(R. S. Storrs, D. D.)

II. A REVIEW OF PAST MERCIES. How many times has He lulled you to sleep in His arms; fed you at His table; clothed you from His wardrobe! How often has He supplied your wants, and wiped away tears from your eyes! When brought low, has lie not helped you? When in jeopardy, has He not defended you? When sickness has alarmed your fears, has He not led you back from the gates of the grave? When accidents have been ready to destroy, have not "all your bones said, who is a God like unto Thee?" If we had indulged a person year after year all through life, should we not require him to think of it; to be sensible of our kindness, and to behave towards us in a manner becoming his obligations? There is nothing perhaps we feel more painfully than the ungrateful reception of the favours we bestow: and a very few instances of unthankfulness are sufficient to induce us to discontinue our benefits. What, then, does God think of us?

III. A REVIEW OF OUR PAST SORROWS AND DISTRESSES. It is an awful thing to come out of trouble; for iii always leaves us better or worse than it finds us. We should therefore ask with peculiar concern — "What benefit have I derived from such a visitation of Divine Providence? The rod spoke — did I hear its message? The physician has been employed — is my distemper even beyond the reach of medicine? I have lost the life of my friend — and have I lost his death too? My relation has entered the joy of his Lord — I have one reason for loving earth less, and do I love it more? one reason for loving heaven more, and do I love it less?"

IV. A REVIEW OF PAST SINS. Many of these have grown out of our privileges, our mercies, and our trials. They have been attended with singular aggravations. They are more in number than the hairs of our head. In many things we offend all, This review is painful — but it is useful, it is necessary. It will lead us to admire the longsuffering of God, in bearing with us year after year. It will be a call to repentance. It will humble us. It will promote charity. We shall be tender towards others, in proportion as we deal honestly and severely with ourselves. It will be a spur to diligence. You have much lost time to redeem, and much lost ground to recover.

(W. Jay.)

I. The law of MEMORY shows that God requires the past. All that ever hath been, so far as humanity is concerned, is now living in the memory of all the individual men that ever lived. Memory has now its resurrections. Scarcely an hour departs, in which some grave does not open, and the ghost of some long-buried event does not start up to life. As ocean prints her undulations on the shore, memory prints our actions and events on the soul — a tablet, this, not, however, like sand; but like eternal adamant.

II. The law of moral CAUSATION shows that God requires the past. There is nothing living on which you can fix your eyes that is not to-day the effect of all the causes and influences that have been operating on it from the beginning of its existence. This is true of the globe itself. Its condition to-day is the result of all the forces that have been acting upon it through the most distant periods of geological calculation. This is true of the intellect. The state of my intellect at this hour is the result of all the thoughts that have over coursed their way through my soul. This law holds true in relation to character, Nothing that man does ever dies: no act terminates in itself, it makes an everlasting impression, it becomes an element in the moral existence of its author, it sends its vibrations along the lines of the endless future.

III. The law of CONSCIENCE shows that God requires the past. Conscience, both in the savage and the sage, foreshadows the scene of coming retribution. It had heard the trumpet blast; it has seen the Judge enthroned, the prisoner arraigned, the books opened, the witnesses examined; has heard the sentence pronounced. and marked the final delivery of the culprit into the everlasting custody of justice. The structure of the human eye does not more clearly imply the existence of light, than the forebodings of a guilty conscience the existence of future retribution.

(Homilist.)

I. God requires that which is past in the way of NATURAL LAW.

1. The matter of the past God requires to-day. The mighty primeval forests which reared their lofty heads and waved their huge branches, and the earth's elements which rolled in fiery flood ages before the human era, God requireth now in this age of advanced civilization, and they answer the requirement, the one by furnishing coal, the other by supplying granite and metals for the use of man. And as of the remote past, so of the nearer. The leaves which a day or two back we saw chased hither and thither by the spirit of the wind will contribute their due portion to the vegetation of the coming year.

2. What is thus true of nature is true also of society. The year has been what it has because of what it has received from the past, and in turn it will hand down to the coming years its vast inheritance of the past increased with its own individual contribution.

