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The Institutes of the Christian Religion
[1] In the last edition by Calvin, the words are, as here translated, simply, “Principsuo.” In the edition published at Basle in 1536, the words are, “Principi ac Domino suo sibiobservando.”
[2] Ed. 1536. “In Domino.”
[3] “Modesti homines,” not in Ed. 1536.
[4] “Quam norunt,” not in Ed. 1536.
[5] The words, “Quorum ingenium non adeo despicabile Christi fuisse vident,” not in Ed. 1536.
[6] The words stand thus in the Ed. 1536: “Qua salvi nullo nostro merito factisumus.”
[7] “Non ita multum,” not in Ed. 1536.
[8] “Cum nutu,” not in Ed. 1536.
[9] The only word in the Ed. 1536 after “free will,” is “merita.”
[10] “Ut aiunt,” not in Ed. 1536.
[11] No part of this sentence from “provided” is in the Ed. 1536.
[12] “Tam licenter quam impune,” not in Ed. 1536.
[13] No part of the passage, beginning above, “The deception,” &c., is in Ed. 1536.
[14] Instead of “thought they were cured,” the Ed. 1536 says simply, “they were cured” (curarentur).
[15] “Ut modestissime etiam loquar,” not in the Ed. 1536.
[16] Acatius in lib. 11 cap 16, F. Triport. Hist.
[17] Ambr. lib. 2. De Officiis, cap. 28.
[18] Instead of the words here translated–viz. “exquisito splendore vel potius insanc luxu,” the Ed. 1536 has only the word “luxu.”
[19] Spiridion. Trip. Hist. lib. 1 cap. 10
[20] Trip. Hist. lib. 8 cap 1
[21] August. De Opere Monach cap 7
[22] Epiph. Epist. ab Hieron. versa
[23] Conc. Elibert. can. 36.
[24] No part of this sentence is in Ed. 1536.
[25] Ambr de Abraha. lib. 1 c. 7
[26] Gelasius Papa in Conc. Rom.
[27] Chrys. in 1. cap. Ephes
[28] Calixt. Papa, De Consecrat. dist. 2
[29] Instead of the whole passage, beginning at bottom of p. 11, “It is a Father who testifies,” &c., the Ed. 1536 has the following sentence: “Ex patribus erat qui negavit in sacramento coenae esse verum corpus sed mysterium duntaxat corporis; sic enim ad verbum loquitur.” On the margin, reference is made to the author of an unfinished Tract on Matthew, forming the 11th Homil. among the works of Chrysostom.
[30] Gelas. can. Comperimus, De Consec. dist. 2.
[31] Cypr. Epist. 2, lib. 1. De Lapsis.
[32] August. lib. 2 De Peccat. Mer. cap. uit.
[33] Apollon. De quo Eccles. Hist. lib 5 cap. 12.
[34] Cypr. Epist. 2, lib. 2
[35] Aug. cap. 2, Cont. Cresconium Grammat.
[36] No part of this passage is in Ed. 1536.
[37] Epist. 3, lib. 2; et in Epist ad Julian. De Haeret. Baptiz.
[38] No part of this sentence is in ed. 1536.
[39] No part of the passage beginning above is in the Ed. 1536.
[40] In the last Ed., “justae Dei ultionis:” in Ed. 1536, “divinae zustitiae.”
[41] “Papa Romanus,” in the Ed. 1536.
[42] Instead of the words, “qui ab eo instites inuncti et consecrati, infulis modo et lituis insigniti sunt,” the Ed. 1536 has only “episcopi alii.”
[43] Instead of the concluding part of the sentence beginning “though rather,” &c., and stopping at the reference, the Ed.
1536 simply continues the quotation “odor vitae in vitam iis qui salvi sunt.”
[44] Instead of “Rex” simply, the E. 1536 has “magnanime Rex.”
[45] In Ed. 1536, “Rex magnificentissime”
[46] The words, “qui tanta securitate nunc exsultant,” not in Ed. 1536.
[47] The passage in brackets occurs only in the French original. The words are as follows: “Tant des ennemis manifestes de la vérité de Dieu, que de beaucoup de canailles qui se sont fourrez en son Eglise: tant des Moines qui ont apporté leurs frocs hors de leurs cloistres pour infecter le lieu o˜ ils venoyent, que d’autres vilains qui ne valent pas mieux qu’eux.”
[48] The words in the French are, “Avec trop grande facilité; ce qui monstroit que beaucoup de mechans hypocrites, faisans profession de l’Evangile, eussent bien voulu qu’ainsi fust.” With too great facility; showing that many wicked hypocrites, making profession of the gospel, would have been very glad it had been so.
CHAPTER 1. THE KNOWLEDGE OF GOD AND OF OURSELVES MUTUALLY CONNECTED. –NATURE OF THE CONNECTION.
[49] Judges 13:22; Isaiah 6:5; Ezek. 1:28, 3:14; Job 9:4, &c.; Gen. 17:27; 1 Kings 19:13.
CHAPTER 3. THE KNOWLEDGE OF GOD NATURALLY IMPLANTED IN THE HUMAN MIND.
[50] “Intelligi necesse est deos, quoniam insitas eorum vel potius innatas cognitiones habemus.–Quae nobis natura informationem deorum ipsorum dedit, eadem insculpsit in mentibus ut eos aeternos et beatos haberemus.”–Cic. de Nat. Deor. lib. 1 c. 17.–”Itaque inter omnes omnium gentium summa constat; omnibus enim innatum est, et in animo quasi insculptum esse deos.”–Lib. 2. c. 4. See also Lact. Inst. Div. lib. 3 c. 10.
[51] Suet. Calig. c. 51.
[52] Cic. De Nat. Deor. lib. 1 c. 23. Valer. Max. lib. 1. c. 1.
CHAPTER 5. THE KNOWLEDGE OF GOD CONSPICUOUS IN THE CREATION, AND CONTINUAL GOVERNMENT OF THE WORLD.
[53] Augustinus: Astrologia magnum religiosis argumentum, tormentumque curiosis.
[54] See Aristot. Hist. Anim. lib. i. c. 17; Macrob. in Somn. Scip lib. 2 c. 12; Boeth. De Definitione.
[55] Aeneid, 6 724, sq. See Calvin on Acts 17:28 Manil. lib. 1. Astron.
[56] Dryden’s Virgil, Æneid, Book 4 1. 980-990.
[57] Georgic 4. 220. Plat. in Tim. Arist. lib. 1 De Animo. See also Metaph. lib. 1. Merc. Trismegr. in Pimandro.
[58] Dryden’s Virgil, Book 4. 1. 252-262.
[59] He maintains, in the beginning of the First Book, that nothing is produced of nothing, but that all things are formed out of certain primitive materials. He also perverts the ordinary course of generation into an argument against the existence of God. In the Fifth Book, however, he admits that the world was born and will die.
[60] Plato in Timaeos. See also Cic. De Nat. Deorum, lib. 1 ; Plut. De Philos Placitis, lib. i.
[61] Cicero : Qui deos esse dixerunt tanta sunt in varietate ac dissensione, ut eorum molestum sit enumerare sententias.–Cicero, De Nat Deorum, lib. 1 and 2. Lactant Inst. Div. lib. 1 &c.
[62] Plutarch. lib. De Iside et Osiride.
[63] Cicero, De Nat. Deor. lib. 1.
CHAPTER 6. THE NEED OF SCRIPTURE, AS A GUIDE AND TEACHER, IN COMING TO GOD AS A CREATOR.
[64] The French adds, “C’est à dire, temoignages celestes;”–that is to say, messages from heaven.
[65] Tertullian, Apologet. adv. Gentes: “Quae plenius et impressius tam ipsum quam dispositiones ejus et voluntates adiremus, instrumentum adjecit literature,” &c.
[66] The French adds, “Comme le fondement va deuant l’edifice;”–as the foundation goes before the house.
[67] The French adds,”La destournant du seul fondement qu’elle a en l’Escriture;”–diverting it from the only foundation which is has in scripture.
[68] Augustin. De Ordine, lib. 2 c. 9 “Ad discendum dupliciter movemur, auctoritate atque ratione : tempore auctoritas, re autem ratio prior est,” &c. “Itaque quamquam bonorum auctoritas imperitae multitudini videatur esse salubrior, ratio vero aptior eruditis: tamen quia nullus hominum nisi ex imperito peritus fit, &c., evenit ut omnibus bona, magna, occulta discere cupientibus, non aperiat nisi auctoritas januam,” &c. He has many other excellent things to the same effect.
[69] The French adds, “Car jacoit qu’en sa propre majesté elle ait assez de quoy estre reuerée, neantmoins elle commence lors à nous vrayement toucher, quand elle est scellée en nos coueurs par le Sainct Esprit.”–For though in its own majesty it has enough to command reverence, nevertheless, it then begins truly to touch us when it is sealed in our hearts by the Holy Spirit.
CHAPTER 8. THE CREDIBILITY OF SCRIPTURE SUFFICIENTLY PROVED IN SO FAR AS NATURAL REASON ADMITS.
[70] Exod. 24:18; Exod. 34:29; Exod. 19:16; Exod. 40:34 Numb. 16:24; Numb. 20:10; Numb. 11:9
[71] Lactantius: Cœlestes literas corruperunt, ut novam sibi doctrinam sine ulla radice ac stabilitate componerent. Vide Calvin in Instruct. adv. Libertinos, cap. 9 and 10.
[72] For the Latin, “ac si elementarius esset,” the French has, “comme s’ils eussent étépetis enfans a l’A, B, C;”–as if they were little children at their A, B, C.
CHAPTER 10. IN SCRIPTURE, THE TRUE GOD OPPOSED, EXCLUSIVELY, TO ALL THE GODS OF THE HEATHEN.
[73] In his book, De Idolatria. See also in Augustine, a letter by one Maximus, a grammarian of Medaura, jesting at his gods, and scoffing at the true religion. See, at the same time, Augustine’s grave and admirable reply. Ep. 42. 43.
[74] The French adds, “voire jusques aux oignons et porreaux;”–they have gone even to onions and leeks.
[75] Calvin translates the words of the Psalmist as an imprecation, “Similes illis fiant qui faciunt ea;”–Let those who make them be like unto them.
[76] See Gregory, Ep. ad Serenum Massiliens, Ep. 109. lib. 7; and Ep. 9 lib. 9; images, rather accuses it.
[77] The French adds, “deux des plus anciens Docteurs de l’Eglise;”–two of the most ancient Doctors of the Church.
[78] Lact. Inst. Div. lib. 1 c. 15; Euseb. Præf. Evang. lib. 3 c. 3, 4; also August. De Civitate Dei, lib. 4 c. 9, 31.
[79] The French is “Pourceque la gloire de sa Divinite est vilipendée en une chose si sotte et lourde comme est un marmouset;”–because the glory of his Divinity is degraded into an object so silly and stupid as a marmoset.
[80] The French is “Neantmoins ils ne disoyent point pour cela au’un Dieu fut divisé;”–nevertheless, they did not therefore say that the unity of God was divided.
[81] French, “Ne vouloit monstrer sa vertu que sous les images;”–would only show his power under the form of images.
[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.
[103] Tertullianus, lib. adv. Praxeam;–Perversitas hæ (Praxeæ scil.) se existimat meram veritatem possidere, dum unicum Deum non alias putat credendum, quam si ipsum eundemque et Patrem et Filium et Spiritum sanctum dicat: quasi non sic quoque unas sit omnia, dum ex uno omnia, per substantæ scilicet unitatem, et nihilominus custodiatur oi0konomi/aj sacramentum, quæ unitatem in trinitatem disponit, tres dirigens, Patrem, Filium, et Spiritum sanctum. Tres autem non statu, ded gradu: nec substantia, sed forma: nec potestate, sed specie: unius autem substantiæ, et unius status, et unius potestatis: quia unus Deus, ex quo et gradus isti, formaæ et species, in nomine Patris, et Filii, et Spriitus sancti deputantur. Quomodo numerum sine divisione patiuntur, procedentes tractatus demonstrabunt,:&c.
[104] Athanasuis expresses himself thus learnedly and piously:–”On this subject, though you cannot explain yourself, you are not therefore to distrust the Holy Scriptures. It is better, while hesitating through ignorance, to be silent and believe, than not to believe because you hesitate”
[105] Gen 18:2; 32:1, 28; Josh. 5:14; Judges 6:14; 13:10, 22.
[106] Ps. 91:11; 34:8; Gen. 16:9; 24:7; 48:16; Ex. 14:19, 28, 29; Judges 2:1, 20; 6:11; 13:10; Mt. 4:11; Luke 22:43; Mt. 28:5; Luke 24:5; Acts 1:10; 2 Kings 19:35; Isa 37:36.
[107] Dan. 10:13, 20; 12:1; Mt. 18:20; Luke 15:7; 16:22; 2 Kings 16:17; Acts 12:15.
[108] Dan 12:1; Jude 9; 1 Thess. 4:16; Dan. 10:13, 21; Luke 1:19, 26; Tobit 3:17; 5:5; Mt. 26:53; Dan. 7:10; 2 Kings 6:17; Ps. 34:7.
[109] Luke 15:10; Ps. 91:11; Mt. 4:6; Luke 4:10, 16, 22; Matt. 18:10; Acts 7:55; Gal. 3:19; Mt. 22:80; 24:36; Eph. 30:10; 1 Peter 1:12; Heb. 1:6; Ps. 97:7.
[110] 2 Cor. 4:4; John 12:31; Mt. 12:29; Eph. 2:2.
[111] Mark 16:9; Mt. 12:43; Luke 8:30.
[112] Job 1:6; 2:1; 1 Kings 22:20; 1 Sam. 16:14; 18:10; 2 Thess. 2:9, 11.
[113] 2 Cor. 4:4; Eph. 2:2; Rom. 9:22; John 8:44; 1 John 3:8.
[114] On man’s first original, see Calvin against Pighius; and on the immortality of the soul, see Calvin’s Psychopannychia and Instructio adv. Libertinos, c. 9 11, 12. It is curious to see how widely the opinion of Pliny differs from the Christian doctrine: “Omnibus a suprema die eadem quæ ante primam; hic magis a morte sensus ullus aut corpori aut animæ quam ante natales. Eadem enim vanitas in futurum etiam se propagat et in mortis quoque tempora ipsa sibi vitam mentitur.”–Plin. Hist. Nat. lib. 7 c. 56.
[115] Job 4:19; 2 Cor. 5:4; 2 Pet. 1:13-14; 2 Cor. 5:10; 7:1; 1 Pet. 2:25; 1:9; 2:11; Heb. 13:17; 2 Cor. 1:23; Mt. 10:28; Luke 12:5; Heb 12:9; Luke 16:22; 2 Cor. 5:6; 8; Acts 23:8.
[116] Ovid, Metam. Lib. I.–Dryden’s Translation.
[117] As to Osiander’s absurd fancy, see Book 2. cap 12. sec. 5, squ. In Rom. 8:3, Christ is said to have been sent by the Father in the likeness of sinful flesh, but nowhere is Adam said to have been formed in the likeness of Christ’s future flesh, although Tertullian somewhere says so.
[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.
[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
[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.
[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.
[139] The French is, “Les enfans ne descendent point de la generation spirituelle qui les serviteurs de Diu ont du S. Esprit, mais de la generation charnelle qu’ils ont d’Adam.” Children descend not from the spiritual generation which the servants of God have of the Holy Spirit, but the carnal generation which they have of Adam.
[140] Lib. contra Pelag. Cœlest. See also Ep. 157, ad Gregor., Lib. 7. Ep. 53.
[141] The French adds, “Sans adjouster Originel:”--without adding Original.
[142] The French is, “Car en ce qui est d’t, que par Adam nous sommes fait redevables au jugement de Dieu, ce ne’st pas a dire que nous soyons innocens, et que sans avoir merité aucune peine nous portions la folleenchere de son peché: mais pourceque par sa transgression nous sommes tous enveloppés de confusion, il est dit nous avoir tous obligez.” For when it is said, that by Adam we are made liable to the judgment of God, the meaning is, not that we are innocent, and that without having deserved any punishment, we are made to pay dear for his sin, but because by his transgression we are covered with confusion, he is said to have bound us.
[143] In many passages, and especially in his treatise, De Peccatorum Merit. et Remiss Lib. 3 cap. 8.
[144] The French is, “Nous nions qu’elle soit de nature, afin de monstrer que c’est plutot une qualité survenue ˆ l’homme qu’une proprieté de sa substance, laquelle ait eté dés le commencement enracinée en lui;”–we deny that is is of nature, in order to show that it is rather a quality superadded to man than a property of his substance, which has been from the beginning rooted in him.
CHAPTER 2. MAN NOW DEPRIVED OF FREEDOM OF WILL, AND MISERABLY ENSLAVED.
[145] See Calvin Adv. Theolog. Parisienses, Art. 2. These two rocks are adverted to by Augustine, Ep. 47, et in Joannem, cap. 12.
[146] The French is, “Laquelle toutefois nous cognoistrons etre très-utile et qui plue est, etre un des fondemens de la religion;”–which, however, we shall know to be very useful, and what is more, to be one of the fundamentals of religion.
