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# Appletons' Cyclopædia of American Biography/Kinney, John Fitch

Edition of 1892.
​KINNEY, John Fitch, jurist, b. in New Haven, Oswego co., N. Y., 2 April, 1816. After receiving an academic education, he studied law and settled in Marysville, Ohio, where he was admitted to the bar in 1837. In 1839 he removed to Mount Vernon, Ohio, practising law there till 1844, and then removed to Lee county, Iowa. He became secretary of the legislative council for Iowa territory, and also district attorney, and on the admission of Iowa as a state was appointed a judge of the supreme court, holding this office two years, after which he was elected to the same office by the legislature for a term of six years. In 1853 he was appointed by President Pierce chief justice of the supreme court of Utah, to which office he was again appointed in 1860. He was elected a delegate to congress as a Democrat, and served from 7 Dec., 1863, till 3 March, 1865.
# Appletons' Cyclopædia of American Biography/Kinney, Jonathan Kendrick

Edition of 1892.
​KINNEY, Jonathan Kendrick, lawyer, b. in Royalton, Windsor co., Vt., 26 Oct., 1843. He is a great-grandson of the Rev. Jonathan Kinney, and was educated in the common schools of his native town, and at the Royalton academy. He served in the volunteer army in the civil war, and at its close engaged in business in the west, and later entered the Harvard law-school, where he was graduated in 1875. He has since practised his profession, reported cases, and contributed to legal periodicals. He has published “A Digest of the Decisions of the Supreme Court of the United States” (Boston, 1887), and edited the “Law of Railways,” by Isaac F. Redfield (1887).
# Appletons' Cyclopædia of American Biography/Kinney, William Burnet

Edition of 1892.
KINNEY, William Burnet, journalist, b. in Speedwell, Morris co., N. J., 4 Sept., 1799; d. in New York city, 21 Oct., 1880. His grandfather, Sir Thomas Kinney, came to this country before the Revolution to explore the mineral resources of New Jersey. William Burnet received a good education, and subsequently studied law under Joseph C. Hornblower. In 1820 he began the life of an editor in Newark, N. J., which, with one or two interruptions, he continued to lead until his appointment, in 1851, as U. S. minister to Sardinia. Prior to this event he had been conspicuous in various public capacities, and among them as a delegate, in 1844, to the Baltimore Whig convention, where he was largely instrumental in securing the nomination of his friend, Theodore Frelinghuysen, for the vice-presidency, with Henry Clay. While minister at Turin he discussed with Count Cavour and other eminent men of the kingdom of Sardinia the movement for the unification of Italy. He rendered also, at the same time, important services to Great Britain, for which he received an acknowledgment in a special despatch from Lord Palmerston. When the U. S. government offered to transport Kossuth to the United States in a national ship, detached from the Mediterranean squadron. Mr. Kinney made himself acquainted with the aims and purposes of the Hungarian exile, and gave prompt instructions to the commander, and information to his own government, of the objects of the fugitive. Daniel Webster, who was at that time secretary of state, thwarted Kossuth's philanthropic but impracticable efforts to enlist the United States in a foreign complication. On the expiration of his term of office he removed from Turin to Florence, where he devoted much of his time to making additions to the new information, which his post had enabled him to acquire, relative to the Medici family, with a view to producing a historical work, which promised to be of great importance, but he did not live to accomplish it. — His wife, Elizabeth Clementine, poet, b. in New York city, 18 Dec., 1810; d. in Summit, N. J., 19 Nov., 1889. She was the daughter of David L. Dodge, and her first husband was Edmund B. Stedman, a merchant of Hartford, Conn. She contributed to periodical literature, and published “Felicita, a Metrical Romance” (New York, 1855); “Poems” (1867); and “Bianca Capello,” a tragedy founded on Italian history, and written during her residence abroad (1873).
# Appletons' Cyclopædia of American Biography/Kinloch, Francis

