«Литературное наследие Сэмюэля Тейлора Кольриджа, том 4»

Литературное наследие Кольриджа

Том 4

Table of Contents

Объявление

Заметки к:

«Застольным беседам» Мартина Лютера

«Житию Святой Терезы Авильской»

«Житию епископа Уильяма Беделла» Бернета

«Автобиографии» Ричарда Бакстера

Лейтону

«Оправданию доктрины о Троице» Шерлока

«Оправданию божественности Христа» Уотерленда

«Важности доктрины о Святой Троице» Уотерленда

Сочинениям Скелтона

«Исследованию и сравнению кальвинистской и социнианской систем» Эндрю Фуллера

«Раскрытому происхождению арианства» Уитакера

Окли о Троице и Воплощении

«Заметкам барристера об евангелической проповеди»

«Рассуждениям о пророчестве» Дэвисона

«Бен-Эзре» Ирвинга

«Воззванию» Ноубла

Эссе о вере

Расширенное оглавление, или указатель

Объявление

Заметки к:

«Застольным беседам» Мартина Лютера

Посвятительное послание

Chap. I. p. 1, 2, 4, 9, 12, 21, 25, 32

Chap. II. p. 37, 54, 54 cont., 61, 62

Гл. VI, стр. 103.

Chap. VII. p. 113., 120

Chap. VII. p. 120 cont., 121

Chap. VII. p. 121 cont., 122

Гл. VIII, стр. 147.

Chap. IX. p. 160., 161, 163, 163 cont., p. 165.

Chap. X. p. 168, 9, 174.

Гл. XII, стр. 187, 189, 190, 190 (продолж.), 197, 197 (продолж.), 200, 203, 205, 205 (продолж.), 205 (продолж. снова), 206, 207.

Chap. XIII. p. 208., 210-11, 211, 213, 214., 219-20, 226, 227

Гл. XIV, стр. 230, 231-2

Гл. XV, стр. 233-4.

Chap. XVI. p. 247., 247 cont., 248

Chap. XVII. p. 249, 249 cont., 250

Гл. XXI, стр. 276.

Chap. XXII. p. 290., 291, 291 cont., 297

Chap. XXVII. p. 335., 337

Гл. XXVIII, стр. 347.

Chap. XXIX. p. 349, 351, 351 cont., 352

Chap. XXXII. p. 362., 364, 365, 365 cont.

Гл. XXXIII, стр. 367.

Chap. XXXIV. p. 369, 370, 371

Chap. XXXV. p. 388., 389, 389 cont.

Chap. XXXVI. p. 389., 390

Chap. XXXVII. p. 398., 398 cont., 399, 403, 404

Chap. XLIV. p. 431., 432

Chap. XLVIII. p. 442., 442 cont.

Гл. XLIX, стр. 443.

Chap. L. p. 446, 447, 450

Гл. LIX, стр. 481.

Гл. LX, стр. 483.

Гл. LXX, стр. 503.

Житие Святой Терезы Авильской

Предисловие, часть I, стр. 51. Письмо отца Авилы матери Терезе Иисусовой.

Житие, часть I, гл. IV, стр. 15.

Life, Part I. Chap. V. p. 24., 43

Life, Part I. Chap. VIII. p. 44., 45

В конце

Житие епископа Уильяма Беделла, написанное Бернетом

стр. 12-14

стр. 26

стр. 158

стр. 161

стр. 164

Автобиография Ричарда Бакстера

Книга I, часть I, стр. 2, 5, 6, 22, 22 (продолж.), 23, 23 (продолж.), 24, 25, 27, 27 (продолж.), 27 (продолж. снова), 34, 40, 41, 47, 59, 62, 66, 71, 75, 76, 77, 77 (продолж.), 77 (продолж. снова), 79, 80, 82, 84, 87, 128, 129, 131, 135, 136

Книга I, часть II, стр. 139, 141, 142, 143, 177, 179, 185, 188, 189, 194, 198, 201, 203, 222, 222 (продолж.), 224, 225, 226, 246, 248, 249, 249 (продолж.), 250, 254, 254 (продолж.), 257, 269, 272, 273, 308, 337, 341, 343, 368, 368 (продолж.), 369, 369 (продолж.), 369 (продолж. снова), 370, 373, 374, 375, 398, 401, 405, 412, 435

Part III. p. 59., 60, 65, 67, 69, 69 cont., 144, 153, 155, 180, 181, 186, 191

Appendix II. p. 37, 37 cont., 45

Приложение III, стр. 55.

В конце.

Лейтон

Комментарий, том I, стр. 2, 13-15, 63-4, 68, 75, 76, 104-5, 121, 122, 124, 138, 158, 166, 170, 174-5, 194, 200, 211, 216, 229

Vol. II. p. 242., 293

Том III, стр. 20, проп. I, стр. 63, проп. V, стр. 68, 73, стр. 77, проп. VI, стр. 104, проп. VII, стр. 107, проп. VIII, проп. IX, стр. 12, стр. 12 (продолж.), стр. 12 (продолж. снова), проп. XV, стр. 196, проп. XVI, стр. 204.

Лекция IX, том IV, стр. 96, 105, лекц. XI, стр. 113, лекц. XV, стр. 152, лекц. XIX, стр. 201, лекц. XXI, стр. 225, лекц. XXIV, стр. 245, наставление студентам, стр. 252.

«Оправдание доктрины о Троице» Шерлока

Sect. I. p. 3., 4, 4 cont., 6

Sect. II. p. 13., 14., 18

Sect. III. p. 23., 26, 27, 28

Sect. IV. p. 50., 64, 68, 72, 72 cont., 81, 88, 97, 98, 98-9

Sect. V. p. 102., 110-13, 115-16, 117, 120, 120 cont., 121, 121 cont., 124, 126, 127, 133

Разд. VI, стр. 147-8, 149, 150, 153, 154, 156, 159, 160, 161-3, 164, 168, 171, 177, 177 (продолж.), 177 (продолж. снова), 186, 222

«Оправдание божественности Христа» Уотерленда

В начале

Query I. p. 1., 2, 3

Вопрос II, стр. 43.

Query XV. p. 225-6., 226, 226 cont., 227-8

Query XVI. p. 234., 235, 237, 239, 251

Вопрос XVII.

Query XVIII. p. 269, 274

Вопрос XIX, стр. 279.

Вопрос XX, стр. 302.

Вопрос XXI, стр. 303, 316-7

Query XXIII. p. 351., 354, 357, 359

Вопрос XXIV, стр. 371.

Query XXVI. p. 412., 412 cont., 414, 415, 421

Query XXVII. p. 427., 432, 436

«Важность доктрины о Святой Троице» Уотерленда

Гл. I, стр. 18.

