«Труды преподобного Хью Биннинга»

Публикация работы доктора Стрэнга «De Voluntate et Actionibus Dei circa Peccatum» (Амстердам, у Людовика и Даниэля Эльзевиров, 1657, 4-й формат, стр. 886) была поручена г-ну Уильяму Спангу, служителю английской церкви в Мидделбурге в Зеландии. Рукописи были отправлены ему его двоюродным братом, г-ном Робертом Бейли, в то время профессором богословия в Университете Глазго, который после смерти своей первой жены женился на дочери доктора Стрэнга. «Доктор Стрэнг, ваш добрый друг, — говорит Бейли в письме к г-ну Спангу от 20 июля 1654 года, — имея дела в Эдинбурге с юристами по поводу несправедливых неприятностей, которым он подвергся из-за своего жалования, скончался так кротко и благодатно, что это удовлетворило всех и было высоко оценено во всем городе, а сами его гонители дали ему полное свидетельство. Свой трактат Dei circa peccatum он расширил и подготовил к печати. Позаботьтесь о том, чтобы его хорошо напечатали, в соответствии с постоянной дружбой, которая всегда была между вами и ним». (Letters, том II, стр. 382, 383). По просьбе г-на Спанга Александр Морус предоставил предисловие и Ad Lectorem Commomito для работы доктора Стрэнга. — Ред.

«Это несколько странно, — замечает Хоуи из Лохгойна, — что безымянный автор должен спорить с этой книгой, потому что издатель опустил его имя и вставил только имя автора. Он мог бы знать, что недолго оставалось секретом, что г-н Джеймс Кид (который впоследствии стал служителем в Куинсферри) был издателем, и по этой причине претерпел как долгое тюремное заключение в Утрехте, так и конфискацию всего, что они могли получить из книг. А что касается поручителей, то г-жа Биннинг, вдова достойного автора, будучи тогда жива, имела связь и вела обширную переписку с г-ном Гамильтоном, г-ном Ренвиком и многими из преследуемых членов Общества, и разделяла те же чувства, что видно из нескольких писем, сохранившихся до сих пор в их собственной рукописи — и г-н Ренвик говорит о ней в некоторых своих письмах, как на 49 и 104 страницах печатного тома его писем, но особенно это видно из абзаца, который опущен в печатной копии, страница 58 (который будет здесь переписан с оригинала, написанного его собственной рукой), где он говорит: «Также, согласно вашему указанию, я упрекнул г-жу Биннинг за похвалу, которую она дала Джону Уилсону в своем письме к вам. Но она говорит, что тогда еще не видела его свидетельства, и была огорчена, когда увидела, что оно так противоречит как ее мыслям, так и ее похвале в его адрес». И также постскриптум к 20-му письму, касающийся того же дела, также опущен. И примерно в то же время, когда была напечатана книга г-на Биннинга, пока сэр Роберт Гамильтон был в заключении из-за декларации [Санкуарская декларация] в 1692 году, он написал письмо г-же Биннинг, в котором жалуется на ее необычное молчание в его почетных узах ради такого благородного Господина. Однако, доверяя тому, что ее сочувствие не уменьшилось, он добавляет: «О, мой достойный друг, я не могу выразить любовь и доброту Христа с того времени, как я в узах. Он открыл новые сокровища ощутимой любви и сладости, и Ему было угодно даровать мне посещения любви и доступ к Себе, чтобы утешить и укрепить бедного, немощного меня многими путями, что это Его путь, который сейчас преследуется, и что это Его драгоценные истины, интересы и заботы, за которые я сейчас страдаю, что бы ни утверждали враги с их ассоциированными служителями и профессорами и т. д.» 129.«Из чего очевидно, что они вели обширную переписку с г-жой Биннинг. И до сих пор существует чистая и правильная рукописная копия вышеупомянутой книги, которая находилась на хранении у сэра Роберта, и более чем вероятно, что она была получена от г-жи Биннинг, тем более что она пережила ее публикацию, не оспаривая ее.

«Нет необходимости обращать внимание на то, что еще выдвигает вышеупомянутый анонимный автор против книги и издателя, поскольку г-н Вудро в предисловии к тому проповедей г-на Биннинга в восьмую долю листа, напечатанному в 1760 году, скромно высказался по этому поводу и говорит, что нет оснований сомневаться в том, что это был г-н Биннинг. Он также чистосердечно признается, что в ней содержится лучшая коллекция Священных Писаний, которую он знает, касающаяся греха и опасности объединения с нечестивыми и безбожными людьми и т. д., и что она была написана в гладком, хорошем стиле, достаточно согласующемся с чувствами г-на Биннинга в некоторых его проповедях». Faithful Contendings Displayed, стр. 486, 487, примечание. См. также Faithful Witness-bearing Exemplified, предисловие, стр. IV. — Ред.

