Tag Archives: John Newton

Some Advice on Reading the Bible from John Newton

05 Friday Apr 2019

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In Letter IX in the collection entitled “Forty-One Letters”, John Newton answers the question from a young man concerning the doctrines of grace. What is most interesting in the letter is not Newton’s explication of the doctrines of grace per se, but rather his instruction on how to read the Bible.

First, Newton explains that we do not really understand anything if we can merely recite a creed or have a notional understanding of some theological propositions. For instance, I may know about the nature of the worship of a god by ancient Israelites, but I don’t really understand what those Israelites thought and felt in their worship — I can understand the outside, but I can’t feel and see what they felt and saw.

This truth is even more so when it comes to the knowledge of the true God. There is a level of apprehension which goes beyond mere emotional experience. As Newton writes:

We may become wise in notions, and so far masters of a system, or scheme of doctrine, as to be able to argue, object, and fight, in favour of our own hypothesis, by dint of application, and natural abilities; but we rightly understand what we say, and whereof we affirm, no farther than we have a spiritual perception of it wrought in our hearts by the power of the Holy Ghost. It is not, therefore, by noisy disputation, but by humble waiting upon God in prayer, and a careful perusal of his holy word, that we are to expect a satisfactory, experimental, and efficacious knowledge of the truth as it is in Jesus. I

John Newton, Richard Cecil, The Works of the John Newton, vol. 1 (London: Hamilton, Adams & Co., 1824), 188.

He then proceeds to list four guidelines for understanding the Scripture.

First, in handling difficult text or seeming obscure passages, rely upon the “analogy of faith”:

 there is a certain comprehensive view of scriptural truth, which opens hard places, solves objections, and happily reconciles, illustrates, and harmonizes many texts, which to those who have not this master-key, frequently styled the analogy of faith, appear little less than contradictory to each other. When you obtain this key, you will be sure that you have the right sense.

Here is a brief note on the analogy of faith:

Analogia fidei is a concept that has many advocates but few who carefully define it. Henri Blocher has carefully marked out four distinct meanings for the concept of the analogy of faith: 1) the traditional one as set forth by Georg Sohnius (c. 1585):3 “the apostle prescribes that interpretation be analogous to faith (Rom 12:6), that is, that it should agree with the first axioms or principles, so to speak, of faith, as well as with the whole body of heavenly doctrine”; 2) the “perspicuity” of Scripture definition, as championed by Martin Luther, in which the sense of the text is to be drawn from the clear verses in the Bible and thus issue in the topically selective type of analogia fidei; 3) the thematically selective understanding of the analogy of faith, as defended by John Calvin: “When Saint Paul decided that all prophecy should conform to the analogy and similitude of faith (Rom 12:6), he set a most certain rule to test every interpretation of Scripture”;4 and 4) the view held by the majority of Protestants, which may be described as a more formal definition, the analogia totius Scripturae. In this view all relevant Scriptures on any topic are brought to bear in order to establish a position that coheres with the whole of the Bible. The analogy of faith on this view is the harmony of all biblical statements where the text is expounded by a comparison of similar texts with dissimilar ones.

Walter C. Kaiser, Jr., Hermeneutics And The Theological Task Trinity Journal 12, no. 1 (1991): 2-4

Second, Newton cautions that one’s reading must be understood in light of real life “consult with experience.” Here is an example of how Newton applied this principle in his writing to the young man in this letter:

But we are assured that the broad road, which is thronged with the greatest multitudes, leads to destruction. Were not you and I in this road? Were we better than those who continue in it still? What has made us differ from our former selves? Grace. What has made us differ from those who are now as we once were? Grace. Then this grace, by the very terms, must be differencing, or distinguishing grace; that is, in other words, electing grace

Third, do not be prejudiced against the truth on the ground that it does not align with your current theological position. I recall R. C. Sproul saying that if John MacArthur were convinced of some truth from Scripture, and if that truth contradicted a position MacArthur held, that MacArthur would instantly change his mind. We need to be willing to allow the truth overrule our position.  Although offered in a very different context and for a different purpose, Emerson’s famous line has some applicability here, “A foolish consistent is the hobgoblin of little minds”.  We should never be stubborn against the truth.