Edition of 1892.
​KINLOCH, Francis, patriot, b. in Charleston, S. C., 7 March, 1755; d. there, 8 Feb., 1826. His father, Francis, was a member of his majesty's council for South Carolina from 1717 till 1757, and at one time its president, and his grandfather, James, came from England about 1700. The son was first educated in Charleston, but was sent to London in 1768, after his father's death, and placed at Eton. In 1774, after travelling through France, Italy, and Switzerland, he remained in Geneva with his friend, John von Muller, the Swiss historian. At first he sympathized with the Tories, but at the beginning of the Revolutionary war he returned to Charleston, received a captain's commission, and was on Gen. Isaac Huger's staff at the attack on Savannah in 1779, receiving a bullet wound. He then served on Gen. William Moultrie's staff until 1780, when he was sent to the Continental congress in Philadelphia for one year. While trying to escape from his house during “Simcoe's raid,” he was captured, but released on parole and returned home. After the war he was engaged, with his brother Cleland, in settling their desolated estates near Georgetown. For many years he served in the state house of representatives, and was a justice of the peace and of the quorum. He was a delegate to the convention of 1787, and voted there in favor of ratifying the constitution of the United States. He was a member of the legislative council in 1789, and in 1790 one of the convention that formed the constitution for South Carolina. In 1803 he went with his family to the south of France and Geneva, but about 1806 he returned to Charleston. He was the author of “Letters from Geneva” (2 vols., Boston), and a “Eulogy on George Washington, Esq.” (Georgetown, 1800; reprinted privately, New York, 1847). — His brother, Cleland, planter, b. in Charleston, S. C., in 1759; d. at Acton, S. C., 23 Sept., 1823, was educated at Eton and in Holland. He remained in Scotland during the Revolution, and on his return to Carolina in 1783 was amerced, but his property restored. He served frequently in the state legislature, was a delegate to the conventions of 1787 and 1790, also holding other offices. He was among the most successful rice-planters in the state, and one of the first to adopt the tide-water cultivation and the new pounding and threshing machinery, and to encourage inventions and improvement.
# Ante-Nicene Fathers/Volume III/Anti-Marcion/The Prescription Against Heretics/Chapter XII

Chapter XII.—A Proper Seeking After Divine Knowledge, Which Will Never Be Out of Place or Excessive, is Always Within the Rule of Faith.
As for us, although we must still seek, and that always, yet where ought our search to be made?  Amongst the heretics, where all things are foreign and opposed to our own verity, and to whom we are forbidden to draw near? What slave looks for food from a stranger, not to say an enemy of his master? What soldier expects to get bounty and pay from kings who are unallied, I might almost say hostile—unless forsooth he be a deserter, and a runaway, and a rebel? Even that old woman searched for the piece of silver within her own house. It was also at his neighbour’s door that the persevering assailant kept knocking. Nor was it to a hostile judge, although a severe one, that the widow made her appeal. No man gets instruction from that which tends to destruction. No man receives illumination from a quarter where all is darkness. Let our “seeking,” therefore be in that which is our own, and from those who are our own: and concerning that which is our own,—that, and only that, which can become an object of inquiry without impairing the rule of faith.

## Footnotes

* ↑ Extranea.
* ↑ Although Tertullian calls her “anus,” St. Luke’s word is γυνή not γραῦς.
* ↑ Instrui potest.
* ↑ Unde destruitur.
* ↑ Idque dumtaxat.
# Ante-Nicene Fathers/Volume III/Anti-Marcion/The Prescription Against Heretics/Chapter VI

Chapter VI.—Heretics are Self-Condemned. Heresy is Self-Will, Whilst Faith is Submission of Our Will to the Divine Authority. The Heresy of Apelles.
On this point, however, we dwell no longer, since it is the same Paul who, in his Epistle to the Galatians, counts “heresies” among “the sins of the flesh,” who also intimates to Titus, that “a man who is a heretic” must be “rejected after the first admonition,” on the ground that “he that is such is perverted, and committeth sin, as a self-condemned man.” Indeed, in almost every epistle, when enjoining on us (the duty) of avoiding false doctrines, he sharply condemns heresies. Of these the practical effects are false doctrines, called in Greek heresies, a word used in the sense of that choice which a man makes when he either teaches them (to others) or takes up with them (for himself). For this reason it is that he calls the heretic self-condemned, because he has himself chosen that for which he is condemned. We, however, are not permitted to cherish any object after our own will, nor yet to make choice of that which another has introduced of his private fancy. In the Lord’s apostles we possess our authority; for even they did not of themselves choose to introduce anything, but faithfully delivered to the nations (of mankind) the doctrine which they had received from Christ. If, therefore, even “an angel from heaven should preach any other gospel” (than theirs), he would be called accursed by us. The Holy Ghost had even then foreseen that there would be in a certain virgin (called) Philumene an angel of deceit, “transformed into an angel of light,” by whose miracles and illusions Apelles was led (when) he introduced his new heresy.