[Следующие пагубные и нечестивые доктрины, которые в те дни в Англии открыто провозглашались с кафедры и распространялись через печать, по-видимому, были не совсем неизвестны в северной части острова: 130.[See page 527.—Ed.]131.[See page 527.—Ed.]132.[See page 528.—Ed.]133.[Ibid.—Ed.]134.[The word reduce is here used in its literal etymological sense, as signifying to bring back or to restore.—Ed.]135.[The allusion here appears to be to the doctrines of the Quakers who, in Binning's time, were increasing in the west of Scotland, and accustomed to rail, with impunity, at ministers in the face of their congregations. See Baillie's Letters, vol. ii., pp. 393, 413, 419.—Ed.]136.[That is felt.—Ed.]137.[These terms were made use of as descriptive of themselves by the sect called the Familists. See Discovery of Familism, p. 7 apud Baillie's Anabaptism, pp. 102-127, Lond. 1647.—Ed.] 138.[That is, propound a nice question.—Ed.]139.[That is, careless.—Ed.]140.[The heathen poet whose words these are, (“We move towards what is forbidden”), describes well the perversity and the imbecility of our nature. Vid Ovid Amor. lib. iii. eleg. 4 ver. 17 Met. lib. vii. ver. 20.—Ed.]141.[That is, the most natural.—Ed]142.[That is, a twist or undue bend.—Ed.]143.[That is, "His will stands for reason." Juv. Sat. vi. ver. 222.—Ed.]144.[Mr. Binning was a Supralapsarian. In this and the two following Lectures he treats of the “high mystery of predestination,” the consideration of which, though it should be handled with special prudence and care, (West. Conf. of Faith, ch. 3) is nevertheless, full of sweet pleasant and unspeakable comfort to godly persons. Art. of Ch. of Eng. Art. xvii. His views of this mysterious doctrine are stated with singular clearness, and the objections to it, which he notices and answers, are brought forward with the utmost ingenuousness and candour and expressed, it must be admitted, as strongly as a caviller could desire.—Ed.] 145.[The reader will remember that at this time the country was convulsed from one end of it to the other.—Ed.]146.[That is, Fate leads the willing and drags the unwilling.—Ed.]147.[This was the only consolation which one learned Roman could administer to another on the death of a friend. “This is hard,” said he, “but what cannot be remedied is more easily borne, with patience.” Hor. Carm. lib. I. carm. xxiv.—Ed.] 148.[Or by the by.—Ed.]149.[That is grains or particles.—Ed.]150.[What a sublime answer was that which one of the deaf and dumb pupils of M. Sicard gave to the question, “What is eternity?” It is “a day,” said Massieu, “without yesterday or to-morrow,—un jour sans hier ni demain.” The thoughts of our author on this boundless theme are hardly less sublime.—Ed.] 151.[That is, to have the same desires and aversions, that, in a word is strong friendship—Sallust in Catil. c. xx.—Ed.] 152.[That is, twist.—Ed.]153.[Lycurgus, the Spartan lawgiver, made no law against ingratitude, it is said, because he conceived that no one could be so irrational as to be unthankful for kindness done to him.—Ed.] 154.[That is, quarter.—Ed.]155.[The discourse ends so abruptly here, as plainly to show that it is an unfinished production, and was not designed by the learned and pious author for publication.—Ed.] 156.[Perhaps the word ought to be museum, used in the sense of a place for study.—Ed.]157.[That is, not to speak of.—Ed.]158.[This simple vernacular expression, which is used by other Scottish theological writers of the period as employed here, is particularly expressive. It signifies a place where either foes or friends have agreed to meet. Is that place the temple of the Lord? There surely will peace and harmony prevail. Is our Daysman there? He will make intercession for us and reconcile us to God.—Ed.] 159.[That is, orders us into his Son.—Ed.]160.1. Что моральный закон совершенно бесполезен для верующего, не является правилом для него, чтобы ходить или проверять свою жизнь, и что христиане свободны от его обязательной силы.

2. Что для самого Христа так же возможно согрешить, как и для дитя Божьего согрешить.

3. Что дитя Божье не нуждается, более того, не должно просить прощения за грех, и что для него это не что иное, как богохульство.

4. Что Бог не наказывает никого из Своих детей за грех.

5. Что если человек через Духа знает, что он находится в состоянии благодати, то, даже если он совершит величайшие преступления, Бог не видит в нем греха.

Три ведущих антиномианских учителя были доставлены в комитет Палаты общин за распространение различными способами этих и подобных мнений, которые справедливо рассматривались как подрывающие всякую мораль. — Gataker's «God's Eye on his Israel», предисловие, Лондон, 1645. — Ред.

[Доктор Мид описывает средства, к которым ранее прибегали в этой стране, чтобы остановить распространение чумы. «Основной смысл приказов, изданных в те времена, заключался в том, чтобы, как только обнаруживалось, что какой-либо дом заражен, держать его закрытым, с большим красным крестом и словами «Господи, помилуй нас», нарисованными на двери, а сторожа дежурили день и ночь, чтобы никто не входил и не выходил, кроме тех врачей, хирургов, аптекарей, сиделок, досмотрщиков и т. д., которые были допущены властями, и это должно было продолжаться по крайней мере месяц после того, как вся семья умерла или выздоровела.

