[5293] Rejected by Ramban in Mercer in loc.
II. That act of faith, which the Psalmist here so strongly expresses
Notwithstanding all he had met with, which had occasioned distress, and disquietude, he declares, I shall yet praise him, who is the health of my countenance, and my God.
This is remarkable; and herein lies the glory of faith, as it breaks forth in the midst of so much disquietude and distress. Yet shall I praise him. I know I shall praise him. I shall have reason, and leisure, and opportunity to praise him both here and hereafter. Yet shall I praise him, who is the health of my countenance, and my God. An instance this, worthy the imitation of all the Lord’s people. O that we all could say, that we shall yet praise him, however it may now be with us! praise him in this life, and praise him in the life to come. They that dwell in the house of God shall be still praising him. They shall praise and continue to praise him. The Palmist says, I will give thanks unto the Lord, as long as I live; I will sing praise unto my God, while I have any being. Happy souls that are enabled so to do! Yet shall I praise him, who is the health of my countenance, and my God. Praise him for every temporal, and for every spiritual mercy.
For every temporal mercy. God is the father of mercies; the author and giver of all our temporal mercies. And we are to call upon our souls, and all that is within us, to bless the Lord, and forget not all his benefits: not any of them; no, not the least of his temporal favours. For we are not worthy of these; they are much above our deserts, and yet are communicated to us every day of our lives. His mercies are new every morning, and great is his faithfulness. The saint sees reason to praise the Lord at all times: every day of his life; every morning he rises, and all the day long, for the numerous blessings which are communicated to him: but especially, he sees reason to praise the Lord for spiritual mercies. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us wilh all spiritual blessings, in heavenly things, in Christ; according as he hath chosen us in him, before the foundation of the world. (Ephesians 1:3, 4) That is, let the God and Father of our Lord Jesus Christ be praised: for that is the sense of the phrase. Let him he praised, because he hath blessed us with all spiritual blessings in heavenly things in Christ. These blessings relate to the spiritual part of man, and to his spiritual welfare. All spiritual blessings, are new covenant blessings, and the sure mercies of David. Particularly a believer, when he is in a proper frame of soul, sees reason to praise the Lord for electing and redeeming grace; for effectual calling; and for every other blessing of grace.
He sees reason to praise the Lord for electing grace. For, if the apostle thought himself bound to give thanks to God, because he had chosen the Thessalonians, saying, We are bound to give thanks alway to God for you, brethren, beloved of the Lord; because God hath, from the beginning, chosen you to salvation, through sanctification of the Spirit and belief of the truth, to the obtaining the glory of our Lord Jesus Christ. I say, if he saw reason to praise the Lord on that account, no doubt but he saw still more reason to praise the Lord for choosing himself. And so every believer should say, Blessed be the God and Father of our Lord Jesus Christ; who hath chosen us in him, before the foundation of the world; that we should be holy, and without blame before him, in love. There are many things that the name of God is to be praised for; but scarce any thing to be named, that is more worthy of praise than this. When the disciples of our Lord were so highly elated because the devils were subject to them, he said, rejoice not that the spirits are subject unto you; but rather rejoice that your names are written in heaven; or, in other words, that they were chosen and ordained to eternal life. Rejoice in this; for it is the source of all the blessings of grace all are dispensed according to it. Blessed with all spiritual blessings according as he hath chosen us in him. This seems to be the rule according to which God dispenses all his other blessings of grace. This stands at the head of them, and insures all the rest. Whom he did predestinate, them he also called; and whom he called, them he also justified: and whom he justified, them he also glorified. The election hath obtained, and the rest were blinded. They have obtained, what? All the blessings of grace, life, righteousness, and salvation. They have obtained all the graces of the Spirit; particularly faith, which is the free gift of his grace but it flows from election; and therefore it is called the faith of God’s elect. As many as were ordained unto eternal life, believed. Eternal happiness is insured upon this footing. For the purposes of God, according to election, stand sure; not upon works, but upon him that calleth. The foundation of God standeth sure, having this seal, the Lord knoweth them that are his. Their eternal glory stands firm upon this ground. As the saints are by it afore prepared for glory; so eternal happiness, or the everlasting kingdom, is afore prepared for them.
Saints, in the view of this, have reason to praise the Lord that he hath chosen them in Christ before the foundation of the world. O, says the believing soul, hath God chosen me! hath he chosen me out of the mass of mankind! Hath he chosen me, to grace here, and to eternal glory hereafter! what reason have I to praise the Lord! —I shall yet praise him, for this blessing of electing grace.
Praise him also for redeeming grace; for that is the next blessing of grace, as it stands in Ephesians. Election first, then redemption. In whom we have redemption through his blood. This is a blessing of grace they have reason to praise the Lord for: and therefore David calls upon his soul, and all within him, to praise the Lord, because he had redeemed his life from destruction. He adores and admires this instance of the grace of God. O, give thanks unto the Lord, for he is good; and his mercy endureth for everse Let the redeemed of the Lord say so, whom he hath redeemed from the hand of the enemy. They praise him for such a Redeemer as Christ is; the horn of salvation that God hath raised up, in the house of his servant David. The mighty Saviour; able to save to the uttermost, all that come unto God by him. They praise him for such a redemption, as that which he hath wrought out for them; for it is a full and complete redemption from sin, Satan, the world, and hell: from this and the other enemy. An eternal redemption: for Christ hath, by his blood, obtained eternal redemption for us, and saves his people with an everlasting salvation. Therefore they see reason to praise God on this account. They see reason to do it now. O, give thanks unto the Lord, for he hath remembered us in our low estate; when we were helpless and hopeless. Praise him because he hath done this; for his mercy endureth for ever. And they will praise his name for this to all eternity; when they shall have their harps in their hands, and tune to the song of redeeming grace; that song, which none but the redeemed of the Lamb can sing. Unto him that hath loved us, and washed us from our sins in his own blood; and hath made us kings, and priests, unto God and his Father, to him be glory for ever and ever. They will for ever sing this song: Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing, I shall yet praise him, for redeeming grace.
