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The Institutes of the Christian Religion
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[381] See August. Homil. in Joann. 49. De Civitate Dei. Lib. 21 cap. 13-24.
[382] The French of the latter clause of this sentence is “et toutesfois il y aura matiere assez ample de les pourmener en cette campagne, veu qu’ils n’ont nulle couleur pour jamais;”–and yet there is ample space to travel them over this field, seeing that they have no colour of excuse, but must be convicted of being the most villanous decivers that ever were.
CHAPTER 6. THE LIFE OF A CHRISTIAN MAN. SCRIPTURAL ARGUMENTS EXHORTING TO IT.
[383] The French adds, “C’est a dire, sermons populaires;”–that is to say, popular sermons.
[384] The passage in brackets is ommited in the French.
[385] The French begins the sentence thus, “Quant est du premier poinct;”–As to the former point.
[386] Mal. 1:6; Eph. 5:1; 1 John 3:1, 3; Eph. 5:26; Rom. 6:1-4; 1 Cor. 6:11; 1 Pet. 1:15, 19; 1 Cor. 6:15; John 15:3; Eph. 5:2-3; Col. 3:1-2; 1Cor. 3:16, 5:17; 2 Cor. 6:16; 1 Thess. 5:23
CHAPTER 7. A SUMMARY OF THE CHRISTIAN LIFE. OF SELF-DENIAL.
[387] On this and the three following chapters, which contain the second part of the Treatise on the Christian Life, see
Augustine, De Moribus Ecclesiae Catholicae, and Calvin de Scandalis.
[388] Calvin. de Sacerdotiis Eccles. Papal. in fine.
[389] French, “Car si nous disons qu’il n’a merité que mal de nous; Dieu nous pourra demander quel mal il nous a fait, lui dont nous tenons tout notre bien;”– For if we say that he has deserved nothing of us but evil, God may ask us what evil he has done us, he of whom we hold our every blessing.
[390] Mt. 5:44; 6:14; 18:35; Luke 17:3.
[391] The French is, “Soit que ses bleds et vignes soyent gastées et destruites par gelée, gresle, ou autre tempeste;”–whether his corn and vines are hurt and destroyed by frost, hail, or other tempest.
CHAPTER 8. OF BEARING THE CROSS–ONE BRANCH OF SELF-DENIAL.
[392] See end of sec. 4, and sec. 5, 7, 8.
CHAPTER 9. OF MEDITATING ON THE FUTURE LIFE.
[393] French, “Or pource que la vie presente a tousiours force de delices pour nous attraire, et a grande apparence d’amenité, de grace et de douceur pour nous amieller, il nous est bien mestier d’estre retiré d’heure en d’heure, à ce que nous ne soyons point abusez, et comme ensorcelez de telles flatteries;”–Now because the present life has always a host of delights to attracts, and has great appearance of amenity, grace, and sweetness to entice us, it is of great importance to us to be hourly withdrawn, in order that we may not be deceived, and, as it were, bewitched with such flattery.
[394] Latin, “Animal esseεφἡμερον;” –is an ephemeral animal.
[395] French, “Le peuple des Scythes;”–the Scythians.
CHAPTER 10. HOW TO USE THE PRESENT LIFE, AND THE COMFORTS OF IT.
[396] See Chrysost. ad Heb. 11. As to Cratetes the Theban, see Plutarch, Lib. de Vitand. ære alien. and Philostratus in Vita Apollonii.
[397] French, “Parer notre ame de ses vrais ornemens;”–deck our soul with its true ornaments.
CHAPTER 11. OF JUSTIFICATION BY FAITH. BOTH THE NAME AND THE REALITY DEFINED.
[398] See Institutes, Book 2 chap. 6 and 7, and Book 3 from the commencement to the present chapter.
[399] Latin, “etiam dum Latine legitur.”–French, “mesme en Grec et en Latin;” even in Greek and Latin
[400] French, “Dont il appert qu’il note ces deux choses comme opposites, Estre justifies et Estre tenu coulpable; à ce que le proces soit fait à l’homme qui aura failli;”–whence it appears that he sets down as oppopsites the two things, To be justified, and To be held guilty, in that the process is brought against man who has failed.
[401] French “Que les poures ames ne sauroyent comprendre en telle obscurité la grace de Christ;”–that poor souls cannot in such obscurity comprehend the grace of Christ.
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