«Литературное наследие Сэмюэла Тейлора Кольриджа, том 3»

Ib. p. 84. D. E.

Serm. IX. Rom. xiii. 7. p. 86,

Admirable passages.

(side-note) Ib. p. 90. A. That soul that is accustomed, &c.

Ib. p. 94. A. B.

Ib.

ante

Ib.

Ib. And therefore when the prophet says, Quis sapiens, et intelliget hæc? Who is so wise as to find out this way? he places this cleanness which we inquire after in wisdom. What is wisdom?

hypostasis Sancta Sophia Ens Realissimum

synonyma

Ib. The Arians' opinion, that God the Father only was invisible, but the Son and the Holy Ghost might be seen.

Ib.

Ib.

Ib. Who, then, is this enemy? an enemy that may thus far think himself equal to God, that as no man ever saw God, and lived; so no man ever saw this enemy, and lived; for it is death.

There are bodies celestial plus syntheton prothesis thesis antithesis

Ib. For it is not so great a depopulation to translate a city from merchants to husbandmen, from shops to ploughs, as it is from many husbandmen to one shepherd; and yet that hath been often done.

Ib. The ashes of an oak in the chimney are no epitaph of that oak, to tell me how high or how large that was. It tells me not what flocks it sheltered while it stood, nor what men it hurt when it fell. The dust of great persons' graves is speechless too, it says nothing, it distinguishes nothing. As soon the dust of a wretch whom thou wouldst not, as of a prince whom thou couldst not, look upon, will trouble thine eyes, if the wind blow it thither; and when a whirlwind hath blown the dust of the churchyard unto the church, and the man sweeps out the dust of the church into the church-yard, who will undertake to sift those dusts again, and to pronounce; — this is the patrician, this is the noble, flour, and this the yeomanly, this the plebeian, bran.8

Ib. But when I lie under the hands of that enemy, that hath reserved himself to the last, to my last bed; then when I shall be able to stir no limb in any other measure than a fever or a palsy shall shake them; when everlasting darkness shall have an inchoation in the present dimness of mine eyes, and the everlasting gnashing in the present chattering of my teeth, and the everlasting worm in the present gnawing of the agonies of my body and anguishes of my mind; when the last enemy shall watch my remediless body, and my disconsolate soul there, — there, where not the physician in his way, perchance not the priest in his, shall be able to give any assistance; and when he hath sported himself with my misery, &c.

This Papam redolet 9 sleep in the Lord

Ib. Neither doth Calvin carry those emphatical words which are so often cited for a proof of the last resurrection, — that he knows his Redeemer lives, that he knows he shall stand the last man upon earth, that though his body be destroyed, yet in his flesh and with his eyes shall he see God — to any higher sense than so, that how low soever he be brought, to what desperate state soever he be reduced in the eyes of the world, yet he assures himself of a resurrection, a reparation, a restitution to his former bodily health, and worldly fortune which he had before. And such a resurrection we all know Job had.

After my skin Though the flies and maggots in my ulcers have destroyed my skin, yet still, and in my flesh, I shall see God as my Redeemer

Besides 10

Ib.

In fine

Let the whole world be in thy consideration as one house; and then consider in that, in the peaceful harmony of creatures, in the peaceful succession, and connexion of causes and effects, the peace of nature. Let this kingdom, where God hath blessed thee with a being, be the gallery, the best room of that house, and consider in the two walls of that gallery, the Church and the state, the peace of a royal and religious wisdom. Let thine own family be a cabinet in this gallery, and find in all the boxes thereof, in the several duties of wife and children, and servants, the peace of virtue, and of the father and mother of all virtues, active discretion, passive obedience; and then lastly, let thine own bosom be the secret box and reserve in this cabinet, and then the gallery of the best home that can be had, peace with the creature, peace in the Church, peace in the state, peace in thy house, peace in thy heart, is a fair model, and a lovely design even of the heavenly Jerusalem, which is visio pacis, where there is no object but peace.

Ib. The Masorites (the Masorites are the critics upon the Hebrew Bible, the Old Testament) cannot tell us, who divided the chapters of the Old Testament into verses: neither can any other tell, who did it in the New Testament.11

Ib. If they killed Lazarus, had not Christ done enough to let them see that he could raise him again?

Ib. Christ might ungirt himself, and give more scope and liberty to his passions than any other man; both because he had no original sin within to drive him, &c.

Did

12

Ib. I can see no possible edification that can arise from these ultra-Scriptural speculations respecting our Lord.

Ib. Though the Godhead never departed from the carcase ... yet because the human soul was departed from it, he was no man.

What 13

Ib. And I know that there are authors of a middle nature, above the philosophers, and below the Scriptures, the Apocryphal books.

mesothesis thesis antithesis

Ib. And therefore the same author (Epiphanius) says, that because they thought it an uncomely thing for Christ to weep for any temporal thing, some men have expunged and removed that verse out of St. Luke's Gospel, that Jesus, when he saw that city, wept.14

Ib. That world, which finds itself in an authumn in itself, finds itself in a spring in our imaginations.

Ib. The words are part of a dialogue, of a conference, between Christ and a man who proposed a question to him; to whom Christ makes an answer by way of another question, Why callest thou me good? &c. In the words, and by occasion of them, we consider the text, the context, and the pretext; not as three equal parts of the building; but the context, as the situation and prospect of the house, the pretext, as the access and entrance into the house, and then the text itself, as the house itself, as the body of the building: in a word, in the text the words; in the context the occasion of the words; in the pretext the purpose, the disposition of him who gave the occasion.

compendium

Ib.

Ib. Men perish with whispering sins, nay, with silent sins, sins that never tell the conscience they are sins, as often as with crying sins.

in incognito

Ib. Venit procurrens, he came running. Nicodemus came not so, Nicodemus durst not avow his coming, and therefore he came creeping, and he came softly, and he came seldom, and he came by night.

criteria

Ib. When I have just reason to think my superiors would have it thus, this is music to my soul; when I hear them say they would have it thus, this is rhetoric to my soul; when I see their laws enjoin it to be thus, this is logic to my soul; but when I see them actually, really, clearly, constantly do thus, this is a demonstration to my soul, and demonstration is the powerfullest proof. The eloquence of inferiors is in words, the eloquence of superiors is in action.

