106 1 Tim. i. 5.

107 Wisd. ix. 15.

108 John i. 29.

109 1 Tim. ii. 5.

110 Acts iv. 12.

111 C. 3.

112 Gal. iv. 6.

113 Matt. x. 20.

114 John xv. 26.

115 John xiv. 26.

116 John xx. 23.

117 Luke vi. 19.

118 John xx. 22.

119 Acts. ii. 4.

120 Rom. v. 5.

121 Matt. xxii. 37-40.

122 Acts viii. 18, 19.

123 John i. 14.

124 Luke ii. 52 and iv. 1.

125 Acts x. 38.

126 Matt. iii. 16.

127 John i.14.

128 Luke iii. 21-23.

129 Luke i. 15.

130 Acts ii. 33.

131 John v. 26.

132 [Says Turrettin, III. xxix. 21. "The Father does not generate the Son either as previously existing, for in this case there would be no need of generation; nor yet as not yet existing, for in this case the Son would not be eternal; but as co-existing, because he is from eternity in the God-head."-W.G.T.S.]

133 [The term "unbegotten" is not found in Scripture, but it is implied in the terms "begotten" and "only-begotten," which are found. The term "unity" is not applied to God in Scripture, but it is implied in the term "one" which is so applied.-W.G.T.S.]

134 [The spiration and procession of the Holy Spirit is not by two separate acts, one of the Father, and one of the Son-as perhaps might be inferred from Augustin's remark that "the Holy Spirit proceeds from the Father principally." As Turrettin says: "The Father and Son spirate the Spirit, not as two different essences in each of which resides a spirative energy, but as two personal subsistences of one essence, who concur in one act of spiration." Institutio III. xxxi. 6.-W.G.T.S.]

135 John xv. 26.

136 John vii. 16.

137 [Generation and procession are each an emanation of the essence by which it is modified. Neither of them is a creation ex nihilo. The school-men attempted to explain the difference between the two emanations, by saying that the generation of the Son is by the mode of the intellect-hence the Son is called Wisdom, or Word (Logos); but the procession of the Spirit is by the mode of the will-hence the Spirit is called Love. Turrettin distinguishes the difference by the following particulars: 1. In respect to the source. Generation is from the Father alone; procession is from Father and Son. 2. In respect to effects. Generation yields not only personality, but resemblance. The Son is the "image" of the Father, but the Spirit is not the image of the Father and Son. Generation is accompanied with the power to communicate the essence; procession is not. 3. In respect to order of relationship. Generation is second, procession is third. In the order of nature, not of time (for both generation and procession are eternal, therefore simultaneous), procession is after generation. Institutio III. xxxi. 3.-W.G.T.S.]

138 Serm. in Joh. Evang. tract.. 99, n. 8, 9.

139 John i. 5.

140 Ps. cxxxix. 5.

141 Ps. ciii. 3.

142 Luke x. 30, 34.

143 Ps. xvii. 2.

144 Gal. iv. 5 and John iii. 17.

145 John xiv. 26.

146 John xv. 26.

147 Ps. cv. 4.

148 Prov. x.19.

149 2 Tim. iv. 2.

150 Ps. xciv. 11.

151 Ecclus. xliii. 29.

152 1 Cor. xv. 28.

1 "Scripsi etiam librum `de Fide, Spe et Charitate 0' cum a me ad quem scriptus est postulasset ut aliquod opusculum haberet meum de suis manibus nunquam recessurum, quod genus Graeci" Enchiridion vocant. Ubi satis diligenter mihi videor esse complexus quomodo sit colendus Deus quam sapientiam esse hominis utique veram Divina Scriptura definit. Hic libersic incipit, `Dici non potest, dilectissime fili Laurenti, quantum tuâ eruditione delecter. 0'"

1 1 Cor. i. 20.

2 Wisd. vi. 24. [Greek text, ver. 25: plh=u=oj sofw=n swthri/a ko/smou.-P. S.]

3 Rom. xvi. 19.

4 Ecclus. i. 1.