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XXV. If the Son of God assumed our nature, nothing on that account was added to him intrinsically to perfect his nature (which already had in an eminent degree all the perfection of humanity). Only extrinsically was some…
...these various apparent contradictions (enantiophane) in Scripture might be easily reconciled. For the discourse does not concern the same thing, as when James ascribes justification to works, which Paul denies to them…
We do not deny that the church has many functions in relation to the Scriptures. She is: (1) the keeper of the oracles of God to whom they are committed and who preserves the authentic tables of the covenant of grace wit…
We do not deny that the church has many functions in relation to the Scriptures. She is: (1) the keeper of the oracles of God to whom they are committed and who preserves the authentic tables of the covenant of gracewith…
The church is called 'the pillar and ground of the truth' (1 Tim. 3:15) not because she supports and gives authority to the truth (since the truth is rather the foundation upon which the church is built, Eph. 2:20), but…
The knowledge of a thing may be confused or distinct. The church can be known before the Scriptures by a confused knowledge, but a distinct knowledge of the Scriptures ought to precede because the truth of the church can…
Thus, the person may be said to differ from the essence not really (realiter), i.e., essentially (essentialiter) as thing and thing, but modally (modaliter)- as a mode from the thing (modus a re).
The papists (who charge the circle upon us) evidently run into it themselves in this question, when they prove the Scriptures by the church and the church by the Scriptures; for this is done by the same means and by the…
The contradictions (antilogia) found in Scripture are apparent, not real; they are to be understood only with respect to us who cannot comprehend and perceive the agreement everywhere, but not in the thing itself. And if…
Although we cannot find out immediately a plain reconciliation and one free from all difficulties between passages of Scripture (which treat either of names or of numerical and chronological subjects), they must not at o…
That the authority of the Scriptures either as to itself or as to us does not depend upon the testimony of the church is proved: (1) because the church is built upon the Scripture (Eph. 2:20) and borrows all authority fr…
By the nature of the highest genera and of first principles; for those things are known by themselves and are not susceptible (anapodeikta) of proof which cannot be demonstrated by any other, otherwise the thing would go…
It is not always necessary that a thing should be proved by something else. For there are some things which are self-evident accordingto the philosophers which are not susceptible of demonstration, but are evident by the…
It is not always necessary that a thing should be proved by something else. For there are some things which are self-evident accordingto the philosophers (as the highest categories of things, and ultimate differences and…
When Paul says, 'I speak, not the Lord' (1 Cor. 7:12), he does not deny the inspiration of the Lord (which he claims, 1 Cor. 7:40), but only that this precept or this law was expressly mentioned by the Lord before himsel…
It is one thing to discern and to declare the canon of Scripture; quite another to establish the canon itself and to make it authentic. The church cannot do the latter (as this belongs to God alone, the author of Scriptu…
When the apostle says that 'faith is by hearing' (Rom. 10:17), he does indeed give us to understand that the ministry of the church ought to come in as the ordinary means of producing faith in adults. He does not teach,…
The passage of Augustine, 'I would not believe the gospel if the authority of the church did not move me' (Against the Epistle of Manichaeus Called Fundamental 5 [NPNF1, 4:131; PL 42.176]) does not favor the papists. Fir…
The passage of Augustine, 'I would not believe the gospel if the authority of the church did not move me' does not favor the papists. First, Augustine speaks of himself as still a Manichean and not yet a Christian. What…
Now although all things in the Scriptures are not equally important as to matter and use, yet all are equally so as to their source and authenticity (authentias) and therefore given equally for the good and edification o…
Do the Scriptures so perfectly contain all things necessary to salvation that there is no need of unwritten (agraphois) traditions after it? We affirm against the papists On the state of the question consider: (1) that t…
Although all things are not written severally (kata meros) as to words and deeds (since there is neither a number nor science of singulars, of which Jn. 20:30 treats), yet they are written as to form (kat' eidos), as to…
Although all things are not written severally as to words and deeds (since there is neither a number nor science of singulars, of which Jn. 20:30 treats), yet they are written as to form (kat' eidos), as to the substance…
It is not always necessary that a thing should be proved by something else. For there are some things which are self-evident accordingto the philosophers which are not susceptible of demonstration, but are evident by the…
Although the church before Moses did not have a written word, it does not follow that it can also do without it now. Then the church was still in its infancy and had not as yet been formed into a body politic, but now it…
The Holy Spirit (the supplier [epichoregia] by whom believers should be God-taught [theodidaktoi], Jer. 31:34; Jn. 6:45*; 1 Jn. 2:27) does not render the Scripture less necessary. He is not given to us in order to introd…
Bellarmine falsely affirms that after the time of Moses those of foreign countries who were brought over to the new religion used tradition alone and were without the Scriptures. For proselytes were diligently instructed…
The question is not whether the sacred writers (as men simply and in a divided sense) could err (for we readily grant this); or whether as holy men influenced by the Holy Spirit and in a compound sense, they did in fact…
Although we give to the Scriptures absolute integrity, we do not therefore think that the copyists and printers were inspired (theopneustous), but only that the providence of God watched over the copying of the sacred bo…