Ib. He came to Christ, he ran to him; and when he was come, as St. Mark relates it, he fell upon his knees to Christ. He stood not then Pharisaically upon his own legs, his own merits, though he had been a diligent observer of the commandments before, &c.

quasi per prolepsin

Ib. He was no ignorant man, and yet he acknowledged that he had somewhat more to learn of Christ than he knew yet. Blessed are they that inanimate all their knowledge, consummate all in Christ Jesus, &c.

Without 15

Ib. I remember one of the Panegyrics celebrates and magnifies one of the Roman emperors for this, that he would marry when he was young; that he would so soon confine and limit his pleasures, so soon determine his affections in one person.

Ib. But such is often the corrupt inordinateness of greatness, that it only carries them so much beyond other men, but not so much nearer to God.

Ib. Christ was pleased to redeem this man from this error, and bring him to know truly what he was, that he was God. Christ therefore doth not rebuke this man, by any denying that he himself was good; for Christ doth assume that addition to himself, I am the good shepherd. Neither doth God forbid that those good parts which are in men should be celebrated with condign praise. We see that God, as soon as he saw that any thing was good, he said so, he uttered it, he declared it, first of the light, and then of other creatures. God would be no author, no example of smothering the due praise of good actions. For surely that man hath no zeal to goodness in himself, that affords no praise to goodness in other men.

Ib.

Deus non est ens Deus est ens super ens Causa Sui

fit — et natura est

Ib. His name of Jehova we admire with a reverence.

Ib. Land, and money, and honour must be called goods, though but of fortune, &c.

Ib.

wages of sin

Hades

Ib. So says St. Augustine, Audeo dicere, though it be boldly said, yet I must say it, utile esse cadere in aliquod manifestum peccatum, &c.

Ib.

therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ!

Ib.

Ib.

Now the universality of this mercy hath God enlarged and extended very far, in that he proposes it even to our knowledge; sciant, let all know it. It is not only credant, let all believe it; for the infusing of faith is not in our power; but God hath put it in our power to satisfy their reason, &c.

credat sciat spectra phænomena No man cometh to Christ unless the Father lead him

apotheosis

Ib. If we could have been in Paradise, and seen God take a clod of red earth, and make that wretched clod of contemptible earth such a body as should be fit to receive his breath, &c.

Adam absque numero el infra numerum

Ib. We place in the School, for the most part, the infinite merit of Christ Jesus ... rather in pacto than in persona, rather that this contract was thus made between the Father and the Son, than that whatsoever that person, thus consisting of God and Man, should do, should, only in respect of the person, be of an infinite value and extension to that purpose, &c.

Ib. Quis nisi infidelis negaverit apud inferos fuisse Christum? says St. Augustine.

16 proves He descended into hell

Audacter dicam, says St. Hierome, cum omnia posset Deus, suscitare virginem post ruinam non potest.

quod Deus membranam hymenis luniformem reproducere nequit?

Ib. Seas of blood and yet but brooks, tuns of blood and yet but basons, compared with the sacrifices, the sacrifices of the blood of men, in the persecutions of the primitive Church. For every ox of the Jew, the Christian spent a man; and for every sheep and lamb, a mother and her child, &c.

Ib. But by what manner comes He from them? By proceeding.

in genere

synthesis, generative ad extra, et annihilative, etsi inclusive, quoad se, antitheses;

in omni parte in hac veste non sua,

Ib. First then, for the first term, sin, we use to ask in the school, whether any action of man's can have rationem demeriti; whether it can be said to offend God, or to deserve ill of God? for whatsoever does so, must have some proportion with God.

cui bono? cui malo? in genere

Ib. But still consider, that they did but leave their nets, they did not burn them. And consider, too, that they left but nets, those things which might entangle them, and retard them in their following of Christ, &c.

Ib.

In fine.

motto,

Footnote 1:

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Footnote 2: "Mr. Coleridge's admiration of Bull and Waterland as high theologians was very great. Bull he used to read in the Latin Defensio Fidei Nicoenoe, using the Jesuit Zola's edition of 1784, which, I think, he bought at Rome. He told me once, that when he was reading a Protestant English Bishop's work on the Trinity, in a copy edited by an Italian Jesuit in Italy, he felt proud of the Church of England, and in good humour with the Church of Rome."

Table Talk,

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Footnote 3: Rom.

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Footnote 4: John Gal

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Footnote 5: Aids to Reflection

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Footnote 6: Church and State

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Footnote 7: Galat

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Footnote 8: Hamlet

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Footnote 9:

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Footnote 10: "I now think, after many doubts, that the passage; I know that my Redeemer liveth, &c. may fairly be taken as a burst of determination, a quasi prophecy. I know not how this can be; but in spite of all my difficulties, this I do know, that I shall be recompensed!"

Table Talk

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Footnote 11: Concordance

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Footnote 12: Rom "Christ's body, as mere body, or rather carcase (for body is an associated word), was no more capable of sin or righteousness than mine or yours; that his humanity had a capacity of sin, follows from its own essence. He was of like passions as we, and was tempted. How could he be tempted, if he had no formal capacity of being seduced?"

Table Talk

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Footnote 13: "These natures from the moment of their first combination have been and are for ever inseparable. For even when his soul forsook the tabernacle of his body, his Deity forsook neither body nor soul. If it had, then could we not truly hold either that the person of Christ was buried, or that the person of Christ did raise up itself from the dead. For the body separated from the Word can in no true sense be termed the person of Christ; nor is it true to say that the Son of God in raising up that body did raise up himself, if the body were not both with him and of him even during the time it lay in the sepulchre. The like is also to be said of the soul, otherwise we are plainly and inevitably Nestorians. The very person of Christ therefore for ever one and the self-same, was only touching bodily substance concluded within the grave, his soul only from thence severed, but by personal union his Deity still unseparably joined with both."

