Day 50 — Book 1, Chapter 9, §1

New chapter — and Calvin spins 180 degrees. For two chapters he has been fighting to your left: Rome, which sets the church above Scripture (Ch. 7) and demands proofs before faith (Ch. 8). Today the attack comes from your right: the "spirituals" — history calls them Libertines — who set the Spirit above Scripture, sneer at the written Word as a dead and deadly letter, and claim a private hotline to God. Look at the symmetry and never forget it: both enemies commit the same crime — they erect an authority above the Word. Rome installs a magisterium; the fanatics install a mood. Calvin fights the two-front war with one sword.

And watch how he fights. He does not say "you have too much Spirit." He says: name your spirit. If it is the Spirit of Christ — then measure your spirit against that Spirit's documented behavior: in the apostles (S4–S5: greater reverence for the Word, not less), in Isaiah's promise (S6–S8: Word and Spirit married for ever), in Paul (S9–S11: third heaven, and still the law and the prophets), in the Paraclete Christ actually promised (S12–S15: one who should not speak of himself). Verdict, S16: the Spirit's office is not to form new and unheard-of revelations ... but to seal on our minds the very doctrine which the gospel recommends. Yesterday the martyrs' blood sealed the doctrine; today the Spirit is the sealer. Same verb, higher notary. That is not an accident — that is the book's architecture.

The shape in one breath:

   S1        THESIS       ── bypassing Scripture to reach God:
                             not so much error as MADNESS
   S2        THE ACCUSED  ── giddy men: parade the Spirit,
                             deride the "dead and deadly letter"
   S3–S4     THE DEMAND   ── name your spirit! "Spirit of Christ"? —
                             the apostles had no other Spirit
   S5        EXHIBIT A    ── none despised the Word; all revered it MORE
   S6–S8     EXHIBIT B    ── Isaiah 59:21: my Spirit + my words, for ever
                             → tearing them asunder = fearful sacrilege
   S9–S10    EXHIBIT C    ── Paul: third heaven, still the law & prophets;
                             Timothy: attend to reading; the 2 Tim 3:16 eulogium
   S11       VERDICT 1    ── "Scripture is temporary" = the devil's infatuation
   S12–S15   EXHIBIT D    ── the promised Spirit (John 16:13):
                             not speak of himself, but instil Christ's truths
   S16       VERDICT 2    ── the Spirit's OFFICE: not form, not coin — SEAL

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

1. The not-family bookends the section. ★ S1 not so much under the influence of error as madness — the correlative denies the proportion, not the first term: error is present, but madness names it better. ★ S7 ruled not less by the Word than by the Spirit — comparative litotes: = ruled equally by both, the marriage clause. ★ S16 is not to form ..., or to coin ..., but to seal — one negation scoping over TWO coordinated infinitives before but lands on the true office. ⚠️ Every one of these is a direction-flip factory: "mere error," "Word rather than Spirit," "the Spirit forms no revelations and does nothing" — all wrong, all coming to an exam near you.
2. as he were a mere teacher of elements — bare subjunctive after as = as if he were. No "if" anywhere; the subjunctive alone carries the unreality. Fossil family you already own: Day 44's bare were (it were too tedious), Day 49's until our heavenly Father manifest. ⚠️ The exam will offer as he was as a "correction." It is not a correction; it is a demolition. And keep your eye on consist in their being ruled — possessive + gerund (their being ruled, passive gerund at that), not them being ruled.
3. Volition and modal fossils, three in one section. I wish they would tell me (S3 — volitional would after wish), I should like those people to tell me (S12 — first-person should = would, polite conditional), and the return of modal dare: they dare despise (S3 — no -s, no to; Day 43 S8's twin, back after a week). Plus one more Day-49 echo: ceased not to profit (S9) — postverbal negation, did not cease. ⚠️ dares to despise in an underline = wrong register; bare dare is the modal.

Sixteen sentences — the longest section in days. S1, S3, S7 and S16 take the heavy time. Chapter 9 opens today. Let's go.

