in toto
Указатель, стр. 2
Свобода пророчествования
Of the nature of faith, and that its duty is completed in believing the articles of the Apostle's creed.
cœcteris paribus the Lord Jesus Lord forte miles reddens
ruse de guerre
Ib. In the pursuance of this great truth, the Apostles, or the holy men, their contemporaries and disciples, composed a creed to be a rule of faith to all Christians; as appears in Irenæus, Tertullian, St. Cyprian, St. Austin, Ruffinus, and divers others; which creed, unless it had contained all the entire object of faith, and the foundation of religion, &c.
Ib. All catechumens in the Latin Church coming to baptism were interrogated concerning their faith, and gave satisfaction on the recitation of this Creed.
Symbolum Fidei Symbolum Fidei begotten before all things created?
Ib.
Ib. Neither are we obliged to make these Articles more particular and minute than the Creed. For since the Apostles, and indeed our blessed Lord himself, promised heaven to them who believed him to be the Christ that was to come into the world, and that he who believes in him should be partaker of the resurrection and life eternal, he will be as good as his word. Yet because this article was very general, and a complexion rather than a single proposition, the Apostles and others our Fathers in Christ did make it more explicit: and though they have said no more than what lay entire and ready formed in the bosom of the great Article, yet they made their extracts to great purpose and absolute sufficiency; and therefore there needs no more deductions or remoter consequences from the first great Article than the Creed of the Apostles.
the The Christ
Ib. The Church hath power to intend our faith, but not to extend it; to make our belief more evident, but not more large and comprehensive.
Ib. But for the present there is no insecurity in ending there where the Apostles ended, in building where they built, in resting where they left us, unless the same infallibility which they had had still continued, which I think I shall hereafter make evident it did not.
Jesus was Christ the Christ of God the Christ the Son of the living God
Ib. The great heresy that troubled them was the doctrine of the necessity of keeping the law of Moses, the necessity of circumcision, against which doctrine they were therefore zealous, because it was a direct overthrow to the very end and excellency of Christ's coming.
Acts
Ib. And so it was in this great question of circumcision.
Acts
Ib. The heresy of the Nicolaitans.
Rev
Ib. For heresy is not an error of the understanding, but an error of the will.
Ib. It was the heresy of the Gnostics, that it was no matter how men lived, so they did but believe aright.
And, indeed, if we remember that St. Paul reckons heresy amongst the works of the flesh, and ranks it with all manner of practical impieties, we shall easily perceive that if a man mingles not a vice with his opinion, — if he be innocent in his life, though deceived in his doctrine, — his error is his misery not his crime; it makes him an argument of weakness and an object of pity, but not a person sealed up to ruin and reprobation.
Ib. Ebion, Manes.
No
3 ens
Ib. But I shall observe this, that although the Nicene Fathers in that case, at that time, and in that conjuncture of circumstances, did well, &c.
For 4
begotten created
medium
substantia
persona
Ib.
principium totalitatis et cohæsionis John reconduntur
Ib. So did the ancient Papias understand Christ's millenary reign upon earth, and so depressed the hopes of Christianity and their desires to the longing and expectation of temporal pleasures and satisfactions. And he was followed by Justin Martyr, Irenæus, Tertullian, Lactantius, and indeed, the whole Church generally, till St. Austin and St. Jerome's time, who, first of any whose works are extant, did reprove the error.
Millenium
in hoc seculo
One thing only I observe (and we shall find it true in most writings, whose authority is urged in questions of theology), that the authority of the tradition is not it which moves the assent, but the nature of the thing; and because such a canon is delivered, they do not therefore believe the sanction or proposition so delivered, but disbelieve the tradition if they do not like the matter, and so do not judge of the matter by the tradition, but of the tradition by the matter.
Reduce punctum indifferens, — in divinis tetras, in omnibus aliis pentas, 5
Ib. So that it cannot make it divine and necessary to be heartily believed. It may make it lawful, not make it true; that is, it may possibly, by such means, become a law, but not a truth.
Ib. So that now (that we may apply this) there are seven general Councils, which by the Church of Rome are condemned of error ... The council of Ariminum, consisting of six hundred Bishops.