3. As also by natural law God requires the evil and the good that are past. You see a nation as Greece, or as Spain, once so great, now without physical energy or moral vigour; it is the judgment exacted or required by natural law for the vices and follies of the fathers and forefathers. You see certain weakly or diseased children; the wickedness of the generation before them is therein required of them. The excesses of the youth by natural law God will sooner or later require in the man's disordered physical system, or in his undermined constitution succumbing to some disease. But it is more true of the good than of the evil that God requireth the past. Has Abraham's faith perished? Has Jacob's wrestling prayer died? Have David's psalms and prophets' word, and, above all, have the truth and grace of the good Lord Himself wrought so long ago perished? Our mighty dead are with us in the saintlier lives, in the freer thought, in the ampler work of the Church go-day. No; the past is not gone. Time does not triumph over us. By natural laws God preserves the past. God requireth that which is past. In requiring, however, the past through natural law, there is no appeal to the human will.

II. We pass now to the sphere of will, and say that a second chief way in which God requireth that which is past is by means of THE MORAL LAW. Here God appeals go man to render somewhat suitable to his past. Here, ere the requirement of God can be met, man must consent and co-operate.

1. In this sphere God requireth that which is past by requiring thankfulness for past mercies. No state of heart is so happy as that of thankfulness, as no state is so conducive go the right use of God's gifts. Be ye thankful.

2. But while we have received mercies many, who, as he looks over this year, is not conscious of sin? and for the sin which is past God requireth penitence.

3. But God has given us time and place here, and has so constituted our life that it puts us through a wise discipline; and for this discipline of the past God requireth character and service. Have we fashioned the limbs of the moral man — honesty, sincerity, justice, honourableness — into greater strength and beauty? Have we produced any of the finer lines of gentleness, lowliness, meekness, devoutness, which are so glorious in our Divine model?

III. God requires the past in the way of FUTURE JUDGMENT. God, at the judgment, will require that. The modern mode of conceiving of past time differs from the ancient mode. We think of past time as something left behind us; the ancients thought of past time as something gone before them. Tempus fugit (time flies) was the common expression of classic thought; the notion being that time was ever moving forward, requiring therefore prompt action to use it, and suggesting that when past it had fled not behind but before us. In like manner in Arabic philosophy, and in the Koran, authorities inform us that past deeds are conceived of not as left behind but as gone on before, waiting in yonder great future go confront their doers. It is this conception of past time that the original of our text presents. And this view is just. The moral feeling of all races anticipates judgment to come. Though pride and unbelief will beat down the feeling, yet, naturally, the bad man instinctively dreads the future, and the good man instinctively hopes. There is a judgment-hall within us where conscience sits; her judgments, however, are often slighted, drowned sometimes in the clamour of a rabble of worldly considerations; in such circumstances she anticipates and appeals go the future judgment to confirm and enforce her despised judgment. The unrepented evil will be known and declared. That undiscovered lie, that secret immorality, that unknown fraud, that godlessness of the heart, that enmity of the mind, that unbelief of the spirit; all will stand clearly revealed, anal judgment just will be passed. We cannot deceive Him the Omniscient, nor elude Him the Omnipresent. There is no escape from that supreme judgment. From the sentence of that judgment what vast issues will flow! Eternal life or the second death! Heaven or Gehenna! Let us, then, prepare for that judgment by requiring from ourselves our past.

(A. Goodrich, D. D.)

as regard others — important and awful though that be — that "that which hath been is now."

II. Even if all the injury we may have done to others by a course of which we have now repented, still the past will leave its marks upon ourselves; marks which no repentance will blot out. Just as there are dangerous wounds which, long after they have been healed, leave a tenderness in the part which they affected, or, at all events, leave a sear which never can be removed; just as there are diseases which leave behind them a delicacy, or of which, even after they are thoroughly eradicated, there remain in the robust frame the everlasting marks; so a course of sin, even when it does not — and I believe this is the exception — even when it does not cause a permanent delicacy, still leaves behind it the marks of its once putrefying wounds and bruises and sores, long after they have been healed by the Great Physician. We have been saved from death, but great and unceasing care is henceforth absolutely necessary. Our sickness is over, but our countenance is changed. Mortification has been checked by the timely amputation of a limb; we are in full health, but we never get the limb back again. There are, no doubt, those who, by God's grace, attain, as nearly as possible, to the character of those who had never yielded themselves deliberately to courses of sin or carelessness. There are prodigals who are not only forgiven and received with readiness and joy, but in whom the traces of wantonness and degradation or selfishness have become almost, if not altogether, imperceptible; between whorl and the son who had "ever been with his father" no man can observe the difference. Still, even to such, the past is not a blank. It cannot but be that the gloomy recollection will often cross his mind of those who have passed away now from his influence, and whom he once influenced for evil; and who will say that as such a memory blends with the anticipation of the time when they shall meet again, and suggests, as it will suggest, the judgment of the Great Day — who will say that the past of the pardoned and accepted penitent is not painfully required of him?