161.[“Antinomians, contending for faith of assurance, and leading men to be persuaded that God loveth every one, whom he commandeth to believe, with an everlasting love, and that ‘no man ought to call in question more whether he believe or no, than he ought to question the gospel and Christ,’ do with Libertines acknowledge a faith of assurance, but deny all faith of dependence on God through Christ, as if we were not justified by such a faith.”—“A Survey of the spiritual Antichrist, opening the secrets of Familisme and Antinominianisme.” by Samuel Rutherford, Professor of Divinity in the University of St. Andrew's, part II. p. 235. London, 1648.—Ed.] 162.[These observations discover an accurate knowledge of the philosophy of the human mind, as well as of the doctrines of Scripture. It is certainly one thing to believe in the Lord Jesus Christ, and another thing to feel assured of one's salvation, or to be persuaded that we are possessed of that true faith which is the gift of God, and by which the just shall live. To identify, as is sometimes done, faith in Christ and the assurance of salvation, is calculated, on the one hand, to encourage presumption; and, on the other hand, to give rise to despair, Prov. xxx. 12, Ezek. xiii. 22, 23. What an earlier writer even than Binning says upon this subject, is not unworthy of notice. “St. Paul, wishing well to the church of Rome, prayeth for them after this sort. ‘The God of hope fill you with all joy in believing.’ Hence an error groweth, when men in heaviness of spirit suppose they lack faith, because they find not the sugared joy and delight, which indeed doth accompany faith, but so as a separable accident, as a thing that may be removed from it, viz. there is a cause why it should be removed. The light would never be so acceptable, were it not for that usual intercourse of darkness. Too much honey doth turn into gall, and too much joy, even spiritual, would make us wantons. Happier a great deal is that man's case, whose soul by inward desolation is humbled, than he whose heart is, through abundance of spiritual delight, lifted up and exalted above measure. Better it is sometimes to go down into the pit, with him, who, beholding darkness, and bewailing the loss of inward joy and consolation, crieth from the bottom of the lowest hell, My God, my God, why hast thou forsaken me? than continually to walk arm in arm with angels, to sit as it were in Abraham's bosom, and to have no thought, no cogitation; but, ‘I thank my God it is not with me as it is with other men.’ No; God will have them that shall walk in light to feel now and then what it is to sit in the shadow of death. A grieved spirit, therefore, is no argument of a faithless mind.”—Hooker's Works, vol. iii. pp. 527, 528. Oxford. 1807.—Ed.] 163.[That is, collect or obtain.—Ed.]164.[That is, between extremes.—Ed.]165.[Perhaps the word should be plungy, that is rainy. Chauc.—Ed.]166.[That is, cover with mist.—Ed.]167.[That is, deserving of consideration.—Ed.]168.[In the year 1661 Winston and some others sent a letter to Cromwell, through General Lambert, in which they charge the English army in Scotland “with divers errors countenancing of deposed ministers to preach silencing of ministers that preach of state proceedings, and suffering officers to preach,” &c.—Whithel's Memorials p. 497.—Ed.] 169.[Cromwell, in his despatches, after the battle of Dunbar, states the number of his prisoners, exclusive of officers, to be near 10,000.—Cromwelliana, p. 90. “The same daye the minister declaired yt yr wes a petitioune come from the prisoners at Tinmouth quho wer taiken at Dunbar, and representit to the presbyterie for support, because they wer in ane sterving conditione, and all comanders. And yt ye presbyterie hes recomendit the samen to ye several kirks of ye presbyterie, Therfoir ordaines that ane collectione be yranent upon Sondaye come 8 deyes, and intimation to be maid of it the next sabbathe to ye effect ye people may provide some considerable thing yranent.” Records of the kirk session of Govan, 1st July, 1652. “Upon the desire of the Guinea Merchants (20th Sept., 1651,) 1,500 of the Scots prisoners were granted to them, and sent on shipboard to be transported to Guinea to work in the mines there.”—Whitelock's Mem. p. 485. “Letters (25th October, 1651,) that many of the Scots prisoners and others at Shrewsbury were dead of a contagious fever.”—Id. p. 488.—Ed.] 170.[That is, in this world.—Ed.]171.[That is, he will get, or meet with, a fall or fall lower as he, who aims at being wise above what is written, is in danger of falling into error.—Ed.] 172.[That is, treat with indignity.—Ed.]173.[That is, check (from compesco, Lat.).—Ed.]174.[Or, hesitation.—Ed.]175.[That is, more honoured.—Ed.]176.[That is, than.—Ed.]177.[That is, concourse.—Ed.]178.[Or pre-eminence above others.—Ed.]179.[That is, directions, or different points of the compass.—Ed.]180.[That is careless or slight.—Ed.]181.[This was long a current tradition. But Maundrell avers that he saw “several birds flying about and over the lake of Sodom,” or Dead Sea as it is called “without any visible harm”—Journey from Aleppo to Jerusalem A.D. 1696 p. 137. Edin. 1812.—Ed.] 182.[That is, destitute of reason.—Ed.]183.[Or property.—Ed.]184.[That is not so likely to happen.—Ed.]185.[That is, the obscurity or mystery of the gospel.—Ed.]186.[Coldly or carelessly.—Ed.]187.[That is, “If thou lovest the earth, thou art earth”.—Ed.]188.[Increase.—Ed.]189.[Antiperistasis (αντιπεριστασις from αντι περ and ισταημ, the act of hemming round) a term employed in ancient times by the Peripatetics to denote the increase of one quality by the action of another of an opposite nature as when internal heat or inflammation is increased by external cold. It would be “a holy Antiperistasis in a Christian,” it is said (p. 216) were the surrounding ignorance and wickedness of the world to make the grace of God unite itself and work more powerfully as fire out of a cloud and shine more brightly as a torch in the darkness of the night. A learned English divine who lived in the same age with Binning declares that in the case of the faithful themselves sin derives additional power, by antiperistasis from the law, to deceive, captivate, sell as a slave to make them do that which they hated and allowed not and do not that which they would and loved.—Bishop Reynold's Works vol. I. p. 146, Lond. 1826.—Ed.] 190.[Exuberant or abundant.—Ed.]191.[That is, conceived like that.—Ed.]192.[That is, than to look.—Ed.]193.[That is, opposite.—Ed.]194.[See Note, p. 208.—Ed.]195.[That is disfigure.—Ed.]196.[That is, “The soul is where it loves, not where it animates.”—Ed.]197.[That is, indictment or accusation.—Ed.]198.[That is, exert.—Ed.]199.[These were booths, or other temporary erections, put up for the reception of such as were infected with the plague.—Ed.]200.[In some of his epistles to his friends, Cicero expresses himself as if he thought death was to be followed by utter annihilation. But he speaks very differently in some of his other writings. The following passage occurs in a work (Consolatio) which has been ascribed to him—Gorgias orator, jam ætate confectus ac morti proximus rogatus num libenter moreretur maxime vero inquit nam tamquam ex putri miseraque domo lætus egredior—Mortem igitur in malus nullo modo esse ponendam sed in præcipius bonus numerandam debitaturum puto neminem—Gorgias the orator, when worn out with age and near death being asked whether he would die willingly said: Very willingly indeed for I depart as if I were gladly leaving a filthy and wretched house.—I therefore think that no one will hesitate to believe that death is not by any means to be ranked among evils but included among things which we account good in the highest degree.—Cic. Oper. tom. iv. pp. 1347, 1348. Basil 1681.—Ed.] 201.[Animals that have a sting are called aculeata animalis. Plin. Nat. Hist. lib. xx. cap. 91.—Ed.]202.[That is, not knowing.—Ed.]203.«Нелегко представить себе более мрачную картину страданий, чем эта: семьи заперты вдали от всех своих знакомых, хотя и поражены болезнью, которая больше всего на свете требует утешения и помощи, брошены, возможно, на попечение бесчеловечной сиделки (ибо такие часто встречаются в это время возле больных) и незнакомы ни с чем, кроме печального зрелища того, как смерть продвигается среди них самих, с малыми надеждами на жизнь, оставшимися у выживших, и те смешаны с тревогой и сомнением, не лучше ли умереть, чем продлевать жалкое существование после потери своих лучших друзей и ближайших родственников». — Dr. Mead's Medical Works, стр. 273. — Ред.

