The Institutes of the Christian Religion

Footnotes

^[118] See Aug. Lib. de Trin. 10, et Lib. de Civit. Dei, 11. See farther, Calvin, in Psycho pannychia et Comment. in Genes.

^[119] The French adds, “comme si on tiroit le vin d’un vaisseau en une bouteille; “–as if one were to draw wine out of a cask into a bottle.

^[120] The French is, “qu’il le coupe de sa substance comme une branche d’arbre;”–that he cuts it from his substance like a branch from a tree.

^[121] The French is “Et que par iceux comme par canaux, tous objects qui se presentent à la veuë, au goust, ou au flair, ou a l’attouchement distillent au sens commun, comme en une cisteren qui recoit d’un coté et d’autre.”–”And that by them as by channels, all objects which present themselves to the sight, taste, smell, or touch, drop into the common sensorium, as into a cistern which receives on either side.”

^[122] See Arist. lib. 1 Ethic. cap. ult.; item, lib. 6 cap. 2.

^[123] See Themist. lib. 3 De Anima, 49, De Dupl. Intellectu.

^[124] See August. lib 11, super Gen. cap. 7,8,9, and De Corrept. et Gratia ad Valent., cap. 11.

CHAPTER 16. THE WORLD, CREATED BY GOD, STILL CHERISHED AND PROTECTED BY HIM. EACH AND ALL OF ITS PARTS GOVERNED BY HIS PROVIDENCE.

^[125] See Hyperius in Methodo Theologiæ.

^[126] See Calvin adversus Astrolog. Judiciariam. August De Ordine, lib. 2 cap. 15.

^[127] The French adds, “Cest à dire, que non seulement il voit, mais aussi ordonne ce qu’il veut estra fait;”–”that is to say, he not only sees, but ordains what he wills to be done.”

^[128] Plin. lib. 2. c. 7. “Irridendum vero, agere curam rerum humanarum, illud, quicquid est sumum. Anne tam tristi atque multiplici ministerio non pollui credamus dubitemusve?”

^[129] Forte. Forsan. Forsitan, Fortuito.

CHAPTER 17. USE TO BE MADE OF THE DOCTRINE OF PROVIDENCE.

^[130] “Here the words of Cicero admirably apply:L Nec si ego quod tu sis sequutus, non perspicio, idcirco minus existimo te nihil sine summa ratione fecisse.”

^[131] See Salvian. in Tract. de Vero Judicio et Providentia Dei. Also Bernard. De Interiore Domo, cap. 25. Also Luther

in Epist. ad Fratres Antwerpienses.

^[132] Cic. de Fato. “Recte Chrysippus, tam futile est medicum adhibere, quam convalescere.”–See Luther on Genesis 3:7, against those who thus abuse the doctrine of Predestination.

^[133] Ps. 55:23; 1 Pet. 5:7; Ps. 91:1; Zech. 2:8; Isaiah 26:1; 29:15

CHAPTER 18. THE INSTRUMENTALITY OF THE WICKED EMPLOYED BY GOD, WHILE HE CONTINUES FREE FROM EVERY TAINT.

^[134] See Calvin,adv. Libertinos, cap. 15. 16., and Augustin. de Ordine, Lib. 1. and 2., where he admirably discusses the question, Whether the order of Divine Providence includes all good and evil?

^[135] 2 Sam. 12:12; Jer. 1:25; Is. 5:26; 10:5; 19:25; 2 Sam. 16:10; 1 Kings 11:31; 1 Sam. 2:34.

^[136] The French is, “Car ils meslent perversment le commandement de Dieu avec son vouloir secret, veu qu’il appert par exemples infinis qu’il y a bien longue distance et diversité de l’un à l’autre;” for they perversely confound the command of God with his secret will, though it appears, by an infinite number of examples, that there is a great distance and diversity between them.

CHAPTER 1. THROUGH THE FALL AND REVOLT OF ADAM, THE WHOLE HUMAN RACE MADE ACCURSED AND DEGENERATE. OF ORIGINAL SIN.

^[137] The latter clause of this sentence is ommitted in the French.

^[138] The French is, “Assavoir, si l’ame du fils procede de la substance de l’ame paternelle, veu que c’est en l’ame que reside le peché originel.” That is, whether the soul of the child is derived from the substance of the soul of the parent, seeing it is in the soul that original sin resides.

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