Day 42 — Book 1, Chapter 8, §6

Yesterday you watched the escalation: easily answered → could not possibly → is it conceivable. Calvin closed §5 standing on the witness stand with his hand still up.

Today the other side finally speaks. And notice what they do not say. ★ They do not say the miracles never happened. They say "magic."

Stop and feel how much that concedes. An opponent who says it never happened is arguing about facts. An opponent who says it was sorcery has already surrendered the facts and is now arguing about causes. Calvin sees this instantly, and S3 is the sentence where he names it: the fact was too clear to leave it free for heathen writers to deny — so the lie had to change its shape. ⚠️ The calumny is itself a piece of evidence. That is the argumentative move of the whole section, and if you miss it you will read §6 as a scrappy list of rebuttals instead of the trap it is.

   THE THREE-DAY ARC OF THE CROSS-EXAMINATION

   Day 40 (§4)   MOTIVE       — every exhibit costs the author something
   Day 41 (§5)   OPPORTUNITY  — he published it in the assembly, while scolding them
   Day 42 (§6)   ★ THE ALTERNATIVE HYPOTHESIS
                              — "then it was magic"
                              → and Calvin does not deny the category.
                                He asks whether THIS MAN fits it.

★ That last line is the exam point. Calvin never argues magic is impossible. He argues that Moses fails every profile marker of a magician, one after another — abhorrence (S4), self-advertisement (S5), self-effacement (S7), the character of the wonder itself (S8), and the price he paid (S9–S10). Five tests. Moses fails all five, in the direction that acquits him.

⚠️ And a warning about the grammar before we start. This section is where Calvin's object-complement machinery all comes out at once: cause manna **to rain**, saw his incredulity **punished**, suffered his servant **to be subjected**, ordered every one ... **to be stoned**, leave it **free**. Five verbs, five complements, and the form changes with the verb. If you cannot say why punished is a bare participle while to rain keeps its to, today's exam question will take you.

Today's 3 Big Points — write them down now:

1. too ADJ to leave it free for A to V — the compound too-construction with an anticipatory object. S3: the fact was **too clear to leave it free for heathen writers to deny** that Moses did perform miracles. ⚠️ Two structures are stacked here and students collapse them. Outer: too ADJ to V = so ADJ that ‹nobody› could V. Inner: leave + **it** + **free** + for A to V — where it is a dummy object and free its object complement, and the real content is the delayed for...to... phrase. ★ Test yourself now: what is it? If you answered "the fact," you have already made the mistake. Restore the base pattern in Period 3.
2. no X ... without V-ing = a universal affirmative in disguise. S5: **no impostor** deals in tricks, **without studying** to raise his reputation by amazing the common people. ⚠️ Two negatives, and the product is not a mild positive but an exceptionless law: every impostor, without exception, works the crowd. You met the cousin on Day 6 (no ~ so ~ as not to). Today's version is cleaner and far more likely to be examined, because the second negative is hiding inside a preposition. ★ And notice the argumentative function: Calvin needs a universal, because he is about to show Moses is the counter-instance.
3. The object-complement cluster: cause / suffer / see / order / leave + O + ‹what?› S8: **cause** manna **to rain** and **saw** his incredulity divinely **punished**. S9: **suffered** his servant **to be subjected**. S4: **ordered** every one ... **to be stoned**. S3: **leave** it **free**. ⚠️ Same 5th pattern; four different complement forms — bare participle, to-infinitive, passive to be + p.p., and a bare adjective. The verb chooses, and the voice decides. Get the decision procedure straight today and you have a formula that will pay out for the next thousand days.

Eleven sentences. S1, S3, S4, S7 and S8 will take real time. Let's go.