Keble's edit

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Footnote 14:

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Footnote 15: "The object of the preceding discourse was to recommend the Bible as the end and centre of our reading and meditation. I can truly affirm of myself, that my studies have been profitable and availing to me only so far, as I have endeavored to use all my other knowledge as a glass enabling me to receive more light in a wider field of vision from the Word of God."

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Footnote 16: Ep Art

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Теологические труды Генри Мора 1

mordaunt

First

nosce teipsum Novum Organum Kritik der reinen Vernunft, der Urtheilskrajt, und der metaphysiche Anfangsgründe der Naturwissenschaft

Second entia rationalia was in the beginning became Let there be light

third

spirit of truth

Указатель, стр. 2

Разъяснение великой тайны благочестия

Servorum illius omnium indignissimus.

Servus indignissimus, omnino indignus

Ib. This makes me not so much wonder at that passage of Providence, which allowed so much virtue to the bones of the martyr Babylas, once bishop of Antioch, as to stop the mouth of Apollo Daphneus when Julian would have enticed him to open it by many a fat sacrifice. To say nothing of several other memorable miracles that were done by the reliques of saints and martyrs in those times.

Ib.

Ib. Fourthly. The little horn, Dan. vii, that rules for a time and times and half a time, it is evident that it is not Antiochus Epiphanes, because this little horn is part of the fourth beast — namely, the Roman.

ассирийское;

мидийское;

персидское;

македонское?

e confesso

Ib. And ye shall have the tribulation of ten days, — that is, the utmost extent of tribulation; beyond which there is nothing further, as there is no number beyond ten.

It Decent dierum 2

Ib. But for further conviction of the excellency of Mr. Mede's way above that of Grotius, I shall compare some of their main interpretations.

Ib. That this rider of the white horse is Christ, they both agree in.

white horse

Ib.

Ib. The Old and New Testament, which by a prosopopœia are here called the two witnesses.

Ib.

Thess cabala

Ib. But light-minded men, whose hearts are made dark with infidelity, care not what antic distortions they make in interpreting Scripture, so they bring it to any show of compliance with their own fancy and incredulity.

Ib.

semi semi semi One 3

Ib. I must confess our Saviour compiled no books, it being a piece of pedantry below so noble and divine a person, &c.

Ib.

Указатель, стр. 2

Исследование тайны беззакония

Confutation of Grotius on the 17th chapter of the Apocalypse.

magnus testis et historiarum diligentissimus inquisitor Teitan

Footnote 1:

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Footnote 2: Decem dierum vix mihi est familia

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Footnote 3:

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Комментарий Гейнрихса к Апокалипсису 1

Teitan Lateinos passim

Nec magis blandiri poterit alterum illud nomen, Teitan, quod studiose commendavit Irenœus.

non studiose, sed ironice commendavit Irenæus Teitan Lateinos

the eighth

что это почти вынуждает заменить «коптское» на «против» вопреки всем рукописям и без какого-либо намека со стороны отцов церкви. Ибо кажется игрой слов, недостойной автора, делать Сатану, который владел всеми семью, самому восьмым, и еще хуже, если «восьмым»:

что это не только великое и беспричинное несоответствие в стиле, но и бессмысленное добавление неясности к неясному — сначала так тщательно различать (гл. xiii. 1–11) «зверя» от «двух зверей» и одного «зверя» от другого, а затем сделать «зверя» апеллятивом «зверя»: как если бы, рассказав в одном месте о Николае старшем, Дике и другом Дике, его кузене, я вскоре после этого заговорил бы о Дике, имея в виду под этим именем старого Николая; то есть, различив Николая и Дика, затем сказать «Дик», имея в виду Николая!

Rev

Ib.

sensu symbolico

Millennium Die vorzüglichsten Bekenner Jesu sollen auferstehen, die übrigen Menschen sollen es nicht. Hiesse jenes, sie sollen noch nach ihrem Tode fortwürken, so wäre das letztere falsch: denn auch die übrigen würken nach ihrem Tode durch ihre schriften, ihre Andenken, ihre Beispiel.

Euge! Heinrichi

"Sovereign of the air, — who descendest on thy nest in the cleft of the inaccessible rock, who makest the mountain pinnacle thy perch and halting-place, and, scanning with steady eye the orb of glory right above thee, imprintest thy lordly talons in the stainless snows, that shoot back and scatter round his glittering shafts, — I pay thee homage. Thou art my king. I give honor due to the vulture, the falcon, and all thy noble baronage; and no less to the lowly bird, the sky-lark, whom thou permittest to visit thy court, and chant her matin song within its cloudy curtains; yea the linnet, the thrush, the swallow, are my brethren: — but still I am a bird, though but a bird of the earth.

"Monarch of our kind, I am a bird, even as thou; and I have shed plumes, which have added beauty to the beautiful, and grace to terror, waving over the maiden's brow and on the helmed head of the war-chief; and majesty to grief, drooping o'er the car of death!"

Footnote 1:

return to footnote mark

Жизнь епископа Хакета 1

Ib. Yet he would often dispute the necessity of a country living for a London minister to retire to in hot summer time, out of the sepulchral air of a churchyard, where most of them are housed in the city, and found for his own part that by Whitsuntide he did rus anhelare, and unless he took fresh air in the vacation, he was stopt in his lungs and could not speak clear after Michaelmas.

Ib. The Bishop was an enemy to all separation from the Church of England; but their hypocrisy he thought superlative that allowed the doctrine, and yet would separate for mislike of the discipline. ... And therefore he wished that as of old all kings and other Christians subscribed to the Conciliary Decrees, so now a law might pass that all justices of peace should do so in England, and then they would be more careful to punish the depravers of Church Orders.

Указатель, стр. 2

Проповеди Хакета

Moreover as the woman Mary did bring forth the son who bruised the serpent's head, which brought sin into the world by the woman Eve, so the Virgin Mary was the occasion of grace as the Virgin Eve was the cause of damnation. Eve had not known Adam as yet when she was beguiled and seduced the man; so Mary, &c.

