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The Institutes of the Christian Religion
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[158] The French is, “Demosthene orateur Grec;”–the Greek orator Demosthenes.
[159] August. Homil. in Joann. 49, lib. de Natura et Gratia, cap. 52.; and in Psalms 45. set 70
[160] The French adds, “de ce que l’ame savoit avant qu’etre mis dedlans le corps;”–of what the soul knew before it was placed within the body.
[161] The French adds, “Or l’entendement humaiu a eté tel en cest endroit. Nous appercevons donques qu’il est du tout stupide;” now, the understanding has proved so in this matter. We see, therefore, that it is quite stupid.
[162] Calvin, in his Commentary on the passage, says, “Lost in part or appearance, or deserved to lose.”
CHAPTER 3. EVERY THING PROCEEDING FROM THE CORRUPT NATURE OF MAN DAMNABLE.
[163] The French adds, “Qui a esté une peste mortelle ˆ l’Eglise, d’estimer que l’homme pouvoit eviter le peché pource qu’il peche franchement;” Which has been a deadly pest to the Church–viz. that man could avoid sin, because he sins frankly.
[164] French, “La premiere partie des bonnes œuvres est la volonté; l’autre est de s’efforcer a l’executer et le pouvoir faire.”–The first part of good works is the will; the second is the attempt to execute it, and the power to do so.
[165] The French is, “Nous voyons que ce mouvement sans vertu, lequel imaginent les sophistes, est exclus; J’entend ce qu’ils disent, qu Dieu offre seulement sa grace, a telle condition que chacun la refuse ou accepte selon que bon lui semble. Telle reverie di-je, qui n’est ne chair ne poisson, est exclue, quand il est dit que Dieu nous fait tellement perseverer que nous sommes hors de danger de decliver.”–We see that this movement without virtue, which the sophists imagine, is excluded, I mean their dogma, that God only offers his grace on such conditions that each may refuse or accept it as seems to him good. Such a reverie, I say, which is neither fish nor flesh, is excluded, when it is said that God makes us so persevere that we are in no danger of declining.
[166] French, “Come une pierre;”–like a stone.
CHAPTER 4. HOW GOD WORKS IN THE HEARTS OF MEN.
[167] The French adds, “dont on doute communement;” on which doubts are commonly entertained.
[168] The French adds, “Car quand nous voyons des voleurs, qui ont commis quelque meurtre ou larrecin, nous ne doutons point de leur imputer la faute, et de les condamner.”–For when we see robbers who have committed some murder or robbery, we hesitate not to impute the blame to them, and condemn them.
[169] The French adds, “se retractant de l’autre sentence;” retracting the other sentiment.
[170] Ezek. 7:26; Psalm 107:40; Job 12:20, 24; Isaiah 63:17; Exod. 4:21; 7:3; 10:1; 3:19.
[171] Isa. 5:26; 7:18; Ezek. 12:13; 17:20; Jer. 2:23; Isa. 10:15.
[172] The French adds, “D’où procede cela sinon que Dieu besongne tant d’une part que d’autre?”–Whence this, but that God interferes thus far in either case?
[173] The French is simply, “Car si cela pouvoit etre en l’homme, il ne seroit par moins libre enfermé en un prison que dominant par toute la terre.” If that could be in man, he would be no less free shut up in a prison than ruling all the earth.
CHAPTER 5. THE ARGUMENTS USUALLY ALLEGED IN SUPPORT OF FREE WILL REFUTED.
[174] The French is, “Mais c’est comme si un capitaine assembloit force gens qui ne fussent nullement duits ˆ la guerre pour espouvanter son ennemi. Avant que les mettre en œuvre, il feroient grande monstre; mais s’il faloit venir en bataille et joindre eontre son ennemi on les feroit fuir du premier coup.” But it is as if a captain were to assemble a large body of people, in no wise trained to war, to astonish the enemy. Before coming into action they would make a great show; but if they were to go into battle, and come to close quarters with the enemy, the first stroke would make them fly.
[175] August. Enchir. ad Laurent. de Gratia et Liber. Arbit. cap. 16. Homil 29, in Joann. Ep. 24.
[176] Joel 2:12; Jer. 31:18; Deut. 10:16; 30:6; Ezek. 36:26; Jer. 31:18. Vid. Calvin. adv. Pighium.
[177] The French is, “Et de fait cette raison a grande apparence humainement. Car on peut deduire gue ce seroit une cruauté de Dieu,”&c.–And, in fact, humanly speaking, there is great plausibility in this argument. For, it may be maintained, that it would be cruelty in God, &c.
[178] The French adds, “Veu qu’en cela il fait le profit de ses serviteurs et rend les iniques plus damnables;” seeing that by this he promotes the good of his servants, and renders the wicked more deserving of condemnation.
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