[Г-н Биннинг имел авторитет Иеронима, чтобы сказать это. Говоря о Мертвом море, или, как оно называется в Писании, Соленом море, его слова таковы: Demque si Jordanis auctus imbribus pisces illuc influens rapuerit statim mortuntur, et pinguibus aquis supernatant. В конце концов, если Иордан, который впадает в него, должен, когда он раздувается от дождя, нести с собой какую-либо рыбу, она немедленно умирает и всплывает на поверхность битуминозных вод. (Hieron Comment in Ezek. cap. xlvii.) Он также утверждает, что в Мертвом море не было найдено ни одного живого существа какого-либо описания. (Comment in Joel cap. ii.) Согласно Вольнею, облака дыма до сих пор наблюдаются исходящими из этого озера, и он представляет лаву и пемзу, которые были выброшены на его берега, как также несомненные показатели действия огня. Вода, однако, того, что Мильтон описывает как — 204.[That is, stupified.—Ed.]205.[That is obstruction. “Mr. Prin and the Erastian lawyers are now our remora”—Baillie's Letters and Journal, vol. ii., p. 158.—Ed.]206.[The ancient heathens seem to have looked upon a future state, says Leland, (Advantage and Necessity of the Christian Revelation, vol. ii. p. 305, Glasgow, 1819,) as too uncertain a thing to be relied upon, and therefore endeavoured to find out motives to virtue independent on the belief of the rewards prepared for good men after this life is at an end. They represented, in an elegant and beautiful manner, the present conveniences and advantages of virtue, and the satisfaction which attends it, but especially they insisted upon its intrinsic excellency, its dignity and beauty, and agreeableness to reason and nature, and its self sufficiency to happiness, which many of them, especially the stoics,—the most rigid moralists among them,—carried to a very high degree. Cicero, in his Offices, and those excellent philosophers, Epictetus and Marcus Antoninus, in their works, which seem to be the best moral treatises pagan antiquity has left us, go upon this scheme. They were sensible, indeed that, in order to recommend virtue to the esteem of mankind, and engage them to pursue it, it was necessary to show that it would be for their own highest advantage.—Ed.] 207.[The Sun and the Wind had once a dispute which of them could soonest prevail with a certain traveller to part with his cloak. The Wind began the attack and assaulted him with much noise and fury; but the man, wrapping his cloak still closer about him, doubled his efforts to keep it, and went on his way. And now the Sun silently darted his warm insinuating rays which, melting our traveller by degrees at length obliged him to lay aside that cloak which all the rage of the Wind could not compel him to resign. Learn hence, said the Sun that soft and gentle means will often accomplish what force and fury can never effect. (Fable of the Sun and the Wind. Boreas et Sol.) This is one of forty two fables ascribed to Æsop, which Avienus, a Latin poet who lived in the age of Theodosius turned into elegiac verse. The employment of apologues, which is sanctioned by scripture, seems to be a natural mode of imparting instruction. These arrest the attention, disarm prejudice, give to unwelcome truths a pleasing form and imprint deeply on the memory the lesson that is intended to be conveyed. It is mentioned by Vincent of Beauvais, who wrote in the middle of the thirteenth century, that the preachers of his age were accustomed to quote the fables of Æsop in order to rouse the indifference and relieve the languor of their hearers. Special Hist. lib. iii. cap. viii. p. 31. Ven. 1391, ap. Warton's Diss. on Gesta Romanorum p. i.—Ed] 208.[That is united or interwoven.—Ed.]209.[Or available.—Ed.]210.— хотя и чрезмерно горькая и такая тяжелая, что самые бурные волны едва могут взволновать ее поверхность, теперь совершенно прозрачна. М. де Шатобриан, который упоминает об этом, также сообщает нам, что он слышал шум на озере около полуночи, который, как сказали ему сопровождавшие его вифлеемцы, исходил от легионов мелкой рыбы, которая приходит и прыгает на берегу. — (Travels, том 1, стр. 397, Лондон, 1812). Он добавляет: «М. Зеетцен, который все еще путешествует по Аравии, не наблюдал в Мертвом море ни улиток, ни мидий, но нашел несколько ракушечных улиток». — Там же. — Ред.

“That bituminous lake where Sodom dam'd”

[«То, что сделал Магомет, доступно любому человеку. Он не был уполномочен никаким чудом, он не был поддержан никаким предсказанием. Но то, что было совершено Иисусом Христом, абсолютно выше силы и подражания человека.

211.[That is, guardians.—Ed.]212.[Or attempt to walk.—Ed.]213.[That is governed. “Most people in the world are acted by levity and humour.” South's Sermons.—Ed.]214.[That is, spark.—Ed.]215.[That is, set conscience aside.—Ed.]216.[That is, corollary or consequence.—Ed.]217.[Of good spirit.—Ed.]218.[That is, compared to.—Ed.]219.[That is, disburthen.—Ed.]220.[That is, respecting.—Ed.]221.[Oyes, (from oyez, the old imperative of the French verb ouir, to hear) a word used by public criers, before making their proclamations.—Ed.]222.[That is, “pious frauds”.—Ed.]223.[That is, sue for you or make their suit to you.—Ed.]224.[That is, compared to those &c.—Ed.]225.[That is, the quarter.—Ed.]226.[It is unquestionably a remarkable fact that Pythagoras, one of the most celebrated philosophers of antiquity, represented the Great Author of all things to be possessed of a threefold form (Cudworth System. Intell. cap. iv. p. 446, June 1733). Nor is it less wonderful, as a learned writer has shown, that even the Chinese seem to have received, from the dispersed Jews, long before the birth of Christ, some knowledge of the doctrine of the Trinity. Bryant's Philo Judaeus, pp. 283-290.—Ed.] 227.[That is, a bottom, or ball of thread.—Ed.]228.[That is, to be manifested.—Ed.]229.[The word furniture had formerly a more varied and extensive signification than is now assigned to it. The old divines employed it to denote the union of the divine and human natures in the person of Christ, or the peculiar properties or qualifications with which, as the Messiah, he was furnished, to act in the character of our Mediator. “Consider that Christ's calling to the office of Mediatorship may import three things his designation, his furniture, his investiture in the office.”—Gillespie's Ark of the Covenant, p. 176. Lond. 1677.—Ed.] 230.[Codrus respecting whom this incident is recorded was the last king of the Athenians. His subjects from reverence to his memory resolved that with him should terminate their regal form of government.—Val. Max. lib. v. cap. 6. Just. Hist. lib. v. cap. 6.—Ed.]231.[That is, appeal.—Ed.]232.«Магомет утвердился резней, Иисус Христос — повелением нам отдать свои жизни. Магомет — запрещением читать свой закон, Иисус Христос — побуждением нас искать и читать. Одним словом, два замысла во всех отношениях настолько прямо противоположны, что Магомет выбрал путь, по человеческой вероятности, к успеху, Иисус Христос, по-человечески говоря, к разочарованию. И отсюда, вместо столь иррационального вывода, что поскольку Магомет преуспел, Иисус Христос мог, подобным образом, преуспеть раньше, мы должны сделать вывод, что, поскольку Магомет преуспел, христианство неизбежно погибло бы, если бы оно не было основано и поддержано силой совершенно божественной» (Pascal's Thoughts, стр. 95, Лондон, 1886). Тот, кто желает увидеть это сравнение, доведенное до конца, может обратиться к мастерским проповедям профессора Уайта, прочитанным перед Оксфордским университетом на Бамптонских лекциях. Они содержат взгляд на христианство и магометанство в их истории, их доказательствах и их последствиях, стр. 225-463, Лондон, 1792. — Ред.