Finally, Newton explains that we should favor those readings which make much of God and God’s glory:

This is an excellent rule, if we can fairly apply it. Whatever is from God, has a sure tendency to ascribe glory to him, to exclude boasting from the creature, to promote the love and practice of holiness, and increase our dependence upon his grace and faithfulness. The Calvinists have no reason to be afraid of resting the merits of their cause upon this issue; notwithstanding the unjust misrepresentations which have been often made of their principles, and the ungenerous treatment of those who would charge the miscarriages of a few individuals, as the necessary consequence of embracing those principles.

John Newton, Richard Cecil, The Works of the John Newton, vol. 1 (London: Hamilton, Adams & Co., 1824), 189–190.

 

Books John Newton Wouldn’t Read

03 Friday Feb 2017

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Old John Newton once said that there were some books which he could not read, they were good and sound enough; but, said he, “they are books of halfpence; — you have to take so much in quantity before you have any value; there are other books of silver, and others of gold, but I have one book that is a book of bank notes; and every leaf is a bank note of immense value.”

-Charles Spurgeon, Sermons vol. 1, no. 4, “The Personality of the Holy Ghost”

John Newton, How to Preach the Doctrines of Grace.4

20 Monday Jun 2016

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IV. OBJECTION: THEY ARE DEAD

At this point, Newton raises the principle objection: According to Scripture, the human being without the operation of the Spirit is spiritually dead and thus utter unable in an of his own effort to respond with faith & obedience (Ephesians 2:1-3):

to exhort an unregenerate sinner to repent or believe, must be as vain and fruitless as to call a dead person out of his grave.

John Newton, Richard Cecil, The Works of the John Newton, vol. 1 (London: Hamilton, Adams & Co., 1824), 176. To this Newton gives four responses:

A. If God tell us to call them, we must.

To this it may be answered, That we might cheerfully and confidently undertake even to call the dead out of their graves, if we had the command and promise of God to warrant the attempt; for then we might expect his power would accompany our word.

Ibid. Newton presses this point by referencing Ezekiel’s vision of the valley of dry bones (Ezk. 37).  God commanded Ezekiel to prophesy to a valley filed with dry bones:

7 So I prophesied as I was commanded. And as I prophesied, there was a sound, and behold, a rattling, and the bones came together, bone to its bone. 8 And I looked, and behold, there were sinews on them, and flesh had come upon them, and skin had covered them. But there was no breath in them. 9 Then he said to me, “Prophesy to the breath; prophesy, son of man, and say to the breath, Thus says the Lord God: Come from the four winds, O breath, and breathe on these slain, that they may live.” 10 So I prophesied as he commanded me, and the breath came into them, and they lived and stood on their feet, an exceedingly great army.Ezekiel 37:7–10 (ESV)

And, thus, if God commands us to speak, we do not not need to worry ourselves about the outcome.

B.  The effect is not from the preacher but from the Spirit

Preaching does not save. Rather, the Spirit using the words of the preacher does:

none of the means of grace by which he ordinarily works, can produce a real change in the heart, unless they are accompanied with the efficacious power of his Spirit

Id., at p. 177.

C.  The argument proves too much

Even when it comes to the redeemed, nothing can be done rightly without the power of the Spirit. Repentance from sin — even for a redeemed believer — is a supernatural work:

There is no power below that power that raised Christ from the dead, and that made the world, that can break the heart of a sinner or turn the heart of a sinner. Thou art as well able to melt adamant, as to melt thine own heart; to turn a flint into flesh, as to turn thine own heart to the Lord; to raise the dead and to make a world, as to repent. Repentance is a flower that grows not in nature’s garden. ‘Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil,’ Jer. 13:23. Repentance is a gift that comes down from above

Thomas Brooks, The Complete Works of Thomas Brooks, ed. Alexander Balloch Grosart, vol. 1 (Edinburgh; London; Dublin: James Nichol; James Nisbet and Co.; G. Herbert, 1866), 31. As Newton explains:

in each of these cases, we press them to acts for which they have no inherent power of their own; and, unless the Lord the Spirit is pleased to apply the word to their hearts, we do but speak into the air; and our endeavours can have no more effect in these instances, than if we were to say to a dead body, “Arise, and walk:” for an exertion of Divine power is no less necessary to the healing of a wounded conscience, than to the breaking of a hard heart; and only he who has begun the good work of grace, is able either to revive or to maintain it.