So likewise they shall praise his name for effectual calling grace. God’s end in calling his people by his grace; forming Christ in them, and in the implanting a principle of grace in them, is, that they might praise him. This people have I formed for myself I have formed them for myself in regeneration; they shall shew forth my praise. (Isaiah 43:21) Saints, called by grace, see reason to praise the Lord, who hath called them out of worse than Egyptian darkness into his marvellous light. They see reason to praise him who hath called them out of a state of bondage and slavery, into the liberty of the sons of God: who hath called them out of the world, to communion with himself, who hath called them, not according to their works, but according to his own purpose and grace, which was given them in Christ Jesus before the world began: who hath called them to a participation of the blessings of grace here, and eternal happiness hereafter. Yet shall I praise him, for effectual calling grace, that hath called me, poor, vile sinner as I was; when I was (as the rest of mankind are) going on in a course of sin and rebellion; yet he called me, and not another! Called me, and yet took no notice of another. Called me, when running the strong career of sin; running headlong into ruin—Called me by his grace
Yet shall I praise him: praise the Lord for justifying grace. Justification proceeds from the free grace of God. Being justified freely by his grace, through the redemption that is in Christ Jesus. The matter of it is Christ’s righteousness; and that is imputed, without works, freely, by the grace of God. The righteousness of Christ is a free gift; a gift by grace. The soul that receives it, receives an abundance of grace; and therefore sees great reason to praise the Lord. I will greatly rejoice in the Lord, my soul shall be joyful in my God. For he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness. I shall yet praise the Lord for a justifying righteousness.
So for pardon of sin. Free forgiveness of sins, through the blood of Christ, is another blessing the believer sees reason to praise God for now, and will do to all eternity. Blessed is he whose transgression is forgiven, whose sin is covered. A sinner, sensible of this great blessing, will call upon his soul, and all that is within him, to bless the Lord because he hath forgiven him all his iniquity. “I (he will say) that was a sinner, the worst and chief of sinners, yet even I obtained mercy; and therefore am under the greatest obligations to praise the Lord.”
Praise him for adopting grace; for being made a child of God, and an heir of eternal glory. A believer praises God, that though he was a child of wrath, as others, yet he is made a child of God, an heir of God, and a joint heir with Christ. Saints praise the Lord for regenerating grace, which is an evidence of adopting grace. For this the apostle expresses his praise and thanks (1 Peter 1:3) Blessed be the God and Father of our Lord Jesus Christ; which according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead; to an inheritance, incorruptible, and undefiled, and that fadeth not away, reserved in heaven. It is owing to the same grace, that those who are adopted, and born again, are made meet to be partakers of the inheritance of the saints in light, and persevere in grace and holiness unto the end. When they come into the other world, these songs shall be all renewed, and sung to a better tune, and in a more perfect manner. Yet shall I praise him, for electing, redeeming, calling, justifying, pardoning grace; for regenerating and persevering grace. The saints will then praise him, that he hath brought them through all the troubles of this life, safe to his kingdom and glory. O, how will they praise his name then, in the most exalted strains! Just as Israel, when they had got through the Red Sea, and out of the hands of their enemies, and saw them dead upon the sea shore. Then sang Moses and the children of Israel this song unto the Lord, and spake, saying; I will sing unto the Lord, for he hath triumphed gloriously; the horse and his rider he hath thrown into the sea. The Lord is my strength and song, and he is become my salvation. He is my God, and I will prepare him an habitation; my father’s God, and I will exalt him. So the saints, when they have got through this world into the other state, will sing the song of Moses and of the Lamb. The ransomed of the Lord will return to Sion with songs, and sing them in the best manner. Yet will I praise the Lord, and particularly for what follows: because he is the health of my countenance, and my God.
God is the author and giver of health as of natural, so of spiritual health. Men are naturally diseased with sin. Sin is am hereditary disease, and it is universal. It affects all human nature, and every individual of it. All the powers of the soul, and all the members of the body are affected by it. It is an incurable disease, except by the grace of God, and the blood of Christ: but by them all the maladies of the soul are healed. God heals the backslidings of his people, and loves them freely. This healing is by pardoning their transgressions. Hence the two following clauses are put together, as explanatory one of the other. Who healeth all thy diseases, who forgiveth all thine iniquities. Hence the inhabitants of Sion shall no more say, I am sick; the people that dwell therein shall be forgiven their iniquity. They shall be in good health, and so have no reason to complain of sickness.
The apostle John wishes for Gaius, that his body might prosper and be in health, even as his soul prospered. Then may the soul be said to be in good health, when it hath not only spiritual food to eat; but a keen appetite to feed upon that food. As a man may be thought to be in good health, when he hath food to eat, and feeds upon it heartily; so, in a spiritual sense, when the believer hath food to eat, the pure doctrines of the gospel, feeds upon them, and finds them the joy and rejoicing of his heart: when as a new born babe, he desires the sincere milk of the word, that he may grow thereby; he is in good health, in a spiritual sense. So, when the graces of the Spirit are in exercise; when he abounds in hope, and in love to God, and his people, he is in good health. But this is all from the Lord. When a believer grows in the grace, and in the knowledge of Jesus Christ: when, being planted in the house of the Lord, he flourishes in the courts of his God, and is fruitful in every good word and work, his soul is in good health. All this fruitfulness is of God. He is that green fir-tree, whence all his fruit is found; and so hath reason to praise the Lord on this account. Yet shall I praise him, who is the health of my countenance.
The countenance is, in a great measure, the index of health; though it is not always a sure one. A person may have a good countenance, or look healthful, and yet may have diseases and complaints, For the most part, however, a man’s health may be discerned in his countenance. A sickness may he observed by the paleness and wanness of the countenance; so good health may be discerned by the ruddiness and freshness of the countenance. Now what is the saint’s countenance? It is Faith: which looks to Christ; and he is pleased when people do so. Let me hear thy voice; for sweet is thy voice, and thy countenance is comely. What was that comely countenance, but faith and a look of faith to him? The church (to whom Christ then addressed himself), under a sense of her own unworthiness, and conscious of her own sinfulness, was so bashful, that she held down her head, or turned it aside. Therefore Christ encouraged her to look him full in the face; Let me see thy countenance. Very agreeable is this to Jesus, who is ravished with one of the eyes of his saints, with one chain of their neck: that is, with the grace of faith, and the exercise of it. Never does a poor believer look more comely in the sight of Christ, than when he looks him full in the face; looks at his person, blood, and righteousness.
Now, as is the countenance of a believer, so is his health. As is his faith, so is every other grace. As is his faith, so is his evangelical repentance. If faith be in exercise, evangelical repentance will be so. These go together, both as doctrines and graces. When faith is in exercise, then you will find the believer ingenuously confessing his sin, mourning over it in a gospel way, and taking shame to himself: confounded, and not opening his mouth, because that God is pacified towards him, for all that he hath done. Repentance is never so full, so free, so genuine, as when faith is in its greatest exercise upon the pardoning grace of God, flowing through the blood of Jesus.