1. Those who, rejecting Scripture, imagine that they have some peculiar way of penetrating to God, are to be deemed not so much under the influence of error as madness. For certain giddy men have lately appeared, who, while they make a great display of the superiority of the Spirit, reject all reading of the Scriptures themselves, and deride the simplicity of those who only delight in what they call the dead and deadly letter. But I wish they would tell me what spirit it is whose inspiration raises them to such a sublime height that they dare despise the doctrine of Scripture as mean and childish. If they answer that it is the Spirit of Christ, their confidence is exceedingly ridiculous; since they will, I presume, admit that the apostles and other believers in the primitive Church were not illuminated by any other Spirit. None of these thereby learned to despise the word of God, but every one was imbued with greater reverence for it, as their writings most clearly testify. And, indeed, it had been so foretold by the mouth of Isaiah. For when he says, “My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from henceforth and for ever,” he does not tie down the ancient Church to external doctrine, as he were a mere teacher of elements; he rather shows that, under the reign of Christ, the true and full felicity of the new Church will consist in their being ruled not less by the Word than by the Spirit of God. Hence we infer that these miscreants are guilty of fearful sacrilege in tearing asunder what the prophet joins in indissoluble union. Add to this, that Paul, though carried up even to the third heaven, ceased not to profit by the doctrine of the law and the prophets, while, in like manner, he exhorts Timothy, a teacher of singular excellence, to give attention to reading (1 Tim. 4:13). And the eulogium which he pronounces on Scripture well deserves to be remembered—viz. that “it is profitable for doctrine, for reproof, for correction, and for instruction in righteousness, that the man of God may be perfect,” (2 Tim. 3:16). What an infatuation of the devil, therefore, to fancy that Scripture, which conducts the sons of God to the final goal, is of transient and temporary use? Again, I should like those people to tell me whether they have imbibed any other Spirit than that which Christ promised to his disciples. Though their madness is extreme, it will scarcely carry them the length of making this their boast. But what kind of Spirit did our Saviour promise to send? One who should not speak of himself (John 16:13), but suggest and instil the truths which he himself had delivered through the word. Hence the office of the Spirit promised to us, is not to form new and unheard-of revelations, or to coin a new form of doctrine, by which we may be led away from the received doctrine of the gospel, but to seal on our minds the very doctrine which the gospel recommends. ✅ Text note. Our source file source/Institutes_Beveridge_FULL.txt carries §1 at lines 3840–3885. Page furniture removed as noise, per the standing rule: the page number 89 with its footnote block and running headers — ⚠️ note where the page break lands: inside S9, between the doctrine of the law and the and prophets — the page turns in the middle of the phrase "the law and the prophets," splitting the canon itself across the gutter. And the page-85 marker falls inside S10, between (2 and Tim. 3:16) — the page number interrupts the Scripture citation mid-reference. Fifth day running that the furniture falls mid-sentence; trust the syntax, not the page. Two footnote markers stripped: 23 (after giddy men — the note cites Lactantius and points to Calvin's own Instruction adv. Libertinos, chs. 9–10; Period 6 uses it) and 24 (after teacher of elements; — the note gives the Latin ac si elementarius esset and the French gloss: "comme s'ils eussent été petis enfans a l'A, B, C" — "as if they were little children at their A, B, C." Keep that; it is the best translation of elements you will ever get). Two line-break hyphenations repaired: penet- / rating (lines 3840–3841) → penetrating, and superi- / ority (lines 3842–3843) → superiority — plain repairs, no genuine compounds. The two internal quotations (Isaiah in S7, 2 Timothy in S10) are the source's own, curly quotes and all — reproduce them exactly, including the odd comma before the closing parenthesis in perfect,” (2 Tim. 3:16). One paragraph, no Beveridge break. ⚠️ Now run the standing Day 42 checks. Every stranded comparative, every so/too/such without a partner, every pronoun without an antecedent. Correlatives: **not so much** under the influence of error **as** madness (S1) ✓ — proportion pair, closed. **such** a sublime height **that** they dare despise (S3) ✓ — genuine result clause, the that-partner present (contrast Day 49's partnerless such). ruled **not less by** the Word **than by** the Spirit (S7) ✓ — comparative pair with matched by-phrases. **not** to form ..., **or** to coin ..., **but** to seal (S16) ✓ — the triple: negation over two coordinated infinitives, then the turn. **not so much** has no second occurrence — don't invent one. Pronouns: they/them/their from S2 through S13 = the giddy men — eleven sentences on one antecedent, keep your grip. But ⚠️ S7's their switches horses: the new Church will consist in **their** being ruled — their = the new Church's members (notional plural on a collective), NOT the fanatics. None of these (S5) = the apostles and primitive believers. it (S5) = the word of God; it had been so foretold (S6) — it = the fact just stated (that the Spirit breeds reverence for the Word, not contempt); he (S7, three times) — ⚠️ layered speaker: Isaiah's mouth, God's words (saith the Lord sits inside the quotation) — the he who does not tie down is the prophet speaking God's promise; the ambiguity is dual authorship, not sloppiness. what the prophet joins (S8) — free relative = that which the prophet joins. One who (S15) = the promised Spirit; he himself (S15) = Christ (the deliverer of the truths), not the Spirit — sort those two or S15 collapses. This (S13) = the boast of S12 (having imbibed some other spirit). Trap words on patrol: giddy (S2) = light-headed, unstable — and etymology's best joke today: OE gydig = "possessed by a god." The word itself diagnoses them. mean (S3) = lowly, base (Day 47's mean and humble style — same word, same sense). elements (S7) = the ABCs, rudiments (the French footnote: children at their A-B-C) — not chemistry. miscreants (S8) = misbelievers (mis + credere — Day 45's word, back). eulogium (S10) = formal commendation — nobody died; it is praise, not a funeral. viz. (S10) = videlicet, namely. infatuation (S11) = being made a fool (in + fatuus, foolish) — stronger than a crush. imbibed (S12) = drunk in (in + bibere) — spirits are drunk, the pun is live. suggest (S15) = bring to mind, supply from within (suggerere) — not "hint at." instil (S15) = pour in drop by drop (in + stillare). office (S16) = function, appointed duty (officium) — not a room. coin (S16) = mint, fabricate — counterfeiting language. All twelve in Period 5. ℹ️ On the count. Sixteen sentences, one paragraph — the longest section since Day 44. Two question marks (S11, S14): S14 is a genuine rhetorical question setting up S15's answer; ⚠️ S11 is an exclamation wearing a question mark (What an infatuation ... ? — the punctuation is the source's own; keep it). Two semicolons (S4, S7), each marking a pivot. The count stands at 16.