Chap. IV. p. 111., 114, 114 cont., 123, 126, 127, 128, 129, 130

Chap. V. p. 140., 187

Chap. VI. p. 230., 233, 236, 238, 250, 257, 257 cont., 259, 266, 268, 272, 286, 288, 292, 338, 340

Гл. VII, стр. 389, 41-2 и т. д.

Сочинения Скелтона

Burdy's Life of Skelton, p. 22., 67, 106

Том I, стр. 177-180, 182, 185, 186, 214; конец рассуждения II, 234, 251, 265, 267, 268, 276, 276 (продолж.), 279, 280, 281, 287, 318, 327, рассужд. VIII, 374-8, рассужд. XIV, стр. 500-502.

Vol. III., 393, 394, 446, 478

Vol. IV. p. 28. Deism Revealed., 35, 37, 243, 249, 268, 281

«Исследование и сравнение кальвинистской и социнианской систем» Эндрю Фуллера

Письмо III, стр. 38.

Letter V. p. 72., 77

Letter VI. p. 90., 95

«Раскрытое происхождение арианства» Уитакера

Гл. I, 4, стр. 30.

Chap. II. 1. p. 34., 35, 36, 2. p. 48., 9. p. 107.

Chap. III. 1. p. 131-2., 132 cont., 2. p. 195.

Chap. IV. 1. p. 266., 267, 2. p. 270.

Окли о Троице и Воплощении

Введение, стр. 4.

Предл. I, гл. i, стр. 16, гл. iii, стр. 26, 26-7

Prop. II. ch. ii. p. 36., 39-40, 40-1, ch. III. p. 58., 61, 65, 66

«Заметки барристера об евангелической проповеди»

В начале

Часть I, стр. 49, 51, 56, 60, 60 (продолж.), 68, 68 (продолж.), 71, 72, 75-9, 84, 86, 94, 95, 97, 97 (продолж.), 102, 105, 114, 115-6, 118, 133

Часть II, стр. 14, 26, 29, 30, 30 (продолж.), 31, 32, 33, 34, 37, 39, 40, 40 (продолж.), 41, 42, 43, 46, 47, 50, 52, 53, 54

Часть III, стр. 5, 12, 16, 17, 24, 27, 30-1, 35-6, 45-6, 55-6, 55-6, 63-4, 75, 78, 82, 86, 88, 89, 97, 98, 102-3, 106, 107, 108, 110, 113

Part IV. p. 1., 7, 10, 13-4, 15, 29, 56, 60-1

«Рассуждения о пророчестве» Дэвисона

Disc. IV. Pt. I. p. 140., 160, 162, 164, 168

Рассужд. IV, часть II, стр. 180.

Рассужд. V, часть II, стр. 234.

Disc. VI. Pt. I. p. 283., Pt. II. p. 289., Pt. IV. p. 325., 336, 370, 373

Disc. VII. p. 375., 392

Disc. VIII. p. 416., 431

Рассужд. IX, стр. 453, 4.

Disc. XII. p. 519., 521, 522-3, 533

«Бен-Эзра» Ирвинга

Предварительное рассуждение, стр. lxxx.

Бен-Эзра. Часть I, гл. v, стр. 67, 73-4, 85, гл. vi, стр. 108, 110, гл. vii, стр. 118, гл. ix, стр. 127, часть II, стр. 145, 153, 253, 254, 297

«Воззвание» Ноубла

Разд. IV, стр. 210.

Sect. V. p. 286., 315, 321, 323, 346-7, 350

Sect. VI. pp. 378, 9; 380, 1., 434

Эссе о вере

Объявление

Оглавление / Указатель

Заметки к «Застольным беседам» Мартина Лютера 1

complexus

nexus

The Epistle Dedicatory

But this will be your glory and inexpugnable, if you cleave in truth and practice to God's holy service, worship and religion: that religion and faith of the Lord Jesus Christ, which is pure and undefiled before God even the Father, which is to visit the fatherless and widows in their affliction, and to keep yourselves unspotted from the world.

James i. 27.

cultus religion ceremonies that

Chap. I. p. 1, 2.

That the Bible is the word of God (said Luther) the same I prove as followeth: All things that have been and now are in the world; also how it now goeth and standeth in the world, the same was written altogether particularly at the beginning, in the first book of Moses concerning the creation. And even as God made and created it, even so it was, even so it is, and even so doth it stand to this present day. And although King Alexander the Great, the kingdom of Egypt, the Empire of Babel, the Persian, Grecian and Roman monarchs; the Emperors Julius and Augustus most fiercely did rage and swell against this Book, utterly to suppress and destroy the same; yet notwithstanding they could prevail nothing, they are all gone and vanished; but this Book from time to time hath remained, and will remain unremoved in full and ample manner as it was written at the first.

archeus

Ib. p. 4.

The art of the School divines (said Luther) with their speculations in the Holy Scriptures, are merely vain and human cogitations, spun out of their own natural wit and understanding. They talk much of the union of the will and understanding, but all is mere fantasy and fondness. The right and true speculation (said Luther) is this, Believe in Christ; do what thou oughtest to do in thy vocation, &c. This is the only practice in divinity. Also, Mystica Theologia Dionysii is a mere fable, and a lie, like to Plato's fables. Omnia sunt non ens, et omnia sunt ens; all is something, and all is nothing, and so he leaveth all hanging in frivolous and idle sort.

du theure Mann Gottes, mein verehrter Luther the light that lighteth every man that cometh into the world

Ib. p. 9.

The Pope usurpeth and taketh to himself the power to expound and to construe the Scriptures according to his pleasure. What he saith, must stand and be spoken as from heaven. Therefore let us love and preciously value the divine word, that thereby we may be able to resist the Devil and his swarm.

Ib. p. 12.

Bullinger said once in my hearing (said Luther) that he was earnest against the Anabaptists, as contemners of God's word, and also against those which attributed too much to the literal word, for (said he) such do sin against God and his almighty power; as the Jews did in naming the ark, God. But, (said he) whoso holdeth a mean between both, the same is taught what is the right use of the word and sacraments.

Whereupon (said Luther) I answered him and said; Bullinger, you err, you know neither yourself, nor what you hold; I mark well your tricks and fallacies: Zuinglius and Œcolampadius likewise proceeded too far in the ungodly meaning: but when Brentius withstood them, they then lessened their opinions, alleging, they did not reject the literal word, but only condemned certain gross abuses. By this your error you cut in sunder and separate the word and the spirit, &c.

lumen siccum

Ib. p. 21.

I, (said Luther), do not hold that children are without faith when they are baptized; for inasmuch as they are brought to Christ by his command, and that the Church prayeth for them; therefore, without all doubt, faith is given unto them, although with our natural sense and reason we neither see nor understand it.

Believe, and thou mayest be baptized Baptize infants

Ib. p. 25.

