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,…

And here must be put to the wall and overthrown, that foolish and perverse opinion of the Papists, who think themselves to be partly justified by their works, and partly by the forgiveness which they obtain by the grace of God: for God must fully and wholly be merciful unto us, as hath been showed. And why so? For part of our works merit nothing: and besides, there is corruption even in the very best work we do, if we shall speak of judging of it according to the worthiness thereof. And therefore we see that we are fully and wholly excluded. Wherefore we must grow to this point, that the most righteous, although they seem as righteous as the Angels, yet must they be accepted of God freely. But here may arise an objection in this sort: why fir? there is a great difference between those whom God hath already called, and those who are altogether estranged from him, and also there is great diversity between the faithful man, when as God hath set him in the right way, and when he leaveth him unto the corruption of his own nature. For we shall see some man to have lived a long time like a strayed sheep & castaway: and at last, ⟨p. 173⟩God enlighteneth him by his Gospel, and so toucheth and reformeth him, as that a man shall see him, as the scripture speaketh, to become a new creature. And without doubt, we can never be said to be right Christians, without we be after that manner renewed, and be made the workmanship of God created in our Lord Jesus Christ: to do the works which God hath prepared: all this, I say, must be in it. But herein may seem to be some absurdity. God justified the thief that was hanged, because he acknowledged his salvation to be in Jesus Christ: and when he was justified, had he none other quality in him then he had before? Yes verily. Why then say we, that free righteousness hath her course all our life long. In deed a faithful man will at the least be well affected to hold himself within the compass of Gods obedience, he will be displeased with his sins, yea groan and grieve for them, and his chief de••re will be to frame his life according to the law. Now when a faithful man is come to this, we must not say that he is justified as he was at the first, because he was then a dissolute man, and altogether estranged from God.

And here must be put to the wall and ouerthrowne, that foolish and peruerse opinion of the Papistes, who thinke themselues to bee partly iustified by their woorkes, and partly by the forgiuenes which they obtaine by the grace of God: for God must fully and wholly be mercifull vnto vs, as hath been shewed. And why so? For part of our workes merite nothing: and besides, there is corruption euen in the verie best worke we do, if we shall speake of iudging of it according to the worthines therof. And therefore we see that we are fully and wholly excluded. Wherefore we must grow to this point, that the most righteous, althogh they seeme as righteous as tht Angels, yet must they be accepted of God freely. But here may arise an obiection in this sort: why fir? there is a great difference betweene those whom God hath alreadie called, and those who are altogither estranged from him, and also there is great diuersitie betweene the faithfull man, when as God hath set him in the right way, and when he leaueth him vnto the corruption of his owne nature. For wee shall see some man to haue liued a long time like a straied sheep & castaway: and at last,