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 he and his spirit cannot be separated. And we know that it is said, That it is not given unto us only for righteousness, but for sanctification also: that is to say; that we might be purged of all the filthy lusts of our flesh, That we might be made like unto the righteousness of God. So then if S. James had spoken of this true faith, it had been great folly for him to have said, Show me thy faith without works, and I will show thee my faith by my worlds: as is he would have said; that true faith is so conjoined with good works, as without them it is dead, to wit; it is no faith, as afterward he saith. And therefore S. James right well showeth, that he spake ⟨p. 198⟩not of a faith which embraceth the promises of God, and by which we are certified of our salvation. And herein the Papists do grossly abuse them-selves, to forge unto themselves a faith, which they call unformed; that is to say, without figure or shape, and say; that faith of it self is as it were but like a piece of earth or clay which a man should take to daub withal. Here ye see (say they) what faith is. And besides, they say, that when Charity is conjoined thereto, then it is like a pot that is made of the same piece or lump of earth, which before had no form or fashion. Thus we see what a jolly imagination the Papists have, whereby they declare that they know not what faith is: For it is an absolute and singular gift of God. And after it is said. That we receive the spirit of adoption, by which he so reneweth and also incorporateth us into our Lord Jesus Christ, as that we are made members of his body, and withal new creatures. We see then that the Papists know not these things, neither yet understand the principles and rudiments of Christianity no more than brute beasts without sense. And what a fearful thing is this that they do nothing else but brag of these things: And yet they think themselves to be the greatest divines in the world, when as they have made a distinction forsooth; between ⟨p. 199⟩unformed and formed faith: which is as much as if they had said; a God in whom is no power nor virtue, & then a God who showeth himself powerful and just. And thus have they forged unto themselves a double faith.

And he and his spirite cannot be separated. And wee knowe that it is said, That it is not giuen vnto vs onely for righteousnes, but for sanctification also: that is to say; that wee might be purged of all the filthie lustes of our flesh, That we might be made like vnto the righteousnes of God. So then if S. Iames had spoken of this true faith, it had beene great follie for him to haue said, Shewe me thy faith without workes, and I will shewe thee my faith by my worlds: as is he would haue said; that true faith is so conioyned with good workes, as without them it is dead, to wit; it is no faith, as afterward he saith. And therefore S. Iames right well sheweth, that he spake