«Труды преподобного Хью Биннинга»

348.[That is, “How much changed from that assembly which was formerly!” (Quantum mutatus ab illo Hectore, qui, &c. Virg. Æneid, lib. ii. ver. 274.)—Ed.]349.[“Ult. July, 1648. Post Meridian Sep. xxi. A Declaration of the General Assembly concerning the present dangers of Religion and especially the unlawful engagement in War, against the kingdom of England. Together with many necessary exhortations and directions to all the Members of the Kirk of Scotland.” Records of the Kirk of Scotland, pp. 498-505. Edited by A. Peterkin.—Ed.]350.[At a meeting of the Committee of Estates, on the 6th of January, 1651,—“Rege Presente. The letter from the Presbytery of Stirling to the Commission of the Generall Assembly, still disclaiming the kings intereste, and the unity of all the subjects of the land to assist their countrey against the comon enimey, redd, with the Commission of the Generall Assemblies ansuer therto, redd lykwayes approvin and ordained to be published and printed.” (Balfour's Annales, vol. iv. p. 235). The Commission of the Assembly complained, that the letter of the Ministers of the Presbytery of Stirling, which was printed at Edinburgh 165l, had prefixed to it “the false and odious title of A Remonstrance of the Presbtytery of Stirling against the present conjunction with the malignant partie.” (“Answer of the Commission,” &c. dated Perth, 6 Jan. 1651 p. 19. Printed at Aberdeen, 1651). What Binning now advances is in vindication of the Letter of the Presbytery of Stirling and in reply to the Answer of the Commission. Mr. James Guthrie, and Mr. David Bennet, Ministers at Stirling, were charged by the committee of Estates with training this Letter, and summoned to appear before them, at Perth, on the 19th of February, 1651, to answer for their conduct.—“Acts of Parl., vol. vi. p. 578.”—Ed.] 351.[“And first, we shall desyre every one seriously to consider the case and condition wherein the kingdome is engaged and standeth at this tyme, that now we are not upon an engagement of invasive warre but upon necessary defence against a forraign enemy, who hath not only injustly invaded us, but also (through the holy permissive providence of God) slaine many of our brethren with the sword, subdued a great part of the land, is oppressing the people of God therein, and following his injust designes and intentions against the rest of the kingdome, that in this case, in the ordinary way of providence, according to which men must act, unlesse they would be guilty of tempting God, there is need of, and ought to be employed against the enemy, such a competency of power as is required in right and warrantable prudencie, and may be had, not being of itself sinful. This certainly is mans duety, whatever God, out of his soveraignity, hath done, or may doe in the case of want, or disproportion of meanes.”—Answer of the Commission, ut supra, p. 6.—Ed.] 352.[“In such parts of the kingdome, as are yet free from the oppression of the enemy, and so out of which any men can be raised, there is not a possibility to get such a competencie of power, unlesse there be a more generall calling foorth of the body of the people than hath been before, this as it is most certain in itselfe, so it is most apparent, and evident unto all, that doe understand these parts of the kingdome. And whereas faithfull and honest men in the State, well acquainted with the severall shares of that part of the kingdome, have publickly declared that when all shall be brought together, that can be called foorth of these parts, according to publick resolution, there will scarce be a competent power against the power of the enemy, we cannot but much wonder, if any, not so acquainted therewith, shall hold the contrary, and not give credit to the declaration of honest and faithfull men, especially in authority, the matter being such, as in the immediate knowledge thereof dependeth on sense, and, as to those that have not that knowledge, pertaineth to humane faith, which giveth credit to the testimony testium idoneorum of competent witnesses such as these are whom we have designed.”—Id. pp. 6, 7.—Ed.] 353.[“We need say no more unlesse there were some show of proofe to the contrary. Yet we shall say somewhat particularly to one place that which is said in the case of Amaziah's associating with and taking to him the Israelits for help in his just defence, (2 Chron. xxv. 7: ‘O king let not the army of Israel goe with thee for the Lord is not with Israel even with all the house of Ephraim,’) as being mainly urged and as it seems most to stick with some in the present businesse to which sundry things may be answered, which clear the present businesse from the force thereof. 