[Первая из «Эмблем божественных и моральных» Фрэнсиса Куорлза — это изображение сердца. Изображение земного шара покрывает все сердце, за исключением трех углов или углов, на каждом из которых отпечатан слог слова Tri ni tas.

233.[This was Cyrus, the younger son of Darius Nothus, king of Persia, and the brother of Artaxerxes. He was slain in battle, when fighting against his own brother. Plut. in Artax.—Ed.]234.[It has been said that the following circumstance led Alexander to lay claim to a divine origin. As he entered the temple of Jupiter Ammon in Libya, the high priest approached him, intending to address him as his son. But not being master of the Greek language, instead of saying παιδιον, (paidion) which signifies son he substituted s for n, calling him παι διος (pai dios) which signifies son of Jupiter. (Plot. in Alex.). Alexander required his soldiers to address him as the son of Jupiter. This excited the indignation and contempt of Hegelochus, one of his generals. “Do we acknowledge,” he said, “him to be our king, who refuses to own Philip to be his father? It is all over with us if we can submit to these things. He who demands to be thought a God (qui postulat deus credi) despises not men only, but likewise the gods. We have lost Alexander. We have lost our king. We have encountered pride, not to be endured by the gods, to whom he equals himself nor by men from whom he withdraws himself.”—Quint. Curt. lib. vi. cap. 11. See also the speech of Callisthenes in the presence of Alexander himself.—Arrian lib. iv. cap. 10.—Ed.] 235.[These are the words of the Vulgate, signifying literally, that “grief occupies the heights of joy.” A humiliating truth, akin to this, is contained in one of the maxims of Hippocrates: Ultimus sanitatis gradus est morbo proximus. “The highest state of health is as near as possible to disease.”—Ed.] 236.Фрэнсис Куорлз был секретарем архиепископа Ашера. Он умер в 1644 году. — Ред.

[Нет факта, связанного с историей прежних времен, который можно было бы доказать легче, чем этот: что религиозные жертвоприношения были распространены по всей языческой части мира. Животные, которые считались подходящими для жертвоприношения одним народом, могли считаться неподходящими для такой цели другим. Но в самых отдаленных странах жертвы того или иного рода, и нередко человеческие жертвы, были видны истекающими кровью на алтарях суеверия, и со смертью этих жертв почти неизменно связывалась идея замещения или принесения жизни за жизнь. Принося в жертву свою жертву, Овидий заставляет свою молящуюся воскликнуть: — «Я хочу сердце за сердце, я умоляю тебя, возьми внутренности за внутренности. Мы даем тебе эту жизнь за лучшую» —

237.[That is, slight.—Ed.]238.[These are two adages. The former is quoted by Cicero as an ancient proverb in his days (De Senect. cap. iii.). The meaning of it is, that, “equals or persons of the same age and rank, flock together.” The literal meaning of the other is “like take pleasure in like.” It (το ὁμοιοι το ὁμοιο φιλευ) is as old as the days of Aristotle.—Ethic. Nicom. lib. ix. cap. 3.—Ed.] 239.[That is, compound.—Ed.]240.[That is, “the darkness of too much light”.—Ed.]241.[That is, a defect.—Ed.]242.[That is, genius.—Ed.]243.[That is, who look upon a part or portion of the gospel, as if that were the whole of it.—Ed.]244.[A celebrated English preacher, who was cotemporary with Binning makes a similar remark: “No question but those that have been so bold as to deny that there was a God have sometimes been much afraid they have been in error, and have at last suspected there was a God, when some sudden prodigy hath presented itself to them and roused their fears. And whatsoever sentiments they might have in their blinding prosperity, they have had other kind of notions in them in their stormy afflictions, and like Jonah's mariners, have been ready to cry to him for help, whom they disdained to own so much as in being, while they swam in their pleasures. The thoughts of a Deity cannot be extinguished, but they will revive and rush upon a man at least under some sharp affliction. Amazing judgments will make them question their own apprehensions.” (Charnock's Works, vol. 1, p. 42 Lond. 1682). An ancient historian relates, concerning Caligula the Emperor of Rome, whose licentiousness knew no bounds, and who professed the utmost contempt for the gods of his country, that, when it thundered, he was accustomed from fear of the gods he derided, to shut his eyes, cover his head, and even conceal himself under a bed.—Suet. in Calig. cap. 51 Seneca de Ira, lib. i, cap. 16.—Ed.] 245.[That is, place or station.—Ed.]246.[That is, judge.—Ed.]247.[That is, to sue for.—Ed.]248.[Many of the speeches and actions of Philip, who was the father of Alexander the Great, are worthy of being remembered. A collection of his most memorable sayings has been made by Erasmus, in his Apothegmata Opus (pp. 268-279, Lutetiæ 154). The conduct of Philip, in many respects however, was very unlike that of a wise and virtuous prince. Like mankind in general, though he was reminded daily of this, he too often forgot that he was mortal.—Ed.] 249.Но «как замечает Кенникот из Делани, какая бы практика ни утвердилась повсеместно в мире, она должна была утвердиться либо из какого-то диктата разума, либо из какого-то требования природы, либо из какого-то принципа интереса, либо из какого-то мощного влияния или предписания какого-то Существа всеобщего авторитета. Теперь практика жертвоприношения животных не утвердилась из разума, ибо никакие разумные представления о Боге не могли научить людей тому, что Он может находить удовольствие в крови или в жире убитых зверей. И никто не скажет, что у нас есть какой-то естественный инстинкт, который нужно удовлетворить, проливая кровь невинного существа. И не могло быть никакого искушения от аппетита сделать это в те века, когда вся жертва поглощалась огнем; или когда, если это было не так, люди полностью воздерживались от плоти; и, следовательно, эта практика не была обязана своим происхождением какому-либо принципу интереса. Более того, настолько далеко от всего этого, что уничтожение невинных и полезных существ явно против природы, против разума и против интереса, и поэтому должно быть основано на авторитете, влияние которого было таким же мощным, как и практика была универсальной, и это не мог быть никто иной, как авторитет Бога, суверена мира; или Адама, основателя человеческого рода. Если это говорится об Адаме, вопрос остается, какой мотив определил его к этой практике? Это не могла быть природа, разум или интерес, как уже было показано, следовательно, это должен был быть авторитет его Суверена, и если бы Адам предписал это своему потомству, нельзя представить, что они повиновались бы ему в столь необычном и дорогостоящем обряде из какого-либо другого мотива, кроме повеления Бога. Если настаивать на том, что суеверия необъяснимо преобладают в мире, можно ответить, что всякое суеверие имеет свое происхождение в истинной религии; всякое суеверие — это злоупотребление; и всякое злоупотребление предполагает правильное и надлежащее использование. И если это так в суеверных практиках, которые имеют меньшее значение и масштаб, что сказать о практике, существующей во все века и пронизывающей каждый народ? — См. Kennic, Two Diss. стр. 210, 211 и Rev. Exam. Diss. 8 стр. 85-89». Magee on the Atonement, том II, часть I, стр. 27-29. — Ред.

