A17722:62
Thirteen sermons of Master John Calvin, entreating of the free election of God in…Thirteene sermons of Maister Iohn Caluine, entreating of the free election of God in…
Thirteen sermons of Master John Calvin, entreating of the free election of God in Jacob, and of reprobation in Esau A treatise wherein every Christian may see the excellent benefits of God towards his children, and his marvellous judgements towards the reprobate, first published in the French tongue, & now translated into English, by John Field, for the comfort of all Christians.Thirteene sermons of Maister Iohn Caluine, entreating of the free election of God in Iacob, and of reprobation in Esau A treatise wherin euery Christian may see the excellent benefites of God towardes his children, and his maruelous iudgements towards the reprobate, firste published in the French toung, & now translated into English, by Iohn Fielde, for the comfort of all Christians.
London: printed by Thomas Dawson for Thomas Man and Toby Cooke, 1579London: printed by Thomas Dawson for Thomas Man and Tobie Cooke, 1579
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.
So then, behold such a favour already bestowed upon us, as that was upon the stock of Abraham: ⟨image 27⟩but yet there was also a second grace, the which must yet be restrained to these bounds: to wit, that God hath chosen of this stock, those that hath seemed good unto him, as he received Isaac to him self, and Ismael had no place in his house: he might well be accounted for a time a member of his house: but in the end he was cut off. As much may be said of the children of Keturah: and behold although Esau were the first borne, yet God shut him out. See therefore a second favour which was in Abraham's family: that is, that God held to himself, those that he thought good. For Jacob was as the root of this stock which sprung afterwards. And farther mark for what cause all the elect were figured in his person, and that God setteth forth unto us, that they have not that of them selves, which he through his only goodness giveth unto them, and that they cannot brag, that this was of their own moving, that they attained to salvation: but that they were drawn to it, yea inasmuch as they were chosen before the creation of the world and consequently before their birth. Behold, wherefore S. Paul, in this place that we have alleged, for the more full declaration adjoineth the testimony of Moses: I will have mercy on him on whom I will have mercy:1 & I will have compassion on him, on whom I will have compassion. It should seem that this is a broken speech and from the purpose: but it is of great importance: For it is as much as if GOD had said, I know whom I will reserve, and ⟨p. 20⟩there is no need that any come in this case too plead with me: For this consisteth in my liberty. When we shall mark our common speech, this shall not be dark at all. For if a man say, I will do that, I will do: that is to say, I will do that which I think good to do, by this he showeth, that he will not submit him self to any person: he showeth that he is neither tied nor bound to open his counsel & purpose, in that he hath to do. So God sayeth, I will show mercy to him, that I will show mercy: as if he should say: My mercy dependeth neither upon this or that, neither must the cause be sought in any other, nor I bound to any law: For I know what I ought to do: & in the mean time my mercy shall have place, and I will show mercy to whom I will show mercy: