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

return to footnote mark

Footnote 2:

N. B.

return

Footnote 3:

Ed

return

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

return

Footnote 8:

return

Footnote 9:

return

Footnote 10:

return

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.Greek: ho theòs en haemin ho oikeios theós

Footnote 1:

Ed

return to footnote mark

Footnote 2:

return

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

return to footnote mark

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.

Характерное различие между спекулятивными мыслителями эпохи до Революции и мыслителями после нее заключается в следующем: первые культивировали метафизику, не имея эмпирической психологии или пренебрегая ею; вторые культивируют механистическую психологию, пренебрегая метафизикой и презирая ее. Поэтому и те, и другие почти равноудалены от чистой философии. Отсюда вера в призраков, ведьм, чувственные ответы на молитвы и тому подобное у Бакстера и у сотни других. См. также «Застольные беседы» Лютера.

Первая часть этого тома интересна как материал для истории медицины. Состояние медицинской науки в правление Карла I было почти невероятно низким.

Blessed are they that have not seen and yet believe

corpus phoenomenon

Book I. Part I. p. 2.

But though my conscience would trouble me when I sinned, yet divers sins I was addicted to, and oft committed against my conscience; which for the warning of others I will confess here to my shame.

Я был очень склонен лгать, когда боялся наказания, чтобы избежать его.

Я был очень склонен к чрезмерному обжорству, поедая яблоки, груши и т. д.

С этой целью, и чтобы сойтись с дурными мальчишками, которые кичились злом, я часто заходил в чужие сады и крал их фрукты, когда у меня было достаточно своих дома и т. д.

Ib. p. 5, 6.

And the use that God made of books, above ministers, to the benefit of my soul made me somewhat excessively in love with good books; so that I thought I had never enough, but scraped up as great a treasure of them as I could. * * * It made the world seem to me as a carcase that had neither life nor loveliness; and it destroyed those ambitious desires after literate fame which were the sin of my childhood. * * * And for the mathematics, I was an utter stranger to them, and never could find in my heart to divert any studies that way. But in order to the knowledge of divinity, my inclination was most to logic and metaphysics, with that part of physics which treateth of the soul, contenting myself at first with a slighter study of the rest: and there had my labour and delight.

Ib. p. 22.

In the storm of this temptation I questioned awhile whether I were indeed a Christian or an Infidel, and whether faith could consist with such doubts as I was conscious of.

Ib.

The being and attributes of God were so clear to me, that he was to my intellect what the sun is to my eye, by which I see itself and all things.

Ib. p. 23.

Mere Deism, which is the most plausible competitor with Christianity, is so turned out of almost all the whole world, as if Nature made its own confession, that without a Mediator it cannot come to God.

Ib.

All these assistances were at hand before I came to the immediate evidences of credibility in the sacred oracles themselves.

a priori

The Saints' Rest

minimum

quanto minus tanto melius

Ib. p. 24.

And once all the ignorant rout were raging mad against me for preaching the doctrine of Original Sin to them, and telling them that infants, before regeneration, had so much guilt and corruption as made them loathsome in the eyes of God.

of such is the Kingdom of Heaven

Ib. p. 25.

Some thought that the King should not at all be displeased and provoked, and that they were not bound to do any other justice, or attempt any other reformation but what they could procure the King to be willing to. And these said, when you have displeased and provoked him to the utmost, he will be your King still. * * * The more you offend him, the less you can trust him; and when mutual confidence is gone, a war is beginning. * * * And if you conquer him, what the better are you? He will still be King. You can but force him to an agreement; and how quickly will he have power and advantage to violate that which he is forced to, and to be avenged on you all for the displeasure you have done him! He is ignorant of the advantages of a King that cannot foresee this.

Ib. p. 27.

And though Parliaments may draw up Bills for repealing laws, yet hath the King his negative voice, and without his consent they cannot do it; which though they acknowledge, yet did they too easily admit of petitions against the Episcopacy and Liturgy, and connived at all the clamors and papers which were against them.

Ib.

Had they endeavoured the ejection of lay-chancellors, and the reducing of the dioceses to a narrower compass, or the setting up of a subordinate discipline, and only the correcting and reforming of the Liturgy, perhaps it might have been borne more patiently.

Ib.

But when the same men (Ussher, Williams, Morton, &c.) saw that greater things were aimed at, and episcopacy itself in danger, or their grandeur and riches at least, most of them turned against the Parliament.

Ib. p. 34.

They said to this;—that as all the courts of justice do execute their sentences in the King's name, and this by his own law, and therefore by his authority, so much more might his Parliament do.

Ib. p. 40.

And that the authority and person of the King were inviolable, out of the reach of just accusation, judgment, or execution by law; as having no superior, and so no judge.

summa potestas

Ib. p. 41.

For if once legislation, the chief act of government, be denied to any part of government at all, and affirmed to belong to the people as such, who are no governors, all government will hereby be overthrown.

Ib. p. 47.

In Cornwall Sir Richard Grenvill, having taken many soldiers of the Earl of Essex's army, sentenced about a dozen to be hanged. When they had hanged two or three, the rope broke which should have hanged the next. And they sent for new ropes so oft to hang him, and all of them still broke, that they durst go no further, but saved all the rest.

Ib. p. 59.

Ib. p. 62.

They seem not to me to have answered satisfactorily to the main argument fetched from the Apostle's own government, with which Saravia had inclined me to some Episcopacy before: though miracles and infallibility were Apostolical temporary privileges, yet Church government is an ordinary thing to be continued. And therefore as the Apostles had successors as they were preachers, I see not but that they must have successors as Church governors.

Ib. p. 66.

And therefore how they could refuse to receive the King, till he consented to take the Covenant, I know not, unless the taking of the Covenant had been a condition on which he was to receive his crown by the laws or fundamental constitutions of the kingdom, which none pretendeth. Nor know I by what power they can add anything to the Coronation Oath or Covenant, which by his ancestors was to be taken, without his own consent.

Magna Charta

sans

Ib. p. 71.

And some men thought it a very hard question, whether they should rather wish the continuance of a usurper that will do good, or the restoration of a rightful governor whose followers will do hurt.

jus divinum

Ib. p. 75.

One Mrs. Dyer, a chief person of the Sect, did first bring forth a monster, which had the parts of almost all sorts of living creatures, some parts like man, but most ugly and misplaced, and some like beasts, birds and fishes, having horns, fins and claws; and at the birth of it the bed shook, and the women present fell a vomiting, and were fain to go forth of the room.

Ib. p. 76.

The third sect were the Ranters. These also made it their business, as the former, to set up the light of nature under the name of Christ in men, and to dishonour and cry down the Church, &c.

Ib. p. 77.

And that was the fourth sect, the Quakers; who were but the Ranters turned from horrid profaneness and blasphemy to a life of extreme austerity on the other side.

but

Ib.

Their doctrine is to be seen in Jacob Behmen's books by him that hath nothing else to do, than to bestow a great deal of time to understand him that was not willing to be easily understood, and to know that his bombasted words do signify nothing more than before was easily known by common familiar terms.

Ib.

The chiefest of these in England are Dr. Pordage and his family.

Ib. p. 79.

Also the Socinians made some increase by the ministry of one Mr. Biddle, sometimes schoolmaster in Gloucester; who wrote against the Godhead of the Holy Ghost, and afterwards of Christ; whose followers inclined much to mere Deism.

Ib. p. 80.

Many a time have I been brought very low, and received the sentence of death in myself, when my poor, honest, praying neighbours have met, and upon their fasting and earnest prayers I have been recovered. Once when I had continued weak three weeks, and was unable to go abroad, the very day that they prayed for me, being Good Friday, I recovered, and was able to preach, and administer the Sacrament the next Lord's Day, and was better after it, &c.

Cum hoc, ergo, propter hoc

Subordinate, not exclude

Ib. p. 82.

Another time, as I sat in my study, the weight of my greatest folio books brake down three or four of the highest shelves, when I sat close under them, and they fell down every side me, and not one of them hit me, save one upon the arm; whereas the place, the weight, the greatness of the books was such, and my head just under them, that it was a wonder they had not beaten out my brains, &c.

Ib. p. 84.

For all the pains that my infirmities ever brought upon me were never half so grievous an affliction to me, as the unavoidable loss of my time, which they occasioned. I could not bear, through the weakness of my stomach, to rise before seven o'clock in the morning, &c.

Ib. p. 87.

For my part, I bless God, who gave me even under a Usurper, whom I opposed, such liberty and advantage to preach his Gospel with success, which I cannot have under a King to whom I have sworn and performed true subjection and obedience; yea, which no age since the Gospel came into this land did before possess, as far as I can learn from history. Sure I am that when it became a matter of reputation and honour to be godly, it abundantly furthered the successes of the ministry. Yea, and I shall add this much more for the sake of posterity, that as much as I have said and written against licentiousness in religion, and for the magistrate's power in it, and though I think that land most happy, whose rulers use their authority for Christ as well as for the civil peace; yet in comparison of the rest of the world, I shall think that land happy that hath but bare liberty to be as good as they are willing to be; and if countenance and maintenance be but added to liberty, and tolerated errors and sects be but forced to keep the peace, and not to oppose the substantials of Christianity, I shall not hereafter much fear such toleration, nor despair that truth will bear down adversaries.

Ib. p. 128.

Among truths certain in themselves, all are not equally certain unto me; and even of the mysteries of the Gospel I must needs say, with Mr. Richard Hooker, that whatever some may pretend, the subjective certainty cannot go beyond the objective evidence. * * * Therefore I do more of late than ever discern the necessity of a methodical procedure in maintaining the doctrine of Christianity. * * * My certainty that I am a man is before my certainty that there is a God. * * * My certainty that there is a God is greater than my certainty that he requireth love and holiness of his creature, &c.

Ib. p. 129.

And when I have studied hard to understand some abstruse admired book, as de Scientia Dei, de Providentia circa malum, de Decretis, de Prædeterminatione, de Libertate creaturæ, &c. I have but attained the knowledge of human imperfection, and to see that the author is but a man as well as I.

Ib. p. 131.

My soul is much more afflicted with the thoughts of the miserable world, and more drawn out in desire of their conversion than heretofore. I was wont to look but little further than England in my prayers, as not considering the state of the rest of the world;—or if I prayed for the conversion of the Jews, that was almost all. But now as I better understand the care of the world, and the method of the Lord's Prayer, so there is nothing in the world that lieth so heavy upon my heart, as the thought of the miserable nations of the earth.

Ib. p. 135.

Therefore I confess I give but halting credit to most histories that are written, not only against the Albigenses and Waldenses, but against most of the ancient heretics, who have left us none of their own writings, in which they speak for themselves; and I heartily lament that the historical writings of the ancient schismatics and heretics, as they were called, perished, and that partiality suffered them not to survive, that we might have had more light in the Church affairs of those times, and been better able to judge between the Fathers and them.

Ib. p. 136.

And therefore having myself now written this history of myself, notwithstanding my protestation that I have not in anything wilfully gone against the truth, I expect no more credit from the reader than the self-evidencing light of the matter, with concurrent rational advantages from persons, and things, and other witnesses, shall constrain him to.

Book I. Part II. p.139.

clinamen

medium

et volenti nulla fit injuria

Ib. p. 141.

They (the Erastians) misunderstood and injured their brethren, supposing and affirming them to claim as from God a coercive power over the bodies or purses of men, and so setting up imperium in imperio; whereas all temperate Christians (at least except Papists) confess that the Church hath no power of force, but only to manage God's word unto men's consciences.

Ib. p. 142.

That hereby they (the Diocesan party) altered the ancient species of Presbyters, to whose office the spiritual government of their proper folks as truly belonged, as the power of preaching and worshiping God did.

Ib. p. 143.

But above all I disliked that most of them (the Independents) made the people by majority of votes to be Church governors in excommunications, absolutions, &c., which Christ hath made an act of office; and so they governed their governors and themselves.

Ib. p. 177.

The extraordinary gifts of the Apostles, and the privilege of being eye and ear witnesses to Christ, were abilities which they had for the infallible discharge of their function, but they were not the ground of their power and authority to govern the Church. * * * Potestas clavium was committed to them only, not to the Seventy.

Ib. p. 179.

It followeth not a mere Bishop may have a multitude of Churches, because an Archbishop may, who hath many Bishops under him.

Ib. p. 185.

I say again, No Church, no Christ; for no body, no head; and if no Christ then, there is no Christ now.

Ib. p. 188.

Or if they would not yield to this at all, we might have communion with them as Christians, without acknowledging them for Pastors.

Ib. p. 189.

We are agreed that as some discovery of consent on both parts (the pastors and people) is necessary to the being of the members of a political particular Church: so that the most express declaration of that consent is the most plain and satisfactory dealing, and most obliging, and likest to attain the ends.

Ib. p. 194.

By the establishment of what is contained in these twelve propositions or articles following, the Churches in these nations may have a holy communion, peace and concord, without any wrong to the consciences or liberties of Presbyterians, Congregational, Episcopal, or any other Christians.

Ib. p. 198.

To which ends * * I think that this is all that should be required of any Church or member ordinarily to be professed: In general I do believe all that is contained in the sacred canonical Scriptures, and particularly I believe all explicitly contained in the ancient Creed, &c.

Ib. p. 201.

As reverend Bishop Ussher hath manifested that the Western Creed, now called the Apostles' (wanting two or three clauses that now are in it) was not only before the Nicene Creed, but of much further antiquity, that no beginning of it below the Apostles' days can be found.

The

Regula Fidei

Catechumeni

strong meat

babes

²

Ib. p. 203.

Not so much for my own sake as others; lest it should offend the Parliament, and open the mouths of our adversaries, that we cannot ourselves agree in fundamentals; and lest it prove an occasion for others to sue for a universal toleration.

Ib. p. 222.

I tried, when I was last with you, to revive your reason by proposing to you the infallibility of the common senses of all the world; and I could not prevail though you had nothing to answer that was not against common sense. And it is impossible any thing controverted can be brought nearer you, or made plainer than to be brought to your eyes and taste and feeling; and not yours only, but all men's else. Sense goes before faith. Faith is no faith but upon supposition of sense and understanding: if therefore common sense be fallible, faith must needs be so.

totidem verbis et syllabis

subpoena

Ib.

But methinks yet I should have hope of reviving your charity. You cannot be a Papist indeed, but you must believe that out of their Church (that is out of the Pope's dominions) there is no salvation; and consequently no justification and charity, or saving grace. And is it possible you can so easily believe your religious father to be in hell; your prudent, pious mother to be void of the love of God, and in a state of damnation, &c.

ad affectum

Ib. p. 224.

But this is not the worst. You consequently anathematize all Papists by your sentence: for heresies by your own sentence cut off men from heaven: but Popery is a bundle of heresies: therefore it cuts off men from heaven. The minor I prove, &c.

Ib. p. 225.

You say, the Scripture admits of no private interpretation. But you abuse yourself and the text with a false interpretation of it in these words. An interpretation is called private either as to the subject person, or as to the interpreter. You take the text to speak of the latter, when the context plainly sheweth you that it speaks of the former. The Apostle directing them to understand the prophecies of the Old Testament, gives them this caution;—that none of these Scriptures that are spoken of Christ the public person must be interpreted as spoken of David or other private person only, of whom they were mentioned but as types of Christ, &c.

Ib. p. 226.

As to what you say of Apostles still placed in the Church:—when any shew us an immediate mission by their communion, and by miracles, tongues, and a spirit of revelation and infallibility prove themselves Apostles, we shall believe them.

linguipotence

in genere

Ib. p. 246.

We conceived there needs no more to be said for justifying the imposition of the ceremonies by law established than what is contained in the beginning—of this Section.... Inasmuch as lawful authority hath already determined the ceremonies in question to be decent and orderly, and to serve to edification: and consequently to be agreeable to the general rules of the Word.

Ib. p. 248.

To you it is indifferent before your imposition: and therefore you may without any regret of your own consciences forbear the imposition, or persuade the law makers to forbear it. But to many of those that dissent from you, they are sinful, &c.

Ib. p. 249.

The great controversies between the hypocrite and the true Christian, whether we should be serious in the practice of the religion which we commonly profess, hath troubled England more than any other;—none being more hated and divided as Puritans than those that will make religion their business, &c.

Ib.

And whereas you speak of opening a gap to Sectaries for private conventicles, and the evil consequents to the state, we only desire you to avoid also the cherishing of ignorance and profaneness, and suppress all Sectaries, and spare not, in a way that will not suppress the means of knowledge and godliness.

Ib. p. 250.

Otherwise the poor undone Churches of Christ will no more believe you in such professions than we believed that those men intended the King's just power and greatness, who took away his life.

Ib. p. 254.

The apocryphal matter of your lessons in Tobit, Judith, Bel and the Dragon, &c., is scarce agreeable to the word of God.

Ib.

Our experience unresistibly convinceth us that a continued prayer doth more to help most of the people, and carry on their desires, than turning almost every petition into a distinct prayer; and making prefaces and conclusions to be near half the prayers.

Ib. p. 257.

The not abating of the impositions is the carting off of many hundreds of your brethren out of the ministry, and of many thousand Christians out of your communion; but the abating of the impositions will so offend you as to silence or excommunicate none of you at all. For example, we think it a sin to subscribe, or swear canonical obedience, or use the transient image of the Cross in Baptism, and therefore these must cast us out, &c.

Ib. p. 269.

That the Pastors of the respective parishes may be allowed not only publicly to preach, but personally to catechize or otherwise instruct the several families, admitting none to the Lord's Table that have not personally owned their Baptismal covenant by a credible profession of faith and obedience; and to admonish and exhort the scandalous, in order to their repentance: to hear the witnesses and the accused party, and to appoint fit times and places for these things, and to deny such persons the communion of the Church in the holy Eucharist, that remain impenitent, or that wilfully refuse to come to their Pastors to be instructed, or to answer such probable accusations; and to continue such exclusion of them till they have made a credible profession of repentance, and then to receive them again to the communion of the Church;—provided there be place for due appeals to superior power.

Ib. p. 272.

Therefore we humbly crave that your Majesty will here declare, that it is your Majesty's pleasure that none be punished or troubled for not using the Book of Common Prayer, till it be effectually reformed by divines of both persuasions equally deputed thereunto.

Ib. p. 273.

We are sure that kneeling in any adoration at all, in any worship, on any Lord's Day in the year, or any week day between Easter and Pentecost, was not only disused, but forbidden by General Councils, &c.—and therefore that kneeling in the act of receiving is a novelty contrary to the decrees and practice of the Church for many hundred years after the Apostles.

