«Литературное наследие Сэмюэла Тейлора Кольриджа, том 3»

Литературное наследие Кольриджа

Том 3

Table of Contents

Предисловие

Формула веры о Пресвятой Троице

Вечерняя молитва

Заметки о Книге общих молитв

Заметки о Хукере

Заметки о Филде

Заметки о Донне

Заметки о Генри Море

Заметки о Гейнрихсе

Заметки о Хакете

Заметки о Джереми Тейлоре

Заметки о «Пути паломника»

Заметки о Джоне Смите

Письмо крестнику

Расширенное оглавление, или указатель

Предисловие

Формула веры о Пресвятой Троице

Вечерняя молитва

Заметки о Книге общих молитв

Молитва

Таинство Евхаристии

Приложение к алтарю

Чин причащения

Чин венчания

Причащение больных

XI воскресенье после Троицы

XXV воскресенье после Троицы

Псалом VIII

Псалом LXVIII

Псалом LXXII

Псалом LXXIV

Псалом LXXXII, ст. 6–7

Псалом LXXXVII

Псалом LXXXVIII

Псалом CIV

Псалом CV

Псалом CX

Псалом CXVIII

Псалом CXXVI

Символы веры: XX

Символы веры: XXXVII

Заметки о Хукере

Жизнь Хукера, написанная Уолтоном

Приложение Уолтона

О законах церковного устройства

Проповедь об уверенности и неизменности веры у избранных

Трактат об оправдании, делах и о том, как ниспровергается основание веры

Прошение, поданное Совету магистром Уолтером Трэверсом

Ответ Трэверсу

Проповедь IV — лекарство против скорби и страха

Заметки о Филде

Заметки о Донне

Заметки о Генри Море

Разъяснение великой тайны благочестия

Исследование тайны беззакония

Заметки о Гейнрихсе

Заметки о Хакете

Проповеди Хакета

Проповеди об искушении

Проповедь о Преображении

Проповедь о Воскресении

Жизнь лорда-хранителя Уильямса, написанная Хакетом

Заметки о Джереми Тейлоре

Общее посвящение к полемическим трактатам

Посвящение к «Священному сану и должностям епископата»

Апология санкционированных и установленных форм литургии

Трактат о свободе пророчествования, с указанием ее справедливых пределов и умеренности

Свобода пророчествования

Unum Necessarium, или учение и практика покаяния

Оправдание славы божественных атрибутов

Ответ на письмо, написанное достопочтенным епископом Рочестерским, касательно главы о первородном грехе в «Unum Necessarium»

Второе письмо епископу Рочестерскому

Реальное и духовное присутствие Христа в благословенном таинстве, доказанное против учения о пресуществлении

О шестой главе Евангелия от Иоанна

Увещевание от папизма

Трактат о конфирмации

Посвятительное послание герцогу Ормонду

Заметки о «Пути паломника»

Жизнь Баньяна, написанная Саути

Жизнь Баньяна

Путь паломника

Часть III

Заметки о Джоне Смите

О бытии и природе Бога

Письмо крестнику

Предисловие

Further 1

Footnote 1: Table Talk

return to footnote mark

Формула веры о Пресвятой Троице

1830

Тождественность

Ib.

causa sui

Самость

dat sibi fines

Инаковость

fiat pleroma deitas objectiva deitas subjectiva

pleroma

Общность

sancta sophia

Вечерняя молитва

1831

Our Father

Заметки о Книге общих молитв

Молитва

Pray always

Указатель

Таинство Евхаристии

the light which lighteth every man lumen a luce That was the true light, which lighteth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe in his name; which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And the Word was made flesh, and dwelt among us.

John i. 9-14.

We will come unto him, and make our abode with him.

John xiv. 23.

Do this in remembrance of me

Указатель

Приложение к алтарю

First then, that we may come to this heavenly feast holy, and adorned with the wedding garment, Matt. xxii. 11, we must search our hearts, and examine our consciences, not only till we see our sins, but until we hate them.

This confession of sins must not be in general terms only, that we are sinners with the rest of mankind, but it must be a special declaration to God of all our most heinous sins in thought, word, and deed.

Указатель

Чин причащения

'meritorious Cross and Passion,' 'his assumption of humanity, his incarnation, and.'

'sustenance,' 'as.'

Указатель

Чин венчания

'for the procreation of children,'

'procreation of children,' 'and as the means for securing to the children procreated enduring care, and that they may be'

Указатель

Причащение больных

But if a man, either by reason of extremity of sickness, &c.

'he doth eat and drink the Body and Blood of our Saviour Christ profitably to his soul's health, although he do not receive the Sacrament with his mouth'

'the outward and visible sign of the inward and spiritual grace given?'1

Footnote 1: 'Should it occur to any one that the doctrine blamed in the text, is but in accordance with that of the Church of England, in her rubric concerning spiritual communion, annexed to the Office for Communion of the Sick: he may consider, whether that rubric, explained (as if possible it must be) in consistency with the definition of a sacrament in the Catechism, can be meant for any but rare and extraordinary cases: cases as strong in regard of the Eucharist, as that of martyrdom, or the premature death of a well-disposed catechumen, in regard of Baptism.'

return to footnote mark

Указатель

XI воскресенье после Троицы

Brethren, I declare unto you the Gospel which I preached unto you.

'good tidings?'

­ how that Christ died for our sins.

This man went down to his house justified rather than the other.

Указатель

XXV воскресенье после Троицы

— that they, plenteously bringing forth the fruit of good works, may of thee be plenteously rewarded. ...

Указатель

Псалом VIII

Out of the mouth of very babes and sucklings hast thou ordained strength, because of thine enemies; that thou mightest still the enemy and the avenger.

because of the enemies

Ib. Thou madest him lower than the angels, to crown him with glory and worship.

Указатель

Псалом LXVIII

Ascribe ye the power to God over Israel: his worship and strength is in the clouds.

Указатель

Псалом LXXII

Give the king thy judgments, O God; and thy righteousness unto the king's son.

Указатель

Псалом LXXIV

O think upon thy congregation, whom thou hast purchased and redeemed of old.

