Commentary on Harmony of the Law Volume 1 Complete John Calvin
JOHN CALVIN
sacrifice cleansed from pollution. And surely those who offer a victim to God out of spoils unjustly obtained, in some measure implicate Him as a participator in their crime. Hence may profitable instruction be drawn, viz., that hypocrites busy themselves in vain in reconciling God to themselves, unless they honestly restore what they have unjustly taken. Meanwhile we must observe the distinction in the words of Moses between the satisfaction made to men and the sin-offering which propitiates God; for we gather from hence, as I have said, that they obtain not pardon from God who desire to remain enriched by their stolen property; and yet that God is not appeased by anything but sacrifice. Clear proof of this latter point may be gathered from the whole Law, which prescribes but one means of reconciling God, i.e., when the sinner makes atonement for himself by offering a victim. Hence the diabolical figment as to satisfactions is refuted 614 by which the Papists imagine that they are redeemed from God's judgment; for although God shall have remitted the guilt, they still think that the liability to punishment remains, until the sinner shall have delivered himself by his own works. To this end they have invented works of supererogation, to be meritorious in redeeming from punishment; hence, too, purgatory has come into existence. But when you have studied all the writings of Moses, and diligently weighed whatsoever is revealed in the Law as to the means of appeasing God, you will find that the Jews were everywhere brought back to sacrifices. Now, it is certain that whatever is attributed to sacrifices is so much taken away from men's own works. But if it were not God's intention to down His ancient people to outward ceremonies, it follows that it is only by the one Mediator, through the outpouring of His blood, that men are absolved from all liability either to guilt or punishment, so as to be restored to favor by God.
7. And the priest shall make an atonement. From this form of expression also, which frequently occurs, we must learn that the victim in itself was not the price of redemption, but that expiation was founded on the priesthood. For they have foolishly and falsely invented the notion that men work something themselves in the sacraments, 615 whereas their virtue and effect proceeds from quite another quarter. The offering, therefore, properly speaking, is passive rather than active as regards man. 616 The force
For a statement of this doctrine, see Canons of the Council of Trent, Sess. 6, Can. 30; Sess. 14. Caput. 8, 9, Can. 12, 13, 14, 15. See C.'s "Antidote to the Canons of the Council of Trent," (Calvin Society's Edition,) p. 160.
"Qui'ls apportassent rien du leur aux sacremens;" that they bring something of their own to the sacraments. — Fr.
Addition in Fr., "c'est a dire, qu'il n'y apporte rien du sien, mais qu'il y recoit;" that is, that he brings nothing of his own to it, but receives something from it.