This Clause subjects to a penalty of £40, any person or persons who
shall (whether _on the outside_ of within a place of religious Assembly)
wilfully and maliciously, or contemptuously, by any means disturb a
Congregation, or disturb, molest, or misuse any Preacher, or other
person there assembled.
This clause, of extensive operation, will be found most ample for the
protection of all persons meeting for the worship of God, and is a great
and beneficial addition to the law on that subject.
========
In order to excite sentiments of gratitude in our hearts for the
invaluable religious privileges secured to us, as subjects of the
British Empire, by the above recited Act, and to evince that these
privileges ought to be very highly estimated by us, I shall here insert,
as a striking contrast, a copy of a most intolerant and horrid Edict
recently issued by the Emperor of China, against the introduction of
Christianity into his vast Empire. An Empire that is said to contain
about a third part of the population of the world! The inhabitants of
which are immersed in the grossest superstition and idolatry, and are
sitting in the “region of the shadow of death, without light and without
vision.”
The Roman Catholics indeed, have for many years had Missionaries in
China, but they have degraded the doctrine of the Cross, by blending it
with Pagan rites, and by withholding from their own converts, the grand
means of correcting their errors, and illuminating their darkness, even
the WORD OF ETERNAL LIFE.
The means of obtaining a version of the scriptures in the Chinese
language, have for several years past occupied the minds of the Provost
and Vice Provost, of the College of Fort William, in India; and they
considered it an object of the utmost importance to introduce the
Gospel, into that immense empire.
After much enquiry they succeeded in procuring Mr. Johannes Lassar, an
Armenian christian, a native of China, and a proficient in the Chinese
language. He relinquished his secular employments, and entered
immediately on the translation of the Scriptures into that language; and
in this work he is still engaged. Several young men also, who are under
the tuition of Mr. Lassar, are now studying the Chinese language, have
already made considerable proficiency, and are assisting in the
translation of the holy Scriptures. A printing press has been procured,
and a considerable part of the New Testament has been printed off, from
blocks, after the Chinese manner. While Mr. Lassar and Mr. Joshua
Marshman, (his elder pupil,) are thus translating the Scriptures at
Calcutta, Mr. Morrison is prosecuting a similar work at Canton, in
China, with the aid of able, native scholars. Thus have the founders and
supporters of the College, at Fort William, admitted a dawn of day
through that thick impenetrable cloud, which for many ages has insulated
that vast empire from the rest of mankind.[Ag]
-----
Footnote Ag:
See Dr. Buchanan’s Christian Researches in Asia.
-----
These efforts to introduce the WORD OF LIFE into China, seem to have
excited the jealousies of the Emperor and his Court, and to form the
basis of the following Edict.
EDICT AGAINST CHRISTIANITY.
_Canton, April 4, 1812._
The following Edict was translated from the Chinese into Spanish, by a
Roman Missionary, at Macao: and translated out of Spanish into
English. I have not seen the original Chinese paper. I have seen
several papers in the Pekin Gazette, of which the following is indeed
the substance. In those papers, however, the magistrates also are
threatened with degradation, dismissal from the service of government,
&c. if they connive at the promulgation of what they denominate
TEENCHU KEAOU (_The Religion of the Lord of Heaven_)—the name which
the Roman Missionaries have adopted.
R. M.
The Criminal Tribunal, by order of the Emperor, conformably to a
Representation made by HAN, the Imperial Secretary (in which he
desired that the Promulgation of the Christian Religion might be
obviated) decrees as follows:
The Europeans worship God, because, in their own country, they are used
to do so; and it is quite unnecessary to enquire into the motive: but
then, why do they disturb the common people of the interior?—appointing
unauthorised priests and other functionaries, who spread this through
all the provinces, in obvious infraction of the law; and the common
people, deceived by them, they succeed each other from generation to
generation, unwilling to part from their delusion. This may approach
very near to being a rebellion. Reflecting that the said religion
neither holds spirits in veneration nor ancestors in reverence;—clearly,
this is to walk contrary to sound doctrine; and the common people who
follow and familiarize themselves with such delusions, in what respect
do they differ from a rebel mob? if there is not decreed some
punishment, how shall the evil be eradicated?—and how shall the human
heart be rectified.
From this time forward, such Europeans as shall privately print books
and establish preachers, in order to pervert the multitude,—and the
Tartars and Chinese, who, deputed by Europeans, shall propagate their
religion, bestowing names, and disquieting numbers, shall have this to
look to:—The chief or principal one shall be executed:—whoever shall
spread their religion, not making much disturbance, nor to many men, and
without giving names, shall be imprisoned, waiting the time of
execution;—and those who shall content themselves with following such
religion, without wishing to reform themselves, they shall be exiled to
He-lau-keang, &c. As for Tartars, they shall be deprived of their pay.