A heresy trial in four exhibits — and the defendant is a spirit:

   S1        CHARGE       ── bypass Scripture to reach God = MADNESS
                            (not so much error as madness)
   S2        PROFILE      ── the accused: display the Spirit,
                            deride the "dead and deadly letter"
   S3–S4     IDENTIFY     ── name the spirit! If "Spirit of Christ":
                            the apostles had no other — test against THEM
   S5        EXHIBIT A    ── apostles: greater reverence, not contempt
   S6–S8     EXHIBIT B    ── Isa 59:21: Spirit + words, mouth to mouth,
                            for ever → severing them = sacrilege
   S9–S10    EXHIBIT C    ── Paul: third heaven yet law & prophets;
                            Timothy told to READ; Scripture's eulogium
   S11       VERDICT 1    ── to call Scripture temporary = devil's infatuation
   S12–S15   EXHIBIT D    ── the promised Spirit speaks not of himself —
                            he instils what CHRIST delivered through the word
   S16       VERDICT 2    ── the Spirit's office: not form / not coin / SEAL
   ⚠️ 시험 포인트: 칼빈은 성령을 깎아내리지 않는다 — 성령의 '직무'를
      말씀에 묶는다. "말씀 > 성령" 선지도 "새 계시 가능" 선지도 함정.

Examiner's Eye — 네 개를 찍어 둔다.