6. For it is also worthy of remark, that the miracles which he relates are combined with disagreeable circumstances, which must have provoked opposition from the whole body of the people, if there had been the smallest ground for it. Hence it is obvious that they were induced to assent, merely because they had been previously convinced by their own experience. But because the fact was too clear to leave it free for heathen writers to deny that Moses did perform miracles, the father of lies suggested a calumny, and ascribed them to magic (Exod. 9:11). But with what probability is a charge of magic brought against him, who held it in such abhorrence, that he ordered every one who should consult soothsayers and magicians to be stoned? (Lev. 20:27). Assuredly, no impostor deals in tricks, without studying to raise his reputation by amazing the common people. But what does Moses do? By crying out, that he and Aaron his brother are nothing (Exod. 16:7), that they merely execute what God has commanded, he clears himself from every approach to suspicion. Again, if the facts are considered in themselves, what kind of incantation could cause manna to rain from heaven every day, and in sufficient quantity to maintain a people, while any one, who gathered more than the appointed measure, saw his incredulity divinely punished by its turning to worms? To this we may add, that God then suffered his servant to be subjected to so many serious trials, that the ungodly cannot now gain anything by their glamour. When (as often happened) the people proudly and petulantly rose up against him, when individuals conspired, and attempted to overthrow him, how could any impostures have enabled him to elude their rage? The event plainly shows that by these means his doctrine was attested to all succeeding ages. 🔴 TEXT NOTE — A REAL DEFECT IN OUR SCAN, AND HOW IT WAS REPAIRED. READ THIS BEFORE YOU READ THE SECTION. Our source file source/Institutes_Beveridge_FULL.txt (lines 3602–3623) contains an OCR line-transposition inside §6. A block of 34 words has been lifted out of S3 and dropped into the middle of S10. The scan reads, verbatim: S3 as scanned: But because the fact was too ascribed them to magic (Exod. 9:11). S10 as scanned: how could any impostures have enabled clear to leave it free for heathen writers to deny that Moses did perform miracles, the father of lies suggested a calumny, and him to elude their rage? ⚠️ Neither scanned sentence is English. the fact was too ascribed them to magic has no possible parse; impostures have enabled clear to leave it free has no possible parse. This is not an archaism to be puzzled over — it is print damage, and the repair is forced, not chosen. ✅ The repair. The 34-word block is returned to its one and only grammatical home, immediately after too, which restores both sentences at a stroke and leaves every other character untouched: S3 restored: But because the fact was **too clear to leave it free for heathen writers to deny that Moses did perform miracles, the father of lies suggested a calumny, and** ascribed them to magic (Exod. 9:11). S10 restored: how could any impostures have enabled **him** to elude their rage? ★ Three independent checks, all of which must pass before we teach a repaired text. (1) Syntax: too clear to leave... completes the stranded too, and enabled him to elude completes the stranded enabled; no word is added, deleted, or altered — only moved. (2) Sense: the restored S3 states the section's governing argument (the fact was undeniable, so the lie migrated from denial to magic), and it supplies the antecedent for them in ascribed **them** to magic — which the scanned version leaves dangling. (3) Discourse: S4 opens But with what probability is **a charge of magic** brought against him — a definite noun phrase that requires an already-introduced charge. In the scanned text no charge has been introduced by an agent; in the restored text the father of lies suggested a calumny introduces it. ⚠️ All three point the same way. The reading above is Beveridge's. 📌 Action item for the repository (not done in this session): the defect is in the source file itself and will recur for anyone quoting Book 1, Ch. 8 §6. It should be corrected at source/Institutes_Beveridge_FULL.txt line 3607 and lines 3620–3622, with a note in source/SOURCES.md. ★ This is the first genuine transposition we have hit in 42 days. Expect more; check every stranded comparative. ✅ Text note (ordinary transcription). Beyond the repair above, only print-furniture was removed. (1) The page number 78 falls inside S1, between from the whole body of and the people, together with the blank line that follows it; both are removed. (2) One word broken across a line-end — experi- / ence — was rejoined. (3) The running header CHAPTER 8. — THE CREDIBILITY OF SCRIPTURE SUFFICIENTLY PROVED IN SO / FAR… and page number 84 fall after the section and are not inside it. No footnote marker occurs in §6. ℹ️ On the count — and on one oddity. Eleven sentences. ⚠️ S4 ends with its question mark and then takes a citation: ...to be stoned? (Lev. 20:27). The parenthetical reference sits outside the question but inside the sentence unit, closed by its own full stop. This is Beveridge's house style for a citation that supports a question, and it happens exactly once in this section. Do not split it into two sentences. ★ Compare S3 and S7, where the citation sits inside the sentence before the final stop (to magic (Exod. 9:11)., are nothing (Exod. 16:7),). Three citations, two placements — the placement follows the punctuation of the host clause, not a rule about references.

  ── PART A: THE ARGUMENT FROM EMBARRASSMENT, CONCLUDED (S1–S2) ──

[EXHIBIT]   S1  IT is worthy of remark [ THAT the miracles ( WHICH he RELATES )
                   ARE COMBINED with ** DISAGREEABLE CIRCUMSTANCES ** ,
                   [ WHICH MUST HAVE PROVOKED opposition
                       from the whole body of the people ,
                     ( IF there HAD BEEN the smallest ground for it ) ] ]
                        ↑ it = 가주어 / that절 = 진주어
                        ↑ must have p.p. + if there had been = 반사실 조건
                        ↑ ⚠️ 반박이 "없었다"는 사실 자체가 증거다

[INFERENCE] S2  HENCE it is OBVIOUS [ that they WERE INDUCED TO ASSENT ,
                   ** MERELY BECAUSE ** they HAD BEEN PREVIOUSLY CONVINCED
                       BY THEIR OWN EXPERIENCE ]
                        ↑ merely because = 오직 ~라는 이유 하나로
                        ↑ 동의의 유일한 설명 = 자기 눈으로 봤다