This argument (said Luther), concludeth so much as nothing; for, although they had been angels from heaven, yet that troubleth me nothing at all; we are now dealing about God's word, and with the truth of the Gospel, that is a matter of far greater weight to have the same kept and preserved pure and clear; therefore we (said Luther), neither care nor trouble ourselves for, and about, the greatness of Saint Peter and the other Apostles, or how many and great miracles they wrought: the thing which we strive for is, that the truth of the Holy Gospel may stand; for God regardeth not men's reputations nor persons.

evangelium is

Ib. p. 32.

That God's word, and the Christian Church, is preserved against the raging of the world.

The Papists have lost the cause; with God's word they are not able to resist or withstand us. * * * The kings of the earth stand up, and the rulers take counsel together, &c. God will deal well enough with these angry gentlemen, and will give them but small thanks for their labor, in going about to suppress his word and servants; he hath sat in counsel above these five thousand five hundred years, hath ruled and made laws. Good Sirs! be not so choleric; go further from the wall, lest you knock your pates against it. Kiss the Son lest he be angry, &c. That is, take hold on Christ, or the Devil will take hold on you, &c.

The second Psalm (said Luther), is a proud Psalm against those fellows. It begins mild and simply, but it endeth stately and rattling. * * * I have now angered the Pope about his images of idolatry. O! how the sow raiseth her bristles! * * The Lord saith: Ego suscitabo vos in novissimo die: and then he will call and say: ho! Martin Luther, Philip Melancthon, Justus Jonas, John Calvin, &c. Arise, come up, * * * Well on, (said Luther), let us be of good comfort.

Chap. II. p. 37.

This is the thanks that God hath for his grace, for creating, for redeeming, sanctifying, nourishing, and for preserving us: such a seed, fruit, and godly child is the world. O, woe be to it!

Ib. p. 54.

That out of the best comes the worst.

Out of the Patriarchs and holy Fathers came the Jews that crucified Christ; out of the Apostles came Judas the traitor; out of the city Alexandria (where a fair illustrious and famous school was, and from whence proceeded many upright and godly learned men), came Arius and Origenes.

Ib.

The sparrows are the least birds, and yet they are very hurtful, and have the best nourishment.

Ergo digni sunt omni persecutione

Ib. p. 61.

He that without danger will know God, and will speculate of him, let him look first into the manger, that is, let him begin below, and let him first learn to know the Son of the Virgin Mary, born at Bethlehem, that lies and sucks in his mother's bosom; or let one look upon him hanging on the Cross. ** But take good heed in any case of high climbing cogitations, to clamber up to heaven without this ladder, namely, the Lord Christ in his humanity.

Ergo

Ib. p. 62.

What is that to thee? said Christ to Peter. Follow thou me—me, follow me, and not thy questions, or cogitations.

Chap. VI. p. 103.

The philosophers and learned heathen (said Luther) have described God, that he is as a circle, the point whereof in the midst is every where; but the circumference, which on the outside goeth round about, is no where: herewith they would shew that God is all, and yet is nothing.

ing think Ding, denken res, reor

Chap. VII. p. 113.

Helvidius alleged the mother of Christ was not a virgin; so that according to his wicked allegation, Christ was born in original sin.

Christopædia

Ib. p. 120. Of Christ's riding into Jerusalem.

But I hold (said Luther) that Christ himself did not mention that prophecy of Zechariah, but rather, that the Apostles and Evangelists did use it for a witness.

Ib.

The Prophets (said Luther) did set, speak, and preach of the second coming of Christ in manner as we now do.

Ib. p. 121.

Doctor Jacob Schenck never preacheth out of his book, but I do, (said Luther), though not of necessity, but I do it for example's sake to others.

memoranda

Ib.

My simple opinion is (said Luther) and I do believe that Christ for us descended into hell, to the end he might break and destroy the same, as in Psalm xvi, and Acts ii, is shewed and proved.

vere mortuus est

Chap. VII. p. 122.

When Christ (said Luther) forbiddeth to spread abroad or to make known his works of wonder; there he speaketh as being sent from the Father, and doth well and right therein in forbidding them, to the end that thereby he might leave us an example, not to seek our own praise and honor in that wherein we do good; but we ought to seek only and alone the honor of God.

Chap. VIII. p. 147.

Doctor Hennage said to Luther, Sir, where you say that the Holy Spirit is the certainty in the word towards God, that is, that a man is certain of his own mind and opinion; then it must needs follow that all sects have the Holy Ghost, for they will needs be most certain of their doctrine and religion.

Chap. IX. p. 160.

But who hath power to forgive or to detain sins? Answer; the Apostles and all Church servants, and (in case of necessity) every Christian. Christ giveth them not power over money, wealth, kingdoms, &c; but over sins and the consciences of human creatures, over the power of the Devil, and the throat of Hell.

John per figuram causce pro effecto

Ib. p. 161.

And again, they are able to absolve and make a human creature free and loose from all his sins, if in case he repenteth and believeth in Christ; and on the contrary, they are able to detain all his sina, if he doth not repent and believeth not in Christ.

Ib. p. 163.

Adam was created of God in such sort righteous, as that he became of a righteous an unrighteous person; as Paul himself argueth, and withall instructeth himself, where he saith, The law is not given for a righteous man, but for the lawless and disobedient.

Ib.

The Scripture saith, God maketh the ungodly righteous; there he calleth us all, one with another, despairing and wicked wretches; for what will an ungodly creature not dare to accomplish, if he may but have occasion, place, and opportunity?

Janus bifrons

Ib. p. 165.

All natural inclinations (said Luther) are either against or without God; therefore none are good. We see that no man is so honest as to marry a wife, only thereby to have children, to love and to bring them up in the fear of God.

Chap. X. p. 168, 9.

Ah Lord God (said Luther), why should we any way boast of our free-will, as if it were able to do anything in divine and spiritual matters were they never so small? * * * I confess that mankind hath a free-will, but it is to milk kine, to build houses, &c., and no further: for so long as a man sitteth well and in safety, and sticketh in no want, so long he thinketh he hath a free-will which is able to do something; but, when want and need appeareth, that there is neither to eat nor to drink, neither money nor provision, where is then the free will? It is utterly lost, and cannot stand when it cometh to the pinch. But faith only standeth fast and sure, and seeketh Christ.

Kritiques

Ib. p. 174.

Loving friends, (said Luther) our doctrine that free-will is dead and nothing at all is grounded powerfully in Holy Scripture.

proh pudor!

Chap. XII. p. 187.

This is now (said Luther), the first instruction concerning the law; namely, that the same must be used to hinder the ungodly from their wicked and mischievous intentions. For the Devil, who is an Abbot and a Prince of this world, driveth and allureth people to work all manner of sin and wickedness; for which cause God hath ordained magistrates, elders, schoolmasters, laws, and statutes, to the end, if they cannot do more, yet at least that they may bind the claws of the Devil, and to hinder him from raging and swelling so powerfully (in those which are his) according to his will and pleasure.