[147] The French adds, “pour en dire franchement ce qu en est;”–to speak of them frankly as they deserve.
[148] The French adds the explanation, “Assavoir ceux qui concernoyent la vie celeste;”that is to say, those which concern the heavenly life.
[149] Orig. De Principiis, Lib. 3. It is given by Lombard, Lib. 2 Dist 24 Bernard. de Grat. et Liber Arbit Anselm, Dialog. de Liber. Arbit. cap. 12, 13 Lombard, Lib. 2 Dist. 24 sec. 5.
[150] The French adds (“qu’en attribue ˆ St Ambroise”);–which is attributed St. Ambrose.
[151] August. Lib. 1 cont. Julian. For the subsequent quotations, see Homil. 53, in Joannem; Ad Anast. Epist. 144; De Perf. Just; Eucher. ad Laur. c. 30; Idem ad Bonifac. Lib. 3 c. 8; Ibid. c. 7; Idem ad Bonifac. Lib 1 c. 3; Ibid. Lib. 3 cap. 7; Idem. Lib. de Verbis Apost. Serm. 3; Lib. de Spiritu et Litera. cap. 30.
[152] See August. de Corrept. et Grat. cap. 13. Adv. Lib. Arbit. See also August. Epist. 107. Also the first and last parts of Bernard’s Treatise De Gratia et Libero Arbitrio.
[153] August. de Prædest. Sanct. Idem ad Bonifacum, Lib. 4 et alibi. Eucher. Lib in Genesin. Chrysost. Homil. in Adventu.
[154] The French adds, “Ancien evesque de Lion;” ancient bishop of Lyons.
[155] The French has, “Au commencement de ce traité;” at the commencment of this treatise
[156] The French adds, “Si c’est parole diabolique celle qui exalte homme en soy’mesme, il ne nous lui faut donner lieu, sinon que nous veuillins prendre conseli de nostre ennemi;”–if words which exalt man in himself are devilish, we must not give place to them unless we would take counsel of our enemy.
[157] Chrysost. Homil. de Perf. Evang. August. Epist. 56 ad Discur. As to true humility, see infra, chap. 7 sec. 4, and lib. 3 c 12, sec. 6, 7.
[158] The French is, “Demosthene orateur Grec;”–the Greek orator Demosthenes.
[159] August. Homil. in Joann. 49, lib. de Natura et Gratia, cap. 52.; and in Psalms 45. set 70
[160] The French adds, “de ce que l’ame savoit avant qu’etre mis dedlans le corps;”–of what the soul knew before it was placed within the body.
[161] The French adds, “Or l’entendement humaiu a eté tel en cest endroit. Nous appercevons donques qu’il est du tout stupide;” now, the understanding has proved so in this matter. We see, therefore, that it is quite stupid.
[162] Calvin, in his Commentary on the passage, says, “Lost in part or appearance, or deserved to lose.”
CHAPTER 3. EVERY THING PROCEEDING FROM THE CORRUPT NATURE OF MAN DAMNABLE.
[163] The French adds, “Qui a esté une peste mortelle ˆ l’Eglise, d’estimer que l’homme pouvoit eviter le peché pource qu’il peche franchement;” Which has been a deadly pest to the Church–viz. that man could avoid sin, because he sins frankly.
[164] French, “La premiere partie des bonnes œuvres est la volonté; l’autre est de s’efforcer a l’executer et le pouvoir faire.”–The first part of good works is the will; the second is the attempt to execute it, and the power to do so.
[165] The French is, “Nous voyons que ce mouvement sans vertu, lequel imaginent les sophistes, est exclus; J’entend ce qu’ils disent, qu Dieu offre seulement sa grace, a telle condition que chacun la refuse ou accepte selon que bon lui semble. Telle reverie di-je, qui n’est ne chair ne poisson, est exclue, quand il est dit que Dieu nous fait tellement perseverer que nous sommes hors de danger de decliver.”–We see that this movement without virtue, which the sophists imagine, is excluded, I mean their dogma, that God only offers his grace on such conditions that each may refuse or accept it as seems to him good. Such a reverie, I say, which is neither fish nor flesh, is excluded, when it is said that God makes us so persevere that we are in no danger of declining.
[166] French, “Come une pierre;”–like a stone.
CHAPTER 4. HOW GOD WORKS IN THE HEARTS OF MEN.
[167] The French adds, “dont on doute communement;” on which doubts are commonly entertained.
[168] The French adds, “Car quand nous voyons des voleurs, qui ont commis quelque meurtre ou larrecin, nous ne doutons point de leur imputer la faute, et de les condamner.”–For when we see robbers who have committed some murder or robbery, we hesitate not to impute the blame to them, and condemn them.
[169] The French adds, “se retractant de l’autre sentence;” retracting the other sentiment.
[170] Ezek. 7:26; Psalm 107:40; Job 12:20, 24; Isaiah 63:17; Exod. 4:21; 7:3; 10:1; 3:19.
[171] Isa. 5:26; 7:18; Ezek. 12:13; 17:20; Jer. 2:23; Isa. 10:15.
[172] The French adds, “D’où procede cela sinon que Dieu besongne tant d’une part que d’autre?”–Whence this, but that God interferes thus far in either case?
[173] The French is simply, “Car si cela pouvoit etre en l’homme, il ne seroit par moins libre enfermé en un prison que dominant par toute la terre.” If that could be in man, he would be no less free shut up in a prison than ruling all the earth.
CHAPTER 5. THE ARGUMENTS USUALLY ALLEGED IN SUPPORT OF FREE WILL REFUTED.
[174] The French is, “Mais c’est comme si un capitaine assembloit force gens qui ne fussent nullement duits ˆ la guerre pour espouvanter son ennemi. Avant que les mettre en œuvre, il feroient grande monstre; mais s’il faloit venir en bataille et joindre eontre son ennemi on les feroit fuir du premier coup.” But it is as if a captain were to assemble a large body of people, in no wise trained to war, to astonish the enemy. Before coming into action they would make a great show; but if they were to go into battle, and come to close quarters with the enemy, the first stroke would make them fly.
[175] August. Enchir. ad Laurent. de Gratia et Liber. Arbit. cap. 16. Homil 29, in Joann. Ep. 24.
[176] Joel 2:12; Jer. 31:18; Deut. 10:16; 30:6; Ezek. 36:26; Jer. 31:18. Vid. Calvin. adv. Pighium.
[177] The French is, “Et de fait cette raison a grande apparence humainement. Car on peut deduire gue ce seroit une cruauté de Dieu,”&c.–And, in fact, humanly speaking, there is great plausibility in this argument. For, it may be maintained, that it would be cruelty in God, &c.
[178] The French adds, “Veu qu’en cela il fait le profit de ses serviteurs et rend les iniques plus damnables;” seeing that by this he promotes the good of his servants, and renders the wicked more deserving of condemnation.
[179] The French is “Où est-ce que sera cette facilité, veu que notre natute succombe en cet endroit, et n’y a celui qui ne trebusche voulant marcher?” Where is this facility, seeing that our nature here gives way, and there is not a man who in wishing to walk does not tumble?
[180] Orig. Lig. 7 in Epist. ad Rom.–Hieron. Dial. i in Pelagium.–For the passage in Augustine, see the extract in Book 3. chap. 24 sec. 1.
CHAPTER 6. REDEMPTION FOR MAN LOST TO BE SOUGHT IN CHRIST.
[181] French, “reverie infernale.”
[182] See among the works of Justin. Quæst. 103; and Hieronymus ad Ctesiphont adv. Pelegianos, where he seems to admit and deny the same proposition.
[183] Book 2. chap. 12 sec. 4; and Book 3, chap. 4 sec. 27; and chap. 11 sec 23.
[184] August. de Corrept. et Gratia. Ambros. Lib. 1 de Jac. et cap. 6 de Vita Beat.
[185] August. Ep. 89, Quæst. 2; ad Assell. Ep. 200; ad Innocent. Ep. 95; Lib. de Corrept. et Gratia ad Valent.; in 70 et 117; Item, Concio. 27.
CHAPTER 8. EXPOSITION OF THE MORAL LAW.
[186] This chapter is connected with Book 1., chap. 1 and 2, and with Book 2, chap. 1–6. See also Book 2, chap. 2 sec. 22.
[187] See Calvin, De Vera Ecclesiæ Reformandæ Ratione.
[188] See Augustin. De Civitate Dei, Lib. 4 c. 12, and Lib. 12 c. 20, and Lib. 14 c. 12. See also Lib. De Bono Conjugali, and Lib. Contra Adversarios Legis et Prophetarum, Lib. 1 c. 14.
[189] “Ne sit nobis Lesbiæ regulæ,” omitted in the French.
[190] The French is “Tout ainsi comme si quelcun vouloit faire une belle monstre d’un corps sans teste;” just as if one were to try to make a beautiful monster of a body without a head.
[191] Origen in Exod. cap. 20 Homil. 8; Augustin. contra duas Epist. Pelagii, Lib. 3 cap. 4; Quæst. in Vet. Test. Lib. 2 cap. 74; Epist cxix ad Januarium, cap. 11. The opinion of Josephus, and the last-mentioned opinion of Augustine, are briefly refuted by Calvin in Exod. cap. 20, in expounding the Fifth Commandment.
[192] The French is, “Nous avous aussi un autre ancien Pere qui accorde a nostre opinion, celui que a ecrit les Commentaires imparfaits sur Sainct Matthiue.” We have also another ancient Father who agrees with us in our opinion, he who wrote the unfinished Commentaries on St Matthew.
[193] “Præsenti causæ.”–The French is, “du temps que la loi devoit estre publiée;” to the time when the Law was to be published.
[194] Exod. 3:6; Amos 1:2; Hab. 2:20; Psalm 80:2; 99:1; Isaiah 37:16.
[195] “E faucibus mortis.”–French, “du gouffre d’enfer;” from the gulf of hell.
[196] Calvin. in Catechismo; De Necessitate Reformandæ Ecclesiæ Ratio.
[197] The French adds, “Car c’est un hommage spirituel qui se rend a lui comme souverain Roy, et ayant toute superiorité sur nos ames.” For this is a spiritual homage which is rendered to him as sovereign King, having full supremacy over our souls.
[198] Or “Strong,” this name being derived from a word denoting strength.
[199] 2 Cor. 11:2; Eph. 5:30; Jer. 62:5; Hos. 2:9; Jer. 3:1-2; Hos. 2:2.
[200] 1 Sam. 14:44; 2 Kings 5:31; 2 Cor. 1:23.
[201] The French adds, “jurans par S. Jaques ou S. Antoine;”–swearing by St James or St Anthony.
[202] Exod. 23:13; Deut. 6:13; 10:20; Heb. 6:13.
[203] Gen. 21:24; 26:31; 31:53; Ruth 3:13; 1 Kings 18:10.
[204] Num. 13:22; Ezek. 20:12; 22:8; 23:38; Jer. 27:21-22, 27; Isaiah 55:2; Neh. 9:14.
[205] N”Finem istum politicum et ecclesiasticum ordinem.”P–French, “la police et ordre en l’Eglise;” policy and order in the Church.
[206] As to this liberty, See Socrates, Hist. Trip. Lib. 9 c. 38.
[207] French, “ne discernans entre le Dimanche et le Sabbath autrement, sinon que le septiéme jour estoit abrogé qu’on gardoit pour lors, mais qu’il on faloit, neantmoins garder un;”–making no other distinction between the Sunday and the Sabbath, save that the seventh day, which was kept till then, was abrogated, but that it was nevertheless necessary to keep some one day.
[208] French, “leur conviendroyent mieux;”–whould be more applicable to them.
[209] Exod. 21:17; Lev. 20:9; Prov. 20:20; Deut. 21:18; Mt. 25:4; Eph. 6:1; Col. 3:20.
[210] The French adds, “et la doit plustost augmenter, qu’amoindrir confirmer que viloer;”–and ought to augment rather than diminish, to confirm rather than violate it.
[211] Book 3, Chap. 7 sec 4–7; Chap. 20 sec. 38, 45; Book 4 Chap. 1 sec 13–19; Chap. 17 sec. 38, 40.
[212] See Ambros. Lib. de Philosoph., quoted by Augustine in his book, Contra Julian, Lib. 2.
[213] The French is “D’avantage ce precepte s’estend jusques lˆ, que nous n’affections point une plaisanterie d’honnesteté et une grace de brocarder et mordre en riant les uns et les autres, comme sont aucuns, qui se bagnent quand ils peuvent faire vergogne ˆ quelqu’un: car par telle intemperance souventes fois quelque marque demeure sur l’homme qu’on a ainsi noté.”–Moreover, the commandment extends thus far: we must not affect a good-humoured pleasantry and grace in nicknaming, and with a smile say cutting things of others, as some persons do, who are delighted when they can make another blush: by such intemperance a stigma is often fastened on the individual thus attacked.
[214] See supra, chap. 2, end of sec. 24; and Book 3 chap 3 sec. 11, 12, 13; and Book 4 chap. 15 sec. 11, 12.
[215] See August. Ep. 200, ad Asellicum, et Quæstio, Lib. 88, sub fin. Quæst. 66; but especially Conscio. 8, in Ps. 118. The subject is also touched on in Ps. 142 and De Temp. Serm. 45, and Retract. Lib. 1 cap. 5, and De Continentia, cap. 8.
[216] Is. 1:17; 57:6; Jer. 7:5-6; Ezek. 18:7-8; Hosea 6:6; Zech. 7:9-10.
[217] See Book 3 chap. 7 sec. 4. Also August. de Doctrina Christiana, Lib. 1 chap. 23 et seq.
[218] The French is “Ces folastres sans propos prennent un grand mystére en ce mot de Loy;” these foolish fellows absurdly find a great mystery in this term Law.
[219] See Book 3 chap. 4 sec. 28, where it is also shown that this is not the dogma of the Stoics–that all sins are equal.
CHAPTER 9. CHRIST, THOUGH KNOWN TO THE JEWS UNDER THE LAW, YET ONLY MANIFESTED UNDER THE GOSPEL.
[220] “Sub custodia spei.”–French, “sous la garde, et comme sous le cachet d’espoir;” under the guard, and as it were, under the seal of hope.
CHAPTER 10. THE RESEMBLANCE BETWEEN THE OLD TESTAMENT AND THE NEW.
[221] As to the agreement of both dispensations, see August. Lib. de Moribus Eccles. Lat., especially cap. 28.
[222] The French is, “Veu qu’ils pensent qu notre Seigneur l’ait voulu seulement engraisser enterre comme en une auge, sans seperance aucune de l’immortalité celeste;”–seeing they think that our Lord only wished to fatten them on the earth as in a sty, without any hope of heavenly immortality.
[223] Acts 13:26; Rom. 1:16; 1 Cor. 1:18; Mt. 3:2, 4, 17, &c., especially 13.
[224] “Novo populo.” French, “au peuple du Nouveau Testament”–the people of the New Dispensation;
[225] “Beata Virgo.” French, “la Vierge Marie;”–the Virgin Mary.
[226] “Ejus finis.” French, “la fin du Vieil Testament;”–the end of the Old Testament.
[227] Calv. in Genes. cap. 12:11–15.
[228] The French is, “Et encore ne peut il pas ainsi eviter l’iniquité de son beau père, qu’il ne soit de lui persecuté, et atteint au milieu du chemin; et pourceque Dieu ne permettoit point qu’il lui advint pis, il est vexé de beaucoup d’opprobres et contumelies, par eclui du quel il avoit bonne matiere de se plaindre.”–Even thus he cannot escape the injustice of his father-in-law, but is persecuted by him, and attacked in the midst of his journey; and because God did not allow worse to happen, he is assailed with much contumely and reproach by one of whom he had good cause to complain.
[229] Ps. 97:10-11; 112:9-10; 140:13; 112:6; 34:22.
[230] “Animarum substantiam.” French, “immortalité des ames;”–immortality of souls.
CHAPTER 11. THE DIFFERENCE BETWEEN THE TWO TESTAMENTS.
[231] The French is,”et ˆ icelle se doivent reduire quasi tous les passages, auxquels le viel Testament est opposé au Nouveau par comparaison.”–And to this ought in a manner to be referred all the passages in which the Old Testament is, by way of camparison, opposed to the New.
[232] “Qualiter et aliis Sacramentis dari solet.” French, “comme l’Escriture a coustume d’attribuer aux sacremens le nom des choses qu’ils representent;”–just as Scripture is wont to give sacraments the names of the things which they represent.
[233] “Passim.” French, “cá et lá;”–here and there.
[234] “In demortuorum locum.” The French is simply, “en leur lieu;”–into their place.
[235] “Firmæ,” French, “Ne si fortes, ne si urgentes;”–neither so strong, nor so pressing.
[236] “Aut ullo modo affciant.” French “ou comme si jamais il s’y fust arreté;”–or as if he could ever have stopped at them.
CHAPTER 12. CHRIST, TO PERFORM THE OFFICE OF MEDIATOR, BEHOVED TO BECOME MAN.
[237] John 3:16; 5:25; Mt. 18:11; 9:12.
[238] Luke 24:46; John 10:17; 3:14; 12:27-28.
CHAPTER 13. CHRIST CLOTHED WITH THE TRUE SUBSTANCE OF HUMAN NATURE.