  ── PART B: THE ALTERNATIVE HYPOTHESIS IS TABLED (S3) ──

[★ THE HINGE] S3  BECAUSE the fact WAS ** TOO CLEAR **
                     TO LEAVE  it  FREE  ( FOR heathen writers )
                        TO DENY [ that Moses DID PERFORM miracles ] ,
                  → the FATHER OF LIES SUGGESTED a CALUMNY ,
                     and ‹he› ASCRIBED ** THEM ** to MAGIC
                        ↑ ★ 부인이 막히자 거짓말이 형태를 바꿨다
                        ↑ it = 가목적어, free = 목적보어 (5형식)
                        ↑ them = the miracles (복원된 본문에서만 선행사가 산다)
                        ↑ the father of lies = 요8:44 — 고발자에 이름표를 붙임

  ── PART C: FIVE TESTS, AND MOSES FAILS THEM ALL (S4–S10) ──

  TEST 1  ATTITUDE TO MAGIC
[REL+SUCH]  S4  WITH WHAT PROBABILITY IS a charge of magic BROUGHT
                   against him , ( WHO HELD it in ** SUCH ** ABHORRENCE ,
                     ** THAT ** he ORDERED every one
                        [ who SHOULD CONSULT soothsayers and magicians ]
                        ** TO BE STONED ** ) ?  (Lev. 20:27).
                        ↑ 의문사구 전치 + 수동 도치
                        ↑ such ... that 결과절이 관계절 안에서 열린다
                        ↑ order + O + to be p.p. (5형식·수동 부정사)

  TEST 2  SELF-ADVERTISEMENT
[UNIVERSAL] S5  ASSUREDLY , ** NO ** impostor DEALS IN TRICKS ,
                   ** WITHOUT ** STUDYING to raise his reputation
                     BY AMAZING the common people
                        ↑ no ~ without ~ing = 예외 없는 전칭 긍정
                        ↑ 칼빈은 지금 '사기꾼의 정의'를 확정하는 중

[PIVOT]     S6  BUT WHAT DOES MOSES DO ?      ← 5단어. 방향 전환.

  TEST 3  SELF-EFFACEMENT
[★ BY-ING]  S7  BY CRYING OUT , [ that he and Aaron his brother ARE NOTHING ] ,
                   [ that they MERELY EXECUTE ( what God HAS COMMANDED ) ] ,
                → he CLEARS HIMSELF from every ** APPROACH TO ** SUSPICION
                        ↑ 두 개의 that절이 crying out 에 병렬로 매달림
                        ↑ ⚠️ 두 번째 that 앞에 and 가 없다 (무접속 병렬)
                        ↑ approach to suspicion = 의심 비슷한 것조차

  TEST 4  THE CHARACTER OF THE WONDER ITSELF
[★ 5형식×2] S8  ( IF the facts ARE CONSIDERED in themselves , )
                   WHAT KIND OF INCANTATION COULD CAUSE
                     manna ** TO RAIN ** from heaven every day ,
                     and ‹could cause it to rain› IN SUFFICIENT QUANTITY
                       to maintain a people ,
                   ( WHILE any one , [ who GATHERED more than
                       the appointed measure , ] SAW his incredulity
                       divinely ** PUNISHED ** by ITS TURNING to worms ) ?
                        ↑ cause + O + TO V   /   see + O + p.p. (to 없음)
                        ↑ its turning = 소유격 + 동명사 (그것이 변하는 것)
                        ↑ 기적이 '심판까지 내장'하고 있다 — 마술은 못 하는 일

  TEST 5  THE PRICE HE PAID
[SO~THAT]   S9  God THEN ** SUFFERED ** his servant TO BE SUBJECTED
                   to ** SO MANY ** serious trials ,
                   ** THAT ** the ungodly CANNOT NOW GAIN anything
                     by their ** GLAMOUR **
                        ↑ suffer = 허락하다 (고통 ✗)
                        ↑ ⚠️ glamour = 마법·요술 (매력 ✗) < grammarye
                        ↑ 시련은 결함이 아니라 반증불가의 근거다

[NEG-ASSRT] S10 WHEN the people ROSE UP , WHEN individuals CONSPIRED
                   and ATTEMPTED to overthrow him ,
                → HOW COULD any impostures HAVE ENABLED him
                     TO ELUDE their rage ?
                        ↑ = 결코 못 했다  (Day41 S5 의 그 기계)

  ── PART D: THE VERDICT (S11) ──

[CLOSE]     S11 The EVENT PLAINLY SHOWS
                   [ that BY THESE MEANS his doctrine WAS ATTESTED
                     to all SUCCEEDING AGES ]
                        ↑ these means = 시련들 그 자체
                        ↑ ★ 반전: 그를 무너뜨릴 뻔한 것이 그를 입증했다

Examiner's Eye — three traps, and the third is the nasty one.

⚠️ Trap A — direction-flip on S1. A comprehension option will read: "Moses avoided recording anything that might offend the people." Exactly backwards. S1 says the miracles come combined with disagreeable circumstances — the record is full of material that would have provoked opposition, and the absence of that opposition is the evidence. ★ This is the same shape as Day 40 (He stigmatises it with eternal infamy). Two days, one method: the cost of the testimony is the proof of the testimony.