Ib. Gratian says, that the Council means by a concubine a wife married sine dote et solennitate; but this is daubing with untempered mortar.
Ib. Thirdly; for pasce oves, there is little in that allegation besides the boldness of the objectors.
pasce oves and upon this rock will I build my church,
Mark Thou art the Christ The Christ of God 6 the Son of the living God; God manifested in the flesh Tim
Ib. And yet again, another degree of uncertainty is, to whom the Bishops of Rome do succeed. For St. Paul was as much Bishop of Rome as St. Peter was; there he presided, there he preached, and he it was that was the doctor of the uncircumcision and of the Gentiles, St. Peter of the circumcision and of the Jews only; and therefore the converted Jews at Rome might with better reason claim the privilege of St. Peter, than the Romans and the Churches in her communion, who do not derive from Jewish parents.
obiter convertendi No 7
Ib. But what shall we think of that decretal of Gregory the Third, who wrote to Boniface his legate in Germany, quod illi, quorum uxores infirmitate aliqua morbida debitum reddere noluerunt, aliis poterant nubere.
noluerunt nequeunt
Ib. Nor that Origen taught the pains of hell not to have an eternal duration.
non licebat dogmatizare oppositum, quia determinatum fuerat.
Ib. And except it be in the Apostles' Creed and articles of such nature, there is nothing which may with any color be called a consent, much less tradition universal.
Ib. Such as makes no invasion upon their great reputation, which I desire should be preserved as sacred as it ought.
Ib. Of the incompetency of the Church, in its diffusive capacity, to be judge of controversies; and the impertinency of that pretence of the Spirit.
versus
Ib. So that if they read, study, pray, search records, and use all the means of art and industry in the pursuit of truth, it is not with a resolution to follow that which shall seem truth to them, but to confirm what before they did believe.
Ib. Of some causes of error in the exercise of reason, which are inculpate in themselves.
But men may understand what they please, especially when they are to expound oracles.
Ib. And then if ever truth be afflicted, she shall also be destroyed.
Ib. All that I shall say, &c. ad finem.
Ib. Of such men as these it was said by St. Austin: Cæteram turbam non intelligendi vivacitas, sed credendi simplicitas tutissimam facit.
Ib. I deny not but certain and known idolatry, or any other sort of practical impiety with its principiant doctrine, may be punished corporally, because it is no other but matter of fact.
crimen læsæ majestatis vinculum et copulam unitatis et cohæsionis sophisma omissi essentialis
Ib.
hortus siccus area symbolum portae
Ib.
Saint
Ib.
quasi in transitu
horror vacui
Ib. The death of Ananias and Sapphira, and the blindness of Elymas the sorcerer, amount not to this, for they were miraculous inflictions.
The Son of Man is not come to destroy
Ib. The religion of Jesus Christ is the form of sound doctrine and wholesome words, which is set down in Scripture indefinitely, actually conveyed to us by plain places, and separated as for the question of necessary or not necessary by the Symbol of the Apostles.
bona fide symbolum
Ib.
Judge not, that ye be not judged
Ib. But then, that God is not as much before hand with Christian as with Jewish infants is a thing which can never be believed by them who understand that in the Gospel God opened all his treasures of mercies, and unsealed the fountain itself; whereas, before, he poured forth only rivulets of mercy and comfort.
Ib. And as those persons who could not be circumcised (I mean the females), yet were baptized, as is notorious in the Jews' books and story.
Ib. Whosoever shall not receive the kingdom of God as a little child, shall not enter therein: receive it as a little child receives it, that is, with innocence, and without any let or hinderance.
Ib.
de se
Ib. And he that hath without difference commanded that all nations should be baptized, hath without difference commanded all sorts of persons.
Even 8
Ib. But let us hear the answer. First, it is said, that Baptism and the Spirit signify the same thing; for by water is meant the effect of the Spirit.
causa causans res effecta res agens
Ib. For it is certain and evident, that regeneration or new birth is here enjoined to all as of absolute and indispensable necessity.
