If Noah had not prepared an ark in obedience to God's command, would he not have perished in the flood? Then was it his own efforts which preserved him from death in the great deluge? No, indeed, it was the preserving power of God. That ark had neither mast, sail, nor steering wheel. Only the gracious hand of the Lord kept that frail bark. from being splintered to atoms on the rocks and the mountains? Then what is the relation between these two things? This, Noah made use of the means which God had prescribed, and by His grace and power those means were made effectual unto his preservation. Must not the farmer toil in his fields? Yet it is God alone who gives him the increase. Must I not observe the laws of hygiene and eat wholesome food? Yet only as God blesses them to me am I kept in health. So it is in spiritual things. Salvation by grace alone does not exclude the imperative necessity of our using the means which God has appointed and prescribed. The temporal deliverance of Noah from the flood is undoubtedly an adumbration of the eternal deliverance of God's elect from the wrath to come, and here as everywhere. The type is accurate and perfect. Nor can any sophistical quibbling honestly get rid of the fact that Noah's building of the ark, a most costly and arduous work, was a means towards his preservation. Then does the case of Noah supply a clear example of salvation by works? Again we answer boldly, yes and no. But the difficulty is greatly relieved if we bear in mind that Noah was already a saved man before God had him build the ark. A reference to Genesis 6 verses 8 and 9 and A comparison with chapters 6 verses 14 and 22 makes this unmistakably plain. But does not this fact overthrow all that has been said previously? Not at all. The Christian salvation is not only a past thing, 2 Timothy 1.9, but a present, Philippians 2.12, and future, Romans 13.11, thing too. We trust that the The solution of the difficulty will be more evident as we proceed with our exposition of the verse. As we have before pointed out, the first three verses of Hebrews 11 are introductory, their design being to set forth the importance and excellency of faith. Then in verses 4 to 7 we have an outline of the life of faith. The beginning of it is seen in verse 4. The nature of what it consists in verse 5. A warning and encouragement is supplied in verse 6. And the end of it is shown in verse 7. Before bringing before us the glorious goal which the life of faith reaches, verse 7, gives us the other side of what was before us in verse 5. There we saw faith elevating above a world of death, carrying the heart of its favored possessor into heaven. But we are still in the world, and that is the place of opposition, of danger, and hence of testing. Thus in verse 7 we are not only shown what faith obtains, but how it obtains it. As we found it necessary to go back to Genesis 3 and 4 to interpret Hebrews 11 verse 4 and to Genesis 5 24 to get the meaning of chapter 11 verse 5, so now we have to consult Genesis 6 in order to discover what is here adumbrated. Let the reader turn back to Genesis 6 verses 5 to 22. There we find unsparing divine judgment announced. Verse 13. A way of deliverance presented to one who had found grace in the Lord's eye. Verse 14. Faith's obedience called for, if escape was to be had from judgment. Verse 14. The divinely prescribed means to be used. Verse 15. By employing those means, deliverance was obtained. Now, in like manner, a most solemn warning has been given us, an announcement of coming judgment. See II Thessalonians 1 verses 7 and 8, II Peter 3 verses 10 to 17. Let the reader duly observe that both of these passages are found in epistles addressed to God's children. In saying here that Hebrews 11 7 gives us the other side of what is spiritually set forth in verse 5, we mean that it gives us the balancing truth. It is most important to observe this, for otherwise we are very liable to entertain a mystical concept of verse 5 and become lopsided. Satan is ready to tell us that verse 5 presents to us a beautiful ideal, but one which is altogether impracticable for ordinary people, all right for preachers, but impossible for others. After reading our article on verse 5, many are likely to exclaim, We cannot be thinking of heavenly things all the time. We have our daily duties to attend to here on earth. The only way we could reach the standard of verse five would be by entering a monastery or a convent, entirely secluding ourselves from the world, and surely God does not require this of us. No, indeed, that was the great mistake of the dark ages. By faith, Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house, This gives us the other side of verse 5. It shows that we have duties to perform on earth and intimates how they are to be discharged by faith in the fear of God implicitly obeying His commands. And more, our present verse insists on the fact, now so little apprehended, that the performing of these duties The rendering of faith's obedience to God is indispensably necessary to our very salvation. The salvation of the soul is yet future. Note saving and not salvation in Hebrews 11 7 and also compare 1 Peter 1 verse 5. In order to be saved from the destructive power of sin, the ruinous allurements of the world, and the devouring assaults of Satan, we must tread the path of obedience to Christ. Hebrews 5 verse 9 For only there do we escape these fatal foes. Let the reader prayerfully ponder Mark 9 verses 43 to 50, Luke 14 verses 26, 27 and 33, Romans 8 verse 13. 