⚠️ Trap B — scope-overreach on S3. An option will read: "Calvin argues that no heathen writer ever charged Moses with magic." The opposite. Calvin's point is that heathen writers did make the charge — and that they made this charge precisely because denial was closed to them. ⚠️ Watch the causal chain: too clear to deny → therefore a calumny → therefore magic. A student who reverses the arrow has lost the section.

⚠️ Trap C — the one that catches good students, on S9. An option will read: "God protected Moses from the trials that his enemies devised for him." No. God then **suffered** his servant **to be subjected** to so many serious trials = God allowed him to be put through them. ★ And the conclusion depends on it: the trials had to be real for S11's by these means to mean anything. A protected Moses proves nothing; a battered Moses proves everything. ⚠️ If you read suffered as underwent rather than permitted, you will also mis-assign the subject — the one who suffers in the modern sense is the servant, but the subject of the verb is God.

Formula 1 — too ADJ to V, and the dummy object hiding inside it

┌──────────────────────────────────────────────────────────────────────┐
│  BASIC:   S be TOO adj TO V          = so adj that S cannot V        │
│           ⚠️ NEGATIVE without a `not`. Never translate positively.   │
│                                                                      │
│  WITH A LOGICAL SUBJECT ON THE INFINITIVE:                          │
│           S be TOO adj FOR A TO V                                    │
│           "The fact was too clear FOR heathen writers TO deny."      │
│                                                                      │
│  TODAY'S COMPOUND (S3) — the exam version:                          │
│      the fact was TOO clear TO LEAVE  it  free                       │
│                                       ↑    ↑                         │
│                                    dummy   object                    │
│                                    object  complement                │
│                              FOR heathen writers TO DENY that ...    │
│                              └── the REAL object, extraposed ───┘    │
│                                                                      │
│  ⚠️ THE TEST FOR A DUMMY `it`:                                      │
│       Can you delete `it` and hang the for/that-clause on the        │
│       complement directly?                                          │
│         "too clear to leave heathen writers free to deny"  ✓        │
│       → then `it` was a placeholder, NOT a pronoun. Do not hunt      │
│         for an antecedent. (⚠️ compare `ascribed THEM to magic`      │
│         in the same sentence, where `them` IS a real pronoun and     │
│         DOES need one — that contrast is examinable.)                │
│                                                                      │
│  RELATED FRAMES that behave the same way:                           │
│       leave IT open for A to V   /   make IT possible for A to V     │
│       think IT best that ...     /   find IT hard to V               │
└──────────────────────────────────────────────────────────────────────┘

변형 연습: The seed of divinity is too deeply implanted to leave it free for any man to plead ignorance of God; and the testimony of conscience is too loud to leave it open for the reprobate to deny that they were warned.

Formula 2 — Double negation as a universal law

┌──────────────────────────────────────────────────────────────────────┐
│   NO  A  V₁ ,  WITHOUT  V₂-ing        (today S5)                    │
│        = EVERY A that V₁ also V₂s.  예외 없음.                       │
│        "No impostor deals in tricks, without studying to raise       │
│         his reputation by amazing the common people."                │
│        → 사기꾼치고 대중을 놀래어 명성을 쌓으려 하지 않는 자는 없다.  │
│                                                                      │
│   ⚠️ `WITHOUT` IS A NEGATIVE. Count it.                             │
│      no / never / hardly  +  without  →  strong affirmative          │
│                                                                      │
│   THE FAMILY (build the whole set now):                             │
│      never V₁ without V₂-ing        = V₁ 하면 반드시 V₂ 한다         │
│      no ~ SO adj AS NOT TO V        = Day 6 의 그것                  │
│      not ~ BUT (that) ~             = ~하지 않고는 ~않다             │
│      there is no A but V-s          = A치고 V하지 않는 것은 없다     │
│                                                                      │
│   ⚠️ EXAM SHAPE: they will offer you a weak paraphrase              │
│      ("impostors often try to impress people") as a distractor.      │
│      A double negative is EXCEPTIONLESS. Reject any "often/          │
│      generally/tend to" paraphrase on sight.                         │
└──────────────────────────────────────────────────────────────────────┘

변형 연습: No idolater ever fashions a god, without first measuring him by himself; and no conscience is ever quieted by such an image, without betraying, in the very moment of its ease, the terror it was built to silence.

Formula 3 — The object-complement decision tree (⭐ today's core)