Ib. p. 308.

Baxter's Exceptions to the Common Prayer Book.

Порядок требует, чтобы мы начинали с благоговейной молитвы к Богу о Его принятии и помощи, чего не делается.

Чтобы Символ веры и Декалог, содержащие веру, в которой мы исповедуем собираться для поклонения Богу, и закон, который мы нарушили своими грехами, предшествовали исповеди и отпущению грехов; или, по крайней мере, предшествовали восхвалениям Церкви; чего они не делают.

catechumeni

Исповедь опускает не только первородный грех, но и все актуальные грехи, как они определены конкретными нарушенными заповедями, и почти все отягчающие обстоятельства этих грехов... В то время как исповедь, будучи выражением покаяния, должна быть более конкретной, как и само покаяние.

Когда мы испросили помощи для молитв Божьих, прежде чем приступить к ним, мы внезапно вставляем прошение о скорейшем избавлении — (Боже, поспеши избавить меня, Господи, поспеши на помощь мне) — без какого-либо указания на опасность, от которой мы желаем избавления, и без какого-либо другого соединенного прошения.

Беспорядочно по манере петь Писание на простой мотив в манере чтения.

(Господь с вами. И с духом твоим) — будучи прошениями о божественной помощи, появляются внезапно в середине или ближе к концу утренней молитвы: И (Помолимся) — добавляется, когда мы уже были в молитве.

(Господи, помилуй нас: Христе, помилуй нас: Господи, помилуй нас) — кажется натянутой тавтологией без какой-либо особой причины или порядка здесь; и Молитва Господня присоединяется, хотя она была прочитана ранее, и все же следующие слова снова являются лишь повторением вышеупомянутого часто повторяемого общего (Господи, яви милость Твою нам).

Молитва за Короля (Господи, спаси Короля) — без какого-либо порядка помещена между вышеупомянутым прошением и другой общей просьбой только об услышании. (И милостиво услышь нас, когда мы взываем к Тебе).

Вторая Коллекта озаглавлена (О мире) и не содержит в себе ни слова прошения о мире, а только о защите при нападениях врагов, и чтобы мы не боялись их силы. И предисловия (в знании Которого стоит и т. д. и Чьей службе и т. д.) не имеют более очевидного отношения к прошению о мире, чем к любому другому. И сама молитва вводится беспорядочно, в то время как многие молитвы или прошения опущены, которые в соответствии как с методом Молитвы Господней, так и с природой вещей, должны идти раньше.

Третья Коллекта, озаглавленная (О благодати), беспорядочна и т. д.... И таким образом основные части молитвы, согласно правилу Молитвы Господней и нашим общим нуждам, опущены.

Литания... опускает очень многие детали... и она чрезвычайно беспорядочна, не следуя никаким справедливым правилам метода. Испросив прощения наших грехов и отвратив мщение, она переходит к злу в целом и некоторым немногим грехам в частности, а оттуда к более частному перечислению судов; а оттуда к перечислению частей того дела нашего искупления, а оттуда снова к отвращению судов, а оттуда к молитвам за Короля и магистратов, а затем за все народы, а затем за любовь и послушание и т. д.

(As to the prayer for Bishops and Curates and the position of the General Thanksgiving, &c.)

Подобная неполноценность и беспорядок наблюдаются в Причастных Коллектах на день... Нет никакой причины, почему она должна быть уместна для этого дня, а не для другого, или, скорее, быть общим прошением на все дни и т. д.

boa constrictor

Ib. p. 337.

As I was proceeding, Bishop Morley interrupted me according to his manner, with vehemency crying out * * The Bishop interrupted me again * * I attempted to speak, and still he interrupted me * * Bishop Morley went on, talking louder than I, &c.

extempore

Ib. p. 341.

The paper offered by Bishop Cosins.

Чтобы вопрос мог быть задан руководителям раскола: есть ли что-либо в доктрине, или дисциплине, или Общей Молитве, или церемониях, противоречащее слову Божьему; и если они могут показать что-либо подобное, пусть они будут удовлетворены.

Если нет, пусть они предложат то, чего желают в плане целесообразности, и признают, что это не более чем это.

nihili, nauci, pili, flocci-cal

ergo

Что небольшое число епископов не может называться Церковью:

Что ни одна Церковь не имела власти или притязаний от слова Божьего предписывать относительно простых вопросов внешней пристойности и удобства другим Церквям или собраниям христианских людей:

Что смешение ненужного и подозрительного, если не суеверного, движения руки с необходимым и существенным актом никоим образом не относится к порядку или приличию:

Ib. p. 343.

Answer to the foresaid paper.

Что никто не может быть проповедником, кто не осмеливается подписаться под тем, что в Книге Общей Молитвы, Книге Рукоположения и 39 Статьях нет ничего, что противоречило бы слову Божьему.

Ib. p. 368.

quam nolumus mutari

Ib. p. 368.

We must needs believe that when your Majesty took our consent to a Liturgy to be a foundation that would infer our concord, you meant not that we should have no concord but by consenting to this Liturgy without any considerable alteration.

de facto

Ib. p. 369.

Quære. Whether in the 20th Article these words are not inserted;—Habet Ecclesia auctoritatem in controversiis fidei.

Ib.

Some have published, That there is a proper sacrifice in the Lord's Supper, to exhibit Christ's death in the post-fact, as there was a sacrifice to prefigure it in the Old Law in the ante-fact, and therefore that we have a true altar, and not only metaphorically so called.

Ib.

Some have maintained that the Lord's Day is kept merely by ecclesiastical constitution, and that the day is changeable.

Ib. p. 370.

Some have broached out of Socinus a most uncomfortable and desperate doctrine, that late repentance, that is, upon the last bed of sickness, is unfruitful, at least to reconcile the penitent to God.

Ib. p. 373.

A little after the King was beheaded, Mr. Atkins met this priest in London, and going into a tavern with him, said to him in his familiar way, "What business have you here? I warrant you come about some roguery or other." Whereupon the priest told it him as a great secret, that there were thirty of them here in London, who by instructions from Cardinal Mazarine, did take care of such affairs, and had sat in council, and debated the question, whether the King should be put to death or not;—and that it was carried in the affirmative, and there were but two voices for the negative, which was his own and another's; and that for his part, he could not concur with them, as foreseeing what misery this would bring upon his country. Mr. Atkins stood to the truth of this, but thought it a violation of the laws of friendship to name the man.

pro

con

Ib. p. 374.

Since this, Dr. Peter Moulin hath, in his Answer to Philanax Anglicus, declared that he is ready to prove, when authority will Call him to it, that the King's death, and the change of the government, was first proposed both to the Sorbonne, and to the Pope with his Conclave, and consented to and concluded for by both.

Icon Basilike

Ib. p. 375.

But if the laws of the land appoint the nobles, as next the King, to assist him in doing right, and withhold him from doing wrong, then be they licensed by man's law, and so not prohibited by God's, to interpose themselves for the safety of equity and innocency, and by all lawful and needful means to procure the Prince to be reformed, but in no case deprived, where the sceptre is inherited! So far Bishop Bilson.

ipso nomine

per genus singuli in genere inclusi

Ib. p. 398.

The governing power and obligation over the flock is essential to the office of a Pastor or Presbyter as instituted by Christ.

in toto

a fortiori

discipline

Ib. p. 401.

That sententially it must be done by the Pastor or Governor of that particular Church, which the person is to be admitted into, or cast out of.

Ib. p. 405.

As for the democratical conceit of them that say that the Parliament hath their governing power, as they are the people's representatives, and so have the members of the convocation, though those represented have no governing power themselves, it is so palpably self-contradicting, that I need not confute it.

Ib. p. 412.

That though a subject ought to take an oath in the sense of his rulers who impose it, as far as he can understand it; yet a man that taketh an oath from a robber to save his life is not always bound to take it in the imposer's sense, if he take it not against the proper sense of the words.

Ib. p. 435.

That the minister be not bound to read the Liturgy himself, if another, by whomsoever, be procured to do it; so be it he preach not against it.

Part III. p. 59.

As also to make us take such a poor suffering as this for a sign of true grace, instead of faith, hope, love, mortification, and a heavenly mind; and that the loss of one grain of love was worse than a long imprisonment.

Ib. p. 60.

It would trouble the reader for me to reckon up the many diseases and dangers for these ten years past, in or from which God hath delivered me; though it be my duty not to forget to be thankful. Seven months together I was lame with a strange pain in one foot, twice delivered from a bloody flux; a spurious cataract in my eye, with incessant webs and networks before it, hath continued these eight years, * * * so that I have rarely one hour's or quarter of an hour's ease. Yet through God's mercy I was never one hour melancholy, &c.

Ib. p. 65.

The reasons why I make no larger a profession necessary than the Creed and Scriptures, are, because if we depart from this old sufficient Catholic rule, we narrow the Church, and depart from the old Catholicism.

ad id tempus et ad eam rem

Canon Fidei

Symbolum

Regula Fidei

Ib. p. 67.

They think while you (the Independents) seem to be for a stricter discipline than others, that your way or usual practice tendeth to extirpate godliness out of the land, by taking a very few that can talk more than the rest, and making them the Church, &c.

demi-semi-quaver

semi-breve

Ib. p. 69.

After this I waited on him (Dr. John Owen) at London again, and he came once to me to my lodgings, when I was in town near him. And he told me that he received my chiding letter and perceived that I suspected his reality in the business; but he was so hearty in it that I should see that he really meant as he spoke, concluding in these words, "You shall see it, and my practice shall reproach your diffidence" * * *. About a month after I went to him again, and he had done nothing, but was still hearty for the work. And to be short, I thus waited on him time after time, till my papers had been near a year and a quarter in his hand, and then I advised him to return them to me, which he did, with these words, "I am still a well-wisher to those mathematics;"—without any other words about them, or ever giving me any more exception against them. And this was the issue of my third attempt for union with the Independents.

Ib.

I have been twenty-six years convinced that dichotomizing will not do it, but that the divine Trinity in Unity hath expressed itself in the whole frame of nature and morality * * *. But he, Mr. George Lawson, had not hit on the true method of the vestigia Trinitatis, &c.

this

Logice Venatrix Veritatis

Tetractys

Prothesis

Thesis

| Prothesis |
Thesis |  | Antithesis
| Synthesis |

we

³

Ib. p. 144.

privati juris

quasi sacramenta

Ib. p. 153.

And I proved to him that Christianity was proved true many years before any of the New Testament was written, and that so it may be still proved by one that doubted of some words of the Scripture; and therefore the true order is, to try the truth of the Christian religion first, and the perfect verity of the Scriptures afterwards.

Ib. p. 155.

And within a few days Mr. Barnett riding the circuit was cast by his horse, and died in the very fall. And Sir John Medlicote and his brother, a few weeks after, lay both dead in his house together.

Ib. p. 180.

Near this time my book called A Key for Catholics, was to be reprinted. In the preface to the first impression I had mentioned with praise the Earl of Lauderdale. * * * I thought best to prefix an epistle to the Duke, in which I said not a word of him but truth. * * * But the indignation that men had against the Duke made some blame me, as keeping up the reputation of one whom multitudes thought very ill of; whereas I owned none of his faults, and did nothing that I could well avoid for the aforesaid reasons. Long after this he professed his kindness to me, and told me I should never want while he was able, and humbly entreated me to accept twenty guineas from him, which I did.

Ib. p. 181.

About that time I had finished a book called Catholic Thoughts; in which I undertake to prove that besides things unrevealed, known to none, and ambiguous words, there is no considerable difference between the Arminians and Calvinists, except some very tolerable difference in the point of perseverance.

Ib. p. 186.

Bishop Barlow told my friend that got my papers for him, that he could hear of nothing that we judged to be sin, but mere inconveniences. When as above seventeen years ago, we publicly endeavoured to prove the sinfulness even of many of the old impositions.

Ib. p. 191.

About this time died my dear friend Mr. Thomas Gouge, of whose life you may see a little in Mr. Clark's last book of Lives:—a wonder of sincere industry in works of charity. It would make a volume to recite at large the charity he used to his poor parishioners at Sepulchre's, before he was ejected and silenced for non-conformity, &c.

Appendix II. p. 37.

If I can prove that it hath been the universal practice of the Church in nudum apertum caput manus imponere, doth it follow that this is essential, and the contrary null?

Ib.

If you think not only imposition to be essential, but also that nothing else is essential, or that all are true ministers that are ordained by a lawful Bishop per manuum impositionem, then do you egregiously tibi ipsi imponere.

Hercules furens

Nihil in intellectu quod non prius in sensu

Ib. p. 45.

Then, that the will must follow the practical intellect whether right or wrong,—that is no precept, but the nature of the soul in its acting, because that the will is potentia cæca, non nata ad intelligendum, sed ad volendum vel nolendum intellectum.

Appendix. III. p. 55.

And for many ages no other ordinarily baptised but infants. If Christ had no Church then, where was his wisdom, his love, and his power? What was become of the glory of his redemption, and his Catholic Church, that was to continue to the end?

In fine.

This

⁴

ne plus ultra

passim

pro tempore

conclusio per regulam generis singulorum in genere isto inclusorum

et inclusa

a priori

Footnote 1:

Relliquiæ Baxterianæ

folio

return to footnote mark

Footnote 2:

Ed

return

Footnote 3:

Table Talk

Ed.

return

Footnote 4:

Church and State

Ed.

return

Оглавление / Указатель

Заметки к Лейтону 1

Comment Vol. I. p. 2.

—their redemption and salvation by Christ Jesus; that inheritance of immortality bought by his blood for them, and the evidence and stability of their right and title to it.

Как Christus agens, Иегова Христос, Слово:

Как Christus patiens, Бог Воплощенный.

relative ad intellectum humanum, lux lucifica, sol intelligibilis: relative ad existentiam humanam, anima animans, calor fovens

vita vivificans, principium spiritualis, id est, veræ reproductionis in vitam veram

vis vitæ vitam vivificans

forma passiva, assimilationem patiens

Ib. pp. 13-15.

Of their sanctification: elect unto obedience, &c.

termini in majore præmissi, a quibus scientialiter et scientifice demonstrandum erat

per idem

per quam maxime simile

quam maxime dissimile

John

vox et præterea nihil

medium

know

inter-ens

ens inter-medium

participium

medium indifferens

Ib. pp. 63-4.

Can we deny that it is unbelief of those things that causeth this neglect and forgetting of them? The discourse, the tongue of men and angels cannot beget divine belief of the happiness to come; only He that gives it, gives faith likewise to apprehend it, and lay hold upon it, and upon our believing to be filled with joy in the hopes of it.

Ib. p. 68.

In spiritual trials that are the sharpest and most fiery of all, when the furnace is within a man, when God doth not only shut up his loving-kindness from its feeling, but seems to shut it up in hot displeasure, when he writes bitter things against it; yet then to depend upon him, and wait for his salvation, this is not only a true, but a strong and very refined faith indeed, and the more he smites, the more to cleave to him. * * * Though I saw, as it were, his hand lifted up to destroy me, yet from that same hand would I expect salvation.

Ib. p. 75.

This natural men may discourse of, and that very knowingly, and give a kind of natural credit to it as to a history that may be true; but firmly to believe that there is divine truth in all these things, and to have a persuasion of it stronger than of the very things we see with our eyes; such an assent as this is the peculiar work of the Spirit of God, and is certainly saving faith.

Lord I believe: help thou my unbelief!

Ib. p. 76.

Faith * * causes the soul to find all that is spoken of him in the word, and his beauty there represented, to be abundantly true, makes it really taste of his sweetness, and by that possesses the heart more strongly with his love, persuading it of the truth of those things, not by reasons and arguments, but by an inexpressible kind of evidence, that they only know that have it.

non religat

Ib. pp. 104-5.

This sweet stream of their doctrine did, as the rivers, make its own banks fertile and pleasant as it ran by, and flowed still forward to after ages, and by the confluence of more such prophecies grew greater as it went, till it fell in with the main current of the Gospel in the New Testament, both acted and preached by the great Prophet himself, whom they foretold to come, and recorded by his Apostles and Evangelists, and thus united into one river, clear as crystal. This doctrine of salvation in the Scriptures hath still refreshed the city of God, his Church under the Gospel, and still shall do so, till it empty itself into the ocean of eternity.

Ib. p. 121.

There is a truth in it, that all sin arises from some kind of ignorance * * *. For were the true visage of sin seen at a full light, undressed and unpainted, it were impossible, while it so appeared, that any one soul could be in love with it, but would rather flee from it as hideous and abominable.

Ib. p. 122.

He calls those times wherein Christ was unknown to them, the times of their ignorance. Though the stars shine never so bright, and the moon with them in its full, yet they do not, altogether, make it day: still it is night till the sun appear.

Ib. p. 124.

You were running to destruction in the way of sin, and there was a voice, together with the Gospel preaching to your ear, that spake into your heart, and called you back from that path of death to the way of holiness, which is the only way of life. He hath severed you from the mass of the profane world, and picked you out to be jewels for himself.

Ib. p. 138.

As in religion, so in the course and practice of men's lives, the stream of sin runs from one age to another, and every age makes it greater, adding somewhat to what it receives, as rivers grow in their course by the accession of brooks that fall into them; and every man when he is born, falls like a drop into this main current of corruption, and so is carried down it, and this by reason of its strength, and his own nature, which willingly dissolves into it, and runs along with it.

Ib. p. 158.

The chief point of obedience is believing; the proper obedience to truth is to give credit to it.

The devils believe.

Ib. p. 166.

Hence learn that true conversion is not so slight a work as we commonly account it. It is not the outward change of some bad customs, which gains the name of a reformed man in the ordinary dialect; it is new birth and being, and elsewhere called a new creation. Though it be but a change in qualities, yet it is such a one, and the qualities so far distant from what they before were, &c.

Ib. p. 170.

This natural life is compared, even by natural men, to the vainest things, and scarce find they things light enough to express it vain; and as it is here called grass, so they compare the generations of men to the leaves of trees. * * * Man that is born of a woman is of few days, and full of trouble. He cometh forth like a flower and is cut down. Job xiv. 1, 2. Psalm xc. 12; xxxix. 4.

entia logica, vel etiam verbalia solum

man

videri et tangi

psyche

Cor

a new earth

a new heaven

Rev

Ib. pp. 174-5.

But the word of the Lord endureth for ever.

And with respect to those learned men that apply the text to God, I remember not that this abiding for ever is used to express God's eternity in himself.

Ib. p. 194.