Ib. The more to illustrate this, you must know that there was a twofold root or foundation of the children of Israel for their temporal being: Abraham was the root of the people; the kingdom was rent from Saul, and therefore David was the root of the kingdom; among all the kings in the pedigree none but he hath the name; and Jesse begat David the king, and David the king begat Solomon; and therefore so often as God did profess to spare the people, though he were angry, he says he would do it for Abraham's sake: so often as he professeth to spare the kingdom of Judah, he says he would do it for his servant David's sake; so that ratione radicis, as Abraham and David are roots of the people and kingdom, especially Christ is called the Son of David, the Son of Abraham.

Abrahamidæ

Ib.

I come to the third strange condition of the birth; it was without travel, or the pangs of woman, as I will shew you out of these words; fasciis involvit, that she wrapt him in swaddling clouts, and laid him in a manger. Ipsa genitrix fuit obstetrix, says St. Cyprian. Mary was both the mother and the midwife of the child; far be it from us to think that the weak hand of the woman could facilitate the work which was guided only by the miraculous hand of God. The Virgin conceived our Lord without the lusts of the flesh, and therefore she had not the pangs and travel of woman upon her, she brought him forth without the curse of the flesh. These be the Fathers' comparisons. As bees draw honey from the flower without offending it, as Eve was taken out of Adam's side without any grief to him, as a sprig issues out of the bark of a tree, as the sparkling light from the brightness of the star, such ease was it to Mary to bring forth her first born son; and therefore having no weakness in her body, feeling no want of vigor, she did not deliver him to any profane hand to be drest, but by a special ability, above all that are newly delivered, she wrapt him in swaddling clouts. Gravida, sed non gravabatur; she had a burden in her womb, before she was delivered, and yet she was not burdened for her journey which she took so instantly before the time of the child's birth. From Nazareth to Bethlem was above forty miles, and yet she suffered it without weariness or complaint, for such was the power of the Babe, that rather he did support the Mother's weakness than was supported; and as he lighted his Mother's travel by the way from Nazareth to Bethlem that it was not tedious to her tender age, so he took away all her dolour and imbecility from her travel in child-birth, and therefore she wrapt him in swaddling clouts.

Ib. But to say the truth, was he not safer among the beasts than he could be elsewhere in all the town of Bethlem? His enemies perchance would say unto him, as Jael did to Sisera, Turn in, turn in, my Lord, when she purposed to kill him; as the men of Keilah made a fair shew to give David all courteous hospitality, but the issue would prove, if God had not blessed him, that they meant to deliver him into the hands of Saul that sought his blood. So there was no trusting of the Bethlemites. Who knows, but that they would have prevented Judas, and betrayed him for thirty pieces of silver unto Herod? More humanity is to be expected from the beasts than from some men, and therefore she laid him in a manger.

junior soph

Ib. Tiberius propounded his mind to the senate of Rome, that Christ, the great prophet in Jewry, should be had in the same honour with the other gods which they worshipped in the Capitol. The motion did not please them, says Eusebius; and this was all the fault, because he was a god not of their own, but of Tiberius' invention.

Here 2

Ib. But our bodies shall revive out of that dust into which they were dissolved, and live for ever in the resurrection of the righteous.

Thou fool! not that, &c

бесконечный разум;

конечное разумное; и

конечное неразумное — то есть Бог, человек и зверь.

By this it appears how suitably a beam of admirable light did concur in the angels' message to set out the majesty of the Son of God: and I beseech you observe, — all you that would keep a good Christmas as you ought, — that the glory of God is the best celebration of his Son's nativity; and all your pastimes and mirth (which I disallow not, but rather commend in moderate use) must so be managed, without riot, without surfeiting, without excessive gaming, without pride and vain pomp, in harmlessness, in sobriety, as if the glory of the Lord were round about us. Christ was born to save them that were lost; but frequently you abuse his nativity with so many vices, such disordered outrages, that you make this happy time an occasion for your loss rather than for your salvation. Praise him in the congregation of the people! praise him in your inward heart! praise him with the sanctity of your life! praise him in your charity to them that need and are in want! This is the glory of God shining round, and the most Christian solemnizing of the birth of Jesus.

Указатель, стр. 2

Проповеди об искушении

Prot-evangelion ejusdem farinæ

Указатель, стр. 2

Проповедь о Преображении

I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh.

Rom. ix. 3.

Указатель, стр. 2

Проповедь о Воскресении

Thirdly, the necessity of it: for it was not possible that he should be holden of death.

Ib.

St. Austin says, that Tully, in his 3 lib. de Republica, disputed against the reuniting of soul and body. His argument was, To what end? Where should they remain together? For a body cannot be assumed into heaven. I believe God caused those famous monuments of his wit to perish, because of such impious opinions wherewith they were farced.

I 3

Ib.

And let any equal auditor judge if Job were not an Anti-Socinian; Job xix. 26. Though after my skin worms destroy this body, yet in my flesh shall I see God, whom I shall behold for myself, and mine eyes shall see, and not another.

It 4

mirabilia

Ib.

St. Chrysostom's judgment upon it (having loosed the pains of death) is, that when Christ came out of the grave, death itself was delivered from pain and anxiety — . Death knew it held him captive whom it ought not to have seized upon, and therefore it suffered torments like a woman in travail till it had given him up again. Thus he. But the Scripture elsewhere testifies, that death was put to sorrow because it had lost its sting, rather than released from sorrow by our Saviour's resurrection.

dea Mors!

Указатель, стр. 2

Жизнь лорда-хранителя Уильямса, написанная Хакетом 5

floored

'And God forbid that any other course, should be attempted. For this liberty was settled on the subject, with such imprecations upon the infringers, that if they should remove these great landmarks, they must look for vengeance, as if entailed by public vows on them and their posterity.' These were the Dean's instructions, &c.

Ib. Thus for them both together he solicits: — My most noble lord, what true applause and admiration the King and your Honor have gained, &c.

nullum numen abest, si sit prudentia

Ib.

Ib. Of such a conclusion of state, quæ aliquando incognita, semper justa, &c.

Ib. — — tuus, O Jacobe, quod optas

Explorare labor, mihi jussa capessere fas est.

Ib. He that doth much in a short life products his mortality.

ut apud geometros

Ib.

