II. It is here said of the people of Israel and Judah, that "THEY SHALL COME WEEPING." As the tenderest parent sees with joy the tear of penitence steal over the cheek of his guilty child; as no pang is deeper than that inflicted by the discovery that a state of separation from himself costs the child of his bosom neither fear nor anguish; thus our Father, which is in heaven, expects in us, the prodigal children of His family, sorrow and anguish of soul, till our reconciliation with Himself is accomplished. But how is it possible to reconcile with language such as this, the conception, so prevalent in the world, that the proper object of life is amusement, and our reasonable and legitimate temper of mind thoughtlessness and a spirit of almost ceaseless dissipation? It is indeed true, that the temper of mind becoming the man who is reconciled to God is peace, and cheerfulness, and joy: — "Rejoice in the Lord; and again I say, rejoice." But peace of mind before reconciliation — peace, when the Lord has a "controversy" with us — peace, this is not the peace sanctioned by Scripture, but a state of repose leading to almost inevitable destruction. The true penitent is there described as "going and weeping." It is not, indeed, my intention to affirm that tears are the necessary, or the only sufficient, expression of grief for sin. Many a sad heart would delight to weep, but cannot.

III. These returning penitents are described as "SEEKING THE LORD THEIR GOD." Here is one of the grand distinctions between true and false repentance. That sorrow of the world which "worketh death," ordinarily evaporates in a few unmeaning words or tears. The real penitent, on the contrary, is not merely startled by his danger; he detests his offence. His soul longs for emancipation from its corruptions, and for a full and free entrance into the presence of the Lord.

IV. It is said of the returning penitents in the text, "THEY SHALL ASK THE WAY TO ZION." It is something in religion to have discovered that we are out of the way. The next mark of genuine repentance is a lively, persevering anxiety to be put into the way. But this anxiety will not discover itself in blind and random efforts to search out the path by our unassisted powers; but in humbly and earnestly availing ourselves of every appointed channel by which safe and sure intelligence on this all-important subject may be conveyed to the soul. The penitents in the text "ask their way." Distrusting a heart which has often misled them, they go for instruction to the servants of the Lord, and especially to Him who loves to "go before" his sheep, and lead them to the pastures of their proper happiness. And, observe, the place which they are said to seek is Zion, — he "city of their solemnities"; the holy city; the city in which dwelleth the Great King; where His temple arises; where, having laid aside the thunders of His just indignation, He sits between the cherubim, to dispense mercy and love to His guilty creatures. The real penitent never stops till he reaches the city of God. And however bright the sunshine, and clear the fountains, and extensive the prospects, which cheer him on the journey; and however wise and strong and compassionate the Guide who goes with him, and delights to succour, to defend, and to bless him, he neither puts off his armour nor rests from his labour till he sits down in eternal tranquillity in the paradise of God.

V. It is said of these penitents in the text, they ask their way to Zion "WITH THEIR FACES THITHERWARD." In other words, they are really bent on discovering the city which they profess to seek. Their eye is upon its towers; and their hearts are honestly impelling them in the right line of direction. Their inquiry has no alliance with the empty curiosity of the man who has no intention of adopting the advice which he solicits, and follows one path when his guide directs him to another. But, hearing a voice behind them, saying, "This is the way, walk ye in it," they implicitly follow the leadings of providence and the suggestions of the Spirit.

VI. The individuals in the text are described as saying, "COME, AND LET US JOIN OURSELVES TO THE LORD IN A PERPETUAL COVENANT THAT SHALL NOT BE FORGOTTEN." Such is uniformly the desire of the true penitent. Are we not the sworn enemies of sin, the world, and the devil? And how have we fulfilled our engagements to God? Will any single man venture to lay his hand on his heart and say, I have fulfilled them as I ought? And, if not, what is our duty to-day? Is it not to say, as in the text, "Come, and let us join ourselves," &c.?

(J. W. Cunningham, M. A.)

II. IT IS USUAL WITH INQUIRERS TO ASSOCIATE WITH THOSE WHO ARE LIKE-MINDED WITH THEMSELVES.

III. THIS INQUIRY AFTER GOD AND HAPPINESS IS FREQUENTLY ACCOMPANIED WITH TEARS. "They shall come, they and the children of Judah together, going and weeping." They weep over the times of their former ignorance. "To how little purpose have we hitherto lived," will they say; "our lives have been little better than a complete blank. And now that we have at length awaked to some sense of our danger, and desire for spiritual blessings, how little do we know of God and of ourselves, of sin and the method of salvation!" They weep over their numerous and aggravated transgressions. And they will weep frequently at such a time because of strong temptations, from the great enemy of souls. What a mercy is it when we are disposed to weep for sin! Many weep for pain of body, or because of the disappointments they have met with in business, but never grieve on account of their offences before God. They lament the difficulties of the times, but heave not a sigh over the hardness of their hearts

IV. MOUNT ZION IS THE PLACE TO WHICH THEY WILL REPAIR FOR INSTRUCTION AND COMFORT.

V. DEVOUT AND SINCERE INQUIRERS WILL GLADLY AVAIL THEMSELVES OF THE DIRECTION AND COUNSEL OF CHRISTIAN MINISTERS, AND OF OTHER PILGRIMS, WHO HAVE MADE SOME ADVANCES IN THE WAY TO THE CELESTIAL CITY.

VI. YOUNG CONVERTS, HAVING FOUND GOD, TO THEIR UNSPEAKABLE SATISFACTION, WILL DO WELL TO JOIN THEMSELVES TO THE LORD, IN A PERPETUAL COVENANT THAT SHALL NOT BE FORGOTTEN They must do this, by pleading and laying hold for themselves on the blessings of the covenant of grace; — by publicly professing faith in the Redeemer's name; for having first given themselves to the Lord, they should give themselves up to the Church, according to the will of God.

(Essex Remembrancer.)

II. The supreme pursuit of God requires EARNEST ENDEAVOUR. What of that? We should see to it that in everything we do and attend to, thought should apprehend, feeling embrace, will regard, and aim terminate in, God.

III. This seeking of God should be CONTINUOUS. For what reason? The mind is susceptible of indefinite enlargement in acquaintance with God. Religion admits of eternal progress.