As faith is, so is hope for faith is the substance of things hoped for. If a man he strong in believing, he abounds in hope, through the power of the Holy Ghost; if he can see his interest in Christ, and in the Lord, as his portion, then he hopes in him. The Lord is my portion, saith my soul, therefore will I hope its him.
And as faith is, so is love: for faith works by love. To them that believe, Christ is precious. Faith works by love, to his word, ordinances, and people. As a man’s faith is, so is his joy; hence we read of the joy of faith. The more he believes, the more he is filled with joy, unspeakable, and full of glory. Yet shall I praise him for the health of my countenance.
You will observe, that in the 6th verse of this Palm, it is his countenance; that is, the countenance of God, of the health of his countenance. The same word is used there, as here, denoting, that it is the countenance of God, or the light of his countenance, that is the health of his people. And this is quite agreeable tothe experience of the saints in all ages. Hearken unto David; Lord, lift thou up the light of thy countenance: thou hast put gladness in my heart, more than in the time that their corn and their wine increased. Nothing so rejoices the hearts of God’s people, as the light of his countenance. The light of Jehovah’s countenance is like the latter rain, or the dew upon the mown grass, very refreshing and comforting.
There is another thing which the Psalmist mentions as a reason why he should praise the Lord, namely, because he was his God, I shall yet praise him, who is the health of my countenance, and my God. A delightful idea this! For what can be a greater happiness, than to have God for our God! The Psalmist, when he had reckoned up many temporal blessings of which men were possessed, says, happy are the people that are its such a case; yea, happy is that people, whose God is the Lord! People may be thought happy who abound in temporal enjoyments; but he is the truly happy man, whose God is the Lord. This is the substance of the covenant, I will be to them a God. This includes the favour of God, his care, protection, and preservation of his people; the communion he grants unto them here, and the happiness they shall enjoy with him to all eternity. All are included in this grand Principal blessing; I will be their God. And this covenant interest always continues. He is so till death, at death, and after death; he is so in time, and to all eternity. As in the ultimate state and glory, when he shall he all in all; so in the New Jerusalem state, previous to that, and introductory to it, when the tabernacle of God shall be with men, he will say, I will he their God, and they shall be my people. What hath such an one to fear? If God be his God, what may he not expect here and hereafter? All supplies of grace now, and eternal glory hereafter. He therefore hath abundant reason to say, I will yet praise him, who is the health of my countenance, and my God.
Thus have I endeavoured to say some few things upon this message of Scripture, as time would allow, and, as appeared, agreeable to the state of our deceased friend; she having received, it seems, much consolation from it. What I shall say concerning her, will be but short.
It pleased God to call her, by his grace, some years ago and it seems, that the following words were the first passage of Scripture that gave her soul liberty. I will break in pieces the gates of brass, and cut in sander the bars of iron. (Isaiah 45:2) From which she gathered, that all difficulties and discouragements, that lay in the way of her salvation should be removed; and her soul brought to a comfortable liberty; to nearness to God, communion with him, and the enjoyment of eternal glory hereafter.
Her standing in this church of Christ, hath been but short. She was a member elsewhere some years before and appears to have been an honourable member, behaving suitably to the profession she made.
In her late illness, which issued in death, she had, as her castings down, so her liftings up. Her faith was directed to a precious Redeemer, to look unto him, and him alone, for eternal salvation. These words were of singular use unto her, Though he slay me, yet will I trust in him; he also shall be my salvation. “He only (said she) and there is none but him. that is, or can be my salvation.’’
Toward the close of her life, she signified, that she was going, like Esther, into the presence of the King; and, if I perish, I perish there. And when it was observed to her, that the golden sceptre would be held forth: “Yea, (said she) and I shall touch it.” Signifying, that she expected a favourable admission, and a kind reception into the presence of the King of Kings, to be for ever with him. In other words, that she should yet praise him, who was the health of her countenance, and her God.
Now the principal use we are to make of what hath been said, is, to encourage our souls in the exercise of faith and hope, under all the distresses and difficulties of this life. Though we may meet with many things to disquiet us, yet let us not indulge despondency. On the contrary, let us hope in God: in the mercy, the power, the wisdom, and the faithfulness of God; believing, that we shall yet praise him, both in this life, and the other world, to all eternity.
[5290] Vid. Noldii Concordant. Particular. Ebraeo Chald. p. 287. n. 1208. where several instances are given of this use of it.
[5291] Postea publica monumenta plumbeis voluminibus, mox & privata linteis confici coepta, aut ceris, Plin. Nat. Hist. 50:13. 100:11. Fuit que antiquissimi moris, publica monumenta plumbeis voluminibus; privata autem linteis describi: in quibua nonnunquam publica, Alex. ab Alex. 50:2. 100:30.
[5292] יח ילאג יתעדי יגאו Et ego novi Redemptorem meum vivum. Ar. Montan.
[5293] Rejected by Ramban in Mercer in loc.
[5294] Vox Redemptoris proprie Dei est, and vix in scriptura reperitur de alio dicta, quam de Deo, quocunque modo sumatur. Bolducius in loc.
[5295] So Mercer in loc.
[5296] ילאג a radice לאג Redemit, vendicavit, vindicavit. Particip. לאג propinquus, cognatus, qui jus indiciaram habebat. Luxtorf. Sic vocat Christum. Job 19:25. qui carnem nostram assumens factus est noster frater, consanguineus, ut non ex potestate diaboli redimendi jus ad ipsum pertineret. Schindler. lex Pentaglott. Colossians 267.
[5297] The Chaldee Paraphrase renders the Word by םיק firm, stable, durable; the Septuagint by ἀεννάος , perpetual, constant, which always continues.
[5298] Vid. Mercerum in loc.
[5299] Vid. Caryl in loc.
[5300] Vid. Bolducium in loc.
[5301] So Ultimus Myforum, “the last of the Mysians, ” a poor mean people in Phrygia, was used proverbially of one that was exceeding despicable and contemptible. Quid porro in Graeco sermone tam tritum atque celebratum est, quam, siquis despicatui ducitur, ut Myforum ultimus dicatur, Ciceron. Orat. 24. pro L. Flacco, p. 785. Ed, Gothofred
[5302] Nempe ego novi Redemptorem meum vivum, qui postremus ex pulvere (terra) surget. So Noldius in his Concordant. Ebraeo. Chald. particular, 27 p. 676. n. 1750, where he gives many instances of the particle ל ( being so used.