See what a globe of light there is in natural reason, which is the same in every man: but when it takes well, and riseth to perfection, it is called wisdom in a few.

Ib. A well-spirited clause, and agreeable to holy assurance, that truth is more like to win than love. Could the light of such a Gospel as we profess be eclipsed with the interposition of a single marriage?

Ib. "Floud," says the Lord Keeper, "since I am no Bishop in your opinion, I will be no Bishop to you."

And after the period of his presidency (of the Star Chamber), it is too well known how far the enhancements were stretched. But the wringing of the nose bringeth forth blood. Prov. 30-33.

allii nimis

Ib. New stars have appeared and vanished: the ancient asterisms remain; there's not an old star missing.

per se

Ib.

Restraint is not a medicine to cure epidemical diseases.

Ib. The least connivance in the world towards the person of a Papist.

præter

Ib.

mumpsimus sumpsimus

Ib. But this invisible consistory shall be confusedly diffused over all the kingdom, that many of the subjects shall, to the intolerable exhausting of the wealth of the realm, pay double tithes, double offerings, double fees, in regard of their double consistory. And if Ireland be so poor as it is suggested, I hold, under correction, that this invisible consistory is the principal cause of the exhausting thereof.

Dr. Bishop, the new Bishop of Chalcedon, is to come to London privately, and I am much troubled at it, not knowing what to advise his majesty as things stand at this present. If you were shipped with the Infanta, the only counsel were to let the judges proceed with him presently; hang him out of the way, and the King to blame my lord of Canterbury or myself for it.

Ib.

Ib. That a rector or vicar had not only an office in the church, but a freehold for life, by the common law, in his benefice.

O 6

Ib. I will represent him (the archbishop of Spalato) in a line or two, that he was as indifferent, or rather dissolute, in practice as in opinion. For in the same chapter, art. 35, this is his Nicolaitan doctrine: — A pluralitate uxorum natura humana non abhorret, imo fortasse neque ab earum communitate.

natura humana

Ib. But being thrown out into banishment, and hunted to be destroyed as a partridge in the mountain, he subscribed against his own hand, which yet did not prejudice Athanasius his innocency: —

Ib. I conclude, therefore, that his Highness having admitted nothing in these oaths or articles, either to the prejudice of the true, or the equalizing or authorizing of the other, religion, but contained himself wholly within the limits of penal statutes and connivances, wherein the state hath ever challenged and usurped a directing power, &c.

доказательство того, что король Англии даже тогда имел право освобождать не от исполнения законов в отдельных случаях, а от самих законов in omne futurum; то есть отменять законы своим собственным актом;

доказательство того, что такое вырывание зубов и когтей у законов не подвергало опасности уравнивание и окончательное господство незаконной религии;

полное отсутствие какой-либо взаимности со стороны испанского монарха.

Ib. Yet opinions were so various, that some spread it for a fame, that, &c.

Ib. For to forbid judges against their oath, and justices of peace (sworn likewise), not to execute the law of the land, is a thing unprecedented in this kingdom. Durus sermo, a harsh and bitter pill to be digested upon a sudden, and without some preparation.

Tantara

de Juramento

Ib. Wherefore he waives the strong and full defence he had made upon stopping of an original writ, and deprecates all offence by that maxim of the law which admits of a mischief rather than an inconvenience: which was as much as to say, that he thought it a far less evil to do the lady the probability of an injury (in her own name) than to suffer those two courts to clash together again.

Ib. 'Truly, Sir, this is my dark lantern, and I am not ashamed to inquire of a Dalilah to resolve a riddle; for in my studies of divinity I have gleaned up this maxim, licet uti alieno peccato; — though the Devil make her a sinner, I may make good use of her sin.' Prince, merrily, 'Do you deal in such ware?' 'In good faith, Sir,' says the Keeper, 'I never saw her face.'

licere uti alieno peccato

Ib. He was the topsail of the nobility, and in power and trust of offices far above all the nobility.

Ib. Prudent men will continue the oblations of their forefathers' piety.

sine qua non Ecclesia Ecclesia

Ib. And being threatened, his best mitigation was, that perhaps it was not safe for him to deny so great a lord; yet it was safest for his lordship to be denied. ... The king heard the noise of these crashes, and was so pleased, that he thanked God, before many witnesses, that he had put the Keeper into that place: 'For,' says he, 'he that will not wrest justice for Buckingham's sake, whom I know he loves, will never be corrupted with money, which he never loved.'

Ib.

'Sir,' says the Lord Keeper, 'will you be pleased to listen to me, taking in the Prince's consent, of which I make no doubt, and I will shew how you shall furnish the second and third brothers with preferments sufficient to maintain them, that shall cost you nothing. ... If they fall to their studies, design them to the bishoprics of Durham and Winchester, when they become void. If that happen in their nonage, which is probable, appoint commendatories to discharge the duty for them for a laudable allowance, but gathering the fruits for the support of your grandchildren, till they come to virility to be consecrated,' &c.

... To yield not only passive obedience (which is due) but active also, &c.

Ib. This is the venom of this new doctrine, that by making us the King's creatures, and in the state of minors or children, to take away all our property; which would leave us nothing of our own, and lead us (but that God hath given us just and gracious Princes) into slavery.

Ib. When they saw he was not selfish (it is a word of their own new mint), &c.

Ib. Their political aphorisms are far more dangerous, that His Majesty is not the highest power in his realms; that he hath not absolute sovereignty; and that a Parliament sitting is co-ordinate with him in it.

Ib. What a venomous spirit is in that serpent Milton, that black-mouthed Zoilus, that blows his viper's breath upon those immortal devotions from the beginning to the end! This is he that wrote with all irreverence against the Fathers of our Church, and showed as little duty to the father that begat him: the same that wrote for the Pharisees, that it was lawful for a man to put away his wife for every cause, — and against Christ, for not allowing divorces: the same, O horrid! that defended the lawfulness of the greatest crime that ever was committed, to put our thrice-excellent King to death: a petty schoolboy scribbler, that durst grapple in such a cause with the prince of the learned men of his age, Salmasius, , as Eunapius says of Ammonius, Plutarch's scholar in Egypt, the delight, the music of all knowledge, who would have scorned to drop a pen-full of ink against so base an adversary, but to maintain the honor of so good a King ... Get thee behind me, Milton! Thou savourest not the things that be of truth and loyalty, but of pride, bitterness, and falsehood. There will be a time, though such a Shimei, a dead dog in Abishai's phrase, escape for a while ... It is no marvel if this canker-worm Milton, &c.

