The sermons of M. John Calvin, upon the Epistle of S. Paul too the…The sermons of M. Iohn Caluin, vpon the Epistle of S. Paule too the…

All men have naturally some understanding. Not that it showeth itself as soon as they be borne: but in process of time all have some discretion of good and evil. And for that cause are they reasonable creatures. But the understanding which we have of nature, is not enough too bring us too the kingdom of heaven. For we stop far short when matte•s that concern the heavenly life do come in question: We see that every man hath wit in matters and affairs of the world: and every man will look about him. Again although divers could find in their harts that their own consciences were dead: yet notwithstanding God hath so graved a kind of feeling in their harts, as our lives must needs be bridled, and even the wickeddest and worst natured of us all, shall of force have some remorse or hartbyting, and be constrained whether they will or no, too allow the good, and condemn the evil. True it is that when they have committed any fault, they will labour too hide it with vain excuses. But if a man ask them whether murder, extortion, robbery, whoredom, deceit, and forswearing be virtues or no: thy will say, they be vices worthy too be condemned. Every man will talk so. For it is Gods will that there should be such a knowledge printed in mans heart, too the end that all should be condemned without excuse, and be enforced too be their own judges. But (as I said afore) this is not enough too lead us unto God, and too open us the kingdom of heaven in such wise, as we may know how too be saved, ⟨p. 46⟩or how too call upon God. Then are we stark blind in that behalf: for our insight reacheth not beyond the world. Therefore God must be fain too work in us, and too give us new eyes too spy out the things that are requisite too our salvation. And that is the cause why S. Paul prayeth unto God here too give them enlightened eyes. Wherein he presupposeth that men have already some entrance, not too attain so high as is requisite: but too have some seed of Religion in them, and too perceive that there is a God: Furthermore God must be fain too give a greater light, and such a one as we be quite void of, by reason of Adams sin: for we be plunged in such darkness, that we go clean awk from the right way, till God have reached us his hand.

ALl men haue naturallye some vnderstanding. Not that it sheweth itself as soone as they bee borne: but in processe of tyme all haue some discretion of good and euill. And for that cause are thei reasonable creatures. But the vnderstanding which wee haue of nature, is not ynough too bring vs too the kingdome of heauen. For wee stop farre short when mattes that concerne the heauenly life doo come in question: Wee see that euery man hath wit in matters and affayres of the world: and euery man will looke about him. Agein although dyuers could fynd in their harts that their owne consciences were dead: yit notwithstanding God hath so graued a kynd of feeling in their harts, as our liues must needs bee brydled, and euen the wickeddest and woorst natured of vs all, shall of force haue some remorse or hartbyting, and bee constreyned whether they will or no, too allow the good, and condemne the euill. Trew it is that when they haue committed any fault, they will labour too hyde it with vayne excuces. But if a man aske them whether murther, extortion, robberie, whoredome, deceyt, and forswearing bee vertewes or no: thy will say, they bee vyces woorthy too bee condemned. Euerie man will talke so. For it is Gods will that there should bee such a knowledge printed in mans harte, too the end that all should bee condemned without excuce, and bee inforced too bee thir owne iudges. But (as I said afore) this is not ynough too leade vs vntoo God, and too open vs the kingdome of heauen in such wise, as wee may knowe how too bee saued,