[5303] Caryl in loc. Lightfoot, vol. 11. p. 279. See also Junias in loc.
[5304] So the particle ל ( is rendered in Genesis 1:20. Ezekiel 1:25, and in other places.
[5305] In Targum Jon. & Jerus. in Genesis 4:8.
[5306] So ל ( is often rendered, as in Isaiah 29:8, Jeremiah 11:19, Ezekiel 29:2, and in many other places.
[5307] So Noldius, p. 12. N. 80.
[5308] See my second sermon on the Resurrection, in the second volume of the Lime-street sermons, p. 451-453.
[5309] רז Alienus, extraneus a radice רוז Alienari. Abalienare. Buxtorf.
[5310] See these arguments at large in my second sermon on the Resurrection, in the second volume of the Lime street sermons, from p. 457 to 468, and in my first sermon, p. 398, 399. etc. I have shown, that these words of Job are not to be understood, as they are by most Jewish, and some Christian writers, of a metaphorical, but a real resurrection; which is the true reason why I have taken no notice of it in this discourse.
[5311] He published two discourses, one on the death of the Reverend Mr. John Noble, the other on the death of Mrs. Mary Weare.
[5312] As the hen, or any other fowl, broods upon its eggs or young, which is the sense of the word תפחרמ , according to the Jewish writers as R Sol. Jarchi, R. Aben Ezra, R. Levi Ben Gersom, in 31, 25.
[5313] See Matthew 10:16.
[5314] All these instances of antipathy are observed, by the learned Mr. Joseph Mede, from naturalists, in his works, Book 1. Disc. 39. p. 295. Vid. Franz. Hist. Animal. Part 4. 100:1. Topsel’s. History of Serpents, p. 604, 606.
[5315] Zohar in 24. fol. 127, 1, 2, Targum Jonah in Genesis 3:6. Vid. Aben Ezra in Genesis 3:3.
[5316] The prophecies of the Old Testament respecting the Messiah, literally fulfilled in Jesus, 31. p. 5, 6, etc.
[5317] “Sherlock’s use and intent of Prophecy, p. 70, 71.
[5318] See Kidder’s Demonstration of the Messiah, Part 1. p. 24, 25. and the notes of his learned editor, Mr. Bedford.
[5319] Vid. Alex. ab Alex. Genial. Dieram, 50:3, 100:12, and 50:6, 100:26.
[5320] Quis nescit Volsi Bythinice qualia demens AEgyptus portenta colat: Crocodilon adorat Pars haec: illa pavet saturam serpentibus Ibin; Illic caeruleos hic piscem fluminis illic Oppida tota canem, nemo veneratur Dianam. Porrum & caepe nesas violare & srangere morsu: O sanctas Gentes, quibus haec nascuntur in hortis Numina—Juvenal. Satyr. 15.
[5321] Παρα φοινικων δε κἱ φερεκυδης λαβων τως αφορμας, εθεολογησε πρι του παρ αυτω λεγομενου Οφιωνεως Θεου κἱ των Οφιωνιδων . Euseb. Prepar. Evangel. 50:1. 100:10. p. 42. Ed. Paris. L. Vives in Aug. de Civ. Dei, 50:14. 100:11. reports from the same Pherecydes, of whom Eusebius speaks, that this god Ophioneus, or Serpentinus, was the price of the demons, or devils, whom Jupiter cast down from heaven.
[5322] Ipsa novissime sacra & ritus initiationis ipsius, quibus Sebadiis nomen est, testimonio esse poterunt veritati: in quibus aureus coluber in finum dimittitur consecratis, & eximitur rursus ab inferioribus partibus atque imis, Arnob. adv Gevtes, 50:5. p. 203. Ed. Elmenhorst. Vid. Clement. Alex. admon, ad Gentes, p. 11. Ed. Paris. & Jul. Firmic. de error. Proph. Relig. p. 18. Ed. Oxon. & Justin. Martyr. Apolog. 2. p. 70, 71. Ed. Paris. The figure of the Egyptian god Typhon, was in this manner: His upper part was human, his lower part was in the form of a serpent; he was represented with serpents coming out of his hands, and many others wrapping themselves about his body, Chartar. Hist. Deorum, p. 186. Imag. 71. AEsculapius was also worshipped in the form of a serpent, and is called by Ovid, Phoebeius anguis, Metamorph. 50:15. fab. 50. And by Horace, Serpens Epidaurius, Serm. 50:1. Satyr. 3. who, in the shape of a snake, was brought from Epidaurus to Rome, to free the city from the pestilence, an. U. C. 462. Vid. Liv. 100:11. Brev. & Sext. Aurel. Victor. de illustr. viris, 100:25. The Genii, which belonged to any place, city, or country, were painted in the same form. Virgil. AEneid. 50:5. 5:95. & Servius in ib. p. 896. Vid. Pers. Satyr. 1. 5:113.
[5323] Colebant enim bestias sere omnes, quas portentorum mater Aegyptus alebat, in his & serpentes & dracunculos, quos illi Agathodaemonas vocabant. Pignorii mens. Isiac. Expos. 100:1. p. 5. Osiridis subsequentis caput ornat sacra serpens in tabula ita frequens, ut in mentem veniat mirari hominum stoliditatem, qui a Deo opt. max. ita aberrarent, ut sordidum hoc animal venerarentur. Neque vero Aegyptii tantum huic dementiae assines. Indi enim Phoenices, Arabes, Babyionii, Poeni, Baeotii, Epirotae, Sicyonii, Epidaurii, Romani, è nostris haeretici quidam & novi orbis in colae huic insaniae manus dedere. Ibid. 100:3. p. 23. 24. Vid. p. 26-28. & Tomasin. Cecropii votum, p. 46, 47, 55. Serpents were sacred to Jupiter. Herodot. 50:2. 100:74. and to AEsculapius, Pausan. 50:2. p. 106, 136. and to Ceres and Minerva Chartar. Imag. Deorum, p. 100, 162.