[239] The last clause of the sentence is omited in the French.
[240] Latin, “An dicere velimus ex semine menstruali virginis procreatur esse Christum.”
CHAPTER 14. HOW TWO NATURES CONSTITUTE THE PERSON OF THE MEDIATOR.
[241] Augustine employs the same similitude, Epist. 52.
[242] Isaiah 41:1, &c.; John 5:17; Luke 2:52; John 8:50; Mark 13:32; John 14:10; 6:38; Luke 24:39.
[243] John 1:29; 5:21-23; 9:5; 10:9-11; 15:1.
[244] VideCalv. Epist. ad Polonos adversus Stancarum.
[245] See August. in Enchir. ad Laurent. c. 36.
[246] See August. De Corruptione et Gratia. cap. 11, et De Civitate Dei, lib. 10 cap 29, et alibi See also cap. 17 s. 1.
[247] See Irenæus, lib. 4 cap 14 et 37; Tertullian adversus Praxeam. The above passages from The Proverbs is quoted by Augustine, Ep 49, Quæs. 5.
[248] Vide Calv. Defensio Orthodoxæ Fidei Sacræ Trinitatis adversus Prodigiosos Errores Michaelis Serveti Hispani.
[249] Calvin translates, “Angelum vel Interpretem magni consilii;”–”the Angel or interpreter of the great counsel.”
[250] Latin, “Supremi decreti.” French, “Decret eternel et inviolable;”–Eternal and inviolable decree.
[251] It is not adverted to by Augustine, Lib. 1. De Symbolo de Catechumenos.
[252] The French of this sentence is, “Dont on peut conjecturer qu’il a esté tantost aprés le tems des Apostres adjousté; mais que peu a peu il est venu en usage.”–Whence we may conjecture that it was added some time after the days of the Apostles, but gradually came into use.
[253] The French is, “Pour colorer leur fantasie, ils tirent par les cheveux quelques temoignages.”–To colour their fancy, they pull by the hair (violently wrest) certain passages.
[254] See Justin, Ambrose, Jerome. The opinions of the Fathers and Rabbis on Hell and Limbus are collected by Peter Martyr, Loci Communes, Lib. 3 Loc. 16 sect. 8; see Augustine, Ep. 99.
[255] French, “Les autres translatent Reverence ou Pieté; mais la Grammaire et la matiere qui est la tracté monstrent que c’est mal ˆ propos.”–Others translate Reverence or Piety; but Grammar and the subject-matter show that they do it very unseasonably
[256] See Cyril. Lib. 2 De Recta Fide ad Reginas; Item, Hilarius de Trinitate, Lib. 4 c. 2 and 3.
[257] Vide Luther, tom. 1 in Concione de Morte, fol. 87.
[258] Ephes. 1:20; Phil. 2:9; 1 Cor. 15:27; Ephes. 4:15; Acts 2:33; 3:21; Heb. 1:4.
[259] August. de Fide et Symbolo, cap. 8; Eph. 2:6; Heb. 7:25; 9:11.
[260] Acts 1:11; Mt. 24:30; 25:31; 1 Thess. 4:16-17.
[261] The French is, “Il y en a aucuns qui exposent par les vivans et les morts les bons et les mauvais.”–There are some who, by the quick and the dead, understand the good and the bad.
[262] Vide Ambros. de Jac. et Vita Beata, Lib. 1 c. 6.
[263] The French is, “Jusques ici j’ay suivi l’ordre du Symbole qu’on appelle des Apostres, pource que la nous pouvons voir comme en un tableau, par les articles qui y sont contenus, en quoy gist nostre salut: et par ce moyen aussi entendons a quelles choses il nous faut arrester pour obtenir salut en Jesus Christ.”–Hitherto I have followed the order of what is called the Apostles’ Creed, because there we may see, as in a tablet, by the articles which are contained in it, wherein consists our salvation, and by this means also understand on that things we ought to dwell in order to obtain salvation in Jesus Christ.
[264] Acts 4:12; 1 Cor. 1:30; Heb. 2:17; Gal. 3:3.
CHAPTER 17. CHRIST RIGHTLY AND PROPERLY SAID TO HAVE MERITED GRACE AND SALVATION FOR US.
[265] August. de Prædest. Sanct. Lib. 1 c. 15; De Bono Perseverantia, cap. ult. See supra, chapter 14 sec. 7.
[266] The French adds, “C’est a dire, qui n’emporte en soy vrai effect;”–that is to say, which in itself produces no true effect.
[267] 1 John 2:2; Col. 1:19-20; 2 Cor. 5:19; Eph. 1:6; 2:16.
[268] French, “Offense, haine, divorce;”–offence, hatred, divorce.
[269] The sentence stands thus in the French:–”Les Sorbonnistes pervertissent le passage de S. Paul, l’appliquans a ce propos c’est que pource que Jesus Christ s’est humilié, le Pere l’a exalté et lui donné un nom souverain:”–The Sorbonnists pervert the passage of St Paul, and apply it in this way–that because Christ humbled himself, the Father exalted him, and gave him a sovereign name.
CHAPTER 1. THE BENEFITS OF CHRIST MADE AVAILABLE TO US BY THE SECRET OPERATION OF THE SPIRIT.
[270] Eph. 4:15; Rom. 6:5; 11:17; 8:29; Gal. 3:27.
[271] Rom. 8:15; Gal. 4:6; 2 Cor. 1:22; Eph. 1:13-14; Rom. 8:10; Isa. 55:1; 44:3; John 7:37; Ezek. 36:25; John 2:14; 1 John 2:20, 27; Luke 3:16; Acts 11:21.
[272] The French adds, “qui vaut autant a dire comme la predication ayant avec soy vivacité spirituelle;”–that is to say, preaching carrying spiritual quickening along with it.
CHAPTER 2. OF FAITH. THE DEFINITION OF IT. ITS PECULIAR PROPERTIES.
[273] 1 Tim. 6:16; John 8:12; 14:6; Luke 10:22; 1 Cor. 2:2; Acts 20:21; 26:17-18; 2 Cor. 4:6.
[274] The French is”Car nous tendons a Dieu, et par l’humanité de Jesus Christ, nous y sommes conduits;”–For we tend to God, and by the humanity of Christ are conducted to him.
[275] French, “Theologiens Sorboniques;”–Theologians of Sorbonne.
[276] In opposition to this ignorance, see Chrysostom in Joann. Homil. 16.
[277] See Augustin. Ep. 102, “Si propter eos solos Christus mortuus est, qui certa intelligentia possunt ista discernera, pæne frustra in ecclesia laboramus,”&c;–If Christ died for those only who are able to discern these things with true understanding, our labour in the Church is almost in vain.
[278] This definition is explained, sections 14, 15, 28, 29, 32, 33, 31 of this chapter.
[279] See Lombard, Lib. 3 Dist. 23. See the refutation in the middle of sections 41, 42, 43, where it is shown that faith produces, and is inseparable from, hope and love.
[280] 1 Thess. 1:3-4; 2 Thess. 2:13; Tit. 1.
[281] The French adds, “Comme par une bouffee,”–as by fits and starts.
[282] See section 13, where it is said that this impression, sometimes existing in the reprobate, is called faith, but improperly.
[283] 1 Tim. 3:9; 4:1, 6; 2 Tim. 2:15; 3:18; Tit. 1:13; 2:2.
[284] The French adds, “Comme il montre par ses propos quel souci il en avoit;”–as he shows by his urgency what anxiety he felt.
[285] Latin”Præsentim ubi ad rem ventum est.”–French, “Principalament quand les tentations nous pressent;”–especially when temptations press us.
[286] As to the imperfection, strengthening, and increase of faith, see Book 4. chap. 4 sec. 7, 8.
[287] Calvin’s Latin translation of the passage is, “Atque dixi, occidere meum est; mutationes dexteræ excelsi.”–The French is, “J’ay dit, Il me faut mourir. Voicy un changement de la main de Dieu;”–I said I must die. Behold a change in the hand of God.
[288] See Calv adv. Pighiium, near the commencement.
[289] The French is, “Voila comme Satan, quand il voit que par mensonge clair et ouvert il ne peust plus destruire la certitude de la foy, s’efforce en cachette et comme par dessous terre la ruiner.”–Behold how Satan, when he sees that by clear and open falsehood he can no longer destroy the certainty of faith, is striving in secret, and as it were below ground, to ruin it.
[290] Ps. 111:10; Prov. 1:7, 9:10, 15:24; Job 28:28; Mal. 1:6.
[291] Latin, “acsi cervicibus suis impenderet.”–French, “comme si l’enfer leur etoit desia present pour les englouter;”–as if hell were already present to engulfthem.
[292] The French adds, “Combien que nous ayons les promesses de Dieu pour nous munir à l’encontre;”–although we have the promise of God to strengthen us for the encounter.
[293] Rom. 1:3; 1 Cor. 2:2; 2 Cor. 1:20.
[294] The French thus begins the section: “Lequel erreur est facile a convaincre;”–This error is easily refuted
[295] French, “Doutes, solicitudes, et detresses;”–doubts, anxieties, and distresses.
[296] French, “La doctrine des theologiens sophistes;”–the doctrine of sophistical theologians.
[297] See Bernard, Serm. 2 in Die Ascensionis, and Serm. 2 in Octava Paschæ
[298] The French adds, “En quoy ils demonstrent grandement leur betisc;”–In this they give a great demonstration of their stupidity.
[299] Latin “Quis non merito, amice lector, tales bestias execretur?” French, “Je vous prie, mes amis, qui se tiendra de maudire telles bestes?”–I pray you, my friends, who can refrain from execrating such beasts?
CHAPTER 3. REGENERATION BY FAITH. OF REPENTANCE.
[300] The French adds in explanation, “C’est à dire, que cela s’accorde bien, que nous ne soyons pas sans bonnes œuvres, et toutesfois que nous soyons reputés justes sans bonnes œuvres;”–That is to say, that the two propositions are quite consistent–viz. that we are not without good works, and yet that we are accounted righteous without works.
[301] Latin, “Initialis timor,” which is thus paraphrased by the French: “Et c’est une erainte comme on la voit aux petits enfans, qui ne sont point gouvernés par arison;”–And it is a fear such as we see in little children, who are not governed by reason.
[302] Gen. 4:13; 1 Sam. 15:30; Matt. 27:3-4.
[303] 2 Kings 20:2; Isa. 37:2; Jonah 3:5; 2 Sam. 24:10; 12:13, 16; Acts 2:37; Mt. 26:75; Luke 22:62
[304] Mt 3:2; 1 Sam. 7:8; Luke 3:8; Rom. 6:4; Acts 26:20.
[305] French, “une regeneration spirituelle;”–a spiritual regeneration.
[306] 2 Cor. 3:18; Eph. 4:23-24; Col. 3:10; 2 Cor. 4:16.
[307] See August. ad Bonif. Lib. 4 et cont. Julianum, Lib. 1 and 2. See also Serm. 6, de Verbis Apost. See also Calv. cont. Pighium, and Calv. ad Conc. Trident.
[308] Latin, “Reatus.”–the imputation of sin.
[309] See Calvin, adv. Libertinos, cap. 18.
[310] French, “Circonstances qui convenoyent specialement alore;”–circumstances which were then specially suitable.
[311] French, “Fust la coustume de ce temps-la, et ne nous appartienne aujourduhui de rien;”–was the custom of that time, and we have nowadays nothing to do with it.
[312] The French adds, “Soit de guerre, de famine, ou de pestilence;”–whether of war, famine, or pestilence.
[313] Latin, “Calamitosis temporibus peculiariter destinari.”–French, “Convient particulierement a ceux qui veulent testifier quils se recognoissant avoir merité l’ire de Dieu, et neantmoins requierent pardon de sa clemence;”–is particularly suitable to those who acknowledge they have deserved the wrath of God, and yet seek pardon of his mercy.
[314] The French adds, “pource qu’il lui est propre, et comme naturel, de sauver ce que est perdu;”–because it is proper, and as it were natural to him to save that which is lost
[315] Isaiah 56:1; 59:20; 55:6-7; Acts 2:38; 3:19.
[316] This is to be found in different passages of his work, and often in the Phaido.
[317] French, “L’Eglise primitive du temps des Apostres;”–the primitive Church of the Apostles’ time.
[318] The French adds, “Et ce non seulement au regard d’un jour. mais de tout le cours de notre vocation;”–and this in regard not only to a single day, but to the whole course of our vocation.
[319] August. Lib. de Correp. et Gratia, cap. 12
[320] The Greek is “του̑ πνεύματος βλασφημία” This Calvin translates in Latin, “Spiritum blasphemiæ,”, and in French, “Esprit de blaspheme.”
[321] The omission of this last clause in the French seems to be an improvement.
[322] The first definition is that of Gregory, and is contained Sentent. Lib. 4 Dist. 14, c. 1. The second, which is that of Ambrose, is given same place, and also Decret. Dist. 3, de Pœnitentia C. Pœnit. Prior. The third is Augustine’s, as stated in the same place, and C. Pœnit Poster. The fourth is from Ambrose, and is given Dist. 1, de Pœnit C. Vera Pœitentia.
[323] French “Ces bons glosateurs;”–these worthy glossers.
[324] Latin, “Immensis voluminibus.”–French, “Leur gros bobulaire de livres;”–their large lumbering books.
[325] Latin, “Mirum silentium.”–French, “Il n’en est nulles nouuelles en leur quartier;”–there are no news in their quarter.
[326] Sent. Lib. 4 Dist. 16, cap. 1; De pœnit. Dist. 1; C. Perfecta Pœnit.
[327] French, “Combien qu’ils n’estudient autre chose en toute leur vie que la Dialectique, que est l’art de definir et partir;”–although they study nought else during their whole life but Dialectics, which is the art of defining and dividing.
[328] Latin, “Secundam tabulam post naufragium.”–French, “Une seconde planche, sur laquelle celui que estoit pour perir en lar mer, nage pour venir au port;”–a second plank on which he who was on the point of perishing in the sea swims to gain the harbour.
[329] Latin, “De saini umbra rixam.”–French, “En un combat frivole;”–engaged in a frivolous combat.
[330] Luther (adv. Bullam Antichristi, Art. 6) shows that those who set down these three parts of repentance, speak neither according to Scripture nor the ancient Fathers.
[331] French, “Nous tournerons toujours en un même circuit”–we shall always revolve in the same circle.
[332] Mt. 11:28; Is. 59:1; Luke 4:18.
[333] Erasmus, in a letter to the Augustine Steuchus in 1531, while flattering, at the same time laughs at him, for thinking that the fifth chapter of Numbers sufficiently proves, in opposition to Luther, that auricular confession is of God.
[334] French, “N’est ce pas bien se jouer des Escritures, de les tourner en ceste facon?”–is it not indeed to make game of Scripture, to turn it in this fashion?
[335] The French is, “Car ce que Jesus Christ laisse aux Prestres de la loy, n’appartient en rien à ses vrais ministres;”–for that which Jesus Christ leaves to the Priests, belongs not in any respect to his true ministers.
[336] French, “Qu’ils voisent maintenant, et facent un bouclier de leur allegories;”–let them go now and make a buckler of their allegories,
[337] Augustin. Epist. 54.
[338] French, “Quoy que tous les advocats et procureurs du Pape, et tous les caphars qu’il a à louage gazouillent:”–whatever all the advocates and procurators of the Pope, and all the caphars whom he has in his pay may gabble.
[339] The French adds, “l’un des auteurs de l’Histoire Ecclesiastique;”–one of the authors of the Ecclesiastical History.
[340] Eccles Hist. Lib. 7 cap. 17, et Trepont. Hist. Lib. ix.
[341] Chrysost. Hom. 2 in Psal. 1.Serm. de pœnit. et Confess. Hom. 5 De Incomprehensibili Dei. Nat. cont. Anomeos. Item, Hom. 4 de Lazaro.
[342] Latin, “Vetus interpres.”–French, “Le translateur tant Grec qui Latin;”–the Greek as well as Latin translator.
[343] As to the form of repentance enjoined by the primitive Church for more flagrant offences, see Book 4 Chap 1 sec. 29.
[344] The French is, “Et que le Pasteur addressant sa parole à lui, l’asseure comme lui appliquant en particulier la doctrine generale;”–and when the Pastor, addressing his discourse to him, assures him as applying the general doctrine to him in particular.
[345] “C Omnis utriusque sexus;”–every one of both sexes. Innocent’s decree is in the Lateran Council, De Summa Trinitate et Fide Cathol. It is also given Sent. Lib. 4 Dist. 14, cap. 2, et Dist. 18. cap 2.
[346] The French is, “Mais comme les nautonniers fichans l’anchre au milieu de la mer, se reposent du trauail de leur navigation; ou comme un perlin lassé ou defaillant se sied au milieu de la voye pour reposer: en telle maniere ils prenoyent ce repos, combien qu’il ne leur fust suffisant;”–but as mariners casting anchor in the midst of the sea, repose from the toil of navigation; or as a pilgrim, weary or faint, sits down in the middle of the way to rest himself: in this way they took this rest, though it was not sufficient for them.