1. The Israelits were idolaters, and forreiners not so in our case, in either respect. But it is alledged that the reason why Amaziah is disswaded from taking their assistance is because God was not with them, and therefore the same reason having place in manie of these, whom the present resolution comprehendeth, the disswasion hath the same force against them. Therefore 2. God's not being with them may be either conceived and understood, in regard of the estate of grace and reconciliation with God but how-so ever that with many of them God was not in this regard, yet the reason cannot be alledged in this sense because then it would follow by the argument, that we might not take the help of any man out of the estate of grace, for our just and necessary defence, which none will admit, or it may be understood of God's assistance and prospering providence simply. But neither can it be taken thus, because it is certain and clear that God was often with them in this sense in their own cause and quarrells. Therefore it must needs be conceived, in regard of their profession, and religion, which was corrupt and idolatrous. Now the reason thus understood hath not place in our businesse. 3. Yet doe we not find that Amaziah is commanded to exclude any of the subjects of his own kingdom, from acting in that defence, or reproved for not doing of it notwithstanding many of them no doubt were naughty and corrupt in their way, 2 Kings xiv.”—Answer of the Commission, p. 12.—Ed.] 354.[That is, “chiefly.” The strict signification of ut plurimum is, as much as possible.—Ed.]355.[“At the bar of conscience.”—Ed.]356.[“Doeth our mentioning onlie the kingdome in that resolution, import a separation of the kingdome, and the cause in the quarrell against our enemie? Or what logick can draw out such a consequence out of it? Wee do think that the kingdome being in danger by this enemie, the cause also is in danger, and the defending of the kingdome will be the defending of the cause also. And we trust no instruments shall bee employed for the defence of the kingdom to the prejudice of the cause.”—Answer of the Commission, ut supra, p. 19.—Ed.] 357.[“In point of fact.”—Ed.]358.[“On that very account.”—Ed.]359.[Bishop Hall quaintly remarks, that “No devil is so dangerous as the religious devil.” “Suppose the ends of this Engagement to be good, (which they are not,) yet the meanes and ways of prosecution are unlawful, because there is not an equall avoiding of rocks on both hands, but a joyning with malignants to suppresse sectaries, a joyning hands with a black devill to beat a white devill. They are bad physicians who would so cure one disease as to breed another as evil or worse.” (“A Declaration of the Gen. Assembly concerning the present dangers of Religion.” Rec. of the Kirk of Scotland, p. 501.) In the year 1649 the Scottish parliament passed an “Act against Consulters with Devils and Familiar Spirits,” &c. (Acts of the Parl. of Scot. vol. vi. p. 359.) It was supposed that the power of some of these was employed in particular instances for the benefit of mankind. They were therefore distinguished from the others in the same way that white witches or persons who used charms and incantations for curing diseases, &c. were distinguished, but not in the eye of the law, from black witches, or those who practised their art for the purposes of mischief. (Whitelock's “Memorials,” p. 550. See also Sir Walter Scott's “Tales of a Grandfather,” vol. ii. p. 117.) If we look to the strange confessions of many of the unfortunate creatures who were condemned to suffer death for witchcraft in those days, without adverting to the cruel means that were often resorted to with a view to extort from them such confessions, the credulity of the age will not appear to have been so extraordinary as it has been represented. It is impossible not to admire the singular discretion of Dr. Grey, Rector of Houghton Conquest when speaking on this subject: “Nothing,” says he, “more plainly discovers the iniquity of those times than the great numbers of people executed in England and Scotland for witches, if they were guilty, or the barbarous superstition of the times, if they were innocent, which is the more probable.”—“Impartial Examination of the Fourth Volume of Mr. Daniel Neal's History of the Puritans,” p. 96, Lond. 1739.—Ed.] 360.[That is, openly persisting. See “The Answer of the Commission to the Presbytery of Stirling,” p. 11.—Ed.]361.[See “The Nullity of the Pretended Assembly at Saint Andrews and Dundee,” &c., p. 312. Printed in the year 1652. As many had been under age when the Solemn League and Covenant was first sworn the Commission of the General Assembly ordained it to be renewed by their Act, October 6, 1648, joining to it the “Solemn Acknowledgment of Public sins and Breaches of the Covenant, and a Solemn Engagement to all the Duties contained therein.”—Ed.]362.[“We desire it may be remembered that in the beginning of these troubles, anno 1638, when as there were then standing laws in this kingdom, which are not yet repealed to this day, discharging all subjects from rysing in armes, without the kings expresse warrant and command, yet the subjects of this kingdome perceiving themselves in danger to be destroyed by forraign invasion, did fynd these lawes no wayes to bynd up their hands from taking armes, for their just defence and selfe preservation,—these lawes, in the intention of the lawgiver, being made for the preservation of the kingdom and not for the destruction of it.