IV. The constant, earnest, seeking of God is, in this world, ever more DIFFICULT, and sometimes GRIEVOUS. Why? Because of past neglect and failure; and because of existing contrary influences, agencies, attractions, and allurements.

V. The SINCERE, INTELLIGENT pursuit of God will issue in a SATISFYING conviction of the RIGHTNESS AND BLESSEDNESS of subordinating everything to entire, unswerving, ever advancing allegiance to God in creation, providence, and redemption.

VI. True seekers of God, HELP AND URGE one another to ABIDE with God in truth, and love, and deed.

(W. J. Stuart.)

1. The captive Israelites were obviously in a degraded state. And what is the state of man, but a state of degradation? He boasts of the dignity of his nature, but an angel might weep over its baseness. He has brought himself almost to a level with the brutes that perish.

2. The condition of the Jews in their captivity was as wretched as it was degrading. We too arc a suffering people. Once indeed the world was a paradise, but sin has entered it, withered its beauty, and robbed it of its happiness.

3. Our state, like that of the captive Jews, is also a guilty state. It was sin which caused them to be delivered into the hands of their enemies; and it is sin which has made us base and wretched. Our first father transgressed and died; but the vengeance which followed his transgression, deterred not his children from treading in his steps. To say nothing of the follies of our childhood and the sins of our youth, how many iniquities have we willingly and daringly committed since we attained the age of manhood!

4. The enslaved Jews were in a helpless state, or in one that appeared helpless. And what power have we to rescue ourselves from that state of guilt and wretchedness into which we are fallen? The law we have violated, denounces misery on our heads, a misery as great and lasting as our guilt; and who can resist its authority or repeal its curse?

II. THE DELIVERANCE OF THE ISRAELITES.

1. It was effected for them by the power of another. Cyrus was a type of Christ, the great spiritual Deliverer; and if we are ever brought out of our spiritual bondage, we must be content to owe our liberty to Him alone. He beheld them in thraldom to sin and Satan, and trembling under the power and fear of death; He came and overthrew their enemies, and burst their bonds. He made an end of sin; He destroyed death; He bruised Satan underneath their feet. Their degradation too was not overlooked by Him. They were in exile, and they were wretched there; but He raised them up from their low estate, and recovered for them the blessedness they had lost. He is now employed in restoring them to their forfeited inheritance.

2. The deliverance of the Israelites was also openly proclaimed and freely offered. To this proclamation St. Paul alludes in Romans 10., and speaks of it as a representation of the preaching of the Gospel to the enslaved nations of the earth.

III. THE FEELINGS WITH WHICH THIS JOURNEY WAS COMMENCED.

1. As we behold the Israelites leaving in a body the land of the Chaldaeans, the first circumstance which arrests our attention is their penitence. But why do they weep? The mercy they have received has softened their hearts. It has shown them the tenderness of their heavenly .Father. This godly sorrow is, in every instance, one of the first fruits of genuine religion. By nature our hearts are hard, so hard that the most awful judgments can make no abiding impression on them; but when we are roused out of our spiritual unconcern by the Spirit of God, and begin to look with the eye of faith on the great Saviour of sinners, a train of new and deep emotions is excited within us.

2. Notice also. in these liberated Jews, their, anxiety lest they should mistake the way. that is to lead them to Jerusalem. "They shall ask the way to Zion." And is not this anxiety, this spirit of inquiry, found in all who have fixed their heart on heaven? There was a time when they were destitute of all care on this subject. They thought themselves sufficiently acquainted with the way to God. They deemed it broad and plain, and looked on him as an enthusiast who bid them ask what they must do to be saved. But now all this self-confidence and imaginary security are come to an end. They know too that mistakes in this matter are not trifling errors; that there is but one way in which they can obtain the salvation they need, and that to seek it in any other way is to be for ever undone.

3. We may notice also the decision of these returning captives, the earnestness and resolution with which they seek the Lord. And no man ever arrived at the heavenly Zion without possessing such a mind as this.

(C. Bradley, M. A.)

II. UNDER THIS PAINFUL CONCERN OF MIND, THEY SHALL ANXIOUSLY INQUIRE AFTER THE MEANS OF RECOVERY. "They shall go and seek the Lord their God." The poor captives are here represented — weeping. Though depressed with their perfect thraldom, though weeping, they go; they sit not down in despondency. They set their faces towards Zion; and let them but find the Lord their God, let them but perceive His gracious intentions towards them, and they can wait His time and way of a full and final deliverance, and commit everything else to Him.

III. ANIMATED BY THIS HOPE, THEY SHALL VIGOROUSLY PRESS TOWARDS ZION; "they shall ask the way with their faces thitherward." In the ordinary affairs of life, when men have a particular object in view in which they are deeply interested, and that hope or object is merely probable, they exert every nerve; they toil by day and wake by night; they encounter dangers with resolution, and suffer hardships without complaint. And is it possible to believe that temporal considerations, which can fall under no certain calculation as to She certainty of acquiring them, should engage our affections, and employ all our active powers; and that considerations of infinitely greater moment confessedly, and certain as to their attainment and duration, should have less influence, or no influence at all, upon us? It is impossible; the idea is absurd. What mighty effects, then, it may be asked, will the Christian's hope produce? They are, no doubt, various in degrees, and correspond to that hope as it is more or less vigorous; but they are the same in kind; and they may in general fall under one view, — a change of the objects of his affections and pursuits. The bonds in which he was held formerly by his passions and sensual appetites, restrain him no longer; he is no longer under their tyranny and blind impulse. He feels himself overawed by a superior authority; and he perceives objects presented to him which he had formerly viewed with indifference, or had been wholly unnoticed by him, which by a new energy seize his soul, — captivate his affections, and fix his choice. Again, animated by this hope of salvation, the soul rises superior to the world; and feels a Divine elevation that cannot stoop to it, when courted by its most flattering forms, as its ultimate object. This hope of salvation inspires the soul with a Divine zeal, a holy impatience after further attainments. The higher this hope rises, the more it enlarges the heart.