1 Corinthians 9 27 Galatians 3 verse 5 Hebrews 3 verses 12 and 14 Hebrews 11 verse 5 and 7 supplement each other. Verse 5 shows us that by the exercise of faith our affections are elevated above the earth and set upon things above. Verse 7 teaches us that our lives on earth are to be regulated by heavenly principles. The real Christian is the heavenly man living on earth as a heavenly man, that is to say, he is governed by spiritual and divine principles and not by fleshly motives and worldly interests. The Christian performs many of the same deeds as the non-Christian does, yet with a far different object and aim. All that I do should be done in obedience to God, in joyous response to His revealed will. Let us be specific and come to details. Let the Christian wife read Ephesians 5, 22-24 and the husband, chapter 5, verses 25-31. And let each recognize that in obeying the husband and loving the wife, they are obeying God. Let Christian employees ponder Ephesians 6, 5-7 and recognize that in obeying their masters they are obeying the Lord. Contrarywise, insulting or speaking against them, they murmur against the Lord. Now such obedience to God's commandments in the ordinary relationships of life is necessary unto salvation. If this staggers the reader, let him contemplate the opposite. Those precepts and commands have been given us by God, and to disregard them is rebellion, and to refuse compliance is defiance, and no rebel against God can enter heaven. Unless our wills have been broken unless our hearts have been brought into subjection to God. We have no scriptural warrant for concluding that He has begun a good work in us. Philippians 1 verse 6 He that saith I know him, and keepeth not his commandments, is a liar, and the truth is not in him. 1 John 2 verse 4 The only path which leads to heaven is that of walking in obedience to God's commands. Now the salvation of the soul lies at the end of that path. Does the reader exclaim, I thought it was at the beginning of it, and that none but a regenerate person could or would walk therein? From one standpoint that is quite true. When generally converted A sinner is saved from the eternal penalty of his sins and is delivered from the wrath to come. But is he there and then removed to heaven? With very rare exceptions, he is not. Instead, God leaves him here in this world. And this world is the place of danger for temptations to return unto its ways and pleasures abound on every side. Moreover, the judgment of God hangs over it and one day will burst upon and consume it. And who will escape that destruction? Only those who, like Noah, have a faith which is moved with fear and produces obedience. But it is now high time that we considered more closely the details of verse 7. By faith, Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house. Ah, here is the key to our verse, hung right upon the very door of it. Like every other one of God's elect, Noah was saved by grace through faith, and yet not by a faith that was inactive. Ephesians 2 verse 10 follows verse 9. Faith was the spring of all his works, a faith which was far more than an intellectual ascent, one which was a supernatural principle that sovereign grace had wrought in him. God had determined to send a flood and destroy the wicked world, but ere doing so he acquainted Noah with his purpose. He has done the same with us. See Romans 1 verse 18. That divine warning was the ground of Noah's faith. He argued not nor reasoned about its incredibility. Instead, he believed God. The threatening as well as the promise of God is the object of faith. The justice of God is to be eyed as well as His mercy. Human reason was altogether opposed unto what God had made known to Noah. Hitherto there had been no rain, Genesis 2 verse 6, then why expect an overwhelming deluge? It seemed utterly unlikely God would destroy the whole human race and His mercy be thus utterly swallowed up by His avenging justice. The threatened judgment was a long way off, a hundred and twenty years. Genesis 6.3, and during that time the world might well repent and reform. When he preached to men, 2 Peter 2.5, none believed his message. Why, then, should he be so fearful when everyone else was at ease? To build an ark of such huge dimensions was an enormous undertaking and, as well, would involve the scoffs of all his fellows. And even if the flood came, how could the ark float with such an immensely heavy burden? It had no anchor to stay her, no mast and sail to steady her, no steering wheel to direct. Was it not quite impracticable for Noah, who was quite inexperienced nautically? Moreover, for him and his family to dwell for an indefinite period in a sealed ark was far from a pleasant prospect unto flesh and blood. But against