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The Institutes of the Christian Religion
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[82] The two last sentences in French are, “Car laissans là un crucifix, ou une image de leur nostre-dame, ou n’en tenans point grand comte, ils mettent leur devotion à un autre. Pourquoy est-ce qu’ils trotent si loin en pelerinage pour voir un marmouset, duquel ils ont le semblable à leur porte?”–For there passing by a crucifix, or an image of what they call “Our Lady,” or making no great account of them, they pay their devotion to another. Why is it that they trot so far on a pilgrimage to see a marmoset, when they have one like it at their door?
[83] The French is “qu’il n’y ait nulle recompense qui vaille un marmouset guignant à travers et faisant la mine tortue;”–that no compensation can equal the value of a marmoset looking askance and twisting its face.
[84] The French is “une mechante Proserpine nommée Irene;”–a wicked Proserpine named Irene.
[85] The French adds, “et qu’il ne se soit trouvé gens qui leur crachassent au visage;”–and that people were not found to spit in their face.
[86] See Calvin, De Vitandis Superstitionibus, where also see Resp. Pastorum, Tigurin. adver. Nicidenitas. See also Calvin, De Fugiendis Illicitis Sacris.
CHAPTER 12. GOD DISTINGUISHED FROM IDOLS, THAT HE MAY BE THE EXCLUSIVE OBJECT OF WORSHIP.
[87] Cic. De Nat. Deor. lib. 2 c. 28. See also Lactant. Inst. Div. lib. 4 c. 28.
[88] The French adds, “Et ne faisons point cela témérairement, mais selon sa parole.”–And let us not do this rashly, but in accordance with his Word.
[89] Calvin translates interrogatively, “Do ye believe in God?”
[90] The French adds, “à ce qu’elle ne fust point aneantie incontinent; “–so as to prevent its being instantly annihilated.
[91] The French adds, “Sainct Paul n’eust jamais ainsi parlé, s’il n’eust cognu la vraie Divinté du Sainct Esprit”–St Paul would never have so spoken, if he had not known the divinity of the Holy Spirit.
[92] The French entirely omits the three previous sentences, beginning, “Then, as,” &c.
[93] Bernard, De Consider. lib. 5 “Cum dico unum, non me trinitatis turbat numerus, qui essentiam non multiplicat, non variat, nec partitur. Rursum, quum, dico tria, non me arguit intuitus unitatis, quia illa quæcunque tria, seu illos tres, nec in confusionem cogit, nec in singularitatem redigit. “–See also Bernard, Serm. 71 in Cantica.
[94] August. Homil. De Temp. 38, De Trinitate. See also Ad Pascentium Epist. 174 Cyrill. De Trinit. lib. 7; Idem, lib. 3 Dialog.; Aug. in Psal 59; et Tract. in Joann 89; Idem, in Psal. 68.
[95] See Calvin. Defensio Orthodox. Fid. S. Trinit. Adv. Prod. Error. M. Serveti
[96] The French adds, “puisque tels abuseurs forgent des noms contre nature;”–for these perverters forge names against nature.
[97] The French is, “tiré comme par un álambic;”–extracted as by an alembic.
[98] See Bernard, Serm. 80, super Cantica., on the heresy of Gilbert, Bishop of Poiotiers.
[99] The French is expressed somewhat differently, “veu que l’Apostre en l’allegant de Christ, lui attribue tout ce quí est de Dieu;”–seeing the Apostle, by applying it to Christ, attributes to him everything belonging to God.
[100] The French adds, “Comme trois ruissuaux;”–like three streams.
[101] The French adds, “Comme si l’essense étoit au lieu de la personne du Pére;”–as if the essence were in place of the person of the Father.
[102] The French is somewhat differently expressed: “Car le Fils a quelque l’estre, ou il n’en a point. S’il en a, voila deux essences pour jouster l’un contre autre; s’il n’en a point, ce ne seroit qu’une ombre.” For the Son has some being, or he has none. If some, here are two essences to tilt with each other; if none, he is only a shadow.
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