Cor pro corde, precor, pro obras sumite fibras.

Hanc animam vobis pro meliore damus

Fast lib. vi. v. 161

[Diod. Sic. Bibl. lib. i. p. 68. 250.[That is, restrain.—Ed.]251.[See note page 96.]252.[Lucius Cinna was the grandson of Pompey the Great. It was through the intercession of Livia, the wife of Augustus, that Cinna was pardoned. “Do” said she to Augustus, “what physicians are accustomed to do, who, when the remedies they have employed do not succeed, try others which are entirely different. You have done no good by severity—Try now the effect of clemency. Forgive Lucius Cinna. Now that he has been discovered, he cannot injure you, but he can advance your reputation”—Seneca de Clem. lib. i.—Ed.] 253.[Language of this description was in common use with the Antinomians of the time, as may be seen in Edwards' Gangræna (Part First, p. 22, Lond. 1646). Gataker's Antinomiania Discovered and Confuted, (pp. 18, 19, Lond. 1652) and other similar works written about this period.—Ed.]254.[How inconsistent is this maxim of Machiavel with the semblance even of Christian integrity! Pascal, however, has supplied us with ample proofs not only from the books of the Jesuits but from their public Theses, that they hold it to be perfectly justifiable to calumniate their enemies or to charge them with crimes of which they know them to be innocent. He declares that this doctrine is so generally received by them (si constante,) that should a man dare to oppose it, he would be treated by them as a fool,—Les Provinciales tome troisieme quinzieme lettre.—Ed.]255.[The philosophy of Aristotle was called architectonica (αρχιτεκτονικη), pertaining to building, from αρχος a leader, and τεκτην an artificer), as if every kind of knowledge had been rendered subservient to it.—Ed.]256.[That is, arts or sciences.—Ed.] 257.[The Records of the Presbytery of Glasgow show, that this Fast was appointed by the commission of the General Assembly. “The commissioun of the Generall Assemblie, upone the 25 day of June 1650 did emit ane seasonable warning concerning the present dangeris and dewties unto all the memberis of the kirk. To draw neir to God, to murne for thair ayin iniquiteis, and for all the synnes, prophanitie, and bakslydinges of the land, to studie to mak peace with God in Cryst Jesus, to searche and try our wayis and to return speedilie to the Lord, and to lift up our hartis with our handis to God in the heavines, that he may spair and save his pepill, that thai be not a prey to the enymie,” &c. (Nicol's Diary of Public Transactions in Scotland, p. 17. Printed by Bannatyne Club, Edin. 1836). On the 28th of June, a copy of this warning was presented to the Scottish parliament, who thanked the commission of the General Assembly for it, and requested them to delay the printing of it for a few days, that it might be accompanied with a Declaration from them suited to the existing crisis (Sir James Balfour's Annals of Scotland, vol. iv. p. 63.). When the Presbytery of Glasgow met on the 31st of July, 1650, “the brethrene that wer present declaired that yei had keepit the fast, that yei had read the warning” (Presb. Rec). See also Lamont's Diary, 7th July 1650. The appointment of Fasts to be observed on the Lord's day, was at a subsequent period disapproved of by the Church of Scotland. “Albeit by the treatise of fasting emitted by the Assembly 25 December, 1565, the Sundays were appointed for some fasts as being for the greater ease of the people, and since by the last act of Assembly 1646, a fast is appointed on the Sabbath next except one preceding the then following General Assembly, yet seeing the work to be performed on the first day of the week is, by divine institution, already determined, we ought to set about it exactly, which we all acknowledge to be a thanksgiving and not a fast. Extraordinary duties are not to interfere with the ordinary, nor is one duty to shuffle out another. If either should be allowed, it would look somewhat like the reverse of redeeming the time, for thereby diligence is rather diminished than doubled in the service of God.”—Overtures of the General Assembly, 1705.—Ed.] 258.[“The abstinence is commanded to be from Saterday at eight of the clock at night, till Sonday eftir the exercise at eftir noone, that is, after five of the clock. And then onlie bread and drink to be used, and that with great sobrietie, that the bodie craving necessarie food, the soul may be provoked earnestly to crave of God, that which it most neideth, that is mercie for our former unthankfulnes, and the assistance of his holie spirit in tyme to cum.” (The Ourdoure and Doctrine of the General Fast, set down by John Knox, and John Craig, at the Appoyntment of the Assemblie in the year 1565, Apud. Dunlop's Confessions, vol. ii. p. 686.) This Order was afterwards observed in all the fasts appointed by the General Assembly. (Id. p. 699.)—Ed.] 259.[That is, “Nor does God please all, when he sends rain.”—Ed.]260.[That is, parts.—Ed.]261.[The army of the Commonwealth was now on its march towards Scotland, under the command of Cromwell, who had been appointed by the English parliament captain general of their forces. But the hopes of the people of Scotland had been revived by the arrival of Charles II. from Breda, about a fortnight before this, who, at the mouth of the river Spey, before he landed, had signed the national covenant, and also the solemn league and covenant, though the commission appointed to receive his subscription appear, on too good grounds, to have suspected his sincerity (Sir Edward Walker's Hist. Disc., p. 158. Life of Rev. J. Livingston, written by himself, p. 51. Glasg. 