—” Answer of the Commission, pp. 13, 14.—Ed.]363.[See “The Waters of Sihor, or the Lands Defectione,” Wodrow MSS. vol. xvii. pp. 39-41, in Bib. Ad. Peterkin's “Rec. of the Kirk of Scotland,” pp. 619-620.—Ed.]364.[See Note, page 96.—Ed.]365.[That is, “every where and at all times like himself and the same.”—Ed.]366.[We learn from Principal Baillie, (“Letters and Journals,” vol. ii. p. 363,) that Binning had identified himself with the Association of the West, which was required to dissolve itself, by an Act of the Scottish parliament, passed 28th Decem., 1650.—Ed.]367.[Or, general officers.—Ed.]368.[The first or principal proposition in the preceding syllogism.—Ed.] 369.[(Minor probatur,) that is, the second proposition in the preceding syllogism. It will be perceived that the arguments of the author are constructed according to the rules of the Aristotelian logic. A familiar acquaintance with this mode of reasoning continued to be cultivated, at this time, by all who wished to excel in public disputations (Professor Jardine's “Outlines of Philosophical Education in the University of Glasgow,” p. 12. Glas. 1825). In the Westminster Assembly, the different speakers often presented their opinions under the form of syllogisms, which were impugned and defended by employing the usual terms and technical formalities of the dialectic art.—See Lightfoot's “Journal of the Proceedings of the Assembly of Divines.” Works, vol. xiii. pp. 123, 157, 203-205, &c.—Ed.]370.[Aiming at.—Ed.] 371.[Mr. Robert Ramsay, Principal of the University, reminded the Presbytery of Glasgow at their first meeting in June, 1651, “that Mr. Hew Binnen had expresslie protested that it was not lawfull for us to pray for ye succeese of the armie, as it was constitute, and becaus of those who now have power in the same. And farther, the said Mr. Hew Binnen, when notice was taken of these words repeated them over and over agane, and avowed, he wold pray for a blessing to them, yt is, that yet might be converted, but, that he could not pray for success to them as yet are now constitute.”—“Records of the Presbytery of Glasgow.”—Ed.] 372.[Or shudder.—Ed.]373.[For the Instructions given by the Scottish parliament to the Commissioners who went to Breda see “Acts of the Parliament of Scotland,” vol. vi. pp. 513, 514. A copy of the Treaty itself agreed upon by his Majesty Charles II and the Scottish Commissioners and afterwards ratified by parliament, will be found in Thurloe's State Papers, vol. i. pp. 147, 148.—Ed.]374.[That is, “who, because they are wise, are ignorant of that which they know.” (Tu pol, si sapis quod scis, nescis. Terent Eun. iv. 4, 54.)—Ed.]375.[That is, lively or distinct characters.—Ed.]376.[“A fisherman is made wise by a bite.” A Greek proverb, the original of this (ὁ ἁλσευς πληγες νους φυσες) has been preserved in a fragment of Sophocles, Erasmi Adagiorum Chil. Quat. p. 41. Coloniæ 1612. Scholiastes Græci In Sophoc. Tom. iii. p. 602. Argentorati 1788.—Ed.]377.[“Another consequence of this defeat [at Dunbar] was, that every one blamed the other, the one side for purging out too many who might have been of service against the enemy, and these again blamed their opposites for being too remiss, and not well enough purged.”—Memoirs of the Life of the Rev. Robert Blair, p. 113. Edin. 1755.—Ed.]378.[Answer of the Commission, ut supra, p. 8.—Ed.]379.[P. 178 Edin. 1649.—Ed.]380.[Or as a general principle.—Ed.]381.[In opposition to what is here affirmed it is stated in the pamphlet entitled, “A True Representation of the Present Division in the Church of Scotland,” (p. 15.) that the Scottish Reformers did not look upon their conjunction with the Duke of Chatelherault and his followers, “as a cause of that sad stroak, as some would make the world believe, from Mr. Knoxes Sermon at Sterlin. For in the heads of that Sermon, printed in the History of the Church of Scotland, p. 217 Edit. Edinburgh, 1644, in 4to, there is no mention of any such thing but only of their carnal confidence, that possibly they had not sincerely repented of their former opposition, and that they who were late come in were made to feel in their own hearts, how bitter a cup they had made others to drink before them. Nor doth he (as our Brethren's tenets now lead them) presse them to purge out such as were lately admitted, but doth only presse repentance upon all of them.”—Dr. M'Crie presents his readers with an analysis of this sermon of the “great Apostle of the Scots,” as he was called by Beza.—See “Life of Knox,” pp. 192, 193, sixth edit.—Ed.]382.[See page 495 of this edition.—Ed.]383.[“The safety of the people” is “the highest law.”—Ed.]384.Рассматриваемый просто как поэтическая фикция, отчет, который Стаций дал о судьбе Амфиарая, особенно поразителен и красив — (Thebald. lib. vii. ст. 815-823) — Ред.