(J. C. Coghlan, D. D.)

I. GOD REQUIRETH THE PAST THROUGHOUT THE UNIVERSE. What are our sciences but memories of the pasty Astronomy is the memory of the universe; geology is the memory of the earth; history is the memory of the human race. There is nothing forgotten or left behind. The past is brought forward into the present, and out of the past the future grows. Each material form bears in itself the record of its past history; each ray of light carries the picture of that from which it has come. Owing to the wonderful improvement that has taken place in the construction and study of the spectroscope, we are learning more and more to read the secrets, not only of the present, but also of the past history of the stars. The astronomer can not only calculate their future movements, but also recall their former phenomena. Then what a faithful testimony has our own earth kept of the changes through which it has passed! The geologist, from the unmistakable signs which he sees in the rocks, can reconstruct in imagination the seas and shores that vanished untold ages ago. Memory is not a faculty peculiar to mind, it exists in each nerve-centre, whether of sensation or motion, as is proved by the fact that each nerve-centre can be educated to respond to impressions. It is a property of every tissue of the body. The scar of a wound is the recollection by the tissue of the injury which it has received; and the marks of the small-pox are an evidence that the whole system remembers the attack of the disease. There is such a thing, too, as ancestral memory; and the hereditary traits and peculiarities which successive generations exhibit testify to its permanence. Many of the strange instincts, mysterious associations, and shadowy recollections for whose origin in our own experience we cannot account, and which Wordsworth in his famous "Ode" alludes to as intimations of a Divine home recently left, may be traces in us of the memory of our forefathers which we have inherited. What are the phenomena of rejuvenescence in plants but a reminding — a grasping anew amid the old withered decaying forms of life of the ideal or type — a going back to the first fair condition! Nature never forgets. Nothing perishes without leaving a record of it behind. The past history of the universe is not only preserved in the memory of God, but is also inscribed upon its own tablets.

II. GOD REQUIRETH THE PAST FOR OUR PRESENT CONSOLATION. He takes up all we have left behind in the plenitude of His existence. The friends who have gone from us live in Him; the days that are no more are revived in Him. He is intimately acquainted, not only with our present thoughts, but also with the whole of our past experience. The images of the past that haunt our own minds are ineffaceably impressed upon His also. In converse with Him, in whom thus all our life is hid, upon whose mind the whole picture of our existence is mirrored, we feel that, though lonely, we are not alone — though the perishing creatures of a day, we are living even now in eternity.

III. GOD REQUIRETH THE PAST FOR ITS RESTORATION. As the context indicates, it is a law of the Divine manifestation, a mode of the Divine working in every department, that the past should be brought forward into the present, the old reproduced in the new. In nature and religion the progressive and the conservative elements are combined. Each new stratum of rock is formed out of the ruin of the previous strata. In man himself the characteristics of each age are carried along with him through every advancing stage of life, and the child-heart may be retained in extreme old age. In the history of nations the past overshadows and forms the present, and the modifications which existing institutions undergo are based upon the solid advantages of old institutions; while "freedom broadens slowly down from precedent to precedent." In like manner in Scripture every advancing event is marked by new powers and destined for higher ends; but with these are always essentially recapitulated all things that have been previously employed. The system of truth contained in the successive dispensations of religion is one and the same. God, in His house not made with hands, is not doing as we do when our household goods are old and worn out and we replace them by things altogether new. He is not continually refurnishing the earth. He is causing the same flowers and trees and streams to appear season after season. He never wearies of repeating the old familiar things. He keeps age after age, generation after generation, year after year, the same old home-feeling in His earth for us. And is not this a strong argument that lie will keep the old home-feeling for us in heaven; that we shall find ourselves beyond the river of death in the midst of all the former familiar things of our life, just as when we get out of the winter gloom and desolation of any year, we find ourselves in the midst of all that made the former springs and summers so sweet and precious to us? I love to think of heaven as a recollection, and to believe that the kingdom of God in its highest sense is the restitution of all things. Wasted, toiling humanity, after the great circumnavigation of human history is over, will return to its early purity and glory. The tree of life will bloom again, and the river of life will flow through the paradise regained. The New Jerusalem will descend from God out of heaven, "not in the unearthly splendours of an unknown apocalypse, but as a lark descends from the skies to the nest she had dwelt and loved in."