Of such are the kingdom of heaven ad hominem et per accidens
precursor initium
And yet it does not follow that they should all be baptized with the Holy Ghost and with fire. But it is meant only that that glorious effect should be to them a sign of Christ's eminency above him; they should see from him a Baptism greater than that of John.
— — credat Judæus Apella!
Non ego.
as the substitute of Christ tongues of fire lingua communis
Ib. But farther yet I demand, can infants receive Christ in the Eucharist?
petitio principii sub lite
Ib. The promise of the Holy Ghost is made to all, to us and to our children: and if the Holy Ghost belongs to them, then Baptism belongs to them also.
Ib. And when the boys in the street sang Hosanna to the Son of David, our blessed Lord said that if they had held their peace, the stones of the street would have cried out Hosanna.
Ib. But we see also that although Christ required faith of them who came to be healed, yet when any were brought, or came in behalf of others, he only required faith of them who came, and their faith did benefit to others....
But this instance is so certain a reproof of this objection of theirs, which is their principal, which is their all, that it is a wonder to me they should not all be convinced at the reading and observing of it.
ad aliud
Ib. And although there are some effects of the Holy Spirit which require natural capacities to be their foundation; yet those are the or powers of working: but the and the inheritance and the title to the promises require nothing on our part, but that we can receive them.
Ib. And if it be questioned by wise men whether the want of it do not occasion their eternal loss, and it is not questioned whether Baptism does them any hurt or no, then certainly to baptize them is the surer way without all peradventure.
But 9
Ib. And although they have done violence to all philosophy and the reason of man, and undone and cancelled the principles of two or three sciences, to bring in this article; yet they have a divine revelation, whose literal and grammatical sense, if that sense were intended, would warrant them to do violence to all the sciences in the circle. And indeed that Transubstantiation is openly and violently against natural reason is no argument to make them disbelieve it, who believe the mystery of the Trinity in all those niceties of explication which are in the School (and which now-a-days pass for the doctrine of the Church), with as much violence to the principles of natural and supernatural philosophy as can be imagined to be in the point of Transubstantiation.
ergo major
in eodem genere a priori
But 10 11
Ib. And now for any danger to men's persons for suffering such a doctrine, this I shall say, that if they who do it are not formally guilty of idolatry, there is no danger that they whom they persuade to it, should be guilty ... When they believe it to be no idolatry, then their so believing it is sufficient security from that crime, which hath so great a tincture and residency in the will, that from thence only it hath its being criminal.
Указатель, стр. 2
Unum Necessarium, или учение и практика покаяния
Первые великие богословы среди Реформаторов, Лютер, Кальвин, их соратники и преемники, набросили тьму бурь на грозный факт человеческой природы, который сам по себе имел лишь тьму отрицаний. То, что было достоверным, но непостижимым, они сделали противоречивым и абсурдным тщетной попыткой объяснения. Это был фундаментальный факт, и, конечно, его нельзя было постичь; ибо постичь, а отсюда и объяснить, — значит воспринять, а отсюда и указать на нечто, предшествующее данному факту и стоящее к нему в отношении причины к следствию. Таким образом, они извратили первородный грех в наследственную вину и заставили Бога действовать в духе самых жестоких законов деспотических правительств по отношению к своим врагам, исходя из принципа государственной измены в крови. Это было введено для объяснения их собственного объяснения путей Божьих, а затем слишком часто предполагаемый путь Божий в этом случае приводился для оправдания жестокого государственного закона об измене в крови.
Со временем добрые люди с активным умом были шокированы этим; но вместо того, чтобы вернуться к непостижимому факту, перепрыгнув через несчастного идола, выкованного для его постижения, они отождествили их по названию; и хотя в действительности их аргументы относились только к ложной теории, они отвергли факт ради ложного решения и впали в гораздо худшие заблуждения. Ибо ошибочный теоретик строил на основании, пусть даже это была надстройка из мякины и соломы; но оппоненты строили на пустом месте. Пораженные надстройкой, последние убежали от того, что является единственным основанием всей человеческой религии.