Thou smotest the heads of Leviathan in pieces; and gavest him to be meat for the people in the wilderness.

1

Footnote 1:

Указатель

Псалом LXXXII, ст. 6–7

Указатель

Псалом LXXXVII

Указатель

Псалом LXXXVIII

Dost than shew wonders among the dead, or shall the dead rise up again and praise thee? &c.

Указатель

Псалом CIV

the waters stand in the hills.

stood above the mountains

Указатель

Псалом CV

Let the heart of them rejoice that seek the Lord.

Указатель

Псалом CX

The Lord shall send the rod of thy power out of Sion; (saying) Rule, &c.

'Thy people shall offer themselves willingly in the day of conflict in holy clothing, in their best array, in their best arms and accoutrements. As the dew from the womb of the morning, in number and brightness like dew-drops; so shall be thy youth, or the youth of thee, the young volunteer warriors.'

'He shall shake,'

concutiet reges die iræ suæ,

'smite in sunder, or wound, the heads;'

conquassare

Указатель

Псалом CXVIII

Указатель

Псалом CXXVI

As the rivers in the south.

1

Footnote 1:

Указатель

Символы веры: XX

jure proprio:

Указатель

Символы веры: XXXVII

It is lawful for Christian men, at the commandment of the magistrate, to wear weapons, and to serve in the wars.

'It is lawful for Christian men at the command of a king to slaughter as many Christians as they can!'

Заметки о Хукере 1

Жизнь Хукера, написанная Уолтоном

Mr. Travers excepted against Mr. Hooker, for that in one of his sermons he declared, 'That the assurance of what we believe by the word of God, is not to us so certain as that which we perceive by sense.' And Mr. Hooker confesseth he said so, and endeavours to justify it by the reasons following.

Указатель, стр. 2

Приложение Уолтона

Ib.

In 2

Указатель, стр. 2

О законах церковного устройства

The next thing hereunto is, to impute all faults and corruptions, wherewith the world aboundeth, unto the kind of ecclesiastical government established.

How 3

Ib. Pythagoras, by bringing up his scholars in the speculative knowledge of numbers, made their conceits therein so strong, that when they came to the contemplation of things natural, they imagined that in every particular thing they even beheld as it were with their eyes, how the elements of number gave essence and being to the works of nature: a thing in reason impossible; which notwithstanding, through their mis-fashioned pre-conceit, appeared unto them no less certain, than if nature had written it in the very foreheads of all the creatures of God.

numero, pondere, et mensura generantur cœli et terra.

O ,

numerus omues numeros ponens, nunquam positus!4

Ib. When they of the 'Family of Love' have it once in their heads, that Christ doth not signify any one person, but a quality whereof many are partakers, &c.

Ib. When instruction doth them no good, let them feel but the least degree of most mercifully-tempered severity, they fasten on the head of the Lord's vicegerents here on earth, whatsoever they any where find uttered against the cruelty of blood-thirsty men, and to themselves they draw all the sentences which Scripture hath in favor of innocency persecuted for the truth.

Ib. We require you to find out but one church upon the face of the whole earth, that hath been ordered by your discipline, or hath not been ordered by ours, that is to say, by episcopal regiment, sithence the time that the blessed apostles were here conversant.

Ib. A law is the deed of the whole body politic, whereof if ye judge yourselves to be any part, then is the law even your deed also.

bona fide It

ecclesia enclesia enclesia ecclesia 5 vice versa

glaciers

Ib. An argument necessary and demonstrative is such, as being proposed unto any man, and understood, the mind cannot choose but inwardly assent. Any one such reason dischargeth, I grant, the conscience, and setteth it at full liberty.

Ib. For adventuring to erect the discipline of Christ without the leave of the Christian magistrate, haply ye may condemn us as fools, in that we hazard thereby our estates and persons further than you which are that way more wise think necessary: but of any offence or sin therein committed against God, with what conscience can you accuse us, when your own positions are, that the things we observe should every of them be dearer unto us than ten thousand lives; that they are the peremptory commandments of God; that no mortal man can dispense with them, and that the magistrate grievously sinneth in not constraining thereunto?

Hoc argumentum ad invidiam nimis sycophanticum est quam ut mihi placeat a tanto viro phasis

ecclesia enclesia ingens desiderium proborum

Ib. Baptizing of infants, although confessed by themselves, to have been continued ever sithence the very apostles' own times, yet they altogether condemned.

Quære

That which doth assign unto each thing the kind, that which doth moderate the force and power, that which doth appoint the form and measure, of working, the same we term a law.

See Friend 6 Now prima et nuda materia Hudibras 7 proleptice The res noumenon res phenomenon 8 causa sub-faciens

Ib. In which essential Unity of God, a Trinity personal nevertheless subsisteth, after a manner far exceeding the possibility of man's conceit.

Ib. But now that we may lift up our eyes (as it were) from the footstool to the throne of God, and leaving these natural, consider a little the state of heavenly and divine, creatures: touching angels which are spirits immaterial and intellectual, &c.

versus synthesis

божественные явления, Иегова в человеческом облике; или

образы видений и все символическое; или

почетные имена, данные пророкам, апостолам или епископам; или, наконец,

просто приспособления к народным представлениям!

Ib. Since their fall, their practices have been the clean contrary unto those before mentioned. For being dispersed, some in the air, some on the earth, some in the water, some among the minerals, dens, and caves, that are under the earth; they have, by all means laboured to effect a universal rebellion against the laws, and as far as in them lieth, utter destruction of the works of God.

Ib. Thus much therefore may suffice for angels, the next unto whom in degree are men.

genera

бесконечное разумное:

конечное разумное:

конечное неразумное:

Ergo

Ib. It is no improbable opinion therefore which the arch-philosopher was of.