“Nothing worse

In whate'er cause than impious fellowship,

Nothing of good is reap'd for when the field

Is sown with wrong the ripened fruit is death

So this seer

Of temper'd wisdom, of unsullied honour,

Just, good, and pious, and a mighty prophet,

In despite to his better judgment join'd

With men of impious daring, bent to tread

The long, irremeable way, with them

Shall, if high Jove assist us, be dragg'd down

To joint perdition.”—Potter.

[«Тот, кто не склонен сегодня, будет более склонен завтра». Это переворачивание высказывания поэта — 385.[“A Hypothetical Proposition is one which asserts not absolutely, but under an hypothesis indicated by a conjunction. An hypothetical syllogism is one on which the reasoning depends on such a proposition.”—Whately's “Elements of Logic,” p. 388.—Ed.]386.[“For he who gives life gives the things which are necessary to life.”—Cic. De Offic. lib. cap. 4.—Ed.]387.[The MS. in my possession which will be afterwards described has no part of this third answer. In place of it I find the following passage: “And though there had been disproportion of numbers betwixt us and the enemy, yet we cannot but still say, it had been a way much better beseeming the people of God, and in which there should have been much more peace and consort, to have had to do our duty with such a disproportion, than to have taken in the malignant party for making it up.”—Ed.]388.[Than with.—Ed.]389.[Dirge, or some such word is wanting here.—Ed.]390.[That is, put them in mind.—Ed.]391.[The remaining part of the Section is not contained in either of the two preceding editions of the “Case of Conscience,” but is taken from a MS. in the handwriting of the period with the use of which I have been favoured by my friend David Laing, Esq., Secretary to the Bannatyne Club. This MS. terminates with Section IV.—Ed.]392.[Mr. George Gillespie, who was the son of Mr. John Gillespie, Minister of Kirkaldy, was at this time one of the Ministers of Edinburgh, but he had gone to Kirkaldy for the benefit of his health. He was one of the Commissioners from the Church of Scotland, to the Westminster Assembly. In his letters from London, Principal Baillie, who was also one of the Scottish Commissioners, speaks of his youthful colleague in terms of high admiration. “Of a truth,” he says, respecting him, in a letter dated March 26, 1644, “there is no man whose parts in a public dispute I do so admire. He has studied so accurately all the points ever yet came to our assembly, he has gotten so ready, so assured, so solid a way of public debating, that, however there be in the assembly divers very excellent men, yet in my poor judgment, there is not one who speaks more rationally and to the point, than that brave youth has done ever.” (“Letters and Journals,” vol. l. p. 451. See also, pp. 407, 419, 431.) Gillespie's “Treatise of Miscellany Questions,” which was published after his death, in 1649, contains a chapter entitled, “Another most useful Case of Conscience discussed and resolved, concerning associations and confederacies with idolaters, infidels, heretics, or any other known enemies of truth and godliness” (pp. 169-193.) This, it will be observed is, with very little variation, the title of the Tractate of Binning. It is probable, that they who first undertook the publication of Binning's MS. were led to adopt this title from the similarity of the views, as well as the identity of the subjects of the two authors. When the Commission of the church met at Perth, in December, 1650, for the purpose of considering the query of the parliament as to the persons who ought, or ought not, in present circumstances to be employed, in the defence of the country,—it was not likely that the published opinions of Gillespie upon such a subject would be overlooked. But says Baillie, when giving an account of this meeting, “The question was alleged to be altered from that which Mr. Gillespie writes of.”—“Letters and Journals,” vol. ii. p. 365.—Ed.]393.[The name of “M. F. Carmichael” is attached to a warrant, which is dated Sept. 1, 1651, and bears to be subscribed by certain commissioners of the church, authorizing George Ogilvy of Harras, to deliver up to Lord Balcarres, the Registers of the Kirk that were in his house (Reg. of Deeds, 6 March, 1701. Dr. M'Crie's Mem. of Veitch and Brysson, Append. p. 525.) There can be little doubt that these were the original records of the church, which were produced and identified at the meeting of the General Assembly at Glasgow, in the year 1638. (Id. p. 497. “Rec. of the Kirk,” vol. l. pp. 22-24, Edited by A. Peterkin.) It is boldly asserted by Gordon, parson of Rothiemay, that the old authentic records of the Assemblies were at that time in the hands of Archbishop Spottiswood, who had carried them with him, he says, to London, though he more cautiously adds, in a nota, “It is very uncertaine if the registers presented wer the principalls, or if only copyes.” (“History of Scots Affairs,” vol. i. pp. 146, 147. Aberdeen. Printed for the Spalding Club, 1841.) Keith tells us in what way these records afterwards came into the possession of Mr. Archibald Campbell, a Scottish non-juring clergyman residing in London, by whom they were most unjustifiably detained from the Church after the Revolution, and subsequently gifted to Sion College, the governors of which being expressly restricted from permitting them to pass out of their custody. (“Hist. of the Aff. of Church and State in Scot.,” p. 497.) After some delay on the part of the governors, the long concealed records, bound up in three volumes, and embracing the whole period between 1560 and 1616, were given up by them for inspection, in the year 1834, to the Select Committee of the House of Commons on Church Patronage. (“Minutes of Evidence,” pp. 126, 355, 374.) Dr. Lee, one of the witnesses before the Committee, declared, after examining them, he was quite certain that they were “authentic records.” (Id. p. 450). The loss of such invaluable archives, soon after this, which now appears to be placed beyond all doubt, in consequence of the destruction of the House of Commons by fire, is much to be deplored.—Ed.]394.