IV. IN ORDER TO CONFIRM AND STRENGTHEN THEIR RESOLUTIONS, THEY WILL BIND THEMSELVES BY A SOLEMN DEED AND COVENANT. "Come, let us join ourselves to the Lord in a perpetual covenant, that shall not be forgotten." A personal covenant with God is inseparable from genuine closet-devotion Every prayer, every pious purpose, every devout meditation, is virtually a covenant with the Lord. And there may be certain occasions wherein devout souls may see cause to be more explicit to express at large their sense of Divine things, their present feelings, their past experiences, and to commit to writing their solemn purposes and engagements, and, to impress the whole the stronger upon their minds, — to append their names. But this I only mention, the words leading me to speak, not of a personal or closet transaction, but of a public bond of union, the common act of a religions society. Single resolutions slip easily out of the mind, and lose their hold of us; but in a public transaction, where the great God is supposed to stand on the one part, and His poor dependent creatures on the other, there is something so awful and solemn, as must leave upon a mind, not wholly hardened and insensible, some suitable impressions; especially where the transaction is accompanied and confirmed by sensible and expressive symbols.

(Thomas Gordon.)

I. There are SOME PERSONS WHO NEITHER ASK THE WAY TO ZION NOR SET THEIR FACES THITHERWARD. Their relationship to Christ is that of utter indifference. They regard eternal things as though they were mere trifles, and they look upon temporal things as though, these, were all-important. They call this "minding the main chance," and "looking after the principal thing"; but as to their souls and God, and heaven, and eternity, they are utterly indifferent. Let ms think of what it is to which they are indifferent. They are utterly indifferent to God. You know how many there are who live as if there were no God at all. This is a terrible thing, because God will require all this at their hands. It is no slight thing to be utterly indifferent to Christ, to Him who loved mankind so much that He could not abide in heaven, and let them perish, but must needs come here and be a lowly, suffering, despised, crucified man, that He might redeem men Yet, after all that He has done, which must have astonished the angels in heaven, and which ravishes the heart of every gracious man on earth, these people do not care. They are utterly indifferent also with regard to themselves. They expect to have troubles in this life; but as to that which comforts many of us under these troubles, they do not wish to know about it. They see many of God's people calm and quiet under pain and bereavement and sorrow, and they are sometimes curious to know what the secret is; yet their curiosity is not strong enough to stir them out of indifference. Often, when a man is indifferent about Divine things, it is because he vainly imagines that he is wise. I do not think that you and I ought to meddle with everything; there are some things we may as well let drift, but this will never do about God and eternity. I may be indifferent to God, but He is not indifferent to me. I may forget Him, but He has not forgotten what I do, and think, and say. Another thought that ought to come home to many is that this indifference is so foolish. When a man is indifferent to his own happiness, then he is a fool. If a man were miserably poor, although he might be rich, but he was indifferent about it, yea would think him insane. Now, there is no joy like the joy of salvation in Christ; there is no bliss under heaven that can parallel the bliss of the man who has committed himself into Christ's hands, and is resting calmly in Him; yet these indifferent people do not care about it.

II. There is another set of people WHO ASK THE WAY TO ZION WITH THEIR FACES TURNED AWAY FROM IT. It is a very strange thine that any should say, "Tell us the way to heaven," and yet, when we have told them, that they should set off walking the other way. "Go due east," you say; but they go due west directly. Now what can be the reason for that? A man is secretly a drunkard, or he is unchaste, or a woman is living in secret sin, yet always found listening to the Gospel. Why is this? Do you wish to increase your own condemnation? Do you? I cannot think that it is so. I hope that you do not come in order that you may hear of things to quarrel with and quibble over. I remember one, who was afterwards an eminent saint, who first went to hear Mr. Whitefield, because he was a great mimic, that he might take him off, and he afterwards went to the club which they called the "Hell Fire Club" to spend the evening. "Now, my mates," said he, "I am going to give you a sermon that I heard Mr. Whitefield preach yesterday"; and the man repeated the sermon, but he himself was converted while he preached it, and so were several of his mates who had met for blasphemy. So, come, even if you do come for such an evil purpose as that. Still, it is a sorrowful business that there should be men who ask the way to Zion, and turn their faces in the opposite direction.

III. There is a third class of people WHO ASK THE WAY TO ZION, BUT TURN NOT THEIR FACES. What is the meaning of their conduct? Is it an idle curiosity? Do they want to understand theology as others wish to understand astronomy or botany? That is almost like drinking wine out of the sacred vessels, as Belshazzar did; and you know how that night he was slain. Why do such people ask about salvation? Do they dream that mere knowledge will save them? You may get a clear head, but if you have not a clean heart, it will not avail you at the last. Peradventure, however, some of those who are seeking their way to Zion, but have not set their faces that way, are asking with a view to quiet their consciences. It makes them feel better to hear a sermon. Oh, you are strange people! There is a man who is very hungry; does it make him feel that his appetite is appeased when he smells the dinner, when he sees the plates arranged upon the table, and hears the clatter of the knives? Is it that you are trying to store up some little knowledge to use by and by? Are you asking the way to Zion that you may run in it when it becomes convenient to you? Ah, sir! are you making a convenience of God? Do you intend to make Him stand by while you attend to more important things?

IV. There is a fourth set of people who HAVE THEIR FACES THITHERWARD, BUT THEY DO NOT ASK THE WAY. Do they fancy that there are many ways? How many roads are there to heaven? This Book declares that there is only one. Do you ask, "Where are we to enquire?" Well, first of all, inquire of the Book. When you have inquired of the Book, then go on your knees, and inquire of the blessed Spirit who inspired the Book. If you cannot understand the Bible, ask the Author of it to explain it to you. He giveth wisdom, therefore ask the Holy Spirit for guidance. Ask the Lord Jesus Christ to manifest Himself unto you as He does not unto the world, and to lead you in His way. I may also say, but quite secondarily, inquire of His servants. And I may also add that you will do well to ask about the way from many of God's people. Although they do not preach, they will be glad to tell you what they do know, and many godly men and women can explain to you just what you want to know.

V. Those are the best inquirers WHO TURN THEIR PACES TOWARD ZION, AND YET ARE WILLING TO ASK THE WAY. Is that your condition, dear friend? Well, then, let me say two or three things for your encouragement, and the first is, Thank God that your face is thitherward, and that you are asking the way. Set a high value on this little grace, for it is no small thing, after all; and, as you think of it, bless God for it. Remember, next, that you must act as far as you know how to act. If the Lord has shown you the right pathway, go in that pathway. Perhaps you say, "There are many difficulties there." Never mind the difficulties; cross each bridge as you come to it. "Oh, but there are some things that I do not understand!" No doubt there are; and there are many things that I do not understand; and there are some things that I do not particularly want to comprehend. If I understand what really concerns my eternal welfare, and the good of my fellow-men, and the glory of God, it is enough for me.