┌──────────────────────────────────────────────────────────────────────┐
│              V  +  O  +  ???        WHAT FORM DOES ??? TAKE?         │
│                                                                      │
│  STEP 1 — WHICH VERB IS IT?                                         │
│    ┌ KEEPS `to` ──── cause, enable, order, suffer(=allow), get,      │
│    │                 permit, force, compel, lead, induce             │
│    │      cause manna TO RAIN                          (S8)         │
│    │      enable him TO ELUDE                          (S10)        │
│    │      order every one TO BE STONED                 (S4)         │
│    │      suffer his servant TO BE SUBJECTED           (S9)         │
│    │      induce them TO ASSENT                        (S2, passive)│
│    │                                                                 │
│    └ DROPS `to` ──── make, let, have, bid, help(opt.)               │
│                      + PERCEPTION: see, hear, feel, watch, notice    │
│           saw his incredulity PUNISHED                 (S8)         │
│                                                                      │
│  STEP 2 — IS O THE AGENT OR THE PATIENT OF THE COMPLEMENT?          │
│    AGENT  (O does it)      → ACTIVE                                 │
│           cause manna TO RAIN         (the manna rains)             │
│    PATIENT (O receives it) → PASSIVE                                │
│           order him TO BE STONED      (he is stoned)                │
│           see it PUNISHED             (it is punished)              │
│                                                                      │
│  ⚠️ STEP 2 OVERRIDES NOTHING IN STEP 1 — combine them:              │
│      to-verb + patient   → TO BE p.p.   (order him to be stoned)     │
│      bare-verb + patient → bare p.p.    (saw it punished)            │
│      ✗ saw it TO BE punished     ✗ caused manna RAIN                │
│                                                                      │
│  ⚠️ AND THE BARE-ADJECTIVE COMPLEMENT (S3): leave it FREE           │
│      leave / make / find / think / call + O + ADJ — no `to be`.      │
└──────────────────────────────────────────────────────────────────────┘

변형 연습: What kind of eloquence could cause a rude and homely style to pierce the heart, and enable an unlettered fisherman to silence the schools, while any one who came to Scripture for ornament saw his curiosity divinely disappointed, and was suffered to go away empty?

Formula 4 — such/so ... that: the promise and the payment

┌──────────────────────────────────────────────────────────────────────┐
│    SUCH + (a) + [adj] NOUN  ... ,  THAT + clause          (S4)      │
│         "held it in SUCH abhorrence , THAT he ordered ..."          │
│    SO   + adj/adv/many/much  ... ,  THAT + clause         (S9)      │
│         "SO many serious trials , THAT the ungodly cannot ..."      │
│                                                                      │
│  ⚠️ TRAP 1 — BEVERIDGE COMMAS BEFORE `that`. The comma does NOT     │
│     close the construction. On meeting a stray `that`, LOOK LEFT     │
│     for `so` or `such` before you posit a new clause.                │
│                                                                      │
│  ⚠️ TRAP 2 — THE HALVES MAY BE SEPARATED BY A RELATIVE CLAUSE:      │
│     "against him, [ WHO held it in such abhorrence, THAT ... ]"      │
│     → both halves are INSIDE the relative. The `that` is not         │
│       attached to `him`.                                             │
│                                                                      │
│  ⚠️ TRAP 3 — `so many` IS AMBIGUOUS ACROSS TWO DAYS:                │
│       Day 41 S1  "are SO MANY sanctions"    = tot, 「바로 그만큼의」  │
│       Day 42 S9  "SO MANY trials, THAT..."  = 결과절 강조어          │
│     DECISION RULE: is there a `that`-clause downstream?              │
│        YES → intensifier + result.   NO → the Latin idiom `tot`.     │
└──────────────────────────────────────────────────────────────────────┘

변형 연습: He held the invention of images in such abhorrence, that he would not suffer even a memorial of the true God to stand in the sanctuary; and he laid so many warnings upon the people, that no man could afterwards plead that he had not been told.

① Heathen writers ... ascribed them to magic is not a rhetorical flourish. Calvin is naming a real, documented tradition — and you should know the names.

The charge that Moses was a magician has a continuous pagan pedigree, and it is one of the better-attested pieces of ancient anti-Jewish polemic:

   THE MAGIC-CHARGE, A SHORT DOSSIER

   Pliny the Elder, Naturalis Historia 30.11  (c. AD 77)
        — names a "branch of magic derived from Moses and the Jews"
   Apuleius, Apologia 90  (AD 158/9)
        — defending himself on a charge of magic, lists Moses
          among the famous magi
   Numenius of Apamea (2nd c., via Eusebius, Praep. Ev. IX)
        — treats Moses and the Egyptian magicians as commensurable
   Celsus (via Origen, Contra Celsum I.26–28, I.68)
        — the same charge redirected at Jesus: he learned his arts
          in Egypt and worked them for hire
   Rabbinic parallel: b. Sanhedrin 43a — the same accusation,
        from a different direction entirely

★ Why this matters for reading §6 correctly. Calvin's heathen writers is a specific reference. And the shape of the tradition is exactly what S3 predicts: the pagan critics do not say the wonders never occurred; they redescribe their cause. ⚠️ Calvin's argument is therefore not a straw man — the alternative-cause move is what the sources actually do.

② Sanctions yesterday, abhorrence today: the internal-evidence argument.