[347] “Tous ceux que nous lisons avoir obtenu de Christ la remission de leurs pechez, ne sont pas dits s’etre confessés à l’aureille de quelque Messire Jean;”–None of whom we read as having obtained the forgiveness of their sins from Christ, are said to have confessed in the ear of some Mess John.
[348] Latin simply, “ceremoniam.” French, “la ceremonie de faire une croix sur le dos;”–the ceremony of making a cross upon the back
[349] French, “Car cela vaut autant comme si les prestres se faisoyent conterolleurs de Dieu;”–for that is as much as if the priests made themselves controllers of God.
[350] See on the subject of this section, Calv. ad Concil. Trident. Also Vera Ecclesiæ Reformandæ Ratio, Epist. ad Sadoletum. Epist. adversus Theologos Parisienses. De Scandalis. De Necessitate Reformandæ Ecclesiæ, Lib. 4.
[351] French, “une barbarie si vileine que rien plus;”–a barbarism so vile that nothing could be more so.
[352] See Lombard, Sent. Lib. 4 Dist 10, c. 4. C. Non suffcit. de Pœnit. C. (middle of same Dist.) C. Nullus (same Dist). See also on the subject of satisfaction, infra, s. 29, and chap. 16 sec. 4.
[353] The French adds, “aumosnes;”–alms.
[354] Isa. 3:3; Rom. 5:8; Col. 2:14; Tit. 3:5.
[355] The French is, “Et ne faut pas qu’ils disent, que combien que les satisfactions en soyent moyens, neantmoins ce n’est pas en leur nom, mais au nom de Jesus Christ;”–and they must not say that though satisfactions are the means, nevertheless it is not in their name, but in the name of Jesus Christ.
[356] Latin, “Catechumenos.”–French, “Ceux qui ne sont point encore baptisez;”–those who are not yet baptised.
[357] See on this Section, Book 2 chap 8 s 58, 59.
[358] The French adds, “Qui est le plus horrible peché devant Dieu;”–which is the most heinous sin in the sight of God.
[359] French, “Et quand ils voudront satisfaire pour plusieurs, ils en commettront encore davantage jusques à venir à un abysme sans fin. Je traite encore des plus justes;”–And when they would satisfy for several sins, they will commit still more, until they come at last to a bottomless abyss. I’m still speaking of the best.
[360] Isa 38:17; Isa 44:22; Micah 7:19; Ps. 32:1
[361] Job 14:17; Hos. 13:12; Jer. 22:1
[362] Rom 3:24; 1Cor. 1:30; Eph. 1:7; Col. 1:14; 1 Tim. 2:6
[363] The French adds, “Que nous appellons Rancon en Francois;”–which we call Ransom in French.
[364] See Calvin, ad Concil. Tridentini, Sess. cap. 1. ad 15
[365] For a full expositon of these passages, see infra, sec. 35-37.
[366] Job 5:17; Prov. 3:11; Heb. 12:5
[367] French, “Car l’alliance qu’il a une fois faite avec Jesus Christ et ses membres;”–For the covenant which he once made with Jesus Christ and his members.
[368] French, “Car combien les reprouvés souspirent ou grincent les dents sous les coups;”–For though the reprobate sigh or gnash their teeth under the strokes.
[369] French, “Integrité, pitié, droiture, et choses semblables;”–intregrity, pity, uprightness, and the like.
[370] It is quoted in the Decret. c. in Art. de Pœnit. Dist. 1.
CHAPTER 5. OF THE MODES OF SUPPLEMENTING SATISFACTION–VIZ. INDULGENCES AND PURGATORY.
[371] French, “Il est expedient de monstrer ici non seulement quelles sont les indul grences, comme ils en usent; mais du tout que c’est, à les prendre en leur propre et meilleure nature, sans quelque qualité ou vice accidental;”–it is expedient here to show not only what indulgences are as in use, but in themselves, taking them in their proper and best form, without any qualification or accidental vice.
[372] French. “Tellement que si on ote la fantasie de satisfaire, leur purgatorie s’en va bas;”–so that if the fancy of satisfying is taken away, down goes their purgatory.
[373] Mt. 12:32; Mark 3:28; Luke 12:10; Mt. 5:25.
[374] The French adds the following sentence: “Brief, que le passage soit regardé et prins en sa simple intelligence, et il n’y sera rien trouvé de ce qu’ils pretendent;”–In short, let the passage be looked at and taken in its simple meaning, and there will be nothing found in it of what they pretend.
[375] See August. contra Secundum Gaudentii Epistolam, cap. 23.
[376] Chrysostom, Augustine, and others ; see August, Enchirid. ad Laurent. cap 68.
[377] The French adds, “auquel nombre universel sont enclos les Apostres;”–in which universal number the Apostles are included.
[378] French, “l’exposition que font aujourdhui nos adversaires;”–the exposition which our opponents give in the present day.
[379] French, “L’Escriture raconte souventesfois et bien au long, comment les fideles ont pleuré la mort de leurs parens, et comment ils les ont ensevelis; mais qu’ils ayent prié plour eux, il n’en est nouvelles;”–Scripture relates oftentimes and at great length, how the faithful lamented the death of their relations, and how they buried them: but that they prayed for them is never hinted at.
[380] French, “Le liure qu’il à composé tout expres de cest argument, et qu’il a intitule. Du soin pour les morts, est envellopée en tant de doutes, qu’il doit suffire pour refroidir ceux qui y auroyent devotion; pour le moins en voyant qu’il ne s’aide que de conjectures bien legeres et foibles, on verra qu’on ne se doit point fort empescher d’une chose o˜ il n’y a nulle importance;”–The book which he has composed expressly on this subject, and which he has entitled, Of Care for the Dead, is enveloped in so many doubts, that it should be sufficient to cool those who are devoted to it; at least, as he supports his view only by very slight and feeble conjectures, it will be seen, that we ought not to trouble ourselves much with a matter in which there is no importance.
[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.
[402] French, “C’est, que l’ame est de l’essence de Dieu;”–that is, that the soul is of the essence of God.
[403] French, “Mais comme le principe qu’il prend est comme une seche, laquelle en jettant son sang qui est noir comme encre, trougle l’eau d’alentour pour cacher une grande multitude de queuse;”–But as the principle which he adopts is like a cuttlefish, which, casting out its blood, which is black as ink, troubles the water all around, to hide a great multitude of tails.
[404] French, “Quant à d’autres folies extravangantes d’Osiander, tout homme de sain jugement les rejettera; comme quand il dit que la foy est Jesus Christ, autant que s’il disoit, qu’un pot de terre est le thresor qui est caché dedans;”–As to the other extravagant follies of Osiander, every man of sound judgment will reject them; for instance, when he says that faith is Jesus Christ, as much as if he said, that an earthen pot is the treasure which is hidden in it.
[405] French, “Faisant samblant de les rauir à la divinité d’icelui;”–under pretence of leading them to his divinity.
[406] French, “Il magnifie la justice de Dieu tant et plus; mais c’est pour triompher comme s’il auoit gagné ce poinct, que la justice de Dieu nous est essencielle;”–He magnifies the righteousness of God above measure; but it is to triumph, as if he had gained this point, that the righteousness of God is essential to us.
[407] The French adds “signifiant, que ceux desquels il parle ont nagé entre deux eaux; pource qu’ils aimoyent mieux garder leur bonne reputation au monde, qu d’etre priser devant Dieu;”–meaning, that those of whom he speaks were swimming between two streams; that they preferred keeping their good reputation in the world, to being prized in the sight of God.
[408] French, “Pour ceste cause j’ay accoustume de dire que Christ nous est comme une fontaine, dont chacun peut puiser et boire à son aise et à souhait; et que par son moyen les biens celestes sourdent et decoulent à nous, lesquels ne nous profiteroyent rien demeurans en la majesté de Dieu, qui est comme une source profonde;”–For this cause I am accustomed to say, that Christ is to us like a fountain, of which every man may draw and drink at his ease, and to the fill; and that by his means heavenly blessings rise and flow to us, which blessings would profit us nothing, remaining in the majesty of God, which is, as it were, a profound abyss.
[409] The Latin, “ideo Zuinglianos odiose nominat;” is in the French simply, “condamne furieusement;”–furiously condemns.
[410] Latin, “crassa mixtura;”–French, “mixtion telle que les viandes qu nous mangeons;”–mixture such as the victuals we eat.
[411] The French adds, “Osiander tire de la que Dieu a meslée son essence avec la nostre;”–Osiander implies from this that God has mingled his essence with ours.
[412] French, “Ainsi ils disent que cela n’appartient de rien aux bonnes œuvres des fideles qui se font par la vertu du Sainct Esprit;”–Thus they say that has no reference at all to the good works of believers, which are done by the power of the Holy Spirit.
[413] French, “Mais pource que ce mot Seule, n’y est point exprimé, ils nous reprochent qu’il est adjousté du notre;”–but because this word Alone is not expressed, they upbraid us with having it added of our own accord.
[414] French, “Ceci est fort contraire a la doctrine ci dessus mise: car il n’y a nulle doute que celui qui doit cercher justice hors de soy-mesme, ne soit desnué de la sienne propre;”–This is quite contrary to the doctrine above laid down; for there is no doubt, that he who is to seek righteousness out of himself, is devoid of righteousness in himself.
[415] French, “Sous la robbe;”–under the robe.
[416] French, “Par arrogance j’enten l’orgueil qui s’engendre d’une fole persuasion de justice, quand l’homme pense avoir quelque chose, dont il merite d’estre agreable à Dieu; par presomption j’enten une nonchalance charnelle, qui peut estre sans aucune fiance des œuvres;”–by arrogance I mean the pride which is engendered by a foolish persuasion of righteousness, when man thinks he has something for which he deserves to be agreeable to God. By presumption I understand a carnal indifference, which may exist without any confidence in works.
CHAPTER 13. TWO THINGS TO BE OBSERVED IN GRATUITOUS JUSTIFICATION.
[417] The two previous sentences are ommited in the French.
CHAPTER 14. THE BEGINNING OF JUSTIFICATION. IN WHAT SENSE PROGRESSIVE.
[418] 24 424 Jer. 17:9; Gen. 7:21; Ps. 94:11; 36:2; 14:2-3; Gen. 6:3; Gal. 5:19
[419] Latin, “in incredulis.” French, “en la vie des infideles et idolatres;”–in the life of infidels and idolaters.
[420] Latin, “omnes Fabricios, Scipiones, Catones.” French, “tous ceux qui ont esté prisez entre les Pagans;”–all those who have been prized among the Heathen.
[421] See August. Lib. de Pœnit., and Gregory, whose words are quoted, Sent. Lib. 3 Quæst. 7.
[422] The following sentence is added in the French:–”Il est bien vray que le poure monde a esté seduit jusques la, de penser que l’homme se preparast de soy-mesme pour estre justifié de Dieu: et que ce blaspheme a regné communement tant en predications qu’aux escoles; comme encore aujourdhui il est soustenue de ceux qui veulent maintenir toutes les abominations de la Papauté.”–It is very true that the poor world has been seduced hitherto, to think that man could of himself perpare to be justified by God, and that this blasphemy has commonly reigned both in sermons and schools, as it is still in the present day asserted by those who would maintain all the abominations of the Papacy.
[423] French, “Tout ce qu’ils auront determiné ne profitera gueres, ains s’evanouisra comme fumee;”–All their decisions will scarcely avail them, but will vanish like the smoke.
[424] Latin, “a posteriori;” French, “comme enseigne de la vocation de Dieu;”–as a sign of the calling of God.
[425] French, “Brief, en toutes ces facons de parler, ou il est fait mention de bonnes œuvres, il n’est pas question de la cause pourquoy Dieu fait bien aux siens, mais seulement de l’ordre qu’il y tient;”–In short, in all those forms of expression in which mention is made of good works, there is no question as to the cause why God does good to his people, but only to the order which he observes in it.
[426] 1 Cor. 1:30; Eph. 1:3-5; Col. 1:14, 20; John 1:12; 10:28.
[427] John 5:12; John 5:24; Rom. 3:24; John 3:24; Eph. 2:6; Col. 1:13
[428] French, “d’autant qu’il n’y estoit gueres exercité;”–inasmuch as he was little versant in it.
[429] French, “ne fust ce que de la pointe d’une sepingle;”–were it only a pin’s point.
[430] John 3:8; 1 Pet. 4:3; 2 Tim. 2:20-21; Luke 9:23.
[431] 2 Cor. 4:8; 2 Tim. 2:11; Phil. 3:10; Rom. 7:29, 39.
CHAPTER 16. REFUTATION OF THE CALUMNIES BY WHICH IT IS ATTEMPTED TO THROW ODIUM ON THIS DOCTRINE.
[432] This sentence is wholly ommitted in the French.
[433] Latin, “Dolere sibi simulant.”–French, “Ils alleguent;”–they allege.
[434] All the previous sentences of this section, except the first , are omitted in the French.
[435] 1 John 5:10, 19; Heb. 9:14; 10 29; Luke 1:74-75; Rom. 6:18; Col. 3:1; Tit. 2:11; 1 Thess. 5:9; 1 Cor. 3:16; Eph 2:21; 5:8; 2 Cor. 6:16; 1 Thess. 4:3, 7; 2 Tim. 1:9; Rom. 6:18; 1 John 4:10; 3:11; 1 Cor. 6:15, 17; 12:12; 1 John 3:3; 2 Cor. 7:1; John 15:10.
[436] French, “ces Pharisiens;”–those Pharisees.
CHAPTER 17. THE PROMISES OF THE LAW AND THE GOSPEL RECONCILED.
[437] See Book 2 chap. 7: sec. 2-8, 15; chap. 8 sec 3; chap 11 sec. 8; Book 3 chap 19. sec 2.
[438] French, “Les Sophistes de Sorbonne;”–the Sophists of Sorbonne.
[439] French, “de crier contre nous en cest endroit;”–here to raise an outcry against us.
[440] French, “Edits ou Statuts;”–Edicts or Statutes.
[441] The French here adds the two following sentences:–”Nostre response done est, merites: mais entant qu’elles tendent à la justice que Dieu nous a commandee, laquelle est nulle, si elle n’est parfaite. Or elle ne se trouve parfaite en nul homme de monde; pourtant faut conclure, q’une bonne œuvre de soy ne merite pas le nom de justice.”–Our reply then is, that when the works of the saints are called righteousness, it is not owing to their merits, but is in so far as they tend to the righteousness which God has commanded, and which is null if it be not perfect. Now it is not found perfect in any man in the world. Hence we must conclude, that no good work merits in itself the name of righteousness.
[442] French “Voudrions nous faire une lignee serpentine, que les enfans meutrissent leur mere?”–Would we have a viperish progeny, where the children murder the parent?
[443] The whole sentence in French stnads thus:–”Or si cette justice des œvres telle quelle procede de la foy et de la justification gratuite, il ne faut pas qu’on la prenne pour destruire ou obscurcir la grace dont elle depend; mais plustost doit estre enclose en icelle, comme le fruict à arbre.”–Now, if this righteousness of works, such as it is, proceeds from faith and free justification, it must not be employed to destroy or obscure the grace on which it depends, but should rather be included in it, like the fruit in the tree.
[444] Rom. 4:7; Ps 32:1-2; 112:1; Prov. 14:21; Ps. 1:1; 106:3; 119:11; Mt. 5:3.
[445] French, “Il suffit à nos adversaires s’ils peuvent deraciner la justice de foy, laquelle nous voulons estre plantee au profond du cœur.”–It is enough for our opponents if they can root up justification by faith, which we desire to be planted at the bottom of the heart.
[446] Ps. 7:9; 17:1; 18:20; 26:1, 9, 10. Farther on , see Chap 14 s18; Chap. 20 s10.
CHAPTER 18. THE RIGHTEOUSNESS OF WORKS IMPROPERLY INFERRED FROM REWARDS.
[447] Mt. 16:27; 2 Cor. 5:10; Rom. 2:6; John 5:29; Mt. 25:34; Prov. 12:14; 13:13; Mt. 5:12; Luke 6:23; 1 Cor. 3:8.
[448] French, “mais seulement emporte zele et estude;”–but only imports zeal and study.
[449] French, “Pource que c’est un Docteur ancien, j’aime mieux user de ses paroles que des miennes;”–Because he is an ancient Doctor, I prefer making use of his words rather than my own.
[450] The French adds, “C’est à dire, en misericorde, et non pas en jugement;”–that is to say, in mercy, and not in judement.
[451] French, “Mais si quelcun pour obscurcir la benignité de Dieu veut establir la dignité des œuvres;”–but if any one to obscure the benignity of God would establish the dignity of works.
[452] See Calvin’s Answer to Sadolet, who had said that chairty is the first and principal cause of our salvation.
[453] French, “Mais touchant ce qu’ils semblent advis contrepoiser en une mesme balance les bonnes œuvres et les mauvaises, pour estimer la justice ou l’injustice de l’homme, en cela je suis contreint de leur repugner.”–But as they seem disposed to put good and bad works into the opposite scales of the same balance, in order to estimate the righteousness or unrighteousness of man, in this I am forced to dissent from them.
CHAPTER 19. OF CHRISTIAN LIBERTY.
[454] French, “Mais quelcun dira”–But some one will say.
