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The Institutes of the Christian Religion
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[96] The French adds, “puisque tels abuseurs forgent des noms contre nature;”–for these perverters forge names against nature.
[97] The French is, “tiré comme par un álambic;”–extracted as by an alembic.
[98] See Bernard, Serm. 80, super Cantica., on the heresy of Gilbert, Bishop of Poiotiers.
[99] The French is expressed somewhat differently, “veu que l’Apostre en l’allegant de Christ, lui attribue tout ce quí est de Dieu;”–seeing the Apostle, by applying it to Christ, attributes to him everything belonging to God.
[100] The French adds, “Comme trois ruissuaux;”–like three streams.
[101] The French adds, “Comme si l’essense étoit au lieu de la personne du Pére;”–as if the essence were in place of the person of the Father.
[102] The French is somewhat differently expressed: “Car le Fils a quelque l’estre, ou il n’en a point. S’il en a, voila deux essences pour jouster l’un contre autre; s’il n’en a point, ce ne seroit qu’une ombre.” For the Son has some being, or he has none. If some, here are two essences to tilt with each other; if none, he is only a shadow.
[103] Tertullianus, lib. adv. Praxeam;–Perversitas hæ (Praxeæ scil.) se existimat meram veritatem possidere, dum unicum Deum non alias putat credendum, quam si ipsum eundemque et Patrem et Filium et Spiritum sanctum dicat: quasi non sic quoque unas sit omnia, dum ex uno omnia, per substantæ scilicet unitatem, et nihilominus custodiatur oi0konomi/aj sacramentum, quæ unitatem in trinitatem disponit, tres dirigens, Patrem, Filium, et Spiritum sanctum. Tres autem non statu, ded gradu: nec substantia, sed forma: nec potestate, sed specie: unius autem substantiæ, et unius status, et unius potestatis: quia unus Deus, ex quo et gradus isti, formaæ et species, in nomine Patris, et Filii, et Spriitus sancti deputantur. Quomodo numerum sine divisione patiuntur, procedentes tractatus demonstrabunt,:&c.
[104] Athanasuis expresses himself thus learnedly and piously:–”On this subject, though you cannot explain yourself, you are not therefore to distrust the Holy Scriptures. It is better, while hesitating through ignorance, to be silent and believe, than not to believe because you hesitate”
[105] Gen 18:2; 32:1, 28; Josh. 5:14; Judges 6:14; 13:10, 22.
[106] Ps. 91:11; 34:8; Gen. 16:9; 24:7; 48:16; Ex. 14:19, 28, 29; Judges 2:1, 20; 6:11; 13:10; Mt. 4:11; Luke 22:43; Mt. 28:5; Luke 24:5; Acts 1:10; 2 Kings 19:35; Isa 37:36.
[107] Dan. 10:13, 20; 12:1; Mt. 18:20; Luke 15:7; 16:22; 2 Kings 16:17; Acts 12:15.
[108] Dan 12:1; Jude 9; 1 Thess. 4:16; Dan. 10:13, 21; Luke 1:19, 26; Tobit 3:17; 5:5; Mt. 26:53; Dan. 7:10; 2 Kings 6:17; Ps. 34:7.
[109] Luke 15:10; Ps. 91:11; Mt. 4:6; Luke 4:10, 16, 22; Matt. 18:10; Acts 7:55; Gal. 3:19; Mt. 22:80; 24:36; Eph. 30:10; 1 Peter 1:12; Heb. 1:6; Ps. 97:7.
[110] 2 Cor. 4:4; John 12:31; Mt. 12:29; Eph. 2:2.
[111] Mark 16:9; Mt. 12:43; Luke 8:30.
[112] Job 1:6; 2:1; 1 Kings 22:20; 1 Sam. 16:14; 18:10; 2 Thess. 2:9, 11.
[113] 2 Cor. 4:4; Eph. 2:2; Rom. 9:22; John 8:44; 1 John 3:8.
[114] On man’s first original, see Calvin against Pighius; and on the immortality of the soul, see Calvin’s Psychopannychia and Instructio adv. Libertinos, c. 9 11, 12. It is curious to see how widely the opinion of Pliny differs from the Christian doctrine: “Omnibus a suprema die eadem quæ ante primam; hic magis a morte sensus ullus aut corpori aut animæ quam ante natales. Eadem enim vanitas in futurum etiam se propagat et in mortis quoque tempora ipsa sibi vitam mentitur.”–Plin. Hist. Nat. lib. 7 c. 56.
[115] Job 4:19; 2 Cor. 5:4; 2 Pet. 1:13-14; 2 Cor. 5:10; 7:1; 1 Pet. 2:25; 1:9; 2:11; Heb. 13:17; 2 Cor. 1:23; Mt. 10:28; Luke 12:5; Heb 12:9; Luke 16:22; 2 Cor. 5:6; 8; Acts 23:8.
[116] Ovid, Metam. Lib. I.–Dryden’s Translation.
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