all these carnal objections, faith offered a steady resistance and believed God. Moved with fear, this evidenced the reality and power of his faith. For saving faith not only worketh by love, Galatians 5 6, but in fear and trembling, Philippians 2 verse 12. A reverential awe of God is a sure fruit of saving faith. That fear acted as a salutary impetus in Noah and operated as a powerful motive in his building of the ark. John Owen said, His believing the word of God had this effect on him, a reverential fear it is of God's threatenings, and not an anxious, solicitous fear of the evil threatened. In the warning given him, he considered the greatness, the holiness, and the power of God with the vengeance becoming those holy properties of his nature, which he threatened to bring on the world. Seeing God by faith under this representation of Him, he was filled with a reverential fear of Him. See Habakkuk 3.16, Psalm 119 verse 120, Malachi 2 verse 5. Prepared an ark to the saving of his house. As Matthew Henry says, Faith first influences our affections and then our actions." Faith without works is dead, James 2.20, particularly works of obedience. Thus did Noah. According to all that God commanded him, so did he. Genesis 6 verse 22. Privilege and duty are inseparably connected, yet duty will never be performed where faith is absent. Faith in Noah caused him to persevere in his arduous labors amid many difficulties and discouragements. Thus his building of the ark was a work of faith and patience, a labor of godly fear, an act of obedience, a means to his preservation. For God's covenant with him, Genesis 6 18, did not preclude His diligent use of means and a type of Christ. It was by faith obedience He prepared the ark, so by faith's obedience came the saving of His house. God always honors those who honor Him. This temporal salvation was a figure of the eternal salvation under which we are pressing forward, for Note that the destruction of the antediluvians was an eternal one, for their spirits are now in prison. Observe, it is our responsibility to seek after our own salvation and those committed to us. See Acts 2 verse 40, 2 Timothy 4 verse 16, by the wit he condemned the world The reference is to all that precedes. By his own example, by his faith in God's warning, his reverential awe of God's holiness and justice, his implicit and unflagging obedience in preparing the hour, Noah condemned the unbelieving, unconcerned, godless people all around him. One man is said to condemn another when by his godly actions he shows what the other should do, and which by doing not his guilt is aggravated. See Matthew 12 verses 41 and 42. The Sabbath-keeper condemns the Sabbath-breaker. He who abandons a worldly church and goes forth unto Christ outside the camp condemns the compromiser. Noah's diligent and costly labors increased the guilt of the careless who rested in a false security. Though we cannot convert the wicked yet, we must be careful to set before them such an example of personal piety that they are left without excuse. And became heir of the righteousness which is by faith. The righteousness here referred to is that perfect obedience of Christ which God imputes unto all who savingly believe on his Son. Jeremiah 23, 6, Romans 5, 19, 2 Corinthians 5, 21. This righteousness is sometimes called, absolutely, the righteousness of God, Romans 1, verse 17, and so forth, sometimes the gift of righteousness. by one, Jesus Christ, Romans 5.17, sometimes the righteousness which is of God by faith, Philippians 3.9, in all of which our free and gratuitous justification by the righteousness of Christ reckoned to our account through faith is intended In saying that Noah became heir of the righteousness, there may be a double significance. First, by faith's obedience, he evidenced himself to be a justified man. Genesis 6 verse 9, as Abraham did when he offered up Isaac. James 2.21. Second, he established his title to that righteousness which is here spoken of as an inheritance. This is in contrast from Esau, who despised his. That righteousness which Christ purchased for his people is here denominated an inheritance, to emphasize the dignity and excellency of it, magnify the freeness of its tenure, to declare the certainty and inviolability of it, The actual entrance upon our inheritance is their future. That being justified by His grace, we should be made heirs according to the hope of eternal life. Titus 3 verse 7. The great question for each of us to settle is, am I an heir? To help me do so, let me inquire, have I the spirit of one is my main care to make sure that I have the birthright. Am I putting the claims of God and His righteousness, Matthew 6.33, above everything else? Have I such thoughts of the blessedness of my portion in Christ that nothing can induce me to sell or part with it? Hebrews 12.16 Is my heart wrapped up in that inheritance so that I am groaning within myself, waiting for the adoption? Am I walking by faith with the fear of God upon me, diligently attending to His commandments, thereby condemning the world? If so, Christ blessed am I, and soon shall I be saved to sin no more. Chapter 