With respect to Europeans at present in Pekin, if they are
Mathematicians, without having other office or occupation, this suffices
to their being kept in their employments; but those who do not
understand Mathematics, what motive is there for acquiescing in their
idleness, whilst they are exciting irregularities? Let the Mandarins, in
charge of the Europeans, enquire and act. Excepting the Mathematicians,
who are to be retained in their employment, the other Europeans shall be
sent to the Viceroy of Canton, to wait there, that when there come ships
from the respective countries, they may be sent back. The Europeans, in
actual service at the capital, are forbidden to intermeddle with the
Tartars and Chinese, in order to strike at the root of the absurdities
which have been propagated. In Pekin, where there are no more Europeans
than those employed in the Mathematics, they will not be able
clandestinely to spread false religion. The Viceroys and other
magistrates of the other provinces shall be careful and diligent. If
they find Europeans within their territories, they shall seize them, and
act according to justice, in order, by such means, to exterminate root
and trunk.—You shall conform to this decision of the Criminal Tribunal.
========
It is an awful reflection that at this age of the world, in the
nineteenth century, there should be found any of the potentates of the
earth who should dare thus to oppose the introduction of that gospel,
which the Lord Jesus Christ, who is KING OF KINGS AND LORD OF LORDS, has
commanded to be preached to ALL NATIONS, and to EVERY CREATURE IN ALL
THE WORLD. But we remember it is said in the sure word of prophecy “The
Lord bringeth the counsel of the heathen to nought, he maketh the
devices of the people of none effect. Why do the heathen rage, and the
people imagine a vain thing? The kings of the earth set themselves, and
the rulers take counsel against the Lord and against his annointed,
saying, let us break their bands asunder, and cast away their cords from
us. He that sitteth in the heavens shall laugh. The Lord shall have them
in derision: He hath placed his King upon his holy hill of Zion: And the
kingdom, and dominion, and the greatness of the kingdom under the whole
heaven shall be given to the saints of the Most High; whose kingdom is
an everlasting kingdom, and all dominions shall serve and obey him. And
the nation and kingdom that will not serve him shall perish, yea, those
nations shall be utterly wasted. Let the potsherds strive with the
potsherds of the earth, but woe unto him who striveth with his Maker.”
He which testifieth these things saith, Lo I come quickly. AMEN.—Even
so, come Lord Jesus!
========
= FINIS.=
========
NOTES.
(_A._)—SOCRATES, the greatest, the wisest, and the best of the ancient
philosophers, was born at Alopece, a village near Athens, in the 4th
year of 77th Olympiad. His distinguishing character was that of a moral
philosopher; and his doctrine concerning God and religion was rather
practical than speculative. But he did not neglect to build the
structure of religious faith upon the firm foundation of an appeal to
natural appearances. He taught that the Supreme Being, though invisible,
is clearly seen in his works; which at once demonstrate his existence
and his wise and benevolent providence. He admitted, besides the one
Supreme Deity, the existence of beings who possessed a middle station
between God and man, to whose agency he ascribed the ordinary phenomena
of nature, and whom he supposed to be particularly concerned about human
affairs. Hence he declared it to be the duty of every one, in the
performance of religious rites, to follow the customs of his country. At
the same time he taught that the merit of all religious offerings
depends upon the character of the worshiper and that the gods take
pleasure in the sacrifices of none but the truly pious. Concerning the
human soul, the opinion of Socrates, according to Xenophon, was that it
is allied to the Divine Being, not by a participation of essence, but by
a similarity of nature; that man excels all other animals in the faculty
of reason; and that the existence of good men will be continued after
death in a state in which they will receive the reward of their virtue.
Although it appears that on this latter topic he was not wholly free
whom uncertainty, the consolation which he professed to derive from this
source in the immediate prospect of death, leaves little room to doubt
that he entertained a real expectation of immortality: and there is
reason to believe that he was the only philosopher of ancient Greece,
whose principles admitted of such an expectation.
His death, by the hands of the common executioner, took place in the
first year of the 96th Olympiad, and in the 70th year of his age. Just
before he drank the fatal hemlock, he said to a friend, “Is it not
strange, after all I have said to convince you that I am going to the
society of the happy, that Crito still thinks that this body, which will
soon be a lifeless corpse, is Socrates? Let him dispose of my body as he
pleases, but let him not at its interment mourn over it as if it were
Socrates!”
(_B._)—TERTULLIAN, a celebrated priest of Carthage, was the son of a
centurion in the Militia, who served as a proconsul of Africa. He was
educated in the Pagan religion; but being convinced of its errors,
embraced christianity, and became a zealous defender of the faith. He
married it is said after his baptism. Afterwards he entered into holy
orders and went to Rome, where, during the persecution under the Emperor
Severus, he published his “Apology for the Christians,” and in the
beginning of the third century he embraced the sect of the Montanists,
who maintained that the Holy Spirit made Montanus, their leader, his
organ for delivering a more perfect form of discipline than what was
delivered by the Apostles. the 96th Tertullian lived to a very great
age, and died about the year 216.
(_C._)—TACITUS, CAIUS CORNELIUS, a celebrated Roman historian, and one
of the greatest men in his time. He applied himself to the bar, in which
he gained high reputation. Having married the daughter of Agricola, who
was the Roman Consul, and Governor of Britain, the road to public
honours was open to him under Vespasian and Titus, but during the
sanguinary reign of Domitian, he and his friend Pliny retired from
public affairs. The reign of Nerva restored those luminaries of
literature to Rome, and Tacitus was engaged to pronounce the funeral
oration of the venerable Virginius Rufus, the colleague of the Emperor
in the consulship, and afterwards succeeded him as Consul in the year
97.—It is supposed he died in the end of the reign of Trajan. There have
been five translations of his works into English.
