Venit ad occasum, mun lique extrema Sesostris,
Et Pharios currus regum cervicibus egit.
Lucan lib. x. ver. 276.
The farthest west our great Sesostris saw,
Whilst captive kings did his proud chariot draw.
May's Translation.
См.:
281.[See note page 98.—Ed.]282.[Hear, O heavens and give ear, O earth. ver. 2.—Ed.]283.[Regret, or accusation.—Ed.]284.[Agreeably to the course of discipline in former ages, (Hooker's Eccl. Pol. vol. iii. p. 15,) they who had been convicted of any gross crime were required by the First Book of Discipline, (chap. ix.) and by subsequent enactments of the Church of Scotland, to confess their sin in the hearing of the whole congregation. The same thing was required of delinquents by the canons of the Church of England. Dr. Grey, in his Impartial Examination of Neale's History of the Puritans, (App. pp. 62-68,) has, from original documents which were in his own possession, furnished us with various forms, according to which, towards the end of the sixteenth century, offenders were appointed to make their confession, in different parts of England, in their respective parish-churches. The dues which, in cases of scandal, were exacted by the ecclesiastical courts of Scotland, were imposed and defined by acts of parliament. Power to levy these was given to justices of the peace, who were frequently members of the kirk session, or parochial consistory of their district. In the year 1648, the General Assembly “recommended to every congregation, to make use of the 9th act of the parliament 1645, at Perth, for having magistrates and justices in every congregation.” (Rec. of Kirk of Scot. p. 511, Edn. 1839.) It was in this way, it would seem, or from elders acting both in a civil and in an ecclesiastical capacity, that the practice of exacting fines by kirk sessions arose and was continued. “You object that our church sessions did exact fines. But if you consider, that these fines, which you mention, are particularly imposed and determined by statute, and thereby appointed to be applied to pious uses, and therefore the demanding and uplifting thereof only, as well for the more summary and effectual restraint of sin, as for the end whereto they are destined, is in use to be exercised by kirk sessions, or rather by their officers and beadles in deficiency of the magistrate, this your scruple must quickly cease.” “The True Non-Conformist,” p. 55, printed abroad in the year 1671.—Ed.] 285.[See Note, page 375.—Ed.]286.[This passage is quoted in the Life of the Author.—Ed.]287.[That is, the persons who prescribe or appoint it.—Ed.]288.[“The longer I live in the world the less fond am I of that divinity that stand upon quirks and subtilties. What should drive us upon determining whether faith or repentance goes first? What valuable ends or purposes in religion can it serve to promote? What edification can it give to an audience to dispute learnedly about a point of this nature?... I cannot but heartily approve what Mr Robert Blair, an eminent light of this church now in glory, said upon the question in hand. He told his people from the pulpit, that it was a very needless one. 'Tis just (said he,) as if you should ask me, when we are to walk, which foot should we lift first. If we should walk to purpose we must make use of both limbs; and so despatched the thorny question. I wish we may all imitate the wisdom of that great and good man. Is it not sufficient for us to declare that both are necessary, without determining the nice point of priority and posterority?” (Essay on Gospel and Legal Preaching, by a Minister of the Church of Scotland, pp. 22, 23. Edin. 1723.) “Mr. Robert Blair, born in Irvine, was first a Regent in the College of Glasgow, at which time he was licensed to preach the gospel, and was from the beginning zealous for truth and piety.” (Livingston's Memorable Characteristics, p. 73) Mr. Blair died in 1666 in the 73d year of his age. (See Memoirs of the Life of Mr. Robert Blair, the first part written by himself, p. 128, Edin. 1754.) Mr. James Durham, Minister of the High Church of Glasgow, a short time before his death, intrusted to him the publication of his “Dying Man's Testament to the Church of Scotland, or a Treatise concerning Scandal,” to which Mr. Blair wrote a preface. Principal Baillie gives this account of Blair, “Truly, I bear that man record that in all his English voyages, in many passages of the Assembly, private and public, he contributed as much to the pacifying of our differences as any, and much more than many.” Journals and Letters, vol. i. p. 306.—Ed.] 289.[Or, sin itself.—Ed.]290.[That is, power of persuasion.—Ed.]291.[This is the word in the first Edition. It would seem to have been substituted for arrive.—Ed.]292.[That is, unless you please.—Ed.]293.[A proverb, which signifies that conscience does not deceive, and that its testimony is as overwhelming as that of a thousand witnesses—Quintil Inst Orator lib. v. chap. xi.—Ed.]294.[That is, not to will.—Ed.]295.[See Note, page 96. Si vis cadem semper vella, vera oportet velis.—“If you are desirous to have always similar wishes, it is necessary that you should wish for things that are proper.” Senec. Epist. xcv.—Ed.]296.[That is, laid open or explained.—Ed.]297.[Dispone is a Scots law expression. It signifies to convey a right or property to another.—Ed.]298.Ovid. Met. lib. ii. v. 846. — Ред.