[5324] Διονυσον μαινολην οργιαζουσι Βακχοι ωμοφαγια τεν ιερομανιαν αγοντες κἱ τελισκουσι τας κρεωνομιας των φονων ανεσεμμενοι τοις οφεσιν επολολυζοντες Ευαν εκρινην δι ην η πλανη παρηκολουθησε κἱ σεμειον οργιων βακχικων οφις εςι τετελεσμενος αυτικα γουν κατα την ακριθη των Εβραιων φωνην το ονομα του Ευια δασυνομενον ερμηνευεται οφις η θηλεια .. Clemens Alexandr. admon. ad Gentes. p. 9. Of the use of the word Eva, and the repetition of it in the Bacchanalian rites, when the idolaters appeared with serpents platted on their heads, see Virgil. AEneid. 50:6. 5:518, 519. 50:7. 5:388. Pers Satyr. 1. 5:101, 102. and Catull. Epithal. Theddis. Hence Bacchus is called Evius, Horat. Carmin. 50:2. Ode 11. 5:17.
[5325] Vid Caesar. Comment. 50:6. Porphyr. de Abstinent. 50:2. §. 54-56. Ed. Cantabr. Minut. Fel. Octav. p. 33. Ed. Oxon. Clement. Alex. admon. ad Gentes, p. 27. Tertull. Apol. 100:9. Lactant. de fals. relig. 50:1. 100:21. Alex. ab Alex. Genial. Dierum, 50:6. 100:26.
[5326] Herodotus takes notice of several oracles among the Egyptians, where, besides that of Jupiter Ammon, were the oracles of Hercules, Apollo, Minerva, Diana and Mars, and what was had in the greatest esteem, the oracle of Latona in the city Butus, 50:2. 100:83, 152, 155. Ed. Gronov. among the Grecians, besides that of Apollo Pythias at Delphos, were the oracles of Branchidae, or Apollo Didymaeus at Miletus, of Trophonius in Labadia, and Amphiaraus in Thebes, and others at Abae and Dodona, 50:1. 100:46. and 2. 52. and 8. 134. The same author makes mention of the oracles of Mars and Bacchus among the Thracians, 50:7. 100:76, 111. and of several among the Ethiopians, 50:2. 100:139. Pausanias observes, that there was an oracle of Apollo Thyrkxeus at Cyaneis, upon the borders of Lycia, 50:7. p. 440. Ed. Hanov. of Mercury at Pharae in Achaia, ibid. of Hercules Buraicus at Bura, ibid. p. 449. of Apollo Ptous at mount Ptous, near the city Acraephnium, which Herodotus, 50:8. 100:135. calls Acraephia, 50:9. p. 576. and of Bacchus in Thrace, ibid. p. 589. with others. Besides, there was an oracle at Delos, one of the islands called the Cyclades, and another at Patara in Lycia, which is a place mentioned in Acts 21:1, and of Apis in Egypt. Vid. Alex. ab Alex. Genial. Dierum, 50:6. 100:2.
[5327] Concerning which, Vid. Herodot. 50:2. 100:55. Pausan. 50:3. p. 195. Q. Curt. 50:4. 100:7.
[5328] They both have their names from a word which signifies to destroy, τον δ᾽ Απολλωνα ως απολυοντα ημας των νοσων η απελαυνοντα αφ ημων αυτας η απολλυντα ταυτης τετυχηκεναι της προσηγοριας . Phurnutus de natura Deorum, p. 92. Ed. Gale. Macrobius, gives us the several etymologies of the name of Apollo, which, according to him, is the sun, and, among the rest, mentions this: Alii cognominatum Apollinem putant, ως απολλυντα τα ζωα . 24 Exanimat enim & perimit animantes, cum pestem intemperie caloris immittit. Saturnal. 50:1. 100:17. Ο Απολλων εκ του απολλειν ονομαζεται . Eustathius in Homer. Iliad. a.
[5329] Apollo was called Λοχιας , from the intricacy and ambiguity of these oracles; Λοχων δε κἱ πρισκελων οντων των χρησμων ους διδωσσι Λοχιας ωνομασαι , Phurnutus de natura Deorum, p. 94. Vid Schol. Aristophan. Plut. p. 2. Ed. Genev. fol. Clemen. Alexandr. Strom. 50:5. p. 556. where the same reason is given for this name. The common instances of these ambiguous responses are, that which was given to Croesus, king of Lydia, Croesus Halynpenetrans magnam pervertet opum vim; which left it uncertain whether he should overcome the great army of the Persians; or Cyrus, who lay on the other side of the river Halys, should conquer the army of the Lydians; also that which was delivered to Pyrrhus, king of Epirus, Aio te AEacida Romanos, vincere posse. From whence it could not be concluded whether he who was a descendant of AEacus should conquer the Romans, or the Romans conquer him. Much such another oracle was that which was given out to another, Ibis, redibis nunquam per bella peribis; where, by placing a comma either before or after nunquam, the words have a different sense; and in much such a way did the old serpent impose on our first parents, when he said, Ye shall be as gods, or angels; in which sense the word is sometimes used, knowing good and evil; where it is not certain whether he meant angels of light or darkness; most probably the latter, and that they should be like himself, and the rest of the apostate angels. See more instances of this ambiguous way of speaking, used in these oracles of the Gentiles, in Pausa. nias, 50:8. p. 474, 475.
[5330] Vid. Ciceron. de Divinatione, 50:2. p. 1996. Ed Gothofred. Porphyr. in Euseb. Prepar. Evangel. 50:5. 100:16. p. 204, 205. And Plutarch. Αρι των εκλελοιποτων χρηςηριαν .
[5331] Παις Εβραιος κελεται με Θεοις μακαρεσσιν ανασσων Τονδε δυμον προλιτειν κἱ αιδην αυθις ιϞκεοθαι Λοιποπν απιθι σιγων εκ βωμων ηϞμετερων . Suidas in voce Αυγουσος , Tom. 1. p. 377. Ed. Kuster.
[5332] Suidas in ibid. Ryckius de Capitol Roman. 100:36. p. 427, 428. 25
[5333] Apollo was called Pythius, from the coming of the people to him, to inquire of him, and consult with him about difficult matters; his oracle is called so for the same reason; Και ευρεθεν τ ενο Δελφοις μαντειον τῳ Απολλωνι πρωσονομασαν Πυθιον απο του δερο τυους ανθρωπους ερχομενους πυνθανεοθαι τα καθ εαυτους . Phurnutus de natura Deorum, p. 94. Vid. Schol. Aristoph. Plut. p. 6. Ed. Genev. This is rejected by Macrobius, Saturnal. 50:1. 100:17. He is rather called so from the Hebrew word ζτπ Pethen, which signifies a serpent; and Apollo is said to have his name Pythius, from his killing the serpent Typhon, or Python, as appears from some verses in Homer. Την δ αυτου κατεπυσ ιμερον μενος ηελιοιο Εχ ου νυν Πυθω κικλησκεται οι δε ανακτα Πυθιον κακλεουσιν επωνυμον —Homer. Hymn. in Apoll. 5:372-374. Vid. Ovid. Metamorph. 50:1. fab. 8. Hygin. fab. 140. Hence the city of Delphos, where was the oracle of Apollo, was called Pytho, Pausan. 50:10. p. 619. The she prophet that sat on the golden Tripos, and delivered out the oracles, Pythia; the place of the oracle Pythium; and the feasts and plays instituted to the honor of Apollo, Pythii ludi & festa Pythia; vid. Alex. ab Alex. Genial. Dictum, 50:6. 100:2.