[455] Rom. 14:1, 13; 16:1; 1 Cor. 8:9; 10:25, 29, 32; Gal. 5:13.
[456] The French adds, “Lesquelles ne sont de soy ne bonnes ne mauvais;”–which in themselves are neither good nor bad.
[457] French, “de bon laict;”–good milk.
[458] See Epist. de Fugiendis Impiorum Illicitis Sacris. Also Epist. de Abjiciendis vel Administrandis Sacerdotiis Also the short treatise, De Vitandis Superstitionibus.
CHAPTER 20. OF PRAYER–A PERPETUAL EXERCISE OF FAITH. THE DAILY BENEFITS DERIVED FROM IT.
[459] French, “Dont il sembleroit que ce fust chose superflue de le soliciter par prieres; veu que nous avons accoustumé de soliciter ceux qui ne pensent à nostre affaire, et qui sont endormis.”–Whence it would seem that it was a superflous matter to solicit him by prayer; seeing we are accustomed to solicit those who think not of our business, and who are slumbering.
[460] French, “Pourtant ce qui est escrit en la prophetie qu’on attribue à Baruch, combien que l’autheur soit incertain, est tres sainctement dit;”–However, what is written in the prophecy which is attributed to Baruch, though the author is uncertain, is very holily said.
[461] French, “il recognoissent le chastiement qu’ils ont merité;”–they acknowledge the punishment which they have deserved.
[462] The French adds, “Ils voudront qu’on leur oste le mal de teste et des reins, et seront contens qu’on ne touche point a la fievre;”–They would wish to get quit of the pain in the head and the loins, and would be contented to leave the fever untouched.
[463] Jer. 2:13; Prov. 18:10; Joel 2:32; Is. 65:24; Ps. 91:15; 145:18.
[464] Latin, “prosternere preces” French, “mettent bas leurs prieres;”–lay low their prayers.
[465] Jer. 42:9; Dan. 9:18; Jer. 42:2; 2 Kings 19:4; Ps. 144:2.
[466] The French adds, “dequel il n’eust pas autrement esté asseuré;”–of which he would not otherwise have felt assured
[467] Latin, “Desine a me.” French, “Retire-toy;”–Withdraw from me.
[468] French, “Confusion que nous avons, ou devons avoir en nousmesmes;”–confusion which we have, or ought to have, in ourselves.
[469] Heb. 9:11, 24; Rom. 15:30; Eph. 6:19; Col. 4:3; 1 Cor. 12:25; 1 Tim. 2:5; Eph. 4:3.
[470] Erasmus, though stumbling and walking blindfold in clear light, ventures to write thus in a letter to Sadolet, 1530: “Primum, constat nullum esse locum in divinis voluminibus, qui permittat invocare divcs, nisi fortasse detorquere huc placte, quod dives in Evangelica parabola implorat opem Abrahæ. Quanquam autem in re tanta novare quicquam præter auctoritatem Scripturæ, merito, periculosum videri possit, tamen invocationem divorum nusquam improbo,” c.–First, it is clear that there is no passage in the Sacred Volume which permits the invoction of saints, unless we are pleased to wrest to this purpose what is said in the parable as to the rich man imploring the help of Abraham. But though in so weighty a matter it may justly seem dangerous to introduce anything without the authority of Scripture, I by no means condemn the invocation of saints, &c.
[471] Latin, “Pastores;”–French, “ceux qui se disent prelats, curés ou precheurs;”–those who call themselves prelates, curates, or preachers.
[472] French, “Mais encore qu’ils taschent de laver leur mains d’un si vilain sacrilege, conleur qu’il ne se commet point en leurs serviteurs pour les aider? mesmes o˜ ils supplient la vierge Maire de commander a son fils qu’il leur ottroye leur requestes?”–But although they endeavour to was their hands of the vile sacrilege, inasmuch as it is not committed in their masses or vespers, under what pretext will they defend those blasphemies which they repeat with full throat, in which they pray St Eloy or St Medard to look from heaven upon their servants and assist them; even supplicate the Virgin Mary to command her Son to grant their requests?
[473] The French adds, “et quasi en une fourmiliere de saincts;”–and as it were a swarm of saints.
[474] “C’est chose trop notoire de quel bourbieu de quelle racaille ils tirent leur saincts.”–It is too notorious out of what mire or rubbish they draw their saints.
[475] French, “Cette longueur de priere a aujord’hui sa vogue en la Papauté, et procede de cette mesme source; c’est que les uns barbotant force Ave Maria, et reiterant cent fois un chapelet, perdent une partie du temps; les autres, comme les chanoines et caphars, en abayant le parchemin jour et nuiet, et barbotant leur breviare vendent leur coquilles au peuple.”–This long prayer is at present in vogue among the Papists, over their beads a hundred times, lose part of their time; others, as the canons and monks, grumbling over their parchment night and day, and muttering their breviary, sell their cockleshells to the people.
[476] Calvin translates, “Te expectat Deus, laus in Sion;”–God, the praise in Sion waiteth for thee.
[477] See Book 1, chap 11 sec 7, 13, on the subject of images in churches. Also Book 4, chap. 4 sec. 8, and chap 5 sec 18, as to the ornaments of churches.
[478] This clause of the sentence is omitted in the French.
[479] The French adds, “o˜ on en avoit tousjours usé;”–where it had always been used.
[480] The whole of this quotation is omitted in the French.
[481] French, “Mais il adjouste d’autre part, que quand il souvenoit du fruict et de l’edification qu’il avoit recue en oyant chanter à l’Eglise il enclinoit plus à l’autre partie, c’est, approuver le chant”–but he adds on the other hand, that when he called to mind the fruit and edification which he had received from hearing singing in the church, he inclined more to the other side; that is, to approve singing.
[482] French, “Qui est-ce donc qui se pourra assez esmerveiller d’une audace tant tent et brayent de langue estrange et inconnue, en laquelle le plus souvent ils n’entendent pas eux mesmes une syllabe, et ne veulent que les autres y entendent?”–Who then can sufficiently admire the unbridled audacity which the Papists have had, and still have, who contrary to the prohibition of the Apostle, chant and bray in a foreign and unknown tongue, in which, for the most part, they do not understand one syllable, and which they have no wish that others uncerstand?
[483] August. in Enchirid. ad Laurent. cap. 116. Chrysost. in an imperfect work. See end of sec. 53.
[484] “Dont il est facile de juger que ce qui est adjousté en S. Matthieu, et qu’aucuns ent pris pour une septieme requeste, n’est qu’un explication de la sixieme, et se doit a icelle rapporter;”–Whence it is easy to perceive that what is added in St Matthew, and which some have taken for a seventh petition, is only an explanation of the sixth, and ought to be referred to it.
[485] French, “Quelque mauvaistié qu’ayons eië, ou quelque imperfection ou poureté qui soit en nous;”–whatever wickedness we may have done, or whatever imperfection or poverty there may be in us.
[486] French, “Telles disciples qu’ils voudront;”–such disciples as they will.
[487] The French adds, “que Dieu nous a donnee et faite;”–which God has given and performed to us.
[488] James 1:2, 14; Mt. 4:1, 3; 1 Thess. 3:5; 2 Cor. 6:7-8.
[489] Ps. 26:2; Gen. 22:1; Deut. 8:2; 13:3; 1 Cor. 10:13; 2 Pet. 11:9; 1 Pet. 5:8. For the sense in which God is said to lead us into temptation, see the end of this section.
[490] Thus Eck boasts that he had written of predestination to exercise his youthful spirits.
[491] On predestination, see the pious and very learned obsesrvations of Luther, tom. 1 p. 86, fin., and p. 87, fin. Tom. 3 ad Psal. 22:8. Tom. 5 in Joann. 117. Also his Prefatio in Epist. ad Rom. and Adv. Erasmum de Servo Arbitrio, p. 429, sqq. 452, 463. Also in Psal. 139.
CHAPTER 22. THIS DOCTRINE CONFIRMED BY PROOFS FROM SCRIPTURE.
[492] French, “Il y en a d’a aucuns, lesquels n’estans exercés en l’Ecriture ne sont dignes d’aucun, credit ne reputation; et toutes fois sont plus hardis et temeraires à diffamer la doctrine qui leur est incognue; et ainsi ce n’est par raison que leur arrogance soit supportée.”–There are some who, not being exercised in Scripture, are not worthy of any credit or reputation, and yet are more bold and presumptuous in defaming the doctrine which is unknown to them, and hence their arrogance is insupportable.
[493] August. de Corrept. et Gratia ad Valent. c. 15. Hom. de Bono Perseveran. c. 8. Item, de Verbis Apost. Serm. 8.
[494] Latin, “a reliquis;” French, “les autre Docteurs anciens;”–the other ancient Doctors.
CHAPTER 23. REFUTATION OF THE CALUMNIES BY WHICH THIS DOCTRINE IS ALWAYS UNJUSTLY ASSAILED.
[495] This is taken from Auguste Dein Gen. cont. Manich., Lib. 1 c. 3.
[496] French. “Toutesfois en parlant ainsi, nous n’approuvons pas la reverie des theologiens Papistes touchant la puissance absolue de Dieu;”–still in speaking thus, we approve not of the reverie of the Popish theologians touching the absolute power of God.
[497] French, “Si leur constance er fermeté a eté fondee au bon plasir de Dieu, la revolte des diables monstre qu’ils n’ont pas eté retenus, mais plustost delaisse;”–if their constancy and firmness was founded on the good pleasure of God, the revolt of the devils shows that they were not restrained, but rather abandoned.
[498] The French adds, “ou autre heretique;”–or other heretic.
[499] See Calvin, De Prædestinatione.
[500] Latin, “possililitatis profectus.”–French, “l’avancement de possibilité.”
[501] French, “Mas quelcun dira qu’il nous faut soucier de ce qui peut nous advenir: et quand nous pensons au temps futur que nostre imbecilité nous admoneste d’etre en solicitude;”–But some one will say, that we must feel anxious as to what may happen to us; and that when we think on the future, our weakness warns us to be solicitous.
[502] Bernard, in his Sermon on the Nativity, on 2 Cor. 1:3, quoting the two passages, Rom. 9:18, and Ezek. 18:32, admirably reconciles them.
[503] The French adds, “pour se conformer à notre rudesse;”–in accommodation to our weakness.
[504] These two assertions–”to our apprehension the will of God is manifold,” and “he mysteriously wills what now seems to be adverse to his will”–uncover a difficulty with which Calvin struggles: namely, the problem of whether God has a double will (or wills contrary things at the same time). Does God reveal one kind of will in the Gospel, while willing something else in His secret purpose? Do the Gospel promises, “in testifying concerning the will of God, declare that he wills what is contrary to his inviolable decree”? (first line, this section). Calvin, although insisting that there is no discrepancy, no inconsistency, between the predestination of the reprobate and the indiscriminate offer of the Gospel to all (and offering certain reasons for his conviction), nevertheless finds the ultimate solution to this problem in the incomprehensibility of God. God is so great, so far above us, and transcends our senses to such a degree, that we can never hope to comprehend His mystery or the depths of His infinite being. Yet he does not make the absolute distinction which some have made, between God as He is in Himself (about whom we can know nothing), and God as He appears to us (about whom we can know something), for he asserts “yet he [God] does not in himself will opposites.” Thus Calvin does say something about God as He is in Himself (in fact, he asserts that God does not violate the law of contradiction!) However, he leaves the final resolution of this apparent discrepancy to the eschatological future, when perhaps the mystery involved in this doctrine will be made known to our understanding. For the present, he exhorts us to “feel overawed with Paul at the great depth” of the wisdom and knowledge of God.
CHAPTER 25. OF THE LAST RESURRECTION.
[505] 2 Tim. 1:10; John 5:24; Eph. 2:6, 19; Rom. 7:16-18; Heb. 11:1; 2 Cor. 5:6; Col. 3:3; Titus 2:12.
[506] French, “nous recevions un povre salaire de nostre lascheté et paresse;”–we receive a poor salary for our carelessness and sloth.
[507] Calvin translates. “Quis scit an hominis anima ascendit sursum?”–Who knows whether the soul of man goes upward? &c.
[508] Chiliasm (from a Greek word meaning “a thousand”) arose very early in the history of theology. Some of the early Church Fathers distinguished between a first and a second resurrection, and held that there would be an intervening millennial kingdom in which Christ would reign with His saints upon the earth. This view may be found in Papias, Irenaeus, Barnabas, Hermas, Justin Martyr, and Tertullian (all from the second century). But by the time of Luther and Calvin, the leading theologians (both Roman Catholic and Protestant) had rejected the doctrine of an earthly millennium. Calvin calls it a “fiction,” and says that it is “too puerile to need or to deserve refutation.”
[509] Calvin’s chief objection to “Chiliasm” appears to be alleged limitation, to a period of one thousand years, of the reign of Christ with His saints. A secondary objection arises out of his interpretation of Revelation 20:2-7 (in which the term “thousand years” appears six times) as referring to the Church militant in this world. These objections against “Chiliasm” would today apply only to that view of the last things called Premillennialism. However, if a person held (1) that Christ’s kingdom is spiritually present, as He rules in the hearts of His elect; (2) that Christ’s kingdom shall have a future, earthly manifestation, when He shall reign with His saints upon the earth; and (3) that Christ’s kingdom will not cease at the close of the thousand years, but will merge into eternity; then it would appear that Calvin’s chief objection to this view would be removed. Of course, his secondary objection would remain as a difference of hermeneutical (interpretive) approach and method.
[510] French, “La question quant au lieu est bien frivole et sotte: veu que nous savons que l’ame n’a pas ses mesures de long et de large, comme le corps;”–the question as to place is very frivolous and foolish, seeing we know that the sould has no measures of length and breadth like the body.
[511] Latin, “ut vivificas esse doceat”–French, “pour monstrer quells nous meinent à vie;”–to show that they conduct us to life.
[512] French, “Et encore quand nous aurons bien profité en cette meditation, se nous faut il entendre que nous sommes encore tout au bas et à la premiere entree, et que jamais nous n’approcherons durant cette vie à la hautesse de ce mystere.”–And still, when we shall have profited much by thus meditating, we must understand that we are still far beneath it, and at the very threshold, and that never during this life shall we approach the height of this mystery.
CHAPTER 1. OF THE TRUE CHURCH. DUTY OF CULTIVATING UNITY WITH HER, AS THE MOTHER OF ALL THE GODLY.
[513] Here Calvin provides a basis for the concept, “the invisible Church.” The term “invisible” refers to the fact that a knowledge of those who are truly members of Christ’s body is known to God alone and cannot with certainty be ascertained by men (except for themselves, through their effectual calling). (see also section 7)
[514] Here Calvin employs the term, “the visible Church.” (He also calls it “the external Church” in the first sentence of section 3). The expression, “visible Church” refers to the Church as it is seen by the eyes of fallible men. From this standpoint, since only the Lord “knows them that are His,” it is possible to have (and sometimes discover) deceived persons and hypocrites in the church–those who are not truly members of Christ’s body. This mixed state of affairs forms part of the warrant for Church discipline. (see also section 7)
[515] In this section (7), Calvin specifically distinguishes between the invisible and the visible Church (note first line for term “visible”). The invisible Church is the Church as it really is before God; the visible Church is the Church as it appears to man.
[516] Here Calvin enumerates the criteria by which we are to judge who are to be acknowledged as members of the visible Church. The presence of these criteria does not, of course, give us full certainty as to who are members of Christ’s body, the invisible church (such certainty rests with God alone); but the absence of them leaves us with no bases upon which to judge who are to be regarded as members of the visible Church.
[517] Here Calvin distinguishes between the Church universal (the visible church throughout the world), and local churches and individuals (the visible Church manifested in particular places).
[518] French, “Pour donner exemple, s’il advenoit qu’une Eglise tint que les ames etant separées des corps fussent transferés au ciel incontinent: une autre, sans oser determiner du lieu pens’t semplement qu’elles vivent en Dieu: et que telle diversité fut sans contention et sans opiniatreté pourquoy se diviseroient elles d’ensemble?”–To give an example, should one church happen to hold that the soul when separated from the body is forthwith transported to heaven, and should another, without venturing to determine the place, simply think that it lives in God, and should such diversity be without contention and obstinacy, why should they be divided?
[519] French, “La doctrine principale de nostre salut;”–the fundamental doctrine of our salvation.
[520] French, “Et aussi que demeurant en icelle nous ne troublions point la police ni la discipline;”–and also that, remaining in it, we disturb not its order and discipline.
[521] French. “Comme s’ils eussent ete quelques anges de Paradis;”–as if they had bean some angels of Paradise.
[522] l Cor. 1:11; 3:3; 5:l; 6:7; 9:l; 15:12.
[523] French, “Toutesfois Sainct Paul recognoissoit entre eux quelque Eglise;”–yet St Paul recognised some church among them.
[524] See Calvin, Lib. de Cœna Domini; item, Instructio adv. Anabapt.
[525] Calvin here asserts that, in all ages, there has been a Church, and that this Church will continue until the final consummation of all things. This emphasis, of course, does not agree with the view that God dealt with the nation of Israel in the Old Testament, but now deals with the Church; nor does it comport with the view that Old Testament believers cannot be said to have been in the Church, since the Church began at Pentecost. Calvin views believers of all ages and dispensations as members of Christ’s Church.
