his state and condition antecedent to what is here declared of him; it is affirmed in his history, that he "found grace in the eyes of the Lord," Gen. vi, 8; and that he was "just, perfect in his generation, and walked with God," ver. 9; he was accepted with God, justified, and walked in acceptable obedience, before he was thus divinely warned.

As to his employment in the world, he was, “a preacher of righteousness," 2 Pet. ii, 5; that is, of the righteousness of God by faith; and of righteousness by repentance and obedience among men. There is no doubt but that before, and whilst he was building the ark, he was urgent with mankind in calling them to repentance, by declaring the promises and threatenings of God; and, oh, what a blessed state and employment! to be a preacher of righteousness to others, and an heir of righteousness himself!