① 최다 출제 예상: S7 의 not less by the Word than by the Spirit 방향 뒤집기. ⚠️ "Calvin teaches that the Church is ruled by the Word rather than by the Spirit" ✗ — 원문은 not less by the Word **than by the Spirit**: 둘 다, 대등하게. 칼빈의 논지는 서열이 아니라 결혼이다(S8 indissoluble union). 말씀 우위론으로 읽는 선지도, 성령 우위론으로 읽는 선지도 똑같이 틀렸다.

② 두 번째 함정: S16 의 범위를 넓히는 선지. ⚠️ "Calvin denies that the Spirit works in believers today" ✗ — S16 이 부정하는 것은 new and unheard-of revelations(새 교리 형성)이지 성령의 사역 전부가 아니다. 성령의 직무는 현재형으로 긍정된다: to seal on our minds the very doctrine which the gospel recommends. 인 치는 일은 지금도 진행 중이다 — 계시의 '내용'이 닫혔을 뿐.

③ 세 번째 함정: 사도 논증을 뒤집는 선지. ⚠️ "Since the apostles possessed the Spirit, written doctrine became superfluous for them" ✗ — S5 가 정확히 반대를 명시한다: every one was imbued with **greater** reverence for it. 성령 충만은 말씀 경시가 아니라 말씀 존중의 증폭으로 나타났다. 바울이 그 결정판(S9): 삼층천에 다녀온 사람이 율법과 선지자로 계속 유익을 얻었다.

④ 네 번째 함정: S1 의 not so much ... as 를 "오류가 아니다"로 읽는 선지. ⚠️ "Calvin says the fanatics are not in error" ✗ — not so much A as B 는 A 를 부정하지 않는다. 비중을 부정한다: 오류이긴 한데, '광기'가 더 정확한 이름이라는 것. 첫 문장부터 비례 부정을 전면 부정으로 눙치는 선지가 나온다.

Formula 1 — the not-family: proportion, comparison, and the triple

  ① not so much A as B        = A 라기보다 B (A 부정 아님 — 비중 조정!)
  ② not less by A than by B   = B 못지않게 A 로도 (= 양쪽 대등)
  ③ not to-V₁, or to-V₂, but to-V₃
     = V₁도 V₂도 아니고 V₃ (⚠️ not 하나가 or 너머까지 지배;
       긍정 전환은 but 에서만 일어난다)
  ⚠️ 셋 모두 방향-뒤집기 선지 제조기: "오류 아님"·"말씀 우위"·
     "성령 무활동" — 전부 오답

Transformation drill. 오늘 논지로 ③을 재현: → The office of a true teacher is not to invent a new gospel, or to coin doctrines of his own, but to seal on the hearts of his hearers the very word which Christ has delivered. (not 의 지배 범위가 or 를 건너 but 직전까지 닿는 것을 확인.)

Formula 2 — bare subjunctive after as (+ the fossil family, updated)

  as + S + 동사원형/were  =  as if + 가정법  (if 없이 비현실 표시)
     "as he were a mere teacher of elements" = 마치 ~인 것처럼
  가족 관계 (전부 기출):
     until + S + 원형 (Day 49: until our Father manifest)
     if + S + 원형   (Day 41: If any one object)
     though + S + be (Day 14: though he be)
     문두 Were/Had 도치 (Day 44·45)
  ⚠️ "as he was" 로 '교정'하면 비현실 표지가 죽는다 — 훼손이지 교정 아님

Transformation drill. 성령론 소재로: → He reads the promise as it were a child's primer, and misses the marriage of the Word and the Spirit which it solemnises. (as + were 가 as if 값으로 작동하는 것을 확인.)