And (said Luther), although thou hadst not committed this or that sin, yet nevertheless, thou art an ungodly creature, &c. but what is done cannot he undone, he that hath stolen, let him henceforward steal no more.

Secondly, we use the law spiritually, which is done in this manner; that it maketh the transgressions greater, as Saint Paul saith; that is, that it may reveal and discover to people their sins, blindness, misery, and ungodly doings wherein they were conceived and born; namely, that they are ignorant of God, and are his enemies, and therefore have justly deserved death, hell, God's judgments, his everlasting wrath and indignation. Saint Paul, (said Luther), expoundeth such spiritual offices and works of the law with many words.

Rom. vii.

Ib. p. 189.

And if Moses had not cashiered and put himself out of his office, and had not taken it away with these words, (where he saith, The Lord thy God will raise up unto thee another prophet out of thy brethren; Him shall thou hear. (Deut. xviii.)) who then at any time would or could have believed the Gospel, and forsaken Moses?

Deut the desire of the nations

Ib. p. 190.

It is therefore most evident (said Luther), that the law can but only help us to know our sins, and to make us afraid of death. Now sins and death are such things as belong to the world, and which are therein.

death

Ib.

It is (said Luther), a very hard matter: yea, an impossible thing for thy human strength, whosoever thou art (without God's assistance) that (at such a time when Moses setteth upon thee with his law, and fearfully affrighteth thee, accuseth and condemneth thee, threateneth thee with God's wrath and death) thou shouldest as then be of such a mind; namely, as if no law nor sin had ever been at any time:—I say, it is in a manner a thing impossible, that a human creature should carry himself in such a sort, when he is and feeleth himself assaulted with trials and temptations, and when the conscience hath to do with God, as then to think no otherwise, than that from everlasting nothing hath been, but only and alone Christ, altogether grace and deliverance.

Ib. p. 197.

Nothing that is good proceedeth out of the works of the law, except grace be present; for what we are forced to do, the same goeth not from the heart, neither is acceptable.

formæ formantes copula

Ib.

He (said Luther), that will dispute with the Devil, &c.

Обладает ли Дьявол — или обладал бы он — личным самобытием, если рассматривать его в отрыве от всех чувственных субстанций, от тел, воль, способностей и привязанностей людей, и независимо от них? Существует ли он — или может ли он существовать — как сознательный индивидуальный агент или личность? Если ответ на этот вопрос отрицательный, то —

Существуют ли конечные и личностные существа, будь то с составными и разложимыми телами, то есть воплощенные, или с простыми и неразложимыми телами (что является единственным, что можно понимать под «бестелесными» применительно к конечным созданиям), настолько выдающиеся в своем нечестии или настолько своеобразно злые и вредоносные, что они образуют особый род существ под названием «дьяволы»?

Совместима ли эта вторая гипотеза с действиями и функциями, приписываемыми Дьяволу в Священном Писании? О, если бы эти три вопроса были заданы Меланхтоном Лютеру, и если бы можно было услышать его ответ!

Ib. p. 200.

If (said Luther) God should give unto us a strong and an unwavering faith, then we should he proud, yea also, we should at last contemn Him. Again, if he should give us the right knowledge of the law, then we should be dismayed and fainthearted, we should not know which way to wind ourselves.

ab extra ab intra

Ib. p. 203.

And as to know his works and actions, is not yet rightly to know the Gospel, (for thereby we know not as yet that he hath overcome sin death and the Devil); even so likewise, it is not as yet to know the Gospel, when we know such doctrine and commandments, but when the voice soundeth, which saith, Christ is thine own with life, with doctrine, with works, death, resurrection, and with all that he hath, doth and may do.

Ib. p. 205.

The ancient Fathers said: Distingue tempora et concordabis Scripturas; distinguish the times; then may we easily reconcile the Scriptures together.

Ib.

I verily believe, (said Luther) it (the abolition of the Law) vexed to the heart the beloved St. Paul himself before his conversion.

Ib.

In this case, touching the distinguishing the Law from the Gospel, we must utterly expel all human and natural wisdom, reason, and understanding.

lux idealis seu spiritualis id est, lumen a luce spirituali quasi alienigenum aliquid genera et species genera et species lumen lux lumen shine

Ib. 206.

When Satan saith in thy heart, God will not pardon thy sins, nor be gracious unto thee, I pray (said Luther) how wilt thou then, as a poor sinner, raise up and comfort thyself, especially when other signs of God's wrath besides do beat upon thee, as sickness, poverty, &c. And that thy heart beginneth to preach and say, Behold, here thou livest in sickness, thou art poor and forsaken of every one, &c.

body of this death

Ib. p. 207.

The nobility, the gentry, citizens, and farmers, &c. are now become so haughty and ungodly, that they regard no ministers nor preachers; and (said Luther) if we were not holpen somewhat by great princes and persons, we could not long subsist: therefore Isaiah saith well, And kings shall be their nurses, &c.

Chap. XIII. p. 208.

Philip Melancthon said to Luther, The opinion of St. Austin of justification (as it seemeth) was more pertinent, fit and convenient when he disputed not, than it was when he used to speak and dispute; for thus he saith, We ought to censure and hold that we are justified by faith, that is by our regeneration, or by being made new creatures. Now if it be so, then we are not justified only by faith, but by all the gifts and virtues of God given unto us. Now what is your opinion Sir? Do you hold that a man is justified by this regeneration, as is St. Austin's opinion?

Luther answered and said, I hold this, and am certain, that the true meaning of the Gospel and of the Apostle is, that we are justified before God gratis, for nothing, only by God's mere mercy, wherewith and by reason whereof, he imputeth righteousness unto us in Christ.

gratis

Ib. p. 210-11.

Sir! you say Paul was justified, that is, was received to everlasting life, only for mercy's sake. Against which, I say, if the piece-meal or partial cause, namely our obedience, followeth not; then we are not saved, according to these words, Woe is me if I preach not the Gospel. 1. Cor. ix.

No piecing or partial cause (said Luther) approacheth thereupto: for faith is powerful continually without ceasing; otherwise, it is no faith. Therefore what the works are, or of what value, the same they are through the honor and power of faith, which undeniably is the sun or sun-beam of this shining.

organismus Every 2

Chap. XIII. p. 211.

To conclude, a faithful person is a new creature, a new tree. Therefore all these speeches, which in the law are usual, belong not to this case; as to say A faithful person must do good works. Neither were it rightly spoken, to say the sun shall shine: a good tree shall bring forth good fruit, &c. For the sun shall not shine, but it doth shine by nature unbidden, it is thereunto created.

soll shall; ought should

Ib. p. 213.