If any one's head or tongue should grow apace, and all the rest stand at a stay, it would certainly make him a monster; and they are no other that are knowing and discovering Christians, and grow daily in that, but not at all in holiness of heart and life, which is the proper growth of the children of God.

Ib. p. 200.

A well-furnished table may please a man, while he hath health and appetite; but offer it to him in the height of a fever, how unpleasant it would be then! Though never so richly decked, it is then not only useless, but hateful to him. But the kindness and love of God is then as seasonable and refreshing to him, as in health, and possibly more.

Ib. p. 211.

These things hold likewise in the other stones of this building, chosen before time: all that should be of this building are fore-ordained in God's purpose, all written in that book beforehand, and then in due time they are chosen, by actual calling, according to that purpose, hewed out and severed by God's own hand from the quarry of corrupt nature;—dead stones in themselves, as the rest, but made living by his bringing them to Christ, and so made truly precious, and accounted precious by him that hath made them so.

Ib. p. 216.

All sacrifice is not taken away; but it is changed from the offering of those things formerly in use, to spiritual sacrifices. Now these are every way preferable; they are easier and cheaper to us, and yet more precious and acceptable to God.

Ib. p. 229.

Though I be beset on all hands, be accused by the Law, and mine own conscience, and by Satan, and have nothing to answer for myself; yet here I will stay, for I am sure in him there is salvation, and no where else.

will

Vol. II. p. 242.

And thus are reproaches mentioned amongst the sufferings of Christ in the Gospel, and not as the least; the railings and mockings that were darted at him, and fixed to the Cross, are mentioned more than the very nails that fixed him. And (Heb. xii. 2,) the shame of the Cross, though he was above it, and despised it, yet that shame added much to the burden of it.

shame

Ib. p. 293.

This therefore is mainly to be studied, that the seat of humility be the heart. Although it will be seen in the carriage yet as little as it can * * *. And this I would recommend as a safe way: ever let thy thoughts concerning thyself be below what thou utterest; and what thou seest needful or fitting to say to thy own abasement, be not only content (which most are not) to be taken at thy word, and believed to be such by them that hear thee, but be desirous of it; and let that be the end of thy speech, to persuade them, and gain it of them, that they really take thee for as worthless a man as thou dost express thyself.

Vol. III. p. 20. Serm. I.

They shall see God. What this is we cannot tell you, nor can you conceive it: but walk heavenwards in purity, and long to be there, where you shall know what it means: for you shall know him as he is.

Ib. p. 63. Serm. V.

In this elementary world, light being (as we hear,) the first visible, all things are seen by it, and it by itself. Thus is Christ, among spiritual things, in the elect world of his Church; all things are made manifest by the light, says the Apostle, Eph. v. 13, speaking of Christ as the following verse doth evidently testify. It is in his word that he shines, and makes it a directing and convincing light, to discover all things that concern his Church and himself, to be known by its own brightness. How impertinent then is that question so much tossed by the Romish Church, "How know you the Scriptures (say they) to be the word of God, without the testimony of the Church?" I would ask one of them again, How they can know that it is daylight, except some light a candle to let them see it? They are little versed in Scripture that know not that it is frequently called light; and they are senseless that know not that light is seen and known by itself. If our Gospel be hid, says the Apostle, it is hid to them that perish: the god of this world having blinded their minds against the light of the glorious Gospel, no wonder if such stand in need of a testimony. A blind man knows not that it is light at noon-day, but by report: but to those that have eyes, light is seen by itself.

Ib. p. 68.

The Author of the Epistle to the Hebrews calls him (Christ) Greek: apaúgasma, the brightness of his Father's glory, and the character of his person, (i. 3.) And under these expressions lies that remarkable mystery of the Son's eternal relation to the Father, which is rather humbly to be adored, than boldly to be explained, either by God's perfect understanding of his own essence, or by any other notion.

veritates verificæ

Logos

Begotten before all creation

icon

Postscript

Ib. p. 73.

Ib. p. 77. Serm. VI.

heart

Ib. p. 104. Serm. VII.

Ib. p. 107. Serm. VIII.

In all love three things are necessary; some goodness in the object, either true and real, or apparent and seeming to be so; for the soul, be it ever so evil, can affect nothing but which it takes in some way to be good.

genus

species

vice versa

Postscript.

Ib. Serm. IX. p. 12.

The reasonable creature, it is true, hath more liberty in its actions, freely choosing one thing and rejecting another; yet it cannot be denied, that in acting of that liberty, their choice and refusal followA the sway of their nature and condition.

A

Ib.

As the angels and glorified souls, (their nature being perfectly holy and unalterably such,) they cannot sin; they can delight in nothing but obeying and praising that God, in the enjoyment of whom their happiness consisteth.

Ib.

The mind, Greek: phrónaema. Some render it the prudence or wisdom of the flesh. Here you have it, the carnal mind; but the word signifies, indeed, an act of the mind, rather than either the faculty itself, or the habit of prudence in it, so as it discovers what is the frame of both those.

the flesh

Ib. Serm. XV. p. 196.

A narrow enthralled heart, fettered with the love of lower things, and cleaving to some particular sins, or but some one, and that secret, may keep foot a while in the way of God's commandments, in some steps of them; but it must give up quickly, is not able to run on to the end of the goal.

Ib. Serm. XVI. p. 204.

Know you not that the redeemed of Christ and He are one? They live one life, Christ lives in them, and if any man hath not the Spirit of Christ, he is none of his, as the Apostle declares in this chapter. So then this we are plainly to tell you, and consider it; you that will not let go your sins to lay hold on Christ, have as yet no share in him.

But on the other side: the truth is, that when souls are once set upon this search, they commonly wind the notion too high, and subtilize too much in the dispute, and so entangle and perplex themselves, and drive themselves further off from that comfort that they are seeking after; such measures and marks they set to themselves for their rule and standard; and unless they find those without all controversy in themselves, they will not believe that they have an interest in Christ, and this blessed and safe estate in him.

To such I would only say, Are you in a willing league with any known sin? &c.

you

you—you—you—yourself

Lecture IX. vol. IV. p. 96.

For that this was his fixed purpose, Lucretius not only vows, but also boasts of it, and loads him (Epicurus) with ill-advised praises, for endeavouring through the whole course of his philosophy to free the minds of men from all the bonds and ties of religion.

religio

gods many and lords many

phœnomena

Ib. p. 105.

They always seemed to me to act a very ridiculous part, who contend, that the effect of the divine decree is absolutely irreconcilable with human liberty; because the natural and necessary liberty of a rational creature is to act or choose from a rational motive, or spontaneously, and of purpose: but who sees not, that, on the supposition of the most absolute decree, this liberty is not taken away, but rather established and confirmed? For the decree is, that such an one shall make choice of, or do some particular thing freely. And whoever pretends to deny, that whatever is done or chosen, whether good or indifferent, is so done or chosen, or, at least, may be so, espouses an absurdity.

Ib. Lect. XI. p. 113.

For that this world, compounded of so many and such heterogeneous parts, should proceed, by way of natural and necessary emanation, from that one first, present, and most simple nature, nobody, I imagine, could believe, or in the least suspect * * *. But if he produced all these things freely, * * how much more consistent is it to believe, that this was done in time, than to imagine it was from eternity!

Ib. Lect. XV. p. 152.

The Platonists divide the world into two, the sensible and intellectual world * * *. According to this hypothesis, those parables and metaphors, which are often taken from natural things to illustrate such as are divine, will not be similitudes taken entirely at pleasure; but are often, in a great measure, founded in nature, and the things themselves.

I

²

Ib. Lect. XIX. p. 201.

Even the philosophers give their testimony to this truth, and their sentiments on the subject are not altogether to be rejected; for they almost unanimously are agreed, that felicity, so far as it can be enjoyed in this life, consists solely, or at least principally, in virtue: but as to their assertion, that this virtue is perfect in a perfect life, it is rather expressing what were to be wished, than describing things as they are.

Ib. Lect. XXI. p. 225.

In like manner, if we suppose God to be the first of all beings, we must, unavoidably, therefrom conclude his unity. As to the ineffable Trinity subsisting in this Unity, a mystery discovered only by the Sacred Scriptures, especially in the New Testament, where it is more clearly revealed than in the Old, let others boldly pry into it, if they please, while we receive it with our humble faith, and think it sufficient for us to admire and adore.

Ib. Lect. XXIV. p. 245.

Ask yourselves, therefore, what you would be at, and with what dispositions you come to this most sacred table?

Ib. Exhortation to the Students, p. 252.

Study to acquire such a philosophy as is not barren and babbling, but solid and true; not such a one as floats upon the surface of endless verbal controversies, but one that enters into the nature of things; for he spoke good sense that said, "The philosophy of the Greeks was a mere jargon, and noise of words."

Footnote 1:

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Footnote 2:

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Оглавление / Указатель

Заметки к «Оправданию доктрины о Троице» Шерлока 1

Sect. I. p. 3.

Some new philosophers will tell you that the notion of a spirit or an immaterial substance is a contradiction; for by substance they understand nothing but matter, and then an immaterial substance is immaterial matter, that is, matter and no matter, which is a contradiction; but yet this does not prove an immaterial substance to be a contradiction, unless they could first prove that there is no substance but matter; and that they cannot conceive any other substance but matter, does not prove that there is no other.

ens logicum

Являются ли они со-координатными как агент и реагент;

Или один подчинен другому, как следствие причине, и что является причиной или основанием, а что следствием или продуктом;

Или они со-координатны, но не взаимозависимы, то есть per harmonium præstabilitam.

Ib. p. 4.

Now so far as we understand the nature of any being, we can certainly tell what is contrary and contradictious to its nature; as that accidents should subsist without their subject, &c.

a petitio principii

Ib.

These and such like are the manifest absurdities and contradictions of Transubstantiation; and we know that they are so, because we know the nature of a body, &c.

esse

percipi

rem credimus, modum nescimus

signum sub rei nomine

Ib. p. 6.

The proof of this comes to this one point, that we may have sufficient evidence of the being of a thing whose nature we cannot conceive and comprehend: he who will not own this, contradicts the sense and experience of mankind; and he who confesses this, and yet rejects the belief of that which he has good evidence for, merely because he cannot conceive it, is a very absurd and senseless infidel.

modus

him

you

Личность, или самосознающее существо;

Или вещь;

Или качество, свойство или атрибут.

Либо вы понимаете под этим личность, в обычном смысле разумного или самосознающего существа; — или,

вещь с ее качествами и свойствами; — или,

определенные силы и атрибуты, включенные в слово «природа».

in toto

quasi-Tritheism

Sect. II. p. 13.

For like as we are compelled by the Christian verity to acknowledge every Person by himself to be God and Lord;—

So are we forbidden by the Catholic religion to say, There are three Gods, or three Lords.

the light that lighteth every man that cometh into the world

Ib. p. 14.

This Creed (Athanasian) does not pretend to explain how there are three Persons, each of which is God, and yet but One God, (of which more hereafter,) but only asserts the thing, that thus it is, and thus it must be if we believe a Trinity in Unity; which should make all men, who would be thought neither Arians nor Socinians, more cautious how they express the least dislike of the Athanasian Creed, which must either argue, that they condemn it, before they understand it, or that they have some secret dislike to the doctrine of the Trinity.

acumen

explicite

Ib. p. 18.

But the whole three Persons are co-eternal, and co-equal. And yet this we must acknowledge to be true, if we acknowledge all three Persons to be eternal, for in eternity there can be no afore, or after other.

minus

none is greater or less than another

My Father is greater than I

ad libitum

If

²

syllepsis

Sect. III. p. 23.

If what he says is true: He that errs in a question of faith, after having used reasonable diligence to be rightly informed, is in no fault at all; how comes an atheist, or an infidel, a Turk, or a Jew, to be in any fault? Does our author think that no atheist or infidel, no unbelieving Jew or heathen, ever used reasonable diligence to be rightly informed? * * * If you say, he confines this to such points as have always been controverted in the churches of God, I desire to know a reason why he thus confines it? For does not his reason equally extend to the Christian Faith itself, as to those points which have been controverted in Christian Churches?

totus fere mundus factus est Arianus

Ib. p. 26.

All Christians must confess, that there is no other name given under heaven whereby men can be saved, but only the name of Christ.

too too

Ib. p. 27.

Ib. p. 28.

Notes. By keeping this faith whole and undefiled, must be meant that a man should believe and profess it without adding to it or taking from it. * * * First, for adding. What if an honest plain man, because he is a Christian and a Protestant, should think it necessary to add this article to the Athanasian Creed;—I believe the Holy Scriptures of the Old and New Testament to be a divine, infallible and complete rule both for faith and manners. I hope no Protestant would think a man damned for such addition; and if so, then this Creed of Athanasius is at least an unnecessary rule of faith.

Answer. That is to say, it is an addition to the Catholic Faith to own the Scriptures to be the rule of faith; as if it were an addition to the laws of England to own the original records of them in the Tower.

fibs

Symbolum Fidei

Regula

Canon

ante

Symbolum

which faith

Sect. IV. p. 50.

We know not what the substance of an infinite mind is, nor how such substances as have no parts or extension can touch each other, or be thus externally united; but we know the unity of a mind or spirit reaches as far as its self-consciousness does, for that is one spirit, which knows and feels itself, and its own thoughts and motions, and if we mean this by circum-incession, three persons thus intimate to each other are numerically one.

Ib. p. 64.

St. Paul tells us, 1 Cor. ii. 10. That the Spirit searcheth all things, yea the deep things of God. So that the Holy Spirit knows all that is in God, even his most deep and secret counsels, which is an argument that he is very intimate with him; but this is not all: it is the manner of knowing, which must prove this consciousness of which I speak: and that the Apostle adds in the next verse, that the Spirit of God knows all that is in God, just as the spirit of a man knows all that is in man: that is, not by external revelation or communication of this knowledge, but by self-consciousness, by an internal sensation, which is owing to an essential unity. For what man knoweth the things of a man, save the spirit of a man which is in him; even so the things of God knoweth no man but the Spirit of God.

ergo

principium sciendi

principium essendi quoad objectum cognitum

Logos

logos

Logos

Logos

logos

realiter positum

Ib. p. 68.

Nor do we divide the substance, but unite these three Persons in one numerical essence: for we know nothing of the unity of the mind, but self-consciousness, as I showed before; and therefore as the self-consciousness of every Person to itself makes them distinct Persons, so the mutual consciousness of all three divine Persons to each other makes them all but one infinite God: as far as consciousness reaches, so far the unity of a spirit extends, for we know no other unity of a mind or spirit, but consciousness.

Ib. p. 72.

Even among men it is only knowledge that is power. Human power, and human knowledge, as that signifies a knowledge how to do anything, are commensurate; whatever human skill extends to, human power can effect: nay, every man can do what he knows how to do, if he has proper instruments and materials to do it with.

Ib.

For it is nothing but thought which moves our bodies, and all the members of them, which are the immediate instruments of all human force and power: excepting mechanical motions which do not depend upon our wills, such as the motion of the heart, the circulation of the blood, the concoction of our meat and the like. All voluntary motions are not only directed but caused by thought: and so indeed it must be, or there could be no motion in the world; for matter cannot move itself, and therefore some mind must be the first mover, which makes it very plain, that infinite truth and wisdom is infinite and almighty power.

Ib. p. 81.

There is no contradiction that three infinite minds should be absolutely perfect in wisdom, goodness, justice and power; for these are perfections which may be in more than one, as three men may all know the same things, and be equally just and good: but three such minds cannot be absolutely perfect without being mutually conscious to each other, as they are to themselves.

Ib. p. 88.

And yet if we consider these three divine Persons as containing each other in themselves, and essentially one by a mutual consciousness, this pretended contradiction vanishes: for then the Father is the one true God, because the Father has the Son and the Holy Spirit in himself: and the Son may he called the one true God, because the Son has the Father and the Holy Ghost in himself, &c.

Ib. p. 97.

But if these three distinct Persons are not separated, but essentially united unto one, each of them may be God, and all three but one God: for if these three Persons,—each of whom Greek: monadikôs, as it is in the Creed, singly by himself, not separately from the other divine Persons, is God and Lord, are essentially united into one, there can be but one God and one Lord; and how each of these persons is God, and all of them but one God, by their mutual consciousness, I have already explained.

Ib. p. 98.

Thus each Divine Person is God, and all of them but the same one God; as I explained it before.

Ib. p. 98-9.

This one supreme God is Father, Son, and Holy Ghost, a Trinity in Unity, three Persons and one God. Now Father, Son, and Holy Ghost, with all their divine attributes and perfections (excepting their personal properties, which the Schools call the modi subsistendi, that one is the Father, the other the Son, and the other the Holy Ghost, which cannot be communicated to each other) are whole and entire in each Person by a mutual consciousness; each feels the other Persons in himself, all their essential wisdom, power, goodness, justice, as he feels himself, and this makes them essentially one, as I have proved at large.

modus subsistendi

Sect. V. p. 102.

St. Austin in his sixth book of the Trinity takes notice of a common argument used by the orthodox fathers against the Arians, to prove the co-eternity of the Son with the Father, that if the Son be the Wisdom and Power of God, as St. Paul teaches (1 Cor. i.) and God was never without his Wisdom and Power, the Son must he co-eternal with the Father. * * * But this acute Father discovers a great inconvenience in this argument, for it forces us to say that the Father is not wise, but by that Wisdom which he begot, not being himself Wisdom as the Father: and then we must consider whether the Son himself, as he is God of God, and Light of Light, may be said to be Wisdom of Wisdom, if God the Father be not Wisdom, but only begets Wisdom.

his

Ib. pp. 110-113.

But what makes St. Gregory dispute thus nicely, and oppose the common and ordinary forms of speech? Did he in good earnest believe that there is but one man in the world? No, no! he acknowledged as many men as we do; a great multitude who had the same human nature, and that every one who had a human nature was an individual man, distinguished and divided from all other individuals of the same nature. What makes him so zealous then against saying, that Peter, James and John are three men? Only this; that he says man is the name of nature, and therefore to say there are three men is the same as to say, there are three human natures of a different kind; for if there are three human natures, they must differ from each other, or they cannot be three; and so you deny Peter, James, and John to be Greek: homooúsioi or of the same nature; and for the same reason we must say that though the Father be God, the Son God, and the Holy Ghost God, yet there are not three Gods, but Greek: mía theótaes one Godhead and Divinity.

Ib. p. 115-16.