[526] Latin, “Jactant.”–French, “Ces grands correcteurs leur reprochent;”–those great reformers upbraid them.
[527] French, “Ce n’a pas eté seulement afin qu’ils deliassent ceux qui si convertiroient alla foy Christienne, et qu’ils fissent cela pour une fois.”–It was not only that they might loose those who should be converted to the Christian faith, and that they should do so once for all
[528] Gen. 37:18, 28; 34:25; 35:22; 38:16; 2 Sam 11:4, 15; 12:13.
[529] French, “Ils usoient de cette maniere de parler afin de mettre difference autre les fautes privees, et les crimes publiques qui emportoient grands scandales en l’Eglise.”–They used this manner of speech, in order to make a difference between private faults and the public crimes which brought great scandals into the Church.
CHAPTER 2. COMPARISON BETWEEN THE FALSE CHURCH AND THE TRUE.
[530] French, “Secondement, qu’encore il y ait quelques petites fautes, ou en la doctrine ou aux sacremens qu’icelui no laisse point d’avoir sa vigeur.”–Secondly, that though there may be some little faults either in doctrine or in the sacraments, the Church ceases not to be in vigour.
[531] Calvin here answers the question, “How far into error can the (visible) Church go before it ceases to deserve the name?” Minor defects or trivial errors, whether in doctrine or in conduct, do not bring the Church to that point. But if the fundamental articles of religion are injured or suppressed, and the essential elements of the sacraments are destroyed, then the Church dies, and ceases to exist.
[532] See chap. 1 sec. 10; 2 sec. 10; 8 sec. 12.
[533] French, “Je say bien que les flatteurs du Pape magnifient grandement leur Eglise.” –I know that the flatterers of the Pope greatly extol their Church.
[534] French, “Or tent s’en faut que cela ait lieu, que mesmes aux gouvernemens terrestres il ne seroit point supportable. Comme il n’y a nul propos de dire que la tyrannie de Caligula, Neron, Heliogabale, et leurs semblables soit le vrai etat de la cité de Rome, pourcequ’ils ont succedé aux bons governeurs qui etoient establis par la peuple.”–Now, so far is this from being the case, that even in earthly governments it would not be supportable. As there is no ground for saying that the tyranny of Caligula, Nero, Heliogabalus, and the like, is the true state of the city of Rome, because they succeeded the good governors who were established by the people.
[535] French, “Ils savoient que les pretres Levitiques, combien qu’ils fussent indignes d’un tel office, neantmoins pourcequ’ils avoient eté ordonnez de Dieu, et n’etoient point encore deposés, devoient etre recognus pour ministres legitimes, ayant le degré de pretrise.”–They knew that the Levitical priests, although they were unworthy of such an office, nevertheless, because they had been ordained of God, and were not yet deposed, were to be recognised as lawful ministers, having the rank of priesthood.
[536] French, “Mais nous contendons seulement du vrai etat de l’Eglise, qui emporte communion, tant en doctrine, qu’en tout qui appartient à la profession de notre Chretienté;”–but we contend only for the true state of the Church, implying communion, as well as everything which pertains to the profession of our Christianity.
[537] The French adds, “pour le moins en l’Eglise Occidentale;”–at least in the Western Church.
CHAPTER 3. OF THE TEACHERS AND MINISTERS OF THE CHURCH. THEIR ELECTION AND OFFICE.
[538] Latin, “quasi vicariam operam.”–French, “les faisans comme ses lieutenans;”–making them as it were his substitutes.
[539] See on this subject August. de Doctrina Christiana, Lib. 1
[540] Latin, “senatum.”–French, “conseil ou consistoire;”–council or consistory.
[541] Luke 21:15; 24:49; Mark 6:15; Acts 1 8; 1 Tim. 5:22.
[542] See chap. 4 sec. 10, 11; chap. 5 sec. 2, 3. Also Calv. in Acts 6:3, and Luther, tom. 2 p 374.
[543] “Pourtant Sainct Hierome apres avoir divisé l’Eglise en cinq ordres, nomme les Eveques, secondement, les Pretres, tiercement, les Diacres, puis les fideles en commun, finalement, ceux qui n’etoient pas baptisés encore, mais qui s’etoient presentés pour etre instruits en la foy Chretienne; et puis recevoient le baptéme. Ainsi il n’attribue point de certain lieu au reste du Clergé ni aux Moines.”–However, St Jerome, after dividing the Church into five orders, names the Bishops, secondly, the Priests, thirdly the Deacons, then the faithful in common, lastly, those who were not yet baptised but had presented themselves to be instructed in the Christian faith, and thereafter received baptism. Thus he attributes no certain place to the remainder of the Clergy or to the Monks.
[544] French, “La cognoissance venoit aux patriarches, qui assemblerent le concile do tous les eveques respondant a leur primauté;”–the cognisance fell to the patriarchs, who assembled a council of all the bishops corresponding to their precedence.
[545] Hieronymus, Epist. ad Nepotianum. It is mentioned also by Chrysostom, Epist. ad Innocent.
[546] In the Amsterdam edition the words are only “quartam vero advenis pauperibus.” The Geneva edition of 1559, the last published under Calvin’s own eye, has “quartam vero tam advenis quam indigenis pauperibus.” With this Tholuck agrees.
[547] The French adds, “Afin qu’il n’all’ nulle part sans compagnie et sans temoin;”– in order that he might not go anywhere without company and without witness.
[548] French, “On leur ordonnoit de faire la lecture des Pseaumes au pulpitre;”–they ordered them to read the Psalms in the desk.
[549] The French adds, “Comme de Lecteurs et Acolytes;”–as Readers and Acolytes.
[550] The whole narrative in Theodoret is most deserving of notice. Theodoret. Lib. 4 cap. 20.
CHAPTER 5. THE ANCIENT FORM OF GOVERNMENT UTTERLY CORRUPTED BY THE TYRANNY OF THE PAPACY.
[551] “C’est un acte semblable, que quand ceux qu’on doit promouvoir se presentent à l’autel, on demande par trois fois en Latin, s’il ést digne; et quelcun qui ne l’a jamais vue, ou quelque valet de chambre que n’entend point Latin, repond en Latin qu’il est digne: tout ainsi qu’un personnage joueroit son rolle en une farce.”–In like manner, when those whom they are to promote present themselves at the altar, they ask, three times in Latin, if he is worthy; and some one who has never seen him, or some valet who does not understand Latin, replies, in Latin, that he is worthy: just as a person would play his part in a farce.
[552] French. “Ies vices des personnes:”–the faults of individuals.
CHAPTER 6. OF THE PRIMACY OF THE ROMISH SEE.
[553] See Calv. Adversus Concilium Tridentinum. Also Adversus Theologos Parisienses.
[554] French, “Pour ce faire, ils alleguent la pretrise souveraine qui etoit en la loy, et la jurisdiction souveraine du grand sacrificateur, que Dieu avoit establie en Jerusalem.”–For this purpose, they allege the sovereign priesthood which was under the law, and the sovereign jurisdiction of the high priest which God had established at Jerusalem.
[555] “Car c’est tout ainsi comme si quelcun debattoit que le monde doit etre gouverné par un baillie ou seneschal parce que chacune province a le sien.”–For it is just as if one were to maintain that the whole world ought to be governed by a bailie or seneschal, because each province has its own.
[556] French, “Ils ont Four leur bouelier, qu’aucuns des Peres les ont ainsi exposees.”–They regard it as their buckler, that some of the Fathers have so expounded them.
[557] The French adds, “Vision receue du Seigneur; Le Seigneur des armees l’a dit,”–A vision received from the Lord; The Lord of hosts hath spoken it.
[559] Calvin apparently believed that Paul’s conversion occurred about three years after the death of Christ; that Paul visited Peter in Jerusalem three years later (Gal. 1:18; Acts 9:26); that Paul saw Peter again at the Jerusalem Council fourteen years later (Gal. 2:1, 2:9; Acts 15:1-11); and that these three numbers were meant to be added together. He therefore locates Peter at Jerusalem about twenty years after the death of Christ.
[560] Nero committed suicide in A.D. 68. A subtraction of thirty-seven years brings us back to A.D. 31 for the date of Christ’s death. An addition of twenty years would place Peter in Jerusalem until A.D. 51. And following this date, Peter went to Antioch.
[561] Paul’s arrival in Rome as a prisoner is put at A.D. 60. If his epistle to the Romans was written four years before, then that book should be dated A.D. 56. In this letter, there is no salutation of Peter (as would be expected if Peter had been bishop of Rome). In fact, there is not even so much as a mention of him! (although many other names, some of them obscure, appear in the closing chapter). The implication that Peter was not in Rome at this time (A.D. 56) seems difficult to avoid.
[562] During his first imprisonment in Rome (from A.D. 60 to 62), Paul wrote his epistle to the Philippians. No mention is made of Peter, but there is a strong commendation of Timothy, who not only was with Paul in Rome, but also sought for the things which are Christ’s (Phil. 2:19-21). In addition to Paul’s own epistle, Luke’s account of Paul’s two-year imprisonment in Rome (in Acts 28) says nothing whatever concerning Peter. It would appear that Peter was not in Rome from A.D. 60 to 62.
[563] In Paul’s second epistle to Timothy (the last of the Pauline epistles, dated A.D. 67), he states that at his first defense no man stood with him, but that all forsook him (2 Tim. 4:17). Where then was Peter? A number of theories might be advanced in reply to this question. Let us examine for: (1) Peter was in Rome, but in hiding. This theory is not very complimentary to Peter, who must in such a case have been among those who forsook Paul, for whom Paul prayed that it might not be imputed to them (implying wrongdoing on their part). (2) Peter, at the time of writing of 2 Timothy (in A.D. 67), had not as yet arrived in Rome. This theory would hold that Peter arrived later in A.D. 67, and was martyred a short time after, perhaps in the spring of A.D. 68, with Paul. This view suffers from the fact that 2 Peter, believed to have been written by Peter at Rome, is dated A.D.66. (3) Peter had already been martyred, and thus obviously could not stand with Paul at his first defense. This theory would date Peter’s death in Rome at A.D. 64, during Nero’s persecution of the Christians following the great fire in Rome. Once again, this view conflicts with the date of the writing of 2 Peter, in A.D. 66. Peter’s second epistle, obviously written by Peter, just as obviously could not have been written by someone who had died two years before he wrote it! (4) Peter was imprisoned in Rome at this time, expecting shortly to be executed (note 2 Peter 1:14), and thus was simply unable to stand with Paul. This theory, although it has certain problems, nevertheless has one important feature in its favor. It can take into account a two-year period of imprisonment (A.D. 66-68) ending in Peter’s execution (during which period, in A.D. 67, he was unable to stand with Paul); and include within that period Peter’s second epistle (dated A.D. 66).
[564] Calvin in this one sentence states his conclusions on three distinct questions: (a) Did Peter die in Rome? (b) Was Peter bishop of Rome? (c) If Peter was bishop of Rome, did he hold this office for a long period of time? With regard to the first question, Calvin does not dispute the contention that Peter died in Rome. Although there is no specific statement to this effect in Scripture, yet Peter’s presence and martyrdom is attested by so many early writers, including Clement of Rome, Ignatus, Papias, and Irenaeus, that there appears to be no sound reason to reject a tradition about which so many authors agree. However, in relation to the second and third questions, Calvin does not feel that he can answer affirmatively. His reasons are found in the argument which he has developed in this section and the previous one. If Calvin’s development in these sections, and the appended annotations are substantially correct, then it would appear that at least three conclusions follow: (1) There is no evidence that Peter founded the church at Rome. (2) There is no evidence that Peter was in Rome for any considerable length of time. He may have been there, at the most, for six years (if he came in A.D. 62 and died in A.D. 68). He may have been there for five years (if he arrived in A.D. 66 and was executed in A.D. 68). (3) There is no evidence that Peter was the (first) bishop of Rome; or that such an office, distinct from that of elder, even existed at this early date. Such an office, clearly extra-Biblical, appeared only later in the history of the Church.
[565] French, “Voila l’Archeveque d’Arles assis pour retracter; si bon lui semble la sentence de l’Eveque Romain. au moins pour juger par dessus lui.”–Here is the Archbishop of Arles seated to recall, if he thinks fit, the sentence of the Bishop of Rome, or at least to judge as his superior.
[566] Nicolas, whose view is given in Decretis 17, Quæst. 3, cap. Nemini; Innocent IX. Quæst. 3, cap. Nemo. Symmachi 9. Quæst. 3, cap. Aliorum. Antherius, ibidem, cap. Facta.
[567] Erasmus, in a letter to Steuchus, says, “It may be that in Germany there are persons who do not refrain from blasphemy against God, but the severest punishment is inflicted on them. But at Rome, I have with my own ears heard men belching out horrid blasphemies against Christ and his apostles, in the presence of many besides myself, and doing it with impunity!”
[568] John Gerson, who lived at the time, attests that John XXII. openly denied the immortality of the soul.
[569] The French adds, “Vision receue du Seigneur; Le Seigneur des armees l’a dit,”–A vision received from the Lord; The Lord of hosts hath spoken it.
[570] This section admirably expresses Calvin’s view concerning the centrality of Christ in divine revelation. From Creation to Consummation, Christ is God’s only wisdom, light, and truth, the only mirror in which God has Himself as Redeemer, the only fountain of heavenly doctrine, and the only way by which man can come to know God. Here there is no room for the concept that Christ was completely concealed in the Old Testament, whereas He is completely revealed in the New; nor for the idea that Old Testament saints trusted in God, whereas New Testament saints trust in Christ.
[571] Although Calvin uses the term “dictated” in connection with this explanation of the manner in which the body of Old Testament Scripture was formed, this should not be taken to express the mode of Inspiration, but rather to call attention to the result of Inspiration. That this is his intention may be seen in the previous assertion that historical details “are also the composition of prophets,” which assertion takes into account the human factor in the process of the inscripturation of revelation.
[572] This assertion that the Spirit of Christ “in a manner dictated words to them” implies at least three ideas: (1) The guidance of the Spirit in the inspiration of Scripture extends to the very words which the apostles and prophets employed; (2) The words of Scripture express the very thoughts which God wished expressed, so that the result of the Spirit’s inspiration is, in regard to truth, the same as if the words had been dictated; (3) Yet the words of Scripture were only “in a manner” dictated, since the Spirit used the faculties peculiar to the human instruments, thereby ensuring a Scripture characterized by differences of vocabulary, syntax, grammar, literary style, historical setting, and theological approach.
[573] The expression, “sure and authentic amanuenses,” would at first glance, seem to imply that the apostles were mere scribes and copyists, and that Inspiration should be defined as “infallible supernatural superintendence of mechanical human reproduction of divinely communicated words.” But Calvin would have subscribed to such a “dictation theory” of Inspiration is abundantly clear from the many relevant portions of the Institutes. (See also notes on sections 6 and 8 of this chapter.)
[574] The French adds, “Or, nos adversaires mesmes tiennent tous ceux-la pour heretiques.”–Now, our opponents themselves regard all those as heretics.
CHAPTER 9. OF COUNCILS AND THEIR AUTHORITY.
[575] See Calvin’s Antidote to the Articles of Sorbonne; Letter to Sadolet; Necessity of Reforming the Church; Antidote to the Council of Trent; Remarks on the Paternal Admonition of the Pope.
[576] French , “Si je tien ici la bride roide pour ne lascher rien facilement à nos adversaires, ce n’est pas a dire pourtant que je prise les conciles anciens moins que je ne doy. Car je les honore de bonne affection, et desire que chacun les estime, et les ait en reverence.”–If I here keep the reins tight, and do not easily yield anything to our opponents, it is not because I prize ancient councils less than I ought. For I honour them sincerely and desire that every man esteem them, and hold them in reverence.
[577] French, “Toutesfois je ne veux point que ces propos soyent entendus comme si je vouloye amoindrir l’authorité des pasteurs, et induire le peuple à la mepriser legerement.”–However, I would not have these statements to be understood as if I wished to lessen the authority of pastors, and induce the people lightly to despise it.
[578] French, “entre le siege judicial de Dieu, qui est spirituel, et la justice terrestre des hommes;”–between the judgment-seat of God and the terrestrial justice of men.
[579] French, “Et de fait, tel a eté le sens de cette distinction vulgaire qu’on a tenue par toutes les ecoles; que c’est autre choses des jurisdictions humaines et politiques, que de celles qui touchent à la conscience;”–And in fact, such is the import of the common distinction which has been held by all the schools, that human and civil jurisdictions are quite different from those which touch the conscience.
[580] Calvin on the Necessity of Reforming the Church.
[581] French, “Mais depuis sont survenus d’autres singes, qui ont eu une folle affectation de coudre piece sur piece, et ainsi ont composé tant les accoustremens du prestre, que les paremens de l’autel, et le badinage et jeu de farce que nous voyons à present à la Messe, avec tout le reste du borgage.”–But other apes have since appeared, who have had a foolish affectation of sewing piece to piece, and thus have formed all the furnishings of the priests, as well as altar ornaments, the trifling and farce play which we now see in the Mass, with all the other garniture.