And I, my loving Brentius, to the end I may better understand this case, do use to think in this manner, namely, as if in my heart were no quality or virtue at all, which is called faith, and love, (as the Sophists do speak and dream thereof), but I set all on Christ, and say, my formalis justitia, that is, my sure, my constant and complete righteousness (in which is no want nor failing, but is, as before God it ought to be) is Christ my Lord and Saviour.

Ib. p. 214.

The Scripture nameth the faithful a people of God's saints. But here one may say; the sins which daily we commit, do offend and anger God; how then can we be holy?

Answer. A mother's love to her child is much stronger than are the excrements and scurf thereof. Even so God's love towards us is far stronger than our filthiness and uncleanness.

Yea, one may say again, we sin without ceasing, and where sin is, there the holy Spirit is not: therefore we are not holy, because the holy Spirit is not in us, who maketh holy.

Answer. (John xvi. 14.) Now where Christ is, there is the holy Spirit. The text saith plainly, The holy Ghost shall glorify me, &c. Now Christ is in the faithful (although they have and feel sins, do confess the same, and with sorrow of heart do complain thereover); therefore sins do not separate Christ from those that believe.

in season and out of season

Ib. p. 219-20.

Faith is, and consisteth in, a person's understanding, but hope consisteth in the will. * * Faith inditeth, distinguisheth and teacheth, and it is the knowledge and acknowledgment. * * Faith fighteth against error and heresies, it proveth, censureth and judgeth the spirits and doctrines. * * Faith in divinity is the wisdom and providence, and belongeth to the doctrine. * * Faith is the dialectica, for it is altogether wit and wisdom.

Glaube

Ib. p. 226.

"That regeneration only maketh God's children.

The article of our justification before God (said Luther) is, as it useth to be with a son which is born an heir of all his father's goods, and cometh not thereunto by deserts."

Ib. p. 227.

"Doctor Carlestad (said Luther) argueth thus: True it is that faith justifieth, but faith is a work of the first commandment; therefore it justifieth as a work. Moreover all that the Law commandeth, the same is a work of the Law. Now faith is commanded, therefore faith is a work of the Law. Again, what God will have the same is commanded: God will have faith, therefore faith is commanded."

"St. Paul (said Luther) speaketh in such sort of the law, that he separateth it from the promise, which is far another thing than the law. The law is terrestrial, but the promise is celestial.

"God giveth the law to the end we may thereby be roused up and made pliant; for the commandments do go and proceed against the proud and haughty, which contemn God's gifts; now a gift or present cannot be a commandment."

"Therefore we must answer according to this rule, Verba sunt accipienda secundum subjectam materiam. * * St. Paul calleth that the work of the law, which is done and acted through the knowledge of the law by a constrained will without the holy Spirit; so that the same is a work of the law, which the law earnestly requireth and strictly will have done; it is not a voluntary work, but a forced work of the rod."

Chap. XIV. p. 230.

"The love towards the neighbour (said Luther) must be like a pure chaste love between bride and bridegroom, where all faults are connived at, covered and borne with, and only the virtues regarded."

son of thunder! Why 3 Cristo-galli

Ib. p. 231-2.

"Let Witzell know, (said Luther) that David's wars and battles, which he fought, were more pleasing to God than the fastings and prayings of the best, of the honestest, and of the holiest monks and friars; much more than the works of our new ridiculous and superstitious friars."

Chap. XV. p. 233-4.

"God most certainly heareth them that pray in faith, and granteth when and how he pleaseth, and knoweth most profitable for them. We must also know, that when our prayers tend to the sanctifying of his name, and to the increase and honor of his kingdom (also that we pray according to his will) then most certainly he heareth. But when we pray contrary to these points, then we are not heard; for God doth nothing against his Name, his kingdom, and his will."

ens spirituale

deitas diffusa

Chap. XVI. p. 247.

"When governors and rulers are enemies to God's word, then our duty is to depart, to sell and forsake all we have, to fly from one place to another, as Christ commandeth; we must make and prepare no uproars nor tumults by reason of the Gospel, but we must suffer all things."

Ib.

'But no man will do this, except he be so sure of his doctrine and religion, as that, although I myself should play the fool, and should recant and deny this my doctrine and religion (which God forbid), he notwithstanding therefore would not yield, but say, "If Luther, or an angel from heaven, should teach otherwise, Let him be accursed."'

Ib. p. 248.

"And he sent for one of his chiefest privy councillors, named Lord John Von Minkwitz, and said unto him; 'You have heard my father say, (running with him at tilt) that to sit upright on horseback maketh a good tilter. If therefore it be good and laudable in temporal tilting to sit upright; how much more is it now praiseworthy in God's cause to sit, to stand, and to go uprightly and just!'"

Chap. XVII. p. 249.

"Signa sunt subinde facta, minora; res autem et facta subinde creverunt."

signum significatum

Ib.

A bare writing without a seal is of no force.

Ib. p. 250.

Luther said, "No. A Christian is wholly and altogether sanctified. * * We must take sure hold on Baptism by faith, as then we shall be, yea, already are, sanctified. In this sort David nameth himself holy."

Chap. xxi. p. 276.

Then I will declare him openly to the Church, and in this manner I will say: "Loving friends, I declare unto you, how that N. N. hath been admonished: first, by myself in private, afterwards also by two chaplains, thirdly, by two aldermen and churchwardens, and those of the assembly: yet notwithstanding he will not desist from his sinful kind of life. Wherefore I earnestly desire you to assist and aid me, to kneel down with me, and let us pray against him, and deliver him over to the Devil."

Chap. xxii. p. 290.

Wicliffe and Huss opposed and assaulted the manner of life and conversation in Popedom. But I chiefly do oppose and resist their doctrine; I affirm roundly and plainly that they teach not aright. Thereto am I called. I take the goose by the neck, and set the knife to the throat. When I can maintain that the Pope's doctrine is false, (which I have proved and maintained), then I will easily prove and maintain that their manner of life is evil.

verum vere Lutheranum

Ib. p. 291.

Ambition and pride (said Luther), are the rankest poison in the Church when they are possessed by preachers. Zuinglius thereby was misled, who did what pleased himself * * * He wrote, "Ye honorable and good princes must pardon me, in that I give you not your titles; for the glass windows are as well illustrious as ye."

a parte post

durchlauchtig

Ib.

When we leave to God his name, his kingdom and will, then will he also give unto us our daily bread, and will remit our sins, and deliver us from the devil and all evil. Only his honor he will have to himself.

Ib. p. 297.

There was never any that understood the Old Testament so well as St. Paul, except only John the Baptist.

Chap. XXVII. p. 335.

I could wish (said Luther) that the Princes and States of the Empire would make an assembly, and hold a council and a union both in doctrine and ceremonies, so that every one might not break in and run on with such insolency and presumption according to his own brains, as already is begun, whereby many good hearts are offended.