Non bene conveniunt, nec in una sede morantur,
Majestus et amor.
[«В Стерлинге, 12 сентября 1650 г. Краткая декларация и предупреждение всем конгрегациям Кирк Шотландии от комиссаров Генеральной ассамблеи. 299.[The name Immanuel ונמע לא signifies, God with us. Immelanu ונא לאמע signifies, we with God.—Ed.]300.[The Goel (לאג), or nearest kinsman, was, by the Mosaic law, entitled not only to redeem a forfeited inheritance, but to avenge the blood of any of the family, by slaying the murderer, if he found him out of a city of refuge. He was therefore called the redeemer, or “avenger of blood,” Josh. xx. 3.—Ed.]301.[The word λυτρον denotes the price of redemption, or that which is given to purchase the freedom of those who are in a state of captivity. “Even as the Son of man came not to be ministered to but to minister, and to give his life a ransom (λυτρον) for many” (Matt. xx. 28, Mark x. 45). αντιλυτρον is but once used in the New Testament. Its gratification is a counter-price, or the ransom that is paid when the life or person of one is given for that of another. “For there is but one God and one mediator between God and men, the man Christ Jesus, who gave himself a ransom (αντιλυτρον) for all,” 1 Tim. ii. 5, 6. Vide Leigh's Critica Sacra.—Ed.]302.[That is, proposed.—Ed.]303.[That is, however.—Ed.]304.[Verse 6.—Ed.]305.[That is, place it upon God or charge him with it.—Ed.]306.[That is, adorned itself.—Ed.]307.[Scottice for than.—Ed.]308.[There is some obscurity in this sentence. The sentiment that is expressed, however, seems to be this:—Much love to a particular object makes the act of seeking or praying for it to be loved more.—Ed.] 309.[That is, an earnest (arrha Lat.).—Ed.]310.[Yule is a name that is still applied to Christmas, in the Northern parts of England as well as in Scotland. “This name was originally given to the great annual feast celebrated among the northern nations, at the time of the winter solstice in honour of the sun. Hence Odin was denominated Julvatter, or the Father of Yule.” (Jamieson's Etymological Dictionary of the Scottish language.) “He praised God that he was born in such a time, as in the time of the light of the gospel—to such a place as to be king of such a kirk, the sincerest kirk of the world. The kirk of Geneva keep Pasch and Yule; what have they for them? They have no institution. As for our neighbour kirk in England their service is an evil sad mass in English, they want nothing of the mass but the liftings.” (Speech of King James VI, to the Central Assembly of the Church of Scotland, at Edinburgh, August 1590. Calderwood's Hist. of the Ch. of Scot. p. 206.) What is called the birch or “birk in Yule even'” was probably the Yule clog. On Christmas eve at no very remote period, the Yule clog, which was a large shapeless piece of wood, selected for the purpose, was dragged by a number of persons bearing in their hand large candles, and placed by them on the fire where it was to be burned in compliance with an ancient superstitious custom. Our author may refer to this practice or perhaps he had simply in view the old proverb, “He's as bare as the birk at Yule.”—Henderson's Scottish Proverbs, p. 47. Edin. 1832.—Ed.] 311.[The records of the kirk session of the parish of Govan, during the incumbency of the author, after having been lost for many years, were fortunately recovered not long ago. These show the great strictness of the ecclesiastical discipline of those days. There were not fewer than twenty-two elders in the kirk session. Each of these had a ward or district assigned to him, of which it was his duty to take a particular superintendence. It was hardly possible, therefore, that any irregularity of which a parishioner was guilty could be concealed, and consequently, what is recorded in the register is to be regarded, not as a specimen, but as the gross amount of the immorality of the parish. Some may affect to ridicule the severe notice that was taken of particular instances of misconduct. But the cognizance that was taken of such things is a proof of the high tone of moral and religious feeling that prevailed at that time among the office bearers of the church. Individuals, we find, were brought before the kirk session, on account of family and domestic feuds, for quarrelling with their neighbours, for solitary instances of drunkenness, and of the use of profane language, for carrying water on the Lord's day, for sleeping in church, for resorting to taverns on the Sabbath, for calumny, and for neglecting the education of their children, &c. They who were convicted of such offences, were sometimes rebuked in private by an elder, and at other times by the minister in the presence of the eldership. It was only in the case of graver offences, the number of which was comparatively small, that a reproof was administered in the presence of the congregation.—Ed.] 312.[In the “Causes of the Lord's Wrath against Scotland, agreed upon by the Commission of the General Assembly,” 1650, “Backsliding and defection from the covenants and our solemn vows and engagements,” is specified (p. 46) to be “one of the greatest and most comprehensive and provoking sins in the land.” Printed in the year 1653.