Every 9 sensu monarchico

Ib. Of this point therefore we are to note, that sith men naturally have no free and perfect power to command whole politic multitudes of men, therefore utterly without our consent, we could in such sort be at no man's commandment living. And to be commanded we do consent, when that society whereof we are part hath at any time before consented, without revoking the same after by the like universal agreement. Wherefore as any man's deed past is good as long as himself continueth; so the act of a public society of men done five hundred years sithence standeth as theirs who presently are of the same societies, because corporations are immortal; we were then alive in our predecessors, and they in their successors do live still. Laws therefore human, of what kind soever, are available by consent.

quorum notæ communes concapiuntur But 10

Ib. I nothing doubt but that Christian men should much better frame themselves to those heavenly precepts, which our Lord and Saviour with so great instancy gave us concerning peace and unity, if we did all concur in desire to have the use of ancient Councils again renewed, rather than these proceedings continued, which either make all contentions endless, or bring them to one only determination, and that of all other the worst, which is by sword.

me saltem judice

Ib. So that nature even in this life doth plainly claim and call for a more divine perfection than either of these two that have been mentioned.

light that lighteth every man that cometh into the world

Ib. Concerning that faith, hope and charity, without which there can be no salvation; was there ever any mention made saving only in that law which God himself hath from heaven revealed? There is not in the world a syllable muttered with certain truth concerning any of these three, more than hath, been supernaturally received from the mouth of the eternal God.

plusquam rationalia

To urge any thing as part of that supernatural and celestially revealed truth which God hath taught, and not to shew it in Scripture; this did the ancient Fathers evermore think unlawful, impious, execrable.

cum grano salis. arcana pari ratione

Ib. Again, with a negative argument, David is pressed concerning the purpose he had to build a temple unto the Lord: Thus saith the Lord, Thou shalt not build me a house to dwelt in. Wheresoever I have walked with all Israel, spake I one word to any of the judges of Israel, whom I commanded to feed my people, saying, Why have ye not built me a house?

Ib. That there is a city of Rome, that Pius Quintus and Gregory the Thirteenth, and others, have been Popes of Rome, I suppose we are certainly enough persuaded. The ground of our persuasion, who never saw the place nor persons before named, can be nothing but man's testimony. Will any man here notwithstanding allege those mentioned human infirmities as reasons why these things should be mistrusted or doubted of? Yea, that which is more, utterly to infringe the force and strength of man's testimony, were to shake the very fortress of God's truth.

In Deism Revealed 11

The mixture of those things by speech, which by nature are divided, is the mother of all error.

entiæ indivise interdistinctæ;

Of both translations the better I willingly acknowledge that which cometh nearer to the very letter of the original verity; yet so that the other may likewise safely enough be read, without any peril at all of gainsaying as much as the least jot or syllable of God's most sacred and precious truth.

Ib. Their only proper and direct proof of the thing in question had been to shew, in what sort and how far man's salvation doth necessarily depend upon the knowledge of the word of God; what conditions, properties, and qualities there are, whereby sermons are distinguished from other kinds of administering the word unto that purpose; and what special property or quality that is, which being no where found but in sermons, maketh them effectual to save souls, and leaveth all other doctrinal means besides destitute of vital efficacy.

Ib. The people which have no way to come to the knowledge of God, no prophesying, no teaching, perish. But that they should of necessity perish, where any one way of knowledge lacketh, is more than the words of Solomon import.

Ib. Now all these things being well considered, it shall be no intricate matter for any man to judge with indifferency, on which part the good of the church is most conveniently sought; whether on ours, whose opinion is such as hath been shewed, or else on theirs, who leaving no ordinary way of salvation for them unto whom the word of God is but only read, do seldom name them but with great disdain and contempt, who execute that service in the church of Christ.

Ib. Thus was the memory of that sign which they had in baptism a kind of bar or prevention to keep them even from apostasy, whereinto the frailty of flesh and blood, overmuch fearing to endure shame, might peradventure the more easily otherwise have drawn them.

Exempli gratia; per se maculæ

Ib. For in actions of this kind we are more to respect what the greatest part of men is commonly prone to conceive, than what some few men's wits may devise in construction of their own particular meanings. Plain it is, that a false opinion of some personal divine excellency to be in those things which either nature or art hath framed causeth always religious adoration.

Ib. The Church had received from Christ a promise that such as have believed in him these signs and tokens should follow them.

'To cast out devils, to speak with tongues, to drive away serpents, to be free from the harm which any deadly poison could work, and to cure diseases by imposition of hands.'

Mark xvi.

Ib.

As there could be in natural bodies no motion of anything, unless there were some which moveth all things, and continueth immoveable; even so in politic societies, there must be some unpunishable, or else no man shall suffer punishment.

Указатель, стр. 2

Проповедь об уверенности и неизменности веры у избранных

Ib. If it were so in matters of faith, then, as all men have equal certainty of this, so no believer should be more scrupulous and doubtful than another. But we find the contrary. The angels and spirits of the righteous in heaven have certainty most evident of things spiritual: but this they have by the light of glory. That which we see by the light of grace, though it be indeed more certain; yet it is not to us so evidently certain, as that which sense or the light of nature will not suffer a man to doubt of.

Ib. The other, which we call the certainty of adherence, is when the heart doth cleave and stick unto that which it doth believe. This certainty is greater in us than the other ... (down to) the fourth question resteth, and so an end of this point.

Что мы все нуждаемся в искуплении и что поэтому мы все находимся в плену у зла:

Что существует Искупитель:

Что искупление по отношению к каждому отдельному пленнику, если не совершается при определенных условиях, то проявляется, насколько это подобает душе, через определенные знаки и следствия: — и

Что эти знаки есть во мне; что условия, при которых искупление, предложенное всем людям, обещано индивиду, исполнены во мне;

Указатель, стр. 2

Трактат об оправдании, делах и о том, как ниспровергается основание веры

Ib. But we say, our salvation is by Christ alone; therefore howsoever, or whatsoever, we add unto Christ in the matter of salvation, we overthrow Christ. Our case were very hard, if this argument, so universally meant as it is proposed, were sound and good. We ourselves do not teach Christ alone, excluding our own faith, unto justification; Christ alone, excluding our own work, unto sanctification; Christ alone, excluding the one or the other as unnecessary unto salvation. ... As we have received, so we teach that besides the bare and naked work, wherein Christ, without any other associate, finished all the parts of our redemption and purchased salvation himself alone; for conveyance of this eminent blessing unto us, many things are required, as, to be known and chosen of God before the foundations of the world; in the world to be called, justified, sanctified; after we have left the world to be received into glory; Christ in every of these hath somewhat which he worketh alone. &c. &c.

divide

Ib. If it were not a strong deluding spirit which hath possession of their hearts; were it possible but that they should see how plainly they do herein gainsay the very ground of apostolic faith?... The Apostle, as if he had foreseen how the Church of Rome would abuse the world in time by ambiguous terms, to declare in what sense the name of grace must be taken, when we make it the cause of our salvation, saith, He saved us according to his mercy, &c.