(_D._)—HERODOTUS an ancient Greek historian, born at Halicarnassus in
Caria, about the year before Christ, 484. He travelled over Egypt,
Greece, Italy, &c. and thus acquired the knowledge of the history and
origin of many nations. He then began to digest the materials he had
collected, and composed that history which has preserved his name ever
since. He wrote it in the Isle of Samos. Lucian informs us, that when
Herodotus left Caria to go into Greece, he began to consider with
himself what he should do to be for ever known and make the ages all to
come his own. His history he presumed would easily procure him fame, and
raise his name among the Grecians, in whose favour it was written, but
then he saw that it would be tedious to go through all the cities of
Greece, and recite it to the inhabitants of each city. He thought it
best therefore, to take the opportunity of their assembling all
together; and accordingly recited his work at the Olympic games, which
rendered him more famous than those who had obtained the prizes. None
were ignorant of his name, nor was there a single person in Greece who
had not either seen him at the Olympic games, or heard those speak of
him who had seen him there. There have been several editions of his
works; two by Henry Stephens in 1570 and 1592; one by Gale at London, in
1679, and one by Gronovius at Leyden, in 1715.
(_E._)—JUSTIN MARTYR, one of the earliest and most learned writers of
the eastern church, was born at Neapolis. the ancient Sychem of
Palestine. His father, Priscus, a Gentile Greek, brought him up in his
own religion, and had him educated in all the Grecian learning. To
complete his studies he travelled into Egypt, and followed the sect of
Plato, with whose intellectual notions he was much pleased. But one day
walking by the sea side, wrapt in contemplation, he was met by a grave
old man of venerable aspect; who falling into discourse with him, turned
the conversation by degrees from the excellence of Platonism to the
superior perfection of Christianity; and reasoned so well, as to raise
in him an ardent curiosity to enquire into the merits of that religion;
in consequence of which enquiry, he was converted about A. D. 132. On
his embracing Christianity, he quitted neither the profession nor habit
of a philosopher; but a persecution breaking out under Antoninus, he
composed _an Apology for the Christians_; and afterwards presented
another to Marcus Aurelius, in which he vindicated the innocence and
holiness of the Christian religion against Crescens a Cynic philosopher,
and other calumniators. He did honour to Christianity by his learning
and the purity of his manners; and suffered martyrdom in 167.
(_F._)—POLYCARP, one of the most ancient fathers of the Christian
church, was born towards the end of the reign of Nero, probably at
Smyrna, where he was educated at the expence of Calista, a noble matron
distinguished by her piety and charity. He was a disciple of St. John
the Evangelist, and conversed with some of the other Apostles. Bucolus
ordained him a deacon and catechist of his church, and upon his death he
succeeded him in his bishopric, to which he is said to have been
consecrated by St. John. Polycarp governed the church of Smyrna with
apostolical purity till he suffered martyrdom in the 7th year of Marcus
Aurelius. He was burnt at a stake on the 23d of April, A. D. 167, and
many miraculous circumstances are said to have happened at his
martyrdom, which Dr. Jortin gives full credit to, though some other
great men treat them as fabulous, such as, that the flames divided and
for some time formed an arch over his head without hurting him &c. He
wrote some homilies and epistles, which are now lost, except that to the
Phillippians, which contains short precepts and rules of life. St.
Jerome informs us that in his time it was read in the public assemblies
of the Asiatic churches.
(_G._)—CYPRIAN, a principal father of the Christian church, born at
Carthage, about the end of the second or beginning of the third century.
His parents were Heathens, and he himself continued such till the last
twelve years of his life. He applied himself early to the study of
oratory, and some of the ancients, particularly Lactantius, inform us
that he taught rhetoric at Carthage with considerable applause.
Cyprian’s conversion is fixed by Pearson to the year 246. He was at
Carthage, where he had often employed his rhetoric in the defence of
Paganism. It was brought about by one Cecilius, a priest of the church
of Carthage, whose name Cyprian afterwards took; and between whom there
ever after subsisted so close a friendship, that Cecilius at his death
committed to Cyprian the care of his family. Cyprian was himself also a
married man. As a proof of the sincerity of his conversion, he wrote in
defence of Christianity, and composed his piece _De Gratia Dei_, which
he addressed to Donatus. He next composed a piece _De Idolorum
Vanitate_, upon the vanity of idols. Cyprian’s behaviour, both before
and after his baptism, was so highly pleasing to the bishop of Carthage,
that he ordained him a priest a few months after, though it was rather
irregular to ordain a man thus in his very noviciate. But Cyprian was so
extraordinary a person, and thought capable of doing such singular
service to the church, that the usual period of probation was dispensed
with. He consigned over all his goods to the poor, and gave himself up
intirely to divine things. When, therefore, the bishop of Carthage died
the year after, viz. A. D. 248, none was judged so proper to succeed him
as Cyprian. The repose which the Christians had enjoyed during the last
40 years had greatly corrupted their manners; and therefore Cyprian’s
first care, after his advancement to the bishopric, was to remove
abuses. Luxury was prevalent among them; and many of their women were
not strict in the article of dress. This led him to draw up his piece
_De Habitu Virginum_, concerning the dress of young women, in which,
besides what he says on that particular, he inculcates many lessons of
modesty and sobriety. In 249, Decius issued very severe edicts against
the Christians; and in 250, the Heathens in the circus and amphitheatre
of Carthage, insisted upon Cyprian being thrown to the lions. Cyprian
upon this withdrew from Carthage to avoid the fury of his persecutors.