## Footnotes

* ↑ Gal. v. 20.
* ↑ Tit. iii. 10, 11.
* ↑ Taxat.
* ↑ Opera.
* ↑ Αἱρέσεις .
* ↑ Instituendas.
* ↑ Suscipiendas.
* ↑ [A remarkable word is subjoined by the Apostle (ἐξέστραπται) which signifies turned inside out, and so self-condemned, as exhibiting his inward contentiousness and pravity.
* ↑ Nihil, any doctrine.
* ↑ Disciplinam, including both the principles and practice of the Christian religion.
* ↑ Anathema. See Gal. i. 8.
* ↑ Concerning Philumene, see below, chap. xxv.; Eusebius, Hist. Eccl. v. 13; Augustine, de Hæres, chap. xlii. ; Jerome, Epist. adv. Ctesiph. (Works, ed. Ben.) iv. 477, and in his Commentary on Galatians, ii. See also Tertullian, Against Marcion, p. 139, Edinb. Edition.
* ↑ 2 Cor. xi. 14.
* ↑ Præstigiis.
# Ante-Nicene Fathers/Volume III/Anti-Marcion/The Prescription Against Heretics/Chapter XIII

Chapter XIII.—Summary of the Creed, or Rule of Faith. No Questions Ever Raised About It by Believers. Heretics Encourage and Perpetuate Thought Independent of Christ’s Teaching.
Now, with regard to this rule of faith—that we may from this point acknowledge what it is which we defend—it is, you must know, that which prescribes the belief that there is one only God, and that He is none other than the Creator of the world, who produced all things out of nothing through His own Word, first of all sent forth; that this Word is called His Son, and, under the name of God, was seen “in diverse manners” by the patriarchs, heard at all times in the prophets, at last brought down by the Spirit and Power of the Father into the Virgin Mary, was made flesh in her womb, and, being born of her, went forth as Jesus Christ; thenceforth He preached the new law and the new promise of the kingdom of heaven, worked miracles; having been crucified, He rose again the third day; (then) having ascended into the heavens, He sat at the right hand of the Father; sent instead of Himself the Power of the Holy Ghost to lead such as believe; will come with glory to take the saints to the enjoyment of everlasting life and of the heavenly promises, and to condemn the wicked to everlasting fire, after the resurrection of both these classes shall have happened, together with the restoration of their flesh. This rule, as it will be proved, was taught by Christ, and raises amongst ourselves no other questions than those which heresies introduce, and which make men heretics.

## Footnotes

* ↑ Jam hinc.
* ↑ Primo omnium demissum. Literally, “sent down.” See on this procession of the Son of God to create the world, Bishop Bull’s Defence of the Nicene Creed, etc., by the translator of this work, pp. 445 and following.
* ↑ Ereptum, having been taken away.
* ↑ Vicariam. [Scott’s Christian Life, Vol. III. p. 64.]
* ↑ [See Bunsen (Hippol. III. Notes, etc., p. 129.) for a castigated form of the Latin Creed, as used in Rome. Observe it lacks the word Catholic. But a much better study of these formulas may be found in Dupin’s comparative Table. First Cent. pp. 9–12.]
# Ante-Nicene Fathers/Volume III/Anti-Marcion/The Prescription Against Heretics/Chapter XIX

Chapter XIX.—Appeal, in Discussion of Heresy, Lies Not to the Scriptures. The Scriptures Belong Only to Those Who Have the Rule of Faith.
Our appeal, therefore, must not be made to the Scriptures; nor must controversy be admitted on points in which victory will either be impossible, or uncertain, or not certain enough. But even if a discussion from the Scriptures should not turn out in such a way as to place both sides on a par, (yet) the natural order of things would require that this point should be first proposed, which is now the only one which we must discuss: “With whom lies that very faith to which the Scriptures belong. From what and through whom, and when, and to whom, has been handed down that rule, by which men become Christians?” For wherever it shall be manifest that the true Christian rule and faith shall be, there will likewise be the true Scriptures and expositions thereof, and all the Christian traditions.