[At the Restoration, Mr. Moncrieff was ejected from his parish, for the part he had acted in framing or sanctioning the “Remonstrance,” and the “Causes of the Lord's wrath,” which was engenuously confessed by him (“Acts of the Parliaments of Scotland,” vol. vii. p. 367.) Wodrow has collected various particulars regarding the life, character, and subsequent sufferings, for conscience' sake, of this pious and useful minister. (“Hist. of the Suff. of the Ch. of Scot.”, vol. i. pp. 197-200.) As he was persecuted, during the Usurpation, for persisting in praying publicly for the king, he had thus the singular misfortune of being punished both for his loyalty and his supposed disloyalty. Mr. Moncrieff has had a niche assigned to him by Howie among the Scots Worthies. (pp. 411-415. Dumfries, 1835.) Mr. James Guthrie, Minister at Stirling, who was imprisoned at the same time with his friend, Mr. Moncrieff, and afterwards executed, was accused at his trial of compiling “the Remonstrance.” This he denied, affirming he could prove, by hundreds of witnesses, that he was at Stirling at the time, many miles distant.—See his Defences, “Acts of the Parl. of Scot.,” vol. vii. Append. p. 37.—Ed.]395.[The parliament of Scotland passed the Act of Classes on the 23d of January, 1649. It was entitled an Act “for purging the Judicatories, and other places of Public trust.” Those whom it declared to be incapable of sitting in parliament, or of holding any civil or military appointment, were divided into four classes. The disqualification of such as, on account of their supposed greater criminality, were placed in the first class, was to continue for life, that of the second class for ten years; that of the third class for five years; and that of the fourth class for one year only, provided they gave previously sufficient evidence of their penitence.—“Acts of the Parl. of Scots,” vol. vi. p. 352.—Ed.]396.[“After the woful rout at Dunbar, in the first meeting at Stirling, it was openly and vehemently pressed to have David Lesly laid aside, as long before was designed, but covertly by the chief purgers of the times. The man himself did as much press as any to have liberty to demit his charge, being covered with shame and discouragement for his late unhappiness, and irritated with Mr. James Guthrie's publick invectives against him from the pulpit. The most of the committee of estates, and commission of the kirk, would have been content to let him go; but finding no man tolerably able to supply his place, and the greatest part of the remaining officers of horse and foot peremptory to lay down, if he continued not; and after all trials finding no maladministration on him to count of, but the removal of the army from the hill the night before the rout, which yet was a consequence of the committee's order, contrary to his mind, to stop the enemy's retreat, and for that end to storm Broxmouth house as soon as possible. On these considerations the state, unanimously did with all earnestness entreat him to keep still his charge against this order, my Lord Wariston, and, as I suppose Sir John Cheesly, did enter their dissent. I am sure Mr. James Guthrie did his, at which, as a great impertinency, many were offended. Col. Strachan offered to lay down his charge, being unwilling more to be commanded by D. Lesly. Some more inclined to do so, but all were quieted by this expedient.”—Baillie's Letters, vol. ii. p. 350.—Ed.]397.[The religious zeal of Binning, his patriotism, and his dread of arbitrary power were, it is clear, stronger than his loyalty. Sir Edward Walker, however, vouches for the loyalty, at this period, of the Scottish nation in general. “For the disposition of the people,” he says, (Hist. Disc. p. 194) “they are generally for the king and his government, being most under the notion of Malignants and Engagers, about 100 of 120 noblemen being in that condition. Most of the Gentry are very loyal, and in a manner all the common people.” Binning's language respecting Charles II. at the time of passing the Public Resolutions, appears to have startled his co-presbyter, Principal Baillie, who writes thus in a letter which was first designed for his friend Mr. Dickson, but afterwards sent to Mr. Spang at Campvere.—“Mr. Patrick [Gillespie] and Mr. James Guthrie, wherever they came, uttered their passion. I heard one who had married Mr. Patrick's sister's daughter report to Mr. Douglas, that Mr. Hugh Binning, with Mr. Patrick, in Kirkaldy, had spoke like a distracted man, saying to Mr. Douglas's own wife, and the young man himself, and his mother-in-law, Mr. Patrick's sister, ‘that the commission of the kirk would approve nothing that was right; that a hypocrite ought not to reign over us; that we ought to treat with Cromwell and give him security not to trouble England with a king; and whoever marred this treaty, the blood of the slain in this quarrel should be on their heads.’ Strange words if true.”—Letters, vol. ii. p. 363. The ungrateful, impolitic, and barbarous treatment which his Scottish subjects received from Charles II. after the Restoration, must be held to be a proof of the sagacity at least of Binning, and a justification of the suspicion with which he and some of the other Protesters regarded him. It is not unlikely that, in their case, the strong appeal to the fears of the English and Scottish presbyterians, as the supposed friends of monarchy, contained in Milton's “Tenure of Kings and Magistrates,” which was published but two years before this, had not failed altogether of its effect.—Ed.]398.[I have not been able to discover to what “old translation” the author alludes. But Wilcox puts the same interpretation, that he does, upon the ninth verse of this chapter. “Sinne, (viz. which the wicked and ungodly men commit, and they know one of them by another,) maketh fools to agree, (viz. one of them with another: q.d. their partaking in wickednesse joineth the wicked's minds, one of them towards another;) but among the righteous, (i.e. good and holy people,) that which is acceptable (viz. before God and good men) maketh agreement (viz. among themselves: q.d. good things onlie tie good men's minds together).” A Short yet Sound Commentarie Written on that Worthie Work called the Proverbs of Salomon. London, 1624.—Ed.]399.[The Estates, or parliament.—Ed.]400.[That is, notorious or manifest.—Ed.]401.[In the margin of the authorized version the verse is translated thus “A great man grieveth all and he hireth the fool, he hireth also transgressors.”—Ed.]402.[That is, violent blowing. Cairding however, is not unlikely the proper word, a caird being in Scotland the name of a tinker.—Ed.]403.[“Although you expel nature by violence, she will still return.”—Per. Epist. lib. i. ep. 10. ver. 24.—Ed.]404.[Having burst, as it were, its floodgates.—Ed.]405.[That is, more.—Ed.]406.[That is, a deficiency.—Ed.]407.[Gen. xxx. 11.—Ed.]408.[Vide Cic. de Offic. lib. iii. cap. 33.—Ed.]409.[Or mines.—Ed.]410.[Or, unsuitable.—Ed.]411.[“Charity does not inflict punishment because an offence has been committed, but lest an offence should be committed.”—Ed.]412.Ovid, Remed. Amor. ст. 94. — Ред.