Gregory Nyssen tells us that Greek: theòs is Greek: theatàes and Greek: éphoros, the inspector and governor of the world, that is, it is a name of energy, operation and power; and if this virtue, energy, and operation be the very same in all the Persons of the Trinity, Father, Son, and Holy Ghost, then they are but one God, but one power and energy. * * * The Father does nothing by himself, nor the Son by himself, nor the Holy Ghost by himself; but the whole energy and operation of the Deity relating to creatures begins with the Father, passes to the Son, and from Father and Son to the Holy Spirit; the Holy Spirit does not act anything separately; there are not three distinct operations, as there are three Persons, Greek: allà mìa tìs gínetai agathou Bouláematos kínaesis kaì diakósmaesissee previous image—but one motion and disposition of the good will, which passes through the whole Trinity from Father to Son, and to the Holy Ghost, and this is done Greek: achrónos kaì adiarétôs without any distance of time, or propagating the motion from one to the other, but by one thought, as it is in one numerical mind and spirit, and therefore, though they are three Persons, they are but one numerical power and energy.

ergo

Ib. p. 117.

For I leave any man to judge, whether this Greek: mía kínaesis Bouláematossee previous image, this one single motion of will, which is in the same instant in Father, Son, and Holy Ghost, can signify anything else but a mutual consciousness, which makes them numerically one, and as intimate to each other, as every man is to himself, as I have already explained it.

ergo

Отец — Сын — Святой Дух.

Сын — Отец — Святой Дух.

Святой Дух — Сын — Отец.

x

y

z

Ib. p. 120.

But however he might be mistaken in his philosophy, he was not in his divinity; for he asserts a numerical unity of the divine nature, not a mere specific unity, which is nothing but a logical notion, nor a collective unity, which is nothing but a company who are naturally many: but a true subsisting numerical unity of nature; and if the difficulty of explaining this, and his zeal to defend it, forced him upon some unintelligible niceties, to prove that the same numerical human nature too is but one in all men, it is hard to charge him with teaching, that there are three independent and co-ordinate Gods, because we think he has not proved that Peter, James, and John, are but one man. This will make very foul work with the Fathers, if we charge them with all those erroneous conceits about the Trinity, which we can fancy in their inconvenient ways of explaining that venerable mystery, especially when they compare that mysterious unity with any natural unions.

Victoria

vice versa

Ib.

I am sure St. Gregory was so far from suspecting that he should be charged with Tritheism upon this account, that he fences against another charge of mixing and confounding the Hypostases or Persons, by denying any difference or diversity of nature,
Greek: hôs ek tou màe déchesthai tàen katà physin diaphoràn, míxin tina tôn hypostáseôn kaì anakúklaesin kataskeúzonta which argues that he thought he had so fully asserted the unity of the divine essence, that some might suspect he had left but one Person, as well as one nature in God.

Ib. p. 121.

Secondly, to this homo-ousiotes the Fathers added a numerical unity of the divine essence. This Petavius has proved at large by numerous testimonies, even from those very Fathers, whom he before accused for making God only collectively one, as three men are one man; such as Gregory Nyssen, St. Cyril, Maximus, Damascen; which is a demonstration, that however he might mistake their explication of it, from the unity of human nature, they were far enough from Tritheism, or one collective God.

intention

Ib.

Petavius greatly commends Boethius's explication of this mystery, which is the very same he had before condemned in Gregory Nyssen, and those other Fathers.—That Father, Son, and Holy Ghost are one God, not three Gods: hujus conjunctionis ratio est indifferentia: that is, such a sameness of nature as admits of no difference or variety, or an exact homo-ousiotes, as he explains it. * * Those make a difference, who augment and diminish, as the Arians do; who distinguish the Trinity into different natures, as well as Persons, of different worth and excellency, and thus divide and multiply the Trinity into a plurality of Gods. Principium enim pluralitatis alteritas est. Præter alteritatem enim nec pluralitas quid sit intelligi potest.

Principium enim, &c.

Ib. p. 124.

That the Fathers universally acknowledged that the operation of the whole Trinity, ad extra, is but one, Petavius has proved beyond all contradiction; and hence they conclude the unity of the divine nature and essence; for every nature has a virtue and energy of its own; for nature is a principle of action, and if the energy and operation be but one, there can be but one nature; and if there be two distinct and divided operations, if either of them can act alone without the other, there must be two divided natures.

ad extra

Ib. p. 126.

But to do St. Austin right, though he do not name this consciousness, yet he explains this Trinity in Unity by examples of mutual consciousness. I named one of his similitudes before, of the unity of our understanding, memory, and will, which are all conscious to each other; that we remember what we understand and will; we understand what we remember and will; and what we will we remember and understand; and therefore all these three faculties do penetrate and comprehend each other.

Which

man

Ib. p. 127.

He proceeds to shew that this unity is without all manner of confusion and mixture, * * for the mind that loves, is in the love. * * * And the knowledge of the mind which knows and loves itself, is in the mind, and in its love, because it loves itself, knowing, and knows itself loving: and thus also two are in each, for the mind which knows and loves itself, with its knowledge is in love, and with its love is in knowledge.

omni actioni præit sua propria passio; Deus autem est actus purissimus sine ulla potentialitate

passio

express

Begotten

Ib. p. 133.

As for the Holy Ghost, whose nature is represented to be love, I do not indeed find in Scripture that it is any where said, that the Holy Ghost is that mutual love, wherewith Father and Son love each other: but this we know, that there is a mutual love between Father and Son: the Father loveth the Son, and hath given all things into his hands.—John iii. 35. And the Father loveth the Son, and sheweth him all things that himself doeth.-John v. 20; and our Saviour himself tells us, I love the Father.—John xiv. 31. And I shewed before, that love is a distinct act, and therefore in God must be a person: for there are no accidents nor faculties in God.

Sect. VI. pp. 147-8.

Yes; you'll say, that there should be three Persons, each of which is God, and yet but one God, is a contradiction: but what principle of natural reason does it contradict?

per se

per se

per se

a se

per se

Ib. p. 149.

For it is demonstrable that if there be three Persons and one God, each Person must be God, and yet there cannot be three distinct Gods, but one. For if each Person be not God, all three cannot be God, unless the Godhead have Persons in it which are not God.

Ib. p. 150.

I affirm, that natural reason is not the rule and measure of expounding Scripture, no more than it is of expounding any other writing. The true and only way to interpret any writing, even the Scriptures themselves, is to examine the use and propriety of words and phrases, the connexion, scope, and design of the text, its allusion to ancient customs and usages, or disputes. For there is no other good reason to be given for any exposition, but that the words signify so, and the circumstances of the place, and the apparent scope of the writer require it.

O si sic omnia

Ib. p. 153.

Reconcile men to the doctrine (of the Trinity), and the Scripture is plain without any farther comment. This I have now endeavoured; and I believe our adversaries will talk more sparingly of absurdities and contradictions for the future, and they will lose the best argument they have against the orthodox expositions of Scripture.

Ib. p. 154.

Though Christ be God himself, yet if there be three Persons in the Godhead, the equality and sameness of nature does not destroy the subordination of Persons: a Son is equal to his Father by nature, but inferior to him as his Son: if the Father, as I have explained it, be original mind and wisdom, the Son a personal, subsisting, but reflex image of his Father's wisdom, though their eternal wisdom be equal and the same, yet the original is superior to the image, the Father to the Son.

m-x

m

Ib. p. 156.

So born before all creatures, as Greek: prôtótokos also signifies, that by him were all things created. All things were created by him, and for him, and he is before all things, (which is the explication of Greek: pôrtótokos pásaes ktíseossee previous image begotten before the whole creation, and therefore no part of the creation himself.)

infinitely before

Ib. p. 159.

That he being in the form of God, thought it not robbery to be equal with God, &c.—Phil. ii. 8, 9.

think equality with God a thing to be seized with violence

Ib. p. 160.

Is a mere creature a fit lieutenant or representative of God in personal or prerogative acts of government and power? Must not every being be represented by one of his own kind, a man by a man, an angel by an angel, in such acts as are proper to their natures? and must not God then be represented by one who is God? Is any creature capable of the government of the world? Does not this require infinite wisdom and infinite power? And can God communicate infinite wisdom and infinite power to a creature or a finite nature? That is, can a creature be made a true and essential God?

Ib. pp. 161-3.

object to

Phil

ante

argumentum in circulo

Ib. p. 164.

And though Christ be the eternal Son of God, and the natural Lord and heir of all things, yet God hath in this highly exalted him and given him a name which is above every name, that at (or in Greek: en) the name of Jesus every knee should bow, of things in heaven, &c.—Phil. ii. 9, 10, 11.

at

in

at

phenomenon

in

noumenon

nomen

in vera et substantiali potestate Jesu

noumenon

ens intelligibile

cognomen

Ib. p. 168.

The Father judgeth no man, but hath committed all judgment to the Son.—John v. 22. Should the Father judge the world he must judge as the maker and sovereign of the world, by the strict rules of righteousness and justice, and then how could any sinner be saved?

But he has committed judgment to the Son, as a mediatory king, who judges by the equity and chancery of the Gospel.

simplici intuitu

Hows

Look

per intuitum intellectualem

per se

per analogiam

Ib. p. 171.

And therefore now it is given him to have life in himself, as the Father hath life in himself, as the original fountain of all life, by whom the Son himself lives: all life is derived from God, either by eternal generation, or procession, or creation; and thus Christ hath life in himself also; to the new creation he is the fountain of life: he quickeneth whom he will.

phenomenon

in re ipsa

ad hominem

ad ignorantiam

Ib. p. 177.

His next argument consists in applying such things to the divinity of our Saviour as belong to his humanity; that he increased in wisdom, &c.:—that he knows not the day of judgment;—which he evidently speaks of himself as man: as all the ancient Fathers confess. In St. Mark it is said, But of that day and that hour knoweth no man, no, not the angels that are in heaven, neither the Son, but the Father. St. Matthew does not mention the Son: Of that day and hour knoweth no man, not the angels of heaven, but my Father only.

Ib.

Which shows that the Son in St. Matthew is included in the Greek: oudeìs none, or no man, and therefore concerns him only as a man: for the Father includes the whole Trinity, and therefore includes the Son, who seeth whatever his Father doth.

argumentum in circulo

petitio rei sub lite

antithesis

Son

Ib.

Greek: Oudeìs is not Greek: oudeìs anthrôpôn, but, no one: as in John i. 18. No one hath seen God at any time; that is, he is by essence invisible.

Ib. p. 186.

When St. Paul calls the Father the One God, he expressly opposes it to the many gods of the heathens. For though there be that are called gods, &c. but to us, there is but one God, the Father, of whom are all things; and one Lord Jesus Christ, by whom are all things, and we by him: where the one God and one Lord and Mediator is opposed to the many gods and many lords or mediators which were worshipped by the heathens.

one Lord

one God

gods many and lords many

the Father

Ib. p. 222.

The Word was with God; that is, it was not yet in the world, or not yet made flesh; but with God.—John i. 1. So that to be with God, signifies nothing but not to be in the world.

The Word was with God.

Grotius does say, that this was opposed to the Word's being made flesh, and appearing in the world: but he was far enough from thinking that these words have only a negative sense: * * * for he tells us what the positive sense is, that with God is Greek: parà tô patrí, with the Father, * * and explains it by what Wisdom says, Prov. vii. 30. Then I was by him, &c. which he does not think a prosopopoeia, but spoken of a subsisting person.

shy cock

Footnote 1:

return to footnote mark

Footnote 2:

"that it should not be lawful for any man to publish or compose another Faith or Creed than that which was defined by the Nicene Council."

Ed

return

Оглавление / Указатель

Заметки к «Оправданию божественности Христа» Уотерленда 1

In initio

sit pro ratione voluntas

formula

pseudo

ab omni quod non est Deus

lene clinamen

medium

Query I. p. 1.

The Word was God.—John i. 1. I am the Lord, and there is none else; there is no God besides me.—Is. xiv. 5, &c.

was

is

The Word Is God

I Am the Lord; there is no God besides me

Deitas objectiva

I Am in that I am,—Deitas subjectiva

Ib. p. 2.

Whether all other beings, besides the one Supreme God, be not excluded by the texts of Isaiah (to which many more might be added), and consequently, whether Christ can be God at all, unless He be the same with the Supreme God?

The sum of your answer to this query is, that the texts cited from Isaiah, are spoken of one Person only, the Person of the Father, &c.

Hypostasis

Ib. p. 3.

Now, upon your hypothesis, we must add; that even the Son of God himself, however divine he may be thought, is really no God at all in any just and proper sense. He is no more than a nominal God, and stands excluded with the rest. All worship of him, and reliance upon him, will be idolatry, as much as the worship of angels, or men, or of the gods of the heathen would be. God the Father he is God, and he only, and him only shall thou serve. This I take to be a clear consequence from your principles, and unavoidable.

ultra

Query II. p. 43.

And therefore he might as justly bear the style and title of Lord God, God of Abraham, &c. while he acted in that capacity, as he did that of Mediator, Messiah, Son of the Father, &c. after that he condescended to act in another, and to discover his personal relation.

medium

Idea Idearum

Query XV. p. 225-6.

The pretence is, that we equivocate in talking of eternal generation.

Ib. p. 226.

True, it is not the same with human generation.

eodem modo

Ib.

You have not proved that all generation implies beginning; and what is more, cannot.

Ib. p. 227-8.

It is a usual thing with many, (moralists may account for it), when they meet with a difficulty which they cannot readily answer, immediately to conclude that the doctrine is false, and to run directly into the opposite persuasion;—not considering that they may meet with much more weighty objections there than before; or that they may have reason sufficient to maintain and believe many things in philosophy and divinity, though they cannot answer every question which may be started, or every difficulty which may be raised against them.

Query XVI. p. 234.

But God's thoughts are not our thoughts.

ad hominem

Ib. p. 235.

Let us keep to the terms we began with; lest by the changing of words we make a change of ideas, and alter the very state of the question.

omnium-gatherum

Ib. p. 237.

Sacrifice was one instance of worship required under the Law; and it is said;—He that sacrificeth unto any God, save unto the Lord only, he shall be utterly destroyed (Exod. xxii. 20.) Now suppose any person, considering with himself that only absolute and sovereign sacrifice was appropriated to God by this law, should have gone and sacrificed to other Gods, and have been convicted of it before the judges. The apology he must have made for it, I suppose, must have run thus: "Gentlemen, though I have sacrificed to other Gods, yet I hope you'll observe, that I did it not absolutely: I meant not any absolute or supreme sacrifice (which is all that the Law forbids), but relative and inferior only. I regulated my intentions with all imaginable care, and my esteem with the most critical exactness. I considered the other Gods, whom I sacrificed to, as inferior only and infinitely so; reserving all sovereign sacrifice to the supreme God of Israel." This, or the like apology must, I presume, have brought off the criminal with some applause for his acuteness, if your principles be true. Either you must allow this, or you must be content to say, that not only absolute supreme sacrifice (if there be any sense in that phrase), but all sacrifice was by the Law appropriate to God only, &c. &c.

sans-culotterie

Ib. p. 239.

You imagine that acts of religious worship are to derive their signification and quality from the intention and meaning of the worshippers: whereas the very reverse of it is the truth.

Ib. p. 251.

The sum then of the case is this: If the Son could be included as being uncreated, and very God; as Creator, Sustainer, Preserver of all things, and one with the Father; then he might be worshipped upon their (the Ante-Nicene Fathers') principles, but otherwise could not.

Query XVII.

And we may never be able perfectly to comprehend the relations of the three persons, ad intra, amongst themselves; the ineffable order and economy of the ever-blessed co-eternal Trinity.

Ichheit

Query XVIII. p. 269.

From what hath been observed, it may appear sufficiently that the divine Greek: Lógos was our King and our God long before; that he had the same claim and title to religious worship that the Father himself had—only not so distinctly revealed.

toto orbe

Logos

exegesis

ad extra

exegesis

Ib. p. 274.

This point being settled, I might allow you that, in some sense, distinct worship commenced with the distinct title of Son or Redeemer: that is, our blessed Lord was then first worshipped, or commanded to be worshipped by us, under that distinct title or character; having before had no other title or character peculiar and proper to himself, but only what was common to the Father and him too.

cum multis granis salis sumend

Query XIX. p. 279.

That the Father, whose honour had been sufficiently secured under the Jewish dispensation, and could not but be so under the Christian also, &c.

John

Query XX. p. 302.

The Greek: homooúsion itself might have been spared, at least out of the Creeds, had not a fraudulent abuse of good words brought matters to that pass, that the Catholic Faith was in danger of being lost even under Catholic language.

usia

hypostasis

Query XXI. p. 303.

The Doctor's insinuating from the 300 texts, which style the Father God absolutely, or the one God, that the Son is not strictly and essentially God, not one God with the Father, is a strained and remote inference of his own.

distinctive

Ib. p. 316-17.

The simplicity of God is another mystery. * * When we come to inquire whether all extension, or all plurality, diversity, composition of substance and accident, and the like, be consistent with it, then it is we discover how confused and inadequate our ideas are. * * To this head belongs that perplexing question (beset with difficulties on all sides), whether the divine substance be extended or no.

Query XXIII. p. 351.

But taking advantage of the ambiguity of the word hypostasis, sometimes used to signify substance, and sometimes person, you contrive a fallacy.

hypostasis

substantia

essentia

Est

esset

ens

essens

essens, essentis, essentia

Ib. p. 354.

Let me desire you not to give so great a loose to your fancy in divine things: you seem to consider every thing under the notion of extension and sensible images.

Ib. p. 357.

And our English Unitarians * * have been still refining upon the Socinian scheme, * * and have brought it still nearer to Sabellianism.

Ib. p. 359.

It is obvious, at first sight, that the true Arian or Semi-Arian scheme (which you would be thought to come up to at least) can never tolerably support itself without taking in the Catholic principle of a human soul to join with the Word.

Query XXIV. p. 371.

Necessary existence is an essential character, and belongs equally to Father and Son.

Query XXVI. p. 412.

The words Greek: ouch hôs genómenon he construes thus: "not as eternally generated," as if he had read Greek: gennômenon, supplying Greek: aïdíôs by imagination. The sense and meaning of the word Greek: genómenon, signifying made, or created, is so fixed and certain in this author, &c.

made

became

became

became

Ib. 412.

Et nos etiam Sermoni atque Rationi, itemque Virtuti, per quæ omnia molitum Deum ediximus, propriam substantiam Spiritum inscribimus; cui et Sermo insit prænuntianti, et Ratio adsit disponenti, et Virtus perficienti. Hunc ex Deo prolatum didicimus, et prolatione generatum, et idcirco Filium Dei et Deum dictum ex unitate substantiæ.

Tertull. Apol. c. 21.