—Ed.]313.[This is the language of a man who did not use “at any time flattering words,” or utter to his people “smooth things.” From what he says here, however, and in some other sermons, and from corresponding evidence which might be adduced, we are forced to conclude that the well-known description which Kirkton has given of the state of religion in Scotland in those days, (Hist. of Ch. of Scot. pp. 48, 54, 64) must be too highly coloured. The presence of a large military force and a state of civil warfare could not but be prejudicial, in various ways, to the religion and morality of a country. I am perfectly aware that the authority of Lord Clarendon, Bishop Burnet, Milton, and others, may be brought forward to prove that the parliamentary soldiers were kept under the strictest discipline, and were remarkable for their grave deportment. But I know likewise that the characters of not a few of those soldiers are seriously affected by the offensive details of the ecclesiastical records of the parish with which Binning was connected.—Ed.] 314.[See Note, p. 368.—Ed.]315.[Or together.—Ed.]316.[That is, explain.—Ed.]317.[Coldly or indifferently.—Ed.]318.[Languishing.—Ed.]319.[“Upon Sunday, the 27th of February [1642], a declaration was read out of the old town pulpit [Aberdeen] by our minister, Mr William Strahan, showing the state of the Protestants in Ireland, and how their wives and bairns were miserably banished, and forced to flee into the west parts of Scotland for refuge, and the land not able to sustain them. It was found expedient that ilk parish within the kingdom should receive a collection of ilk man's charity for their help and support, whereupon was collected of this poor parish fourscore pounds.” (Spalding's “History of the Troubles in Scotland,” vol. i. p. 34. Aberdeen, 1792.) “As a body, the presbyterians [in Ireland] suffered less by the ravages of the rebellion than any other class. The more influential of their ministers, and the principal part of their gentry, had previously retired to Scotland to escape the tyranny of Strafford and the severities of the bishops and were thus providentially preserved.” (Dr. Reid's “History of the Presbyterian Church in Ireland,” vol. i, p. 339.) After the execution of Charles I, an oath called the Engagement, was framed by the English parliament, requiring all persons to be “faithful to the commonwealth of England as now established, without a king or house of lords.” The Irish ministers refused to take this oath. The republicans were irritated by this refusal, and by the loyalty of the ministers, who publicly preached against them. They therefore imprisoned some of the ministers, while others fled to the woods, and some to Scotland. At length, at a council of war held at Carrickfergus in March, 1651, a formal act of banishment from the kingdom was passed against them. “Those that staid in the country, though they could not exercise their ministry orderly as formerly, and though their stipends were sequestered, yet they, changing their apparel to the habit of countrymen, travelled in their own parishes frequently, and sometimes in other places, taking what opportunities they could to preach in the fields, or in barns and glens, and were seldom in their own houses. They persuaded the people to constancy in the received doctrines, in opposition to the wild heresies which were then spreading, and reminding them of their duty to their lawful magistrates, the king and parliament, in opposition to the usurption of the times, and in their public prayers always mentioning the lawful magistrate. This continued throughout the summer of 1651, at which time there was diligent search made anew for them. Some were again taken, others fled, and those who were taken were imprisoned first, for a time, in Carrickfergus, in lodgings where they quartered; and thereafter, Colonel Venables not gaining any ground upon them, they were sent to Scotland.” Adair's MS. apud Dr. Reid's Hist. vol. ii. p. 246-248. See also a narrative of the sufferings of the Irish Presbyterians, for their religion and loyalty, in the “Sample of Jet-Black Calumny,” p. 214.—Ed.] 320.[What is perhaps meant is, it swelleth much.—Ed.]321.[That is, that can lay claim to the favour of his Saviour even when his Saviour turns away his face from him.—Ed.]322.[What is here said would seem to fix the date of this sermon. It appears to have been preached before the battle of Dunbar.—Ed.]323.[That is, strongly.—Ed.]324.[That is, his utmost.—Ed.]325.[It is evident from this, and similar references to recent events, that the Case of Conscience must have been written in the early part of the year 1651. The proceedings of the commission of the General Assembly, from July 1650 to July 1661, fill a large MS volume of more than 400 pages. These proceedings have never been printed, with the exception of certain detached papers, which are found engrossed in the controversial pamphlets and journals of the times.