## Footnotes

* ↑ Nulla.
* ↑ Parum certa.
* ↑ Conlatio scripturarum, or, “a polemical comparison of the Scriptures.”
* ↑ Quibus competat fides ipsa cujus sint Scripturæ.
* ↑ Disciplina [or, where was the guide-post set?]
# Ante-Nicene Fathers/Volume III/Anti-Marcion/The Prescription Against Heretics/Chapter V

Chapter V.—Heresy, as Well as Schism and Dissension, Disapproved by St. Paul, Who Speaks of the Necessity of Heresies, Not as a Good, But, by the Will of God, Salutary Trials for Training and Approving the Faith of Christians.
Moreover, when he blames dissensions and schisms, which undoubtedly are evils, he immediately adds heresies likewise. Now, that which he subjoins to evil things, he of course confesses to be itself an evil; and all the greater, indeed, because he tells us that his belief of their schisms and dissensions was grounded on his knowledge that “there must be heresies also.” For he shows us that it was owing to the prospect of the greater evil that he readily believed the existence of the lighter ones; and so far indeed was he from believing, in respect of evils (of such a kind), that heresies were good, that his object was to forewarn us that we ought not to be surprised at temptations of even a worse stamp, since (he said) they tended “to make manifest all such as were approved;” in other words, those whom they were unable to pervert. In short, since the whole passage points to the maintenance of unity and the checking of divisions, inasmuch as heresies sever men from unity no less than schisms and dissensions, no doubt he classes heresies under the same head of censure as he does schisms also and dissensions. And by so doing, he makes those to be “not approved,” who have fallen into heresies; more especially when with reproofs he exhorts men to turn away from such, teaching them that they should “all speak and think the selfsame thing,” the very object which heresies do not permit.

## Footnotes

* ↑ 1 Cor. xi. 19.
* ↑ 1 Cor. xi. 18.
* ↑ Depravare.
* ↑ Capitulum.
* ↑ Objurget.
* ↑ 1 Cor. i. 10.
# Ante-Nicene Fathers/Volume III/Anti-Marcion/The Prescription Against Heretics/Chapter XI

Chapter XI.—After We Have Believed, Search Should Cease; Otherwise It Must End in a Denial of What We Have Believed. No Other Object Proposed for Our Faith.
There is impunity in erring, if there is no delinquency; although indeed to err it is itself an act of delinquency. With impunity, I repeat, does a man ramble, when he (purposely) deserts nothing. But yet, if I have believed what I was bound to believe, and then afterwards think that there is something new to be sought after, I of course expect that there is something else to be found, although I should by no means entertain such expectation, unless it were because I either had not believed, although I apparently had become a believer, or else have ceased to believe. If I thus desert my faith, I am found to be a denier thereof. Once for all I would say, No man seeks, except him who either never possessed, or else has lost (what he sought). The old woman (in the Gospel) had lost one of her ten pieces of silver, and therefore she sought it; when, however, she found it, she ceased to look for it. The neighbour was without bread, and therefore he knocked; but as soon as the door was opened to him, and he received the bread, he discontinued knocking. The widow kept asking to be heard by the judge, because she was not admitted; but when her suit was heard, thenceforth she was silent. So that there is a limit both to seeking, and to knocking, and to asking. “For to every one that asketh,” says He, “it shall be given, and to him that knocketh it shall be opened, and by him that seeketh it shall be found.” Away with the man who is ever seeking because he never finds; for he seeks there where nothing can be found. Away with him who is always knocking because it will never be opened to him; for he knocks where there is none (to open). Away with him who is always asking because he will never be heard; for he asks of one who does not hear.

