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…

For we know that all Adams offspring is corrupted, & that we have not the skill too think one good thought of doing well, and much less therefore are able too do well in deed. Although God should tarry for us a hundred thousand years, if we could continue so long in the world: yet is it certain that we should never come unto him, nor do any thing else than increase the mischief continually too our own condemnation. Too be short, the longer that men •yue in the world, the deeper do they plunge themselves in their damnation. And therefore God could not foresee the thing, which was not in us, before he himself did put it into us. How then come we unto God? How obey we him? How have we a quiet mind that yieldeth it self according too his faith? All these things come of him. And so it followeth that he is fain too do all himself. Wherefore let us consider, that in saying that God chose us before the creation of the world, S. Paul presupposeth the thing that is true: namely that God could not see any thing in us, save the evil that was there: for there was not one drop of goodness for him too find. So then, seeing he hath chosen us, ye see it is a very manifest record of his free goodness. And for the same cause,¹ in the ninth too the Romans where he speaketh of the two twins Jacob and Esau, at such time as they were yet in their mothers womb, before they had done either good or evil, too the intent that all should come only of the caller, and not of the worker: it is said, that the elder should serve the younger. We see then how S. Paul declareth there more at large, the thing that he toucheth here briefly: that is too wit, that whereas God chose us before the creation of the world, therein he showeth sufficiently, that one man is not more worthy or excellent than another, that he had not respect too any deserving. Therefore seeing that the putting of difference between Jacob and Esau, was before they had done either good or evil: it came not of the works, but of the caller. Then must all praise be yielded unto God, and nothing at all be reserved too man. And so ye see yet once again what we have too mark here, when as S. Paul sayeth that we were chosen before the making of the world.

For wee knowe that all Adams ofspring is corrupted, & that wee haue not the skill too thinke one good thought of doyng well, and much lesse therefore are able too doo well in deede. Although God should tarie for vs a hundred thousand yeers, if wee could continew so long in the world: yit is it certeine that wee should neuer come vntoo him, nor doo any thing else than increase the mischiefe continually too our owne condemnation. Too bee short, the longer that men yue in the world, the deeper doo they plundge themselues in their damnation. And therefore God could not foresee the thing, which was not in vs, before he himselfe did put it intoo vs. How then come wee vntoo God? How obey wee him? How haue we a quiet mynd that yeeldeth it selfe according too his fayth? All these things come of him. And so it followeth that he is fayne too doo all himselfe. Wherfore let vs consider, that in saying that God choze vs before the creation of the world, S. Paule presuppozeth the thing that is trew: namely that God could not see any thing in vs, saue the euill that was there: for there was not one droppe of goodnesse for him too fynd. So then, seying he hath chozen vs, yee see it is a very manifest record of his free goodnesse. And for the same cause,