( C. H. Spurgeon.)

I. THERE IS ALWAYS SOMETHING BEAUTIFUL IN THE SPIRIT OF INQUIRY. The very face of the inquirer shines. That kindling of the eye as a man listens — the man who has a thirst for knowledge — the man whose soul is set on finding its way into some new region of science, or into some new joy, is a touching sight to the looked-on, and it is an inspiring influence to the teacher who feels that he has a message. It is very delightful, indeed, to feel that inquiry is abroad. But of all inquiries the way to Zion is first and foremost. It lies at the root, I believe, of all this questioning. Whatever form inquiry takes this is its meaning. Even intellectual inquiry is often either the escape from, or is a substitute for, this. Some men say, and some men encourage the saying, "Religion is all doubtful, let me enjoy myself in the study of the certain; revelation may be insoluble, let me interrogate nature, whose very mysteries are substantial. "The way to Zion," such men say, "has no signposts and no landmarks; I cannot guess in such matters, of doubt I am impatient; God in nature shall be my God; if there be a hereafter we will study it when we can know." And then others have no idea of any method of knowing save what they call intellectual. It is not that they profess indifference to revelation; on the contrary, they would rather call themselves inquirers into its documents and into its pretensions; they treat it just as they treat a science or a philosophy — dissect, discuss, dispute over it, and lecture upon it with all the freedom and with far more than all the positiveness which they would think becoming if the matter in hand were either geology or botany, either the telescope or the microscope. If anyone were to say, "Are you aware that religion is the knowledge of a person, and that you may just as well expect to become acquainted with your friend by arithmetic or algebra, as hope to learn the way to Zion by processes of pure intellect," they would turn round and accuse you of wanting to throw in an element of romance or feeling, and so to disturb every calculation and invalidate every result. And yet, can any word be truer than this, that they who would inquire into the truth of revelation must inquire with the whole man? Intellect is one part of the man — by all means bring intellect with you — but there are other parts as distinctive, as characteristic, and far more vital. If God has spoken, be quite sure He has spoken to all parts of us, and to the sum of all — the willing, acting, feeling, Judging, reflecting, resolving, loving, and living man. Many answers might be given, all true, and all hopeful, to this question as to the way to Zion. We will suggest one. The latest chapters of the Bible tell us one or two things like this — that the glory of God enlightens that world, that "the Lamb" (our Lord Jesus Christ) is the "Light thereof"; again, that the "Lord God Almighty and the Lamb are the temple of it"; and, once again, that the throne of God and of the Lamb shall be in it, that "His servants shall serve Him," that they "shall see His face," that they shall, as it were, have His name in their foreheads. The desire of every soul surely must be to endeavour to anticipate that kind of life, to live now in the life of God, to see Him now by faith, to follow Him now whithersoever, by His prophets, by His Word, by His Spirit, by the example of Christ, He leads. This surely must be something of the way to Zion.

II. THE SPIRIT OF INQUIRY MUST BE ALSO A SPIRIT OF RESOLUTION AND DETERMINATION. For there is an inquiry about the way which is all speculation. We can fancy some of those captives in Babylon busying themselves with conjecture as to the shortest and best way home. They sit there with a map on their knees, and discuss the Lebanon route, and the desert route, with great eagerness, with much ingenuity, with many arguments both ways, yet without an idea but that they themselves will have to end, their days as they began them, in exile. There is an asking of the way to God s Zion which is of this character. This is the case of all who can discourse about the scheme of salvation, argue for it, quarrel for it, condemn and execute for it, yet forbear altogether the "weeping," which this passage tells us of, for their own sins; the "going," which this passage tells us of, in the path of duty; the "seeking," which this passage tells us of, as always preliminary to the finding. Their faces are not thitherward, whatever be the talk or the profession. Let each inquiry be a determination. If we hear in a sermon, if we read in the Bible, that "without holiness no man can see the Lord," then let us instantly say to ourselves, "What is that sin which is hindering holiness in me at this moment?" and let the day not end without a struggle against it, without some special indulgence foregone in the might of prayer, some trial made of God's promise, that whensoever we call upon Him an enemy shall be put to flight. If we hear that watching and praying can alone guard us against temptation, then let us instantly wake up the drowsy powers of earnestness and devotion, keep our loins girt, and our lamp burning, lest, perhaps, after much serving, we be found without the one thing needful; lest Satan, watching his moment, get an advantage; lest Christ, coming suddenly, find us sleeping.

(Dean Vaughan.)

(H. Melvill, B. D.)

(J. Parker, D. D.)

1. Is it not an experimental fact that men are often moving Zionward, whilst mentally they do not know the way? The mind of an awakening man reveals a strange commingling of truth and error, of knowledge and ignorance. There are many things he does not know — as to the nature and the law of God, as to the exact manner of life He would have us lead, as to the spirit and the employ of that new kingdom which Christ Jesus has set up — he has ever need to "ask the way." On the other hand, there are some things be does know. He at least knows in what directions the road to Zion does not lie. In Bunyans great allegory Christian's first idea of heavenwardness was to turn from the City of Destruction. He did not know where the Celestial City was; but he knew it could not lie anywhere near that seat of Satan. The kingdom of God must be opposite to the realm of the devil. So his first step was a step away from that repulsive spot. When soon after his feet sank in the Slough of Despond you remember he struggled to get out on the side farthest from his own home. The true inquirer reasons in the same way. Zion must be otherwhere than in the world — its "way" must somehow lead away from it. Now, this is, of course, only negative knowledge; but it is positive advantage. It is only half-knowledge; but it means half-salvation The first real stride towards heaven is the soul's break with the world. The man who has got so far is really on the path to Zion. What is this type of man? Where do we find this class? They are men whoso way of life is out of the common run. You do not find them in the circles of frivolity or where the crowd is densest. They are men who have cast off from them that spell named Fashion, who have sought out for themselves the true standards of righteousness, who are daily preferring principle to gain and an easy conscience to a famous reputation You will find these men in the house of God as often as is possible. They are good listeners — devout, intelligent, teachable, ever willing to know the truth that they may do it. These are the people whose faces are Zionward, though they themselves are not yet there; nor do they even know with certainty its "way." And these are the men who also "ask." How do they so? Is not their very posture an inquiry? Is not their separation from the City of Destruction — their exodus from Satan's Egypt — is not that a token that they desire a better portion? The life shows the heart. The posture indicates the will. The step denotes the aim. And it is often this which in the long-run decides the question of salvation. It is the lie of the heart, more than the achievement of the life, which approves a man to God. It is the direction of his face and not the extent of his progress which fits a man for Zion's citizenship. For, indeed, it is these first motions which are the most difficult to make and the most cardinal. To go with the crowd is the easiest of all motions; to go against the stream is the hardest of all. The further inquiry of the awakened soul is usually in the line of its rudimental notion — its further steps in the direction of its first movement. For the Spirit of the Lord is in that soul's uprising. It is the invisible hand of the Almighty which thrusts him from the doomed spot. It is the Saviour's voice which he hears calling, "Escape for thy life."