## Footnotes

* ↑ Quamvis et errare delinquere est.
* ↑ Vagatur.
* ↑ Anus illa.
* ↑ Luke xv. 8.
* ↑ Luke xi. 5.
* ↑ Luke xviii. 2, 3.
* ↑ Luke xi. 9.
* ↑ Viderit.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book IV/Part 50

Chapter L.—Folly of Astrology.
Employing these accounts, (the heretics) think to deceive as many of these as devote themselves over-sedulously to the astrologers, from thence striving to construct a system of religion that is widely divergent from the thoughts of these (speculators). Wherefore, beloved, let us avoid the habit of admiring trifles, secured by which the bird (styled) the owl (is captured). For these and other such speculations are, (as it were), dancing, and not Truth. For neither do the stars yield these points of information; but men of their own accord, for the designation of certain stars, thus called them by names, in order that they might become to them easily distinguishable. For what similarity with a bear or lion, or kid, or waterman, or Cepheus, or Andromeda, or the spectres that have names given them in Hades, have the stars that are scattered over the firmament—for we must remember that these men, and the titles themselves, came into existence long after the origin of man,—(what, I say, is in common between the two), that the heretics, astonished at the marvel, should thus strive by means of such discourses to strengthen their own opinions?
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book IV/Part 45

Chapter XLV.—Use of the Foregoing Discussions.
It appears, then, that these speculations also have been sufficiently explained by us. But since I think that I have omitted no opinion found in this earthly and grovelling Wisdom, I perceive that the solicitude expended by us on these subjects has not been useless. For we observe that our discourse has been serviceable not only for a refutation of heresies, but also in reference to those who entertain these opinions. Now these, when they encounter the extreme care evinced by us, will even be struck with admiration of our earnestness, and will not despise our industry and condemn Christians as fools when they discern the opinions to which they themselves have stupidly accorded their belief. And furthermore, those who, desirous of learning, addict themselves to the truth, will be assisted by our discourse to become, when they have learned the fundamental principles of the heresies, more intelligent not only for the easy refutation of those who have attempted to deceive them, but that also, when they have ascertained the avowed opinions of the wise men, and have been made acquainted with them, that they shall neither be confused by them as ignorant persons would, nor become the dupes of certain individuals acting as if from some authority; nay, more than this, they shall be on their guard against those that are allowing themselves to become victims to these delusions.
# Ante-Nicene Fathers/Volume V/Hippolytus/The Refutation of All Heresies/Book IV/Part 49

Chapter XLIX.—Symbol of the Creature; And of Spirit; And of the Different Orders of Animals.
But Aratus says, near this (constellation) is Cepheus, and Cassiepea, and Andromeda, and Perseus, great lineaments of the creation to those who are able to discern them. For he asserts that Cepheus is Adam, Cassiepea Eve, Andromeda the soul of both of these, Perseus the Logos, winged offspring of Jove, and Cetos the plotting monster. Not to any of these, but to Andromeda only does he repair, who slays the Beast; from whom, likewise taking unto himself Andromeda, who had been delivered (and) chained to the Beast, the Logos—that is, Perseus—achieves, he says, her liberation. Perseus, however, is the winged axle that pierces both poles through the centre of the earth, and turns the world round. The spirit also, that which is in the world, is (symbolized by) Cycnus, a bird—a musical animal near “The Bears”—type of the Divine Spirit, because that when it approaches the end itself of life, it alone is fitted by nature to sing, on departing with good hope from the wicked creation, (and) offering up hymns unto God. But crabs, and bulls, and lions, and rams, and goats, and kids, and as many other beasts as have their names used for denominating the stars in the firmament, are, he says, images, and exemplars from which the creation, subject to change, obtaining (the different) species, becomes replete with animals of this description.

## Footnotes

* ↑ i.e., literally a sea-monster (Cicero’s Pistrix); Arat., Phænom., v. 353 et seq.
* ↑ πρὸς αὐτοῖς ἤδη τοῖς τέρμασι γενόμενον τοῦ βίου. Some read τοῖς σπέρμασι, which yields no intelligible meaning.