He wrote in the place of his retreat, pious and instructive letters to
those who had been his hearers; and also to those pusillanimous
Christians who procured certificates of the heathen magistrates, to shew
that they had complied with the emperor’s orders in sacrificing to
idols. At his return to Carthage he held several councils, on the
repentance of those who had fallen off during the persecution, and other
points of discipline; he opposed the schemes of Novatus and Novatianus;
and contended for the re-baptizing of those who had been baptized by
heretics. At last he died a Martyr in the persecution under Valerian and
Gallienus, in 258. His works have been translated into English by Dr.
Marshall.
(_H._)—HOTTINGER, JOHN HENRY, a native of Zurich, in Switzerland. He was
born in 1620, professed the oriental languages and was greatly esteemed.
He was drowned, with part of his family, in the river Lemit, in 1667.
(_I._)—IRENEUS, bishop of Lyons, was born in Greece about A. D. 120. He
was a disciple of Polycarp, by whom, it is said, he was sent into Gaul
in 157. He stopped at Lyons, where he performed the office of a priest;
and in 178 was sent to Rome, where he disputed with Valentinus, and his
two disciples Florinus and Blastus. At his return to Lyons, he succeeded
Photinus, bishop of that city; and suffered martyrdom in 202 under
Severus. He wrote many works in Greek, of which there remains only a
barbarous Latin version of his five books against heretics, some Greek
fragments in different authors, and Pope Victor’s letter mentioned by
Eusebius. The best editions of his works are those of Erasmus in 1526;
of Grabe in 1702, and of Massuet, in 1710.
(_J._)—EUSEBIUS, one of the most learned men in his time, born in
Palestine about the end of the reign of Gallienus. He was the intimate
friend of Pamphilus the martyr, and after his death took his name. He
was ordained bishop of Cesarea in 613. He had a considerable share in
the contest relating to Arius, whose cause he and several other bishops
defended, being persuaded that Arius had been unjustly persecuted by
Alexander bishop of Alexandria. He assisted at the council of Nice in
325; when he made a speech to the Emperor Constantine on his coming to
the council, and was placed next him on his right hand. He was present
at the council of Antioch, in which Eustathius bishop of that city was
deposed; but though he was chosen by the bishop and the people of
Antioch to succeed him, he refused it.
In 335, he assisted in the council of Tyre held against Athanasius: and
at the assembly of bishops at Jerusalem, at the dedication of the church
there. By these bishops he was sent to the Emperor Constantine to defend
what they had done against Athanasius; when he pronounced the panegyric
on that Emperor, during the public rejoicings in the 30th year of his
reign. Eusebius died in the year 338.
(_K._>)—SABELLIUS, who gave rise to the sect of the Sabellians. He was a
native of Lybia, and a philosopher of Egypt. He taught that the word and
the Holy Spirit are only virtues, emanations, or functions of the Deity;
and maintained that he who is in heaven is the father of all things;
that he descended into the virgin, became a child, and was born of her
as a son: and that having accomplished the mystery of our salvation, he
diffused himself on the Apostles in tongues of fire, and was then
denominated the Holy Ghost. He lived and died in the third century.
(_L._)—ARIUS, who lived in the fourth century, the head and founder of
the Arians, a sect who denied the eternal divinity and substantiality of
the word. At the council of Nice, in 325, the doctrines of Arius were
condemned, and he was banished by the Emperor, all his books were
ordered to be burnt, and capital punishment denounced against all who
dared to keep them.—After five years banishment he was recalled to
Constantinople, where he presented the Emperor with a confession of his
faith, drawn up so artfully that it fully satisfied him. Notwithstanding
this, Athanasius now bishop of Alexandria, refused to admit him and his
followers to communion. This so enraged them, that, by their interest at
court, they procured that prelate to be deposed and banished. But the
church of Alexandria still refusing to admit Arius into their communion,
the Emperor sent for him to Constantinople; where upon delivering in a
fresh confession of his faith, in terms less offensive, the Emperor
commanded Alexander the bishop of that church to receive him the next
day into his communion, but that very evening Arius died. The manner of
his death was rather extraordinary: as his friends were conducting him
in triumph to the great church of Constantinople, Arius stepped aside
and immediately expired; his bowels gushing out, owing, as was
suspected, to poison.
(_M._)—CONSTANTINE the great, the first Emperor of the Romans who
embraced Christianity. Dr. Anderson in his _Royal Genealogies_, makes
him not only a native of Britain, but the son of a British princess. It
is certain that his father Constantius was at York, when, upon the
abdication of Dioclesian, he shared the Roman empire with Galerius
Maximus in 305, and that he died in York in 306, having first caused his
son Constantine to be proclaimed Emperor by his army and by the Britons.