CHAPTER 11. OF THE JURISDICTION OF THE CHURCH, AND THE ABUSES OF IT, AS EXEMPLIFIED IN THE PAPACY.
[582] There is nothing repugnant to this in the statement of Augustine (Ep. 119), that as the teachers of liberal arts and pursuits, so bishops also were often accustomed, in their judicial proceedings, to chastise with the rod.
[583] It is truly unfortunate that these sound sentiments were not heeded by Calvin himself, when, exactly six years before this definitive edition of 1559 was published, he asked the councils of Geneva to arrest the heretic Michael Servetus, brought charges against him, carried on the debate to prove that his heresy was threatening the Church of Christ, and approved of the verdict to put him to death (although he urged beheading instead of burning at the stake). Calvin even wrote a small book defending the death sentence upon Servetus. Today there is a monument on Champel, the hill upon which Servetus perished in the flames. It was erected on the 350th anniversary of the execution, by followers of Calvin. The inscription reads: As reverent and grateful sons of Calvin, our great Reformer, repudiating his mistake, which was the mistake of his age, and according to the true principles of the Reformation and the Gospel, holding fast to freedom of conscience, we erect this monument of reconciliation on this 27th of October 1903.
[584] This is stated by Ambrose, Hom. de Basilic. Tradend. See also August. De Fide et Operibus, cap. 4.
[585] Gregor. Lib. 2 Ep. 5; Lib. 3 Ep. 20; Lib. 2 Ep. 61; Lib. 4 Ep. 31, 34.
[586] Lib. 1 Ep. 43; Lib. 4 Ep. 32, 34; Lib. 7 Ep. 39.
CHAPTER 12. OF THE DISCIPLINE OF THE CHURCH, AND ITS PRINCIPAL USE IN CENSURES AND EXCOMMUNICATION.
[587] French, “J’use de ce mot de Cleres pource qu’il est commun, combien qu’il soit impropre; par lequel j’entens ceux qui ont office et ministere en l’Eglise.”–I use this word Clergy because it is common, though it is improper; by it I mean those who have an office and ministry in the Church.
[588] Vide Cyril in Joann. cap. 50, et Luther, de Commun. Populi, tom. 2
[589] Cyprian, Lib. 1 Ep. 2; Lib. 3 Ep. 14, 26.
[590] Ambros. Lib. 1 Ep. 3; et Oratio habita in Funere Theodosii.
[591] French, “Il y a danger, que de discipline nous ne tombions en une maniere de gehene, et que de correcteurs nous ne devenions bourreaux.”–There is a danger, lest instead of discipline we fall into a kind of gehenna, and instead of correctors become executioners.
[592] See a lengthened refutation in Calv. Instructio adv. Anabap. Art. 2. See also Calv. de Cœna Domini.
[593] See a striking instance in Ezra 8:21, on the appointment of a fast at the river Ahava, on the return of the people from the Babylonish captivity.
[594] French “Quand il advient quelque different en Chretienté, qui tire grande consequence.”–When some difference on a matter of great consequence takes place in Christendom.
[595] 1 Sam. 7:6; 31:13; 2 Kings 1:12; Jonah 3:5.
[596] August de Morib. Manich. Lib. 2 c. 13; et cont. Faustum, Lib. 30
[597] See Chrysostom. Homil. sub. initium Quadragesimæ, where he terms fasting a cure of souls and ablution for sins.
[598] Bernard in Serm. 1 in die Paschæ, censures, among others, princes also, for longing, during the season of Lent, for the approaching festival of our Lord’s resurrection, that they might indulge more freely.
[599] Bernard censures, among others, princes also, for longing, during the season of Lent, for the approaching festival of our Lord’s resurrection, that they might indulge more freely.
CHAPTER 13. OF VOWS. THE MISERABLE ENTANGLEMENTS CAUSED BY VOWING RASHLY.
[600] See Ps. 119:106. “I have sworn, and I will perform it, that I will keep thy righteous judgments.” Calvin observes on these words, that the vow and oath to keep the law cannot be charged with rashness, because it trusted to the promises of God concerning the forgiveness of sins, and to the spirit of regeneration.
[601] On the vow of celibacy. see Calv. de Fugiend. Micit. sacris, Adv. Theolog. Paris. De Necessit. Reform. Eccl.; Præfat. Antidoti ad Concil. Trident.; Vera Eccles. Reform. Ratio; De Scandalis.
[602] Bernard, de Convers. ad Clericos, cap. 29, inveighing against the crimes of the clergy, says, “Would that those who cannot contain would fear to take the vow of celibacy! For it is a weighty saying, that all cannot receive it. Many are either unable to conceal from the multitude, or seek not to do it. They abstain from the remedy of marriage, and thereafter give themselves up to all wickedness.”
[603] Latin, “Catechism.”–French, “En faisant protestation de notre foy;”–in making profession of our faith.
[604] At the same place, he admirably says, “Dearly beloved, love ease, but with the view of restraining from all worldly delight, and remember that there is no place where he who dreads our return to God is not able to lay his snares.”
[605] Laurentius, defending his written assertion, that the monks falsely imagined that by means of their profession they merited more than others, admirably concludes, “There is no safer, no better way than that taught by Christ, and in it no profession is enjoined.”
[606] French, “,Par ce moyen ils attirent farine au moulin et vendent leur sainteté tres cherement; cependant cette glose est cachee et comme ensevelie en peu de livres;”–by this means they bring grist to their mill, and sell their holiness very dear; meanwhile, the gloss is concealed, and is, as it were, buried in a few books.
[607] Chrysostom, in his Homily on the words of Paul, “Salute Prisca,” &c., says, “All who retire to monasteries separate themselves from the Church, seeing they plainly assert that their monasticism is the form of a second baptism.”
[608] See Bernard. ad Guliel. Abbat.. “I wonder why there is so much intemperance among monks. O vanity of vanities! but not more vain than insane.” See also August. de Opere Monach. in fin
CHAPTER 14. OF THE SACRAMENTS.
[609] That is, the sacrament cannot make the promise of God objectively more certain, but it can make our faith in God’s promise subjectively more certain. God’s Word is always absolute, strong, unchangeable, and “settled in heaven”; but our faith, throughout this life is always relative, weak, changeable, and frequently in need of confirmation and assurance. Thus we properly distinguish between the objective certainty of God’s Word, and the subjective certainty of our faith.
[610] Sometimes this distinction is expressed in terms of the form of administration of the sacraments (the words of institution, the consecration of the element(s), and their application or distribution), on the one hand, and their spiritual significance and value, on the other. The grace of the sacraments does not lie in their fact or form, but in the Word received by faith.
[611] Heb. 9:1-14; 1 John 1:7; Rev. 1:5; Heb. 4:14; 5:5; 9:11.
[612] Rom. 2:25-29; 1 Cor. 7:19; Gal. 6:15; 1 Cor. 10:5; 1 Pet. 3:21; Col. 2:11.
[613] French, “Mais on fera encore un autre argument.”–But there is still another argument which they will employ.
[614] Perhaps an expansion of Calvin’s thrust will help to illumine this “difficult point.” In Hebrews 9 and 10 it may, at first glance, appear that the writer intends to draw a contrast between those sacrifices offered under the law which were never able to take away so much as a single sin, and the one sacrifice offered by Christ which is able to take away all sins. Such a contrast, however, poses certain questions. For example, what would have been the value of the atonement which the high priest was to make each year, when, in the holy of holies, he offered blood for his own sins and for the sins of the people? Again, why did Moses sprinkle blood upon the book, the people, the tabernacle, and all the vessels of the tabernacle, in order (as Hebrews 9:19-23states) to purge and purify them, if the blood of calves and lambs and goats cannot take away a single sin? And how could David have written, “Blessed is the man whose sins are forgiven” (a blessedness applicable, according to Paul in Romans 4:6-8, not only to David, but also to New Testament believers), if by the shedding of blood during the Old Testament economy, there was no remission (forgiveness) of sins? The objection may be raised, but then what does the writer of Hebrews mean when he says (in 10:4) that “it is not possible that the blood of bulls and of goats should take away sins”? And how are we to understand the assertion (in 10:11) that “every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins”? Two things appear clear: (1) That the writer of Hebrews does not mean that the Old Testament sacrifices commanded by God were valueless or worthless (2) that our interpretation must be compared to, be in proportion to, and be related to, the analogy of faith (the teaching of Scripture as a whole). Perhaps a viable solution to this problem can be found in two important distinctions; that between temporary and permanent value, and that between extrinsic efficacy. As we attempt to compare and contrast the sacrifices of the Old Testament with the sacrifice by Christ of Himself, we discover that the emphasis in Hebrews 9 and 10, with respect to the Old Testament sacrifices, is upon their temporary value (because they were repeated again and again), and their extrinsic efficacy (because they were not intended to point to themselves, but to the atoning sacrifice of Christ which gave efficacy to them); and we discover that the emphasis in those chapters, with respect to the sacrifice of Christ, is upon its permanent value (because it was completed once and for all by the eternal Word made flesh), and its intrinsic efficacy (because it was and is a perfect and complete satisfaction). The temporary value and extrinsic efficacy of the sacrifices of the Old Testament is borne out by the terms used to express them in these two chapters of Hebrews. They are called signs, or significations (9:8), figures, or types (9:9, 24), patterns (9:23) and shadows (10:1). They could make the believing worshipper perfect “in the sense of final completeness”, since He offered one sacrifice and then sat down, never needing to offer again. But this should not be understood to mean that the sacrifices of the Old Testament had no value and no efficacy with respect to forgiveness of sins. If they were signs, they pointed to that which they signified; if they were figures or types, they anticipated their antitype; if they were patterns, they were patterns of the true reality; and if they were shadows, they silhouetted the substance. These, then, would appear to be the contrasts drawn in Hebrews 9 and 10. Impermanency and non-self-sufficiency characterize the sacrifices of the Old Testament; permanency and self-sufficiency characterize the Sacrifice of the New. The Old Testament sacrifices of lambs were efficacious, but not of themselves, and not without repetition; the New Testament sacrifice of the Lamb of God was efficacious of itself, gave value and efficacy to the Old Testament sacrifices, and is perfect and complete for ever.
[615] The French adds, “Qu’ils appellent en leur gergon.”–So called in their jargon.
[616] This expression, opus operatum, in connection with the sacraments, has been defined in the following ways: (a) that the sacraments themselves are causes of the operations of God’s grace (b) that the sacraments effect the grace they signify by the inherent power of the sacramental action itself (c) that in the sacraments we find materials and actions which are of themselves efficacious to give grace (d) that the sacraments not only signify inward grace, but have the power of producing it in the soul. In addition to these meanings (which are very similar in content and thrust), Calvin appears to understand the expression, opus operatum, as implying yet another dimension. He seems to define it as “an action which works,” or “an active work,” thereby implying, on the part of the recipient, some active participation which merits the grace of the sacrament. Both the abovementioned definitions of the expression and the implication suggested by it, Calvin strongly repudiates. The sacraments do not have inherent power to produce grace in the soul, nor are they made efficacious by any admixture of human merit which is brought to them by sinful men.
[617] The French adds, “J’appel le acte passif, pourceque Dieu fait le tout, et seulement nous recevons.”–I call the act passive, because God does the whole, and we only receive.
[618] French, “Nous suivons donc de mot à mot la doctrine de Sainct Paul, en ce que nous disons que le peché est remis au Baptesme, quant à la coulpe, mais qu’il demeure toujours quant à la matière, en tous Chretiens jusques à la mort.”–We therefore follow the doctrine of St Paul, word for word, when we say that in Baptism, sin is forgiven as to the guilt, but that it always remains as to the matter in all Christians until death.
[619] Latin, “Exsufflatio.”–French, “Le souffle pour conjurer le diable.”
[620] Vid. Calv. in Epist. de Fugiendis illicitis sacris. Item, Vera Ecclesia Reformandæ Ratio. See also infra, chap. 17 sec. 43. As to the form of baptism, see Cyprian, Lib. 4 Ep. 7.
[621] French, “Au reste, c’est une chose de nulle importance, si on baptise en plongeant du tout dans l’eau celui qui est baptisé, ou en repandant seulement de l’eau sur lui: mais selon la diversité des regions cela doit demeura en la liberté des Eglises. Car le signe est representé en l’un et en l’autre. Combien que le mot mesme de Baptiser signifie du tout plonger et qu’il soit certain que la coustume d’ainsi totalement plonger ait eté anciennement observée en 1’Eglise.”–Moreover, it is a matter of no importance whether we baptise by entirely immersing the person baptised in the water, or only by sprinkling water upon him, but, according to the diversity of countries, this should remain free to the churches. For the sign is represented in either. Although the mere term Baptise means to immerse entirely, and it is certain that the custom of thus entirely immersing was anciently observed in the Church.
[622] In this sentence Calvin makes three assertions: (1) that the mode of baptism is a matter of complete indifference (“not of the least consequence”). (2) that it is evident that the term “baptize” means to immerse. (3) that immersion was the mode used by the primitive Church. These assertions deserve thoughtful consideration. Perhaps the following observations will be helpful: (1) Behind Calvin’s complete infifference to mode lies an important distinction - the distinction between the substance or matter of the sacraments, and the mode or form of the sacraments; or to put it another way, the distinction between the essentials and the accidentals of the sacraments. For Calvin, the essential elements of the proper administration of baptism include: (a) a proper consecration, which includes the words of institution, the promises and obligations connected with the sacrament, and prayer; (b) a proper distribution, which involves the application of water in the name of the Trinity; and (c) a proper reception, which consists of faith, repentance, and an obedient spirit on the part of the recipient (or , in the case of infants, on the part of the parents). Beyond these, other aspects of the sacrament are “not of the least consequence,” but are purely matters of expediency (such as differences of national or local custom, or diversity or climate). (2) The contention that the word translate “baptize” means to immerse is true in many instances of its usage in the Greek classics, so many of which had been rediscovered in the Renaissance which preceded the Reformation period. It was no doubt in these works that Calvin found the word “baptize” to mean “immerse”. However, from a study of its usage in the Septuagient (the Greek translation of the Hebrew Old Testament, made about 250-200 B.C.); and from a careful examination of its usage in the New Testament; we discover that this word, during the history of its usage, enlarged its scope of meaning to include, along with its classical definition of “to submerge, to immerse, and to dip,” the further meanings of “to bathe in or with water, to wash.” It should be noted that two of the most highly regarded Greek lexicons–Thayer’s and Arndt and Gingrich’s–bear witness to this enlarged scope of meaning. As far as the New Testament meaning of the word “baptize” is concerned, it must be decided by a study, in each instance, of its usage in context. Such a study reveals that the word “baptize” does not mean immersion (although immersion could have been used in a number of cases). On the other hand, the same study reveals that “baptize” does not mean pouring or sprinkling either! The word, as used in the New Testament, does not mean a particular mode. Whenever it is used to refer to Christian water baptism, it means “to perform the Christian ceremony of initiation, with its essential elements of consecration, distribution, and reception.” (3) The contention that immersion was the mode used by the primitive Church has more recently been questioned, in the light of a comparison between the writings of the Church Fathers and the archaeological evidence that in any way relates to mode. Such a comparison appears to favor pouring the prevailing mode, with other modes also in use. Excellent studies of this question can be found in Clement F. Rogers’ work, Baptism and Christian Archaeology (Oxford: The Clarendon Press, 1903), and J.G. Davies’ work, The Architectural Setting of Baptism (London, Barrie and Rockliff, 1962).
[623] French, “Car par une mesme raison il faudroit dire, le service meslé que dresserent en Samarie ceux qui etoient la envoyés d’Orient, eut eté agreable a Dieu, veu que depuis ils ne furent plus molestes des betes sauvages.”–For the same reason it would be necessary to say, that the mongrel worship set up in Samaria by those who came from the East was agreeable to God, seeing that thereafter they were not molested by wild beasts.
CHAPTER 16. PÆDOBAPTISM. ITS ACCORDANCE WITH THE INSTITUTION OF CHRIST, AND THE NATURE OF THE SIGN.
[624] The French from the beginning of the chapter is as follows:–”Or d’autant que nous voyons l’observation que nous tenons de baptiser les petits enfans etre impugnée et debatue par aucuns esprits malins, comme si elle n’avoit point eté institutée de Dieu mais inventée nouvellement des hommes, ou pour le moins quelques années apres le tems des Apostres, j’estime qu’il viendra bien à propos, de confermer en cest endroit les consciences imbecilles, et refuter les objections mensonges qui pouroient faire teis seducteurs, pour renverser le verité de Dieu aux cœur des simples, qui ne seraient pas exercités pour repondre a leur cauteles et cavillations.”–Now, inasmuch as we see that the practice which we have of baptising little children is impugned and assailed by some malignant spirits, as if it had not been appointed by God, but newly invented by men, or at least some years after the days of the Apostles, I think it will be very seasonable to confirm weak consciences in this matter, and refute the lying objections which such seducers might make, in order to overthrow the truth of God in the hearts of the simple, who might not be skilled in answering their cavils and objections.