Formula 3 — volition & modal fossils: wish would / should like / bare dare

  ① I wish S would V      = S 가 V 해 주기를 (상대의 '의지'를 원함)
  ② I should like O to V  = I would like (1인칭 should = would, 정중)
  ③ S dare V (원형)        = 감히 V 하다 — 모달 dare: -s ✗, to ✗
     (부정·의문·괘씸 문맥에서 생존 — Day 43 의 규칙 재확인)
  + ceased not to V = did not cease (후치 부정, Day 49 hesitated not 쌍둥이)

Transformation drill. 세 장치를 한 문장에: → I should like these men to tell me by what right they dare despise the very word which the apostles, though filled with the Spirit, ceased not to reverence. (①의 변형 ②·모달 dare·후치 부정을 각각 확인.)

Who are the giddy men? Names and dates. Footnote 23 hands you the trail: "Vide Calvin in Instruct. adv. Libertinos, cap. 9 and 10." In 1545 Calvin published Contre la secte phrénétique et furieuse des Libertins qui se nomment spirituelz — "Against the frantic and furious sect of the Libertines who call themselves spiritual." The targets were real and named: Quintin of Hainaut and Antoine Pocquet, itinerant "spirituals" who taught that the one Spirit works all things, that the written Word is a dead letter for beginners, and that the perfected have outgrown it — and who found shelter in high places (Pocquet had sought a post with Marguerite of Navarre, the French king's own sister; Calvin's treatise cost him her favor and he wrote it anyway). The chapter you are reading is that battle distilled into three sections and set — deliberately — right after the chapters on Scripture's authority. The footnote's other witness, Lactantius: they corrupted the heavenly writings so as to compose for themselves a new doctrine without any root or stability — a fourth-century diagnosis reused, because the disease recurs.

The two-front war — hold the map. Ch. 7 §1 fought those who put the church above Scripture (Rome: Scripture's authority hangs on the church's approval). Ch. 9 fights those who put the Spirit above Scripture. Two enemies, mirror-imaged — and one error: both refuse to let the Word be self-authenticating and self-sufficient, and both install a live oracle above the written one (a magisterium or a mood). Calvin's answer to both is the same marriage: the Spirit authenticates the Word (I.7.4-5, the testimonium), and the Word identifies the Spirit (I.9 — today). The two chapters are one doctrine viewed from its two ends; sever them and you fall off one side or the other.

The Word–Spirit correlation in the tradition. Calvin did not invent the marriage; he codified it. The pattern runs from Paul (1 Cor. 2: the Spirit who searches the depths is the Spirit who gives the taught words, 2:13) through Augustine against the Manichees (who also claimed a higher spiritual knowledge above the letter). Downstream, the formula hardens into confession: the Westminster Confession's supreme judge is not "the Spirit" simply but "the Holy Spirit speaking in the Scripture" (WCF 1.10) — S16 compressed into a title. The Reformed slogan for today's section: Word and Spirit — never the one without the other.

⚠️ The over-reading guardrail — two fences today. First: §1 is not a blanket cessationism proof-text. What S16 closes is the content of doctrine (new and unheard-of revelations, a new form of doctrine); what it leaves gloriously open is the Spirit's present operation (to seal on our minds — present, continual, necessary). Calvin is the theologian of the Spirit's testimonium; do not conscript him as a Spirit-minimizer — his charge against the fanatics is precisely that they insult the Spirit by forging his signature. Second: do not flatten "Libertines" into moral libertinism — the name in this chapter means the spirituali error (revelation above Scripture), and only secondarily the antinomian conclusions Calvin prosecutes elsewhere. Keep the target theological, as the chapter title does: they substitute revelations for Scripture.