O sana posteritas!

Ib. Dare they not trust him that never broke with them? And I have heard his nearest servants say, that no man could ever challenge him of the least lie.

Ib. If an under-sheriff had arrested Harry Martin for debt, and pleaded that he did not imprison his membership, but his Martinship, would the Committee for privileges be fobbed off with that distinction?

Ib.

That every soul should be subject to the higher powers. The higher power under which they lived was the mere power and will of Cæsar, bridled in by no law.

de jure de facto powers Imperator majestatem indutus est, — Senatus consulit, Populus jubet, imperent Consules

Ib. Yet so much dissonancy there was between his tongue and his heart, that he triumphed in the murder of Cæsar, the only Roman that exceeded all their race in nobleness, and was next to Tully in eloquence.

Footnote 1:

return to footnote mark

Footnote 2: Ea omnia super Christo Pilatus, et ipse jam pro sua conscientia Christianus, Cæsari tum Tiberio nuntiavit.

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Footnote 3: M. T. Ciceronis de Republica quæ supersunt. Zell. Stuttgardt

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Footnote 4: supra

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Footnote 5:

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Footnote 6: The Church and State

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Заметки о Джереми Тейлоре

Works Life Holy Living and Dying) The Liberty of Prophesying The Liberty of Prophesying strabismus

Указатель, стр. 2

Общее посвящение к полемическим трактатам 1

And the breath of the people is like the voice of an exterminating angel, not so killing but so secret.

But

2

Ib. But the most complained that, in my ways to persuade a toleration, I helped some men too far, and that I armed the Anabaptists with swords instead of shields, with a power to offend us, besides the proper defensitives of their own ... But wise men understand the thing and are satisfied. But because all men are not of equal strength; I did not only in a discourse on purpose demonstrate the true doctrine in that question, but I have now in this edition of that book answered all their pretensions, &c.

Ib. For episcopacy relies not upon the authority of Fathers and Councils, but upon Scripture, upon the institution of Christ, or the institution of the Apostles, upon a universal tradition, and a universal practice, not upon the words and opinions of the doctors: it hath as great a testimony as Scripture itself hath, &c.

episcopi, episcopatus?

Кто и что были эти episcopi; отличались ли они существенно от пресвитера, или были пресвитерами по роду в своей собственной ecclesia, и президентами или председателями случайно в синоде пресвитеров:

Что какими бы ни были episcopi апостольских времен, были ли они прелатами, властными епархиальными епископами; были ли они такими, как епископы Церкви Англии? Было ли библейское обоснование для архиепископов?

Что если установление епископов апостолом Павлом признано (а кто может это отрицать?), — то было ли это сделано jure Apostolico для вселенской Церкви во все времена и во всех местах; или только как целесообразное для того времени и при тех обстоятельствах; Павлом не как Апостолом, а как главой и основателем тех конкретных церквей, и поэтому имеющим право определять их подзаконные акты?

Указатель, стр. 2

Посвящение к «Священному сану и должностям епископата»

Ib. But the interest of the Bishops is conjunct with the prosperity of the King, besides the interest of their own security, by the obligation of secular advantages. For they who have their livelihood from the King, and are in expectance of their fortune from him, are more likely to pay a tribute of exacter duty, than others, whose fortunes are not in such immediate dependency on His Majesty.

Ib. A second return that episcopacy makes to royalty, is that which is the duty of all Christians, the paying tributes and impositions.

Ib. I mean the conversion of the kingdom from Paganism by St. Augustine, Archbishop of Canterbury; and the Reformation begun and promoted by Bishops.

In fine.

synthesis

In all those accursed machinations, which the device and artifice of hell hath invented for the supplanting of the Church, inimicus homo, that old superseminator of heresies and crude mischiefs, hath endeavoured to be curiously compendious, and, with Tarquin's device, putare summa papaverum.

Quœre-spiritualiter papaveratorurn?

Ib.

His next onset was by Julian, and occidere presbyterium, that was his province. To shut up public schools, to force Christians to ignorance, to impoverish and disgrace the clergy, to make them vile and dishonorable, these are his arts; and he did the devil more service in this fineness of undermining, than all the open battery of ten great rams of persecution.

datum

Ib. First, because here is a concourse of times; for now after that these times have been called the last times for 1600 years together, our expectation of the great revelation is very near accomplishing.

If there be such a thing as the power of the keys, by Christ concredited to his Church, for the binding and loosing delinquents and penitents respectively on earth, then there is clearly a court erected by Christ in his Church.

ethica politica,

not made with hands,

the promise of the truth Receive the Holy Ghost

Postquam unusquisque eos quos baptizabat suos putabat esse, non Christi, et diceretur in populis, Ego sum Pauli, Ego Apollo, Ego autem Cephæ, in toto orbe decretum est ut unus de presbyteris electus superponeretur cateris, ut schismatum semina tollerentur.

pari ratione

Ib. But those things which Christianity, as it prescinds from the interest of the republic, hath introduced, all them, and all the causes emergent from them, the Bishop is judge of.... Receiving and disposing the patrimony of the Church, and whatsoever is of the same consideration according to the fortyfirst canon of the Apostles. Præcipimus ut in potestate sua episcopus ecclesice res habeat. Let the Bishops have the disposing of the goods of the Church; adding this reason: si enim animte hominum pretiosæ illi sint creditæ, multo magis eum oportet curam pecuniarum gerere. He that is intrusted with our precious souls may much more be intrusted with the offertories of faithful people.

cura pecuniarum

Such are the delinquencies of clergymen, who are both clergy and subjects too; clerus Domini, and regis subditi: and for their delinquencies, which are in materia justiæ, the secular tribunal punishes, as being a violation of that right which the state must defend; but because done by a person who is a member of the sacred hierarchy, and hath also an obligation of special duty to his Bishop, therefore the Bishop also may punish him; and when the commonwealth hath inflicted a penalty, the Bishop also may impose a censure, for every sin of a clergyman is two.