John Newton, Richard Cecil, The Works of the John Newton, vol. 1 (London: Hamilton, Adams & Co., 1824), 178.

D. We are speaking to men, not machines

That a man cannot do everything does not mean he can do nothing:

Though sinners are destitute of spiritual life, they are not therefore mere machines. They have a power to do many things, which they may be called upon to exert. They are capable of considering their ways: they know they are mortal; and ….

John Newton, Richard Cecil, The Works of the John Newton, vol. 1 (London: Hamilton, Adams & Co., 1824), 178. It is right to implore them to do what they can do:

though the Lord only can give them true faith and evangelical repentance, there seems no impropriety to invite them, upon the ground of the Gospel promises, to seek to him who is exalted to bestow these blessings, and who is able to do that for them which they cannot do for themselves;

John Newton, Richard Cecil, The Works of the John Newton, vol. 1 (London: Hamilton, Adams & Co., 1824), 179.

V.  CONCLUSION

Newton gives two bits of advice at the end. First, have a plan to preach through all of Scripture. If we follow and preach what is in the text, then we will have the proper portions and manners of preaching:

We need not wish to be more consistent than the inspired writers, nor be afraid of speaking as they have spoken before us. We

Ibid.

Finally, our preaching must be done in love, seeking the life of those to whom we preach:

Your soul will go forth with your words; and while your bowels yearn over poor sinners, you will not hesitate a moment, whether you ought to warn them of their danger or not.

Id. at p. 180.

 

John Newton: How to Preach the Doctrines of Grace.3

17 Friday Jun 2016

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III.  The Scriptural Testimony

Having considered the practical effects based upon his observation, Newton looked to the Scripture example:

But, not to insist on this, nor to rest the cause on the authority or examples of men, the best of whom are imperfect and fallible, let us consult the Scriptures, which, as they furnish us with the whole subject-matter of our ministry, so they afford us perfect precepts and patterns for its due and orderly dispensation.

John Newton, Richard Cecil, The Works of the John Newton, vol. 1 (London: Hamilton, Adams & Co., 1824), 175.

A.  Jesus

Jesus is unquestionably the greatest example of how to properly present the “Gospel”.

  1.  Jesus did not “tickle ears”

The Lord Jesus was the great preacher of free grace, “who spake as never man spake;” and his ministry, while it provided relief for the weary and heavy laden, was eminently designed to stain the pride of all human glory. He knew what was in man, and declared, that “none could come unto him, unless drawn and taught of God;” John 6:44–46.

Ibid.

2.  Yet Jesus did call to repentance.

Newton gives three examples of Jesus preaching which some might consider “legalistic” as opposed to “grace”:

John 6:27 (ESV)27 Do not work for the food that perishes, but for the food that endures to eternal life, which the Son of Man will give to you. For on him God the Father has set his seal.”

John 12:35 (ESV)35 So Jesus said to them, “The light is among you for a little while longer. Walk while you have the light, lest darkness overtake you. The one who walks in the darkness does not know where he is going.”

Luke 13:24–27 (ESV)24 “Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able. 25 When once the master of the house has risen and shut the door, and you begin to stand outside and to knock at the door, saying, ‘Lord, open to us,’ then he will answer you, ‘I do not know where you come from.’ 26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ 27 But he will say, ‘I tell you, I do not know where you come from. Depart from me, all you workers of evil!’

These passages show Jesus commanding people indiscriminately to obey the call of God. To these passages, one could easily append others:

Mark 1:14–15 (ESV)14 Now after John was arrested, Jesus came into Galilee, proclaiming the gospel of God, 15 and saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.”

This example is especially appropriate, because it calls all to repent in the direct context of proclaiming the “gospel”.

B.  The example of the Apostles

1.No one can fairly accuse the Apostles of having a Pelagian view of human ability

Consider their letters. For example, Paul writes:

Romans 9:16 (ESV) 16 So then it depends not on human will or exertion, but on God, who has mercy.