Ib. p. 414.

He represents Tertullian as making the Son, in his highest capacity, ignorant of the day of judgment.

Mark

Ib. p. 415.

Exclamans quod se Deus reliquisset, &c. Habes ipsum exclamantem in passione, Deus meus, Deus meus, ut quid me dereliquisti? Sed hæc vox carnis et animæ, id est, hominis; nec Sermonis, nec Spiritus, &c.—Tertull. Adv. Prax. c. 26. c. 30.

But

²

Ib. p. 421.

It seems to me that if there be not reasons of conscience obliging a good man to speak out, there are always reasons of prudence which should make a wise man hold his tongue.

Query XXVII. p. 427.

Greek: Ton alaethinòn kaì óntôs ónta Theòn, tòn tou Christou patéra. —Athanas. Cont. Gent.

The just and literal rendering of the passage is this: 'The true God who in reality is such, namely, the Father of Christ.'

Ens omnis entitatis, etiam suæ

Ens Supremum

formula

Tetractys

Trias

Prothesis

Thesis

Ib. p. 432.

Greek: Ouch ho poiaetàes tôn hólôn éstai Theòs ho tô Môsei eipôn autòn einai Theòn Abraàm, kaì Theòn Isaàk, kaì Theòn Iakôb.—Justin Mart. Dial. p. 180.

The meaning is, that that divine Person, who called himself God, and was God, was not the Person of the Father, whose ordinary character is that of maker of all things, but another divine Person, namely, God the Son. * * It was Justin's business to shew that there was a divine Person, one who was God of Abraham, Isaac, and Jacob, and was not the Father; and therefore there were two divine Persons.

Ib. p. 436.

Greek: Taeroito d' àn, hôs ho emòs lógos, ehis mèn Theòs, eis hèn aítion kaì Ghiou kaì Pneúmatos anapheroménôn. k.t.l.—Greg. Naz. Orat. 29.

We may, as I conceive, preserve (the doctrine of) one God, by referring both the Son and Holy Ghost to one cause, &c.

Footnote 1:

Ed

return to footnote mark

Footnote 2:

Y sino ahí está el Doctor Jorge Bull Profesor de Teología, y Presbitero de la Iglesia Anglicana, que murió Obispo de San David el año de 1716, cuyas obras teologico—escolasticas, en folio, nada deben á las mas alambicadas que se han estampado en Salamanca y en Coimbra; y como los puntos que por la mayor parte trató en ellas son sobre los misterios capitales de nuestra Santa Fé, conviene á saber, sobre el misterio de la Trinidad, y sobre el de la Divinidad de Cristo, en los cuales su Pseudaiglesia Anglicana no se desvia de la Catolica, en verdad, que los manejó con tanto nervio y con tanta delicadeza, que los teologos ortodojos mas escolastizados, como si dijéramos electrizados, hacen grande estimacion de dichas obras. Y aun en los dos Tratados que escribió acerca de la Justification, que es punto mas resvaladizo, en los principios que abrazó, no se separó de los teologos Catolicos; pero en algunas consecuencias que infirio, ya dió bastantemente á entender la mala leche que habia mamado.

Ed.

return

Оглавление / Указатель

Заметки к «Важности доктрины о Святой Троице» Уотерленда 1

Chap. I. p. 18.

It is the property of the Divine Being to be unsearchable; and if he were not so, he would not be divine. Must we therefore reject the most certain truths concerning the Deity, only because they are incomprehensible, &c.?

unsearchable

incomprehensible

to search out the deep things of God himself

Chap. IV. p. 111.

The delivering over unto Satan seems to have been a form of excommunication, declaring the person reduced to the state of a heathen; and in the Apostolical age it was accompanied with supernatural or miraculous effects upon the bodies of the persons so delivered.

Acts

not of this world

Ib. p. 114.

'A man that is a heretic, after the first and second admonition, reject; knowing that he that is such, is subverted, and sinneth, being condemned of himself'.—Tit. iii. 10, 11.

Ib.

Not every one that mistakes in judgment, though in matters of great importance, in points fundamental, but he that openly espouses such fundamental error. * * Dr. Whitby adds to the definition, the espousing it out of disgust, pride, envy, or some worldly principle, and against his conscience.

Ib. p. 123.

—as soon as the miraculous gifts, or gift of discerning spirits, ceased.

Ib. p. 126.

And what if, after all, spiritual censures (for of such only I am speaking,) should happen to fall upon such a person, he may be in some measure hurt in his reputation by it, and that is all. And possibly hereupon his errors, before invincible through ignorance, may be removed by wholesome instruction and admonition, and so he is befriended in it, &c.

Ib. p. 127.

—who are hereby forbidden to receive such heretics into their houses, or to pay them so much as common civilities. This precept of the Apostle may he further illustrated by his own practice, recorded by Irenaeus, who had the information at second-hand from Polycarp, a disciple of St. John's, that St. John, once meeting with Cerinthus at the bath, retired instantly without bathing, for fear lest the bath should fall by reason of Cerinthus being there, the enemy to truth.

Ib. p. 128.

They corrupted the faith of Christ, and in effect subverted the Gospel. That was enough to render them detestable in the eyes of all men who sincerely loved and valued sound faith.

them

Error quidem, non tamen homo errans, abominandus

abhominandus

Ib. p. 129.

—the doctrine of the Nicolaitans.

Ib. p. 130.

For if he who shall break one of the least moral commandments, and shall teach men so, shall be called least in the kingdom of heaven, (Mat. v. 19,) it must be a very dangerous experiment, &c.

the Heaven

the Earth

corpus politicum

Chap. V. p. 140.

Accordingly it may be observed, how the unbelievers caress and compliment those complying gentlemen who meet them half way, while they are perpetually inveighing against the stiff divines, as they call them, whom they can make no advantage of.

Ib. p. 187.

And therefore it is infallibly certain, as Mr. Chillingworth well argues with respect to Christianity in general, that we ought firmly to believe it; because wisdom and reason require that we should believe those things which are by many degrees more credible and probable than the contrary.

Chap. VI. p. 230.

The Creed of Jerusalem, preserved by Cyril, (the most ancient perhaps of any now extant,) is very express for the divinity of God the Son, in these words: "And in our Lord Jesus Christ, the only begotten Son of God; true God, begotten of the Father before all ages, by whom all things were made" * *.
Greek: Kaì eis henà Kyrion Iaesoun Christòn, tòn uhiòn tou Theou monogenae, tòn ek tou patròs gennaethénta, Theòn alaethinòn, prò pántôn tôn aiônôn, di' ohu tà pánta egéneto.

Ib. p. 233.

—true Son of the Father, 'invisible' of invisible, &c.

John

no one hath seen God at any time: the only begotten Son, which is in the bosom of the Father, he hath declared him

express image

Invisible

invisible

Ib. p. 236.

Symbola certe Ecclesiæ ex ipso Ecclesiæ sensu, non ex hæreticorum cerebello, exponenda sunt.—Bull. Judic. Eccl. v.

Ib. p. 238.

The very name of Father, applied in the Creed to the first Person, intimates the relation he bears to a Son, &c.

symbolum ad Baptismum

Scheol

vere mortuus est

Ib. p. 250.

That St. John wrote his Gospel with a view to confute Cerinthus, among other false teachers, is attested first by Irenæus, who was a disciple of Polycarp, and who flourished within less than a century of St. John's time.

Ib. p. 257.

In him was life, and the life was the light of men. The same Word was life, the Greek: logos and Greek: zôáe, both one. There was no occasion therefore for subtilly distinguishing the Word and Life into two Sons, as some did.

Ib.

And the light shineth in darkness, and the darkness cometh not upon it. So I render the verse, conformable to the rendering of the same Greek verb, Greek: katalambánô, by our translators in another place of this same Gospel. The Apostle, as I conceive, in this 5th verse of his 1st chapter, alludes to the prevailing error of the Gentiles, &c.

comprehend

Ib. p. 259.

And the Word was made flesh—became personally united with the man Jesus; and dwelt among us,—resided constantly in the human nature so assumed.

Ib. p. 266.

Hereupon therefore the Apostle, in defence of Christ's real humanity, says, This is he that came by water and blood.

Water and blood,

serum

crassamentum

blood

is the life

flesh

blood

flesh

flesh

blood

Flesh and blood

Water and blood

in idem coincidunt

настоящая животная человеческая кровь, а не небесный ихор или призрак:

все чувственно-жизненное тело, неподвижное или текучее, трубка и поток.

heart

head

The fool hath said in his heart

vaurien

Ib. p. 268.

The Apostle having said that the Spirit is truth, or essential truth, (which was giving him a title common to God the Father and to Christ,) &c.

hypostasis

archaspistæ

John

Ib. p. 272.

He is come, come in the flesh, and not merely to reside for a time, or occasionally, and to fly off again, but to abide and dwell with man, clothed with humanity.

with

among

in

Ib. p. 286.

It is very observable, that the Ebionites rejected three of the Gospels, receiving only St. Matthew's (or what they called so), and that curtailed. They rejected likewise all St. Paul's writings, reproaching him as an apostate. How unlikely is it that Justin should own such reprobates as those were for fellow-Christians!

Ib. p. 288.

To say nothing here of the truer reading ("men of your nation"), there is no consequence in the argument. The Ebionites were Christians in a large sense, men of Christian profession, nominal Christians, as Justin allowed the worst of heretics to be. And this is all he could mean by allowing the Ebionites to be Christians.

Ib. p. 292.

Le Clerc would appear to doubt, whether the persons pointed to in Justin really denied Christ's divine nature or no. It is as plain as possible that they did.

Ib. p. 338.

—Just. M.

Here Justin asserts that it was necessary for essential life, or life by nature, to be united with human nature, in order to save it.

Ib. p. 340.

Qui nude tantum hominem eum dicunt ex Joseph generatum * * moriuntur.

Non nude hominem

Chap. VII. p. 389.

It is a sufficient reason for not receiving either them (Arian doctrines), or the interpretations brought to support them, that the ancients, in the best and purest times, either knew nothing of them, or if they did, condemned them.

Ib. p. 41-2, &c.

Footnote 1:

return to footnote mark

Оглавление / Указатель

Заметки к Сочинениям Скелтона 1

Burdy's Life of Skelton, p. 22.

She lived until she was a hundred and five. The omission of his prayers on the morning it happened, he supposed ever after to be the cause of this unhappy accident. So early was his mind impressed with a lively sense of religious duty.

Ib. p. 67.

The Bishop then gave him the living of Pettigo in a wild part of the county of Donegal, having made many removals on purpose to put him in that savage place, among mountains, rocks, and heath, * * *. When he got this living he had been eighteen years curate of Monaghan, and two of Newtown-Butler, during which time he saw, as he told me, many illiterate boys put over his head, and highly preferred in the Church without having served a cure.

Ib. p. 106.

He once declared to me that he would resign his living, if the Athanasian Creed were removed from the Prayer Book; and I am sure he would have done so.

pseudo

Vol. I. p. 177-180.

criteria

synopsis

P. S.

Ib. p. 182.

If in this he appears to deal fairly by us, proving such things as admit of it, by reason; and such as do not, by the authority of his miracles, &c.

we

Ib. p. 185.

But to remedy this evil, as far as the nature of the thing will permit, a genuine record of the true religion must be kept up, that its articles may not be in danger of total corruption in such a sink of opinions.

Ib. p. 186.

Now a perpetual miracle, considered as the evidence of any thing, is nonsense; because were it at first ever so apparently contrary to the known course of nature, it must in time be taken for the natural effect of some unknown cause, as all physical phænomena, if far enough traced, always are; and consequently must fall into a level, as to a capacity of proving any thing, with the most ordinary appearances of nature, which, though all of them miracles, as to the primary cause of their production, can never be applied to the proof of an inspiration, because ordinary and common.

phænomena

Ib. p. 214. End of Discourse II.

Ib. p. 234.

But why should not the conclusion be given up, since it is possible Christ may have had two natures in him, so as to have been less than the Father in respect to the one, and equal to him in respect to the other.

My Father is greater than I

Ib. p. 251.

This was necessary, because their Law was ordained by angels.

ad homines

Ib. p. 265.

Therefore, he saith, I (as a man) can of myself do nothing.

a fortiori

Ib. p. 267.

To this glory Christ, as God, was entitled from all eternity; but did not acquire a right to it as man, till he had paid the purchase by his blood.

Ib. p. 268.

If Christ in one place, (John xiv. 28,) says, My Father is greater than I; he must be understood of his relation to the Father as his Son, born of a woman.

My Father and I will come and we will dwell in you?

Ib. p. 276.

the first-born of every creature

begotten before

superlatively before

all that was created or made; for by him

Ib.

Of that day, and that hour knoweth no man, no not the angels which are in heaven, neither the Son, but the Father.

As the Father knoweth me, so know I the Father

Ib. p. 279.

But whether we can reconcile these words to our belief of Christ's prescience and divinity, or not, matters little to the debate about his divinity itself; since we can so fully prove it by innumerable passages of Scripture, too direct, express, and positive, to be balanced by one obscure passage, from whence the Arian is to draw the consequence himself, which may possibly be wrong.

Ib. p. 280.

We know that the Son of God is come, and hath given us an understanding that we may know him that is true; and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life.—l John v. 20. The whole connection evidently shows the words to be spoken of Christ.

Ib. p. 281.

But, farther, it is objected that Christ cannot be God, since God calls him his servant more than once, particularly 'Isaiah' xlii. 1.

Ib. p. 287.

Hence it appears, that in the passage objected, (1 'Cor'. xv. 24, &c.) Christ is spoken of purely as that Man whom God had highly exalted, and to whom he had given a name which is above every name, that at the name of Jesus every knee should bow. (Phil. ii. 9, 10.)

in which

all treasures of knowledge are hidden

Ib. p. 318.

Hence, perhaps, may be best explained what St. Peter says in the second Epistle, after pleading a miracle. We have also a more sure word of prophecy, whereunto you do well that you take heed.

the prophetic word

Ib. p. 327.

Agreeable to these passages of the Prophet, St. Peter tells us (Acts x. 38), God anointed Jesus of Nazareth with the Holy Ghost and power.

Ib. Disc. VIII.

The Doctrine of the Holy Trinity vindicated.

Ib. pp. 374-378.

phænomena

Aids to Reflection

Ib. (Disc. XIV. pp. 500-502.)

Christianity proved by Miracles.

cui bono

idea

idea

For

²

So

³

ejusdem generis

If

ejusdem generis

præter experientiam

Vol. III.

sacrifice, purchase, bargain, satisfaction

debt

Ib. p. 393.

But were the prospect of a better parish, in case of greater diligence, set before him by his Bishop, on the music of such a promise, like one bit by a tarantula, we should probably soon see him in motion, and serving God, (O shameful!) for the sake of Mammon, as if his torpid body had been animated anew by a returning soul.

Ib. p. 394.

Yet excommunication, the inherent discipline of the Church, which it exercised under persecution, which it is still permitted to exercise under the present establishment.

And

Ecclesia

Enclesia

⁴

Ib. p. 446.

Be this as it may, the foreknowledge and the decree were both eternal. Here now it is a clear point that the moral actions of all accountable agents were, with certainty, fore-known, and their doom unalterably fixed, long before any one of them existed.

These

⁵

Ib. p. 478.

In fine.

Vol. IV. p. 28. Deism Revealed.

Shepherd | Were you ever at Constantinople, Sir?
Dechaine | Never.
Shepherd | Yet I believe you have no more doubt there is such a city, than that the three angles of a triangle are equal to two right ones.
Temp. | I am sure 1 have not.
Dechaine | Nor I; but what then?
Shepherd | Pray, Mr. Dechaine, did you see Julius Cæsar assassinated in the Capitol?
Dechaine | A pretty question! No indeed, Sir.
Shepherd | Have you any doubts about the truth of what is told us by the historians concerning that memorable transaction?
Dechaine | Not the least.
Shepherd | Pray, is it either self-evident or demonstrable to you, at this time and place, that there is any such city as Constantinople, or that there ever was such a man as Cæsar?
Dechaine | By no means.
Shepherd | And you have all you know concerning the being of either the city, or the man, merely from the report of others, who had it from others, and so on, through many links of tradition?
Dechaine | I have.

Shepherd
You see then, that there are certain cases, in which the evidence of things not seen nor either sensibly or demonstrably perceived, can justly challenge so entire an assent, that he who should pretend to refuse it in the fullest measure of acquiescence, would be deservedly esteemed the most stupid or perverse of mankind.

Ib. p. 35.

Templeton | Surely the resurrection of Christ, or any other man, cannot be a thing impossible with God. It is neither above his power, nor, when employed for a sufficient purpose, inconsistent with his majesty, wisdom, and goodness.

implicite

Ib. p. 37.

Shepherd
Those believers, whose faith is to rely on the truth of the Christian history, rest their assent on a written report made by eye-witnesses; which report the various Churches and sects, jealous of one another, took care to preserve genuine and uncorrupted, at least in all material points, and all the religious writers in every age since have amply attested.

Ib. p. 243.

Temp. | ou, Mr. Dechaine, seem to forget that God is just; and you, Mr. Shepherd, that he is merciful
Dechaine | I insist, that, as God is merciful, he will forgive.
Shepherd | And I insist, that, as he is just, he will punish.
Temp. | Pray Mr. Dechaine, are you able, upon the Deistical scheme to rid yourself of this difficulty?
Dechaine | I see no difficulty in it at all. God gives us laws only for our good, and will never suffer those laws to become a snare to us, and the occasion of our eternal misery.

cardo

iota

regula maxima

sensible

Ib. p. 249.

Cunningham | But how does all this discourse about sacrifices and the natural light show that your faith does not ascribe injustice to God in putting an innocent person to death for the transgressions of the guilty?
Shepherd | Was Christ innocent?
Cunningham | He was without sin.
Shepherd | And he was put to death by the appointment and predetermination of God?
Cunningham | The Jews put him to death.
Shepherd | Do not evade the question. Was he not the Lamb slain from the foundation of the world? Was he not so delivered by the determinate counsel and foreknowledge of God, that the Jews, having taken him, by wicked hands crucified and slew him?
Cunningham | And what then?
Shepherd | Nothing; but that you are to answer, as well as I, for saying that God predetermined the death of this only innocent person.

duri per durius

Ib. p. 268.

Shepherd | Pray, Mr. Dechaine, if a person, whom you knew to be an honest and clear-sighted man, should solemnly assure you he saw a dead man restored to life, what would you think of his testimony?
Dechaine | As I could not possibly have as strong an assurance of his honesty, clear-sightedness, and penetration, as of the great improbability of the fact, I should not believe him.
Shepherd | Well; it is true he might be deceived himself, or intend to impose on you. But in case ten such persons should all, at different times, confirm the same report, how would this affect you?