5 The Call of Abraham Hebrews 11 verse 8 Thomas Mantone, 1660 wrote, The scope of the Apostle in chapter 11 of Hebrews is to prove that the doctrine of faith is an ancient doctrine and that faith had been always exercised about things not seen, not liable to the judgment of sense and reason. He had proved both points by instances of the fathers before the flood, and now he comes to prove them by the examples of those that were imminent for faith after the flood. And in the first place he pitcheth upon Abraham a fit instance. He was the father of the faithful, and a person of whom the Hebrews boasted. His life was nothing else but a continual practice of faith, and therefore he insisteth upon Abraham longer than upon any other of the patriarch. The first thing for which Abraham is commended in Scripture This is obedience to God when he called him out of his country. Now the apostle shows this was an effect of faith. The second division of Hebrews 11 begins with the verse which is now to be before us. As pointed out in the previous chapters, verses 4 to 7 present an outline of the life of faith. In verse 4 we are shown where the life of faith begins, namely, at that point where the conscience is awakened to our lost condition, where the soul makes a complete surrender to God, and where the heart rests upon the perfect satisfaction made by Christ our surety. In verse 5 we are shown the character of the life of faith, a pleasing of God, walking with him, the heart elevated above this world of death. In verses six and seven we are shown the end of the life of faith, a diligent seeking of God, a heart which is moved by his fear to use those means which he appointed and prescribed, issuing in the saving of the soul and establishing its title to be an heir of the righteousness which is by faith. wonderfully comprehensive of the contents of these opening verses, and well repaid will be the prayerful student who ponders them again and again. From verse 8 to the end of the chapter, the Holy Spirit gives us fuller details concerning the life of faith, viewing it from different angles, contemplating varied aspects and exhibiting the different trials to which it is subject and the blessed triumphs which divine grace enables it to achieve. Fittly does this new section of our chapter open by presenting to us the case of Abraham. In his days a new and important era of human history commenced. Hitherto God had maintained a general relation to the whole human race, but at the Tower of Babel that relation was broken. It was there that mankind as a whole consummated their revolt against their Maker, in consequence of which He abandoned them. To that point is to be traced the origin of heathendom. Romans 1 verses 18-30 should be read in this connection. From this point onwards, God's dealings with men were virtually confined to Abraham and his posterity. That a new division of our chapter commences at verse 8 is further evident from the fact that Abraham is designated the father of all them that believe, Romans 4 verse 11, which means not only that he is, as it were, the earthly head of the whole election of greats, but the one after whose likeness his spiritual children are conformed. There is a family likeness between Abraham and the true Christian, for if we are Christ's, then we are Abraham's seed and heirs according to promise. Galatians 3.29 For they which are of faith The same are the children of Abraham. Galatians 3 verse 7, which is evidenced by them doing the works of Abraham. John 8 verse 39, for these are the marks of identification. In like manner Christ declared of the Pharisees, Ye are of your father the devil, and the lust, desires, and behest of your father ye will, are determined to do. John 8 verse 44 The wicked bear the family likeness of the wicked one. The fatherhood of Abraham is twofold, natural as a progenitor of a physical seed, spiritual as the pattern to which his children are morally conformed. By faith, Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed, and he went out not knowing whether he went. We're safe. In taking up the study of this verse, our first concern should be to ascertain its meaning and message for us today. In order to discover this, we must begin by seeking to know what was shattered forth in the great incident here recorded. A little meditation should make it obvious that the central theme referred to is the divine call of which Abraham was made the recipient. This is confirmed by a reference to Genesis 12 verse 1 where we have the historical account of that to which the Spirit by the Apostle here alludes. Further proof is furnished by Acts 7 verses 2 and 3. This thing must be our starting point. And we know that all things work together for good to them that love God, to them who are called according to His purpose. Romans 8 verse 28. There are two distinct kinds of calls from God mentioned in Scripture, a general and a particular, an outward and an inward and inoperative and ineffectual. The general, external and efficacious call is given to all who hear the gospel or come under the sound of the word. This call is refused by all. It is found in