And 12

Указатель, стр. 2

Прошение, поданное Совету магистром Уолтером Трэверсом

Ib. I said directly and plainly to all men's understanding, that it was not indeed to be doubted, but many of the Fathers were saved; but the means, said I, was not their ignorance, which excuseth no man with God, but their knowledge and faith of the truth, which, it appeareth, God vouchsafed them, by many notable monuments and records extant of it in all ages.

Not 13 14

Указатель, стр. 2

Ответ Трэверсу

Ib. The next thing discovered, is an opinion about the assurance of men's persuasion in matters of faith. I have taught, he saith, 'That the assurance of things which we believe by the word, is not so certain as of that we perceive by sense.'

Указатель, стр. 2

Проповедь IV — лекарство против скорби и страха

Ib. In spirit I am with you to the world's end.

In spirit I am with you!

Ib. Touching the latter affection of fear, which respecteth evils to come, as the other which we have spoken of doth present evils; first, in the nature thereof it is plain that we are not every future evil afraid. Perceive we not how they, whose tenderness shrinketh at the least rase of a needle's point, do kiss the sword that pierceth their souls quite thorow?

Ib. Fear then in itself being mere nature cannot in itself be sin, which sin is not nature, but therefore an accessary deprivation.

depravation

Footnote 1:

return to footnote mark

Footnote 2:

return

Footnote 3: On the constitution of the Church and State according to the idea of each.

return

Footnote 4:

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Footnote 5: Church and State, ecclesia enclesia

return

Footnote 6:

return

Footnote 7:

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Footnote 8: Literary Remains

return

Footnote 9: 'Every man is born an Aristotelian, or a Platonist. I do not think it possible that any one born an Aristotelian can become a Platonist; and I am sure no born Platonist can ever change into an Aristotelian. They are the two classes of men, beside which it is next to impossible to conceive a third. The one considers reason a quality, or attribute; the other considers it a power. I believe that Aristotle never could get to understand what Plato meant by an idea. ... Aristotle was, and still is, the sovereign lord of the understanding; the faculty judging by the senses. He was a conceptualist, and never could raise himself into that higher state, which was natural to Plato, and has been so to others, in which the understanding is distinctly contemplated, and, as it were, looked down upon, from the throne of actual ideas, or living, inborn, essential truths.'

Table Talk

return

Footnote 10: Church and State,

return

Footnote 11: post

return

Footnote 12: Si quis dixerit justitiam acceptam non conservari atque etiam augeri coram. Deo per bona opera; sed opera ipsa fructus solummodo et signa esse justificationis adeptæ, non autem ipsius augendæ causam; anathema sit.

Sess Can ... Si quis dixerit hominis justificati bona opera ita esse dona Dei, ut non sint etiam bona ipsius justificati merita; aut ipsum justificatum bonis operibus, quæ ab eo per Dei gratiam, et Jesu Christi meritum, cujus vivum membrum est, fiunt, non vere mereri augmentum gratiæ, vitam æternam, et ipsius vitæ æternæ, si tamen in gratia decesserit, conscecutionem atque etiam gloriæ augmentum, anathema sit.

Ib. Can.

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Footnote 13:

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Footnote 14:

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Заметки о Филде о Церкви 1

Fly-leaf. — Hannah Scollock, her book, February 10, 1787.

This, Hannah Scollock! may have been the case;

Your writing therefore I will not erase.

But now this book, once yours, belongs to me,

The Morning Post's and Courier's S. T. C.; —

Elsewhere in College, knowledge, wit and scholerage

To friends and public known, as S. T. Coleridge.

Witness hereto my hand, on Ashly Green,

One thousand, twice four hundred, and fourteen

Year of our Lord — and of the month November,

The fifteenth day, if right I do remember.

28 March, 2

My Dear Derwent

Life

Introduction to the Old and New Testament Apocrypha Apocalypse

S. T .Coleridge.

N. B

But men desired only to be like unto God in omniscience and the general knowledge of all things which may be communicated to a creature, as in Christ it is to his human soul.

Ib. And began to speak with other tongues, as the Spirit gave them utterance.

Acts

Ib. Aliud est etymologia nominis et aliud significatio nominis. Etymologia attenditur secundum id it quo imponitur nomen ad significandum: nominis vero significatio secundum id ad quod significandum imponitur.

etyma, — ratio, phænomena (substat eis) etyma ex arbitrio, Then 3

Ib.

Ib. The reason why our translators, in the beginning, did choose rather to use the word 'congregation' than 'Church,' was not, as the adversary maliciously imagineth, for that they feared the very name of the Church; but because as by the name of religion and religious men, ordinarily in former times, men understood nothing but factitias religiones, as Gerson out of Anselme calleth them, that is, the professions of monks and friars, so, &c.

For religion

4

Ib. But if the Church of God remains in Corinth, where there were divisions, sects, emulations, &c. ... who dare deny those societies to be the Churches of God, wherein the tenth part of these horrible evils and abuses is not to be found?

Ib

Discourse 5

The first publishers of the Gospel of Christ delivered a rule of faith to the Christian Churches which they founded, comprehending all those articles that are found in that epitome of Christian religion, which we call the Apostles' Creed.

Ib. Fourthly, that it is no less absurd to say, as the Papists do, that our satisfaction is required as a condition, without which Christ's satisfaction is not appliable unto us, than to say, Peter hath paid the debt of John, and he to whom it was due accepteth of the same payment, conditionally if he pay it himself also.