Galerius at first refused to admit Constantine to his father’s share in
the imperial dignity; but after having several battles, he consented in
308. Maxentius who succeeded Galerius, opposed him; but was defeated and
drowned himself in the Tiber. The Senate then declared Constantine
_first_ Augustus, and Licinius his associate in the empire in 313. These
Princes published an edict, in their joint names in favour of the
Christians; but soon after Licinius, jealous of Constantine’s renown,
conceived an implacable hatred against him, and renewed the persecutions
against the Christians. This brought on a rupture between the Emperors;
and a battle, in which Constantine was victorious. A short peace ensued;
but Licinius having shamefully violated the treaty, the war was renewed;
when Constantine totally defeating him, he fled to Nicomedia, where he
was taken prisoner and strangled in 323. Constantine now become sole
master of the whole empire, immediately formed the plan of establishing
Christianity as the religion of the state; for which purpose, he
convoked several ecclesiastical councils; but finding he was likely to
meet with great opposition from the Pagan interest at Rome, he conceived
the design of founding a new city, to be the capital of his Christian
empire. He died in the year 337, in the 66th year of his age, and 31st
of his reign.
(_N._)—SOCRATES, an ecclesiastical historian, born at Constantinople, in
the beginning of the reign of Theodosius; he professed the law, and
pleaded at the bar; whence he obtained the name of _Scholasticus_. He
wrote an ecclesiastical history from the year 309, where Eusebius ended,
down to 440, and wrote with great exactness and judgment. An edition of
Eusebius and Socrates, in Greek and Latin, with notes by Reading, was
published in London, in 1720.
(_O._)—ATHANASIUS, a bishop of Alexandria, and the great opposer of the
Arians, was born in Egypt. He followed Alexander in the council of Nice,
in 325, where he disputed against Arius, and the following year was made
bishop of Alexandria; but in 335 was deposed by the council of Tyre: and
by the Emperor Constantine was banished to Treves. The Emperor, two
years after, ordered him to be restored to his bishopric: but on his
return to Alexandria, his enemies brought fresh accusations against him,
and chose Gregory of Cappadocia to his see; which obliged Athanasius to
go to Rome to reclaim it of Pope Julius. He was there declared innocent
in a council held in 342, and in that of Sardica in 347, and two years
after was restored to his see by order of the Emperor Constance; but
after the death of that prince, he was again banished by Constantius, on
which he retired into the desarts. The Arians then elected one George in
his room; who being killed in a popular faction under Julian, in 360,
Athanasius returned to Alexandria, but was banished under Julian, and
restored to his see under Jovion. He was also banished by Valens in 367
and afterwards recalled. He ended this troublesome life on the 2d of
May, 373.
(_P._)—THEODORET, bishop of St. Cyricus, in Syria, in the fourth
century, and one of the most learned fathers in the church. He was born
A. D. 386, and was the disciple of Theodorus of Mopsuestes, and
Chrysostom. Having received holy orders, he was with difficulty
persuaded to accept of the bishopric of Cyricus, about A. D. 420. He
displayed great frugality in the expences of his table, dress, and
furniture, but spent considerable sums in improving and adorning the
city of Cyricus. Yet his zeal was not confined to his own church: he
went to preach at Antioch, and the neighbouring towns; where he became
admired for his eloquence and learning, and had the happiness to convert
multitudes of people. It is supposed he died about the year 457. There
are still extant Theodoret’s excellent _Commentary on St. Paul’s
Epistles_, and on several other books of the Holy Scriptures.
(_Q._)—GREGORY NAZIANZEN, from Nazianzum, a town of Cappadocia, of which
his father was bishop. He was born in 324, at Azianzum, a village near
it, and was one of the brightest ornaments of the Greek church, in the
fourth century. He was made bishop of Constantinople, in 379, but
finding his election contested by Timotheus, bishop of Alexandria, he
voluntarily relinquished his dignity about 382, in the general council
of Constantinople. His works are extant, in two volumes, printed at
Paris in 1609. His style is said to be equal to that of the most
celebrated orators of ancient Greece.
(_R._)—PORPHYRIUS, a famous platonic philosopher, born at Tyre in 233,
in the reign of Alexander Severus. He was the disciple of Longinus, and
became the ornament of his school at Athens; from whence he went to
Rome, and attended Plotinus, with whom he lived six years. After
Plotinus’ death he taught philosophy at Rome with great applause; and
became well skilled in polite literature, geography, astronomy, and
music. He lived till the end of the third century, and died in the reign
of Dioclesian. He was an enemy to Christianity, and wrote a large
treatise against it, which is lost. The Emperor Theodosius the Great
caused it to be burnt.