2. I have known another class of men who ask the way to Zion with their faces" turned the other way. The inquiry of these is by the lip; the posture of their heart is towards the world. Some of them are consciously insincere. They are wanting in even pious motive. They may be outwardly righteous; but it is with a righteousness which they have learned in worldly schools. They pass for men of purity but their purity is the price they pay for social esteem. Their honesty is only their policy. Their action is Zionwards, their words are in heaven's language; but their heart's direction is towards the world. There are some who maintain this inconsistency with a measure of pious motive. The things of their religion are really religious things. They use the means of grace as means to grace. They recognise the ways of truth and virtue as things of heaven, and they approve and love them all as such. They want to be Christians and to go to glory. They set their feet in the acknowledged ways of righteousness. They ask the way to Zion with all ingenuousness and without conscious reserve. And so far as the indicated path is a course of outer goodness and general integrity they willingly pursue it. But all the while their face and their heart are worldwards, not Zionwards. It is about the world that their affections cluster. It is the world in which they inwardly believe. They have no objection to piety plus worldliness, but they do not want a piety which is the negation of worldliness and the substitute for worldliness. What is their success? It is plainly a difficult thing to walk the opposite way to that in which you look. You see children sometimes doing that in the streets, but with many a bump and many a tumble. And quite as small success attends the experiment in spiritual things. Here and there a man may perform, for a time, the risky feat. For a while he may maintain the form of godliness and get credit for the reality of it. Neither the onlooking world, nor the man himself, knows how truly his heart is with the creature, rather than with God. He is called a seeker after Zion; but none but the All Knowing knows how completely his whole cast of thought belies that quest. But inconsistencies nearly always come into the light. It is seldom that the heart and the practice can be long disjoined. The foot and the eye generally agree. Only the eye leads the foot, and not the foot the eye. Where the heart goes the conduct will eventually follow. A man with his heart in the world usually comes out poorly even as a formal saint. Generally the man who is content to be half a Christian ends in not being one at all. Whatever we do our heart must be disposed aright. There is verily no hope of heaven and God apart from a Zionward gaze: that is sure to make our feet move Zionwards.

3. To the most sincere and whole-hearted there is need to "ask the way." God's Spirit in man's heart never supersedes God's Spirit in His Word. God's Spirit in His Word seldom supersedes God's Spirit in His Church. The truth of heaven does not flow automatically into the human mind when once that mind has seen the light. The way of God is never revealed to those who do not search. Answers to our heart's most urgent problems do not come without asking. When we are but walking some common road upon some ordinary errand, we do not like uncertainty. We want to be sure that we are going right. We question many passing travellers rather than go astray, and we check one guide's advice against another's. It is vastly more important that we keep the right way in our Zion-quest. The issues of this journey surpass in moment every other, and whatever the pains we have to take, and however reiterated the inquiries we make, we must be quite sure. Happily there is assurance for us, if we will have it. There is truth and light in abundance for ready minds and docile hearts. It is stored in the Sacred Book, in the ministry of the Church, and in the experience of the faithful. The man who seeks the guidance of the Spirit through these means will not seek in vain. Those who go where the light beams are sure to get some of it into their souls. They who follow Christ shall not walk in darkness; they shall have the light of life, guiding them to the realm of perfect light and life eternal.

(J. J. Ingram.)

(Canon Scott Holland.)

I. THE KING'S HIGHWAY LEADS DOWN THROUGH THE VALLEY OF BOCHIM, THE PLACE OF TEARS. Repentance is prerequisite to an entrance into life. To repent is to make a frank acknowledgment of sin and to forsake it. Is there aught unreasonable in this? If I have wronged a fellow-man do I not count it a point of honour to make amends to him? Shall we not observe as high a rule of honour and manliness in our attitude to God as we do in our human relationships?

II. THE KING'S HIGHWAY RUNS OVER THE HILL OF ATONEMENT. It is the royal way of the Cross. The law speaks on Calvary. It says to the sinner, "The soul that sinneth it shall die." Nor is it possible to exaggerate the dreadfulness of that death. The Lord spoke of it under the figure of fire and the undying worm To Christ also the law speaks, Thou mayest expiate the sinner's guilt. The sword awakes against the Shepherd. The only-begotten Son of God, assuming our place before the law, is wounded for our transgressions and bruised for our iniquities. He dies that we may live. But between the sinner with the death sentence resting upon him and Christ suspended upon the shameful Cross there is a mighty chasm. How can the innocent suffer for the guilty! and what avails it for the sinner that Jesus dies ? Over that chasm faith springs a mighty arch. By Divine appointment the exercise of faith on the part of the sinner is made the sole condition of salvation- He that believeth on the Son hath everlasting life.

III. THE KING'S HIGHWAY RUNS THENCEFORTH ACROSS THE OPEN COUNTRY TO HEAVEN'S GATE. With the heart man believeth unto righteousness and with the lips confession is made unto salvation. If I have found a Saviour, and the joy of the great discovery has come into my heart, I cannot but sing my hosannas. The power of godliness is like ointment in the hand, which ever bewrayeth itself.