The testimony of the prophets and apostles is unexceptionable and cannot reasonably be called in question by anyone. For if it were uncertain and fallacious, it would be questionable either because they themselves were d…
For as a law does not derive its authority from the subordinate judges who interpret it or from the heralds who promulgate it, but from its author alone'as a will obtains its weight not from the notary to whom it is entr…
By the nature of the highest genera and of first principles; for those things are known by themselves and are not susceptible (anapodeikta) of proof which cannot be demonstrated by any other, otherwise the thing would go…
Hence arose the distinction of the word into unwritten (agraphon) and written (engraphon), a division not of the genus into species (as the papists maintain, as if the unwritten word were different from the written), but…
It is not always necessary that a thing should be proved by something else. For there are some things which are self-evident accordingto the philosophers (as the highest categories of things, and ultimate differences and…
To inquire concerning the number, the authors, parts and single words of the sacred books is different from inquiring concerning the fundamental doctrines contained in them. The latter knowledge pertains to every believe…
Since the circle (according to philosophers) is a sophistical argument (by which the same thing is proved by itself) and is occupied about the same kind of cause in a circuit coming back without end into itself, the circ…
The question is not whether the divine and apostolic traditions (i.e., all the doctrines taught by Christ or his apostles) are to be received (for all readily grant this). The question is whether there are any such tradi…
The Jews preceded the papists in the reception of traditions, dividing the law into the written and oral. Moses, having received the law on Mt. Sinai, delivered it to Joshua, he to the seventy elders, they to the prophet…
No fit reason can be given why God should wish one part of his word to be written and the other to be delivered by spoken voice. And he would have strangely consulted the interests of his church, if he had entrusted a ne…
The trust committed to Timothy (1 Tim. 6:20) refers not to some doctrine delivered by the spoken voice and not written, but either to the form of sounder words (mentioned in 2 Tim. 1:13), instead of the profane novelties…
It is not always necessary that a thing should be proved by something else. For there are some things which are self-evident accordingto the philosophers (as the highest categories of things, and ultimate differences and…
For as they [the Papists] endeavor studiously to weaken the authority of Scripture in order the more easily to establish their unwritten (agraphous) traditions and the supreme tribunal of the pope himself; so, for the sa…
For some [Papists] (gymne te kephale, without wish of concealment) altogether deny the authenticity (authentian) of Scripture in itself without the testimony of the church and think it worthy of no more belief (I shudder…
For as in the natural economy parents vary the mode of instruction according to the age of their children (that while infants may be taught at first by spoken word, then by the voice of a master and the reading of books…
Was it necessary for the word of God to be committed to writing? We affirm... Three things particularly prove the necessity of the Scripture: (1) the preservation of the word; (2) its vindication; (3) its propagation. It…
The words of Jer. 31:33, 34 and 1 Jn. 2:27 are not to be understood absolutely and simply (as if it was no longer necessary for believers under the New Testament dispensation to use the Scriptures, otherwise there would…
It is not true that the church was preserved during the Babylonian captivity without the Scripture. Daniel is said at the end of the seventy years to have understood by the books the number of years (Dan. 9:2), and it is…
Although the Scriptures formally are of no personal use to those who cannot read (analphabetous), yet materially they serve for their instruction and edification much as the doctrines preached in the church are drawn fro…
A common book was not composed by all the apostles conjointly, both that they might not seem to have entered into a compact and that it might not appear of greater authority than that which would be written separately by…
The prophets did not fall into mistakes in those things which they wrote as inspired men (theopneustos) and as prophets, not even in the smallest particulars; otherwise faith in the whole of Scripture would berendered do…
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XXV. If the Son of God assumed our nature, nothing on that account was added to him intrinsically to perfect his nature (which already had in an eminent degree all the perfection of humanity). Only extrinsically was some…
...these various apparent contradictions (enantiophane) in Scripture might be easily reconciled. For the discourse does not concern the same thing, as when James ascribes justification to works, which Paul denies to them…
We do not deny that the church has many functions in relation to the Scriptures. She is: (1) the keeper of the oracles of God to whom they are committed and who preserves the authentic tables of the covenant of grace wit…
We do not deny that the church has many functions in relation to the Scriptures. She is: (1) the keeper of the oracles of God to whom they are committed and who preserves the authentic tables of the covenant of gracewith…
The church is called 'the pillar and ground of the truth' (1 Tim. 3:15) not because she supports and gives authority to the truth (since the truth is rather the foundation upon which the church is built, Eph. 2:20), but…
The knowledge of a thing may be confused or distinct. The church can be known before the Scriptures by a confused knowledge, but a distinct knowledge of the Scriptures ought to precede because the truth of the church can…
Thus, the person may be said to differ from the essence not really (realiter), i.e., essentially (essentialiter) as thing and thing, but modally (modaliter)- as a mode from the thing (modus a re).