1754.) A letter, addressed by Charles to the Committee of Estates, immediately after the battle of Dunbar, and dated Perth, 12 September, 1650, contains the following passage: “Wee cannot but acknowledge that the stroke and tryall is very harde to be borne, and would be impossible for us and you, in humane strength, but in the Lord's wee are bold and confident, whoe hath always defended this ancient kingdome, and transmitted the governement of it upon us from so many worthy predecessors, whoe in the lyke difficulties have not fainted, and they had only the honor and civill liberties of the land to defend, but wee have with your religion, the gospel, and the covenant, against which Hell shall not prevaile, much lesse a number of sectains stirred up by it. Wee acknowledge, that what hath befallen is just from God for our sinns, and those of our house, and the whole land, and all the families in it, have lykewise helped to pull downe the judgement, and to kindle this fierce wrath. Wee shall strive to be humbled, that the Lord may be appeased, and that he may returne to the thousands of his people, and comfort us according to the days wee have beene afflicted, and the yeares that wee have seene. You are going, you sat, upon the deuites, for returne of the afflicted land, (you do well to do soe,) and to try the instrumentall causes and occasions of the disaster and surpressal. Looke not too much upon second causes, the pryme and originall, and only cause, is God's just displeasure: for the causes of defeats in armys, they are harder to be found out than in any other of the actions of men, a word, a sound, the mooving or remooving of any body or squadron, may be, and have beane, the causes of the losse of battles, and how often have pannicke feares seazed upon them, that never any ground or resone could be given for? Lay not the fault upon this or that, coming doune, or not staing upon a ground of advantage, or upon this person or the other. That is the worst way of all, for nothing devided nor discord can stand or prosper, but leaste of all ane army; any thing of that kinde is the sodaine ruine of it. Upon any other constitution it will not worke so soone. Therefore wee intreete and charge you, as ye feare God, love his cause in your hands, have affection to your countrie, or respect to us, that you will remember, you are brethren in a covenant, and that you now stand up and joyne together as one man for religion, your countrie, your wives, children, liberties, and us, as your predecessors have done in their difficulties in their generations. Wee shall as willingly as any of them be ready to hazarde our lyfe (nay to lay it down) with you for God, the covenant, and the honor and freedom of this hitherto unconquered kyngdome, with any handful you have together, or when it shall be thought convenient.” (Thurloe's State Papers, vol. i. p. 163.) The gross hypocrisy of Charles, in putting his name to a letter containing sentiments like these, and thus exciting false expectations in the minds of his credulous subjects, must be apparent to all who are acquainted with his subsequent history.—Ed.] 262.[The narrative of Hume presents an affecting posture of the cruelties perpetrated at the time of the Irish insurrection and massacre. (Hist. of Eng. vol. iv. pp. 361-366, Lond. 1825). It is said that “200,000 Protestants in two months space, were murdered, and many by exquisite torments, and many more were despoiled of all their worldly fortunes.” (May's Brevary, p. 33. First printed in the year 1655. Reprinted London 1813). For several years after this period, Ireland was laid waste by contending armies and by the wild rage of the native inhabitants.—Ed.] 263.[A reference to this passage may be seen in the Life of the Author prefixed to the Work.—Ed.]264.[That is, compensated.—Ed.]265.[When the national covenant was first subscribed by King James and his household, and by persons of all ranks, in the year 1581, a number of Jesuits and popish priests had unexpectedly made their appearance in the country. Various dispensations from the Pope likewise had been intercepted, whereby the Catholics were permitted to promise, swear, subscribe, and do what else should be required of them, so as in mind they continued firm, and did use their diligence to advance in secret the Roman faith. These dispensations, says Archbishop Spotswood, “being showed to the king, he caused his minister, Mr John Craig, form a short confession of faith, wherein all the corruptions of Rome, as well in doctrine as outward rites, were particularly abjured and a clause inserted (because of these dispensations) by which the subscribers did call God to witness that in their minds and hearts they did fully agree to the said confession, and did not feign or dissemble in any sort. This confession [or covenant] the king, for an example to others, did publicly swear and subscribe; the like was done by the whole council and court.” (Hist. of Ch. of Scotland, pp. 308, 309). By an ordinance of council and at the desire of the General Assembly, the national covenant, along with a Bond for the maintenance of the true religion, and the safety of the king's person and government, was again subscribed by persons of all ranks in the year 1590. This Bond had been previously entered into and signed by his majesty, and various men of rank and station in the kingdom, in anticipation of the threatened Spanish invasion, and as a counter association to the Holy League, which had been formed by the most powerful popish princes in Europe with a view to extirpate the reformed religion. When the national covenant was renewed in 1638, and once more subscribed by all classes of the community, the Bond which accompanied it was altered to suit the circumstances of the times. It expressed a solemn determination on the part of those who subscribed it to aim at “a personal reformation,” as well as a resolution to withhold their sanction from the late innovations in religion, “till they be tried and allowed in free Assemblies, and in Parliaments.” These are the words—“And because we cannot look for a blessing from God upon our proceedings, except with our profession and subscription we join such a life and conversation as beseemeth Christians who have renewed their covenant with God. We therefore faithfully promise for ourselves, our followers, and all others under us, both in public, and in our particular families and personal carriage, to endeavour to keep ourselves within the bounds of Christian liberty, and to be good examples to others of all godliness, soberness, and righteousness, and of every duty we owe to God and man” (Dunlop's Confessions vol. II., p. 136.). The following corresponding clause is contained in the Solemn League and Covenant, which was ratified by the parliaments both of England and Scotland, and subscribed generally by the people of both kingdoms in 1643, and renewed in Scotland in 1648.—“And because these kingdoms are guilty of many sins and provocations against God, and his Son Jesus Christ, as is too manifest by our present distresses and dangers, the fruits thereof, we profess and declare before God and the world, our unfeigned desire to be humbled for our own sins, and for the sins of these kingdoms, especially that we have not, as we ought, valued the inestimable benefit of the gospel; that we have not laboured for the purity and power thereof, and that we have not endeavoured to receive Christ in our hearts, nor to walk worthy of him in our lives, which are the causes of other sins and transgressions so much abounding among us, and our true and unfeigned purpose, desire, and endeavour for ourselves, and all others under our power and charge, both in public and in private, in all duties we owe to God and to man, to amend our lives, and each one to go before another in the example of a real reformation, that the Lord may turn away his wrath and heavy indignation, and establish these churches and kingdoms in truth and peace.”