IV. But closely connected with the brightness of such thoughts as these is the shadow of the solemn one that GOD REQUIRETH THE PAST FOR JUDGMENT. The stars of heaven witness and retain the scenes and events of our earth. The pictures of all secret deeds that have ever been done really and actually exist, glancing by the vibration of light farther and farther in the universe. We are continually endowing the inanimate earth with our own consciousness, impressing our own moral history upon the objects around us; and these objects react upon us in recalling that history. The sky and the earth are thus books of remembrance that witness against us, and God will open them on the great day. "He shall call to the heavens from above and to the earth beneath, that He may judge His people." In ourselves, too, there are indelible records of our former history. The whole past of our lives is with us in the present, and accompanies us into the future; and whatever we have done or suffered or been has entered into our deeper being, and we have only to go there to find it. Memory is indestructible. We cannot undo the past and begin afresh. We have to take the past as the starting-point and determining element of the future. We are what the past has made us; and the memory of former things is indelible. But the Gospel reminds us that what cannot be obliterated may be transmuted by Divine grace. In Christ Jesus we may become new creatures; and in the eternal life that we begin, in union with Him, all old things, so far as there is any condemning power in them, pass away, and all things in the transfiguring light of heavenly love become new.

(H. Macmillan, D. D.)

1. In the first place, God will require of us all our past unrecognized blessings. Oh, God has been very good to you. Have you been good to God? "God requireth that which is past." More than Chat, He saw you dying, and sent an angel to redeem you. Did He? No. He sent His only Son. Why? To heal your wounds, and to wipe away your tears, and to carry your burdens, and to die your death, and to save your soul; and for these last ten or twenty years He has been asking of you one little thing, and that is that you would let Him just stand inside the door of your heart. Oh, have you done it?

2. Again, God will require of you, and does require of you, the warnings that were unheeded all your life. Did any of you have narrow escapes? He has made a record of them, and "He requires that which is past." So God will require of you all the warnings that came to you through sickness. So, also, God will require of you all those warnings that came to you through the sudden decease of your friends. I suppose that there have been thirty or forty startling providences in your life, when you were impressed with the fact — more or less impressed with it — that life was uncertain, and that at any moment eternity might move in upon your soul. How did you feel about it? Did you put the warnings that God gave you to any practical application, or has it been proved that there is no power in God's providences to move and arouse and arrest your soul? There are three points at which "God requires that which is past."(1) One is now. God is saying to you so loudly you cannot stop your ears against it: "O man, where is thy father's God? O man, where are thy dying mother's entreaties? O man, where have you spent your nights since you have been in town? O man, if you should die in your seat to-night, where would you go to? O man, how long will you live?"(2) There is another point at which God makes requisition, and that is the last hour we live on earth. What are the voices of the past saying to that unrepentant man as he is going out of life? Those voices are saying to him: "What about those Sabbath-breaking rides? What about those words blasphemous or unclean? What about those malpractices in trade? What about those million bad thoughts during your life, of envy, or hatred, or lust, or pride? Come to resurrection all ye days, and months, and years; come to resurrection." And they come. What is God doing with that dying man? He is "requiring that which is past."(3) There is one other point at which God will make requisition that is, in the great final day. Without a single exception, all the unforgiven sins of our past life will come up before us, and before an assembled universe we will be questioned about them.

(T. De Witt Talmage.)

1. We find the text borne out according to the requirements of the natural world around us. Nothing of the past is absolutely lost, but, in some form or other, ever connected with the passing present.