The papists (who charge the circle upon us) evidently run into it themselves in this question, when they prove the Scriptures by the church and the church by the Scriptures; for this is done by the same means and by the…
The contradictions (antilogia) found in Scripture are apparent, not real; they are to be understood only with respect to us who cannot comprehend and perceive the agreement everywhere, but not in the thing itself. And if…
Although we cannot find out immediately a plain reconciliation and one free from all difficulties between passages of Scripture (which treat either of names or of numerical and chronological subjects), they must not at o…
That the authority of the Scriptures either as to itself or as to us does not depend upon the testimony of the church is proved: (1) because the church is built upon the Scripture (Eph. 2:20) and borrows all authority fr…
By the nature of the highest genera and of first principles; for those things are known by themselves and are not susceptible (anapodeikta) of proof which cannot be demonstrated by any other, otherwise the thing would go…
It is not always necessary that a thing should be proved by something else. For there are some things which are self-evident accordingto the philosophers which are not susceptible of demonstration, but are evident by the…
It is not always necessary that a thing should be proved by something else. For there are some things which are self-evident accordingto the philosophers (as the highest categories of things, and ultimate differences and…
When Paul says, 'I speak, not the Lord' (1 Cor. 7:12), he does not deny the inspiration of the Lord (which he claims, 1 Cor. 7:40), but only that this precept or this law was expressly mentioned by the Lord before himsel…
It is one thing to discern and to declare the canon of Scripture; quite another to establish the canon itself and to make it authentic. The church cannot do the latter (as this belongs to God alone, the author of Scriptu…
When the apostle says that 'faith is by hearing' (Rom. 10:17), he does indeed give us to understand that the ministry of the church ought to come in as the ordinary means of producing faith in adults. He does not teach,…
The passage of Augustine, 'I would not believe the gospel if the authority of the church did not move me' (Against the Epistle of Manichaeus Called Fundamental 5 [NPNF1, 4:131; PL 42.176]) does not favor the papists. Fir…
The passage of Augustine, 'I would not believe the gospel if the authority of the church did not move me' does not favor the papists. First, Augustine speaks of himself as still a Manichean and not yet a Christian. What…
Now although all things in the Scriptures are not equally important as to matter and use, yet all are equally so as to their source and authenticity (authentias) and therefore given equally for the good and edification o…
Do the Scriptures so perfectly contain all things necessary to salvation that there is no need of unwritten (agraphois) traditions after it? We affirm against the papists On the state of the question consider: (1) that t…
Although all things are not written severally (kata meros) as to words and deeds (since there is neither a number nor science of singulars, of which Jn. 20:30 treats), yet they are written as to form (kat' eidos), as to…
Although all things are not written severally as to words and deeds (since there is neither a number nor science of singulars, of which Jn. 20:30 treats), yet they are written as to form (kat' eidos), as to the substance…
It is not always necessary that a thing should be proved by something else. For there are some things which are self-evident accordingto the philosophers which are not susceptible of demonstration, but are evident by the…
Although the church before Moses did not have a written word, it does not follow that it can also do without it now. Then the church was still in its infancy and had not as yet been formed into a body politic, but now it…
The Holy Spirit (the supplier [epichoregia] by whom believers should be God-taught [theodidaktoi], Jer. 31:34; Jn. 6:45*; 1 Jn. 2:27) does not render the Scripture less necessary. He is not given to us in order to introd…
Bellarmine falsely affirms that after the time of Moses those of foreign countries who were brought over to the new religion used tradition alone and were without the Scriptures. For proselytes were diligently instructed…
The question is not whether the sacred writers (as men simply and in a divided sense) could err (for we readily grant this); or whether as holy men influenced by the Holy Spirit and in a compound sense, they did in fact…
Although we give to the Scriptures absolute integrity, we do not therefore think that the copyists and printers were inspired (theopneustous), but only that the providence of God watched over the copying of the sacred bo…