such passages as the following. Unto you, O men, I call, and my voice is to the sons of man. 4 For many be called, but few chosen. Matthew 20 verse 16 And sent his servant at suppertime to say to them that were bidden, Come, for all things are now ready. And they all with one consent began to make excuse. Luke 14 verse 17 and verse 18 Because I have called and ye refused, I have stretched out my hand, and no man regarded, and so forth. Proverbs 1 verses 24 to 28. The special, inward, and efficacious call of God comes only to His elect. It is responded to by each favored one who receives it. It is referred to in such passages as the following. The dead shall hear the voice of the Son of God, and they that hear shall live. John 5.25 He calleth his own sheep by name, and leadeth them out. And when he putteth forth his sheep, he goeth before them, and the sheep follow him, for they know his voice. And other sheep I have, which are not of this fold, them also I must bring. they shall hear my voice." John 10 verses 3, 4, and 16. Whom he called, then he also justified. Romans 8 verse 30. Not many wise men after the flesh, not many mighty, not many noble, are called. But God hath chosen the foolish things of the world to confound the wise 1 Corinthians 1 verses 26-29. This call is illustrated and exemplified in such cases as Matthew 5.27-28, Zacchaeus 19.5-6, Saul of Tarsus 9.4-5, The individual, internal, and invincible call of God is an act of sovereign grace, accompanied by almighty power, quickening those who are dead in trespasses and sins, imparting to them spiritual life. This divine call is regeneration, or the new birth. When its favored recipient is brought out of darkness into His marvelous light, Now, this is what is before us in Hebrews 11a, which gives additional proof that this verse commences a new section of the chapter. The wondrous call which Abraham received from God is necessarily placed at the head of the Spirit's detailed description of the life of faith. Necessarily, we say, for faith itself is utterly impossible until this oath has been divinely quickened. Let us first contemplate the state that Abraham was in until and at the time God called him. To view him in his unregenerate condition is a duty which the Holy Spirit pressed upon Israel of old. Look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged. Look unto Abraham your father, and unto Sarah that bear you. Isaiah 51 verses 1 and 2. Help is afforded if we turn to Joshua 24 verse 2. Thus saith the Lord God of Israel, Your fathers dwelt on the other side of the flood in old times. Tyre, the father of Abraham, and the father of Nachor, and they served other gods Abraham then belonged to a heathen family and dwelt in a great city until he was seventy. No doubt he lived his life after the same manner as his fellows, content with the husks which the swine feed upon, with little or no serious thoughts of the hereafter. Thus it is with each of God's elect till the divine call comes to them and arrests them in their self-will mad and destructive course. The God of Glory appeared unto our father Abraham when he was in Mesopotamia, before he dwelt in Canaan. Acts 7 verse 2. What marvelous grace! The God of Glory condescended to draw near and reveal Himself unto one that was sunk in sin, immersed in idolatry, having no concern for the divine honor. There was nothing in Abraham to deserve God's notice, still less to merit his esteem. But more, not only was the grace of God here signally evident, but the sovereignty of his grace was displayed and thus singling him out from the midst of all his fellows. As he says in Isaiah 51 verse 2, I called him alone and blessed him. William Perkins, 1595, said, Why God should not call his father and kindred? There can be no answer but this, God hath mercy on whom he will. Romans 9.18 He calleth Isaac, and refuseth Ishmael, loveth Jacob, and hateth Esau, taketh Abel, and leaveth Cain, even because he will, and for no cause that we know. The God of Glory appeared unto our father Abraham, Acts 7 verse 2. All that is included in these words we know not. As to how God appeared unto him we cannot say, but of two things we may be certain. For the first time in Abraham's life, God became a living reality to him. Further, he perceived that he was an all-glorious being. Thus it is, sooner or later, in the personal experience of each of God's elect. In the midst of their worldliness, self-seeking and self-pleasing, one day, he of whom they had but the vaguest notions and whom they sought to dismiss from their thoughts, appears before their hearts. terrifying, awakening, and then attracting. Now it is, they can say, I have heard of thee by the hearing of the ear, but now mine eye seeth thee. Job 42 verse 5 O dear reader, our desire here is not simply to write an article, but to be used of God in addressing a definite message from Him straight to your innermost heart. Suffer us then to inquire, Do you know anything about what has been said here? Has God become a living reality to your soul? Has He really drawn near to you, manifested Himself in His awe-inspiring majesty, and had direct and personal dealings with your soul? Or do you know no more about Him than what others write and say of Him? This is a question of vital moment, for if He does not have personal dealings with you here in a way of grace, He will have personal dealings with you hereafter in a way of justice and judgment. Then seek ye the Lord while He may be found, Call ye upon him while he is near. Isaiah 55 verse 6. This then is one important aspect of regeneration. God graciously makes a personal revelation of himself to the soul. The result is that he who commanded the light to shine out of darkness has shined in our hearts. to give the light of the knowledge of the glory of God in the face of Jesus Christ. 