—Peterkin's “Records of the Kirk of Scotland,” p. 592.—Ed.]326.[“The Gen. Assembly itself at Edinburgh, in July thereafter, did, upon the 19 of that moneth, publish a Declaration, in which they give warning concerning Malignants thus:—‘We exhort all those who are in publick trust in ye comitee of Estates, or otherwise, not only to take good head of their private walking that it be suitable to the Gospel of Jesus Christ, and of their families and followers, that they bee void of offence, but also be straight in the cause and covenant, and not to seek themselves, nor befriend any who have been enemies to the Lord's work, self-seeking, and conniving at, and complying with, and pleading for Malignants, having been publick sins that have been often complained of; and we wish to God yr were no cause to complain of these things still, notwithstanding of the solemne confession of them, and ingadging against them. God forbid that any mocke the Lord. He is a severe avenger of all such things, and there is the more reason at this time not to own Malignants, because it is ordinary with men so to be taken with the sense of the dangers such is before them as not to look back to that which is behind hem. There may be inclinations in some to employ these men, and make use of them, that we may be strengthened in this and in our neighbour land, but God hath hitherto cursed all such counsels, and blasted such resolutions, and if we shall again fall into this sin, as our guilt shal be so much the greater by reasone of many promises and ingadgments to the contrair, so we may expect ane heavier judgment from the Lord upon it. Let us keep the Lord's way, and though we be few and weake, the Lord shall be with us, and make us to prosper and prevail. They are not fit for the work of God, and for the glorious dispensations of his more than ordinary works of power and providence in these times, who cannot beleive nor act any thing beyonde what sense and reasone can make clear unto them from the beginning unto ye end of their undertakings. Former experiences and present straits call upon us that we should act and follow our deutie in such a way as may magnify the Lord, and make it known to others that we may live by Faith.’—‘The Waters of Sihor,’ or the Lands Defectione, By Mr. James Guthrie, Minister of Stirling,” Wodrow MSS vol. xvii. p. 41, in Bib. Ad.—Ed.] 327.«Хотя Господь, чьи суды неисследимы и чьи пути неисповедимы, привел землю в очень низкое состояние под рукой преобладающего врага, все же мы не должны воздерживаться от провозглашения разума Божьего, а другие не должны отказываться прислушиваться к нему. Было бы излишним давать ответ на многие клеветы и упреки, которые раздуваются повсюду, ибо, хотя во всем мы не можем оправдать поведение армии, все же мы считаем своим долгом желать, чтобы каждый не верил беспочвенным слухам, а скорее взирал на Господа и смотрел вверх на руку, которая поражает их. И поэтому, во-первых, мы призываем и предупреждаем всех жителей земли искать свои беззакония и быть глубоко смиренными перед Господом, чтобы Он мог отвратить Свой гнев от нас. Господь поразил нас и сильно наказал нас, что говорит о том, что наши беззакония велики и что наши грехи умножились. Королю надлежит скорбеть обо всех тяжких провокациях дома его отца и обо всех его собственных винах, и рассмотреть, пришел ли он к завету и присоединился ли к Господу ради политических интересов, ради получения короны для себя, а не для продвижения религии и праведности, что это беззаконие, которое Бог не забудет, если в нем не будет быстро раскаяно. Нашим вельможам и судьям надлежит рассмотреть, является ли их поведение в общественных делах прямым и равным, или скорее отдающим стремлением к себе и вещам этого мира, и как они ведут себя в своих семьях и в своих частных беседах. Во многих есть большая доля извращенности и неисправимости в отношении оставления некоторых и выполнения некоторых обязанностей, несмотря на публичные исповедания и обязательства, и это не может не вызывать сильного гнева Господа. И офицерам армии, особенно тем, кто является главными среди них, надлежит хорошо взвесить, что Господь имеет против них, и покаяться в своем недоверии и плотском образе действий и недооценке Божьего народа. И служителям также нужно исследовать себя относительно своей верности, чтобы быть здравыми, из-за чего Бог гневается, несомненно, даже среди них есть большая небрежность. Хотя Господь допустил, чтобы эта армия вероломных и богохульных сектантов преобладала. Но да не допустит Бог, чтобы земля пошла на сговор с ним, каково бы ни было благовидное и честное поведение некоторых из этого врага, несомненно, есть закваска ошибки и лицемерия среди них, которую все любители истины должны распознать и избегать. Как Господь испытывал стабильность и целостность Своего народа на земле до сих пор, преобладанием злонамеренных, так и теперь Он испытывает их преобладанием сектантов, и мы верим, что они сочтут своим долгом и похвалой проявить стойкость против них так же, как и против других.