FOOTNOTES:
[208:1] [This juxtaposition of names has been strangely distorted by critics. In the intention of the author, Guizot matched with Pliny, not with Frederick.]
[213:1] Vid. Muller de Hierarch. et Ascetic. Warburton, Div. Leg. ii. 4. Selden de Diis Syr. Acad. des Inscript. t. 3, hist. p. 296, t. 5, mem. p. 63, t. 16, mem. p. 267. Lucian. Pseudomant. Cod. Theod. ix. 16.
[214:1] Acad. t. 16. mem. p. 274.
[215:1] Apol. 25. Vid. also Prudent. in hon. Romani, circ. fin. and Lucian de Deo Syr. 50.
[215:2] Vid. also the scene in Jul. Firm. p. 449.
[216:1] Tac. Ann. ii. 85; Sueton. Tiber. 36.
[216:2] August. 93.
[216:3] De Superst. 3.
[216:4] De Art. Am. i. init.
[217:1] Sat. iii. vi.
[217:2] Tertul. Ap. 5.
[218:1] Vit. Hel. 3.
[219:1] Vid. Tillemont, Mem. and Lardner's Hist. Heretics.
[221:1] Bampton Lect. 2.
[222:1] Burton, Bampton Lect. note 61.
[223:1] Burton, Bampton Lect. note 44.
[223:2] Montfaucon, Antiq. t. ii. part 2, p. 353.
[223:3] Hær. i. 20.
[223:4] De Præscr. 43.
[225:1] Vid. Kortholt, in Plin. et Traj. Epp. p. 152. Comment. in Minuc. F. &c.
[228:1] "Itaque imposuistis in cervicibus nostris sempiternum dominum, quem dies et noctes timeremus; quis enim non timeat omnia providentem et cogitantem et animadvertentem, et omnia ad se pertinere putantem, curiosum, et plenum negotii Deum?"—Cic. de Nat. Deor. i. 20.
[228:2] Min. c. 11. Lact. v. 1, 2, vid. Arnob. ii. 8, &c.
[228:3] Origen, contr. Cels. i. 9, iii. 44, 50, vi. 44.
[229:1] Prudent. in hon. Fruct. 37.
[229:2] Evan. Dem. iii. 3, 4.
[229:3] Mort. Peregr. 13.
[229:4] c. 108.
[229:5] i. e. Philop. 16.
[229:6] De Mort. Pereg. ibid.
[229:7] Ruin. Mart. pp. 100, 594, &c.
[230:1] Prud. in hon. Rom. vv. 404, 868.
[230:2] We have specimens of carmina ascribed to Christians in the Philopatris.
[230:3] Goth. in Cod. Th. t. 5, p. 120, ed. 1665. Again, "Qui malefici vulgi consuetudine nuncupantur." Leg. 6. So Lactantius, "Magi et ii quos verè maleficos vulgus appellat." Inst. ii. 17. "Quos et maleficos vulgus appellat." August. Civ. Dei, x. 19. "Quos vulgus mathematicos vocat." Hieron. in Dan. c. ii. Vid. Gothof. in loc. Other laws speak of those who were "maleficiorum labe polluti," and of the "maleficiorum scabies."
[230:4] Tertullian too mentions the charge of "hostes principum Romanorum, populi, generis humani, Deorum, Imperatorum, legum, morum, naturæ totius inimici." Apol. 2, 35, 38, ad. Scap. 4, ad. Nat. i. 17.
[231:1] Evid. part ii. ch. 4.
[232:1] Heathen Test. 9.
[233:1] Gothof. in Cod. Th. t. 5, p. 121.
[233:2] Cic. pro Cluent. 61. Gieseler transl. vol. i. p. 21, note 5. Acad. Inscr. t. 34, hist. p. 110.
[234:1] De Harusp. Resp. 9.
[234:2] De Legg. ii. 8.
[234:3] Acad. Inscr. ibid.
[234:4] Neander, Eccl. Hist. tr. vol. i. p. 81.
[234:5] Muller, p. 21, 22, 30. Tertull. Ox. tr. p. 12, note p.
[235:1] Gibbon, Hist. ch. 16, note 14.
[235:2] Epit. Instit. 55.
[236:1] Gibbon, ibid. Origen admits and defends the violation of the laws: οὐκ ἄλογον συνθήκας παρὰ τὰ νενομισμένα ποιεῖν, τὰς ὑπὲρ ἁληθείας. c. Cels. i. 1.
[237:1] Hist. p. 418.