Ib. p. 281.

No other ancient book can be so well proved to have been the work of the author it is now ascribed to, as every book of the New Testament can be proved to have been written by him whose name it hath all along borne.

Footnote 1:

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Footnote 3:

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Footnote 4:

Ecclesia

Enclesia

Ed.

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Footnote 5:

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Оглавление / Указатель

Заметки к «Исследованию и сравнению кальвинистской и социнианской систем» Эндрю Фуллера 1

Letter III. p. 38.

They (the Jews) did not deny that to be God's own Son was to be equal with the Father, nor did they allege that such an equality would destroy the divine unity: a thought of this kind never seems to have occurred to their minds.

Hypostasis

and blessed is he, whosoever shall not be offended in me

argumentum ad homines

implicite

Ye are as Gods

Letter V. p. 72.

If Dr. Priestley had formed his estimate of human virtue by that great standard which requires love to God with all the heart, soul, mind, and strength, and our neighbour as ourselves,—instead of representing men by nature as having "more virtue than vice,"—he must have acknowledged with the Scripture, that the whole world lieth in wickedness—that every thought and imagination of their heart is only evil continually—and that there is none of them that doeth good, no not one.

the whole world

Ib. p. 77.

First, that all punishments are designed for the good of the whole, and less or corrective punishments for the good of the offender, is admitted. * * God never inflicts punishment for the sake of punishing.

Letter VI. p. 90.

(The systems compared as to their tendency to promote morality in general.)

ego ipse

explicite et implicite

intelligibile

ipseitas super sensibilis

ism

Ib. p. 95.

If the unconditionality of election render it unfriendly to virtue, it must be upon the supposition of that view of things, "which attributes more to God, and less to man," having such ascendancy; which is the very reverse of what Dr. Priestley elsewhere teaches, and that in the same performance.

Deus infinite modificatus

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Оглавление / Указатель

Заметки к «Раскрытому происхождению арианства» Уитакера 1

Chap. I. 4. p. 30.

Making himself equal with God.

Chap. II. 1. p. 34.

see previous image

Philo's acquaintance with the doctrines of the heathens was known only by historical report to Eusebius; while the writings of Philo displayed his knowledge in the religion of the Jews.

Ib. p. 35.

minutiæ

just man

the son of God

Ben Elohim

just man

the just man

ante

extra, Christum

seven spirits

Sephiroth

Adam Kadmon

N. B.

Ib. p. 36.

Philo throws out a number of declarations, that shew his own and the Jewish belief in a secondary sort of God, a God subordinate in origin to the Father of all, yet most intimately united with him, and sharing his most unquestionable honours.

Ib. 2. p. 48.

St. John also is witnessed by a heathen (Amelius,) and by one who put him down for a barbarian, to have represented the Logos as "the Maker of all things," as "with 'God'," and as "God." And St. John is attested to have declared this, "not even as shaded over, but on the contrary as placed in full view."

Ib. 9. p. 107.

"Seest thou not," adds Philo, in the same spirit of subtilizing being into power, and dividing the Logos into two.

of substantiating powers and attributes into being?

Chap. III. 1. p. 131-2.

Such would be the evidence for that divinity, to accompany the Book of Wisdom, if we considered it to be as old as Solomon, or only as the Son of Sirach. But I consider it to be much later than either, and actually a work of Philo's. * * The language is very similar to Philo's; flowing, lively and happy.

Ib.

The righteous man is shadowed out by the author with a plain reference to our Saviour himself. "'Let us lie in wait for the righteous'," &c.

Ib. 2. p. 195.

In all effects that are voluntary, the cause must be prior to the effect, as the father is to the son in human generation. But in all that are necessary, the effect must be coeval with the cause; as the stream is with the fountain, and light with the sun. Had the sun been eternal in its duration, light would have been co-eternal with it.

Chap. IV. 1. p. 266.

Justin accordingly sets himself to shew, that in the beginning, before all creatures, God generated a certain rational power out of himself.

Ib. p. 267.

Justin therefore proceeds to demonstrate it, (the pre-existence of Christ,) asserting Joshua to have given only a temporary inheritance to the Jews, &c.

Ib. 2. p. 270.

The general mode of commencing and concluding the Epistles of St. Paul, is a prayer of supplication for the parties, to whom they were addressed; in which he says, Grace to you and peace from God our Father, and—from whom besides?—the Lord Jesus Christ; in which our Saviour is at times invoked alone, as the Grace of our Lord Jesus Christ be with you all; and is even invoked the first at times as, the Grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all; shews us plainly, &c.

Footnote 1:

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Оглавление / Указатель

Заметки к Окли о Троице и Воплощении 1

Introduction, p. 4.

In the infancy of the Christian Church, and immediately after the general dispersion which necessarily followed the sacking of Jerusalem and Bither, the Greek and Latin Fathers had the fairest opportunity of disputing with the Jews, and of evincing the truth of the Gospel dispensation; but unfortunately for the success of so noble a design, they were totally ignorant of the Hebrew Scriptures, and so wanted in every argument that stamp of authority, which was equally necessary to sanction the principles of Christianity, and to command the respect of their Jewish antagonists. For the confirmation of this remark I may appeal to the Fathers themselves, but especially to Barnabas, Justin, and Irenæus, who in their several attempts at Hebrew learning betray such portentous signs of ignorance and stupidity, that we are covered with shame at the sight of their criticisms.

Prop. I. ch. i. p. 16.

The truth of the doctrine is vehemently insisted on, in a variety of places, by the great R. Moses ben Maimon; who founds upon it the unity of the Godhead, and ranks it among the fundamental articles of the Jewish religion. Thus in his celebrated Letter to the Jews of Marseilles he observes, &c.

Ib. ch. iii. p. 26.

Ib. p. 26-7.

The Prophet Isaiah, too, clearly inculcates the spirituality of the Godhead in the following declaration: But Egypt is man, and not God: and their horses flesh, and not spirit. (c. xxxi. 3.) * * *. In the former member the Prophet declares that Egypt was man, and not God; and then in terms of strict opposition enforces the sentiment by adding, that their cavalry was flesh, and not spirit; which is just as if he had said: But Egypt, which has horses in war, is only a man, that is, flesh, and not God, who is spirit.

ruach

spirit

matter

flesh

spirit

flesh and not spirit

Egypt is man, and not God; and her horses flesh, and not wind

He maketh spirits his messengers

He maketh his angels spirits

spirits

He maketh the winds his angels or messengers, and the lightnings his ministrant servants

abstract intelligences,

abstract

pure

spirit

body

anima, animus

mens ignea, ignicula

imagine

Prop. II. ch. ii. p. 36.

whimmy

Chron

Ib. pp. 39-40.

It will not avail us much, however, to have established their incorporeity or spirituality, if what R. Moses affirms be true * * *. This impious paradox * *. Swayed, however, by the authority of so great a man, even R. David Kimchi has dilapsed into the same error, &c.

dicta

Ib. pp. 40, 41.

But how, I would ask, is this position to be defended? Surely not by contradicting almost every part of the inspired volumes, in which such frequent mention occurs of different and distinct angels appearing to the Patriarchs and Prophets, sometimes in groups, and sometimes in limited numbers * *. It is, indeed, so wholly repugnant to the general tenor of the Sacred Writings, and so abhorrent from the piety of both Jew and Christian, that the learned author himself, either forgetting what he had before advanced, or else postponing his philosophy to his religion, has absolutely maintained the contrary in his explication of the Cherubim, &c.

Ib. ch. III. p. 58.

But this deficiency in the Mosaic account of the creation is amply supplied by early tradition, which inculcates not only that the angels were created, but that they were created, either on the second day, according to R. Jochanan, or on the fifth, according to R. Chanania.

ad quas res

mens agitans molem

thing

It

proprietates

²

proprietates

Ib. p. 61.

Similar to this is the declaration of R. Moses ben Maimon. "For that influence, which flows from the Deity to the actual production of abstract intelligences flows also from the intelligences to their production from each other in succession," &c.

Ib. p. 65.

Thus having, by variety of proofs, demonstrated the fecundity of the Godhead, in that all spiritualities, of whatever gradation, have originated essentially and substantially from it, like streams from their fountain; I avail myself of this as another sound argument, that in the sameness of the divine essence subsists a plurality of Persons.

a fortiori

Ib. p. 66.

So, if without detriment to piety great things may be compared with small, I would contend, that every intelligency, descending by way of emanation or impartition from the Godhead, must needs be a personality of that Godhead, from which it has descended, only so vastly unequal to it in personal perfection, that it can form no part of its proper existency.

wicked

Ramenta

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Оглавление / Указатель

Заметки к «Заметкам барристера об евангелической проповеди» 1

For only that man understands in deed
Who well remembers what he well can do;
The faith lives only where the faith doth breed
Obedience to the works it binds us to.
And as the Life of Wisdom hath exprest—
'If this ye know, then do it and be blest'.

LORD BROOK.

In Initio

Part I. p. 49.

It is enough, it seems, that all the disorderly classes of mankind, prompted as they are by their worst passions to trample on the public welfare, should know that they are, what every one else is convinced they are, the pests of society, and the evil is remedied. They are not to be exhorted to honesty, sobriety, or the observance of any laws, human or divine—they must not even be entreated to do their best. "Just as absurd would it be," we are told, "in a physician to send away his patient, when labouring under some desperate disease, with a recommendation to do his utmost towards his own cure, and then to come to him to finish it, as it is in the minister of the Gospel to propose to the sinner to do his best, by way of healing the disease of the soul—and then to come to the Lord Jesus to perfect his recovery. The only previous qualification is to know our misery, and the remedy is prepared." See Dr. Hawker's Works, vol. vi. p. 117.

Ib. p. 51.

Whatever these new Evangelists may teach to the contrary, the present state of public morals and of public happiness would assume a very different appearance if the thieves, swindlers, and highway robbers, would do their best towards maintaining themselves by honest labour, instead of perpetually planning new systems of fraud, and new schemes of depredation.

sarsaparilla

lignum vitæ

senna

Ib. p. 56.

Not for the revenues of an Archbishop would he exhort them to a duty unknown in Scripture, of adding their five talents to the five they have received, &c.

talents

Well done thou good and faithful servant

Ib. p. 60.

The complaints of the profligacy of servants of every class, and of the depravity of the times are in every body's hearing:—and these Evangelical tutors—the dear Mr. Lovegoods of the day—deserve the best attention of the public for thus instructing the ignorant multitude, who are always ready enough to neglect their moral duties, to despise and insult those by whom they are taught.

Ib.

It must afford him (Rowland Hill) great consolation, amidst the increasing immorality * * * that when their village Curate exhorts them, if they have faith in the doctrine of a world to come, to add to it those good works in which the sum and substance of religion consist, he has led them to ridicule him, as chopping a new-fashioned logic.

The Friend

Ib. p. 68.

Tom Payne himself never laboured harder to root all virtue out of society.—Mandeville nor Voltaire never even laboured so much.

Ib.

They were content with declaring their disbelief of a future state.

Fable of the Bees

Ib. p. 71.

When the populace shall be once brought to a conviction that the Gospel, as they are told, has neither terms nor conditions * * *, that no sins can be too great, no life too impure, no offences too many or too aggravated, to disqualify the perpetrators of them for—salvation, &c.

Ib. p. 72.

"In every age," says the moral divine (Blair), "the practice has prevailed of substituting certain appearances of piety in the place of the great duties of humanity and mercy," &c.

Ib. pp. 75-79.

He will preface it with the solemn and woful communication of the Evangelist John, in order to show how exactly they accord, how clearly the doctrines of the one are deduced from the Revelation of the other, and how justly, therefore, it assumes the exclusive title of evangelical. And I saw the dead * * * and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead * * and they were judged every man according to his works. Rev. xx. 12, 13. Let us recall to mind the urgent caution conveyed in the writings of Paul * * Be not deceived; God is not mocked; for whatsoever a man soweth, that shall he also reap. And let us further add * * the confirmation * * of the Saviour himself:—When the Son of Man shall come in his glory, * * * but the righteous into life eternal. Matt. xxv. 31, ad finem. Let us now attend to the Evangelical preacher, (Toplady). "The Religion of Jesus Christ stands eminently distinguished, and essentially differenced, from every other religion that was ever proposed to human reception, by this remarkable peculiarity; that, look abroad in the world, and you will find that every religion, except one, puts you upon doing something, in order to recommend yourself to God. A Mahometan * * A Papist * * * It is only the religion of Jesus Christ that runs counter to all the rest, by affirming—that we are 'saved' and called with a holy calling, not according to our works, but according to the Father's own purpose and grace, which was not sold to us on certain conditions to be fulfilled by ourselves, but was given us in Christ before the world began." Toplady's Works: Sermon on James ii. 18.

Si sic omnia!

Ib. p. 84.

The sacred volume of Holy Writ declares that true (pure?) religion and undefiled before God and the Father is this, to visit the fatherless and widow in their affliction, and to keep himself unspotted from the world. James i. 27

religion

True worship

to visit the fatherless

quoad essentiam

cultus religionis

Christ

true cult

²

Ib. p. 86.

There is no one whose writings are better calculated to do good, (than those of Paley) by inculcating the essential duties of common life, and the sound truths of practical Christianity.

Ib. p. 94.

Eventually the whole direction of the popular mind, in the affairs of religion, will be gained into the hands of a set of ignorant fanatics of such low origin and vulgar habits as can only serve to degrade religion in the eyes of those to whom its influence is most wanted. Will such persons venerate or respect it in the hands of a sect composed in the far greater part of bigotted, coarse, illiterate, and low-bred enthusiasts? Men who have abandoned their lawful callings, in which by industry they might have been useful members of society, to take upon themselves concerns the most sacred, with which nothing but their vanity and their ignorance could have excited them to meddle.

Vicisti, O Galilæe!

Ib. p. 95.

They never fail to refer to the proud Pharisee, whom they term self-righteous; and thus, having greatly misrepresented his character, they proceed to declaim on the arrogance of founding any expectation of reward from the performance of our moral duties:—whereas the plain truth is that the Pharisee was not righteous, but merely arrogated to himself that character; he had neglected all the moral duties of life.

or order

Monte di Pietà

Ib. p. 97.

—and from thence occasion is taken to defame all those who strive to prepare themselves, during this their state of trial, for that judgment which they must undergo at that day, when they will receive either reward or punishment, according as they shall be found to have merited the one, or deserved the other.

Ib.

—a swarm of new Evangelists who are every where teaching the people that no reliance is to be placed on holiness of life as a ground of future acceptance.

venatrix

Ib. p. 102.

He that doeth righteousness is righteous. Since then it is plain that each must himself be righteous, if he be so at all, what do they mean who thus inveigh against self-righteousness, since Christ himself declares there is no other?

subauditur

Deus

Deus

automaton

through the only merits of Jesus Christ

lues confirmata

Will

iota

³

Ib. p. 105.

If the new faith be the only true one, let us embrace it; but let not those who vend these new articles expect that we should choose them with our eyes shut.

Ib. p. 114.

The catalogue of authors, which this Rev. Gentleman has pleased to specify and recommend, begins with Homer, Hesiod, the Argonautics, Æschylus, Sophocles, Euripides, Pindar, Theognis, Herodotus, Thucydides, Xenophon, Polybius, Diodorus Siculus. * * *. This catalogue, says he, might be considerably extended, but I study brevity. It is only necessary for me to add that the recommendation of these books is not to be considered as expressive of my approbation of every particular sentiment they contain. It would indeed be grievous injustice if this writer's reputation should be injured by the occasional unsoundness of opinion in writers whom it is more than probable he may never have read, and for whose sentiments he ought no more to be made answerable than the compiler of Lackington's Catalogue, from which it is not unlikely that his own was abridged.

Ib. p. 115-16.

These high-strained pretenders to godliness, who deny the power of the sinner to help himself, take good care always to attribute his saving change to the blessed effect of some sermon preached by some one or other of their Evangelical fraternity. They always hold themselves up to the multitude as the instruments producing all those marvellous conversions which they relate. No instance is recorded in their Saints' Calendar of any sinner resolving, in consequence of a reflective and serious perusal of the Scriptures, to lead a new life. No instance of a daily perusal of the Bible producing a daily progress in virtuous habits. No, the Gospel has no such effect. —It is always the Gospel Preacher who works the miracle, &c.

Ib. p. 118.

But their Saints, who would stop their ears if you should mention with admiration the name of a Garrick or a Siddons;—who think it a sin to support such an infamous profession as that through the medium of which a Milton, a Johnson, an Addison, and a Young have laboured to mend the heart, &c.

Samson Agonistes

Ib. p. 133.

In the Evangelical Magazine is the following article: "At —— in Yorkshire, after a handsome collection (for the Missionary Society) a poor man, whose wages are about 28s. per week, brought a donation of 20 guineas. Our friends hesitated to receive it * * when he answered * *—Before I knew the grace of our Lord I was a poor drunkard: I never could save a shilling. My family were in beggary and rags; but since it has pleased God to renew me by his grace, we have been industrious and frugal: we have not spent many idle shillings; and we have been enabled to put something into the Bank; and this I freely offer to the blessed cause of our Lord and Saviour. This is the second donation of this same poor man to the same amount!" Whatever these Evangelists may think of such conduct, they ought to be ashamed of thus basely taking advantage of this poor ignorant enthusiast, &c.

Io Pæan!

Part II. p. 14.

It behoved him (Dr. Hawker in his Letter to the Barrister) to show in what manner a covenant can exist without terms or conditions.

Ergo

Ib. p. 26.

Jesus answered him thus—Verily, I say unto you, unless a man be born of water and of the spirit, he cannot enter into the kingdom of God.—The true sense of which is obviously this:—Except a man be initiated into my religion by Baptism, (which at that time was always preceded by a confession of faith) and unless he manifest his sincere reception of it, by leading that upright and spiritual life which it enjoins, he cannot enter the kingdom of heaven, or be a partaker of that happiness which it belongs to me to confer on those who believe in my name and keep my sayings.

The wind bloweth where it listeth

Ib. p. 29.

The true meaning of being born again, in the sense in which our Saviour uses the phrase, implies nothing more or less, in plain terms, than this:—to repent; to lead for the future a religious life instead of a life of disobedience; to believe the Holy Scriptures, and to pray for grace and assistance to persevere in our obedience to the end. All this any man of common sense might explain in a few words.

ab extra

Ib. p. 30.