6 metaphor

a fortiori

causa causæ

действующая причина

каузативный акт:

каузированный эффект:

следствие из эффекта.

Совечный Сын живого Бога, воплощенный, искушаемый, распятый, воскресший, причастник Своего духа, вознесшийся и исходатайствовавший для Своей церкви ниспослание Святого Духа.

Духовная и трансцендентная тайна.

Рождение заново, как прежде во плоти для мира, так теперь в духе для Христа: где различия заключаются в том, что дух противоположен плоти, а Христос — миру; punctum indifferens, или объединяющий термин, остается тем же в обоих случаях, а именно — рождение.

Освящение от греха и освобождение от последствий греха, со всеми средствами и процессом освящения, являющиеся для грешника по отношению к Богу и его собственной душе тем же, чем является удовлетворение кредитора за долг, или принесение искупительной жертвы за нарушителя закона; как примирение мятежного сына или подданного с его отчужденным родителем или оскорбленным сувереном; и как выкуп за раба в тяжком плену.

proprio sensu et ad totum

sensu metaphorico et ad partem ad consequentia a regeneratione effecta per actum causativum primi agentis, uempe redemptoris

Ib. Personality is nothing but the existence of nature itself.

Ib. Accursing Eutyches as a heretic.

Ib. If ye be circumcised ye are fallen from grace, and Christ can profit you nothing.

Ib. The things that pertain to the Christian faith and religion are of two sorts; for there are some things explicite, some things implicite credenda; that is, there are some things that must be particularly and expressly known and believed, as that the Father is God, the Son is God and the Holy Ghost God, and yet they are not three Gods but one God; and some other, which though all men, at all times, be not bound upon the peril of damnation to know and believe expressly, yet whosoever will be saved must believe them at least implicite, and in generality, as that Joseph, Mary, and Jesus fled into Egypt.

Ib. So in the beginning, Nestorius did not err, touching the unity of Christ's person in the diversity of the natures of God and man; but only disliked that Mary should be called the mother of God: which form of speaking when some demonstrated to be very fitting and unavoidable, if Christ were God and man in the unity of the same person, he chose rather to deny the unity of Christ's person than to acknowledge his temerity and rashness in reproving that form of speech, which the use of the church had anciently received and allowed.

hyper-dulia

Ib. Thus, then, the Fathers did sometimes, when they had particular occasions to remember the Saints, and to speak of them, by way of apostrophe, turn themselves unto them, and use words of doubtful compellation, praying them, if they have any sense of these inferior things, to be remembrancers to God for them.

hypothesis Christodulia

Ib. The miracles that God wrought in times past by them made many to attribute more to them than was fit, as if they had a generality of presence, knowledge, and working; but the wisest and best advised never durst attribute any such thing unto them.

Ib. But if this be as vile a slander as ever Satanist devised, the Lord reward them that have been the authors and advisers of it according to their works.

Ib. For what rectitude is due to the specifical act of hating God? or what rectitude is it capable of?

Ib.

ground

indifferentia absoluta realitatis infinitæ et infinitæ potentialitatis

Solus Deus est; — itaque principium, qui ex seipso dedit sibi ipse principium. Deus ipse sui origo est, suæque causa substantiæ, id quod est, ex se et in se continens. Ex seipso procreatus ipse se fecit

Ib. The seventh is the heresy of Sabellius, which he saith was revived by Servetus. So it was indeed, that Servetus revived in our time the damnable heresy of Sabellius, long since condemned in the first ages of the Church. But what is that to us? How little approbation he found amongst us, the just and honourable proceeding against him at Geneva will witness to all posterity.

Shocking opprobrium 7

Ib. The twelfth heresy imputed to us is the heresy of Jovinian, concerning whom we must observe, that Augustine ascribeth unto him two opinions which Hierome mentioneth not; who yet was not likely to spare him, if he might truly have been charged with them. The first, that Mary ceased to be a virgin when she had borne Christ; the second, that all sins are equal.

Ib. For the opinions wherewith Hierome chargeth him, this we briefly answer. First, if he absolutely denied that the Saints departed do pray for us, as it seemeth he did by Hierome's reprehension, we think he erred.

Ib. Touching the second objection, that Bucer and Calvin deny original sin, though not generally, as did Zuinglius, yet at least in the children of the faithful. If he had said that these men affirm the earth doth move, and the heavens stand still, he might have as soon justified it against them, as this he now saith.

A 8

Ib. For we do not deny the distinction of venial and mortal sins; but do think, that some sins are rightly said to be mortal and some venial; not for that some are worthy of eternal punishment and therefore named mortal, others of temporal only, and therefore judged venial as the Papists imagine: but for that some exclude grace out of that man in which they are found and so leave him in a state wherein he hath nothing in himself that can or will procure him pardon: and other, which though in themselves considered, and never remitted, they be worthy of eternal punishment, yet do not so far prevail as to banish grace, the fountain of remission of all misdoings.

vice versa

Ib.

First, because every offence against God may justly be punished by him in the strictness of his righteous judgments with eternal death, yea, with annihilation; which appeareth to be most true, for that there is no punishment so evil, and so much to be avoided, as the least sin that may be imagined. So that a man should rather choose eternal death, yea, utter annihilation, than commit the least offence in the world.

Ib But he will say, Cyprian calleth the Roman Church the principal Church whence sacerdotal unity hath her spring; hereunto we answer, that the Roman Church, not in power of overruling all, but in order is the first and principal; and that therefore while she continueth to hold the truth, and encroacheth not upon the right of other Churches, she is to have the priority; but that in either of these cases she may be forsaken without breach of that unity, which is essentially required in the parts of the Church.

John noumenon id quod vere est ens vere ens incompossibile negativum incompatibile privativum (per impossible) totus in omni parte

Ib. But first, it is impious to think of destroying Christ in any sort. For though it be true, that in sacrificing of Christ on the altar of the cross, the destroying and killing of him was implied, and this his death was the life of the world, yet all that concurred to the killing of him, as the Jews, the Roman soldiers, Pilate, and Judas sinned damnably, and so had done, though they had shed his blood with an intention and desire, that by it the world might be redeemed.