2. We often speak of forgetting a thing, as ii by its banishment from the memory it were lost, gone, and perished. But there is nothing forgotten: for "God requireth that which is past." "The winds travel on their course, and seem to sweep past us, but they do a work which never perishes. The waves flow high, and seem to steal away, but each wave contributes a donation to the business of creation which never perishes. The sun rises, and shines, and sinks away again, but leaves behind him an alms-offering to the charities of fruition and of sustenance which never perishes. Men are born, and live, and toil, and die, and are by men forgotten; but their work never perishes."

3. Consider these words as they refer to our individual influence upon others.

4. The text reminds us all of the impossibility of escaping from our responsibilities.

5. The text, while thus binding the past, present and future together in Deity, acts as an excellent monition for our future guidance. It tells us that the past can be improved upon, and, while gone beyond our reach and never to return to us again, we can nevertheless seize the passing moment, and so, from its warning, enter with renewed courage and with renewed hope upon the scenes of life lying before us, untravelled and unknown.

(W. D. Horwood.)

     5346   injury

'A Time to Plant'
'A time to plant.'--Eccles. iii. 2. The writer enumerates in this context a number of opposite courses of conduct arranged in pairs, each of which is right at the right time. The view thus presented seems to him to be depressing, and to make life difficult to understand, and aimless. We always appear to be building up with one hand and pulling down with the other. The ship never heads for two miles together in the same direction. The history of human affairs appears to be as purposeless as the play …
Alexander Maclaren—Expositions of Holy Scripture

For what Christian Men of Our Time Being Free from the Marriage Bond...
15. For what Christian men of our time being free from the marriage bond, having power to contain from all sexual intercourse, seeing it to be now "a time," as it is written, "not of embracing, but of abstaining from embrace," [1977] would not choose rather to keep virginal or widowed continence, than (now that there is no obligation from duty to human society) to endure tribulation of the flesh, without which marriages cannot be (to pass over in silence other things from which the Apostle spares.) …
St. Augustine—On the Good of Marriage

But Thou who Both Hast Sons, and Livest in that End of the World...
11. But thou who both hast sons, and livest in that end of the world, wherein now is the time not of casting stones, but of gathering; not of embracing, but of abstaining from embracing; [2244] when the Apostle cries out, "But this I say, brethren, the time is short; it remains, that both they who have wives be as not having;" [2245] assuredly if thou hadst sought a second marriage, it would have been no obedience of prophecy or law, no carnal desire even of family, but a mark of incontinence alone. …
St. Augustine—On the Good of Widowhood.

Letter xxvi. (Circa A. D. 1127) to the Same
To the Same He excuses the brevity of his letter on the ground that Lent is a time of silence; and also that on account of his profession and his ignorance he does not dare to assume the function of teaching. 1. You will, perhaps, be angry, or, to speak more gently, will wonder that in place of a longer letter which you had hoped for from me you receive this brief note. But remember what says the wise man, that there is a time for all things under the heaven; both a time to speak and a time to keep …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

The Conclusion of the Matter
'Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them; 2. While the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain; 3. In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened, 4. And the doors shall be shut in …
Alexander Maclaren—Expositions of Holy Scripture

Of Self-Annihilation
Of Self-Annihilation Supplication and sacrifice are comprehended in prayer, which, according to S. John, is "an incense, the smoke whereof ascendeth unto God;" therefore it is said in the Apocalypse that "unto the Angel was given much incense, that he should offer it with the prayers of all Saints'' (Chap. viii. 3). Prayer is the effusion of the heart in the Presence of God: "I have poured out my soul before God" saith the mother of Samuel. (1 Sam. i. 15) The prayer of the wise men at the feet of …
Madame Guyon—A Short and Easy Method of Prayer

Introductory Note.
[a.d. 145-220.] When our Lord repulsed the woman of Canaan (Matt. xv. 22) with apparent harshness, he applied to her people the epithet dogs, with which the children of Israel had thought it piety to reproach them. When He accepted her faith and caused it to be recorded for our learning, He did something more: He reversed the curse of the Canaanite and showed that the Church was designed "for all people;" Catholic alike for all time and for all sorts and conditions of men. Thus the North-African …
Tertullian—Apology