[237:2] In hon. Rom. 62. In Act. S. Cypr. 4, Tert. Apol. 10, &c.
[238:1] Apol. i. 3, 39, Oxf. tr.
[241:1] Julian ap. Cyril, pp. 39, 194, 206, 335. Epp. pp. 305, 429, 438, ed. Spanh.
[242:1] Niebuhr ascribes it to the beginning of the tenth.
[245:1] Sirm. Opp. ii. p. 225, ed. Ven.
[247:1] Proph. Office, p. 132 [Via Media, vol. i. p. 109].
[247:2] [Since the publication of this volume in 1845, a writer in a Conservative periodical of great name has considered that no happier designation could be bestowed upon us than that which heathen statesmen gave to the first Christians, "enemies of the human race." What a remarkable witness to our identity with the Church of St. Paul ("a pestilent fellow, and a mover of sedition throughout the world"), of St. Ignatius, St. Polycarp, and the other Martyrs! In this matter, Conservative politicians join with Liberals, and with the movement parties in Great Britain, France, Germany, and Italy, in their view of our religion. "The Catholics," says the Quarterly Review for January, 1873, pp. 181-2, "wherever they are numerous and powerful in a Protestant nation, compel (sic) as it were by a law of their being, that nation to treat them with stern repression and control. . . . Catholicism, if it be true to itself, and its mission, cannot (sic) . . . wherever and whenever the opportunity is afforded it, abstain from claiming, working for, and grasping that supremacy and paramount influence and control, which it conscientiously believes to be its inalienable and universal due. . . . By the force of circumstances, by the inexorable logic of its claims, it must be the intestine foe or the disturbing element of every state in which it does not bear sway; and . . . it must now stand out in the estimate of all Protestants, Patriots and Thinkers" (philosophers and historians, as Tacitus?) "as the hostis humani generis (sic), &c.">[
[254:1] De Præscr. Hær. 41, Oxf. tr.
[254:2] χρονῖται.
[256:1] Cat. xviii. 26.
[257:1] Contr. Ep. Manich. 5.
[257:2] Origen, Opp. t. i. p. 809.
[258:1] Strom. vii. 17.
[258:2] c. Tryph. 35.
[258:3] Instit. 4. 30.
[259:1] Hær. 42, p. 366.
[259:2] In Lucif. fin.
[259:3] The Oxford translation is used.
[263:1] Rationabilis; apparently an allusion to the civil officer called Catholicus or Rationalis, receiver-general.
[263:2] Ad. Parm. ii. init.
[264:1] De Unit. Eccles. 6.
[265:1] Contr. Cresc. iv. 75; also iii. 77.
[266:1] Antiq. ii. 4, § 5.
[267:1] Antiq. 5, § 3. [Bingham apparently in this passage is indirectly replying to the Catholic argument for the Pope's Supremacy drawn from the titles and acts ascribed to him in antiquity; but that argument is cumulative in character, being part of a whole body of proof; and there is moreover a great difference between a rhetorical discourse and a synodal enunciation as at Chalcedon.]
[268:1] Ad Demetr. 4, &c. Oxf. Tr.
[268:2] Hist. ch. xv.
[269:1] De Unit. 5, 12.
[269:2] Chrys. in Eph. iv.
[269:3] De Baptism. i. 10.
[269:4] c. Ep. Parm. i. 7.
[269:5] De Schism. Donat. i. 10.
[270:1] Cat. xvi. 10.
[270:2] De Fid. ad Petr. 39. [82.]
[270:3] [Of course this solemn truth must not be taken apart from the words of the present Pope, Pius IX., concerning invincible ignorance: "Notum nobis vobisque est, eos, qui invincibili circa sanctissimam nostram religionem ignorantiâ laborant, quique naturalem legem ejusque præcepta in omnium cordibus a Deo insculpta sedulo servantes, ac Deo obedire parati, honestam rectamque vitam agunt, posse, divinæ lucis et gratiæ operante virtute, æternam consequi vitam, cùm Deus, qui omnium mentes, animos, cogitationes, habitusque planè intuetur, scrutatur et noscit, pro summâ suâ bonitate et clementia, minimè patiatur quempiam æternis puniri suppliciis, qui voluntariæ culpæ reatum non habeat.">[
[272:1] Epp. 43, 52, 57, 76, 105, 112, 141, 144.