But 9 noumenon phænomenon in se

Ib. That which we do is done in remembrance of that which was then done; for he saith, Do this in remembrance of me.

metastasis Do this in remembrance of me

Ib. That the Saints do pray for us in genere, desiring God to be merciful to us, and to do unto us whatsoever in any kind he knoweth needful for our good, there is no question made by us.

hierolatria

nomen appellativum

Ib. The Papists and we agree that original sin is the privation of original righteousness; but they suppose there was in nature without that addition of grace, a power to do good, &c.

Ib. And surely the words of Augustine do not import that she had no sin, but that she overcame it, which argueth a conflict; neither doth he say he will acknowledge she was without sin, but that he will not move any question touching her, in this dispute of sins and sinners.

Ib.

Ib. Of these five kinds of liberty, the two first agree only to God, so that in the highest degree , that is, freedom of will is proper to God only; and in this sense Calvin and Luther rightly deny that the will of any creature is or ever was free.

ens super ens

Ib.

Yet doth not God's working upon the will take from it the power of dissenting, and doing the contrary; but so inclineth it, that having liberty to do otherwise, yet she will actually determine so.

antithesis antithesis

Ib.

causa sui toto genere

Ib. Neither can Vega avoid the evidence of the testimonies of the Fathers, and the decree of the Council of Trent, so that he must be forced to confess that no man can so collectively fulfil the law as not to sin, and consequently, that no man can perform that the law requireth.

But for the law I had not sinned

Let God be just, and every man a liar

The Church of God is named the 'Pillar of Truth;' not as if truth did depend on the Church, &c.

Ib. Others therefore, to avoid this absurdity, run into that other before mentioned, that we believe the things that are divine by the mere and absolute command of our will, not finding any sufficient motives and reasons of persuasion.

Ib. Illius virtute (saith he) illuminati, jam non aut nostro, aut aliorum judicio credimus a Deo esse Scripturam, sed supra humanum judicium certo certius constituimus, non secus ac si ipsius Dei numen illic intueremur, hominum ministerio ab ipsissimo Dei ore fluxisse.

Ib. In the second the light of divine reason causeth approbation of that they believe: in the third sort, the purity of divine understanding apprehendeth most certainly the things believed, and causeth a foretasting of those things that hereafter more fully shall be enjoyed.

idola epitheta cor

Ib. Of the Papists preferring the Church's authority before the Scripture.

Ib. First, so as if the Church might define contrary to the Scriptures, as she may contrary to the writings of particular men, how great soever.

For 10

Ib.

This we deny, and will in due place improve their error herein.

Ib. If the comparison be made between the Church consisting of all the believers that are and have been since Christ appeared in the flesh, so including the Apostles, and their blessed assistants the Evangelists, we deny not but that the Church is of greater authority, antiquity, and excellency than the Scriptures of the New Testament, as the witness is better than his testimony, and the law-giver greater than the laws made by him, as Stapleton allegeth.

Ib For the better understanding whereof we must observe, as Occam fitly noteth, that an article of faith is sometimes strictly taken only for one of those divine verities, which are contained in the Creed of the Apostles: sometimes generally for any catholic verity.

sine periculo vel fidei vel charitatis

Основы той спасительной веры, которая, имея свой корень и свое надлежащее и первичное место в моральной воле, то есть в сердце и чувствах, необходима для каждого отдельного члена церкви Христовой:

Те истины, которые являются существенными и необходимыми для логической и рациональной возможности первой, и вера в которые, а также их утверждение, незаменимы для Церкви в целом, как те истины, без которых тело верующих, христианский мир, не могло бы существовать и не может продолжаться, хотя возможно, что в этом теле тот или иной индивид может быть спасен без сознательного знания о них или явной веры в них.

Ib.

And therefore before and without such determination, men seeing clearly the deduction of things of this nature from the former, and refusing to believe them, are condemned of heretical pertinacy.

Ib. And the third of jurisdiction; and so they that have supreme power, that is, the Bishops assembled in a general Council, may interpret the Scriptures, and by their authority suppress all them that shall gainsay such interpretations, and subject every man that shall disobey such determinations as they consent upon, to excommunication and censures of like nature.

Ib. In the 1 Cor. 15. the Greek, that now is, hath in all copies; the first man was of the earth, earthly; the second man is the Lord from heaven. The latter part of this sentence Tertullian supposeth to have been corrupted, and altered by the Marcionites. Instead of that the Latin text hath; the second man was from heaven, heavenly, as Ambrose, Hierome, and many of the Fathers read also.

That antithesis 11

And again he saith, that every soul, immediately upon the departure hence, is in this appointed invisible place, having there either pain, or ease and refreshing; that there the rich man is in pain, and the poor in a comfortable estate. For, saith he, why should we not think, that the souls are tormented, or refreshed in this invisible place, appointed for them in expectation of the future judgment?

idolon ens reale

Footnote 1:

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Footnote 2:

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Footnote 3: P. L.

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Footnote 4: Aids to Reflection edit

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Footnote 5: — — whence the soul

Reason receives, and reason is her being,

Discursive or intuitive.

P. L.

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Footnote 6: Aids to Reflection

return

Footnote 7: Table Talk Tuo judicio prorsus assentior. Affirmu etiam vestros magistratus juste fecisse, quod hominem blasphemum, re ordine judicata, interfecerunt.

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Footnote 8: 'But to circle the earth, as the heavenly bodies do,' &c. 'So we may see that the opinion of Copernicus touching the rotation of the earth, which astronomy itself cannot correct, because it is not repugnant to any of the phænomena, yet natural history may correct.'

Advancement of Learning

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Footnote 9:

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Footnote 10: Fides catholica, says Bellarmine, docet omnem virtutem esse bonam, omne vitium esse malum. Si autem erraret Papa præcipiendo vitia vel prohibendo virtutes, teneretur Ecclesia credere vitia esse bona et virtutes malas, nisi vellet contra conscientiam peccare.