Ib. p. 337.

The council of Nice, held after the Apostles' time, (said Luther) was the very best and purest; but soon after in the time of the Emperor Constantine, it was weakened by the Arians.

In 4

Chap. XXVIII. p. 347.

God's word a Lord of all Lords.

Chap. XXIX. p. 349.

Patres, quamquam sæpe errant, tamen venerandi propter testimonium fidei.

ante Christum innutritus et juratus

Ib. p. 351.

Take no care what ye shall eat. As though that commandment did not hinder the carping and caring for the daily bread.

Sit tibi curæ, non autem solicitudini, panis quotidianus

Ib.

Even so it was with Ambrose: he wrote indeed well and purely, was more serious in writing than Austin, who was amiable and mild. * * * Fulgentius is the best poet, and far above Horace both with sentences, fair speeches and good actions; he is well worthy to be ranked and numbered with and among the poets.

Der Teufel durus pater infantum super

Ib. p. 352.

For the Fathers were but men, and to speak the truth, their reputes and authorities did undervalue and suppress the books and writings of the sacred Apostles of Christ.

Symbolum Regula Fidei

Chap. XXXII. p. 362.

The history of the Prophet Jonas is so great that it is almost incredible; yea, it soundeth more strange than any of the poets' fables, and (said Luther) if it stood not in the Bible, I should take it for a lie.

Ib. p. 364.

For they entered into the garden about the hour at noon day, and having appetites to eat, she took delight in the apple; then about two of the clock, according to our account, was the fall.

Ib. p. 365.

David made a Psalm of two and twenty parts, in each of which are eight verses, and yet in all is but one kind of meaning, namely, he will only say, Thy law or word is good.

Ib.

But (said Luther) I say, he did well and right thereon: for the office of a magistrate is to punish the guilty and wicked malefactors. He made a vow, indeed, not to punish him, but that is to be understood, so long as David lived.

Chap. XXXIII. v. 367.

I believe (said Luther) the words of our Christian belief were in such sort ordained by the Apostles, who were together, and made this sweet Symbolum so briefly and comfortable.

picnic

Chap. XXXIV. p. 369.

An angel (said Luther) is a spiritual creature created by God without a body for the service of Christendom, especially in the office of the Church.

demonstrative hic disjunctive hic et non ille hic distinctive divisive

Ib. p. 370.

The devils are in woods, in waters, in wildernesses, and in dark pooly places, ready to hurt and prejudice people, &c.

"The angel's like a flea,

The devil is a bore;—"

No matter for that! quoth S.T.C.

I love him the better therefore.

Ib. p. 371.

I do verily believe (said Luther) that the day of judgment draweth near, and that the angels prepare themselves for the fight and combat, and that within the space of a few hundred years they will strike down both Turk and Pope into the bottomless pit of hell.

Chap. XXXV. p. 388.

Cogitations of the understanding do produce no melancholy, but the cogitations of the will cause sadness; as, when one is grieved at a thing, or when one doth sigh and complain, there are melancholy and sad cogitations, but the understanding is not melancholy.

Ib. p. 389.

Whoso prayeth a Psalm shall be made thoroughly warm.

Expertus credo

Ib.

The Devil (said Luther) oftentimes objected and argued against me the whole cause which, through God's grace, I lead. He objecteth also against Christ. But better it were that the Temple brake in pieces than that Christ should therein remain obscure and hid.

Ib.

In Job are two chapters concerning Behemoth the whale, that by reason of him no man is in safety. * * These are colored words and figures whereby the Devil is signified and showed.

Behemoth Vindiciæ Behemoticæ

Chap. XXXVI. p. 390.

Of Witchcraft.

That Ob Oboth 5

Chap. XXXVII. p. 398.

To conclude, (said Luther), I never yet knew a troubled and perplexed man, that was right in his own wits.

Ib.

It was not a thorn in the flesh touching the unchaste love he bore towards Tecla, as the Papists dream.

thorn in the flesh

Ib. p. 399.

Our Lord God doth like a printer, who setteth the letters backwards; we see and feel well his setting, but we shall see the print yonder in the life to come.

Ib. p. 403.

Indignus sum, sed dignus fui—creari a Deo, &c. Although I am unworthy, yet nevertheless I have been worthy, in that I am created of God, &c.

was to be dignus fui dignum me habuit Deus Sweetest Saviour, if my soul

Were but worth the having,

Quickly should I then control

Any thought of waving;

But when all my care and pains

Cannot give the name of gains

To thy wretch so full of stains,

What delight or hope remains?

Ib. p. 404.

The chiefest physic for that disease (but very hard and difficult it is to be done) is, that they firmly hold such cogitations not to be theirs, but that most sure and certain they come of the Devil.

the Devil

animus objectivus dominationem in

affectans

Chap. XLIV. p. 431.

I truly advise all those (said Luther) who earnestly do affect the honor of Christ and the Gospel, that they would be enemies to Erasmus Roterodamus, for he is a devaster of religion. Do but read only his dialogue De Peregrinatione, where you will see how he derideth and flouteth the whole religion, and at last concludeth out of single abominations, that he rejecteth religion, &c.

Ib. p. 432.

Erasmus can do nothing but cavil and flout, he cannot confute. If (said Luther) I were a Papist, so could I easily overcome and beat him. For although he flouteth the Pope with his ceremonies, yet he neither hath confuted nor overcome him; no enemy is beaten nor overcome with mocking, jeering, and flouting.

corps de reserve Rot her and Dam us

Chap. XLVIII. p. 442.

David's example is full of offences, that so holy a man, chosen of God, should fall into such great abominable sins and blasphemies; when as before he was very fortunate and happy, of whom all the bordering kingdoms were afraid, for God was with him.

Ib.

The same was a strange kind of offence (said Luther) that the world was offended at him who raised the dead, who made the blind to see, and the deaf to hear, &c.

Our 6

Chap. XLIX. p. 443.

God wills, may one say, that we should serve him freewillingly, but he that serveth God out of fear of punishment of hell, or out of a hope and love of recompence, the same serveth and honoreth God not freely; therefore such a one serveth God not uprightly nor truly.

Answer. This argument (said Luther) is Stoical, &c.

Chap. L. p. 446.

It is the highest grace and gift of God to have an honest, a God-fearing, housewifely consort, &c. But God thrusteth many into the state of matrimony before they be aware and rightly bethink themselves.

The state of matrimony (said Luther) is the chiefest state in the world after religion, &c.

christened

Ib. p. 447.

The causers and founders of matrimony are chiefly God's commandments, &c. It is a state instituted by God himself, visited by Christ in person, and presented with a glorious present; for God said, It is not good that the man should be alone: therefore the wife should be a help to the husband, to the end that human generations may be increased, and children nurtured to God's honour, and to the profit of people and countries; also to keep our bodies in sanctification.

