A17696:111
Sermon of Master John Calvin, on the history of Melchizedek Wherein is also handled,…Sermon of Maister Iohn Caluin, on the historie of Melchisedech Wherein is also handled,…
Sermon of Master John Calvin, on the history of Melchizedek Wherein is also handled, Abraham's courage in rescuing his nephew Lot: and his Godliness in paying tithes to Melchizedek. Also, Abraham's faith, in believing God: comprehending four sermons. And, Abraham's obedience, in offering his son Isaac; in three sermons. Translated out of French, by Thomas Stocker, Gent.Sermon of Maister Iohn Caluin, on the historie of Melchisedech Wherein is also handled, Abrahams courage in rescuing his nephew Lot: and his Godliness in paying tithes to Melchisedech. Also, Abrahams faith, in belieuing God: comprehending foure sermons. And, Abrahams obedience, in offering his sonne Isaack; in three sermons. Translated out of French, by Thomas Stocker, Gent.
London: printed by John Windet, 1592London: printed by Iohn Windet, 1592
Title page typeset from the transcription.
Sermon 2: THE SECOND SERmon, of Justification.Sermon 2: THE SECOND SERmon, of Iustification.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
And seeing it is so, what must be the rest of our whole life? Even the like will become of all the Commandments of the law, when as we shall compare them with our lives. And therefore we shall not find one only death, but an hundred thousand. Furthermore, we see also how God in his law meaneth to touch us to the quick: for it is said, that the heart must in deed and in good earnest be wounded. For, after that this sentence is pronounced:1 Cursed be he that shall not do all things which here are written, he is not contented alone to be Judge, and to have thus condemned us by his own mouth: but will have the people ⟨p. 140⟩also to say, Amen: that is to say, he will have every man to condemn himself willingly and of his own accord, and so be altogether held as condemned, confessing the sentence which he hath given to be just and right. So then we see how the law driveth us so to enter to examine & try our life, that we shall find no hope in our selves, but be driven to seek the beginning of our righteousness at our Lord Jesus Christ his hand. Now we see, that these two things are as contrary one to another as fire and water, as, to be accounted righteous before God by our works, and to be accepted of him, by the virtue and power of faith. For as Saint Paul saith, if we should bring any thing that is ours, no doubt of it God should then be beholden unto us, although we were neither wholly, nor yet perfectly righteous: yet how ever it were, there might some proportionable reward be done unto us. But it is said, that faith and works can never agree together: and therefore this must be our conclusion, that when we are justified by faith, works must needs cease and be nothing worth. Now this at the first sight, may seem to be an hard kind of speech, to wit, that faith and good works can never go together: for it might seem, that if faith only justifieth, that the reins are slacked and let lose to all iniquity.2 Now S. Paul ⟨p. 141⟩speaketh this according to a certain quality and regard, as he also speaketh of the law and faith the law, saith he, can no way agree with faith, for they are two incompatible things. And in what sort? For is not God as well the Author of the law as of the Gospel? Is there any contrariety or repugnancy in him? without doubt no, for he is unchangeable. Why then findeth S.