Затем последовали преследования арминиан в Голландии; затем борьба в Англии против арминианина Лода и всей его партии — в свою очередь, страшных гонителей кальвинистов и систематических богословов; затем Гражданская война и преследования Церкви пуританами в свою очередь; и именно в этом состоянии накаленных чувств Тейлор написал эти труды, которые содержат догматы, подрывающие истинную христианскую веру, а именно его Unum Necessarium, или «Учение и практика покаяния», которое сводит крест Христов к нулю, особенно в седьмой главе того же труда, и последующие его защиты в письмах о первородном грехе к леди и к епископу Рочестерскому; и «Свобода пророчествования», которая, поставив толерантность на ложное основание, не оставила вообще никакого основания для правильного или неправильного в вопросах христианской веры.
bona fide quæ sequuntur
Добрый и красноречивый человек выражает свою предположительную веру в то, что если бы Адам не пал, Христос все равно был бы необходим, хотя, возможно, не через Воплощение. Теперь, во-первых, это лишь умозрительная мысль его самого, Скота и, возможно, двух или трех других в Школах; не догмат веры или общего предположения; следовательно, она имеет мало серьезного влияния даже на самих догадчиков. Во-вторых, если бы это было признано, то это была бы необходимость исключительно ex parte Dei, а вовсе не ex parte Hominis: — ибо к чему это сводится, как не к тому, что Бог, предназначив тварь для двух состояний, земного разумного и небесного духовного, и решив дать ему, в первом случае, способности, достаточные только для первого состояния, должен впоследствии добавить те, что достаточны для второго состояния, иначе Бог одновременно и предназначил бы, и не предназначил. Это, следовательно, просто фантазия, теория, но не обязывающая религия; не завет.
Но Воплощение, даже после падения Адама, он явно делает специфически ненужным. Это было лишь для того, чтобы не отнимать капризно состояние благодати у бедных невинных детей из-за отца, — согласно доброму епископу, бедного невежды, который до того, как съел яблоко познания, не знал, что такое добро и зло; и Воплощение Христа тогда было бы не более необходимо, чем до этого, согласно вере Тейлора. Здесь снова Воплощение является полностью ухищрением ex parte Dei и никоим образом не вытекает из какой-либо вины человека.
Следовательно, Тейлор не видел и не признавал никакой a priori необходимости Воплощения из природы человека, которая, будучи ощущаемой человеком в его собственной природе, сама по себе является величайшим из доказательств для принятия его и сильнейшей предрасполагающей причиной для принятия всякого положительного доказательства. Не имея этого, он должен был искать ab extra доказательства в фактах, в исторических свидетельствах в мире чувств. Те же причины производят те же следствия. Отсюда Гроций, Тейлор и Бакстер (тогда, как видно из его «Жизни», находившийся в состоянии беспокойного сомнения) были первыми тремя авторами доказательств христианской религии, такими, за которыми последовали сотни — девять десятых из них социниане или полусоциниане, и которые, беря начало и конец, я называю гроцианско-палеевским путем.
Отсюда добрый человек всегда жаждал какого-нибудь кусочка из корзины подаяний всех внешних событий, чтобы доказать самому себе свое собственное бессмертие; и, с горем и стыдом говорю это, стал свидетелем и авторитетом в ирландских историях о призраках, явлениях и ведьмах. Пусть те, кто удивлен, обратятся к Гленвиллу о ведьмах, и они будут удивлены еще больше. Факт, изложенный сейчас, сразу объясняет и оправдывает мою тревогу при обнаружении ошибок этого великого и превосходного гения у их истока — вопроса о первородном грехе: ибо насколько важной должна быть та ошибка, которая привела к тому, что епископ Джереми Тейлор выступил в качестве следователя, судьи и свидетеля в ирландском деле о привидениях!
Ib. Although God exacts not an impossible law under eternal and insufferable pains, yet he imposes great holiness in unlimited and indefinite measures, with a design to give excellent proportions of reward answerable to the greatness of our endeavour. Hell is not the end of them that fail in the greatest measures of perfection; but great degrees of heaven shall be their portion who do all that they can always, and offend in the fewest instances.