[5334] Vid. Mede’s Works, Book 1. Discourse 39. p. 299.
[5335] See these arguments more largely insisted on, and improved in my second sermon on the resurrection, published in the Lime-street sermons, vol. 2. p. 442, etc.
[5336] Stulte, quid est somnus gelidae nisi mortis imago? Ovid.
[5337] אכיכשתי Ecclesiastes 4:2
[5338] Graec. Schol. in Zanch. in loc.
[5339] Aretius, Hammond, etc. in loc.
[5341] Chap. 17:14-16.
[5342] Ex hac opinione stint iia varia & detestabilia genera lugendi, paedores, muliebres lacerationes genarum, pectoris, soeminum, capitis percussiones, Ciceron. Tusculan. Quaest. 50:3. p. mihi, 1845.
[5343] AElian, Vat. Hist.50:7. 100:8.
[5344] Mihi amicorum defunctorum cogitatio dulcis ac blanda est; habui enim illos tanquam amissurus amisi tanquam habeam. Senec. Ep. 63.
[5345] Calvin, Munster, etc.
[5346] חרומ Joel 2:23. Quod si ibi significat pluviam, metaphorice notabitur is, qui de coelo descendit & irrigat ad justitiam. Coccei Lexic. in Rad. הדי , p. 339.
[5347] Deum vero hic paedagogo comparat, qui pueros sibi ante oculos statuit, ut eos melius formet atque regat. Calvin. in loc.
[5348] Loquitur autem ad similitudinem pastoris; qui oves aberrantes a tergo inclamans ad viam revocat, & illae audita voce ejus in ordinem redeunt. Musculus in loc.
[5349] So the Chaldee paraphrase explains the words, אדהאגקתד אחרוא , this is the right way; with which agree the comments of R. Sol. Jarchi, R. David Kimchi, and R. Aben Ezra, in loc. Though the Arabic version, following the Septuagint, represents them as the words of seducers, directing to a wrong way.
[5350] Beza and Piscator, in Hebrews 10:20.
[5351] 2 John, ver 4.
[5352] In loc.
[5353] This Sermon was never before printed.
[5354] Song of Solomon 9:15, Democrat. sentent, p. 13. Ed. Gale.
[5355] Illusione facta ad nautas qui quando e portu alio fui graturi sunt solvunt navim & simpliciter etiam αναλυσαι dicuntur. Sic Chrysostomus, sic Syriacus, sic Beza & alii. Zanchius in loc. Perinde est sive per verbum solvendi, sive per verbum migrandi reddetur proprie tamen de navibus dicitur, quae solutis rudentibus e portu navigant. Vorst. in loc.
[5356] Elysium est ubi piorum animae habitant, post corporis animaeque discretione unde & interitus dicitur res inter animam & corpus veniens: ergo Elysium; & απο της λυσεως , nam sic dissinitur mors ψυχης κἱ σωματος λυσις , Servius in Virgil. AEneid. 50:5. p. 973.
[5357] See my notes on Job 13:1. and on Philippians 1:23.
[5358] Zanchy in loc.
[5359] Orat. 3. adv. Julian, p. 79. vol. 1.
[5360] Ad Graecos Cohort. p.34.
[5361] πολλω μαλλον κρεισσον .
[5362] The Reverend Mr. David Rees.
[5363] The Reverend Mr. William Coombs.
[5364] Υπεσειλαμεν . See Hebrews 10:38, 39.
[5365] Not at bottom of page.
[5366] Θεωρου , See John 17:24. Acts 7:56.
[5367] Quare non in eo sita est perfectio fidelium, ut affectus omnes exuant, sed ut eos ex justis tantum causis suscipiant & moderentur. Calvin. in loc.
[5368] Οδυνωμενοι . See Luke 2:48. and 16:24, 25.
[5369] The Blessing of a Gospel-ministry, etc. p. 30, 32-34.
[5370] Dr. Hay, an eminent clergyman, and Professor Ward of Gresham-College.
[5371] In a bloody-flux; when cut near the eye by a catstick; when swimming in a mill-pond—wading through a river once and again, etc. MS. penes me.
[5372] The Blessing of a Gospel-ministry, etc. p. 3.
[5373] See his Scripture Manuel, p. 3, 39.
[5374] Tallow-Chandlers Hall.
[5375] The Targum renders it, “ אתומילש רטג keep perfection, and behold uprightness.” The Septuagint and Vulgate Latin versions, “keep innocence, and behold up rightness.” The Syriac version, “keep perfection, and chuse uprightness.” The Arabic version, “keep meekness, and thou shalt see uprightness.” The abstract is put for the concrete; perfection and uprightness for the perfect and upright man.
[5376] From םלש , compleri, perfici, Buxtorf.
[5377] םת
[5378] םימת , αμωμος , Sept. in Leviticus 1:3.
[5379] Ad officium Christi propheticum pertinet, ut indicet homini, per verbum externe, per spiritum interne, ורשי rectitudinem suam: quod intelligi potest, vel de rectitudine Dei exigentis satisfactionem pro peccatis, & castigantis etiam electos suos propter ea: vel de rectitudine ipsius Christi, id est, justitia sua satisfactoria, quae unica salutis nostrae meritoria causa est: vel denique de rectitudine hominis, id est praxi fidei & resipiscentiae. Nihil horum omnium est, quod suos, Christus non doceat. Witsius de Oeconomia Foederum, 50:4. 100:3, §. 33. p. 464.
[5380] םולש שיאל homini pacis, vel pacifico, Sept. Vulg. Lat. Arab.
[5381] תירחא Job 8:7 and 42:12.
[5382] The Reverend Mr. Joseph Stennett, senior.