John writes:

John 1:12–13 (ESV)12 But to all who did receive him, who believed in his name, he gave the right to become children of God, 13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

2.  The Apostles repeatedly called for repentance

There are numerous examples in Acts of an Apostle preaching repentance:

Acts 3:19 (ESV) 19 Repent therefore, and turn back, that your sins may be blotted out,

Newton relies primarily upon the case of Simon Magus. This is a particularly strong example, because Simon Magus was unquestionably an unbeliever at the time Peter calls him to repentance:

Peter’s advice to Simon Magus is very full and express to this point; for though he perceived him to be “in the very gall of bitterness, and in the bond of iniquity,” he exhorted him “to repent, and to pray, if perhaps the thought of his heart might be forgiven.” It may be presumed, that we cannot have stronger evidence that any of our hearers are in a carnal and unconverted state, than Peter had in the case of Simon Magus; and therefore there seems no sufficient reason why we should hesitate to follow the Apostle’s example.

Id at p. 176.

John Newton: How to Preach the Doctrines of Grace.2

16 Thursday Jun 2016

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Having laid out the question and the options, Newton next evaluates the positions, first in the light of experience, second in the light of Scriptural examples:

II. Judgment by Experience

He calls this test, “the discernible effects of each.”

A.  Those who call repentance

Those preachers who call for repentance are most likely to see conversion:

those ministers whom the Lord has honoured with the greatest success in awakening and converting sinners, have generally been led to adopt the more popular way of exhortation and address;

John Newton, Richard Cecil, The Works of the John Newton, vol. 1 (London: Hamilton, Adams & Co., 1824), 174.

B. Those who do not call for repentance

These preachers may help those already within the fold, but see fewer conversions: “[T]heir labours have been more owned in building up those who have already received the knowledge of the truth, than in adding to their number.” (Ibid.)

 

C. The inference

From this observation, Newton draws the following inference:

this seems at least a presumptive argument in favour of those, who, besides stating the doctrines of the Gospel, endeavour, by earnest persuasions and expostulations, to impress them upon the hearts of their hearers, and entreat and warn them to consider “how they shall escape, if they neglect so great salvation.” For it is not easy to conceive, that the Lord should most signally bear testimony in favour of that mode of preaching which is least consistent with the truth, and with itself.

John Newton, Richard Cecil, The Works of the John Newton, vol. 1 (London: Hamilton, Adams & Co., 1824), 175.

John Newton: How to Preach the Doctrines of Grace. 1

14 Tuesday Jun 2016

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(Letter VII)

A minister asked John Newton whether a preacher should call upon one who is not regenerate to repent and believe the Gospel:

IN a late conversation, you desired my thoughts concerning a scriptural and consistent manner of addressing the consciences of unawakened sinners in the course of your ministry. It is a point on which many eminent ministers have been, and are, not a little divided; and it therefore becomes me to propose my sentiments with modesty and caution, so far as I am constrained to differ from any from whom in general I would be glad to learn.

John Newton, Richard Cecil, The Works of the John Newton, vol. 1, “Letter VII” (London: Hamilton, Adams & Co., 1824), 173.

To understand the weight of the question, one must understand that prior to coming to salvation, a human being – although a morally significant actor – is “dead in trespasses and sins” (Eph. 2:1). Jesus said, “No one can come to me unless the Father who sent me draws him” (John 6:44). Accordingly, one can be saved only if God graciously goes first and brings one to life.

The complex of doctrines which speak to the inability of unregenerate human beings to come to God, but graciously going first and saving his enemies, is known as the doctrines of grace.

The rub of the question is logical consistency: If an unregenerate man cannot repent, then why should I call upon him to repent? As Newton explains, the question misstates the case and misapprehends the doctrines of human inability and God’s gracious ability.

I.The Two Options

Newton begins with the two basic options.

A. The Preacher Who Makes no Call to Repent.

Some think, that it is sufficient to preach the great truths of the word of God in their hearing; to set forth the utterly ruined and helpless state of fallen man by nature, and the appointed method of salvation by grace, through faith in the Lord Jesus Christ; and then to leave the application entirely to the agency of the Holy Spirit[.]

In their effort to avoid “legalism” (the belief that human effort will be meritorious before God), such men do not call upon the unregenerate to respond. They are concerned they will “contradict themselves, and retract in their application what they had laboured to establish in the course of their sermons.”