De Pont. Roman

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Footnote 11:

primus homo de terra, terrenus; secundus homo de cœlis, cœlestis.

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Заметки о Донне 1

Апостольское или Павлово:

Патристическое:

Папское.

Prothesis

Christ the Word

Thesis

The Scriptures Mesothesis

The Holy Spirit Antithesis

The Church

Synthesis

The Preacher

mesothesis synthesis

Ib. What could God pay for me? What could God suffer? God himself could not; and therefore God hath taken a body that could.

pleroma in toto

Ib. And yet, even this dwelling fullness, even in this person Christ Jesus, by no title of merit in himself, but only quia complacuit, because it pleased the Father it should be so.

the Father

This De Fide Nicæna 2 metempsychosis

Ib.

First, we are to consider this fullness to have been in Christ, and then, from this fullness arose his merits; we can consider no merit in Christ himself before, whereby he should merit this fullness; for this fullness was in him before he merited any thing; and but for this fullness he had not so merited. Ille homo, ut in unitatem filii Dei assumeretur, unde meruit? How did that man (says St. Augustine, speaking of Christ, as of the son of man), how did that man merit to be united in one person with the eternal Son of God? Quid egit ante? Quid credidit? What had he done? Nay, what had he believed? Had he either faith or works before that union of both natures?

Christopœdia

Ib.

What canst thou imagine he could foresee in thee? a propensness, a disposition to goodness, when his grace should come? Either there is no such propensness, no such disposition in thee, or, if there be, even that propensness and disposition to the good use of grace, is grace; it is an effect of former grace, and his grace wrought before he saw any such propensness, any such disposition; grace was first, and his grace is his, it is none of thine.

Ib. God's justice required blood, but that blood is not spilt, but poured from that head to our hearts, into the veins and wounds of our own souls: there was blood shed, but no blood lost.

serum, Indeed 3 This is my body this is my blood

Ib. But if we consider those who are in heaven, and have been so from the first minute of their creation, angels, why have they, or how have they any reconciliation? &c.

desideratum

Ib. For, at the general resurrection, (which is rooted in the resurrection of Christ, and so hath relation to him) the creature shall be delivered from the bondage of corruption into the glorious liberty of the children of God; for which the whole creation groans, and travails in pain yet. (Rom. viii. 21.) This deliverance then from this bondage the whole creature hath by Christ, and that is their reconciliation. And then are we reconciled by the blood of his cross, when having crucified ourselves by a true repentance, we receive the real reconciliation in his blood in the sacrament. But the most proper and most literal sense of these words, is, that all things in heaven and earth be reconciled to God (that is, to his glory, to a fitter disposition to glorify him) by being reconciled to another in Christ; that in him, as head of the church, they in heaven, and we upon earth, be united together as one body in the communion of saints.

corona et finis coronans

Ib. The blood of the sacrifices was brought by the high priest in sanctum sanctorum, into the place of greatest holiness; but it was brought but once, in festo expiationis, in the feast of expiation; but in the other parts of the temple it was sprinkled every day. The blood of the cross of Christ Jesus hath had this effect in sancto sanctorum, &c. ... (to) Christ Jesus.

Ib. If you will mingle a true religion, and a false religion, there is no reconciling of God and Belial in this text. For the adhering of persons born within the Church of Rome to the Church of Rome, our law says nothing to them if they come; but for reconciling to the Church of Rome, for persons born within the allegiance of the king, or for persuading of men to be so reconciled, our law hath called by an infamous and capital name of treason, and yet every tavern and ordinary is full of such traitors, &c.

Christopædia

I

became flesh

4

son sun Sohn Sonne conciliare versöhnen=confiliare, facere esse cum filio

Ib. It is a singular testimony, how acceptable to God that state of virginity is. He does not dishonor physic that magnifies health; nor does he dishonor marriage, that praises virginity; let them embrace that state that can, &c.

Ib. And Helvidius said, she had children after.

Annon Scriptura ipsa Can can

God sent forth his Son made of a woman.

Ib. What miserable revolutions and changes, what downfalls, what break-necks and precipitations may we justly think ourselves ordained to, if we consider, that in our coming into this world out of our mothers' womb, we do not make account that a child comes right, except it come with the head forward, and thereby prefigure that headlong falling into calamities which it must suffer after?

Ib. That now they (the Jews,) express a kind of conditional acknowledgment of it, by this barbarous and inhuman custom of theirs, that they always keep in readiness the blood of some Christian, with which they anoint the body of any that dies amongst them, with these words; "If Jesus Christ were the Messias, then may the blood of this Christian avail thee to salvation!"

acumen

Ib. He takes the name of the son of a woman, and wanes the miraculous name of the son of a virgin. — Christ waned the glorious name of Son of God, and the miraculous name of Son of a virgin too; which is not omitted to draw into doubt the perpetual virginity of the blessed virgin, the mother of Christ, &c.

erratum

Ib. If there were reason for it, it were no miracle.

polypi planariæ

Ib. Though we may think thus in the law of reason, yet, &c.

Novum Organum

This 5

Ib. And therefore to be under the Law, signifies here thus much; to be a debtor to the law of nature, to have a testimony in our hearts and consciences, that there lies a law upon us, which we have no power in ourselves to perform, &c.

law

b. And this was his first work, to redeem, to vindicate them from the usurper, to deliver them from the intruder, to emancipate them from the tyrant, to cancel the covenant between hell and them, and restore them so far to their liberty, as that they might come to their first master, if they would; this was redeeming.

quantum Hades

Ib. We shall consider that that preparation, and disposition, and acquiescence, which Simeon had in his epiphany, in his visible seeing of Christ then, is offered to us in this epiphany, in this manifestation and application of Christ in the sacrament; and that therefore every penitent, and devout, and reverent, and worthy receiver hath had in that holy action his now; there are all things accomplished to him; and his for, for his eyes have seen his salvation; and so may be content, nay glad, to depart in peace.

phænomena Deus patiens

Ib. In the first part, then ... More he asks not, less he takes not for any man, upon any pretence of any unconditional decree.