The Lapse of Time.
"Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest."--Eccles. ix. 10. Solomon's advice that we should do whatever our hand findeth to do with our might, naturally directs our thoughts to that great work in which all others are included, which will outlive all other works, and for which alone we really are placed here below--the salvation of our souls. And the consideration of this great work, …
John Henry Newman—Parochial and Plain Sermons, Vol. VII

"For they that are after the Flesh do Mind,"
Rom. viii. s 5, 6.--"For they that are after the flesh do mind," &c. "For to be carnally minded is death, but to be spiritually minded is life and peace." There are many differences among men in this world, that, as to outward appearance, are great and wide, and indeed they are so eagerly pursued, and seriously minded by men, as if they were great and momentous. You see what a strife and contention there is among men, how to be extracted out of the dregs of the multitude, and set a little higher …
Hugh Binning—The Works of the Rev. Hugh Binning

How the Silent and the Talkative are to be Admonished.
(Admonition 15.) Differently to be admonished are the over-silent, and those who spend time in much speaking. For it ought to be insinuated to the over-silent that while they shun some vices unadvisedly, they are, without its being perceived, implicated in worse. For often from bridling the tongue overmuch they suffer from more grievous loquacity in the heart; so that thoughts seethe the more in the mind from being straitened by the violent guard of indiscreet silence. And for the most part they …
Leo the Great—Writings of Leo the Great

The Holy War,
MADE BY SHADDAI UPON DIABOLUS, FOR THE REGAINING OF THE METROPOLIS OF THE WORLD; OR, THE LOSING AND TAKING AGAIN OF THE TOWN OF MANSOUL. THE AUTHOR OF 'THE PILGRIM'S PROGRESS.' 'I have used similitudes.'--Hosea 12:10. London: Printed for Dorman Newman, at the King's Arms in the Poultry; and Benjamin Alsop, at the Angel and Bible in the Poultry, 1682. ADVERTISEMENT BY THE EDITOR. Bunyan's account of the Holy War is indeed an extraordinary book, manifesting a degree of genius, research, and spiritual …
John Bunyan—The Works of John Bunyan Volumes 1-3

A Sermon on Isaiah xxvi. By John Knox.
[In the Prospectus of our Publication it was stated, that one discourse, at least, would be given in each number. A strict adherence to this arrangement, however, it is found, would exclude from our pages some of the most talented discourses of our early Divines; and it is therefore deemed expedient to depart from it as occasion may require. The following Sermon will occupy two numbers, and we hope, that from its intrinsic value, its historical interest, and the illustrious name of its author, it …
John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3.

"Who Walk not after the Flesh, but after the Spirit. For they that are after the Flesh,"
Rom. viii. 4, 5.--"Who walk not after the flesh, but after the Spirit. For they that are after the flesh," &c. If there were nothing else to engage our hearts to religion, I think this might do it, that there is so much reason in it. Truly it is the most rational thing in the world, except some revealed mysteries of faith, which are far above reason, but not contrary to it. There is nothing besides in it, but that which is the purest reason. Even that part of it which is most difficult to man, …
Hugh Binning—The Works of the Rev. Hugh Binning

Appendix 2 Extracts from the Babylon Talmud
Massecheth Berachoth, or Tractate on Benedictions [76] Mishnah--From what time is the "Shema" said in the evening? From the hour that the priests entered to eat of their therumah [77] until the end of the first night watch. [78] These are the words of Rabbi Eliezer. But the sages say: Till midnight. Rabban Gamaliel says: Until the column of the morning (the dawn) rises. It happened, that his sons came back from a banquet. They said to him: "We have not said the Shema.'" He said to them, "If the column …
Alfred Edersheim—Sketches of Jewish Social Life

Ecclesiastes
It is not surprising that the book of Ecclesiastes had a struggle to maintain its place in the canon, and it was probably only its reputed Solomonic authorship and the last two verses of the book that permanently secured its position at the synod of Jamnia in 90 A.D. The Jewish scholars of the first century A.D. were struck by the manner in which it contradicted itself: e.g., "I praised the dead more than the living," iv. 2, "A living dog is better than a dead lion," ix. 4; but they were still more …
John Edgar McFadyen—Introduction to the Old Testament