[5383] So the words in Acts 16:12, may be rendered, as they are by Castalio, if instead of πρωτη της , we read πρωτης , and which version agrees with the history of the place: for according to Livy, 50:45. 100:29. Macedonia, when conquered by Paulus AEmilius, was divided into four parts, and the first part was between Stryman and Nessus; where Pomponius Mela, 50:2. 100:9, places Philippi: and Jerom. De loc. Hebr. fol. 96. G. expressly says, “Philippi is a city in the first part of Macedonia” and it was not the chief city of that part, but Amphipolis, according to Livy in the place referred to; nor was it the first city the apostle and his friends came to, but Neapolis, as appears from verse 11. though Photius, Ep. 247. says, “Philippi was the metropolis of the province of Macedonia; ” as perhaps it might be in his time. See Pierce’s Synops. Ep. Philip. p. 2, 3.
[5384] Vid. Zanchii Prolegomena in Epist. ad Philip.
[5385] Ego autem Christum in utroque membro orationis facio subjectum, ut tam in vita, quam in morte, lucrum esse praedicetur, Calvin in loc. Sic Beza & Gomarus.
[5386] Το ζην Χρισος , vivere, Christus. Articulus, nota subjecti, ut mox iterum. Quicquid vivo, (vita naturali) Christum vivo. Bengelius in loc.
[5387] Το απωθανειν κερδος . Mori, lucrum. Quamvis moriens videar omnium rerumjacturamfacere. Bengelius in loc.
[5388] See the Account of his Life, prefixed to his works.
[5389] See the Account of his Life, prefixed to his works, p. 34.
[5390] February 1758.
[5391] Aben Ezra in loc.
[5392] Jarchi in loc.
[5393] תעחר Lachryma, Montanus, Cocceius, Rambachius.
[5394] A Quinsey.
[5395] This Sermon was preached by the Doctor, the first time of his appearing in public, after the decease of his beloved wife, Mrs. ELIZABETH GILL, who departed this Life, October 10, 1764, in the 68th Year of her Age.
[5396] The following character was wrote by the Doctor and found among his papers, though not delivered from the pulpit. It pleased God to call her by his grace in the early time of life, and in a place of great darkness and ignorance; where there were scarce any, or very few professors of religion; so that when she took up a profession of it, she appeared very singular, and became the object of the scoffs and jeers of her neighbors and former acquaintance; but this did not deter her from pursuing the good ways of God she had entered into, and from persisting in them. She soon drank in the doctrines of the free grace of God in the salvation of men by Christ, of which she had a comfortable experience.
In the after-time of her life, her afflictions and troubles were many, but under all she was favored with divine supports, and was frequently indulged with gracious words of promise on different occasions, and yet often doubting and fearing: for none could have meaner and more humble thoughts of themselves than (he always had) looking upon herself as less than the least of all saints.
Lord’s days were usually delightful to her; she often met with refreshings from the presence of God in them; which made her earnestly desire the return of them; and when the day drew nigh, longed until the morning was, and the time came to attend public worship. The loss of these precious opportunities, through her long confinement, was greatly lamented by her.
She was one that truly feared God, and was ever desirous of having a conscience void of offense both towards God and man, and of doing her duty to both; careful as much as in her lay to give no offense by word or deed, to the world or to the church of God; studying the things which make for peace among all with whom she was concerned; as her whole deportment, for the space of between forty and fifty years, has abundantly shown, of which many have are witnesses.
Her last affliction, though long, tedious and painful, was borne with the greatest patience; that passage of scripture was truly verified in her, Tribulation works patience; and though the was not carried out, as her expression was, which she observed some were on their dying beds, in raptures of joy and strong expressions of faith, yet it pleased God to drop comfort: into her soul at certain times; and sometimes she would be longing to be at home in her Father’s house, laying, “Let me go, O let me go to my Father’s house:” repeating it over and over again.
The scripture which has now been discoursed on, was expressed by her as it had been at times before, with great pleasure and delight; and also those words, them that sleep in Jesus will God bring with him. In a view of her own soul-affairs, and those of her family, those words appeared to be of considerable ale, and were quieting and comfortable to her, casting all your care upon him, for be careth for you.
But a few Lord’s days ago, as her surviving relative was taking his leave of her, coming hither to preach, she expressed the following words with strong application to herself, having made peace.
[5397] Vid. Zachariah 9:1, 9 and chapter 12:1, 10.
[5398] Revelation 17:1, 3 and 14 and 20, 18:2, 4.
[5399] Vid. Hiller, Onomasticon Sacr. P. 797.
[5400] Josephus Antiquities 1:13 c. 9.
[5401] In loc.
[5402] Vid. Buxtorf Lexic. Talmud col. 30, 31 etc
[5403] So Jarchi and Abardinol in loc.
[5404] Cocceius in loc.
[5405] Zohar, in Exod. fol. 54:2.
[5406] Apud. Grotium de Veritat. Rel. Christ, 1, 5 & 24.
[5407] Gloss. in T. Bab. Bava Kama. fol. 3. 2.
[5408] T. Hieros Taaniot. fol. 64. 1.
[5409] So the Targum paraphrases these words, “the prophet said, there is a reward for the righteous, and there is vengeance for the wicked; ” taking them to relate to the world to come.
[5410] Herodot. 1.2. c. 4. & 58. Lactant. de Orig. Error. l. 2. c. 14.
[5411] Herodot. 1, 2. c. 123.
[5412] Diodor. Sicul. I. 1. c. 5.
[5413] De Abstinentia, 1.4. sect. 10.
[5414] These were a sort of men who provided every thing needful for burials, so called from the goddess Libitina, in whose temple all such things were exposed to Sale. Vid. Kennet’s Antiq. Par. 2. B. 5. c. 10. p. 340.
[5415] Herodot. 1. a. c. 4. & 58.
[5416] Euseb. de praepar. Evangel. I. 10. c. 9.
[5417] De legibus, 50:2, prope sinem,
[5418] Diogen. Laert. in vit. Solon.
[5419] AElian Var. Hist. 1.5. c.14. & 7.19.
[5420] Cicero, ibid.
[5421] Potter’s Archaeolog. Graec. Vol. 2. Book 4. 32.
[5422] Ibid. B. 3. 10, p. 103, 105.
[5423] Polemo in Argumento τῶν ἐπιταφίων λόγων .
[5424] Cicero de, Oratore.
[5425] Godwin’s Romans Hilt:. Antholog 50, 2. sect..2. c. 21
[5426] Rosin. Antiq. 1. 5.