Ib. So that ever since then episcopal jurisdiction hath a double part, an external and an internal: this is derived from Christ, that from the king, which because it is concurrent in all acts of jurisdiction, therefore it is that the king is supreme of the jurisdiction, namely, that part of it which is the external compulsory.

Ib. Bishops ut sic are not secular princes, must not seek for it; but some secular princes may be Bishops, as in Germany and in other places to this day they are. For it is as unlawful for a Bishop to have any land, as to have a country; and a single acre is no more due to the order than a province; but both these may be conjunct in the same person, though still, by virtue of Christ's precept, the functions and capacities must be distinguished.

"Simon Peter, as my Apostle, you are to make converts only by humility, voluntary poverty, and the words of truth and meekness; but if by your spiritual influence you can induce the Emperor Tiberius to make you Tetrarch of Galilee or Prefect of Judaea, then — you may lord it as loftily as you will, and deliver as Tetrarch or Prefect those stiff-necked miscreants to the flames for not having been converted by you as an Apostle."

Ib. I end with the golden rule of Vincentius Lirinensis: — magnopere curandum est ut id teneamus, quod ubique, quod semper, quod ab omnibus creditum est.

aranea theologica whoever believeth with his heart, and professeth with his mouth, that Jesus is Lord and Christ, ubique, semper, et ab omnibus.

Указатель, стр. 2

Апология санкционированных и установленных форм литургии

Not like women or children when they are affrighted with fire in their clothes. We shaked off the coal indeed, but not our garments, lest we should have exposed our Churches to that nakedness which the excellent men of our sister Churches complained to be among themselves.

Ib. And since all that cast off the Roman yoke thought they had title enough to be called Reformed, it was hard to have pleased all the private interests and peevishness of men that called themselves friends; and therefore that only in which the Church of Rome had prevaricated against the word of God, or innovated against Apostolical tradition, all that was pared away.

ovum, proto

Ib. It began early to discover its inconvenience; for when certain zealous persons fled to Frankfort to avoid the funeral piles kindled by the Roman Bishops in Queen Mary's time, as if they had not enemies enough abroad, they fell foul with one another, and the quarrel was about the Common Prayer Book.

Ib. Here therefore it became law, was established by an act of Parliament, was made solemn by an appendant penalty against all that on either hand did prevaricate a sanction of so long and so prudent consideration.

tolerabiles ineptias ineptias usque ad carcerem et verbera intolerantes!

Ib. But the Common Prayer Book had the fate of St. Paul; for when it had scaped the storms of the Roman See, yet a viper sprung out of Queen Mary's fires, &c.

Ib. For, if we deny to the people a liberty of reading the Scriptures, may they not complain, as Isaac did against the inhabitants of the land, that the Philistines had spoiled his well and the fountains of living water? If a free use to all of them and of all Scriptures were permitted, should not the Church herself have more cause to complain of the infinite licentiousness and looseness of interpretations, and of the commencement of ten thousand errors, which would certainly be consequent to such permission? Reason and religion will chide us in the first, reason and experience in the latter ... The Church with great wisdom hath first held this torch out; and though for great reasons intervening and hindering, it cannot be reduced to practice, yet the Church hath shewn her desire to avoid the evil that is on both hands, and she hath shewn the way also, if it could have been insisted in.

sub lingua

Ib. So that the Church of England, in these manners of dispensing the power of the keys, does cut off all disputings and impertinent wranglings, whether the priest's power were judicial or declarative; for possibly it is both, and it is optative too, and something else yet; for it is an emanation from all the parts of his ministry, and he never absolves, but he preaches or prays, or administers a sacrament; for this power of remission is a transcendent, passing through all the parts of the priestly offices. For the keys of the kingdom of heaven are the promises and the threatenings of the Scripture, and the prayers of the Church, and the Word, and the Sacraments, and all these are to be dispensed by the priest, and these keys are committed to his ministry, and by the operation of them all he opens and shuts heaven's gates ministerially.

aura electrica

Ib. ejusdem farinoe.

exemplar the beauty of holiness

Ib. Thus the Holy Ghost brought to their memory all things which Jesus spake and did, and, by that means, we come to know all that the Spirit knew to be necessary for us.

Alogi a priori What shall I do to be saved? a priori no man can say that Jesus is the Lord: I am the Lord (Jehovah): that is my name; and my glory will I not give to another

Ib. And that this is for this reason called a gift and grace, or issue of the Spirit, is so evident and notorious, that the speaking of an ordinary revealed truth, is called in Scripture, a speaking by the spirit, 1 Cor. xii. 8. No man can say that Jesus is the Lord but by the Holy Ghost. For, though the world could not acknowledge Jesus for the Lord without a revelation, yet now that we are taught this truth by Scripture, and by the preaching of the Apostles, to which they were enabled by the Holy Ghost, we need no revelation or enthusiasm to confess this truth, which we are taught in our creeds and catechisms, &c.

no man can.

Ib. And yet, because the Holy Ghost renewed their memory, improved their understanding, supplied to some their want of human learning, and so assisted them that they should not commit an error in fact or opinion, neither in the narrative nor dogmatical parts, therefore they wrote by the spirit.

Tim

Every divinely inspired writing is profitable, &c vice versa

Ib. So that let the devotion be ever so great, set forms of prayer will be expressive enough of any desire, though importunate as extremity itself.

Ib.

ergo Gal.

Ib. When Christ was upon the Mount, he gave it for a pattern, &c.

Ib. Now then I demand, whether the prayer of Manasses be so good a prayer as the Lord's prayer? Or is the prayer of Judith, or of Tobias, or of Judas Maccabeus, or of the son of Sirach, is any of these so good? Certainly no man will say they are; and the reason is, because we are not sure they are inspired by the Holy Spirit of God.

paraphernalia

Ib. That the Apostles did use the prayer their Lord taught them, I think needs not much be questioned.