(_S._)—SAINT JEROME, a famous doctor of the church, and the most learned
of all the Latin fathers, was the son of Eusebius; and was born at
Stridon, a city of ancient Pannonia, about A. D. 340. He studied at Rome
under Donatus the learned grammarian. After embracing the Christian
religion, and being baptized, he went into Gaul. In 372, he retired into
a desart in Syria, where he was persecuted for being a Sabellian,
because he made use of the word _Hypostasis_, as used by the council of
Rome in 369. This obliged him to go to Jerusalem, where he studied the
Hebrew language, to acquire a more perfect knowledge of the Holy
Scriptures; and consented to be ordained, provided he should not be
confined to any particular church. In 381, he went to Constantinople to
hear Gregory of Nazianzen; and in 382 returned to Rome, where he was
made secretary to Pope Damasus. He then instructed many Roman ladies in
piety and the sciences, which exposed him to the calumnies of those whom
he zealously reproved for their irregularities; and Pope Siricius, not
having all the esteem for him, which his learning and virtue justly
entitled him to, he returned to Bethlehem, where he wrote against
heretics. He had a contest with John of Jerusalem and Rufinius about the
Origenists; and was the first who wrote against Pelagius. He died on the
30th of September, 420, about 80 years of age. His works are voluminous,
in eleven volumes folio. His style is lively and animated, and sometimes
sublime.
(_T._)—JULIAN, a famous Roman Emperor, styled _The Apostate_, because he
professed the Christian religion before he ascended the throne, but
afterwards openly embraced Paganism, and endeavoured to abolish
Christianity. He made no use of violence, however, for this purpose; but
behaved with a politic mildness to the Christians; recalled all who had
been banished on account of religion under Constantius; and endeavoured
to pervert them by caresses, and by temporal advantages, covered over by
artful pretences: but he prohibited Christians to plead before courts of
justice, or to enjoy any public employments. He even prohibited their
teaching polite literature, well knowing the great advantages they drew
from profane authors, in their attacks upon Paganism and irreligion.
Though he on all occasions shewed a sovereign contempt for the
Christians whom he stiled _Galileans_, yet he was sensible of the
advantage they obtained by their virtue and the purity of their manners;
and therefore incessantly proposed their example to the Pagan priests.
At last, however, when he found that all other methods failed, he gave
public employments to the most cruel enemies of the Christians, when the
cities in most of the provinces were filled with tumults and seditions,
and many of them were put to death. Historians mention that Julian
attempted to prove the falsehood of our Lord’s prediction with respect
to the temple at Jerusalem, by rebuilding it; but that all his
endeavours served only the more perfectly to verify it. Julian being
mortally wounded in a battle with the Persians, is said, to have catched
in his hand some of the blood which flowed from his wound, and throwing
it towards heaven, cried, _Oh Galilean thou hast conquered_. Theodoret
relates, that Julian discovered a different disposition, and employed
his last moments in conversing with Maximus the philosopher, on the
dignity of the soul. He died, however, the following night in the 32d
year of his age.
(_U._)—SOZOMEN, an ecclesiastical historian of the 5th century. He was
born in Bethulia, a town of Palestine; he was educated for the law, and
became a pleader at Constantinople. He wrote an abridgement of
ecclesiastical history, in two books, from the ascension of our Saviour
to the year 323. This compendium is lost, but a continuation in nine
books is still extant. He seems to have copied Socrates, who wrote a
history of the same period. The style of Sozomen is more elegant; but in
other respects he falls short of that writer, displaying through the
whole book an amazing credulity, and a superstitious attachment to monks
and a monastic life. The best edition of Sozomen is that of Robert
Stephens in 1544. He has been translated and published by Valesius, and
republished with additional notes by Reading, at London, 1720, in 3
volumes folio.
(_V._)—CHRYSOSTOM ST. JOHN, a celebrated patriarch of Constantinople,
and one of the most admired fathers of the Christian Church, was born of
a noble family at Antioch about A. D. 347. He studied rhetoric under
Libavius, and philosophy under Andragathus: after which he spent some
time in solitude in the mountains near Antioch, but the austerities he
endured having impaired his health he returned to Antioch where he was
ordained deacon by Meletius. Flavian Meletius’ successor, raised him to
the office of presbyter five years after; when he distinguished himself
so greatly by his eloquence, that he obtained the surname of
_Chrysostom_ or _Golden mouth_. Nectarius, patriarch of Constantinople,
dying in 397, St. Chrysostom, whose fame was spread throughout the whole
empire, was unanimously elected by both clergy and laity. The Emperor
Arcadius confirmed his election, and caused him to leave Antioch
privately, where the people were very unwilling to part with him. He was
ordained bishop on the 26th of February, 398. He differed with
Theophilus of Alexandria, who got him deposed and banished; but he was
soon recalled. After this, declaiming against the dedication of a statue
erected to the empress, she banished him to Cucusus in Armenia, a most
barren and inhospitable place; afterwards as they were removing him from
Petyus, the Soldiers treated him so roughly that he died by the way, A.
D. 407. The best edition of his works, is that published at Paris in
1718, by Montfaucon.
(_W._)—DOMINIC DE GUZMAN, the founder of the religious order called
Dominicans. He was born at Calaroga in old Castile, in 1170. He preached
with great fury against the Albigenses, when Pope Innocent 3d made a
croisade against that unhappy people, and was inquisitor at Languedoc,
where he founded his order in 1215. He died in 1221, at Bologna and was
canonized.