B. The Preacher Calls for Repentance

There are a second class of preachers who hold just as fervently to the doctrines of grace and yet who call for repentance. As Newton says, such men:

think it their duty to deal with sinners as rational and moral agents: and as such, besides declaring the counsel of God in a doctrinal way, to warn them by the terrors of the Lord, and to beseech them by his tender mercies, that they receive not the grace of God, in a preached Gospel, in vain.[1]

 

(In the next post, we will look at Newton’s evaluation of the two positions, both from an experiential and a Scripture point of view.)

 

 

[1] John Newton, Richard Cecil, The Works of the John Newton, vol. 1 (London: Hamilton, Adams & Co., 1824), 174.

John Newton, Mary to her Savior’s Tomb

22 Tuesday Mar 2016

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Olney Hymns

CXVII. Weeping Mary. Chap. 20:11–16

Rembrandt_Christ_Appearing_to_Mary_Magdalene,_‘Noli_me_tangere’

1 MARY to her Saviour’s tomb
Hasted at the early dawn;
Spice she brought, and sweet perfume;
But the Lord she lov’d was gone.
For a while she weeping stood,
Struck with sorrow and surprise,
Shedding tears, a plenteous flood,
For her heart supply’d her eyes.

2 Jesus, who is always near,
Though too often unperceiv’d,
Came, his drooping child to cheer,
Kindly asking why she griev’d.
Though at first she knew him not,
When he call’d her by her name,
Then her griefs were all forgot,
For she found he was the same.

3 Grief and sighing quickly fled
When she heard his welcome voice;
Just before she thought him dead,
Now he bids her heart rejoice.
What a change his word can make,
Turning darkness into day!
You who weep for Jesu’s sake,
He will wipe your tears away.

4 He who came to comfort her,
When she thought her all was lost,
Will for your relief appear,
Though you now are tempest-toss’d:
On his word your burden cast,
On his love your thoughts employ;
Weeping for a while may last,
But the morning brings the joy.
John Newton and Richard Cecil, The Works of John Newton, vol. 3 (London: Hamilton, Adams & Co., 1824), 436.

We were once as you are

10 Thursday Mar 2016

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John Newton

1 Shall men pretend to pleasure

Who never knew the Lord?

Can all the worldling’s treasure

True peace of mind afford?

They shall obtain this jewel,

And what their hearts desire,

When they, by adding fuel,

Can quench the flame of fire.
2 Till you can bid the ocean,

When furious tempests roar,

Forget its wonted motion,

And rage and swell no more:

In vain your expectation

To find content in sin;

Or freedom from vexation

While passions reign within.
3 Come turn your thoughts to Jesus,

If you would good possess;

’Tis he alone that frees us

From guilt and from distress:

When he by faith is present,

The sinner’s troubles cease;

His ways are truly pleasant,

And all his paths are peace.
4 Our time in sin we wasted,

And fed upon the wind;

Until his love we tasted,

No comfort could we find:

But now we stand to witness

His pow’r and grace to you;

May you perceive its fitness,

And call upon him too!
5 Our pleasure and our duty,

Though opposite before,

Since we have seen his beauty,

Are join’d to part no more:

It is our highest pleasure,

No less than duty’s call,

To love him beyond measure,

And serve him with our all.

John Newton on the Practical Effects of Faith

15 Monday Feb 2016

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Letter VI

Sir,

INTRODUCTION

In the introduction, Newton raises three issues:

1. Faith is more than the means of justification: faith effects a changed life.

The use and importance of faith, as it respects a sinner’s justification before God, has been largely insisted on; but it is likewise of great use and importance in the daily concerns of life. It gives evidence and subsistence to things not seen, and realizes the great truths of the Gospel, so as that they become abiding and living principles of support and direction while we are passing through this wilderness. Thus, it is as the eye and the hand, without which we cannot take one step with certainty, or attempt any service with success.

2A. We should wish that all believers saw the importance of faith transforming their life in practice:

It is to be wished, that this practical exercise of faith were duly attended to by all professors. We should not then meet with so many cases that put us to a stand, and leave us at a great difficulty to reconcile what we see in some of whom we would willingly hope well, with what we read in Scripture of the inseparable concomitants of a true and lively faith.

2B. It should shock us of little those who claim to be Christians differ from others:

For how can we but be staggered, when we hear persons speaking the language of assurance,—that they know their acceptance with God through Christ, and have not the least doubt of their interest in all the promises,—while at the same time we see them under the influence of unsanctified tempers, of a proud, passionate, positive, worldly, selfish, or churlish carriage?