S4's move — the accused wrote the capital statute against the crime charged — belongs to a recognisable genre of argument: evidence internal to the document that a forger would have had to be insane to include. Assemble what Calvin has now built over three days:

   Day 40 (§4)  Moses brands his OWN TRIBE with infamy (Gen. 49:5-6)
                Moses records his brother's and sister's mutiny (Num. 12)
                Moses gives his SONS the lowest place, not the priesthood
   Day 42 (§6)  Moses legislates DEATH for the very art he is charged with
                Moses declares he and Aaron ARE NOTHING (Exod. 16:7)
                Moses records his own people's revolts against him
   ────────────────────────────────────────────────────────────────
   ⚠️ EVERY ITEM COSTS THE AUTHOR SOMETHING.
      That is the entire evidentiary principle of §§4 and 6.

★ Modern historical-Jesus scholarship formalised the same instinct as the criterion of embarrassment (J. P. Meier, A Marginal Jew, I.168–71). ⚠️ Guardrail — do not simply equate them. Meier's criterion is a tool for reconstructing tradition behind a text; Calvin's argument is about the honesty of a named author publishing to eyewitnesses. The logical engine (costly testimony is credible testimony) is shared; the object is not. Note the resemblance, refuse the identification.

③ The manna argument (S8) and Calvin's real thesis about miracle.

Read S8 again and ask what property of the manna Calvin is actually pressing. Not that it was inexplicable — a magician's trick is also inexplicable to the crowd. What he presses is that it was morally structured: it came daily, it came in measure, and it rotted for the hoarder. ★ A wonder that enforces a command is doing something no technique can do.

⚠️ This is Calvin's settled position on miracle across the Institutes and it is where he differs from a crude evidentialism: a miracle is a seal on a word, not a display of power. He said it yesterday in §5 (so many sanctions of the law delivered, and the doctrine propounded), and Deut. 13:1–3 is the warrant — a genuine sign attached to a false doctrine is to be rejected even though the sign is genuine. ★ The sign never outranks the word it seals. Hold that and §6's magic-discussion is not apologetic scrambling; it is the same doctrine applied from the other side. Magic is power without a word. Miracle is a word with power attached.

④ The guardrail for the whole chapter — say it out loud before you finish today.

⚠️ Chapter 8's own §1 called all of this "helps": "In vain were the authority of Scripture fortified by argument ... if unaccompanied by an assurance higher and stronger than human Judgment can give." And §13 will close the chapter by saying these proofs are only of use after the certainty of Scripture has been established in the heart by the Holy Spirit.

★ So: §6 is not the ground of faith and Calvin will tell you so himself in seven days. A reader who takes §§3–13 as Calvin's evidentialist foundation has read the middle of an argument as its conclusion. ⚠️ The order is fixed and it is the argument of Ch. 7: Spirit first, proofs second — and the proofs are genuinely useful, in that order and no other. Do not soften either half. He is neither a fideist who despises evidence nor an evidentialist who grounds faith on it.

1. Exod. 9:11 — cited in S3, and cited against the charge it documents.

"And the magicians could not stand before Moses because of the boils; for the boil was upon the magicians, and upon all the Egyptians."

The Hebrew for the Egyptian practitioners is חַרְטֻמִּים ḥarṭummîm (Exod. 7:11, 22; 8:7, 18–19; 9:11) — the technical term for Pharaoh's ritual experts. ★ How Calvin uses it: he supplies, as the reference for the magic-charge, the one verse where the professional magicians are defeated and physically incapacitated. ⚠️ Note also the sequence in Exodus: the ḥarṭummîm duplicate the first two signs, fail at the third (This is the finger of God, 8:19), and by 9:11 cannot even stand. The narrative Calvin's opponents must use is a narrative in which magic loses.

2. Lev. 20:27 — cited in S4, the statute itself.

"A man also or woman that hath a familiar spirit, or that is a wizard, shall surely be put to death: they shall stone them with stones: their blood shall be upon them."

The two Hebrew terms are אוֹב ʾôḇ (a medium, one who consults the dead — Beveridge's soothsayers) and יִדְּעֹנִי yiddəʿōnî (< yādaʿ, "to know" — a "knowing one," Beveridge's magicians). ★ How Calvin uses it: as self-incriminating legislation. ⚠️ And note the penalty he selects: not exile, not a fine — stoning, the community's own act. Cf. Lev. 19:31, Deut. 18:10–12 ("there shall not be found among you any one that useth divination..."), 1 Sam. 28 (Saul and the medium at Endor — the statute's most famous violation).

3. Exod. 16:7 — cited in S7, and the Hebrew is sharper than the English.

"And in the morning, then ye shall see the glory of the LORD; for that he heareth your murmurings against the LORD: and what are we, that ye murmur against us?"

וְנַחְנוּ מָה wə-naḥnû māh — literally "and we — what?" ⚠️ There is no verb; the clause refuses even to predicate anything of Moses and Aaron. LXX: ἡμεῖς δὲ τί ἐσμεν; (which supplies the verb the Hebrew withholds). Cf. v.8, "we are nothing" in effect repeated. ★ How Calvin uses it: as the exact inverse of S5's impostor-profile. The magician's first move is self-magnification; Moses' recorded first move is self-annihilation.