The testimony of the prophets and apostles is unexceptionable and cannot reasonably be called in question by anyone. For if it were uncertain and fallacious, it would be questionable either because they themselves were d…
For as a law does not derive its authority from the subordinate judges who interpret it or from the heralds who promulgate it, but from its author alone'as a will obtains its weight not from the notary to whom it is entr…
By the nature of the highest genera and of first principles; for those things are known by themselves and are not susceptible (anapodeikta) of proof which cannot be demonstrated by any other, otherwise the thing would go…
Hence arose the distinction of the word into unwritten (agraphon) and written (engraphon), a division not of the genus into species (as the papists maintain, as if the unwritten word were different from the written), but…
It is not always necessary that a thing should be proved by something else. For there are some things which are self-evident accordingto the philosophers (as the highest categories of things, and ultimate differences and…
To inquire concerning the number, the authors, parts and single words of the sacred books is different from inquiring concerning the fundamental doctrines contained in them. The latter knowledge pertains to every believe…
Since the circle (according to philosophers) is a sophistical argument (by which the same thing is proved by itself) and is occupied about the same kind of cause in a circuit coming back without end into itself, the circ…
The question is not whether the divine and apostolic traditions (i.e., all the doctrines taught by Christ or his apostles) are to be received (for all readily grant this). The question is whether there are any such tradi…
The Jews preceded the papists in the reception of traditions, dividing the law into the written and oral. Moses, having received the law on Mt. Sinai, delivered it to Joshua, he to the seventy elders, they to the prophet…
No fit reason can be given why God should wish one part of his word to be written and the other to be delivered by spoken voice. And he would have strangely consulted the interests of his church, if he had entrusted a ne…
The trust committed to Timothy (1 Tim. 6:20) refers not to some doctrine delivered by the spoken voice and not written, but either to the form of sounder words (mentioned in 2 Tim. 1:13), instead of the profane novelties…
It is not always necessary that a thing should be proved by something else. For there are some things which are self-evident accordingto the philosophers (as the highest categories of things, and ultimate differences and…
For as they [the Papists] endeavor studiously to weaken the authority of Scripture in order the more easily to establish their unwritten (agraphous) traditions and the supreme tribunal of the pope himself; so, for the sa…
For some [Papists] (gymne te kephale, without wish of concealment) altogether deny the authenticity (authentian) of Scripture in itself without the testimony of the church and think it worthy of no more belief (I shudder…
For as in the natural economy parents vary the mode of instruction according to the age of their children (that while infants may be taught at first by spoken word, then by the voice of a master and the reading of books…
Was it necessary for the word of God to be committed to writing? We affirm... Three things particularly prove the necessity of the Scripture: (1) the preservation of the word; (2) its vindication; (3) its propagation. It…
The words of Jer. 31:33, 34 and 1 Jn. 2:27 are not to be understood absolutely and simply (as if it was no longer necessary for believers under the New Testament dispensation to use the Scriptures, otherwise there would…
It is not true that the church was preserved during the Babylonian captivity without the Scripture. Daniel is said at the end of the seventy years to have understood by the books the number of years (Dan. 9:2), and it is…
Although the Scriptures formally are of no personal use to those who cannot read (analphabetous), yet materially they serve for their instruction and edification much as the doctrines preached in the church are drawn fro…
A common book was not composed by all the apostles conjointly, both that they might not seem to have entered into a compact and that it might not appear of greater authority than that which would be written separately by…
The prophets did not fall into mistakes in those things which they wrote as inspired men (theopneustos) and as prophets, not even in the smallest particulars; otherwise faith in the whole of Scripture would berendered do…