Qui non est hodie, cras minus aptus erit

[«Она не видит, что в сумке позади нее». 413.Catul. Carm. xxii. ст. 21.

Sed non videmus manticæ quod in tergo est.

Здесь есть аллюзия на одну из басен Эзопа. Юпитер, говорит Эзоп, поместил две сумки на людей. Одну, которая содержала их собственные недостатки, он положил им на спину, а другую, которая была наполнена недостатками других, он подвесил им на шею, на их грудь. Таким образом, мы не можем видеть наши собственные проступки, но, замечая недостатки других, мы свободно осуждаем их. Phæd. Fab. Æsop, lib. iv. fab. 10. — Ред.

«Поверь мне, тот, кто не привлек внимание мира, жил хорошо, и каждый должен оставаться в своей собственной надлежащей сфере». Ovid Trist. lib. iii. eleg. iv, ст. 25. — Ред. 414.[These are terms (locus inventionis the place or topic of invention, and medium, the argument or middle term of a syllogism) which, belonging to the dialectic art, were employed by the school-men. All the arts and sciences have certain general subjects connected with them which presuppose particular facts, axioms, and rules. These general subjects, being used in the invention of arguments, were called topics or common places. “They were so called by Aristotle, as if they were the seats from which arguments were to be brought forth.” (Sic appellatæ ab Aristotele sunt hæ quasi sedes e quibus argumenta promuntur). Cic. Top. cap. ii.—Ed.]415.[We grant and solicit in our turn this indulgence. Hor. De Art. poet. ver. 11.—Ed.]416.[Or, condescendence.—Ed.]417.[Or, without its begetting love.—Ed.]418.[Overlook it.—Ed.]419.[Most.—Ed.]420.[The word homo (man) has been supposed to be derived from humus (the ground) because man sprang from the earth. Quintillian's objection to this derivation of the word is that all other animals have the same origin. (quasi vero non omnibus animal bus eadem origo. Instit. Orator lib. i, cap. 6) Such an objection however has but little force. For though, according to the account which Moses gives of the creation, the earth at the command of God, not only brought forth man, but other creatures, (Gen. i. 24) man alone was called Adam מדא because he was formed of the dust of the ground, (המדא) Gen. ii. 7.—Joseph, Antiq. lib. i, cap. 1.—Ed.]421.[That is, “humble beings.”—Ed.]422.[See note page 168.—Ed.]423.[Humility is “the seasoning of the virtues,” as well as “the garb.” Cicero represents suavity of speech and manners to be the seasoning of friendship (condimentum amicitiæ). De Amicitia, cap. 18.—Ed.]424.[That is, “an ornament and covering.”—Ed.]425.