FIRST SECTION: WHAT SHOULD BE THE EVIDENCES OF A TRUE FAITH?

1. True faith would demonstrate itself in a changed life. Too often, Christians are willing to have a change in something drug addictions or profligate sexual immorality: But the Scripture envisions a change “smaller” personal sins, such as pride, material discontentment, harsh speech.

It is not only plain, from the general tenor of Scripture, that a covetous, a proud, or a censorious spirit, are no more consistent with the spirit of the Gospel, than drunkenness or whoredom; but there are many express texts directly pointed against the evils which too often are found amongst professors.

He proves this point from Scripture:

Thus the Apostle James assures us, “That if any man seemeth to be religious, and bridleth not his tongue, his religion is vain;” [James 1:26]

and the Apostle John, “That if any man love the world, the love of the Father is not in him;” and he seems to apply this character to any man, whatever his profession or pretences may be, “who having this world’s goods, and seeing his brother have need, shutteth up his bowels of compassion from him.” [1 John 3:17]

Surely these texts more than intimate, that the faith which justifies the soul does likewise receive from Jesus grace for grace, whereby the heart is purified, and the conversation regulated as becomes the Gospel of Christ.

Objection: Isn’t looking for a changed life “legalism”?

There are too many who would have the ministry of the Gospel restrained to the privileges of believers; and when the fruits of faith, and the tempers of the mind, which should be manifest in those who have “tasted that the Lord is gracious,” are inculcated, think they sufficiently evade all that is said, by calling it legal preaching.

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John Newton’s Ministry Advice

04 Monday Jan 2016

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Letter V: Advice to a Young Minister

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Robert C. Chapman

Humility is the secret of fellowship, and pride the secret of division.

R.C. Chapman

The fifth letter is ministry advice to a young man who has set into ministry. The man has asked Newton what to expect in ministry. Newton’s advice should be heeded by anyone who has or will enter into ministry. And, while the letter is directed specifically to the preaching pastor of a congregation, the observations, warnings and encouragements are use to anyone involved in Christian ministry at any level:

General Outline

Greeting  & Commendation

I. You Will Meet With Difficulties

A. Have you prayed?

B. Don’t be naive.

C. Sweet then bitter

D. Encouragement

II. Three Difficulties You Will Meet

A. General Observations

B. Opposition

            1. General

2. Two temptations.

a. The temtpation of anger and bitterness

i. Ruin your work

ii. How to respond.

b. The temptation of self-importance

C. Popularity

1. A danger few will avoid

2. Do not mistake gifts for grace

3. How God protects us.

D. Spiritual Weakness

1. “Hypocrite!”

2. Never preach again.

III. Conclusion

Here is the letter with analysis:

GREETING:

This is a curious introduction. Newton is writing to an (apparently) young man who has recently been ordained to the ministry. However, he does not merely praise young man; he also includes a prayer:

I hope he has given you likewise a heart to devote yourself, without reserve, to his service, and the service of souls for his sake.

As Newton will make clear, the work of a Christian minister can be brutally difficult. Only a man whose heart is devoted to Christ’s service will complete this work.

I. YOU WILL MEET DIFFICULTIES

The body of the letter concerns the difficulties which a minister will meet. Newton first begins with a general statement.

A. Have you prayed?

You have, doubtless, often anticipated in your mind the nature of the service to which you are now called, and made it the subject of much consideration and prayer.

As Newton will make plain, the difficulties of ministry are supernatural: they are snares and temptations, and “natural” responses will only make things make things worse.

B. Dont’ be naive.

I remember being in law school, thinking I had some idea what being a lawyer would be like. I quickly learned, I had only learned enough to later learn how to be a lawyer.

Likewise with pastoral work: One can train, but even those most closely connected to a pastor cannot quite understand the nature of the burden. There is something unique in the weight of ministry:

But a distant view of the ministry is generally very different from what it is found to be when we are actually engaged in it. The young soldier, who has never seen an enemy, may form some general notions of what is before him: but his ideas will be much more lively and diversified when he comes upon the field of battle. If the Lord was to shew us the whole beforehand, who that has a due sense of his own insufficiency and weakness, would venture to engage?

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