[625] The “analogy of faith,” to which we are to “bring every interpretation of Scripture,” refers to the ultimate rule or standard of interpretation, the final test of all doctrine; namely, the teaching of Scripture as a whole. Analogy suggests comparison; thus we are to compare a proposed interpretation of a specific portion of Scripture with the interpretation which Scripture as a whole; either explicitly or generally, gives to itself. Analogy suggests proportion or measure; thus we are to ascertain the intention and importance of a single text of Scripture in proportion to its place and distribution in the whole body of revealed truth. Analogy also suggests relationship; thus we are to study the particular doctrines of Scriptures in relation to the system of doctrine revealed therein.
[626] This strong assertion must be seen in its relationship to the question of the salvation of elect infants dying in infancy. If they are to have remission of sins, a new nature, and the blessing of eternal life, it is clear that they must be regenerated.
[627] D129 It is instructive to take not of Calvin’s careful restraint and sense of proportion in the previous few sentences. With respect to the question of the manner in which elect infants dying in infancy are saved, Calvin, while presupposing their need and the Spirit’s supply of regeneration (see note on section 18), makes no definite assertion concerning the presence or absence of faith in them. This position of indecision (as Calvin terms it) is commendable, precisely because it does not presume beyond the teaching of Scripture.
[628] In connection with the sacraments, there are three aspects which must be carefully distinguished: 1. the spiritual reality which is signified (what Calvin calls “the thing”) 2. the external sacrament itself (what Calvin calls “the sign”) 3. our understanding of the spiritual significance of the sacrament (as mediated to us by the Word and Spirit). Calvin has called our attention to the very important fact that a particular time order of these aspects is not crucial to the proper use of the sacraments. He asserts that the spiritual reality itself (e.g., regeneration) may either precede or follow the external sacrament (i.e., 1 may precede 2, or 2 may precede 1). The order then, of the three aspects enumerated above could be 1, 2, 3, or 1, 3, 2, or 2, 1, 3. (The reason why the order could not be 2, 3, 1, or 3, 1, 2, or 3, 2, 1, is that, because of that depravity which fills our minds with ignorance and spiritual darkness, our understanding of the sacrament’s spiritual significance [3] must always follow the spiritual reality which is signified [1]). Calvin’s specific interest in this section is, of course, to point out that the third possible order (2, 1, 3) is a live option. That is, the time order (in addition to the other possible orders) could be as follows: 2. the external sacrament itself (e.g., baptism) 1. the spiritual reality which is signified (e.g., regeneration) 3. our understanding of the spiritual significance of the sacrament. And the time lapse between number 2 and numbers 1 and 3 could amount to an indefinite number of years, just as it ordinarily did in the case of circumcised infants in Old Testament times.
[629] See Calv. Cont. Articulos Theologorum Paris. Art 4. Item, Ad. Concil. Trident. Item, Vera Eccles. Reformand. Ratio, et in Append. Nævus in August. Lib. 1 ad Bonifac. et Epist. 28. Ambros. de Vocat. Gentium, Lib. 2 cap. 8, de Abraham. Lib. 2 cap. 11.
[630] French, “Combien qu’il me fasche d’amasser tant de reveries frivoles que pourront ennuyer les lecteurs, toutesfeis pource que Servet, se meslant aussi de mesdire du baptesme des petis enfans, a cuide amener de fort belles raisons, il sera raison de les rabattre brievement.”–Although I am sorry to amass so many frivolous reveries which may annoy the reader, yet as Servetus, taking it upon him to calumniate baptism also, has seemed to adduce very fine arguments, it will be right briefly to dispose of them.
CHAPTER 17. OF THE LORD’S SUPPER, AND THE BENEFITS CONFERRED BY IT.
[631] See August. Hom. in Joann. 31 et 40, &c., Chrysost. Hom. ad Popul. Antioch., 60, 61; et Hom. in Marc. 89.
[632] The degree to which Calvin’s words concerning the Roman Catholic dogma of transubstantiation have become obsolete, during the 390 years following this definitive edition of the Institutes (Geneva, 1559), may be ascertained by comparing his discussion with the answers to questions 347-50 of the official Baltimore Catechism, No. 3, issued in 1449 under the auspices of the Confraternity of Christian Doctrine. We here quote both questions and answers verbatim: 347. What happened when our Lord said: “This is My body...This is My blood”? When Our Lord said, “This is My body,” the entire substance of the bread was changed into His body; and when He said, “This is My blood,” the entire substance of the wine changed into His blood. 348. Did anything of the bread and wine remain after their substance had been changed into Our Lord’s body and blood? After the substance of the bread and wine had been changed into Our Lord’s body and blood, there remained only the appearances of bread and wine. 349. What do we mean by the appearances of bread and wine? By the appearances of bread and wine we mean their color, taste, weight, shape, and whatever else appears to the senses. 350. What is the change of the entire substance of the bread and wine into the body and blood of Christ called? The change of the entire substance of the bread and wine into the body and blood of Christ is called Transubstantiation.
[633] Compare together Ambrose on those who are initiated in the sacraments (cap. 9) and Augustine, De Trinitate, Lib. 3 cap. 10, and it will be seen that both are opposed to transubstantiation.
[634] Calvin, though tactfully refraining from any mention of Luther (whom he held in high regard), obviously has reference to that view of the presence of Christ in the Lord’s Supper historically associated with the Lutheran tradition–a view which has often been called (in contradistinction to transubstantiation) “consubstantiation.” Whereas “transubstantiation” means a change of the substance of the bread and wine into the substance of Christ’s body and blood, “consubstantiation” means that the substance of the bread and wine is accompanied by the substance of Christ’s body and blood. Perhaps three references from Lutheran tradition will suffice to support the contention that this view has been held by that tradition. In his Large Catechism, Martin Luther asserted: The Sacrament of the Alter is the true body and blood of our Lord Jesus Christ, in and under bread and wine, instituted and commanded by the Word of Christ to be eaten and drank by us Christians. In the negative division of Article 7 of the Formula of Concord (1584), two sections are particularly relevant: Section 5. (We reject and condemn the erroneous article) That the body of Christ in the Holy Supper is not received by the mouth together with the bread, but that only bread and wine are received by the mouth, while the body of Christ is taken only spiritually, to wit, by faith. Section 11. (We reject and condemn the erroneous article) That Christ’s body is so confined in heaven that it can in no mode whatever be likewise at one and the same time in many places, or in all the places where the Lord’s Supper is celebrated. Those theologians who followed in the Lutheran tradition (e.g., David Hollaz and Heinrich Schmid) frequently expressed this view in the following manner: In with, and under the bread and wine, Christ presents His true body and blood to be truly and substantially eaten and drank by us.
[635] Gen. 17:10; Exod. 12:11; 17:6; 1 Cor. 10:4.
[636] Exod. 3:2; Psalm 84:8; 42:3; Mt 3:16.
[637] French, “Certes si on ne veut abolir toute raison, on ne peut dire que ce qui est commun à tous sacremens n’appartienne aussi à la Cene.”–Certainly if we would not abolish reason altogether, we cannot say that that which is common to all the sacraments belongs not also to the Supper.
[638] The French adds, “Je di si Jesus Christ est enclos sous chacun des deux signes.”–I mean, if Jesus Christ is included under each of the two signs.
[639] The French adds, “En lisant nos ecrits, on verra incontinent combien ces calomnies sont vilaines et puantes.”–In reading our writings, it will at once be seen how vile and foul these calumnies are.
[640] Thus Augustine, speaking of certain persons, says: “It is strange, when they are confined in their straits, over what precipices they plunge themselves, fearing the nets of truth” (Aug. Ep. 105).
[641] That the dogma of those who place the body of Christ in the bread is not aided by passages from Augustine, or the authority of Scripture, is proved here and sec. 29-31. There is no ambiguity in what he says, De Civit. Dei, 16, cap. 27. In Psal. 26 et 46. In Joann. Tract. 13, 102, 106, 107, &c.
[642] The French adds, “Car la figure seroit fausse, si ce qu’elle represente n’estoit vray.”–For the figure would be false, if the thing which it represents were not real.
[643] The French adds, “veu qu’ils confessent que nous l’avons aussi bien sans la Cene;”–seeing they acknowledge that we have him as well without the Supper.
[644] French, “Il faisoit Jesus Christ homme en tant qu’il est Dieu, et Dieu en tant qu’il est homme.”–He made Jesus Christ man, in so far as he is God, and God in so far as he is man.
[645] See Bernard in Cant. Serm. 74, 75; et Trad. de Gratia et Liber. Arbit.
[646] See August. Cont. Liter. Petiliani, Lib. 2 c. 47, et Tract. in Joann.
[647] See Calvin de Cœna Domini. Item, Adv. Theol. Paris. Item, Vera Eceles. Reform. Ratio.
[648] The reference is to Gregory I (frequently referred to as Gregory the Great), bishop of Rome from 590 to 604.
CHAPTER 18 OF THE POPISH MASS. HOW IT NOT ONLY PROFANES, BUT ANNIHILATES THE LORD’S SUPPER.
[649] Vid. Calv. Ep. de Fugiend. Illic. Sacris. Item, De Sacerdotiis Eccles. Papal. Item, De Necessitate Reform. Eccles. Item, Epist. ad Sadoletum
[650] The French adds, “qui ont parlé un petit plus passablement que leur successeurs qui sont venus depuis;”–who have spoken somewhat more tolerably than their successors who have come since.
[651] Heb. 5:5-10; 7:17; 21; 9:11; 10:21; Ps. 110:4; Gen. 14:18.
[652] Heb. 9:11-12, 26; 10:10, 14, 16.
[653] The French of this sentence is, “Car combien que ceux qui sont les plus effrontées entre les Papistes fassent un bouclier des anciens docteurs, abusant faussement de leurs tesmoignages, toutesfois c’est une chose claire comme le soleil en plein midi, que ce qu’ils font est tout contraire a l’usage ancien: et que c’est un abus qui est venu en avant du temps que tout etoit depravé et corrompu en l’Eglise.”–For although those who have the most effrontery among the Papists make a shield of the ancient doctors, falsely abusing their testimony, it is clear as the sun at noon-day, that what they do is quite contrary to ancient practice, and that is an abuse which immediately preceded the time when everything was depraved and corrupted in the Church.
[654] This last sentence forms, in the French, the first of sec. 11.
[655] French, “n’ancun authorite humaine, ne longeur de temps, ne toutes autres apparences;”–no human authority, no length of time, nor any other appearances.
[656] The French explains, “c’est à dire, sous le nom de la parole de Dieu;”–that is to say, under the name of the word of God.
[657] Exod. 16:13-15; 17:6; Num. 20:8., 21:9; 1 Cor. 10:4; John 3:14.
[658] 1 John 2:18; 1 Pet. 1:20; Luke 10:22, Heb. 1:1; 1 Cor. 13:12.
[659] French, “deschiree, decouppee, departie, brisee, divisee, et toute difformee.”
[660] Ambros. de iis qui init. Mysteriis et de Sacrament.
[661] Calv. adv. Concil. Trident. Præfat. in Catechis. Latinum. Viret. de Adulter. Sacrament. cap. 2-5.
[662] French, “en laquelle toutesfois ils n’ont rien semblable a eux, sinon une folle et perverse singerie”;–in which, however, they have nothing like them but a foolish and perverse aping.
[663] The French adds, “du ternps de Sainct Augustin;” –of the time of St Augustine.
[664] De Consecr. Dist. 5, Concil. Aurel. cap. Ut Jejuni de Consecr. Dist. 5.
[665] French, “Auquel ils font semblant de porter une reverence inviolable;”–for whom they pretend to have an inviolable respect.
[666] August. Quæst. Vet. Test. Lib. 3 De Bapt. Parvul. De Bapt. Cont. Donat. Lib. 5
[667] The French adds, “Car, comme nous avoos assez declairé ci dessus, la promesse des clefs n’appartient nullement a faire quelque estat particulier d’absolution, mais seulement à la predication de l’Evangile soit qu’elle soit faite ou a plusieurs, ou a un seul, sans y mettre difference; c’est a dire, que par icelle promesse notre Seigneur ne fonde point une absolution speciale qui soit faite distinctement à un chacun mais celle qui se fait indifferement a tous pecheurs, sans addresse particuliere.”–For, as we have sufficiently shown above, the promise of the keys pertains not to the making of any particular state of absolution, but only to the preaching of the Gospel, whether it is made to several or to one only, without making any difference; that is to say, that by this promise our Lord does not found a special absolution which is given separately to each, but one which is given indifferently to all sinners, without particular application.
[668] Sent. Lib. 4 Dist. 14, cap. 1. De Pœnit. Dist. 1, cap. 2. August. Dictum in Decret. 15. Quæst. 1, Cap. Fermissime.
[669] John 9:6; Mt. 9:29; Luke 18:42; Acts 3:6; 5:16; 19:12.
[670] This distinction in no way calls into question the value of the various sacraments which, in distinct ages, God has been pleased to appoint. To the contrary, it affirms their integrity and value as signs and seals of God’s covenant of grace, while emphasizing the fact that they are specifically designed for, applicable within, and valid for particular historical contexts. Calvin draws the obvious inference: some sacraments are not intended for the present age.
[671] The French adds, “Comment accorderont ils cela avec ce qu’ils veulent faire accroire”?–How will they reconcile this with what they wish to be believed?
[672] Isa. 11:2; Ezek. 1:20; Rom. 1:4, 8:15.
[673] Isidor. Lib. 7, Etymolog, allegatim, cap. Cleros. Dist. 21, 33, cap. Lector, et cap. Ostier.
[674] John 2:15; 10:7; Luke 4:17; Mt. 7:33; John 8:12; 13:5; Mt. 26:26; 27:50.
[675] The French adds, “Voila comment la tonsure n’estoit point une chose speciale aux clercs, mais estoit en usance quasi à tous.”–See how the tonsure was not a thing peculiar to the clergy, but was used, as it were, by all.
[676] French, “Ills ont eto trompé du mot de Sacrement qui est en la translation commune.”–They have been misled by the word Sacrament, which is in the common translation.
[677] Lat. Lib. 4 Dist. 26, cap. 6, et in Decret 27, Quæst. 2, cap. Quæ Societas, etc. Gloss. eod. c. Lex Divina. Ibid. Lib. 4 Dist. 33, cap. 2. et in Decret. 33, Quæst. 2. cap. Quicquid, &c.
CHAPTER 20. OF CIVIL GOVERNMENT.
[678] Exod. 22:8-9; Ps. 82:1, 6; John 10:34-35; Deut. 1:16-17; 2 Chron. 19:6-7; Prov. 8:15.
[679] French, “Ceux qui voudroyent que les hommes vesquissent pesle mesle comme rats en paille;”–Those who would have men to live pell-mell like rats among straw.
[680] French “On conte trois especes de regime civil: c’est assavoir Monarchie, qui est la domination d’un seul, soit qu’on le nomme Roy ou Due, ou autrement: Aristoeratie qui est une domination gouvernee par les principaux et gens d’apparence: et Democratie, qui est une domination populaire, en laquelle chacun du peuple a puissance.”– There are three kinds of civil government; namely, Monarchy, which is the domination of one only, whether he be called King or Duke, or otherwise; Aristocracy, which is a government composed of the chiefs and people of note; and Democracy, which is a popular government, in which each of the people has power.
[681] Exod. 20:13; Deut. 5:17; Mt. 5:21; Isa. 11:9; 65:25.
[682] The French adds, “Pourtant il est facile de conclure, qu’en cette partie il ne sont sujets a la loy commune; par laquelle combien que le Seigneur lie les mains de tous les hommes, toutes fois il ne lie pas sa justice laquelle il exerce par les mains des magistrats. Tout ainsi que quand un prince defend à tou sses sujets de porter baston ou blesser aucun, il n’empeehe pas neantmoins ses officiers d’executer la justice, laquelie il leur a specialement commise.”–Therefore, it is easy to conclude, that in this respect they are not subject to the common law, by which, although the Lord ties the hands of all men, still he ties not his justice which he exercises by the hands of magistrates. Just as when a prince forbids all his subjects to beat or hurt any one, he nevertheless prohibits not his officers from executing the justice which he has specially committed to them.
[683] Exod 2:12; Acts 7:21; Exod. 32:26; 1 Kings 2:5; Ps 101:8; 45:8.
[684] Prov 16:12; 20:26; 25:4-5; 17:15; 17:14; 24:24.
[685] Acts 22, 24:12; 16:37; 22:25; 25:10; Lev. 19:18; Mt. 5:39; Deut. 32:35; Rom. 12:19.
[686] Job 34:30; Hos. 13:11; Isa. 3:4; 10:5: Deut. 28:29.
[687] Dan. 9:7; Prov. 21:1; Psalm 82:1; 2:10; Isaiah 10:1.
[688] The French adds, “Car les uns les faisoyent estans asseurez qu’ils faisoyent bien, et les autres par autre zele (comme nous avons dit).”–For the former acted under the full conviction, that they were doing right, and the latter, from a different feeling, as we have said.
[689] * The One Hundred Aphorisms, with the various Tables and Indices, which must greatly facilitate reference, and enhance the utility and value of the present translation of The Institutes of the Christian Religion, have been kindly furnished by the Rev. William Pringle of Auchterarder.
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