(D. J. Burrell, D. D.)

(W. Arthur's Life of Gideon Ouseley.)

I. WHY THE LORD CONDESCENDS TO ENTER INTO A COVENANT WITH HIS REDEEMED PEOPLE.

1. He has thus pledged Himself to His people to show how greatly He honours them.

2. This gracious God has entered into a covenant with His people, that He may bind them more closely to Himself.

3. But the chief reason why it has pleased God to enter into a covenant with His servants, is this — to show them the sureness of His mercy, the certainty of their receiving pardon, grace, and salvation at His hands.

II. WHAT IS IMPLIED IN THEIR AVAILING THEMSELVES OF HIS CONDESCENSION, AND JOINING THEMSELVES TO HIM IN A COVENANT.

1. The spiritual union spoken of implies a renunciation of every covenant which is opposed to this covenant with God.

2. But before we can enter into covenant with God, we must proceed a step farther, and accede to the terms of His covenant. Now these terms are so simple, that a child may comprehend them; and so gracious, that they fill the minds of angels with wonder; but because they are opposed to the imaginations of our depraved hearts, thousands daily reject them, yea, perish rather than accept them. "He that believeth shall be saved." It asks of us no merit; it demands of the penitent sinner no righteousness. It tells him to cast away all dependence upon everything that he can feel, or suffer, or do; and upon this one condition, that he heartily believes and embraces the promises of the Gospel, it assures him that all the blessings of the everlasting covenant are his.

3. And what follows? Is the believing sinner henceforth at liberty to live as he will? to be disobedient and lawless? No; the man who joins himself in a covenant to his redeeming Lord, gives himself up entirely and for ever to His service.

(C. Bradley, M. A.)

1. It must include a renunciation of all created dependencies, and of everything that stands in competition with God. We are not in danger, like Israel of old, of worshipping the hosts of heaven. The world attracts the eye and engages the heart. Its riches and honours have a charm, in which those of heaven are forgotten. Forbidden pleasures make their court in such address, that numbers are devoted to them; and some are idols to themselves, and place a dangerous dependence there.

2. A deliberate and cordial choice of God as our God.

3. A solemn surrender of our. selves, and an entire devotedness to Him.

4. A resolution to abide by the choice and surrender described, and to act as becoming those who stand in a covenant relation to God.

II. SUCH CONSIDERATIONS AS PROVE IT TO BE THE DUTY AND INTEREST OF US ALL TO JOIN OURSELVES TO THE LORD IN THIS COVENANT, AND NEVER FORGET IT.

1. God has an absolute right and title to us.

2. There is everything in God that can lay claim to our supreme regards, and invite an union to Himself. All the lustre of the heavens, all the beauty and grandeur in the material world, and all the excellence to be found amidst the various orders of beings in the intelligent creation, is, as it were, but a ray from God, and is lost in the excellence and glory of the Divine nature.

3. "Joining ourselves to the Lord in a perpetual covenant," will insure our safety, our honour, and out, truest happiness in the present life.

4. "Joining ourselves to the Lord," will issue in a blissful union to Him for ever.Improvement —

1. Let us examine ourselves on the subject of this discourse.

2. Let those who have not joined themselves to the Lord be prevailed on to do it immediately.

3. Let those who are joined to the Lord in this covenant, rejoice in it, often renew it, and make it their principal concern through life, to walk worthy of it.

4. We should call on each other, and on all to whom we are related, in the language of the text. "Come, let us join ourselves," &c. Friendship cannot express itself better, than by well-judged attempts to engage the hearts of its objects for God, and to maintain and strengthen their attachment to Him. This is serving the best interests of others: it is gratitude to Him who "has made us to differ"; and carrying on, in our humble sphere, that grand design in which heaven is engaged.

(N. Hill.)

1. What it is not.(1) An engagement of the nature of a covenant of works, in which we propose to obey the law of God as the condition of our acceptance in His sight.(2) An engagement in which we promise to love God and serve Him as a compensation for blessings already received.(3) An engagement to believe and repent, in order to obtain salvation through Christ.

2. What it is.(1) In joining ourselves to the Lord, we take Him as our God and portion in Christ Jesus. This is just, in other words, to acquiesce in His purpose of mercy as it is revealed and offered to us in the promise.(2) Devoting ourselves to the service of God, as a willing and obedient people.

(a)A voluntary surrender.

(b)Universal, without exception or reserve.

(c)Renouncing every other object, in so far as an attachment to it interferes with the love and duty we owe to God.

(d)This surrender is for ever. "Perpetual."

II. WHAT RESPECTS THIS IS THE DUTY OF THOSE WHO PROFESS TO BE, LIKE THE ISRAELITES, PENITENTS RETURNING UNTO THE LORD.

1. To join themselves unto the Lord in a perpetual covenant is a duty He requires of every returning penitent. It makes a part of what is required in the very first of the ten commandments. For what is the covenant we have now described but an acknowledging, worshipping, and glorifying the Lord as our God in Christ Jesus?

2. God not only requires, but the great things He has done for them give Him a right to expect that they should join themselves to Him in a perpetual covenant.

3. The advantage to be derived from such a connection, points it out as our duty to join ourselves unto the Lord. Since they are dependent upon Him for every blessing, the regard they owe to their own interest renders it necessary.

III. ENCOURAGEMENT TO THE PERFORMANCE OF THIS DUTY. The obligations of authority, gratitude, and interest, unite in calling us to this exercise; why, then, should we hesitate a moment about taking a decided part?

1. The privileges you think it would be presumptuous to claim, God Himself freely offers. I will, says He, be your God.

2. The fear that He will reject you is no just cause why you should not now join yourselves unto the Lord. In devoting yourselves unto Him, you are only obeying His commandment; and surely you have no cause to fear that He will reject the service He Himself requires.

3. The fear of departing again from Him is no just cause why you should not now join yourselves unto the Lord, since He Himself hath undertaken to preserve you from falling, and to keep you by His almighty power through faith unto complete salvation. Even now He is opening up all the stores of His fulness to supply your need, and enable you to fulfil every engagement into which, by His grace, you are disposed to enter.

(G. Campbell.)