Ib. When thou comest to this seal of thy peace, the sacrament, pray that God will give thee that light that may direct and establish thee in necessary and fundamental things; that is, the light of faith to see that the Body and Blood of Christ is applied to thee in that action; but for the manner, how the Body and Blood of Christ is there, wait his leisure, if he have not yet manifested that to thee: grieve not at that, wonder not at that, press not for that; for he hath not manifested that, not the way, not the manner of his presence in the Sacrament to the Church.

rem credimus, modum nescimus, intermedia, modum nescimus ens reale hypothesis

Ib. When I pray in my chamber, I build a temple there that hour; and that minute, when I cast out a prayer in the street, I build a temple there; and when my soul prays without any voice, my very body is then a temple.

Ib. And that more fearful occasion of coming, when they came only to elude the law, and proceeding in their treacherous and traitorous religion in their heart, and yet communicating with us, draw God himself into their conspiracies; and to mock us, make a mock of God, and his religion too.

Ib. It hath been doubted, and disputed, and denied too, that this text, O my Lord, send I pray thee by the hand of him whom thou wilt send, hath any relation to the sending of the Messiah, to the coming of Christ, to Christmas day; yet we forbear not to wait upon the ancient Fathers, and as they said, to say, that Moses at last determines all in this, O my Lord, &c. It is a work, next to the great work of the redemption of the whole world, to redeem Israel out of Egypt; and therefore do both works at once, put both into one hand, and mitte quem missurus es, Send him whom I know thou wilt send; him, whom, pursuing thine own decree, thou shouldest send; send Christ, send him now, to redeem Israel from Egypt.

gnosis gnosis

Ib. But as a thoughtful man, a pensive, a considerative man, that stands still for a while with his eyes fixed upon the ground before his feet, when he casts up his head, hath presently, instantly the sun or the heavens for his object; he sees not a tree, nor a house, nor a steeple by the way, but as soon as his eye is departed from the earth where it was long fixed, the next thing he sees is the sun or the heavens; — so when Moses had fixed himself long upon the consideration of his own insufficiency for this service, when he took his eye from that low piece of ground, himself, considered as he was then, he fell upon no tree, no house, no steeple, no such consideration as this — God may endow me, improve me, exalt me, enable me, qualify me with faculties fit for this service, but his first object was that which presented an infallibility with it, Christ Jesus himself, the Messias himself, &c.

Ib. That germen Jehovæ, as the prophet Esay calls Christ, that offspring of Jehova, that bud, that blossom, that fruit of God himself, the Son of God, the Messiah, the Redeemer, Christ Jesus, grows upon every tree in this paradise, the Scripture; for Christ was the occasion before, and is the consummation after, of all Scripture.

Ib. So in our liturgy we stand up at the profession of the creed thereby to declare to God and his Church our readiness to stand to, and our readiness to proceed in, that profession.

Ib.

Ib. Howsoever all intend that this is a name that denotes essence, being: Being is the name of God, and of God only.

I that shall be in that I will to be actus purissimus

Ib. Therefore we have a clearer light than this; firmiorem propheticum sermonem, says St. Peter; we have a more sure word of the prophets; that is, as St. Augustine reads that place, clariorem, a more manifest, a more evident, declaration in the prophets, than in nature, of the will of God towards man, &c.

Ib. He spake personally, and he spake aloud, in the declaration of miracles; but quis credidit auditui Filii? Who believed even his report? Did they not call his preaching sedition, and call his miracles conjuring? Therefore, we have a clearer, that is, a nearer light than the written Gospel, that is, the Church.

ultra

pleroma

Ib.

Ib. Some of the later authors in the Roman Church ... have noted (in several of the Fathers) some inclinations towards that opinion, that the devil retaining still his faculty of free-will, is therefore capable of repentance, and so of benefit by this coming of Christ.

Ib. As though God had said Qui sum, my name is I am; yet in truth it is Qui ero, my name is I shall be.

I will or shall be in that I will to be causa sui vocabula impropria

Ib. We affirm that it is not only as impious and irreligious a thing, but as senseless and as absurd a thing, to deny that the Son of God hath redeemed the world, as to deny that God hath created the world.

Ib.

Ib.

O 6

Ib. This is the difference between God's mercy and his judgments, that sometimes his judgments may he plural, complicated, enwrapped in one another; but his mercies are always so, and cannot be otherwise.

Ib. Whereas the Christian religion is, as Gregory Nazianzen says, simplex et nuda, nisi prave in artem difficillimam converteretur: it is a plain, an easy, a perspicuous truth.

simplex et nuda simplex et nuda

Ib. Either of the names of this day were text enough for a sermon, Purification or Candlemas. Join we them together, and raise we only this one note from both, that all true purification is in the light, &c.

Ib. Every good work hath faith for the root; but every faith hath not good works for the fruit thereof.

the light that lighteth every man that cometh into the world

Ib. And therefore our latter men of the Reformation are not to be blamed, who for the most, pursuing St. Cyril's interpretation, interpret this universal light that lighteneth every man to be the light of nature.

Ib.

causa causæ causa causati I am crucified with Christ: nevertheless I live; yet, not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me 7

Ib. Velle et nolle nostrum est, to assent, or to dis-assent, is our own.

And certainly our works are more ours than our faith is; and man concurs otherwise in the acting and perpetration of a good work, than he doth in the reception and admission of faith.

Ib. Because things good in their institution may he depraved in their practice — ergone nihil ceremoniarum rudioribus dabitur, ad juvandam eorum imperitiam?

adjuvandam rudiorum imperitiam in toto

Ib. Blessed St. Augustine reports, (if that epistle be St. Augustine's) that when himself was writing to St. Hierome, to know his opinion of the measure and quality of the joy and glory of heaven, suddenly in his chamber there appeared ineffabile lumen, says he, an unspeakable, an unexpressible light, ... and out of that light issued this voice, Hieronymi anima sum, &c.

Ib. Eve's recognition upon the birth of her first son, Cain I have gotten, I possess a man from the Lord.

I have gotten the Jehovah-man