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Updated: May 11, 2025


Newman attributes great results in the formation of his own character: the first emphatically opening his mind and teaching him to use his reason, whilst in religious opinion he taught him the existence of a church, and fixed in him Anti-Erastian views of Church polity; the second being a man of most exact mind, who through a course of severe snubbing taught him to weigh his words and be cautious in his statements.

And latterly, those agreeing in this general doctrine, and assuming the sounding title of "The anti-Popish, anti-Prelatic, anti-Erastian, anti-Sectarian, true Presbyterian remnant," were divided into many petty sects among themselves, even as to the extent of submission to the existing laws and rulers, which constituted such an acknowledgment as amounted to sin.

Through the influence of the unhappy Indulgence, the strict Covenanters were reduced to what they style themselves in the "Informatory Vindication," a "wasted, suffering, anti-popish, anti-prelatic, anti-erastian, anti-sectarian remnant." By the death of Cargill and Cameron, they were left as "sheep without a shepherd," broken and scattered.

They have never come in my way, and I have not thought it necessary to seek out what would pain me so much in the reading. What he did for me in point of religious opinion, was first to teach me the existence of the Church, as a substantive body or corporation; next to fix in me those anti-Erastian views of Church polity, which were one of the most prominent features of the Tractarian movement.

The preceding passage is extracted from a long vindication of his own conduct, sent by Sir Robert Hamilton, 7th December, 1685, addressed to the anti-Popish, anti-Prelatic, anti-Erastian, anti-sectarian true Presbyterian remnant of the Church of Scotland; and the substance is to be found in the work or collection, called, "Faithful Contendings Displayed, collected and transcribed by John Howie."

It was Anti-Roman as much as it was Anti-Sectarian and Anti-Erastian. It was to avert the danger of people becoming Romanists from ignorance of Church principles. This was all changed in one important section of the party. The fundamental conceptions and assumptions were reversed.

Keble attracted and moulded Froude: he impressed Froude with his strong Churchmanship, his severity and reality of life, his poetry and high standard of scholarly excellence. Froude learned from him to be anti-Erastian, anti-methodistical, anti-sentimental, and as strong in his hatred of the world, as contemptuous of popular approval, as any Methodist.

And latterly, those agreeing in this general doctrine, and assuming the sounding title of "The anti-Popish, anti-Prelatic, anti-Erastian, anti-Sectarian, true Presbyterian remnant," were divided into many petty sects among themselves, even as to the extent of submission to the existing laws and rulers, which constituted such an acknowledgment as amounted to sin.

What he did for me in point of religious opinion, was, first, to teach me the existence of the Church, as a substantive body or corporation; next to fix in me those anti-Erastian views of Church polity, which were one of the most prominent features of the Tractarian movement.

The preceding passage is extracted from a long vindication of his own conduct, sent by Sir Robert Hamilton, 7th December, 1685, addressed to the anti-Popish, anti-Prelatic, anti-Erastian, anti-sectarian true Presbyterian remnant of the Church of Scotland; and the substance is to be found in the work or collection, called, "Faithful Contendings Displayed, collected and transcribed by John Howie."

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