4. Exod. 16:16–20 — behind S8, and Calvin expects you to supply it.

"Gather of it every man according to his eating, an omer for every man... Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and stank."

the appointed measure = the omer (v.16, 18, 36); its turning to worms = וַיָּרֻם תּוֹלָעִים wayyāram tôlāʿîm, "it bred worms" (v.20). ★ How Calvin uses it: the punishment is aimed at his incredulity — and that is exegetically right, because v.20 says they hearkened not. The spoilage is not spoilage; it is a verdict. ⚠️ Note too v.18's equalising miracle ("he that gathered much had nothing over"), which Paul turns to a completely different use at 2 Cor. 8:15.

5. John 8:44 — the phrase in S3.

"Ye are of your father the devil... When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it."

Greek: ψεύστης ἐστὶν καὶ ὁ πατὴρ αὐτοῦ — "he is a liar and the father of it (i.e. of the lie)." ★ How Calvin uses it: to assign agency. The heathen writers are the mouth; the paternity of the calumny is elsewhere. ⚠️ Consistent with §2 (Day 38), where Satan apes God — counterfeiting, not creating, is the devil's whole repertoire in Book 1.

6. Numbers 12; 14; 16; 20 — behind S9–S10, unnamed. Miriam and Aaron's mutiny (12:1 — cited explicitly back on Day 40); the whole congregation's revolt and the sentence of forty years (14:1–4, 26–35); Korah, Dathan and Abiram (16 — Calvin's individuals conspired, and attempted to overthrow him, and cf. yesterday's catalogue item ⑧); Meribah and Moses' own exclusion from the land (20:10–12). ★ How Calvin uses them: as so many serious trials that God suffered (permitted). ⚠️ The last of them is the sharpest and Calvin does not press it: the trial God permitted included Moses' own disqualification. A forger does not write that ending for himself.

7. Deut. 18:10–12 — the doctrinal backdrop to S4.

"There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch..."

★ Seven categories in two verses, and the passage closes by contrasting them with the prophet like Moses (18:15). The law that forbids divination is the same law that institutes prophecy. ⚠️ That contrast — prophet against diviner — is the deepest answer to §6's charge, and Calvin's S4 is only its legal surface. Cf. also 2 Tim. 3:8 (Jannes and Jambres withstood Moses), the New Testament's own name for the Exodus magicians.

① 어법 — 밑줄 넷 중 어색한 것 하나

But because the fact was too clear to leave ⓐ it free for heathen writers to deny that Moses did perform miracles, the father of lies suggested a calumny. And what kind of incantation could cause manna ⓑ to rain from heaven every day, while any one who gathered more than the appointed measure saw his incredulity divinely ⓒ to be punished by its turning to worms? God then suffered his servant ⓓ to be subjected to so many serious trials.

✨ 답안 보기 (클릭)정답: ⓒ → punished

출제 의도 해설. 오늘 Formula 3 의 2단계를 한 문장 안에서 모두 굴렸다. - ⓐ it ✓ — leave + it(가목적어) + free(목적보어) + for A to V. 선행사를 찾을 수 없다고 오답 처리하기 쉽지만, 가목적어는 선행사가 없는 게 정상이다. - ⓑ to rain ✓ — cause 는 to 를 유지하는 사역동사. manna 는 rain 의 행위자이므로 능동. rain·raining 은 오답. - ⓒ to be punished ✗ — see 는 지각동사. 지각동사의 목적보어에는 to be 가 붙지 않는다. his incredulity 는 punish 의 피동자이므로 분사는 과거분사, 그러나 맨몸으로: punished. ⚠️ saw ... to be punished 는 형태만 그럴듯한 대표적 함정이다. - ⓓ to be subjected ✓ — suffer(=allow) 는 to 를 유지하고, his servant 는 subject 의 피동자이므로 수동 부정사. 형태가 ⓒ 와 비슷해 보이지만 동사가 다르다(지각 ✗ / 허용 ○). ★ ⓒ와 ⓓ를 나란히 놓은 것이 이 문제의 전부다.

② 내용일치 — 다음 중 §6 의 논지와 일치하는 것은?

ⓐ Calvin argues that no pagan author ever accused Moses of sorcery, since the miracles were too plainly attested. ⓑ Calvin concedes that Moses concealed the more discreditable episodes of Israel's history in order to secure the people's assent. ⓒ Calvin argues that the accusation of magic is itself evidence, because it was adopted only once outright denial of the miracles had become impossible. ⓓ Calvin argues that God shielded Moses from the revolts of the people, and that this protection proved his doctrine to later ages.