[5427] Suerono Jul. Caesar. c. 6.
[5428] Kennet’s Antiq. of Rome, Part 2, B. 5. 21. p. 351.
[5429] Εμφυλ , lib 1.
[5431] Instit. lib. 3. c. 9.
[5432] Suet. in Jul. Caesar, c. 6.
[5433] De mulier, virtut, in principio.
[5434] In vit. Caesar. in principio.
[5435] Hist, ab U. C. 1.5. c. 50..25
[5436] Socrat. Eccl. Hist. 1.5. c.9.
[5437] Onuphrius de sepel. mort. c. 8.
[5438] Honoratorum virorum laudes in concione memorantor, etc. De legibus, 1. 2. prope sinem.
[5439] Buxtorf. Jud. Synag. c. 49. Leo. Modena. Hist. of the rites, customs: etc. of the present Jews, par. 5. c. 8. sect. 4.
[5440] ἐπιταφίες συζγραψάμενος ζρύνες . Antiq. lib. 7.
[5441] De arte poetica,
[5442] Potter’s Archeolog. Graec. Vol. 2. par. 4 20.
[5443] Ayibus.
[5444] Somn. Scip. 1. 2. c. 3.
[5445] Potter’s Antiq. Vol. 2.
[5446] Var. Hist. 1. 12. c. 55.
[5447] Kennet’s Antiq. par. 2. b. 5. p. 345
[5448] Lib 20, c.3.
[5449] C. 84.
[5450] Vid. Apocol.
[5451] De legibus 1. 2. prope sin
[5452] Asinaria.
[5453] Potter’s Antiq.
[5454] Hilchot EbeI. c. 12. s. 1.
[5455] Moed Katon, c. 3. 9. R. David Kimchi lib. Shorash. rad. צּצּצּ .
[5456] Bava Metzia. c. 6. sect. 1. Shabbat. c. 23. sect. 4.
[5457] Cetubot. c. 4. sect, 4.
[5458] Vid. Roma subterranea, Tom. 1.50:1. c. 19.
[5459] Sermon, p. 8.
[5460] Which is 2 Timothy 44:7, 8
[5461] Sermon, p. 11.
[5462] Page 13. N. B. This is the sermon which was obliged to give way to Mr. Harrison’s ingenious one
[5463] Dialogue p. 12.
[5464] Dialogue, p. 16.
[5465] Ibid. p. 7.
[5466] Dialogue, p. 8, 9.
[5467] Dialogue, p. 11.
[5468] Dialogue, p. 11.
[5469] Ibid. p. 12.
[5470] Dialogue, p. 6, 7.
[5471] Ibid. p. 16.
[5472] Ibid. p. 12, 13.
[5473] Dialogue, p. 13.
[5474] Dialogue, p. 14.
[5475] Dialogue, p. 15.
[5476] Ibid. p. 15.
[5477] Ibid. p. 19, 20.
[5478] Dialogue, p. 17.
[5479] Ibid. p. 18-20.
[5480] Ibid. p. 19.
[5481] Ibid. p. 21.
[5482] Dialogue, p. 19, 22, 23.
[5483] Dialogue, p. 22, 23.
[5484] Dialogue, p. 26, 27.
[5485] Ibid. p. 24.
[5486] Discourse of Election, p. 79. Ed. 2. 78.
[5487] Dialogue, p. 24.
[5488] Dialogue, p. 24.
[5489] Dialogue, p. 25.
[5490] Discourse of Election, p. 85. Ed. 2. 84.
[5491] Dialogue, p. 25.
[5492] Dialogue, p. 24.
[5493] Ibid. p. 28.
[5494] Ibid. p. 29, 30.
[5495] Dialogue, p. 31.
[5496] Ibid.
[5497] Ibid.
[5498] Discourse of Election, p. 260, 261. Ed. 2. 252.
[5499] Dialogue, p. 32.
[5500] Discourse of Election, p. 204, 477. Ed. 2. 199, 457.
[5501] Dialogue, p. 33.
[5502] Ibid.
[5503] Ibid. p. 34, 35.
[5504] Dialogue, p. 35.
[5505] Dialogue, p. 35.
[5506] Dialogue, p. 34, 35.
[5507] Dialogue, p. 36.
[5508] Dialogue, p. 36, 37.
[5509] Ibid. p. 37.
[5510] Dialogue, p. 41.
[5511] Ibid.
[5512] Dialogue p. 12.
[5513] Dialogue, p. 16.
[5514] Ibid. p. 7.
[5515] Dialogue, p. 8, 9.
[5516] Dialogue, p. 11.
[5517] Dialogue, p. 11.
[5518] Ibid. p. 12.
[5519] Dialogue, p. 6, 7.
[5520] Ibid. p. 16.
[5521] Ibid. p. 12, 13.
[5522] Dialogue, p. 13.
[5523] Dialogue, p. 14.
[5524] Dialogue, p. 15.
[5525] Ibid. p. 15.
[5526] Ibid. p. 19, 20.
[5527] Dialogue, p. 17.
[5528] Ibid. p. 18-20.
[5529] Ibid. p. 19.
[5530] Ibid. p. 21.
[5531] Dialogue, p. 19, 22, 23.
[5532] Dialogue, p. 22, 23.
[5533] Dialogue, p. 26, 27.
[5534] Ibid. p. 24.
[5535] Discourse of Election, p. 79. Ed. 2. 78.
[5536] Dialogue, p. 24.
[5537] Dialogue, p. 24.
[5538] Dialogue, p. 25..33
[5539] Discourse of Election, p. 85. Ed. 2. 84.
[5540] Dialogue, p. 25.
[5541] Dialogue, p. 24.
[5542] Ibid. p. 28.
[5543] Ibid. p. 29, 30.
[5544] Dialogue, p. 31.
[5545] Ibid.
[5546] Ibid.
[5547] Discourse of Election, p. 260, 261. Ed. 2. 252.
[5548] Dialogue, p. 32.
[5549] Discourse of Election, p. 204, 477. Ed. 2. 199, 457.
[5550] Dialogue, p. 33.
[5551] Ibid.
[5552] Ibid. p. 34, 35.
[5553] Dialogue, p. 35.
[5554] Dialogue, p. 35.
[5555] Dialogue, p. 34, 35.
[5556] Dialogue, p. 36.
[5557] Dialogue, p. 36, 37.
[5558] Ibid. p. 37.
[5559] Dialogue, p. 41.
[5560] Ibid.