J. PERKINS, Printer, Bowlalley-Lane, Hull.
------------------------------------------------------------------------
Transcriber’s Note
The system of footnotes is sometimes complicated. Several longer
footnotes are themselves supplied with footnotes. On occasion, the
traditional placement _after_ the annotated text is reversed, and the
note _precedes_.
Finally, the endnotes are themselves somewhat disorganized. Each is
referred to in the text by an unnumbered (asterisk or dagger) footnote
referring to an endnote, e.g.:
* See note [B] at the end of the volume.
However, there are a number of errors. The endnotes for Tertullian (B),
Tactitus (C), and Herodotus (D) are referred to incorrectly as C, D B in
the text. Notes U and V (for Julian and Sozomen) are reversed in the
endnotes. Note U (Sozomen) is referred to as [X] but Note X describes
Dominic de Guzman. However, the footnote in the text for de Guzman
refers to [Z], which does not exist. The endnote for Chrysostom (W) is
referred to the the footnotes as Y, which does not exist. J also does
not exist, either in the endnotes or in footnotes.
To avoid the many confusions, these footnote references to the endnotes
as well as the endnotes themselves, have been resequenced from A to W,
in the order of their appearance in the endnotes and the footnote
references have been corrected to direct the reader to the correct
place. This means that the corresponding footnotes may not occur in
sequence.
This table summarizes the various errors regarding the endnotes.
Name Endnote Footnote
Tertullian B C
Tactitus C D
Herodotus D B
Julian V U
Sozomen U V
Chrysostom W Y
Dominic de Guzman X Z
The endnotes have been resequenced as follows:
A Socrates
B Tertullian
C Tacitus
D Herodotus
E Justin Martyr
F Polycarp
G Cyprian
H Hottinger
I Irenus
J Eusebius
K Sabellius
L Arius
M Constantine
N Socrates (of Constantinople)
O Athanasius
P Theodoret
Q Gregory Nazianzen
R Porphyrius
S Saint Jerome
T Julian
U Sozomen
V Chrysostom St. John,
W Dominic de Guzman
On p. 149, a footnote (note 245 here), referring to the Buckley edition
of Jacques de Thou’s _Historia du temporis_ had no reference in the
text. One has been placed at the beginning of the extended quotation
beginning on that page, which seems the most likely referent.
On p. 288, the third footnote (note 300 here) had no reference in the
text. It most likely refers to the final sentence in the section,
regarding the Langrave of Hesse Cassel, and has been placed there.
On p. 317, the fifth footnote (note 325 here) had no reference in the
text. It most likely introduced the final paragraph of the page, and has
been placed there.
On p. 395, the fifth footnote (note 403 here) contains two separate
references to verses in Romans 14, and for some reason is referred to
twice in the text, each to one of those verses.
On p. 396, the fifth footnote anchor (412 here) was not present in the
text, but matches correctly the reference to 1 Corinthians, 13.1, and
has been added at the beginning of the quotation.
Footnotes have been moved to follow the paragraph in which they are
referenced.
Lapses in punctuation of the editorial apparatus have been corrected
without notice here.
There are copious quotations, some of which were not properly opened or
closed. Where it was possible to determine their scope by consulting the
sources, punctuation has been added and noted below.
Given the publication date, latitude in spelling was given except where
it seemed obvious that the errors were most likely to be the printer’s.
These have been corrected, and are noted below. The references are to
the page and line in the original. Where are third number is found, the
reference is to the line within the nth footnote on the page (e.g.
116.3.2 refers to the 2nd line of the 3rd footnote on p. 116.).
iii.14 the grand [sourses] of persecution _sic_
iv.15 the names of those noblem[a/e]n and Replaced.
others
8.8 “in favour of church power and Added.
authority,[”]
15.1 the Earl of Fin[d]later Inserted.
40.22 Persecutions by Antiochus Ep[h]iphanes Removed.
45.17 He tell[s] us Added.
78.2.1 Theod. E. H. l. 1. c. [3]. Unclear.
104.1 subject to other punishments.[”] Added.
130.17 [“]Hunnerick,[227] the Arian king of the Removed.
Vandals
134.25 the blood of the martyrs of Jesus[./,] Replaced.
223.29 w[h]ere, according to the custom Inserted.
226.3 Some penances are hon[a/o]rary Replaced.
226.27 the[ y/y ]are avoided by all Corrected.
231.35 to be charged with a lie?[”] Added.
233.33 pronou[u/n]ced Mark Anthony Inverted.
235.20 the most horrible [b/h]abits Replaced.
250.29 [re/ac]cording to the custom of a Replaced.
triumph
251.36 they begin with c[e]lebrating Inserted.
258.21 seriou[s]ly and gravely admonished Inserted.
259.16 they should be[c]ome irregular Inserted.
264.13 Pro[s/t]estant and Catholic families Replaced.
264.33 the boundaries of the British Replaced.
Empire[,/.]
268.1.5 again[s]t whom the Europeans made war. Inserted.
268.2.1 Monsie[u]r Dellon Inserted.
268.2.3 at which he walked barefoot[,/.] Replaced.