I. THE PARTIES WHO ENGAGE IN COVENANTING.

1. God. It is to God the people propose to join themselves. It is not, however, God absolutely considered, but a three-one God in Christ, — God, as the Creator of the ends of the earth, as having all persons and all events entirely under His control, as the Father of lights, the Father of mercies, the Father of our Lord Jesus Christ, the God of all comfort, that in Christ is reconsiling sinners to Himself, and saying to them, "I will make a covenant with you"; — it is to this God that the people seek to stand in the covenant relation. How great the condescension of the three-one God — who is so high in rank, so great in wealth, in love, in wisdom, in power, in goodness — to enter into covenant with the poor worms of His footstool, and enable them to say of Him, "My Beloved is mine, and I am His; He feedeth among the lilies."

2. Man. It is with men, and not with angels, that God condescends to enter into covenant. The proposal, however, to engage in covenanting, and the disposition to comply with that proposal on the part d man, must come from the Lord. For it is not until God takes hold of sinners in the covenant of grace that they cheerfully give themselves to God in a covenant of duty. The surrender they then make of themselves to God is a complete or entire surrender — a surrender, not in one, but in all the relations of life. Those, therefore, that give themselves to God in a covenant of duty, as individuals, must esteem it a privilege to be permitted to give themselves to God, in the same covenant, as families, as Churches, as nations. It is national covenanting that is referred to in our text. It is Israel and Judah, or the kingdoms of the ten and two tribes, that propose to join themselves in covenant to the Lord.

II. THE WARRANT FOR COVENANTING. Clearly it is our first duty in considering national covenanting to ask, Have men any warrant from Scripture for claiming in their national, or in any other relation in life, to be the bride — with all the rights and privileges of the bride — of the Lord of the universe? Undoubtedly they have. The scriptural warrant for nations, as such, giving themselves in covenant to God, is of the clearest and most encouraging description. There is the great fact that God Himself proposed and entered into covenant with Israel as a nation at Sinai. But the warrant arising from the covenanting at Sinai is confirmed —

1. By many scriptural examples, as the covenanting in the days of Asa, when all Judah rejoiced at the oath; and the Lord was found of them, and gave them rest round about; in the days of Nehemiah, when the nobles of the people made a sure covenant, and our princes, Levites, and priests' seal unto it.

2. By many prophecies and promises, a few of which only we can quote in your hearing. There are, for instance (Isaiah 19:18-21; Isaiah 44:3-5; Isaiah 45:23). And how can the kingdoms of this world become Christ's kingdom, but by swearing allegiance, or giving themselves in covenant to Him? May the time soon come when Israel and Judah, when Great Britain and Ireland, when all the nations of the earth shall say one to another, "Come, let us join ourselves to the Lord in a perpetual covenant that shall not be forgotten."

III. THE NATURE OF COVENANTING. What is a covenant! A covenant is a bargain or marriage. And a marriage is the union between two parties, or the declaring of them formally to be one. The marriage is based on mutual consent. And such, in its essence, is covenanting. It is the Lord formally giving Himself to His people, or saying of them, It is My people; and the people formally giving themselves to God, or saying of Him, The Lord is our God.

1. That in national covenanting there is, on the part of the covenanters, a formal and solemn acceptance of a three-one God in Christ as their God. As God takes hold of, and gives Himself to His people, in the covenant of grace, so there must be a faith's approbation of that covenant, or a formal and solemn acceptance of a three-one God in Christ as their God, of God the Father as their Father, of God the Son as their Saviour, of God the Holy Ghost as their Sanctifier, Comforter, Friend, in their covenant of duty. Such acceptance of God is included in the covenanting at Sinai. In entering into their covenant with God, the Israelites, in the most solemn manner, accepted of the Lord as the God who had brought them out of the land of Egypt, out of the house of bondage, and in the most solemn manner declared that they received Him both as their Sovereign and covenant God, as "the Lord," and as the "thy God." It is included in the covenanting specified in Zechariah 13:9. And such acceptance of God must be included in all the covenanting that is acceptable to Him in all ages. For unless men are enabled cordially to receive a three, one God as revealed in Christ, He will not and cannot say of them, It is My people, nor enable them to say of Him, The Lord is my God. Some say that in thus accepting of a three-one God in Christ, covenanters do nothing more than genuine saints do, when they are enabled to accept of, and close with, Christ as their only and all-sufficient Saviour. In one sense this is true. But, at conversion, we accept of, and close with, Christ in our individual, whereas, in national covenanting, we accept of and close with Him in our corporate and national capacity. True. But, when you have been enabled to accept of and close with Him in your individual, why seek to accept of and close with Him in your national capacity? Why not be satisfied with the acceptance of Him you have already been enabled to make? Because, by doing so, we would neglect a plainly commanded duty, and deprive ourselves of a highly distinguished privilege. Every genuine Israelite that covenanted at Sinai, and in the plains of Moab, had already, as an individual, accepted of and closed with the Lord as his God. But, so far was God from being satisfied with this, that He asked the Israelites not merely in their individual, but in their public and corporate capacity, to accept of and close with Him anew. Accordingly, in Deuteronomy 26:17-19, Moses says to the Israelites, who had, in their national capacity, given themselves in covenant to God — "Thou hast avouched the Lord this day to be thy God."... "And the Lord hath avouched thee this day to be His peculiar people, as He hath spoken. In other words, the Lord declared that, through national covenanting, the Israelites enjoyed a national exaltation, praise, honour, and blessing, that could not otherwise have been obtained. How clear is it, therefore, that national covenanting is the true foundation of great and permanent national blessings.

