Commentary on Hebrews and the Catholic Epistles John Calvin
John Calvin some part to the blood of Christ; but when they assign merit to works, even in the least degree, they wholly subvert what John teaches here, as to the way of expiating sins, and of being reconciled to God. For these two things can never harmonize together, to be cleansed by the blood of Christ, and to be cleansed by works: for John assigns not the half, but the whole, to the blood of Christ.
The sum of what is said, then, is, that the faithful know of a certainty, that they are accepted by God, because he has been reconciled to them through the sacrifice of the death of Christ. And sacrifice includes cleansing and satisfaction. Hence the power and efficiency of these belong to the blood of Christ alone.
Hereby is disproved and exposed the sacrilegious invention of the Papists as to indulgences; for as though the blood of Christ were not sufficient, they add, as a subsidy to it, the blood and merits of martyrs. At the same time, this blasphemy advances much further among us; for as they say that their keys, by which they hold as shut up the remission of sins, open a treasure made up partly of the blood and merits of martyrs, and partly of the worlds of supererogation, by which any sinner may redeem himself, no remission of sins remains for them but what is derogatory to the blood of Christ; for if their doctrine stands, the blood of Christ does not cleanse us, but comes in, as it were, as a partial aid. Thus consciences are held in suspense, which the Apostle here bids to rely on the blood of Christ.
1 John 1:8-10
1 John 1:8-10 8. If we say that we have no sin, we deceive ourselves, and the truth is not in us.
8. Si dixerimus quod peccatum non habemus, nos ipsos decipimus, et veritas non est in nobis.
9. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.
9. Si confitemur peccata nostra, fidelis est et justus, ut nobis peccata remittat; et purget nos ab omni injustitia.
10. If we say that we have not sinned, we make him a liar, and his word is not in us.
10. Si dixerimus quod non peccavimus, mendacem facimus eum, et sermo ejus non est in nobis.
8. If we say. He now commends grace from its necessity; for as no one is free from sin, he intimates that we are all lost and undone, except the Lord comes to our aid with the remedy of pardon. The reason why he so much dwells on the fact, that no one is innocent, is, that all may now fully know that they stand in need of mercy, to deliver them from punishment, and that they may thus be more roused to seek the necessary blessing.
By the word sin, is meant here not only corrupt and vicious inclination, but