2 Corinthians 4 verse 6 The favored individual in whom this miracle of grace is wrought is now brought out of that dreadful state in which he lay by nature, whereby the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them because they are spiritually discerned. 1 Corinthians 2 verse 14 So fearful is that state in which all the unregenerate lie. It is described as having the understanding darkened, being alienated from the life of God through the ignorance that is in them because of the blindness of their heart. Ephesians 4 verse 18 But at the new birth The soul is delivered from the terrible darkness of sin and depravity into which the fall of Adam has brought all his descendants, and is ushered into the marvelous and glorious light of God. Let us next consider the accompaniment of terms of the call which Abraham now received from God. A record of this is found in Genesis 12 verse 1. get thee out of thy country, and from thy kindred, and from thy father's house into a land that I will show thee." What a testing of faith was this! What a trial to flesh and blood! Abraham was already seventy years of age, and long journeys and the breakup of old associations do not commend themselves to elderly people. To leave the land of his birth to forsake home and estate, to sever family ties and leave loved ones behind, to abandon present certainty for what seemed to human wisdom a future uncertainty, and go forth not knowing whither, must have seemed hard and harsh unto natural sentiment. Why then should God make such a demand to prove Abraham to give the death blow to his natural corruptions, to demonstrate the might of his grace. Yet we must look for something deeper, and that which applies directly to us. As we have pointed out here, God's appearing to Abraham and his call of him speaks to us of that miracle of grace which takes place in the soul at regeneration. Now the evidence of regeneration is found in genuine conversion. It is that complete break from the old life, both inner and outer, which furnishes proof of the new birth. It is plain to any renewed mind that when a soul has been favored with a real and personal manifestation of God, that a move or response is called forth from him. It is simply impossible that he should continue his old manner of life. A new object is before him. A new relationship has been established. This Reformation audio track is a production of Stillwater's Revival Books. SWRB makes thousands of classic Reformation resources available, free and for sale, in audio, video, and printed formats. Our many free resources, as well as our complete mail-order catalog containing thousands of classic and contemporary Puritan and Reformed books, tapes and videos at great discounts, is on the web at www.swrb.com. We can also be reached by email. by phone at 780-450-3730 by fax at 780-468-1096 or by mail at 4710-37A Edmonton, that's E-D-M-O-N-T-O-N Alberta, abbreviated capital A, capital B, Canada, T6L3T5. You may also request a free printed catalog. And remember that John Kelvin, in defending the Reformation's regulative principle of worship, or what is sometimes called the scriptural law of worship, commenting on the words of God, which I commanded them not, neither came into my heart. From his commentary on Jeremiah 731, writes, God here cuts off from men every occasion for making evasions, since He condemns by this one phrase, I have not commanded them, whatever the Jews devised. There is then no other argument needed to condemn superstitions than that they are not commanded by God. For when men allow themselves to worship God according to their own fancies, and attend not to His commands, they pervert true religion. And if this principle was adopted by the papists, all those fictitious modes of worship in which they absurdly exercise themselves would fall to the ground. It is indeed a horrible thing for the Papists to seek to discharge their duties towards God by performing their own superstitions. There is an immense number of them, as it is well known, and as it manifestly appears. Were they to admit this principle, that we cannot rightly worship God except by obeying His word, they would be delivered from their deep abyss of error. The Prophet's words, then, are very important, when he says that God had commanded no such thing, and that it never came to his mind, as though he had said that men assume too much wisdom when they devise what he never required, nay, what he never knew.