[276:1] De Gubern. Dei, vii. p. 142. Elsewhere, "Apud Aquitanicos quæ civitas in locupletissimâ ac nobilissimâ sui parte non quasi lupanar fuit? Quis potentum ac divitum non in luto libidinis vixit? Haud multum matrona abest à vilitate servarum, ubi paterfamilias ancillarum maritus est? Quis autem Aquitanorum divitum non hoc fuit?" (pp. 134, 135.) "Offenduntur barbari ipsi impuritatibus nostris. Esse inter Gothos non licet scortatorem Gothum; soli inter eos præjudicio nationis ac nominis permittuntur impuri esse Romani" (p. 137). "Quid? Hispanias nonne vel eadem vel majora forsitan vitia perdiderunt? . . . Accessit hoc ad manifestandam illic impudicitiæ damnationem, ut Wandalis potissimum, id est, pudicis barbaris traderentur" (p. 137). Of Africa and Carthage, "In urbe Christianâ, in urbe ecclesiasticâ, . . . viri in semetipsis feminas profitebantur," &c. (p. 152).
[276:2] Dunham, Hist. Spain, vol. i. p. 112.
[277:1] Aguirr. Concil. t. 2, p. 191.
[277:2] Dunham, p. 125.
[277:3] Hist. Franc. iii. 10.
[277:4] Ch. 39.
[278:1] Greg. Dial. iii. 30.
[278:2] Ibid. 20.
[278:3] Gibbon, Hist. ch. 37.
[279:1] De Glor. Mart. i. 25.
[279:2] Ibid. 80.
[279:3] Ibid. 79.
[279:4] Vict. Vit. i. 14.
[280:1] De Gub. D. iv. p. 73.
[280:2] Ibid. v. p. 88.
[280:3] Epp. i. 31.
[280:4] Hist. vi. 23.
[280:5] Cf. Assem. t. i. p. 351, not. 4, t. 3, p. 393.
[280:6] Baron. Ann. 432, 47.
[280:7] Gibbon, Hist. ch. 36.
[281:1] Baron. Ann. 471, 18.
[281:2] Vict. Vit. iv. 4.
[281:3] Vict. Vit. ii. 3-15.
[282:1] Aguirr. Conc. t. 2, p. 262.
[282:2] Aguirr. ibid. p. 232.
[282:3] Theod. Hist. v. 2.
[282:4] c. Ruff. i. 4.
[283:1] Ep. 15.
[283:2] Ep. 16.
[284:1] Aug. Epp. 43. 7.
[286:1] Assem. iii. p. 68.
[287:1] Ibid. t. 3, p. 84, note 3.
[287:2] Wegnern, Proleg. in Theod. Opp. p. ix.
[287:3] De Ephrem Syr. p. 61.
[288:1] Lengerke, de Ephrem Syr. pp. 73-75.
[289:1] δεσπότου, vid. La Croze, Thesaur. Ep. t. 3, § 145.
[289:2] Montf. Coll. Nov. t. 2, p. 227.
[290:1] Rosenmuller, Hist. Interpr. t. 3, p. 278.
[290:2] Lengerke, de Ephr. Syr. pp. 165-167.
[290:3] Ernest. de Proph. Mess. p. 462.
[291:1] Eccl. Theol. iii. 12.
[291:2] Professor Lee's Serm. Oct. 1838, pp. 144-152.
[291:3] Noris. Opp. t. 2, p. 112.
[291:4] Augusti. Euseb. Em. Opp.
[291:5] Asseman. Bibl. Or. p. cmxxv.
[291:6] Hoffman, Gram. Syr. Proleg. § 4.
[291:7] The educated Persians were also acquainted with Syriac. Assem. t. i. p. 351, not.
[292:1] Asseman., p. lxx.
[292:2] Euseb. Præp. vi. 10.
[292:3] Tillemont, Mem. t. 7, p. 77.
[293:1] Gibbon, ch. 47.
[294:1] Asseman. p. lxxviii.
[294:2] Gibbon, ibid.
[294:3] Asseman. t. 2, p. 403, t. 3, p. 393.
[295:1] Asseman. t. 3, p. 67.
[296:1] Gibbon, ibid.
[296:2] Assem. p. lxxvi.
[296:3] Ibid. t. 3, p. 441.
[297:1] Ch. 47.
[298:1] Fleur. Hist. xxvii. 29.
[299:1] Gibbon, ch. 47.
[300:1] Concil. Hard. t. 2, p. 127.
[301:1] Petav. de Incarn. iv. 6, § 4.
[301:2] Concil. Hard. t. 2, p. 168.