So that they go on in their sin waiting for a new birth, &c.

Ib.

The following account is extracted from the Methodist Magazine for 1798: "The Lord astonished 'Sarah Roberts' with his mercy, by setting her at liberty, while employed in the necessary business of washing for her family, &c.

N. B.

Ib. p. 31.

A washerwoman has all her sins blotted out in the twinkling of an eye, and while reeking with suds is received in the family of the Redeemer's kingdom. Surely this is a most abominable profanation of all that is serious, &c.

Rode, caper, vitem: tamen hinc cum stabis ad aras, In tua quod fundi cornua possit, erit.

Ib. p. 32.

The leading design of John the Baptist * * was * this:—to prepare the minds of men for the reception of that pure system of moral truth which the Saviour, by divine authority, was speedily to inculcate, and of those sublime doctrines of a resurrection and a future judgment, which, as powerful motives to the practice of holiness, he was soon to reveal.

Ib. p. 33.

—their faiths in the efficacy of their own rites, and creeds, and ceremonies, and their whole train of substitutions for moral duty, was so entire, and in their opinion was such a saving faith, that they could not at all interpret any language that seemed to dispute their value, or deny their importance.

paralysis

Ib. p. 34.

Thus it was that this moral preacher explained and enforced the duty of repentance, and thus it was that he prepared the way for the greatest and best of teachers, &c.

Drama didacticum

Ib. p. 37.

—the logic of the new Evangelists will convince him that it is a contradiction in terms even to suppose himself capable of doing any thing to help or bringing any thing to recommend himself to the Divine favour.

tocsin

Do as ye would be done unto

Ib. p. 39.

"Even repentance and faith," (says Dr. Hawker,) "those most essential qualifications of the mind, for the participation and enjoyment of the blessings of the Gospel, (and which all real disciples of the Lord Jesus cannot but possess,) are never supposed as a condition which the sinner performs to entitle him to mercy, but merely as evidences that he is brought and has obtained mercy. They cannot be the conditions of obtaining salvation."

me judice

Part II. p. 40.

The former authorities on this subject I had quoted from the Gospel according to St. Luke: that Gospel most positively and most solemnly declares the repentance of sinners to be the condition on which alone salvation can be obtained. But the doctors of the new divinity deny this: they tell us distinctly it cannot be. For the future, the Gospel according to Calvin must be received as the truth. Sinners will certainly prefer it as the more comfortable of the two beyond all comparison.

das Herzknirschen

Ib.

What is faith? Is it not a conviction produced in the mind by adequate testimony?

Ib. p. 41.

"I could as easily create a world (says Dr. Hawker) as create either faith or repentance in my own heart." Surely this is a most monstrous confession. What! is not the Christian religion a revealed religion, and have we not the most miraculous attestation of its truth?

John

Verily, verily, I say unto thee; except a man be born again, he cannot see the kingdom of God

Ib. p. 42.

How can this evangelical preacher declaim on the necessity of seriously searching into the truth of revelation, for the purpose either of producing or confirming our belief of it, when he has already pronounced it to be just as possible to arrive at conviction as to create a world?

diatribe

Ib. p. 43.

But this Calvinistic Evangelist tells us, by way of accounting for the utter impossibility of producing in himself either faith or repentance, that both are of divine origin, and like the light, and the rain, and the dew of heaven, which tarrieth not for man, neither waiteth for the sons of men, are from above, and come down from the Father of lights, from whom alone cometh every good and perfect gift!

Ib. p. 46.

According to that Gospel which hath hitherto been the pillar of the Christian world, we are taught that whosoever endeavours to the best of his ability to reform his manners, and amend his life, will have pardon and acceptance.

Ergo

Ib. p. 47.

When the wicked man turneth away from the wickedness which he hath committed, and doeth that which is lawful and right, he shall save his soul alive. This gracious declaration the old moral divines of our Church have placed in the front of its Liturgy.

Ib. p. 50.

"For so very peculiarly directed to the sinner, and to him only (says the evangelical preacher) is the blessed Gospel of the Lord Jesus, that unless you are a sinner, you are not interested in its saving truths."

I come not to call the righteous, but sinners to repentance. They that be whole need not a physician, but they that are sick,

Estne aliquid inter salvum et salutem; inter liberum et libertatem? Salus est pereuntis, vel saltem periditantis: redemptio, quasi pons divinus, inter servum et libertatem,—amissam, ideoque optatam

Ib. p. 52.

It was reserved for these days of new discovery to announce to mankind that, unless they are sinners, they are excluded from the promised blessings of the Gospel.

that unless they are sick they are precluded from the offered remedies of the Gospel

If we say we are without sin, we deceive ourselves, and the truth is not in us.

Ib. p. 53.

I can assure these gentlemen that I regard with a reverence as pure and awful as can enter into the human mind, that blood which was shed upon the Cross.

Ib. p. 54.

Let them not attempt to escape it by quoting a few disconnected phrases in the Epistles, but let them adhere solely and steadfastly to that Gospel of which they affect to be the exclusive preachers.

memorabilia

Part III. p. 5.

The 'nostrum' of the mountebank will he preferred to the prescription of the regular practitioner. Why is this? Because there is something in the authoritative arrogance of the pretender, by which ignorance is overawed.

antennæ

Ib. p. 12.

But the anti-moralists aver * * that they are quoted unfairly; —that although they disavow, it is true, the necessity, and deny the value, of practical morality and personal holiness, and declare them to be totally irrelevant to our future salvation, yet that * * I might have found occasional recommendations of moral duty which I have neglected to notice.

crambe bis decies cocta

Ib. p. 16.

We are told by our new spiritual teachers, that reason is not to be applied to the inquiry into the truth or falsehood of their doctrines; they are spiritually discerned, and carnal reason has no concern with them.

vis scientifica

phænomena

venerare Deos

et numina Deorum

Ib. p. 17.

Religion has for its object the moral care and the moral cultivation of man. Its beauty is not to be sought in the regions of mystery, or in the flights of abstraction.

Diatessaron

desideratum

Ib. p. 24.

The masculine strength and moral firmness which once distinguished the great mass of the British people is daily fading away. Methodism with all its cant, &c.

Ib. p. 27.

So with the Tinker; I would give him the care of kettles, but I would not give him the cure of souls. So long as he attended to the management and mending of his pots and pans, I would wish success to his ministry: but when he came to declare 'himself' a "chosen vessel," and demand permission to take the souls of the people into his holy keeping, I should think that, instead of a 'licence', it would be more humane and more prudent to give him a passport to St. Luke's. Depend upon it, such men were never sent by Providence to rule or to regulate mankind.

Ib. p. 30, 31.

"A truly awakened conscience," (these anti-moral editors of the Pilgrim's Progress assure us,) "can never find relief from the law: (that is, the moral law.) The more he looks for peace this way, his guilt, like a heavy burden, becomes more intolerable; when he becomes dead to the law,—as to any dependence upon it for salvation,—by the body of Christ, and married to him, who was raised from the dead, then, and not till then, his heart is set at liberty, to run the way of God's commandments."

Here we are taught that the conscience can never find relief from obedience to the law of the Gospel.

Read

⁴

sui generis!

Ib. p. 35, 36.

"And behold a certain lawyer stood up and tempted him, saying, Master, what shall I do to inherit eternal life?"

"He said unto him, What is written in the law? How readest thou?"

"And he answering said, Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself."

"And he said unto him, Thou hast answered right. This do, and thou shall live."

Luke x. 25-28.

This do, and thou shalt live.

And

⁵

oving the Lord your God with all your heart, with all your soul, with all your strength, and all your mind,—and your neighbour as yourself?

die Menschheit

Ib. p. 45, 46.

Sure I am that no father of a family that can at all estimate the importance of keeping from the infant mind whatever might raise impure ideas or excite improper inquiries will ever commend the Pilgrim's Progress to their perusal.

See

⁶

Ib. p. 47

Let us ask whether the female mind is likely to be trained to purity by studying this manual of piety, and by expressing its devotional desires after the following example. "Mercy being a young and breeding woman longed for something," &c.

Ib. pp. 55, 56.

As by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. The interpretation of this text is simply this:—As by following the fatal example of one man's disobedience many were made sinners; so by that pattern of perfect obedience which Christ has set before us shall many be made righteous.

Ib. p. 63, 64.

Call forth the robber from his cavern, and the midnight murderer from his den; summon the seducer from his couch, and beckon the adulterer from his embrace; cite the swindler to appear; assemble from every quarter all the various miscreants whose vices deprave, and whose villainies distress, mankind; and when they are thus thronged round in a circle, assure them—not that there is a God that judgeth the earth—not that punishment in the great day of retribution will await their crimes, &c. &c.—Let every sinner in the throng be told that they will stand justified before God; that the righteousness of Christ will be imputed to them, &c.

in peculio

Ib. p. 75.

"For the same reason that a book written in bad language should never be put into the hands of a child that speaks correctly, a book exhibiting instances of vice should never be given to a child that thinks and acts properly." (Practical Education. By Maria and R.L. Edgeworth.)

Ib. p. 78.

"When a man turns his back on this world, and is in good earnest resolved for everlasting life, his carnal friends, and ungodly neighbours, will pursue him with hue and cry; but death is at his heels, and he cannot stop short of the city of Refuge." (Notes to the Pilgrim's Progress by Hawker, Burder, &c.) This representation of the state of real Christians is as mischievous as it is false.

Ib. p. 82.

The spirit with which all their merciless treatment is to be borne is next pointed out. * * "Patient bearing of injuries is true Christian fortitude, and will always be more effectual to disarm our enemies, and to bring others to the knowledge of the truth, than all arguments whatever."

Ib. p. 86.

It is impossible to give them credit for integrity when we behold the obstinacy and the artifice with which they defend their system against the strongest argument, and against the clearest evidence.

Ib. p. 88.

On this subject I will quote the just and striking observations of an excellent modern writer. "In whatever village," says he, "the fanatics get a footing, drunkenness and swearing,—sins which, being more exposed to the eye of the world, would be ruinous to their great pretensions to superior sanctity—will, perhaps, be found to decline; but I am convinced, from personal observation, that every species of fraud and falsehood—sins which are not so readily detected, but which seem more closely connected with worldly advantage—will be found invariably to increase." (Religion without Cant; by R. Fellowes, A.M. of St. Mary's Hall, Oxford.)

Ib. p. 89.

The same religious abstinence from all appearance of recreation on the Lord's day; and the same neglect of the weightier matters of the moral law, in the course of the week, &c.

Ib. p. 97.

Note. It was procured, Mr. Collyer informs us, by the merit of his "Lectures on Scripture facts." It should have been "Lectures on Scriptural Facts." What should we think of the grammarian, who, instead of Historical, should present us with "Lectures on History Facts?"

Scripture

Ib. p. 98.

"Do you really believe," says Dr. Hawker, "that, because man by his apostacy hath lost his power and ability to obey, God hath lost his right to command? Put the case that you were called upon, as a barrister, to recover a debt due from one man to another, and you knew the debtor had not the ability to pay the 'creditor', would you tell your client that his debtor was under no legal or moral obligation to pay what he had no power to do? And would you tell him that the very expectation of his just right was as foolish as it was tyrannical?" * * * I will give my reply to these questions distinctly and without hesitation. * * * Suppose A. to have lent B. a thousand pounds, as a capital to commence trade, and that, when he purchased his stock to this amount, and lodged it in his warehouse, a fire were to break out in the next dwelling, and, extending itself to 'his' warehouse, were to consume the whole of his property, and reduce him to a state of utter ruin. If A., my client, were to ask my opinion as to his right to recover from B., I should tell him that this his right would exist should B. ever be in a condition to repay the sum borrowed; * * * but that to attempt to recover a thousand pounds from a man thus reduced by accident to utter ruin, and who had not a shilling left in the world, would be as foolish as it was tyrannical.

aut voluntate originis aut origine voluntatis.

Ib. p. 102, 3.

When at this solemn tribunal the sinner shall be called upon to answer for the transgression of those moral laws, on obedience to which salvation was made to depend, will it be sufficient that he declares himself to have been taught to believe that the Gospel had neither terms nor conditions, and that his salvation was secured by a covenant which procured him pardon and peace, from all eternity: a covenant, the effects of which no folly or after-act whatever could possibly destroy?—Who could anticipate the sentence of condemnation, and not weep in agony over the deluded victim of ignorance and misfortune who was thus taught a doctrine so fatally false?

Ib. p. 106.

The Reformers by whom those articles were framed were educated in the Church of Rome, and opposed themselves rather to the perversion of its power than the errors of its doctrine.

Ib. p. 107.

Lord Bacon was the first who dedicated his profound and penetrating genius to the cultivation of sound philosophy, &c.

Confessio Fidei

Ib. p. 108.

We look back to that era of our history when superstition threw her victim on the pile, and bigotry tied the martyr to his stake:—but we take our eyes from the retrospect and turn them in thankful admiration to that Being who has opened the minds of many, and is daily opening the minds of more amongst us to the reception of these most important of all truths, that there is no true faith but in practical goodness, and that the worst of errors is the error of the life.

Such is the conviction of the most enlightened of our Clergy: the conviction, I trust, of the far greater part * * *. They deem it better to inculcate the moral duties of Christianity in the pure simplicity and clearness with which they are revealed, than to go aside in search of doctrinal mysteries. For as mysteries cannot be made manifest, they, of course, cannot be understood; and that which cannot be understood cannot be believed, and can, consequently, make no part of any system of faith: since no one, till he understands a doctrine, can tell whether it be true or false; till then, therefore, he can have no faith in it, for no one can rationally affirm that he believes that doctrine to be true which he does not know to be so; and he cannot know it to be true if he does not understand it. In the religion of a true Christian, therefore, there can be nothing unintelligible; and if the preachers of that religion do not make mysteries, they will never find any.

Ib. p. 110.

We shall discover upon an attentive examination of the subject, that all those laws which lay the basis of our constitutional liberties, are no other than the rules of religion transcribed into the judicial system, and enforced by the sanction of civil authority.

Novellæ

Ib. p. 113.

Where a man holds a certain system of doctrines, the State is bound to tolerate, though it may not approve, them; but when he demands a license to teach this system to the rest of the community, he demands that which ought not to be granted incautiously and without grave consideration. This discretionary power is delegated in trust for the common good, &c.

Part IV. p. 1.

The religion of genuine Christianity is a revelation so distinct and specific in its design, and so clear and intelligible in its rules, that a man of philosophic and retired thought is apt to wonder by what means the endless systems of error and hostility which divide the world were ever introduced into it.

Ib. p. 7.

Socinus can have no claim upon my veneration: I have never concerned myself with what he believed nor with what he taught &c.

The Scripture is my authority, and on no other authority will I ever, knowingly, lay the foundation of my faith.

tyro

Ib. p. 10.

If the creed of Calvinistic Methodism is really more productive of conversions than the religion of Christianity, let them openly and at once say so.

It

⁷

Ib. p. 13, 14.

If religion consists in listening to long prayers, and attending long sermons, in keeping up an outside appearance of devotion, and interlarding the most common discourse with phrases of Gospel usage:—if this is religion, then are the disciples of Methodism pious beyond compare. But in real humility of heart, in mildness of temper, in liberality of mind, in purity of thought, in openness and uprightness of conduct in private life, in those practical virtues which are the vital substance of Christianity,—in these are they superior? No. Public observation is against the fact, and the conclusion to which such observation leads is rarely incorrect. * * The very name of the sect carries with it an impression of meanness and hypocrisy. Scarce an individual that has had any dealings with those belonging to it, but has good cause to remember it from some circumstance of low deception or of shuffling fraud. Its very members trust each other with caution and reluctance. The more wealthy among them are drained and dried by the leeches that perpetually fasten upon them. The leaders, ignorant and bigoted—I speak of them collectively—present us with no counter-qualities that can conciliate respect. They have all the craft of monks without their courtesy, and all the subtlety of Jesuits without their learning.

Bibliotlieca theologica

Ib. p. 15.

Ib. p. 29.

—If of different denominations, how were they thus conciliated to a society of this ominous nature, from which they must themselves of necessity be excluded by that indispensable condition of admittance, "a union of religious sentiment in the great doctrines:" which very want of union it is that creates these different denominations?

N. B.

Ib. p. 56.

Our Saviour never in any single instance reprobated the exercise of reason: on the contrary, he reprehends severely those who did not exercise it. Carnal reason is not a phrase to be found in his Gospel; he appealed to the understanding in all he said, and in all he taught. He never required faith in his disciples, without first furnishing sufficient evidence to justify it. He reasoned thus: If I have done what no human power could do, you must admit that my power is from above, &c.

argumentum ad hominem,

argumentum ad hominem

Ib. 60, 61.

Religion is a system of revealed truth; and to affirm of any revealed truth, that we cannot understand it, is, in effect, either to deny that it has been revealed, or—which is the same thing—to admit that it has been revealed in vain.

ab extra

ab intra

phænomena

fact

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Footnote 5:

"And from this account of obligation it follows, that we can he obliged to nothing but what we ourselves are to gain or lose something by; for nothing else can be a violent motive to us. As we should not be obliged to obey the laws, or the magistrate, unless rewards or punishments, pleasure or pain, somehow or other depended upon our obedience; so neither should we, without the same reason, be obliged to do what is right, to practise virtue, or to obey the commands of God."

Paley's Moral and Polit. Philosophy

"The difference, and the only difference, ('between prudence and duty',) is this; that in the one case we consider what we shall gain or lose in the present world; in the other case, we consider also what we shall gain or lose in the world to come."

Ib.

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Footnote 6:

Friend

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Footnote 7:

Table Talk

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Оглавление / Указатель

Заметки к «Рассуждениям о пророчестве» Дэвисона 1

Disc. IV. Pt. I. p. 140.

As to systems of religion alien from Christianity, if any of them have taught the doctrine of eternal life, the reward of obedience, as a dogma of belief, that doctrine is not their boast, but their burden and difficulty; inasmuch as they could never defend it. They could never justify it on independent grounds of deduction, nor produce their warrant and authority to teach it. In such precarious and unauthenticated principles it may pass for a conjecture, or pious fraud, or a splendid phantom: it cannot wear the dignity of truth.

Since Prophecy

that mercy

Ib. p. 160.

Some indeed have sought the star and the sceptre of Balaam's prophecy, where they cannot well be found, in the reign of David; for though a sceptre might be there, the star properly is not.

I shall see him—I shall behold him

Ib. p. 162.