Ad contra

Ib. Now that they tied themselves to recitation of the very words of Christ's prayer pro loco et tempore, I am therefore easy to believe, because I find they were strict to a scruple in retaining the sacramental words which Christ spake when he instituted the blessed Sacrament.

versus Oratio Dominica My God! my God! why hast thou forsaken me? Woman, behold thy son! My God! my God!

Ib. And I the rather make the inference from the preceding argument because of the cognation one hath with the other; for the Apostles did also in the consecration of the Eucharist use the Lord's Prayer; and that together with the words of institution was the only form of consecration, saith St. Gregory; and St. Jerome affirms, that the Apostles, by the command of their Lord, used this prayer in the benediction of the elements.

Ib. But besides this, when the Apostles had received great measures of the spirit, and by their gift of prayer composed more forms for the help and comfort of the Church, &c.

Ib. And the Fathers of the Council of Antioch complain against Paulus Samosatenus, quod Psalmos et cantus, qui ad Domini nostri Jesu Christi honorem decantari solent, tanquam recentiores, et a viris recentioris memorioe editos, exploserit.

Carmen Christo, quasi Deo, dicere secum invicem.

Ib. Which together with the the lectionarium of the Church, the books of the Apostles and Prophets spoken of by Justin Martyr, and said to be used in the Christian congregations, are the constituent parts of liturgy.

Ib. For the offices of prose we find but small mention of them in the very first time, save only in general terms, and that such there were, and that St. James, St. Mark, St. Peter, and others of the Apostles and Apostolical men, made Liturgies; and if these which we have at this day were not theirs, yet they make probation that these Apostles left others, or else they were impudent people that prefixed their names so early, and the Churches were very incurious to swallow such a bole, if no pretension could have been reasonably made for their justification.

data cabala passes all understanding

phœnomena

Ib.

obiter et in transitu Dissuasive from Popery Liberty of Prophesying

— — that helps and harms,

Which life and death have sealed with counter charms —

В период, непосредственно последовавший за Вознесением нашего Господа, или в так называемый апостольский век, все дары Духа, и, конечно, дар молитвы, как дарованные благодати, не просто или не главным образом для пользы Апостолов и их современников, но также и преимущественно для пользы всех последующих веков, и как средства утверждения основ христианства, отличались по роду, степени, способу и объекту от тех обычных благодатей, обещанных всем истинным верующим всех времен; и обладали характером необычайного участия в природе чудес, на что ни один верующий при нынешних и регулярных устроениях Духа не может претендовать без глупости и самонадеянности.

Тем не менее, несомненно, что даже первые чудесные дары и благодати, ниспосланные самим Апостолам, накладывались на их естественные способности и приобретенные знания, но не заменяли их и не позволяли им обходиться без обычных средств и инструментов развития первых и применения вторых посредством изучения, чтения, прошлого опыта и всего того, что Провидение назначило для всех людей как условия и факторы морального и интеллектуального прогресса. Способности обдумывать, выбирать и уместно располагать наши мысли и дела — это добрые дары Божьи человеку, на которые воздействуют, которые вызывают к жизни и совершенствуют дополнительные благодати Духа, дарованные христианам. Поэтому обдумывание, выбор и метод становятся обязанностями, поскольку они являются основами и вместилищами Духа, подобно тому как полированный кристалл является вместилищем света. Но если Пророки и Апостолы не находили (как Тейлор доказывает, что они не находили) в чудесной помощи таких вливаний света, которые исключали бы или делали излишним проявление их естественных способностей и личных достижений, то a fortiori это не относится к обладателям или наследникам обычных благодатей, завещанных Христом Своей Церкви как узуфруктуариям всех ее членов; и тот, кто намеренно отбрасывает всякое предварительное обдумывание, выбор и упорядоченность, чтобы неподготовленным войти в высшую и самую грозную функцию души — функцию публичной молитвы, — виновен не в меньшей непристойности и непочтительности, чем если бы, будучи представителем общины, он должен был представить прошение перед престолом, но намеренно снял свои приличные одежды, чтобы предстать перед монархом нагим или в лохмотьях: и ожидает не меньшей абсурдности, чем стать пассивным автоматом, в котором Святой Дух должен играть роль чревовещателя.

Если, следовательно, каждая община должна получать подготовленную форму молитвы от своего главы или служителя, почему бы не получать ее скорее от коллективной мудрости Церкви, представленной в собранных главах и духовных Отцах?

Это подразумевается Вестминстерской ассамблеей. Но они не довольствуются существующей формой и поэтому заменяют ее Директорией как плодом своих размышлений и советов. Весь вопрос, таким образом, теперь сводится к сравнительным достоинствам и пригодности Директории и Книги общих молитв; и Джереми Тейлор неопровержимо доказывает, насколько полна победа последней, насколько вопиющи недостатки и как многочисленны упущения первой.

Смешение слабых и сильных аргументов, частое прерывание потока логики сомнительными, пустяковыми и неблагоразумными отступлениями; аргументы, опирающиеся на посылки, отрицаемые оппонентами, и все же принимаемые как должное; короче говоря, дополнения, которые обременяют, приращения, которые вычитают, и подтверждения, которые ослабляют: —

Что он начинает с надлежащего разделения предмета на две отдельные ветви, то есть экстемпоральная молитва в противоположность установленным формам и «Директория» как предписывающая форму в противоположность существующей Литургии; но что в дальнейшем он смешивает, путает и переплетает одно с другим и настаивает больше всего и чаще всего на первом пункте, который подавляющее большинство партии, которой он противостоит, отвергло и осудило не меньше, чем он сам, и который, хотя его легче всего опровергнуть, едва ли требовал опровержения.

Указатель, стр. 2

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

And first I answer, that whatsoever is against the foundation of faith is out of the limits of my question, and does not pretend to compliance or toleration.

Ib. Indeed if by a heresy we mean that which is against an article of creed, and breaks part of the covenant made between God and man by the mediation of Jesus Christ, I grant it to be a very grievous crime, a calling God's veracity into question, &c.