Questioned as to who was the printer of his book on ‘Trinitarian Error,’ he said it was Joannes Secerius of Hagenau. On this, Colladon went on to say that the book was full of heretical poison, and that it was impossible it should not have infected many persons. But there was no evidence adduced to show that it had; and it is not unimportant to observe that Colladon’s statements here are based on a document which is not before the Court, a copy of the book on ‘Trinitarian Error,’ though eagerly sought after, as we have seen, not being anywhere to be found. On the note or scholium in the Ptolemy, calling in question the truth of the Bible account of Judæa as a land flowing with milk and honey, on which he was challenged, Servetus declared that it was not by him, but quoted from another writer, adding incautiously, from himself, however, that the note contained nothing reprehensible or that was not true. This aroused the ire of Calvin, who now interposed, not certainly in agreement with the recommendation of the Court to show the prisoner that he had been led into error through false information, as he might have done, but to declare that he who approved the words of another characterising Judæa as no land flowing with milk and honey, but as meagre, barren, and inhospitable, necessarily inculpated Moses; and that to use such language was egregiously to outrage the Holy Ghost. Servetus, however, would not agree to this, coolly denying any such conclusion; insomuch so, as Calvin himself tells us, in no very choice terms, that ‘the villainous cur--_ce vilain chien_--though put to shame by the obvious reasons adduced, did but wipe his muzzle, _ne fit que torcher son museau_, and say: Let us go on, there is no harm here--_passons oultre, il n’y a poynt là de mal_’.[76]