The Israelites could not endure the voice and fire of Mount Sinai. They asked an intermediate messenger between God and them, who should temper the awfulness of his voice, and impart to them his will in a milder way.

Deut

initiated

organismus

Ib. p. 164.

To justify its application to Christ, the resemblance between him and Moses has often been deduced at large, and drawn into a variety of particulars, among which several points have been taken minute and precarious, or having so little of dignity or clearness of representation in them, that it would be wise to discard them from the prophetic evidence.

like

Ib. p. 168.

A distinguished commentator on the laws of Moses, Michaelis, vindicates their temporal sanctions on the ground of the Mosaic Code being of the nature of a civil system, to the statutes of which the rewards of a future state would be incongruous and unsuitable.

covet

king

Disc. IV. Pt. II. p. 180.

But the first law meets him on his own terms; it stood upon a present retribution; the execution of its sentence is matter of history, and the argument resulting from it is to be answered, before the question is carried to another world.

Disc. V. Pt. II. p. 234.

Except under the dictate of a constraining inspiration, it is not easy to conceive how the master of such a work, at the time when he had brought it to perfection, and beheld it in its lustre, the labour of so much opulent magnificence and curious art, and designed to be exceeding magnifical, of fame, and of glory throughout all countries, should be occupied with the prospect of its utter ruin and dilapidation, and that too under the opprobrium of God's vindictive judgment upon it, nor to imagine how that strain of sinister prophecy, that forebodes of malediction, should be ascribed to him, if he had no such vision revealed.

Disc. VI. Pt. I. p. 283.

In order to evade this conclusion, nothing is left but to deny that Isaiah, or any person of his age, wrote the book ascribed to him.

Disc. VI. Pt. II. p. 289.

But how does he express that promise? In the images of the resurrection and an immortal state. Consequently, there is implied in the delineation of the lower subject the truth of the greater.

Disc. VI. Pt. IV. p. 325.

When Cyrus became master of Babylon, the prophecies of Isaiah were shewn or communicated to him, wherein were described his victory, and the use he was appointed to make of it in the restoration of the Hebrew people. (Ezra i. 1, 2.)

Ezra

Ib. p. 336.

Meanwhile this long repose and obscurity of Zerubbabel's family, and of the whole house of David, during so many generations prior to the Gospel, was one of the preparations made whereby to manifest more distinctly the proper glory of it, in the birth of the Messiah.

prima facie

Ib. p. 370.

Behold I will send you Elijah the prophet before the great and dreadful day of the Lord.

Ib. p. 373.

Disc. VII. p. 375.

Entis absoluti tota et simultanea fruitio

Ib. p. 392.

He contends, without reserve, that the free actions of men are not within the divine prescience; resting his doctrine partly on the assumption that there are no strict and absolute predictions in Scripture of those actions in which men are represented as free and responsible; and partly on the abstract reason, that such actions are in their nature impossible to be certainly foreknown.

Disc. VIII. p. 416.

a house of the God of Jacob

in the top of the mountains

Ib. p. 431.

One point, however, is certain and equally important, namely, that the Christian Church, when it comes to recognize more truly the obligation imposed upon it by the original command of its Founder, Go teach all nations, &c.

Have no respect to what nation a man is of, but teach it to all indifferently whom you have an opportunity of addressing

Disc. IX. p. 453, 4.

infausta tempora scribendi

maculæ

Disc. XII. p. 519.

Four such ruling kingdoms did arise. The first, the Babylonian, was in being when the prophecy is represented to have been given. It was followed by the Persian; the Persian gave way to the Grecian; the Roman closed the series.

Ib. p. 521.

Yet we have it on authority of Josephus, that Daniel's prophecies were read publicly among the Jews in their worship, as well as their other received Scriptures.

Ib. p. 522-3.

But to a Jewish eye, or to any eye placed in the same position of view in the age of Antiochus Epiphanes, it is utterly impossible to admit that this superior strength of the Roman power to reduce and destroy, this heavier arm of subjugation, could have revealed itself so plainly, as to warrant the express deliberate description of it.

Quære

Ib.

We shall yet have to inquire how it could be foreseen that this fourth, this yet unestablished empire, should be the last in the line.

Footnote 1:

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Оглавление / Указатель

Заметки к «Бен-Эзре» Ирвинга 1

| Christ the Word |
The Scriptures | The Spirit | The Church
| The Preacher |

prothesis

thesis

antithesis

synthesis

And

tetractys

tetractys

²

Насколько? Во-первых, вместо полной и всецелой убежденности, позитивной уверенности, которой обладает г-н Ирвинг, я — даже в тех пунктах, в которых мое суждение наиболее совпадает с его — заявляю лишь о том, что рассматриваю их как вероятные, и защищаю их как никоим образом не противоречащие ортодоксии. В них можно верить, и в них можно сомневаться, salva Catholica fide. Далее, из этих пунктов я исключаю все прогнозы времени и событий; способ, лица, места осуществления; и я решительно протестую против всех частей схемы г-на Ирвинга и Лакунсы, основанных на книгах Даниила или Апокалипсисе, истолкованных так, как понимает их любой из двоих, Ирвинг или Лакунса. Опять же, я протестую против любого отождествления пришествия с Апокалиптическим Тысячелетним царством, которое, по моему убеждению, началось при Константине.

В каком смысле? В этом и ни в каком другом, что объекты христианского Искупления будут усовершенствованы на этой земле; — что Царство Божье и Его Слово, последнее как Сын Человеческий, в котором божественная воля будет исполняться на земле, как на небе, придет; — и что весь ход природы и истории, от первого оплодотворения Хаоса Духом, сходится к этому царству как к конечной причине мира. Жизнь начинается в отделении от Природы и заканчивается в единении с Богом.

На каких условиях? Что я сохраняю свои прежние убеждения относительно Святого Михаила, и бывшего святого Люцифера, и Гения-Князя Персии, и восстановления животных жертвоприношений в Храме в Иерусалиме, и остального из этого класса. Все это кажется мне прыщами на лице веры моего друга от внутренних жаров, оставляя его, правда, прекрасным, красивым, умным лицом, но, безусловно, не добавляя ему привлекательности.

P. S.

Deuteron

Preliminary Discourse, p. lxxx.

Now of these three, the office of Christ, as our prophet, is the means used by the Holy Spirit for working the redemption of the understanding of men; that faculty by which we acquire the knowledge on which proceed both our inward principles of conduct and our outward acts of power.

cannot

genere et gradu

Aids to Reflection

³

genera

materiam objectivam

sophia

Ben-Ezra. Part I. c. v. p. 67.

Eusebius and St. Epiphanius name Cerinthusas the inventor of many corruptions. That heresiarch being given up to the belly and the palate, placed therein the happiness of man. And so taught his disciples, that after the Resurrection, * * *. And what appeared most important, each would be master of an entire seraglio, like a Sultan, &c.

Ib. pp. 73, 4.

Against whom a very eloquent man, Dionysius Alexandrinus, a Father of the Church, wrote an elegant work, to ridicule the Millennarian fable, the golden and gemmed Jerusalem on the earth, the renewal of the Temple, the blood of victims. If the book of St. Dionysius had contained nothing but the derision and confutation of all we have just read, it is certain that he doth in no way concern himself with the harmless Millennarians, but with the Jews and Judaizers. It is to be clearly seen that Dionysius had nothing in his eye, but the ridiculous excesses of Nepos, and his peculiar tenets upon circumcision, &c.

Ib. p. 85.

The ruin of Antichrist, with all that is comprehended under that name, being entirely consummated, and the King of kings remaining master of the field, St. John immediately continues in the 20th chapter, which thus commenceth: And I saw an angel come down from heaven, &c. And I saw thrones, &c. And when a thousand years are expired, Satan shall be loosed out of his prison.

Ib. c. vi. p. 108.

Now this very thing St. John likewise declareth * * to wit, that they who have been beheaded for the testimony of Jesus, and for the word of God, and they who have not worshipped the beast, these shall live, or be raised at the coming of the Lord, which is the first resurrection.

chorus sacer animarum et Christi comitatus

resurgere

corpus

copula

Thou fool! not this

corpus

Ib. p. 110.

You will say nevertheless, that even the wicked will be raised incorruptible to inherit incorruption, because being once raised, their bodies will no more change or be dissolved, but must continue entire, for ever united with their sad and miserable souls. Well, and would you call this corruption or incorruptibility? Certainly this is not the sense of the Apostle, when he formally assures us, yea, even threatens us, that corruption cannot inherit incorruption. Neither doth corruption inherit incorruption. What then may this singular expression mean? This is what it manifestly means;—that no person, whoever he may be, without any exception, who possesseth a corrupt heart and corrupt actions, and therein persevereth unto death, shall have reason to expect in the resurrection a pure, subtile, active and impassible body.

Cor

I

medium

media

Dies Messiæ

Ib. ch. vii. p. 118.

It appears to me that this sentence, being looked to attentively, means in good language this only, that the word quick, which the Apostles, full of the Holy Spirit, set down, is a word altogether useless, which might without loss have been omitted, and that it were enough to have set down the word dead: for by that word alone is the whole expressed, and with much more clearness and brevity.

alumni

vulgo

pic-nic

symbolum

Ib. ch. ix. p. 127.

The Apostle, St. Peter, speaking of the day of the Lord, says, that that day will come suddenly, &c. (2 Pet. iii. 10.)

amanuensis

Dies Messiæ

Dies ultima

in ordine ad

illustrandi causa

ad hominem

more suasorio sive ad ornaturam, et rhetorice

Ib. Part II. p. 145.

Second characteristic. The kingdom shall be divided.—Third characteristic. The kingdom shall be partly strong and partly brittle.—Fourth characteristic. They shall mingle themselves with the seed of men: but they shall not cleave one to another.

grammatici

Ib. p. 153.

For to them he thus speaketh in the Gospel: And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.

coming in a cloud

Ib. p. 253.

Never, Oh! our Lady! never, Oh! our Mother! shalt thou fall again into the crime of idolatry.

Magna Mater

Ib. p. 254.

The entire text of the Apostle is as follows:—Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, that ye be not soon shaken in mind, &c. (2 Thess. ii. 1-10.)

Luke

Ib. p. 297.

On the ordinary ideas of the coming of Christ in glory and majesty, it will doubtless appear an extravagance to name the Jews, or to take them into consideration; for, according to those ideas, they should hardly have the least particle of our attention.

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Ed.

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Оглавление / Указатель

Заметки к «Воззванию» Ноубла 1

Sect. IV. p. 210.

The intellectual spirit is moving upon the chaos of minds, which ignorance and necessity have thrown into collision and confusion; and the result will be a new creation. "Nature" (to use the nervous language of an-old writer,) "will be melted down and recoined; and all will be bright and beautiful."

genus

Sect. V. p. 286.

The next anecdote that I shall adduce is similar in its nature to the last * * *. The relater is Dr. Stilling, Counsellor at the Court of the Duke of Baden, in a work entitled Die Theorie der Geister-Kunde, printed in 1808.

alias

Ib. p. 315.

"Can he be a sane man who records the subsequent reverie as matter of fact? The Baron informs us, that on a certain night a man appeared to him in the midst of a strong shining light, and said, I am God the Lord, the Creator and Redeemer; I have chosen thee to explain to men the interior and spiritual sense of the Sacred Writings: I will dictate to thee what thou oughtest to write? From this period, the Baron relates he was so illumined, as to behold, in the clearest manner, what passed in the spiritual world, and that he could converse with angels and spirits as with men," &c.

visa et audita

amanuensis

Ib. p. 321.

The Apostolic canon in such cases is, 'Believe not every spirit, but try the spirits whether they be of God'. (1 John iv. 1.) And the touchstone to which they are to be brought is pointed out by the Prophet: To the law and to the testimony: if they speak not according to this word, it is because there is no truth in them. (Is. viii. 20.) But instead of this canon you offer another * * *. It is simply this: Whoever professes to be the bearer of divine communications, is insane. To bring Swedenborg within the operation of this rule, you quote, as if from his own works, a passage which is nowhere to be found in them, but which you seem to have taken from some biographical dictionary or cyclopædia; few or none of which give anything like a fair account of the matter.

mania

acyanoblepsia

Ib. p. 323.

Did you never read of one who says, in words very like your version of the Baron's reverie: It came to pass, that, as I took my journey, and was come nigh unto Damascus, about noon, suddenly there shone from heaven a great light round about me: and I fell on the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me?

N.B.

credenda

Exodus

Ib. pp. 346, 7.

This sentiment, that miracles are not the proper evidences of doctrinal truth, is, assuredly, the decision of the Truth itself; as is obvious from many passages in Scripture. We have seen that the design of the miracles of Moses, as external performances, was not to instruct the Israelites in spiritual subjects, but to make them obedient subjects of a peculiar species of political state. And though the miracles of Jesus Christ collaterally served as testimonies to his character, he repeatedly intimates that this was not their main design. * * * At another time more plainly still, he says, that it is a wicked and adulterous generation (that) seeketh after a sign; on which occasion, according to Mark, he sighed deeply in his spirit. How characteristic is that touch of the Apostle, The Jews require a sign, and the Greeks seek after wisdom! (where by wisdom he means the elegance and refinement of Grecian literature.)

sophistæ

Ib. p. 350.

Some probably will say, "What argument can induce us to believe a man in a concern of this nature who gives no visible credentials to his authority?" * * * But let us ask in return, "Is it worthy of a being wearing the figure of a man to require such proofs as these to determine his judgment?" * * * "The beasts act from the impulse of their bodily senses, but are utterly incapable of seeing from reason why they should so act: and it might easily be shewn, that while a man thinks and acts under the influence of a miracle, he is as much incapable of perceiving from any rational ground why he should thus think and act, as a beast is." "What!" our opponents will perhaps reply, * * * "Was it not by miracles that the prophets (some of them) testified their authority? Do you not believe these facts?" Yes, my friends, I do most entirely believe them, &c.

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

In the general views, then, which are presented in the writings of Swedenborg on the subject of Heaven and Hell, as the abodes, respectively, of happiness and of misery, while there certainly is not anything which is not in the highest degree agreeable both to reason and Scripture, there also seems nothing which could be deemed inconsistent with the usual conceptions of the Christian world.

visa et audita

Ib. p. 434.

Witness, again, the poet Milton, who introduces active sports among the recreations which he deemed worthy of angels, and (strange indeed for a Puritan!) included even dancing among the number.

Vindiciæ Heterodoxæ, sive celebrium virorum Greek: paradogmatizóntôn defensio

Собственное утверждение Сведенборга и постоянная вера в гипотезу сверхъестественного озарения; или,

что этот великий и выдающийся человек был приведен к этой вере, став субъектом весьма редкого, но (как говорят) не совсем уникального соединения сомниативной способности (посредством которой продукты рассудка, то есть слова, концепции и тому подобное, мгновенно превращаются в формы чувств) с волевыми и другими силами бодрствующего состояния; или,

скромное предположение, что первое и второе могут быть не столь несовместимыми, как они кажутся, — все же никогда не следует забывать, что достоинство и ценность системы Сведенборга лишь в очень второстепенной степени зависят от любого из этих трех. Ибо даже если бы была принята первая, убеждение и обращение такого верующего должны были бы, согласно фундаментальному принципу Новой Церкви, быть достигнуты через понимание внутренней истины и благости доктрин, по отдельности и в совокупности, и их полного согласия со светом писаного и вечного слова, то есть со Священным Писанием и с научным и практическим разумом. Или скажем, что предпочтение было отдано второй гипотезе, и что из-за некоторых доселе необъясненных аффектов мозга и нервной системы Сведенборга он с 1743 года думал и рассуждал через «посредство» и инструментальность ряда соответствующих и символических визуальных и аудиальных образов, спонтанно возникающих перед ним, и столь ясных и столь отчетливых, что в конце концов они пересилили, возможно, его первые подозрения в их субъективной природе и стали для него объективными, то есть в его собственном убеждении об их роде и происхождении, — все же мысли, рассуждения, основания, дедукции, иллюстративные или доказательные факты и выводы остаются прежними; и читатель мог бы извлечь из них ту же пользу, что и из возвышенных и впечатляющих истин, переданных в «Видении Мирзы» или «Таблице Кебеса». Столь много я могу осмелиться утверждать даже при очень частичном знакомстве с трудами Сведенборга; что как моралист Сведенборг выше всяких похвал; и что как натуралист, психолог и теолог он имеет сильные и разнообразные претензии на благодарность и восхищение профессионального и философского студента. — Апрель 1827 г.

P. S.

Footnote 1:

Ed.

return to footnote mark

Оглавление / Указатель

Эссе о вере

regula maxima

patientes

scire possunt hoc vel illud una cum seipsis

conscire vel scire aliquid mecum

I

If

minus

thesis

²

plus

antithesis

a fortiori

plus

minus

super

minus

plus

synthesis

prothesis

syntheses

plus

plus

synthesis

synthesis

Разум и надлежащие объекты разума полностью чужды ощущению. Разум сверхчувственен, и его антагонист — аппетит, а объекты аппетита — похоть плоти.

Разум и его объекты не принадлежат миру чувств, внутренних или внешних; то есть они не участвуют в чувстве или фантазии. Разум сверхчувственен, и здесь его антагонист — похоть очей.

Разум и его объекты — это не вещи рефлексии, ассоциации, дискурсии, дискурса в старом смысле этого слова, как противоположности интуиции; «дискурсивный или интуитивный», как у Мильтона. Разум, конечно, не обязательно исключает конечное, ни во времени, ни в пространстве, но он включает их eminenter. Таким образом, утверждается, что первопричина материальной вселенной содержит в себе все движение как свою причину, но сама не является движением и не претерпевает его.

discursus, discursio,

synthesis

Разум, как единый с абсолютной волей (В начале был Логос, и Логос был у Бога, и Логос был Бог), и, следовательно, для человека — верный представитель воли Божьей, стоит выше воли человека как индивидуальной воли. Мы видели в III, что он стоит в антагонизме ко всем простым частностям; но здесь он стоит в антагонизме ко всем простым индивидуальным интересам как таковым, к личной воле, ищущей свои объекты в проявлении себя для себя — sit pro ratione voluntas; — реализуется ли это с дополнениями, как в похоти плоти и в похоти очей; или без дополнений, как в жажде и гордыне власти, деспотизме, эгоистическом честолюбии. Четвертый антагонист разума, таким образом, есть похоть воли.

Corollary

idem

alter

synthesis

alter et idem

antithesis

synthesis

alter

idem

per medium commune

He that loves father or mother more than me, is not worthy of me

Оглавление / Указатель

end of volume four, the final volume.

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