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The Institutes of the Christian Religion
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[117] As to Osiander’s absurd fancy, see Book 2. cap 12. sec. 5, squ. In Rom. 8:3, Christ is said to have been sent by the Father in the likeness of sinful flesh, but nowhere is Adam said to have been formed in the likeness of Christ’s future flesh, although Tertullian somewhere says so.
[118] See Aug. Lib. de Trin. 10, et Lib. de Civit. Dei, 11. See farther, Calvin, in Psycho pannychia et Comment. in Genes.
[119] The French adds, “comme si on tiroit le vin d’un vaisseau en une bouteille; “–as if one were to draw wine out of a cask into a bottle.
[120] The French is, “qu’il le coupe de sa substance comme une branche d’arbre;”–that he cuts it from his substance like a branch from a tree.
[121] The French is “Et que par iceux comme par canaux, tous objects qui se presentent à la veuë, au goust, ou au flair, ou a l’attouchement distillent au sens commun, comme en une cisteren qui recoit d’un coté et d’autre.”–”And that by them as by channels, all objects which present themselves to the sight, taste, smell, or touch, drop into the common sensorium, as into a cistern which receives on either side.”
[122] See Arist. lib. 1 Ethic. cap. ult.; item, lib. 6 cap. 2.
[123] See Themist. lib. 3 De Anima, 49, De Dupl. Intellectu.
[124] See August. lib 11, super Gen. cap. 7,8,9, and De Corrept. et Gratia ad Valent., cap. 11.
[125] See Hyperius in Methodo Theologiæ.
[126] See Calvin adversus Astrolog. Judiciariam. August De Ordine, lib. 2 cap. 15.
[127] The French adds, “Cest à dire, que non seulement il voit, mais aussi ordonne ce qu’il veut estra fait;”–”that is to say, he not only sees, but ordains what he wills to be done.”
[128] Plin. lib. 2. c. 7. “Irridendum vero, agere curam rerum humanarum, illud, quicquid est sumum. Anne tam tristi atque multiplici ministerio non pollui credamus dubitemusve?”
[129] Forte. Forsan. Forsitan, Fortuito.
CHAPTER 17. USE TO BE MADE OF THE DOCTRINE OF PROVIDENCE.
[130] “Here the words of Cicero admirably apply:L Nec si ego quod tu sis sequutus, non perspicio, idcirco minus existimo te nihil sine summa ratione fecisse.”
[131] See Salvian. in Tract. de Vero Judicio et Providentia Dei. Also Bernard. De Interiore Domo, cap. 25. Also Luther
in Epist. ad Fratres Antwerpienses.
[132] Cic. de Fato. “Recte Chrysippus, tam futile est medicum adhibere, quam convalescere.”–See Luther on Genesis 3:7, against those who thus abuse the doctrine of Predestination.
[133] Ps. 55:23; 1 Pet. 5:7; Ps. 91:1; Zech. 2:8; Isaiah 26:1; 29:15
[134] See Calvin,adv. Libertinos, cap. 15. 16., and Augustin. de Ordine, Lib. 1. and 2., where he admirably discusses the question, Whether the order of Divine Providence includes all good and evil?
[135] 2 Sam. 12:12; Jer. 1:25; Is. 5:26; 10:5; 19:25; 2 Sam. 16:10; 1 Kings 11:31; 1 Sam. 2:34.
[136] The French is, “Car ils meslent perversment le commandement de Dieu avec son vouloir secret, veu qu’il appert par exemples infinis qu’il y a bien longue distance et diversité de l’un à l’autre;” for they perversely confound the command of God with his secret will, though it appears, by an infinite number of examples, that there is a great distance and diversity between them.
[137] The latter clause of this sentence is ommitted in the French.
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