1. Isaiah 59:21 — S7 (quoted at length). The covenant-formula: רוּחִי אֲשֶׁר עָלֶיךָ (my Spirit that is upon thee) + וּדְבָרַי אֲשֶׁר־שַׂמְתִּי בְּפִיךָ (my words which I have put in thy mouth) — two subjects, one shall-not-depart, three generations (זַרְעֲךָ ... זֶרַע זַרְעֲךָ), one עַד־עוֹלָם (for ever). HOW Calvin uses it: as a wedding certificate — the grammar itself (joint subjects of one verb) is his argument that Word and Spirit are given together in perpetuity. Note his exegetical honesty flag: the promise might sound like rote-drilling (as he were a mere teacher of elements), and he preempts the misreading before making his point.
2. Matthew 19:6 / Mark 10:9 — S8 (hidden echo). tearing asunder what the prophet joins — the marriage formula (ὃ οὖν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω) transferred from matrimony to Word-and-Spirit. The fanatics are not exegetes in error; they are vandals at a wedding. Unmarked, structural, and the best allusion of the day.
3. 2 Corinthians 12:2–4 — S9 (echo). carried up even to the third heaven — ἁρπαγέντα ἕως τρίτου οὐρανοῦ. Calvin's a fortiori: the man with the church's most unrepeatable revelation-experience is the man who ceased not to profit by the written law and prophets. Experience at its maximum did not retire the book.
4. 1 Timothy 4:13 — S9 (cited). πρόσεχε τῇ ἀναγνώσει — give attention to the reading (the public reading of Scripture in the assembly). Addressed to Timothy, a teacher of singular excellence — the appositive is Calvin's fence against "reading is for novices."
5. 2 Timothy 3:16–17 — S10 (quoted). The eulogium: ὠφέλιμος πρὸς διδασκαλίαν, πρὸς ἐλεγμόν, πρὸς ἐπανόρθωσιν, πρὸς παιδείαν τὴν ἐν δικαιοσύνῃ — ending in the purpose clause ἵνα ἄρτιος ᾖ ὁ τοῦ θεοῦ ἄνθρωπος (that the man of God may be complete). Lurking unquoted at the verse's head: θεόπνευστος (God-breathed) — Calvin quotes the profit, and lets the breath wait for Ch. 8's already-established ground. S11 then argues from the quoted purpose clause: a completeness-instrument cannot be temporary.
6. John 16:13 — S15 (cited). οὐ γὰρ λαλήσει ἀφ᾽ ἑαυτοῦ — he shall not speak of himself; with 16:14, ἐκ τοῦ ἐμοῦ λήμψεται (he shall receive of mine) and 14:26, ὑπομνήσει ὑμᾶς (he shall bring to your remembrance) standing behind suggest and instil. HOW Calvin uses it: the promised Spirit's own job description, quoted as the identifying mark — any spirit that speaks of himself has failed the interview.
7. Ephesians 1:13 / 2 Corinthians 1:21–22 — S16 (echo). ἐσφραγίσθητε τῷ πνεύματι — sealed with the Spirit. The seal of S16 is Pauline before it is notarial: the Spirit as God's signet pressed on the believer. Day 49's blood-seal (martyrs) and today's Spirit-seal are the outer and inner attestations of one document.
8. 1 John 4:1 — S3 (background). δοκιμάζετε τὰ πνεύματα — try the spirits whether they are of God. Calvin's what spirit it is demand is this verse operationalized: testing spirits is not impiety toward the Spirit; it is obedience to him.

① 어법 — 밑줄 친 부분 중 틀린 것은?

He does not tie down the Church to external doctrine, ①as he were a mere teacher of elements; rather, the felicity of the Church will ②consist in their being ruled not less by the Word than by the Spirit. But these giddy men are raised to such a height that they ③dares despise the doctrine of Scripture, ④not so much under the influence of error as madness.

✨ 답안 보기 (클릭)정답: ③ — 모달 dare 는 3인칭에서도 -s 를 취하지 않는다: they dare despise (원형 + 원형부정사). dares despise 는 모달과 본동사 굴절을 뒤섞은 비문. ①은 bare subjunctive (as he were = as if he were — 오답처럼 보이는 정문, 오늘의 Formula 2). ②는 소유격 + 수동 동명사 (their being ruled) — 정문. ④는 비례 부정 상관어 — 정문. 출제 의도: "정문처럼 보이는 오문"(③)을 "오문처럼 보이는 정문"(①) 옆에 나란히 두는 것 — Day 49 의 출제 공식 그대로.

② 내용일치 — §1 의 논지와 일치하는 것은?