—Ed.] 266.[Nemo repente fuit turpissimus—Juv. Sat. II. v. 83.]267.[Num. xxiii. 21.—Ed.]268.[Jer. l. 20.—Ed.]269.[“About the time of the first renewing of the covenant, there was a sensible change to the better in men's carriage and conversation, most of all those who joined in opposing the defection not only reforming themselves from common and gross sins such as drunkenness, uncleanness, swearing, profaning the Lord's day, slighting of the ordinances, self seeking, covetousness, oppression, &c., but giving themselves to the duties of religion and righteousness, such as sobriety, edifying discourse, chaste behaviour, hallowing of the Lord's day, diligent seeking of the Lord in secret and in their families, attending on the preaching of the word as often as opportunity is offered, liberality, love, charity one toward another, a public spirit and zeal for God. But all these things are now decayed in many and they are again grown as ill if not worse than before.” Causes of the Lord's Wrath against Scotland. pp. 48, 49. Printed in the year 1653.—Ed.] 270.[Much less.—Ed.]271.[An inference unfavourable to the religious character of the countrymen of Binning, has been too hastily drawn from this and some other passages in his works. (Orme's Mem. of Dr. Owen, p. 129). The late Dr M'Crie observed, that this was like “the attempts of popish writers to prove the Reformation a Deformation, by culling quotations from the sermons of such Protestant preachers as inveighed most freely against prevailing vices.” (Christ. Inst. vol. xx. p. 624). In the “Representation, Propositions, and Protestations,” however, “of divers Ministers, Elders, and Professors,” printed in the year 1652, and probably about the time this sermon was preached, it is affirmed, that the religious aspect of the country had undergone an unhappy change, in the course of the two preceding years. “If we look back,” it is said, p. 3 “to that which we have already attained of the work of Reformation, (notwithstanding our short-coming in the power and practice of godliness,) what purity was there of worship, what soundness of doctrine, unity of faithful pastors, order and authority of assemblies, what endeavours for promoting the power of godliness, for purging of the ministry, judicatories and armies, and for employing such in places of power and trust as were of constant integrity and good affection to the cause, and of blameless conversation? And again, if we consider how in place of these, within these two years, have succeeded, for unity, division, for order, confusion, for purity of worship, outward contempt; for the power of godliness, atheism and profaneness; for purging of the ministry, judicatories and armies, sinful mixtures; for zeal, lukewarmness and toleration,—it is too palpable that we are far gone on in the way of declining, having lost much of that which we had attained, and that which remains being ready to die.”—Ed.] 272.[The author and the other protesters disapproved not only of the proceedings of the civil and ecclesiastical judicatures, but of the composition of these courts, after the act of classes had been rescinded on the 30th of May, 1651. In consequence of the repeal of this act, they who, on account of what was in the language of the times called malignancy, had formerly been excluded from their places in the Scottish parliament, were allowed to take possession of their seats, by signing a bond, the terms of which the parliament prescribed. This the protesters considered to be wrong as a matter both of policy and principle. They likewise declared the assembly, which in July, 1651, met at St. Andrews, and afterwards adjourned to Dundee, and also that which was held in Edinburgh, in July, 1652, to be “unlawful and corrupt,” adding, that “although with the renewing of the national covenant, and with the casting out of prelates, and the corruptions introduced by them, the Lord was graciously pleased to give repentance to not a few who were involved in that defection; yet, since that time, there hath always remained a corrupt party of insufficient, scandalous, and ill-affected ministers in the kirk, enemies to the power of godliness, and obstructors to the work of reformation, ... that party perceiving that they were not able to endure trial in a time of reformation and purging, began the last year to lift up their heads, and speak a language of their own,” &c. (Representation, ut supra, pp. 11, 12). The protesters, moreover, are found complaining at this period, “how gracious and well qualified elders are removed and kept out from church judicatories, and ignorant and profane persons brought in, and more endeavoured to be brought in in their room, how gifted and gracious young men are debarred from entering into the ministry, and a door is opened to others, whereof some are loose and profane, and many are ignorant and strangers to the work of the Lord upon their own hearts.”—Letter from Protesters, subscribed in the name of many ministers, &c. met at Edinburgh, 17th of March 1653, by Mr. Andrew Cant, p. 6. See what is said in reply to this, in “The Assertor's Answer,” printed in the same year, p. 18.—Ed.] 273.[Acknowledge.—Ed.]274.[See note, page 126.—Ed.] 275.[Recognise.—Ed.]276.[That is, genius or ingenuity (from ingenium, Lat.) “But gif corporall doth be commoun to all. Why will ye jeoparde to lois eternall life to eschap that which neither ryche nor pure, neither wise nor ignorant, proud of stomoke nor febill of corage, and finally, no earthlie creature by no craft or engine of man, did ever avoid?” Letter of John Knox from Dieppe.—Ed.]277.[That is, “He who cries up his descent boasts of that which is another's.”—Ed.]278.[Much less.—Ed.]279.[This is a literal translation of a Greek proverb which is quoted by Aulus Gellius (Noct. Att. lib. xiii. cap. 17) and which has been rendered into Latin thus:—Multa cadunt inter calicem labrumque supremum.—Ed.] 280.Сесострис был настолько тронут и смирен деликатным призывом порабощенного монарха, что немедленно приказал ему и другим несчастным царям, которые были запряжены в его колесницу, быть снятыми с нее. — Theophylact Hist. Maurit. lib. vi. chap. ii. Joan Tzetz. Hist. Chibad. iii. 69. — Ред.