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The Institutes of the Christian Religion
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[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.
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