(a) Calvin teaches that the Church is ruled by the Word rather than by the Spirit, since written doctrine is the safer guide. (b) Calvin argues that because the apostles possessed the Spirit of Christ, the written word gradually became superfluous for them. (c) Calvin argues that the Spirit whom Christ promised does not deliver new doctrine, but seals on the mind the very doctrine which the gospel has already delivered. (d) Calvin concedes that the fanatics are merely mistaken, not culpable, since their zeal for the Spirit is sincere.

✨ 답안 보기 (클릭)정답: (c) — S15–S16 의 축자 재현: not to form new and unheard-of revelations ... but to seal on our minds the very doctrine which the gospel recommends. 오답 해설: (a) 방향 뒤집기 — S7 은 not less by the Word **than by the Spirit**: 서열이 아니라 대등한 결혼 (Examiner's Eye ①). (b) 정반대 — S5: every one was imbued with **greater** reverence (Examiner's Eye ③). (d) 범위 초과 + 방향 뒤집기 — S1 의 not so much error as madness 는 무죄 선고가 아니라 가중 선고이고, S8 은 그들을 fearful sacrilege 로 기소한다 (Examiner's Eye ④).

③ 영작 — 오늘의 공식 적용

문제: 다음을 영어로. "참된 교사의 직무는 새 복음을 지어내거나 자기 교리를 주조하는 것이 아니라, 그리스도께서 전하신 바로 그 말씀을 청중의 마음에 인 치는 것이다." (Formula 1-③ 의 not to V₁, or to V₂, but to V₃ 구조를 쓸 것)

✨ 답안 보기 (클릭)모범답안: The office of a true teacher is not to invent a new gospel, or to coin doctrines of his own, but to seal on the hearts of his hearers the very word which Christ has delivered.

출제 의도: ⚠️ 채점 포인트 셋. (1) not 하나가 or 를 건너 두 부정사를 모두 지배하는가 — or not to coin 처럼 not 을 중복하면 감점. (2) 긍정 전환이 but 에서만 일어나는가. (3) the very word which — S16 의 the very doctrine which 를 본떠 "바로 그"를 very 로 처리했는가 (that very 도 허용).

One-line summary: Chapter 9 opens Calvin's second front — against the spirituals who divorce the Spirit from the Word — and §1 wins the first engagement by cross-examination: the Spirit of Christ, tested against the apostles (greater reverence), Isaiah 59:21 (Word and Spirit married for ever), Paul (third heaven, still the law and prophets), and the Paraclete's own job description (John 16:13), turns out to have an office — not to form new and unheard-of revelations ... but to seal on our minds the very doctrine which the gospel recommends; and today's three grammar keys were the not-family (not so much A as B / not less by A than by B / not to V₁, or to V₂, but to V₃ — one not, two conjuncts, turn at but), the bare subjunctive after as (as he were = as if he were), and the volition-modal fossils (I wish they would, I should like, bare dare, ceased not).

Homework (10 min):

1. Structure restoration. S16 을 덮고, 뼈대만 보고 복원하라: the office of the Spirit / is / not [to ______] , or [to ______] , but [to ______ on our minds ______]. 그런 다음 not 의 지배 범위에 밑줄을 그어라 — or 를 건너는가? (건넌다. but 직전까지.)
2. Composition. as + bare subjunctive 로 한 문장: "그들은 성경을 마치 어린이용 입문서인 것처럼 읽는다" → They read Scripture as it were a child's primer. — 여기에 오늘의 modal dare 를 이어 한 문장 더: "그리고 감히 그것을 유치하다고 조롱한다" → and dare deride it as childish.
3. Preview. 내일은 §2 — 첫 문장이 오늘의 결론에서 바통을 받는다: Hence it is easy to understand that we must give diligent heed both to the reading and hearing of Scripture ... — 성령이 말씀에 인 치신다면, 말씀을 읽고 들어야 성령의 유익이 온다. 그리고 §2 의 한복판에서 사탄이 an angel of light 로 변장하고 등장한다. infallible mark 를 찾으며 오라.

Where we stopped: Book 1, Ch. 9, §1 끝. 다음은 Book 1, Ch. 9, §2.