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The Institutes of the Christian Religion
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[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.
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