[301:3] Vid. the Author's Athan. trans. [ed. 1881, vol. ii. pp. 331-333, 426-429, and on the general subject his Theol. Tracts, art. v.]
[302:1] Fleury, Oxf. tr. xxvii. 39.
[302:2] Ibid. 41. In like manner, St. Athanasius in the foregoing age had said, "The faith confessed at Nicæa by the Fathers, according to the Scriptures, is sufficient for the overthrow of all misbelief." ad Epict. init. Elsewhere, however, he explains his statement, "The decrees of Nicæa are right and sufficient for the overthrow of all heresy, especially the Arian," ad. Max. fin. St. Gregory Nazianzen, in like manner, appeals to Nicæa; but he "adds an explanation on the doctrine of the Holy Spirit which was left deficient by the Fathers, because the question had not then been raised." Ep. 102, init. This exclusive maintenance, and yet extension of the Creed, according to the exigences of the times, is instanced in other Fathers. Vid. Athan. tr. [ed. 1881, vol. ii. p. 82.]
[303:1] Fleury, ibid. 27.
[304:1] Concil. Hard. t. 2, p. 141. [A negative is omitted in the Greek, but inserted in the Latin.]
[304:2] Supr. p. 245.
[304:3] Ad Const. ii. 9. Vid. Athan. tr. [ed. 1881, vol. ii. p. 261.]
[305:1] Concil. Hard. t. 2, p. 162.
[307:1] Fleury, Hist. Oxf. tr. xxvii. 37.
[307:2] Ep. 116.
[307:3] Conc. Hard. t. 2, p. 36.
[308:1] Ep. 43.
[308:2] Fleury, Hist. Oxf. tr. xxviii. 17, note l.
[308:3] Concil. Hard. t. 2, p. 68.
[308:4] Fleury, Oxf. tr. xxviii. 2, 3.
[310:1] Ibid. 20.
[311:1] Conc. Hard. t. 2, p. 656.
[312:1] [Can any so grave an ex parte charge as this be urged against the recent Vatican Council?]
[313:1] I cannot find my reference for this fact; the sketch is formed from notes made some years since, though I have now verified them.
[313:2] Leont. de Sect. v. p. 512.
[313:3] Concil. Hard. t. 2, p. 99, vid. also p. 418.
[313:4] Renaud. Patr. Alex. p. 115.
[313:5] Assem. t. 2, pp. 133-137.
[315:1] Leont. de Sect. vii. pp. 521, 2.
[315:2] Fac. i. 5, circ. init.
[315:3] Hodeg. 20, p. 319.
[317:1] i. e. Arianism in the East: "Sanctiores aures plebis quam corda sunt sacerdotum." S. Hil. contr. Auxent. 6. It requires some research to account for its hold on the barbarians. Vid. supr. pp. 274, 5.
[317:2] Gibbon, ch. 47.
[317:3] Assem. t. 2, de Monoph. circ. fin.
[318:1] Leont. Sect. v. init.
[318:2] Tillemont, t. 15, p. 784.
[319:1] Tillemont, Mem. t. 15, pp. 790-811.
[320:1] Gibbon, Hist. ch. 36, fin.
[321:1] Gibbon, Hist. ch. 36, fin.
[321:2] Gibbon, Hist. ch. 47.
[322:1] [The above sketch has run to great length, yet it is only part of what might be set down in evidence of the wonderful identity of type which characterizes the Catholic Church from first to last. I have confined myself for the most part to her political aspect; but a parallel illustration might be drawn simply from her doctrinal, or from her devotional. As to her devotional aspect, Cardinal Wiseman has shown its identity in the fifth compared with the nineteenth century, in an article of the Dublin Review, quoted in part in Via Media, vol. ii. p. 378. Indeed it is confessed on all hands, as by Middleton, Gibbon, &c., that from the time of Constantine to their own, the system and the phenomena of worship in Christendom, from Moscow to Spain, and from Ireland to Chili, is one and the same. I have myself paralleled Medieval Europe with modern Belgium or Italy, in point of ethical character in "Difficulties of Anglicans," vol. i. Lecture ix., referring the identity to the operation of a principle, insisted on presently, the Supremacy of Faith. And so again, as to the system of Catholic doctrine, the type of the Religion remains the same, because it has developed according to the "analogy of faith," as is observed in Apol., p. 196, "The idea of the Blessed Virgin was, as it were, magnified in the Church of Rome, as time went on, but so were all the Christian ideas, as that of the Blessed Eucharist," &c.]