Ib. p. 450.

In the synod at Leipzig the lawyers concluded that secret contractors should be punished with banishment and be disinherited. Whereupon (said Luther) I sent them word that I would not allow thereof, it were too gross a proceeding, &c. But nevertheless I hold it fitting, that those which in such sort do secretly contract themselves, ought sharply to be reproved, yea, also in some measure severely punished.

Chap. LIX. p. 481.

The presumption and boldness of the sophists and School-divines is a very ungodly thing, which some of the Fathers also approved of and extolled; namely of spiritual significations in the Holy Scripture, whereby she is pitifully tattered and torn in pieces. It is an apish work in such sort to juggle with Holy Scripture: it is no otherwise than if I should discourse of physic in this manner: the fever is a sickness, rhubarb is the physic. The fever signified! the sins —rhubarb is Jesus Christ, &c.

Who seeth not here (said Luther) that such significations are mere juggling tricks? Even so and after the same manner are they deceived that say, Children ought to be baptized again, because they had not faith.

Chap. LX. p. 483.

George in the Greek tongue, is called a builder, that buildeth countries and people with justice and righteousness, &c.

Bauer bauen

Chap. LXX. p. 503.

I am now advertised (said Luther) that a new astrologer is risen, who presumeth to prove that the earth moveth and goeth about, not the firmament, the sun and moon, nor the stars; like as when one who sitteth in a coach or in a ship and is moved, thinketh he sitteth still and resteth, but the earth and the trees go, run, and move themselves. Therefore thus it goeth, when we give up ourselves to our own foolish fancies and conceits. This fool will turn the whole art of astronomy upside-down, but the Scripture sheweth and teacheth him another lesson, when Joshua commanded the sun to stand still, and not the earth.

a fortiori

logice, Organon body I 7

his his

How we ought to carry ourselves towards the Law's accusations.

Add 8 Austin's 9 Likewise 10

Footnote 1: Doctoris Martini Lutheri Colloquia Mensalia: Folio

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Footnote 2: N. B.

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Footnote 3: Ed

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Footnote 4: "Out of the number of 400, there were but 80 Arians at the utmost. The other 320 and more were really orthodox men, induced by artifices to subscribe a Creed which they understood in a good sense, but which, being worded in general terms, was capable of being perverted to a bad one."

Waterland, Vindication Ed

return

Footnote 5: folio Ed

return

Footnote 6: Ed

return

Footnote 7: "An argument proving that, according to the covenant of eternal life, revealed in the Scriptures, man may be translated from hence, without passing through death, although the human nature of Christ himself could not be thus translated, till he had passed through death."

Table Talk. 2nd Edit Ed

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Footnote 8:

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Footnote 9:

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Footnote 10:

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Оглавление / Указатель

Заметки к «Житию Святой Терезы Авильской» 1

Pref. Part I. p. 51. Letter of Father Avila to Mother Teresa de Jesu.

Persons ought to beseech our Lord not to conduct them by the way of seeing; but that the happy sight of him and of his saints be reserved for heaven; and that, here he would conduct them in the plain, beaten road, &c. * * But if, doing all this, the visions continue, and the soul reaps profit thereby, &c.

Life, Part I. Chap. IV. p. 15.

But our Lord began to regale me so much by this way, that he vouchsafed me the favor to give me quiet prayer; and sometimes it came so far as to arrive at union; though I understood neither the one nor the other, nor how much they both deserve to be prized. But I believe it would have been a great deal of happiness for me to have understood them. True it is, that this union rested with me for so short a time, that perhaps it might arrive to be but as of an Ave Maria; yet I remained with so very great effects thereof, that with not being then so much as twenty years old, methought I found the whole world under my feet.

Dreams, the soul herself forsaking;

Fearful raptures; childlike mirth.

Silent adorations, making

A blessed shadow of this earth!

Ib. Chap. V. p. 24.

I received also the blessed Sacrament with many tears; though yet, in my opinion, they were not shed with that sense and grief, for only my having offended God, which might have served to save my soul; if the error into which I was brought by them who told me that some things were not mortal sins, (which afterward I saw plainly that they were) might not somewhat bestead me. *** Methinks, that without doubt my soul might have run a hazard of not being saved, if I had died then.

Ib. p. 43.

True it is, that I am both the most weak, and the most wicked of any living.

Ib. Chap. VIII. p. 44.

I have not without cause been considering and reflecting upon this life of mine so long, for I discern well enough that nobody will have gust to look upon a thing so very wicked.

Be ye perfect even as your Father in Heaven is perfect ergo

Ib. p. 45.

I see not what one thing there is of so many as are to be found in the whole world, wherein there is need of a greater courage than to treat of committing treason against a king, and to know that he knows it well, and yet never to go out of his presence. For howsoever it be very true that we are always in the presence of God; yet methinks that they who converse with him in prayer are in his presence after a more particular manner; for they are seeing then that he sees them; whereas others may, perhaps, remain some days in his presence, yet without remembering that he looks upon them.

In fine

Женщина;

Знатного происхождения, воспитанная в неге;

Испанская дама;

С очень благочестивыми родителями и сестрами;

С раннего детства привыкшая читать «с глубоко верующим сердцем» все легенды о святых, мучениках, испанских мучениках, сражавшихся против мавров;

Имевшая привычку тайно (без ведома суеверного отца) читать матери рыцарские романы, а затем всю ночь напролет — самой себе.

Затем ее испанские ухаживания, несомненно, в истинном стиле Ороондата — и с полной невинностью, насколько можно судить; и это принятие ухаживаний умирающего возлюбленного через решетчатое окно после получения любовных посланий, полных пламени и отчаяния, вместе с ее нежеланием в пятнадцать или шестнадцать лет навсегда запереть себя в строгом монастыре, по-видимому, и были теми смертными грехами, в которых она себя обвиняет, к которым, возможно, добавились несколько пылких фантазий о земной любви;

Натура с изысканной чувствительностью, ставшая еще более таковой из-за сильной лихорадки, которая, несомненно, оказала некоторое влияние на ее мозг, поскольку с того времени она была подвержена частым обморокам и deliquia:

Напуганная у дяди чтением ему книг Данте об Аде и Суде, она признается, что в конце концов решилась на монашество, потому что думала, что оно не может быть намного хуже Чистилища, и что чистилище здесь — дешевое искупление за Ад навеки;

Соедините это (а я продвинулся не далее одиннадцатой страницы ее жития) и подумайте, насколько невозможно было, чтобы такое создание, столь невинное, с воображением столь разгоряченным и столь населенным, часто не принимало первые, не болезненные, а в таком состоянии часто приятные приближения к обмороку за божественные восторги; и добавьте к этому инстинкты природы, действующие в теле разума, не осознающего их, в острочувствительном теле разума столь любящего и столь невинного, — и что остается разрешить такого, что не объяснили бы просто глупость большинства и плутовство немногих?