[Crede mihi, bene qui latuit, bene vixit; et intra

Fortunam debet quisque manere suam.

[Языческие мифологи представляли сирен в количестве трех и описывали их как осуществляющих уничтожение моряков, заманивая их с курса своим пением. 426.[“He who falls on a smooth surface, (yet this rarely happens,) falls in such a way that he can rise again from the ground he has touched.” Ovid, ut supra, ver. 17.—Ed.]427.[A relation of the principal circumstances in Binning's life follows.—Ed.]428.[That is, he will not refuse.—Ed.]429.[Parcel.—Ed.]430.[Such a disburdening of former offences.—Ed.]431.[Inclination.—Ed.]432.[De Agricola filios suos docente. Æsop. Fab. p. 98. Oxon. 1653.—Ed.]433.[Subdue.—Ed.]434.[Such a wonder.—Ed.]435.[Violent inclination.—Ed.]436.[That is, truths of little value.—Ed.]437.[In the Scottish universities, they were said to have laureated, who had a decree conferred upon them, as they were “crowned with laurel leaves.” Ev. Un. Com. vol. i. p. 153. Lond. 1837.—Ed.]438.[These are the generous sentiments of an enlightened Christian. They would lead us to infer that the author's views, as a Protester, had been modified somewhat before he died or that he had never taken such high ground, as some others on this score.—Ed.]439.[Or, while we, on the other hand.—Ed.]440.[See note, page 168.—Ed.]441.[Perhaps it should be at least, less.—Ed.]442.[The word mystery seems to be used here in the sense of energy. It is sometimes spelt by Scottish writers mister and myster, and signifies an art or calling, being derived from the old French word mestier, a trade. When employed to denote something above human intelligence, it has a different origin (being formed from μυστηριον, a secret).—Ed.]443.[Exonerate, or unburthen.—Ed.]444.[Or harness.—Ed.]445.[Senec. Ep. 107. See note, page 76.—Ed.]446.[We are not, “of our own authority.”—Ed.]447.[That is, weight or force.—Ed.]448.[That is, the honour not a load or a load of honour.—Ed.]449.[Confined.—Ed.]450.[See note, page 115.—Ed.]451.[The friendly salutation which the steward of Joseph addressed to his master's brethren, when they went a second time to Egypt to purchase corn, was (מכל מולש Shalom leikoum) “Peace be to you.” After the lapse of so many ages, it is interesting to know that this still continues to be, with little variation, the common salutation of friends in the East. Salam aleikoum, “Peace be with you,” is immediately acknowledged by a similar greeting, Aliekoum salam, “To you be peace.”—Ed.]452.[To sit an offer is, not to accept it.—Ed.]453.[Reception.—Ed.]454.Hom. Od. lib. xii. ст. 39. Перевод Каупера.]

—They the hearts

Enchant of all, who on their coast arrive

The wretch, who unforewarn'd approaching, hears

The Sirens' voice, his wife and little ones

Ne'er fly to gratulate his glad return;

But him the Sirens sitting in the meads

Charm with mellifluous song, although he see

Bones heap'd around them, and the mouldering skins

Of hapless men, whose bodies have decay'd.

