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.
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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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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.