Один источник почти преступно было забыть, и стр. 12 первой части вернула его мне на память; я имею в виду эффекты — столь сверхчувственные, что они легко и весьма простительно могут сойти за сверхъестественные, столь прославляющие человеческую природу, что, хотя в действительности они и есть сама человечность в отличительном смысле этого грозного слова, все же неудивительно, что, осознавая тяжкие слабости, соединенные в одном лице с этой одной более благородной природой, мы приписываем их божественности вне нас (ошибка чувственного воображения в его неправильном применении пространства и места, а не неверное название самой вещи, ибо это воистину Логос), — эффекты, я имею в виду, моральной силы после победы, состояние всего существа после победоносной борьбы, в которой воля сохранила свою совершенную свободу благодаря неистовой энергии совершенного послушания чистому или практическому разуму, или совести. Отсюда в душу вливается и наполняет ее «мир, который превыше всякого ума», состояние, оскорбляемое и принижаемое названием «удовольствие», ущемляемое и неверно представляемое даже названием «счастье», самый краеугольный камень той морали, которую невозможно даже в мысли отличить от религии, и которая, кажется, означает религию до тех пор, пока инстинктивная жажда, какой бы тусклой и темной она ни была, морального чувства к этому неизвестному состоянию (известному только по горечи там, где его нет) будет оставаться в человеческой природе! Под всеми формами позитивной или философской религии она развивалась, будучи слишком славным атрибутом человека, чтобы ограничиваться каким-либо именем или сектой; но истина и исторический факт заключаются в том, что она более всего взращивается и поддерживается христианством; и ее частое появление даже под самыми эгоистичными и нехристианскими формами христианства является более сильным доказательством божественности этой религии, чем все чудеса Брахмы и Вишну могли бы дать, даже если бы они были подкреплены вдесятеро большими судебными доказательствами, чем евангельские чудеса.

Footnote 1: Ed

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Footnote 2:

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Оглавление / Указатель

Заметки к «Житию епископа Уильяма Беделла» Бернета 1

p. 12-14.

Here I must add a passage, concerning which I am in doubt whether it reflected more on the sincerity, or on the understanding of the English Ambassador. The breach between the Pope and the Republic was brought very near a crisis, &c.

p. 26

It is true he never returned and changed his religion himself, but his son came from Spain into Ireland, when Bedell was promoted to the Bishopric of Kilmore there, and told him, that his father commanded him to thank him for the pains he was at in writing it. He said, it was almost always lying open before him, and that he had heard him say, "He was resolved to save one." And it seems he instructed his son in the true religion, for he declared himself a Protestant on his coming over.

anti-climax

p. 158

Yea, will some man say, "But that which marreth all is the opinion of merit and satisfaction." Indeed that is the School doctrine, but the conscience enlightened to know itself, will easily act that part of the Publican, who smote his breast, and said, God be merciful to me a sinner.

p. 161

And the like may be conceived here, since, especially, the idolatry practised under the obedience of mystical Babylon is rather in false and will-worship of the true God, and rather commended as profitable than enjoined as absolutely necessary, and the corruptions there maintained are rather in a superfluous addition than retraction in any thing necessary to salvation.

p.164

I answer, under correction of better judgments, they have the ministry of reconciliation by the communion which is given at their Ordination, being the same which our Saviour left in his Church:—whose sins ye remit, they are remitted, whose sins ye retain, they are retained.

In fine

Footnote 1: "October 12, 1788. Begged of the Most Blessed Virgin Mary to take my salvation on herself, and obtain it for Saint Hyacinthe's sake; to whom she has promised to grant any thing, or never to refuse any thing begged for his sake."

Ed

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Оглавление / Указатель

Заметки к «Автобиографии» Ричарда Бакстера 1

Преодоление привычки получать все свое удовольствие пассивно от самой книги, что может быть достигнуто только возбуждением любопытства или какой-либо страсти. Заставьте себя размышлять над тем, что вы читаете, абзац за абзацем, и вскоре вы будете получать свое удовольствие, по крайней мере значительную его часть, от активности собственного ума. Все остальное — лишь призрачный солнечный свет.

Победа над партийными и сектантскими предрассудками, когда перед вами на одном столе лежат труды Хэммонда и Бакстера, и вы размышляете о том, как многочисленны и важны их пункты согласия, как малочисленны и почти ребячески те различия, которые отчуждали и раздражали этих добрых людей. Давайте только представим, что их блаженные души чувствуют сейчас при ретроспективном взгляде на свои земные слабости, и можем ли мы делать что-то иное, кроме как стремиться чувствовать так, как они чувствуют сейчас, а не так, как они чувствовали когда-то? Так будет и со спорами между добрыми людьми наших дней; и если у вас нет иной причины сомневаться в доброте вашего оппонента, кроме предмета спора, вспомните Бакстера и Хэммонда, Мильтона и Тейлора, и пусть это не будет причиной вовсе.

Это убережет вас от идолопоклонства перед нынешними временами и модами и создаст в вашей душе благороднейший вид творческой силы — силы жить в прошлых веках; будучи полностью лишенным этой силы, человек не может ни предвидеть будущее, ни даже жить по-настоящему человеческой жизнью, жизнью разума в настоящем.

В этой конкретной работе мы можем извлечь весьма поучительный урок: в определенных вопросах, например, религии в ее отношении к закону, принцип medio tutissimus ibis неприменим. Никакой средний путь невозможен; и все попытки, подобные попыткам Бакстера, хотя от них не требовалось ничего, кроме «Я верю в Бога через Христа», доказывают лишь мягкость характера автора, но как правило они были бы ничем, в лучшем случае исключали бы лишь двух-трех человек в столетие, которые делают делом религии объявить себя атеистами, или же были бы столь же плодотворным правилом для гонителя, как и самый полный свод статей, который могла бы составить испанская инквизиция. Ибо «верить» должно означать верить правильно — и «Бог» должен означать истинного Бога — и «Христос» — Христа в том смысле и с теми атрибутами, которые понимают христиане, являющиеся истинными христианами. Установленная Церковь с Литургией является достаточным решением проблемы de jure magistratus. Статьи веры с этой точки зрения излишни; ибо не слишком ли абсурдно человеку колебаться в том, чтобы подписать свое имя под доктринами, которые он, тем не менее, в более грозной обязанности молитвы и исповедания осмеливается утверждать перед своим Творцом! Поэтому в этом смысле они просто излишни; не стоят того, чтобы их восстанавливать, если бы они когда-либо были отменены; не стоят того, чтобы их удалять теперь, когда они существуют.