275.1.70 who had ass[s]embled Removed.
275.1.82 summo[u/n]ed forth those miserable Inverted.
victims
276.1 [‘]I had already discovered Added.
278.3 [“/‘]That a greater number Replaced.
278.5 were before necessary;[”] Added.
278.8 within the walls of the inquisition[,/.] Replaced.
279.8 it was not permitted to any pe[s/r] to Replaced.
see
281.28 in the cells of the inquisition?[’] Added.
290.1 and he calls God to witnes[s] Added.
293.35 was sup[p]orted by Servetus’s complaint Inserted.
296.8 the punishment he deserves.[”] Added.
301.13 in his pen[e/i]tential habit Replaced.
306.1 as would be zealo[n/u]s even to blood Inverted.
309.9 who violated the laws of God.[”] Added.
328.4 opinions of Mr. Montague;[”] Added.
339.14 upon pain of eternal damnation;[”] Added.
317.13 rendered it a public grievance.[”] Added.
318.2 the rubbish of the people.[”] Added.
319.23 so that he may gain by it[.]” Inserted.
321.6 “[a/A]t the bishop’s approach Capitalized.
322.18 he received the [s]acrament Added.
324.34 to cry him up for their proselyte.[”] Added.
325.27 [“/‘]Doctissimi eorum, quibuscunque Replaced.
egi.[”/’]
325.32 [“/‘]It were no hard matter to make a Replaced.
reconciliation, if a wise man had the
handling of it.[”/’]
328.30 more than I.’[”] Added.
329.19 the lewdest men in the kingdom[,/.] Replaced.
332.1.1 Com. Hist. p.[?] Page missing.
332.9 [“]Comines was looking on the sepulchre Removed.
338.13 and branding the other cheek.[”] Added.
338.19 the illegal and arbitrary mea[ ]ures Restored.
341.26 cont[r]ary to their former settlement Inserted.
343.15 Upon the restoration of the “royal Added.
wanderer,[”]
349.9 the tolerating of d[s/i]ssenters Replaced.
354.28 “on penalty of the house of Added.
correction.[”]
354.32 a judgment upon the land[.] Added.
368.7 there was a difficul[t]y yet remaining Inserted.
368.34 [“]doting about questions _sic_: spurious?
370.25 or for want of [?/t]hese, anathemas Replaced.
377.2 of any other persons whatso[e]ver. Inserted.
379.31 And this is the more un[n]ecessary Inserted.
384.7 they immedia[i/t]ely subscribed Replaced.
390.7 Away with this folly and Removed.
[super-]superstition
390.10 of human frailty and ignorance[,/.] Replaced.
391.13 love thy neighbo[n/u]r as thyself. Inverted.
394.15 by my sufferings and death?[”] Added.
396.6 [“]Wherefore receive ye one another Added.
397.11 against which there is no law:[”] Added.
398.10 [“]Put off all these Added.
398.24 [“]The wisdom that is from above is pure Added.
400.7 God hath a[ ]right to punish frauds Spaced added.
400.12 to tempt the spirit of the Lord?[”] Added.
408.27 and him crucified,[”] Added.
410.32 “be had in double honour for their work Added.
sake,[”]
448.33 two tho[n/u]sand signatures Inverted.
407.27 and perem[p]torily say Inserted.
407.28 b[n/u]t because they were to preach Inverted.
410.19 “over us in the Lord[”] Added.
416.3.1 Ibi[b/d] ... vol. 27, page 95. Replaced.
416.5 other adjacent places in Added.
Staffordshire.[”]
417.1 and has always perem[p]torily refused Inserted.
418.4 An act to pr[e]vent preaching Inserted.
420.28 should be executed upon them.[’] Added.
427.31 of which which [I] here insert. Restored.
431.32 at the general session o[t/f] the peace Replaced.
446.34 has never been impu[ng/gn]ed Transposed.
448.18 three members be competent to act.[”] Removed.
449.10 bring the subject forwards for Inserted.
d[i]scussion
452.20 w[h]ere the nature of the Bill Inserted.
453.28 might far prepond[e]rate Inserted.
459.30 We are not at liberty to with[h]old Inserted.
464.24 members of the establish[ed] Church Added.
469.37 _[(]Hear!)_ Added.
471.1 gave a bond to a clergym[e/a]n Replaced.
477.3 [“]In May last the General Committee Removed. No closing
quote.
486.17 the dissem[m]ination of Divine truth Removed.
494.12 one thousand eight hundred and Added.
_________.[”]
503.23 I am a Christian and a Pro[s]testant Removed.
505.9 horrid Edic[ t/t ]recently issued Space moved.
508.4 If they find Europeans within their Removed.
territor[it]ies
508.27 whose kingdom is an everlasting Inserted.
kin[g]dom
510.7 the 96th Ol[my/ym]piad Transposed.
510.25 T[u/e]rtullian lived to a very great age Replaced.
511.6 He then b[e]gan Inserted.
512.1 On his embracing Chri[s]tianity Inserted.
514.1 a native of [T/Z]urich, in Switzerland. Replaced.
515.35 that his father Co[u/n]stantius Inverted.
520.5 a celebrated pa[r]triarch Removed.