Virg. Æneid, lib. iii. ст. 56. 455.[That is, one tune from another.—Ed.]456.[Or gifts of nature.—Ed.]457.[See note, page 595.—Ed.]458.[In the ancient Scottish dialect as in this instance, always is frequently synonymous with although, however, notwithstanding.—Ed.]459.[That is, coldly.—Ed.]460.[Natural.—Ed.]461.[Fallen out or quarrelled.—Ed.]462.[Some words are omitted here, which may be supplied thus:—though they said this, they perverted God's meaning of the law, &c.—Ed.]463.[Serves the purpose.—Ed.]464.[Imperfect attempts.—Ed.]465.[A Scottish forensic word corresponding to Surety.—Ed.]466.[Acknowledge this.—Ed.]467.[A name formerly given to bankrupts in Scotland.—See Act. James VI. par. 23, cap. 18.—Ed.]468.[Attending the church.—Ed.]469.[Aim at.—Ed.]470.[Near the command.—Ed.]471.[A belief in the prevalence of witchcraft at this time seems to have pervaded all ranks and classes. An Act of Parliament was passed against it on the 1st of February, 1649.—Ed.]472.[Portal, or gate.—Ed.]473.[Exempted.—Ed.]474.[The illustration of the second proposition found in the text, “There is a faith feigned, and a faith unfeigned, a true and a false faith,” (p. 602) is omitted. We may conclude that this was the subject of a separate sermon, which has been lost.—Ed.]475.[Deposes or testifies.—Ed.]476.[That is, foresee or anticipate.—Ed.]477.[Charges, or accusations.—Ed.]478.[Than.—Ed.]479.[Gates.—Ed.]480.[Remove.—Ed.]481.[Always.—Ed.]482.[A proverbial expression signifying food and raiment.—Ed.]483.[Much less.—Ed.]484.[The sect of Seekers hold that there are not at this time, neither have been for many ages past any true ministers or ambassadors of Christ. (Gillespie's Miscellany Questions, p. 1. Edinburgh, 1649.) A few years before this, Laurence Clarkson, a Seeker, published a pamphlet entitled “The Pilgrimage of Saints.” Edwards, in his Gangræna (Part I, p. 24, Part II, p. 6. London, 1646) refers to it for an account of the opinion of the Seekers. Clarkson declared that in these days there ought to be no churches built, no sacraments administered, that the saints as pilgrims, wander here as in a temple filled with smoke, not being able to find religion, and that, on this account, waiting for a church and for the coming of the Spirit as the apostles did, they ought to seek knowledge of any passenger, of any opinion or tenet whatsoever.—Ed.]485.[See note page 607.—Ed.]486.[Kindred alliance.—Ed.]487.[Or, in the third place.—Ed.]488.[Notwithstanding.—Ed.]489.[A cold desire.—Ed.]490.[That is a glimmering or slight degree of desire.—Ed.]491.[This was the exclamation of Archimedes the celebrated geometrician of Syracuse, (ευρηκα, ευρηκα), after discovering, when in the bath, a method of detecting the quantity of alloy, which a fraudulent artisan had mixed with the gold of Hiero's crown. (Plut. Mor. et Phil. Op. p. 1094.) An exclamation somewhat similar was uttered by Cicero, when, searching for the tomb of Archimedes in the neighbourhood of Syracuse he at length perceived it covered with thorns and brambles (Cic. Tusc. Quest lib. v. cap 23.) But if they had cause to be delighted, much more surely had Philip the apostle reason to be so when addressing Nathanael, he cried out in ecstasy—We have found him of whom Moses in the law and the prophets did write, Jesus of Nazareth, the son of Joseph! John i. 45.—Ed.]492.[In the present world.—Ed.]493.[Specify or enumerate.—Ed.]494.[Acknowledging.—Ed.]495.[Path or way.—Ed.]496.[Than.—Ed.]497.[Fix upon.—Ed.]498.[That is, no thought of eternity.—Ed.]499.

[Quid non mortalia pectora cogis

Auri sacra fames?

Перевод Драйдена.

“O sacred hunger of pernicious gold!

What bands of faith can impious lucre hold?”

Nihil enim est fam angusti animi, tamque parvi, quam amare divitias nihil honestius, magnifi entrusque, quam pecuniam contemnere, si non habeas si habeas, ad beneficentiam liberalitem que conferre. «Нет более верной характеристики узкого и маленького ума, чем любить богатство, нет ничего более милого и благородного, чем презирать деньги, если вы ими не обладаете — если обладаете, быть благотворительным и щедрым в их использовании». Cic. De Offic. lib. i. cap. 20. — Ред.

ПОЛНАЯ ЛИЦЕНЗИЯ PROJECT GUTENBERG™ 500.[That is, “It is difficult things that are admired.”—Ed.]501.[Excites.—Ed.]502.[From these, as from mount Pisgah.—Ed.]503.[That is, not “by a leap.”—Ed.]504.[Intrusted.—Ed.]505.[Too little.—Ed.]506.[That is, bedecks.—Ed.]507.[That is, has no interest in the world.—Ed.]508.[That is, the way in which you will take or receive.—Ed.]509.[That is, the duty of sobriety.—Ed.]510.[Much more.—Ed.]511.[It must be perceived that the reading ought to be “overcome like the Archangel.”—Ed.]512.[It is no less obvious that for “the prince Gabriel” we ought to read, the prince Michael. See Dan. x. 13, 21; Jude 9; Rev. xii. 7.—Ed.]513.[That is, the prospective glass.—Ed.]514.[Or tutelage.—Ed.]515.[Declining.—Ed.]516.[That is, disposed. The word, though now obsolete, is found in Hooker.—Ed.]517.[That is, that hang low, and take a sweep of every thing by the way.—Ed.]518.[A single word appears to have dropped out here, the absence of which materially changes the meaning of the author, and makes him contradict himself. The sentence, it is conceived, ought to run thus:—faith and a good conscience scarce sail but in one bottom, that is, in one ship.—Ed.]519.[That is, insipid.—Ed.]520.[Upon the earth.—Ed.]521.[“It is hard to find many who are not tipplers or common drunkards, or will drink drunk on occasions and with company.” Causes of the Lord's Wrath, p. 17. printed in the year 1653.—Ed.]522.[That is, a convenient time or place.—Ed.]523.[Or, till the evening.—Ed.]524.[That is, insane worldlings.—Ed.]525.[Property.—Ed.]