✨ 답안 보기 (클릭)정답: ⓒ

출제 의도 해설. - ⓐ 방향 뒤집기. S3 의 인과 사슬을 정확히 반대로 세웠다. 이교 저자들은 고발했다. 다만 부인이 막혔기 때문에 다른 거짓말을 골랐을 뿐이다. ⚠️ too clear to deny 를 "그래서 아무도 아무 말 못 했다"로 읽으면 걸린다. - ⓑ 정반대. S1 은 기록이 combined with disagreeable circumstances 라고 말한다. 숨긴 게 아니라 실었고, 실었는데도 반박이 없었다는 것이 논증이다. - ⓒ 정답. S3 의 사슬(too clear to deny → suggested a calumny → ascribed them to magic)을 그대로 옮겼다. 적대적 증언을 증거로 돌려세우는 것이 §6 의 방법이며, 이는 Day 7–8 의 키케로·디아고라스 전략과 같다. - ⓓ 범위 초과 + 어휘 함정. S9 의 suffered 를 '보호했다'로 뒤집었다. God 허락했다(suffered ... to be subjected), 막지 않았다. ★ 그리고 S11 의 by these means 가 가리키는 것은 보호가 아니라 시련 그 자체다. 시련이 없으면 S11 이 성립하지 않는다.

③ 영작 — 오늘의 공식을 적용해 옮기시오

문제: 「하나님의 존재에 대한 증거는 너무나 뚜렷해서 누구에게도 무지를 변명할 여지를 남기지 않는다. 실로, 이 씨앗을 마음에 품은 자치고 그것을 어떤 형상으로 왜곡하려 하지 않는 자는 없다. 그러나 하나님께서는 그의 종들이 그토록 많은 시련을 겪도록 허락하셔서, 불경건한 자들이 이제 그들의 요설로 아무것도 얻지 못한다.」

(조건: Formula 1 의 too ~ to leave it free for A to V, Formula 2 의 no A ... without V-ing, Formula 3 의 suffer O to V, Formula 4 의 so ~ that 을 각각 한 번씩 사용할 것.)

모범 답안:

The evidence of God's existence is too plain to leave it free for any man to plead ignorance. Indeed, no one who harbours this seed in his heart cherishes it without labouring to distort it into some image of his own. But God has suffered his servants to be subjected to so many trials, that the ungodly can now gain nothing by their clamour.

출제 의도 해설. 네 공식이 한 단락 안에서 서로 간섭하지 않는지를 본다. 자주 나오는 실패 세 가지: 1. too plain for any man to plead ignorance 로 줄여 쓰기 — 뜻은 통하지만 leave it free 의 가목적어 구조가 사라진다. 조건 미충족. 2. no one ... without to distort — ⚠️ without 는 전치사다. 뒤는 반드시 동명사. 이 오류가 압도적으로 많다. 3. suffered his servants to subject to — 종은 시련을 당하는 쪽이므로 수동 부정사 to be subjected 여야 한다. Formula 3 의 2단계를 그대로 적용하면 자동으로 걸러진다. ★ 그리고 so many trials, that ... 의 콤마는 베버리지 관습을 재현한 것이니 있어도 없어도 좋다.

One-line summary. ⚠️ The magic-charge is a confession: because the miracles were too clear to leave it free for heathen writers to deny them, the father of lies had to change the lie from it never happened to it was sorcery — and Moses then fails every marker of the magician's profile (he legislated death for it, he cried out that he and Aaron are nothing, the manna itself punished unbelief, and God suffered him to be broken by trials no conjurer would have endured), so that the very ordeals that should have destroyed his testimony are the means by which his doctrine was attested to all succeeding ages.

And the three grammar points, restated:

1. too ADJ to leave it free for A to V — outer too...to is a negative; inner leave + it(dummy) + free(complement) + for A to V is a 5th pattern with an extraposed real object. ⚠️ it has no antecedent; them in the same sentence has one. Know which is which.
2. no A ... without V-ing = an exceptionless universal, not a tendency. ⚠️ without counts as a negative, and it takes a gerund.
3. cause / enable / order / suffer + O + to V vs see / make / let + O + ∅ — ⚠️ the verb picks the to; the object's role picks the voice. order him to be stoned / saw it punished / cause manna to rain.

Homework (10 minutes).

① 구조 복원. Write out S3 in three lines: (a) the outer too ... to ... frame with the inner clause replaced by [X]; (b) the inner leave + it + free + for ... to ... frame with its extraposition undone; (c) a one-line answer to what is the antecedent of them in ascribed them to magic, and why the damaged scan made that question unanswerable.

② 영작. Recast S8 as a statement rather than a rhetorical question, keeping both object-complement frames intact and supplying the gapped verb phrase after and in full. Then underline the two complements and label each one AGENT→active or PATIENT→passive.

③ 내일 예습 한 줄. §7 opens Moreover, it is impossible to deny that he was guided by a prophetic spirit... — ★ the third pillar goes up. §5 gave you miracles, §6 defended them against the magic hypothesis, and §7 turns to prophecy — the sceptre not departing from Judah (Gen. 49:10), Saul, David out of the seven brothers, and the calling of the Gentiles not fulfilled till almost two thousand years after. ⚠️ Prepare one question: why is prophecy a better proof than miracle, on Calvin's own terms? The answer is in the word event, which you learned today.

Where we stopped: Book 1, Ch. 8, §6 끝. 다음은 Book 1, Ch. 8, §7 (Day 43) — "The prophecies of Moses as to the sceptre not departing from Judah, and the calling of the Gentiles."