2. In national covenanting there must be, on the part of the covenanters, a formal and cheerful surrender of themselves to God in a covenant of duty. In national covenanting, as in marriage, there must be a mutual surrender. God must cheerfully give Himself to the nation in the covenant of grace, and the nation must, by faith, as cheerfully and in a constitutional manner give itself to God in a covenant of duty. What we have already said shows that there can be no doubt as to the cheerfulness with which God gave Himself to Israel, and promises to give Himself in covenant to Christian nations in all ages. But whilst God cheerfully gave Himself, as the covenant God, to Israel, He was careful to see that, by faith, Israel formally and cheerfully gave himself, as a covenant people, to Him. In Exodus 19:3, 8, we are told that "Moses went up unto God, and the Lord called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, If ye will obey My voice indeed, and keep My covenant, then ye shall be a peculiar treasure unto Me above all people: for all the earth is Mine. And ye shall be unto Me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. And Moses came, and called for the elders of the people, and laid before their faces all these words which the Lord commanded him. And all the people answered together, and said, All that the Lord hath spoken we will do. And Moses returned the words of the people unto the Lord. "With this full consent on the part of the people the Lord was not yet satisfied. Accordingly, in Jeremiah 24:3, we read: And Moses came and told the people all the words of the Lord, and all the judgments; and all the people answered with one voice and said, All the words which the Lord hath said will we do." In ver. 7 we read again — "And he (Moses) took the Book of the Covenant and read in the audience of the people: and they said, All that the Lord hath said will we do, and be obedient." After the covenant had been read for the third time, and the people had for the third time given their consent to marry the Lord on the terms proposed, it is added, "And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words." How clearly do these facts show that it was with a full knowledge of what they were doing, and with the full consent of all the people, that the Israelites gave themselves in covenant to God at Sinai.

(Original Secession Magazine)

     7786   shepherd, king and leader
     8401   challenges

Covenanting Predicted in Prophecy.
The fact of Covenanting, under the Old Testament dispensations, being approved of God, gives a proof that it was proper then, which is accompanied by the voice of prophecy, affording evidence that even in periods then future it should no less be proper. The argument for the service that is afforded by prophecy is peculiar, and, though corresponding with evidence from other sources, is independent. Because that God willed to make known truth through his servants the prophets, we should receive it …
John Cunningham—The Ordinance of Covenanting

Moses' Prayer to be Blotted Out of God's Book.
"And Moses returned unto the Lord and said. Oh! this people have sinned a great sin, and have made them gods of gold. Yet now, if thou--wilt, forgive their sin; and if not, blot me, I pray they, out of thy book which than hast written." In the preceding discourse we endeavored to show that the idea of being willing to be damned for the glory of God is not found in the text--that the sentiment is erroneous and absurd--then adduced the constructions which have been put on the text by sundry expositors, …
Andrew Lee et al—Sermons on Various Important Subjects

Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties …
John Cunningham—The Ordinance of Covenanting

The Old Testament Canon from Its Beginning to Its Close.
The first important part of the Old Testament put together as a whole was the Pentateuch, or rather, the five books of Moses and Joshua. This was preceded by smaller documents, which one or more redactors embodied in it. The earliest things committed to writing were probably the ten words proceeding from Moses himself, afterwards enlarged into the ten commandments which exist at present in two recensions (Exod. xx., Deut. v.) It is true that we have the oldest form of the decalogue from the Jehovist …
Samuel Davidson—The Canon of the Bible

"If So be that the Spirit of God Dwell in You. Now if any Man have not the Spirit of Christ, He is None of His. "
Rom. viii. 9.--"If so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his." "But will God in very deed dwell with men on the earth?" 2 Chron. vi. 18. It was the wonder of one of the wisest of men, and indeed, considering his infinite highness above the height of heavens, his immense and incomprehensible greatness, that the heaven of heavens cannot contain him, and then the baseness, emptiness, and worthlessness of man, it may be a wonder to the …
Hugh Binning—The Works of the Rev. Hugh Binning

Scriptures Showing the Sin and Danger of Joining with Wicked and Ungodly Men.
Scriptures Showing The Sin And Danger Of Joining With Wicked And Ungodly Men. When the Lord is punishing such a people against whom he hath a controversy, and a notable controversy, every one that is found shall be thrust through: and every one joined with them shall fall, Isa. xiii. 15. They partake in their judgment, not only because in a common calamity all shares, (as in Ezek. xxi. 3.) but chiefly because joined with and partakers with these whom God is pursuing; even as the strangers that join …
Hugh Binning—The Works of the Rev. Hugh Binning

Being Made Archbishop of Armagh, He Suffers Many Troubles. Peace Being Made, from Being Archbishop of Armagh He Becomes Bishop of Down.
[Sidenote: 1129] 19. (12). Meanwhile[365] it happened that Archbishop Cellach[366] fell sick: he it was who ordained Malachy deacon, presbyter and bishop: and knowing that he was dying he made a sort of testament[367] to the effect that Malachy ought to succeed him,[368] because none seemed worthier to be bishop of the first see. This he gave in charge to those who were present, this he commanded to the absent, this to the two kings of Munster[369] and to the magnates of the land he specially enjoined …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

The Godly are in Some Sense Already Blessed
I proceed now to the second aphorism or conclusion, that the godly are in some sense already blessed. The saints are blessed not only when they are apprehended by God, but while they are travellers to glory. They are blessed before they are crowned. This seems a paradox to flesh and blood. What, reproached and maligned, yet blessed! A man that looks upon the children of God with a carnal eye and sees how they are afflicted, and like the ship in the gospel which was covered with waves' (Matthew 8:24), …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Saved by Grace;
OR, A DISCOURSE OF THE GRACE OF GOD: SHOWING-- I. WHAT IT IS TO BE SAVED. II. WHAT IT IS TO BE SAVED BY GRACE. III. WHO THEY AEE THAT ABE SAVED BY GRACE. IV. HOW IT APPEARS THAT THEY ARE SAVED BY GRACE. V. WHAT SHOULD BE THE REASON THAT GOD SHOULD CHOOSE TO SAVE SINNERS BY GRACE RATHER THAN BY ANY OTHER MEANS. ADVERTISEMENT BY THE EDITOR. THIS admirable Treatise upon the most important of all subjects, that of the soul's salvation, was first published in a pocket volume, in the year 1675. This has …
John Bunyan—The Works of John Bunyan Volumes 1-3

Covenanting Performed in Former Ages with Approbation from Above.
That the Lord gave special token of his approbation of the exercise of Covenanting, it belongs to this place to show. His approval of the duty was seen when he unfolded the promises of the Everlasting Covenant to his people, while they endeavoured to perform it; and his approval thereof is continually seen in his fulfilment to them of these promises. The special manifestations of his regard, made to them while attending to the service before him, belonged to one or other, or both, of those exhibitions …
John Cunningham—The Ordinance of Covenanting

Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious …
John Edgar McFadyen—Introduction to the Old Testament